The Event of Taff : The Earliest Historical Account of the Tragedy of Karbala

Ahl al-Bayt World Assembly (ABWA) has embarked on a defense of the sanctity of the Islamic message and its verities, often obscured by the partisans of various sects and creeds as well as by currents hostile to Islam. The Assembly follows in the footsteps of the Ahl al-Bayt (as) and the disciples of their school of thought in its readiness to confront these challenges and tries to be on the frontline in consonance with the demands of every age.

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To assist the seekers of truth, the Ahl al-Bayt World Assembly has endeavored to present a new phase of these arguments contained in the studies and translations of the works of contemporary Shi‘ah writers and those who have embraced this sublime school of thought through divine blessing.

The Assembly is also engaged in edition and publication of the valuable works of leading Shi‘ah scholars of earlier ages to assist the seekers of the truth in discovering the truths which the School of the Prophet’s Household (as) has offered to the entire world.

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also invite scholars, translators and other institutions to assist us in propagating the genuine Islamic teachings as preached by the Prophet Muhammad (S).

We beseech God, the Most High, to accept our humble efforts and to enable us to enhance them under the auspices of Imām al-Mahdi, His vicegerent on the earth (may Allah expedite his advent).

We express our gratitude to Professor Ayatullah Muḥammad Taqi Misbah Yazdi, the author of the present book, and Mansoor Limba, its translator. We also thank our colleagues who have participated in producing this work, especially the staff of the Translation Office.

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felicity to keep this event before their eyes and to deal with the despotic rulers of their time in the manner Imam al-Husayn (as) dealt with them.

Because of the importance of this great event, [different] researchers have written numerous books on the martyrdom (maqtal) of the lord of the martyrs (as). The first of these researchers is Lut bin Yahya bin Sa’id, [famously known as] Abu Mikhnaf. He compiled a book in this regard, recounting the events that occurred to al-Husayn, his children, brothers and companions (as). Shaikh al-Najjashi describes him in his Rijal as “The master of the narrators in Kufah and a leading figure among them.”(1)

The eminent scholar, Shaikh Muhammad Hadi al-Yusufi al-Gharawi has undertaken the research and editing of [Abu Mikhnaf’s] work. This institute has endevoured to publish this work for the benefit of the seekers of knowledge and virtue. We are grateful to Allah, the Glorious, for granting us success in this regard. We would also like to extend our thanks to the honourable researcher of this work for his great efforts. We pray to Allah to grant this institute and him the tawfiq in spreading the teachings of Islam, as He is, indeed, the Hearing, the Responsive.

The Institute of Islamic Publications Under

The Association of the Instructors (jami’ah al-mudarrisin)

The Holy City of Qum

knew the Arab lineage and the events of the days of ignorance (jahiliyyah) by heart. These people were known as the ‘most learned’ ones.(1)

Al-Nadhr bin al-Harith bin Kaldah was among those considered as the learned ones. He used to travel to cities in Persia where he would purchase books on Persian tales such as those of Rustam and others. He would then use these tales to distract people from listening to the Holy Qur’an. The following verse was revealed about him:

“Among the people is he who buys diversionary talk that he may lead [people] astray from Allah’s way, without any knowledge, and he takes it in derision. For such there is a humiliating punishment. And when Our signs are recited to him he turns away disdainfully as if he had not heard them [at all], as if there were a deafness in his hears. So inform him of a painful punishment.”(2)

Another one among those considered as learned was a man from Madinah called Suwaid bin al-Samit who used to take stories of the past prophets from the Jews. After the advent of the Holy Prophet (S) he had gone to Makkah either for hajj or ‘umrah. There he heard of the Prophet’s mission and went to see him. The Holy Prophet (S) invited him to Allah upon which Suwaid said: “I have with me the code of Luqman.” The Prophet (S) asked him to show it to him and he did that. The Prophet (S) then said: “Indeed this is

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a fine speech, but that which I have is better than this; the Qur’an revealed onto me by Allah; a guidance and a light.”(1)

Among such narrations are the pre-Islamic reports about the prophets and the past nations related by al-Tabari and Muhammad bin Ishaq, whose chains of transmission end up with the phrase: ‘some of the learned among the Jews’.

Islam rose and brought with it the Qur’an; a book and a reading recited during hours of the night and parts of the day. So the need arose for people to record it and for others to memorize it. Thus the Holy Qur’an was put on paper during the time of the Holy Prophet (S) as others committed it to memory.

After the demise of the Prophet (S) a group of those who had submitted to him during his lifetime turned back from Islam. This prompted his companions to fight the apostates. As a result, more than three hundred companions(2) were killed in the battle of Yamamah alone. Following this, they felt the need for recording the traditions (hadith).

However, there was a difference of opinion in this regard. Some of the companions held that it was allowed to record the hadith, while others advocated its prohibition. The idea of prohibition gained more ground because of the ban on the recording of the hadith by the first(3), the second(4) and the third(5) caliphs. The effect of such a prohibition and dislike continued up until the second century H when the Muslims unanimously agreed

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on the legitimacy of recording the hadith.

The Commander of the Faithful, ‘Ali bin Abi Talib (as), always considered the recording of hadith as legal. The first thing he recorded was the Book of Allah, the Almighty. Immediately after the Prophet’s burial, he had vowed not to put on his cloak, except for prayers, until after he has collected the Holy Qur’an. He consequently collected it according to its chronological order, also pointing out the general (‘amm) and the restricted (khass) verses of it; the absolute (mutlaq) and the qualified (muqayyad); the clear (mubayyan) and the unclear (mujmal); the concrete (muhkam) and the ambiguous (mutashabih); and the abrogating (nasikh) and the abrogated (mansukh).

