THE BLACK REIGN
After the perdition of Mu'awiyah, the Islamic ummah was pervaded by a violent, terrorist reign , which did not submit to a tradidion of law or respond to any humane emotion. Finally, it betook oppression and despotism as its slogan.
This is the very depiction of Yazid ibn Mu'awiyah's reign, which persecuted Muslims so harshly.
During this reign, Lady Zaynab suffered the most difficult misfortunes and adversities, and the Prophet's family had to encouter extreme eradication. They were slain, and the Umayyad soldiers cut their limbs and violated their dead bodies so inhumanely. Lady Zaynab saw these excruciating views with her own eyes; therefore, sadness and sorrows cut through her heart and she could not stop against her tears and cries of mourning, That was not all; she, altogether with the Prophet's harem, then was taken as captive and shown around the provinces of the Umayyad State. They once were taken to 'Ubaydullah ibn Ziyad, son of the ill-famed Marjanah, and then to Yazid, grandson of the ill-famed Hind.1
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1- Hind, daughter of 'Utbah and wife of Abu-Sufyan, was the mortal enemy of Islam in general and the Hashemites in particular. It was she who tried to eat the liver of al-Hamzah ibn 'Abd-al-Muttalib after he had been killed during the battle of Uhud. About her ill-fame, listen to the following narraition:
After the cconquest of Mecca, Hind, as well as her family members, had to pretend themselves from killing. She came to the Prophet (s), according to a divine instruction, would listen to her pledge openly in the hearing of Muslims. he would dectate some priciples and she would agree, otherwise her being Muslim should not be accepted. One of these principles was that the Prophet (s) asked her to pledge herself that she would not commit prostitution. As an answer, she said, "How come that a celebrated a lady commit prostitution?" As soon as he heard this statement from her, 'Umar ibn al-Khattab laughed to excess! This is because he knew her very well. This incident is recorded in almost all the reference books of Islamic history. See, for instance, Ibn Kuthayr, al-Bidayah wa al-Nihayah, vol. 4 p. 365, Ibn Kuthayr, al-Sirah al-Nabawiyyah, vol. 3 p. 603, al-Tabari, Tarikh al-Umam wa al-Muluk, vol.2 p.338, al-Qurtubi, al-Tafsir, vol. 18 p. 17, and Shaykh al-Amini, al-Ghadir, vol. 10,p. 170.
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In any case, Lady Zaynab suffered the cruelest adversities during the black reign of Yazid, the sinful tyrant who was an inexperienced, lecherous young and had known nothing about leadership, policy, or management. He could not even manage or control himself; he submitted completely to his whims and his one and only lust was bloodshed.
When his cursed father died in Damascus, Yazid was on a journey.1 He recieved a message informing about his father's perdition and his becoming the caliph of the Islamic ummah. He thus hurried to the capital accompanied by his immoral faction. From that moment, people began to criticize him for irresponsible behaviors.2
The first thing he did in Damascus was that he declared his determination to wage a destructive war against people of Iraq People of Syria, however, welcomed this determination and declared their readiness to plunge themselves into such a war.3
Yazid's most malicious opposition was in Medina; they were Imam al-Husayn (a) and 'Abdullah ibn al-Zubayr. He therefore issued the emphatic decision that al-Walid, the governor of Medina, must coerce these two persons to pledge themselves as submissive to the leadership of Yazid, but if they, or any other individuls, refuse to pay homage to the new caliph, the governor must behead them.4
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1- See Ibn Kuthayr, al-Bidayah wa al-Nihayah, vol. 8 p. 152.
2- See al-Dhahabi, Tarikh al-Islam, vol. 1, p. 267, and Ibn al-Athir, al-Tarikh, vol.3, p.266.
3- See al-Baladhiri, Futuh al-Buldan, vol. 5,p,6.
4- See al-Ya'qubi, al-Tarikh, vol. 2, p.241.
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When he received these resounding instructions, al-Walid panicked because it was not easy to behead such personalities.1 Even Mu'awiyah who enjoyed terrible diplomatic capabilities could not dare assassinate Imam al-Husayn (s). How is it then possible for an ordinary governor like al-Walid to do it?