He also made distinct the verses after whose recital prostration becomes obligatory from those which are otherwise. There was also a mention of the manners and norms that have appeared in it, together with the cases of revelation (sha’n al-nuzul). He had also clarified in this collection all that which might have seemed difficult in some respect.

He also composed a work on blood money after the collection of the Holy Qur’an which was then known as ‘Sahifah’. Ibn Sa‘d has brought this work at the end of his book famously known as al-Jami’. Al-Bukhari also narrates from this particular work in a number of places in his Sahih, for instance in the beginning of the first volume of Kitab al-‘Ilm (Book of Knowledge).

A group of his adherents at that time followed him in collecting the hadith. Among them

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was Abu Rafi’ Ibrahim al-Qibti and his two sons: ‘Ali and ‘Ubaidullah. ‘Ubaidullah has a book in which he lists those who participated in the battles of Jamal, Siffin and Nahrawan.(1) Hence, this is the first book in history to be written by a follower of Imam ‘Ali (as).

Similarly, the Shi‘ah have preceded the rest of the Muslims in historiography. The works of Muhammad bin al-Saib al-Kalbi (d.146 H), Abu Mikhnaf Lut (d.158 H), Hisham al-Kalbi (d.206 H) and others are all among the sources of Islamic history.(2)

the reports on Islamic history under the tutelage of Abu Mikhnaf. Hisham used to read the books of Abu Mikhnaf to him and then make a copy from them. He would then relate the content of his writings on the authority of his master saying: ‘Abu Mikhnaf Lut bin Yahya al-Azdi narrated to me from…’

Among the works that Hisham reproduced from his master, read onto him and related from him was a book on the Maqtal (martyrdom) of al-Husayn (as) as has been recorded in the list of his works. However, Hisham did not limit himself in his book on the Maqtal of al-Husayn (as) only to the narrations of his master Abu Mikhnaf, but he also included in it narrations from his other master in history named ‘Awanah bin al-Hakam (d.158 H).

It is, however, evident for anyone who refers to the historical works of the early period of Islam that all other historians have entirely depended on their reports on these two earlier outstanding scholars, especially on Abu Mikhnaf as he was nearer in time to the events and so used to relate them in a detailed and precise manner.

Many historians have incorporated in their historical writings an abridged version of his works. This shows that his works were existent during their times. Some of these historians are: Muhammad bin ‘Umar al-Waqidi (d.207 H); al-Tabari (d.310 H); Ibn Qutaibah (d.322 H) in his book al-Imamah wa al-Siyasah; Ibn ‘Abd Rabbih al-Andulusi (d.328 H) in al-‘Aqd al-Farid when he discusses

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the thaqifah; ‘Ali bin al-Husayn al-Mas’udi (d.345 H) when he mentions ‘Urwah bin al-Zubair’s apology on behalf of his brother, ‘Abd al-Allah, for threatening the Banu Hashim with fire as they refused to pay allegiance to the latter; Shaikh al-Mufid (d.413 H) in al-Irshad when discussing the martyrdom of al-Husayn (as), and in al-Nusrah fi Harb al-Basrah; al-Shahristani (d.548 H) in al-Milal wa al-Nihal when mentioning the sect of NaZZamiyyah; Khatib al-Khwarazmi (d.568 H) in his work on the martyrdom of al-Husayn (as); Ibn al-Athir al-Jazri (d.630 H) in al-Kamil fi al-Tarikh; and Sibt al-Jawzi (d.654 H) in Tadhkirah al-Khawass.

In our observation, the last among the historians to have cited Abu Mikhnaf, without any reference to other book or narrator, which apparently indicates that he must have been quoting directly from his work, is Abu al-Fida’ (d.732 H) in his Tarikh.

Presently, we do not know of any of the existing works of Abu Mikhnaf in general, nor of his work on Maqtal in particular. Apparently all these works are lost and only some scattered reports from them have remained in the works of historians previously cited.

The oldest text known to us [today] from among those who have been quoting in their works the narrations of Hisham al-Kalbi from Abu Mikhnaf, is the Tarikh of Abu Ja’far Muhammad bin Jarir al-Tabari (d.310 H). He did not, however, compose an independent work on these narrations, rather he just mentions the event of Karbala’ beside the events of the year 60 and 61

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H.(1)

Moreover, he does not narrate them directly from Hisham, instead he relates them from his works and in order to strengthen his case he would say ‘I narrate this from Hisham bin Muhammad’, but he does not specify who related to him from Hisham. What leads us to believe that Tabari was not a contemporary of Hisham and therefore could not have heard him personally, is the comparison between the year Tabari was born (b.224 H) and the year in which al-Kalbi passed away (d.206 H). Besides that, Tabari has clearly asserted to have been narrating from the works of Hisham when mentioning the event of Harrah where he says: “This is how I have found it in my book…”(2)

Another earliest text, after al-Tabari, which directly draws reports from Hisham al-Kalbi’s work, is Kitab al-Irshad of Shaikh al-Mufid (d.413 H). He says before relating the reports of Karbala’ that: “[This is] a selection of the reports…which al-Kalbi has narrated…”(3)

After that comes Tadhkirat al-Ummah bi Khasa’is al-A’immah of Sibt ibn al-Jawzi (d.654 H). He clearly states to have narrated many of his reports about Imam al-Husayn (as) from Hisham al-Kalbi.

Comparing the reports of al-Tabari with those of al-Mufid and Ibn al-Jawzi, we find many similarities between these reports except in case of some letters or words (such as waw in the place of fa’ or vice versa), as the reader shall see in the course of this work.

from al-Kashhi (r), places [Abu Mikhnaf] in his Rijal in the category of those who have narrated from the Commander of the Faithful, ‘Ali (as). Al-Tusi then says: “In my opinion, this is not correct; for Lut bin Yahya did not meet Amir al-Mu’minin (as), rather his father, Yahya, was among his companions.”(1) However, al-Tusi has not mentioned his father, Yahya, among the companions of ‘Ali (as) either, instead he considers his grandfather, Mikhnaf bin Salim al-Azdi, to be among his companions and says: “[He was the son of ‘Aishah’s aunt. He was an Arab, from Kufah.”(2)

It should be noted, however, that al-Tusi quoted the above piece of information from al-Kashhi’s work, and not directly from him; as al-Kashhi lived in the 3rd century H, while al-Tusi was born in 385 H. This work of al-Kashhi was titled Ma’rifat al-Naqilin ‘an al-A’immah al-Sadiqin, as reported by Ibn Shahrashub in Ma'alim al-‘Ulama’.(3) This book is now lost, and, based on what Sayyid bin Tawus has stated in Faraj al-Mahmum, only that part of it has remained which was selected by Shaikh al-Tusi in the year 456 H.(4) [But] what al-Tusi has quoted from al-Kashhi that Abu Mikhnaf was among the companions of ‘Ali (as), is not found in this selection of al-Tusi.

In his Rijal, al-Tusi has mentioned Abu Mikhnaf to be one of the companions of Imam al-Hasan (as)(5), and then among the companions of Imam al-Husayn (as)(6) and thereafter he mentions him in the circle of the companions of Imam

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al-Sadiq (as).(1) [However,] he has neither mentioned him to be among the companions of Imam ‘Ali bin al-Husayn (as), nor among those of Imam al-Baqir (as).

Al-Tusi has quoted al-Kashhi’s assertion in his [another] work called al-Fihrist also. There he says: “The correct view is that his father, [Yahya], was among the companions of ‘Ali (as), though the former did not meet him.”(2) He then goes on to mention his chain of narration from Abu Mikhnaf through Hisham bin Muhammad bin al-Sa’ib al-Kalbi and Nasr bin Muzahim al-Minqari.

Al-Najjashi mentions Abu Mikhnaf in his Rijal and says: “Lut bin Yahya bin Sa’id bin Mikhnaf bin Sulaim(3) al-Azdi al-Ghamidi, [known as] Abu Mikhnaf, the master of the narrators in Kufah and the most prominent of them. He was reliable in his narrations. He has narrated [reports] from Ja’far bin Muhammad (as). It is said that he has narrated from Abu Ja’far [al-Baqir (as)] also, which is not correct.”(4) Al-Najjashi then lists his works, among them being the book on the maqtal of al-Husayn (as). He then mentions his [own] chain of narration from Abu Mikhnaf through Hisham bin Muhammad bin al-Sa’ib al-Kalbi.

With the [above] citations, we have so far presented the opinion of three out of four of our primary works in Rijal regarding Abu Mikhnaf, without there being any mention of the dates of his birth and death.

bin al-Harith… Ibn Ghamid bin al-Azd… Mikhnaf professed Islam and accompanied the Prophet (S). He was the chief of the house of Azd in Kufah and he had three brothers: ‘Abd Shams -who was killed in the battle of Al-Nukhailah, Saq’ab and ‘Abdullah -both of whom were killed in the battle of Jamal. Lut bin Yahya bin Sa’id bin Mikhnaf bin Sulaim was among the descendents of Mikhnaf bin Sulaim, from whom people used to narrate historical events.(1)

Tabari mentions [Mikhnaf bin Sulaim] in the reports of the battle of Basrah [i.e.Jamal], but not through Abu Mikhnaf. He says: “Mikhnaf bin Sulaim al-Azdi was in command of [the tribes of] Bajilah, Anmar, Khath’am and Azd.”(2)

There is no indication in the [above] two citations that Mikhnaf bin Sulaim was killed in the battle of Jamal. However, Tabari has related another report about the battle of Jamal from Abu Mikhnaf, who related from his uncle, Muhammad bin Mikhnaf, saying: “A number of elders of the tribe, all of whom were present in the battle of Jamal, have related to me that: the standard of the Azd from Kufah was with Mikhnaf bin Sulaim. He was killed on that day, so the standard was held by two of his family members, Saq’ab and his brother ‘Abdullah bin Sulaim, who were also killed by the people.”(3)

This report is in agreement with what Tabari has mentioned in Dhayl al-Mudhayyal regarding the death of the two brothers of Mikhnaf, Saq’ab and ‘Abdullah. Perhaps he narrated it from