Al-Walid then sought the opinion of Marwan ibn al-Hakam, the chief of the Umayyad family, who suggested that those two personalities would be compulsorily summoned at that very moment and asked to show compliance with the new leadership of Yazid, otherwise they would be beheaded.2
This opinion did not appeal to al-Walid, but he had to respond to Marwan.3
REFUSAL OF YAZID'S LEADERSHIP
It was midnight when al-Walid ordered 'Abdullah ibn 'Amr ibn 'Uthman to summon Imam al-Husayn (a) and 'Abdullah ibn al-Zubayr. The messenger found them both in the Prophet's Masjid and asked them to attend at the governor. They answered affirmatively. 'Abdullah ibn al-Zubayr turned his face to Imam al-Husayn (a) and wondered, "What do you thing the matter for which he summoned us in such time?"4
The Imam (a) answered, "I think that their tyrant ruler -i.e. Mu'awiyah- died, and they summoned us to pay homage to the new one before the spread of the news."5
The Imam (a) then gathered his companions and directed towards the governors center. He first asked why he was summoned in such time. He was answered that he should pay homage to the leadership of yazid.
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1- See al-Tabari, Tarikh al-Umam wa al-Muluk, vol.4, p.25.
2- See Abu-Mikhnaf al-Azadi, Maqtal al-Husayn, p.4.
3- See al-Baladhiri, Futuh al-Buldan, vol.5,p.12-3.
4- See Ibn Kuthayr, al-Bidayah wa al-Nihayah, vol.8 p.160.
5- See Ibn al-Athir, al-Tarikh, vol. 3,p.264.
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Asking for postponement, the Imam (a) said, "I do not pay homage secretly. When you ask all people to pay homage, you then may ask me so that people and I will share the same situation."
This means that the Imam (a) intended to declare his refusal of swearing allegiance to the leadership of Yazid openly, but Marwan understood it. He therefore shouted at al-Walid, "If he leaves you at this instant without paying homage, you will never be able to oblige him to pay it at any time unless many victims from both sides will numerously fall. Detain him now. He must pay homage or be beheaded."
The Imam (a) turned to Marwan and shouted in his face, "Son of al-Zarqa, is it you or he who will kill me? By Allah I swear, you have meanly lied."1
The Imam (a) then turned to al-Walid to declare his determination to reject the matter completely:
أيها الأمير, إنا أهل بيت النبوة و معدن الرسالة و مختلف الملائكة و محل الرحمة. بنا فتح الله و بنا ختم. و يزيد رجل فاسق شارب للخمر و قاتل النفس المحترمة معلن بالفسق. و مثلي لا يبايع مثله. و لكن نصبح و تصبحون و ننظر و تنظرون أينا أحق بالخلاقة و البيعة.
"O Governor, we are the household of prophesy, the core of the (divine)message, frequently visited by the angels, and (we are) the center of mercy. Allah has commenced with us and shall seal with us. Yazid is a lecherous, intoxicating man who kills the respectful soul and promulgates his acts of immorality. My like should never pay homage to him or his likes. Wait for us until next morning and you will see who is the worthiest of leadership (of the Islamic ummah) and being paid homage."2
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1- See Ibn al-Athir, al-Tarikh, vol. 3,p.264.
2- See Sayyid Ibn Tawus al-Hasani, al-Lahuf fi Qatla al-Tufuf, p.17, and Sayyid Murtada al-'Askari, Ma'alim al-Madrasatayn, p. 46.
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That was the first declaration of Imam al-Husayn's refusal of Yazid's illegal leadership.