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his Tarikh. However, it differs from what has appeared in Dhayl al-Mudhayyal on the death of Mikhnaf bin Sulaim; for according to the [above] report, he was killed in Jamal, and this contradicts what Tabari has related [in al-Dhayl] -in the reports of [the battle of] Siffin- on the authority of al-Kalbi from Abu Mikhnaf himself. Abu Mikhnaf says: “My father, Yahya bin Sa’id, related to me from his uncle, Muhammad bin Mikhnaf who said: ‘I was with my father, Mikhnaf bin Sulaim, on that day [i.e. in Siffin] and I was only seventeen years old…”(1)

Tabari also reports from al-Kalbi who said: “Harith bin Hasirah al-Azdi related to me from some elders of [the tribe of] Namir and Azd that Mikhnaf [disliked] the invitation from the [fellow tribe of] Azd in Sham…”(2)

He also related from al-Madaini (d. 225) and ‘Awanah bin al-Hakam (d. 158) -who was narrating through his chain of narration from an elder of the Banu Fazarah: “Mu’awiyah dispatched Nu’man bin Bashir [al-Ansari] with two thousand men. They raided ‘Ain al-Tamr while the governer of ‘Ali, [Malik bin Ka’b] al-Arhabi, was in the city with three hundred soldiers. So he wrote to ‘Ali (as) asking him for help.” [Malik] also wrote to Mikhnaf bin Sulaim who was nearer, requesting him for assistance. So Mikhnaf sent to him his son, ‘Abd al-Rahman, with fifty other men and they joined Malik and his followers… When the Syrians saw them, they thought that Malik has a [good] support, so they felt

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defeated and fled.”(1)

All these narrations clearly attest to the fact that Abu Mikhnaf’s [great] grandfather, Mikhnaf bin Sulaim, was alive after the battle Jamal, rather even after the battle of Siffin; as the raids of Mu’awiyah took place in the year 39 H, that is after the battle of Siffin (38 H). In contrary, the narration [that states that he was killed in Jamal] is a lone report. However, [it seems that] Tabari did not realize this fact and therefore did not comment on this, though he has clearly stated in Dhayl al-Mudhayyal that Mikhnaf lived till the year 80 H.(2)

from his kinsmen and set out for Siffin, where he fought alongside ‘Ali (as).”(1)

[In another report] he says: “Mikhnaf bin Sulaim was in charge of the Azd, Bajilah, the Ansar and Khuza’ah”;(2) and also that: “[Mikhnaf] was accompanying ‘Ali (as) in Babylon.”(3)

He narrates from the elders of Azd that: “When the men of Azd in Iraq were invited by the members of Azd in Sham, Mikhnaf disliked the [invitation] and it was unbearable for him. So he addressed [his people], expressing to them his aversion and dislike.”(4)

We have much to derive from the narration of Abu Mikhnaf from his father’s uncle, Muhammad bin Mikhnaf, in which he says: “I was with my father, Mikhnaf bin Sulaim, on the day [of Siffin] while I was seventeen years old.”(5)

It is evident from this report that Sa’id was younger than his brother, Muhammad, and for this [very] reason he could not participate in [the battle of] Siffin. Therefore, he was relating the news about Siffin from his brother, Muhammad. The [above] report also implies that Muhammad bin Mikhnaf was born in the year 20 H. Based on this, his brother Sa’id -the grandfather of Lut- must have been born around this [time]. Accordingly, [it is] Sa’id, the grandfather of Lut, [who] should be among the companions of ‘Ali (as) and not even his father, Yahya.

Thus, we can assume, at the least, that Sa’id married and fathered a child, Yahya, when he was twenty years of age, that is in the year 40 H.(6)

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In this case, there is, definitely, no question of the existence of Lut yet, nor of considering Yahya to be among the companions of ‘Ali (as).

Let us take it for granted [again] that Yahya also married and fathered a child, Lut at the age of twenty, that is in the year 60 H. This is the least we can assume. [Now] let us presume also that [Lut] began to listen to the reports [from his masters] when he was twenty, i.e. in the year 80 H, and he managed to compile his work within a period of twenty years or so, meaning that he must have finished compiling the book toward the end of the first century H.

However, it is very improbable that he could have compiled this book and read it to others during this period after taking into consideration that the recording of hadith, let alone history, was still disagreeable, but rather prohibited; and that the power was still in the hands of the Banu Marwan, the Umayyads; and that the atmosphere was that of fear and dissimulation (taqiyyah) for the Shi‘ah and [those narrating] reports about them.

[Instead] there is an indication that Abu Mikhnaf compiled this work of his around the year 130 H. For in his report about the arrival of Muslim bin ‘Aqil in Kufah, [he says that Muslim] was residing in the house of Mukhtar bin Abi ‘Ubaid al-Thaqafi. He then says: “…This is the house which is known today as the house of

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Muslim bin Musayyab.” Since Ibn Musayyab was, in the year 129 H, the governer of Ibn ‘Umar in Shiraz, as reported in al-Tabari (7:372), [we conclude that the above book must have been compiled around this time]. [In fact,] this was the time when the power of the Umayyads had become weak and the Banu ‘Abbas were inviting people towards Imam al-Ridha (as), asking [them] to rise and revenge for the blood of al-Husayn (as) and his household.

And who knows, may be the adherents of the Banu ‘Abbas had asked Abu Mikhnaf to compile the reports on the martyrdom of al-Husayn (as) inorder to back their call. But after they had achieved their motives, they deserted him and his work as they deserted the Ahl al-Bait (as) after that and even fought against them.

link to these works and says: “…from his student Hisham al-Kalbi.(1)

Shaikh al-Tusi ascribes to him some of the books mentioned above in his al-Fihrist and adds: “He has [also] a book called Kitab Khutbah al-Zahra’ (as).” He then states his link to these works.(2)

Ibn al-Nadim has listed to his credit some of these works in al-Fihrist, including [his work on] the maqtal of al-Husayn (as).