Marwan blamed al-Walid for not adopting his suggestion. Al-Walid, however, reproached Marwan and declared that he would never kill Imam al-Husayn (a), because his killer would certainly be the fuel of Hell.1
The next morning, Imam al-Husayn (a) decided to leave Medina for Mecca. Before so, he visited the tomb of his granfather, Prophet Muhammad (s), and complained to Almighty Allah against the adversities that surrounded him, saying:
O Allah, this is the tomb of Your prophet Muhammad, peace be upon him and his family, and I am the son of Your Prophet Muhammad's daughter. I have been inflicted with the matter that You know. O Allah, I do like all that which is good and I forbid all that which is evil. Hence, I now beseech to You, O Lord of Majesty and Honor, to choose for me that which draws Your pleasure and the pleasure of Your Prophet.2
In the darkest hour of night, Imam al-Husayn (a) directed towards the hidden tomb of his mother, Fatimah al-Zahra (a), and then turned to the tomb of his brother, Imam al-Hasan (a), where he revived the happy moments he spent with them.
IN MECCA
When Imam al-Husayn (a) decided to leave for Mecca, he summoned his sister, Lady Zaynab, informed her about what he had decided to do, and asked her to take part in his ordeal. In view of her deep-rooted faith, she did not hesitate to respond to her brother's call. Moreover, she determined to participate and wind up his revolution. Like Lady
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1- See al-Tabari, Tarikh al-Umam wa al-Muluk, vol.5,p.340.
See shaykh al-Shurayfi, Mawsu'st Kalimat al-Imam al-Husayn, p.287 as quoted from al-Khawarizmi, Maqtal al-Husayn.
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Zaynab, Imam al-husayn's wives, sons, brothers, and cousins agreed join his revolution against the oppressors.
The next mornings, everybody was ready to begin the journy. Lady zaynab was so upset though her brother, al'Abbas, was beside her; taking care of her and regarding her attentively. People of Medina, too, were so dismayed because they watched the Prophet's family leaving them, perhaps, forever. Throughout the journey, Imam al-Husayn (a) was reciting repeatedly Almighty Allah's saying:
"My Lord! Deliver me from the unjust people."
By reciting this Holy Verse, Imam al-Husayn (a) likened his journey to that of Prophet Moses (a) who revolted against the tyrant of his time.1
He took the public way to Mecca declaring his challenge to the ruling authorities and making little of death, which inevitably, shall inflict man in any land and at any moment.2 He had full confidence in Almighty Allah Who dominates everything thoroughly completely.
This journey was the second for Lady Zaynab; the first was with her father when he left Medina to settle in Kufa that he betook as the capital of his state. On that journey she was in a great caravan that contained her father, her brothers, her husband and her honorable cousins. The back journey after Imam al-Hasan's truce with Mu'awiyah was also great surrounded by honor and dignity. yet, the third journey would be so sorrowful and dreary, since it was the enemies who led the caravan.
On Tuesday night3, Imam al-Husayn (a) arrived in Mecca and resided in the house of Al-'Abbas ibn 'Abd-al-Muttalib.4 People of Mecca visited him so frequently and
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1- See al-Nu'man al-Maghribi, Sharh al-Akhbar, vol. 3, p.144.
2- See al-Qanduzi al-Hanafi, Yanabi' al-Mawaddah li Dhawi al-Qurba, p.402.
3- See Ibn Jarir al-Tabari, Tarikh al-Umam wa al-Muluk, vol. 6,p.190.
4- See Ibn 'Asakir, Tarikh Madinat Dimashq, vol.13, p.68.
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used to ask him question about the Islamic laws and others about his opinion of the ruling regime. When the season of the Hajj occurred, Hajjis and Mu'tamirs1 surrounded the Imam (and listened to his opinion and instructions. From that moment, he began to promulgate his revolution, and the publics began to understand the aim of his being in Mecca.
Owing to such activities, the ruling authorities there Mecca panicked and anticipated that he would betake Mecca as the center of his revolution against the oppressive regime of Yazid. The governor of Mecca came to the Imam (a) and asked the reason beyond his residence there. The Imam answered that he had come for seeking the refuge of Almighty Allah and the Holy House.2 As a result, the governor sent a missive to Yazid informing him about Imam al-Husayn's arrival and the publics' surrounding him, attending his sessions, and listening to him.
These news confused Yazid who, immediately, sent a missive to 'Abdullah ibn 'Abbas asking him that he would pardon the Imam (a) provided that he would pay homage to him -Yazid- lest he would punish. Answering Yazid's missive, 'Abdullah ibn 'Abbas told that the Imam (a) left Medina because the ruling authorities there bothered him. He also promised that he would meet the Imam (a) and see the matter.