It is noticeable from the list of his works that Abu Mikhnaf directed much of his efforts in compiling the reports about the Shi‘ah in general, and those about Kufah in particular. There does not appear, in the above list, any book on reports about the Banu Umayyah or the Banu Marwan. Nor is there any book on the revolt of Abu Muslim al-Khurasani or the Abbasid rule. This is taking into consideration that he passed away twenty five years after all these events, in the year 158 H. Not only this, but his last book, according to the list of his works, was the one on Hajjaj bin Yusuf al-Thaqafi whose reports ended by his death in 95 H.

However, in his Tarikh Tabari relates reports from [Abu Mikhnaf] up until the end of the rule of the Umayyads, and to be specific, till the events of the year 132 H.(3)

It is evident from his reports which are scattered in several of his books, especially in al-Tabari, that [Abu Mikhnaf] often narrates [reports] either from his father, or uncle, or one of his cousins, or from

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his elders within the tribe of Azd in Kufah. This leads us to the fact that it was the abundance of reports within his tribe that prompted him to gather and compile books from them. This is why we find him limiting himself to the reports of the people of Kufah, to the extent that he was considered the most learned of them in this regard.

had personal inclinations [towards them] like most of the other people in Kufah, without having rejected the faith of the majority of the Muslims at that time.

What may back the above fact is that none among the Ahl al-Sunnah has accused him of being a rafidhi in their sense of the word; for according to them one who is simply inclined towards the Ahl al-Bait (as) [without having even professed their school of thought], is considered a Shi‘ah. But a person who is known [to them] to have been following the Ahl al-Bait (as) in his beliefs, then they not only consider him to be a Shi‘ah, but they also accuse him of rafdh. This is the difference between the two terms according to their terminology.

[Regarding the reliability of Abu Mikhnaf,] al-Dhahabi says: “A corrupt and unreliable narrator. Abu Hatim and others have rejected him. According to Ibn Ma’in, he is not reliable. He has also said elsewhere that he is of no importance. According to Ibn ‘Adiyy, he is a fanatic Shi‘ah and the narrator of their reports.”(1)

[Notice that] none of the [above Sunni] authorities have accused Abu Mikhnaf of rafdh. This is at a time when they used to charge with rafdh anyone who was proven to be a follower of the Ahl al-Bait (as) school of thought.

Ibn Abi al-Hadid states this clearly when he says: “Abu Mikhnaf is among the narrators (muhaddithin) and among those who hold that the legitimacy of [the divine] leadership (imamah) is realized

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[only] through [the divine] designation. He is not a Shi‘ah, nor is he counted to be among their outstanding figures.”(1)

The above passage has been quoted by Sayyid al-Sadr in his Ta’sis al-Shi‘ah li ‘Ulum al-Islam. He then comments on it saying: “I would say: they do not accuse him of something other than tashayyu’, which does not, according to their [own] scholars, contradict [his] being reliable. The great Sunni scholars, such as Abu Jarir al-Tabari and Ibn al-Athir, have relied on him. Especially Abu Jarir who has filled his Tarikh al-Kabir with the narrations of Abu Mikhnaf.”(2)

Imam Sharafuddin (r) has devoted one whole chapter in al-Muraja’at in which he enumerates one hundred Shiite personalities found in the Sunni chains of narration (isnad), but also in their Sihah, specifying the places [where these names have appeared].(3)

In brief, there is no room for any doubt about his not being a Shi‘ah and the follower of the Imamiyyah school of thought as it has been rightly asserted by Ibn Abi al-Hadid. Yes, some of the Sunni scholars consider him to be a Shi‘ah, [but] based on what they are accustomed to [in calling] one who expresses love and sympathy for the Ahl al-Bait (as) [as a Shi‘ah].

None of the past Shiite scholars have declared him to be a Shi‘ah. Al-Najjashi (may Allah have mercy on him), who is an expert in this discipline [i.e. in rijal], describes Abu Mikhnaf only by saying: “He was the master (shaikh) of the narrators in Kufah”, not

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‘the master of our scholars’, and not even ‘the master of the narrators of our reports’.

There is nothing surprising about the fact that [on the one hand] Ibn Abi al-Hadid clearly states this fact, and [on the other hand] he narrates from him poems (arjaz) which he recited in the battle of Jamal on the succession of ‘Ali (as) to the Prophet (S); for narrating these verses implies only that he was a Shi‘ah, [in the sense that he was] sympathetic [towards the Ahl al-Bait (as)], not that he was an adherent of the Imamiyyah sect. Many Sunni scholars have been [normally] relating the like of these verses too.

In conclusion, there is no doubt that Abu Mikhnaf was a Shi‘ah, but there is no evidence that he was, beside this, a follower of the Ahl al-Bait school of thought (imami).