In Iraq, there was a general rebel and refusal of paying homage to Yazid, because they regarded him as the inheritor of those mortal enemies of Islam.3 The Shiite chiefs in Kufa held a meeting in the house of Sulayman ibn Sadr al-Khuza'i during which they delivered speeches showing the sins of the Umayyad individulas and calling to swear allegiance to Imam al-Husayn (a) as the true leader of the
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1- Hajjis are perfomers of the ritual Hajj, and Mu'tamirs are performer of 'Umrah.
2- See Sibt ibn al-Jawzi, Tadhkirat al-Khawass, p.248.
3- Baron Alfred Von Kremer, Belief and Sharia in Islam, p.96.
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Islamic ummah.1 All the attendants shouted that they would certainly support and defend the Imam and would send him message asking him to lead their revolution against the Umyyad rulers.
So, Many delegations met him and thousands of messages were sent to him by ordinary people and chiefs, such as Shibth ibn Rab'i, Hajjar ibn Abjur al-'Ujali, and 'Amr ibn al-Hajjaj.2 As a result, Imam al-Husayn (a) decided to respond to them and send them and send his cousin, Muslim ibn 'Aqil, to see the real situation.3
MUSLIM IBN 'AQIL IN AL-KUFAH
Muslim left for Kufa anad resided there in the house of al-Mukhtar al-Thaqafi, one of the most celebrated faithful personalities4 who called everybody to visit Muslim; therefore, everybody came to listen to the message of Imam al-Husayn (a) that Muslim carried. At least, forty-thousand individuals from kufa acknowledge Imam al-Husayn (a) as their leader whom they must defend and support.5
Because of this huge number of supporters, muslim's confidence and trust in the expected success of Imam al-Husayn's revolution increased. He therefore sent a message to the Imam (a) asking him to hurry his coming to Kufa,6 and, as a result, the Imam (a) prepared to leave.
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1- Ibn Nama al-Hilli, Muthir al-Ahzan, p. 15.
2- See Abu'l-Faraj al-Isfahani, Maqatil al-Talibiyyin, p.95. and Ansab al-Ashraf, p.157.
3- See Abu-Hanifah al-Daynuri, al-Akhbar al-Tiwal, p.210.
4- See hamid ibn Muhammad al-Mahilli, al-Hada'iq al-Wardiyyah, vol. 1,p.125. Other historians have mentioned that muslim ibn 'Aqil resided in the house of Muslim ibn 'Awsajah or Hani' ibn 'Urwah (see Ibn Hajar, al-Isabah fi Ma'rifat al-Sahabah, vol. 1, p. 332, and Ibn Hajar al-'Asqalani, Tahdhib al-Tahdhib.)
5- See Muhammad Baqir al-Majlisi, Bihar al-Anwar, vol.44, p.337.
6- See Ibn Jarir al-Tabari, Tarikh al-Umam wa al-Muluk; vol.4,p.224.
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Yazid's agents in kufa reported these news to him, and he, out of fear, sought the advice of Sirjawn, the Roman, who was his father's best secretary. This cunning man had thought for quite a while before he suggested to Yazid to assign 'Ubaydullah ibn Ziyad as the new govervor of Kufa.1Although Yazid was angry with 'Ubaydullah ibn Ziyad, he had to appoint him as the new governor of Kufa besides Basra.2 thus, ibn Ziyad became the ruler of the entire Iraq. In addition, Yazid sent him a message asking him to capture, exile, or even kill Muslim ibn 'Aqil3, and then followed it with another asking him to even fly to Kufa if he would be able.4
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1- See Ibn al-Athir, Tarikh, vol.3,p.268.
2- See Ibn Kuthayr, al-Bidayah wa alnihaya, vol.8,p.152.
3- See Ibn Jarir al-Tabari, Tarikh al-Umam wa al-Muluk; vol.4, p, 265.
4- See al-Shahabi, Siyar(u) A'lam al-Nubala, vol.3,p.299.