The best of what our scholars have said regarding him are the words of praise from al-Najjashi. He says: “He was the master of the narrators in Kufah and outstanding amongst them. One could rely on what he narrated.” These words are noteworthy as they establish his probity. This is why his reports have been considered as agreeable (hasan) in [the texts of Rijal such as] al-Wajizah, al-Bulghah, al-Hawi and other works.

the famous narration that says: “I was afflicted with a serious illness as a result of which I forgot all I knew. So I went to Ja’far bin Muhammad (as) and he made me drink knowledge in a cup and I thus regained my knowledge.’ Abu ‘Abdillah [al-Sadiq (as)] used to bring him closer to himself and encourage him. [Hisham] has many books.”(1)

Al-Najjashi then lists his works and mentions his sources for obtaining them. Among the books he lists is Maqtal al-Husayn. This is, perhaps, [the collection of] either all the reports or most of them which he narrated from his master Abu Mikhnaf.

It is, however, strange that in his selections from Rijal al-Kashhi, Shaikh al-Tusi quotes al-Kashhi as saying: “Al-Kalbi was a Sunni, though he had great affection and love [for the Ahl al-Bait (as)]. It has also been said that al-Kalbi was practicing dissimulation (taqiyyah) and he was not a Sunni.”(2)

Shaikh al-Tusi does not mention [Hisham] in his al-Rijal nor in al-Fihrist, except as a link to Abu Mikhnaf’s works.(3) The reason behind this may be that [those of] his works which are related to the history of the Shi‘ah are, [in fact], what he has narrated from his master Abu Mikhnaf [i.e. he just served as a link to what Abu Mikhnaf had said]. Otherwise, the rest of his books do not contain what is related to the history of the Shi‘ah.

Many of the Sunni historians and experts in biographies have attested to his knowledge, [good] memory

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and to his being a Shi‘ah. Ibn Khalakan says: “He has profusely narrated the historical events [related] to the people and their news. He was the most learned in genealogy. He was among the renowned custodians of the hadith (huffaZ). He died in the year 206 H.”(1)

Abu Ahmad bin ‘Adiyy writes in al-Kamil: “Al-Kalbi has [narrated] sound traditions (ahadith). His commentary on them is acceptable and through which he is renowned. No one has a longer and more comprehensive exegesis [in this regard] than him. He is given precedence over Muqatil bin Sulaiman since the latter has got vile beliefs. Ibn Hibban has mentioned him in his al-Thuqat.”(2)

be known that Abu Mikhnaf has numerous works on [Islamic] history and on the lifestyle [of the Aimmah (as)]. Among them is Maqtal al-Husayn (as) from which [our] great scholars in the past have narrated and have relied on it… Unfortunately it is [now] lost and there does not remain even a single copy of it. With regard to the Maqtal which is in our hands and which is being ascribed to him, it is neither his nor of any [other] reliable historian. Whoever wants to get convinced about this, then let him compare what has appeared in this [present] Maqtal with what Tabari and others have related from him. I have explained this in [my book] Nafas al-Mahmum when talking about Tirimmah bin ‘Adiyy. And Allah knows best.”(1)

Since I wanted to edit [Abu Mikhnaf’s] work, I had to go through this fabricated Maqtal. There is no doubt that this book was compiled by someone other than Abu Mikhnaf [himself]. [But] it is not known who compiled it and when. It appears to me that the compiler must have been an Arab of a later period (muta’akhhirin), who was neither acquainted with history and hadith, nor with the biographies [of the narrators], not even with the Arabic literature; for in this book he uses words which were used by the Arabs of the later period in their colloquial language.

This book consists of a hundred and fifty narrations, six of which have some missing links in their chains of transmission (mursal).

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The first one [no.49] from Imam ‘Ali bin al-Husayn (as), the second [no.94] from ‘Abdullah bin ‘Abbas, the third one [no.82] from ‘Umarah bin Sulaiman who reported from Humaid bin Muslim, the fourth one [no.96] from a person known as ‘Abdullah bin Qais, the fifth report [no.70] from a person called ‘Ammar and [the sixth] one [no.70] which has been narrated from al-Kulaini (d.329 H) without its chain of narration (marfu’ah) and which is not found in al-Kafi.

After narration no.105(1), he starts relating many [reports] from a person known as Sahl al-Shahrazuri who he considers to have traveled with the Ahl al-Bait (as) from Kufah to Sham [and accompanied them] until their return to Madinah! He [also] relates from this person 31 mursal narrations, mentioning among them the report of Sahl bin Sa‘d al-Sa’idi in the name of Sahl bin Sa’id al-Shahrazuri!(2)

The remaining 138 reports in the book are ascribed to Abu Mikhnaf himself.

the biographies of the narrators that such an inconsistency remained hidden to him.(1)

2. After three pages we read: “Al-Kulaini relates in a tradition…”(2) Would that I knew who was this person relating from al-Kulaini who died in 329 H, while Abu Mikhnaf died in 158 H! This is at a time when this tradition is not even found in al-Kafi!

3. After a few more pages we find him saying: “He said: ‘[Yazid] sent the letter to Walid. It reached him ten days into the month of Sha’ban.”(3) While the historians, including Abu Mikhnaf according to the report of Tabari, unanimously agree that al-Husayn (as) entered Makkah three days after the beginning of Sha’ban! So how can we reconcile between [these two reports]?!

4. In the case of the martyrdom of Muslim bin ‘Aqil, he is the only writer who reports that a pit was dug into which [Muslim] fell and he was, thereafter, taken to Ibn Ziyad while his hands were tied up behind his back. He says about this: “The accursed one approached and said to them: ‘I will set them a trap! Let us dig a pit on his way and fill it with grass and earth. Then we attack him and retreat from in front of him! I hope that he will not escape the pit.”(4)

5. Also concerning the martyrdom of Muslim, he is the only one to report [saying]: “When Muslim and Hani were killed, their news ceased to reach al-Husayn (as). So he became seriously disturbed!

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He gathered his household… and instructed them to return back to Madinah! They set out moving before him until they entered the city! [Al-Husayn] went to the grave of the Messenger of Allah (S) and clung to it. [There] he bitterly wept and [then] he fell asleep!”(1)

This report has no source and no trace of it is found at all in any other book.

6. Regarding the arrival of al-Husayn (as) in Karbala’, this writer is alone in reporting that the Imam was riding seven horses and that he dismounted them, and that they [all] stopped and none of them could move further.(2)

7. He, again, is the only person to have narrated what Imam ‘Ali bin al-Husayn said on the night of ‘Ashura’ and on the day of [al-Husayn’s] arrival in Karbala’.(3)

8. He alone has reported that the number of Ibn Sa‘d’s army in Karbala’ was eighty thousand [men]!(4)

9. He relates the speech of Zuhair bin al-Qain as having been delivered on the day the army [of Ibn Sa‘d] arrived in Karbala’. He says in this regard: “He then advanced towards his followers and said: ‘O Muhajirin and Ansar! The speech of this accursed dog and his likes should not deceive you!! Indeed, he is not going to attain the intercession (shafa’ah) of Muhammad (S). Verily, the people who kill his offspring and their helpers will be in hell fire forever.”!(5)

10. He is the only one to have narrated the report about the digging of the well by al-Husayn (as). He

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says: “…But he did not find water in it.”(1)

11. Again he is the only one to have repeated three times the report of the night and the day of ‘Ashura’. He mentions in the first the speech of al-Husayn (as) and the [martyrdom] of his brother, ‘Abbas (as)! He is alone in saying that: “… [‘Abbas] then held the sword with his mouth.” He then says: “[Al-Husayn] came to him and carried him on the back of his horse and took him to the tents. He put [his body] there and bitterly wept over him such that everyone present with him began weeping.”(2)

Then he comes back to the night of ‘Ashura’ and says: “[Al-Husayn] then turned to his companions and said to them: ‘O my companions! These people are after me only. So when the night sets in, go away under the cover of its darkness.” He then continues: “He spent that night and in the morning…”(3)

He then, once again, talks about the day of ‘Ashura’ by narrating another speech of the Imam (as). He is the only person to have mentioned here that al-Husayn (as) sent a messenger to Ibn Sa‘d by the name of Anas bin Kahil, whereas, in fact, the [name of the] messenger was Anas bin al-Harth bin Kahil al-Asadi.

He reverts for a third time [and] talks about the night of ‘Ashura’ and here he relates the famous speech of the Imam (as) to his companions and his household [on that night]. Then he comes back,

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again, to mention the war preparations by al-Husayn (as) and Ibn Sa‘d.(1)

12. He is the only one to mention Ibrahim bin al-Husayn as one of the companions of Imam al-Husayn.(2)

13. He mentions Tirimmah [bin al-‘Adiyy] as one of those who were martyred along with al-Husayn (as), whereas Tabari relates on the authority of al-Kalbi from Abu Mikhnaf that [Tirimmah] was not present in Karbala’ and was [thus] not killed with al-Husayn (as).(3) Muhaddith al-Qumi [also] has commented on this in his book Nafas al-Mahmum (pg. 195).

14. He mentions some verses in the story of Hurr al-Riyahi which are, in fact, of ‘Ubaidullah bin al-Hurr al-Ju’fi, [whom Imam (as) met] at Qasr Banu Muqatil, not realizing that they were not in tune with the conditions Hurr [al-Riyahi] was in. The [writer] ascribes to al-Riyahi the following: “I stood by their bodies and their graves…”!(4) How ignorant the compiler of this book was!

15. He ascribes some verses to al-Husayn (as) in lamentation of Hurr [al-Riyahi] which are not worthy of [the Imam (as)]. Some of it reads: “He is the best hurr (free man) as he supported Husayn, those who helped Husayn are indeed successful!(5)

16. He ascribes to Imam al-Husayn (as) three verses in lamentation of his companions, whereas they are obviously known not to be of the Imam (as). Rather they belong to one of the poets of the later period. He says: “They helped Husayn, what young men were they.”(6)

17. He is alone in specifying the day on which Imam

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al-Husayn (as) arrived in Karbala’, saying that it was on Wednesday.(1) He [also] says that he was martyred on Tuesday.(2) According to this, Imam (as) must have arrived in Karbala’ on the 5th of Muharram! While the historians -including Abu Mikhnaf as reported in al-Tabari- unanimously agree that he reached Karbala’ on Thursday(3), the second of Muharram, and he was [martyred] on Friday.

18. After narration no.105(4), he starts relating many [reports] from a person known as Sahl al-Shahrazuri, who is regarded to have journeyed with the Ahl al-Bait (as) from Kufah to Sham [and accompanied them] until their return to Madinah! He then puts in his mouth verses -while he was in Kufah- which were, in fact, said by Sulaiman bin Qattah al-Hashimi(5) by the grave of Imam al-Husayn (as): “I passed by the houses of the household of Muhammad…”.(6) In Sham, he ascribes to him the report of Sahl bin Sa‘d al-Sa’idi in the name of Sahl bin Sa‘d al-Shahrazuri(7), as though he considers [Shahrazuri] to be [al-Sa’idi]!

19. He attributes a poem (urjuzah) of thirty odd verses(8) to Imam al-Husayn (as) on the day of ‘Ashura’. Similarly, he ascribes to ‘Abdullah bin ‘Afif al-Azdi a qasidah comprising about thirty verses before ‘Ubaidullah bin Ziyad.(9)

20. There appear words in different places of this book which are used in the colloquial language of the Arabs of the later period (muta’akhhirin) and which do not befit Abu Mikhnaf. For instance, in the story of digging a pit to trap Muslim, [we come

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across words as] “The accursed (la’in) one approached and said to them… and fill it with grass (daghl) and earth…. we should then retreat from in front of him.”(1). Or “His helpers went away (rahat)”(2), or “The one who was awake (yaqZanahu)…”(3) and “He was picking a quarrel (yataharrashu)…”(4)

After all this, none would consider it correct for this book to be ascribed to Abu Mikhnaf.

battle and from whom Abu Mikhnaf related his reports is eighteen.

3. This list contains the names of those who were in direct contact with the events before and after Karbala’. They reported them to Abu Mikhnaf directly. Thus, he narrates the events from each of them through a single link. There are five people in this list.

4. It consists of those who witnessed the events before or after Karbala’ and Abu Mikhnaf narrates from each of them through one or two links. There are twenty one people in this list.

5. It comprises people who neither witnessed the battle, nor were they in direct contact with the events. Rather, they served as links for the reports of Abu Mikhnaf from [the narrators in the past four lists]. Thus, Abu Mikhnaf narrates the battle or the events surrounding it through two links. There are a number of twenty nine people in this list.

6. It contains the names of the just narrators (‘udul) from among the companions of the Aimmah (as) or the Aimmah themselves. They are not among those who witnessed the battle or were in direct contact with the events surrounding it. They are [all] considered as links, though they were not narrating through [any] intermediaries or [at least] did not mention them. There are fourteen people in this list.

Therefore, it becomes clear from the above list that the total number of those who narrated the events of Karbala’ to Abu Mikhnaf, directly or indirectly, is thirty-nine people. They have related

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sixty-five narrations together with their complete chains of narration (musnad). And this is the total number of reports mentioned in this book.

We have extracted the biographies of these transmitters either from the works of rijal, or by tracing the places wherein their reports have appeared in al-Tabari. [Of course,] there are [also] those about whom we could not find any information.

of ‘Umar bin Sa’d. He has narrated the martyrdom of Nafi’ bin Hilal al-Jamali. [Yahya] heard his uncle ‘Amru bin al-Hajjaj al-Zubaidiyy stopping the army of [Ibn Sa‘d] from engaging in single combat [with the companions of al-Husayn (as)] after the martyrdom of Nafi’ bin Hilal, suggesting to them, instead, to throw stones at al-Husayn (as) and his companions. Yet, he did not part from his uncle. (5:435)

He also related what his uncle told ‘Abdullah bin al-Muti’ al-‘Adawi, the governer of Ibn al-Zubair in Kufah, that he should stand firm in fighting Mukhtar bin Abi ‘Ubaid al-Thaqafi. Yahya was along side his uncle in his combat against Mukhtar. (6:28)

Ibn Hibban has mentioned him in al-Thuqat. Al-Darqutni says that his [word] can be taken as a proof. According to al-Nassai, he is reliable. Abu Hatim adds that he was pious and among the chiefs in Kufah. Shu’bah says that he was a leader of the people of Kufah, as reported in Tahdhib al-Tahdhib.

3. Zuhair bin ‘Abd al-Rahman bin Zuhair al-Khath’ami. He narrated the martyrdom of Suwaid bim ‘Amru bim Abi Muta’ al-Khath’ami. The text says: “…has related to me saying…” (5:446).

This is his only report. We have not found any mention of him in the books of rijal.

Mikhnaf narrates from him] through one intermediary.

2. Hani’ bin Thubait al-Hadhrami al-Sakuni. He narrated Ibn Sa‘d’s meeting with Imam al-Husayn (as) at a point between the two camps after the arrival of the Imam (as) at Karbala’ and before the day of ‘Ashura’. The text says: “Abu Janab has narrated to me from Hani’ …”

He witnessed the martyrdom of al-Husayn (as) (al-Tabari:5:413). He participated in the killing of ‘Abdullah bin ‘Umair al-Kalbi -the second person to be martyred from the companions of al-Husayn (as) (5:436), and in the killing of ‘Abdullah bin ‘Ali bin Abi Talib (as), Ja’far bin ‘Ali (as), a lad from the household of al-Husayn (5:448) and ‘Abdullah bin al-Husayn bin ‘Ali (as) whose mother was Rabab, daughter of Imru’ al-Qais al-Kalbi (5:468).

3. Humaid bin Muslim al-Azdi. He reported the following:

Ibn Ziyad’s letter to Ibn Sa‘d, instructing him to prevent al-Husayn (as) and his companions from getting water; the endeavour of ‘Abbas (as) to get water on the seventh night [of Muharram] (5:412); the dispatch of Shamir to Karbala’ (5:414); the beginning of the battle (5:429); [al-Husayn’s] words to Shamir when he [intended to] attack the tents just before the martyrdom of al-Husayn (as); the noon prayers; the martyrdom of Habib bin MuZahir al-Asadi (5:439); the words of the Imam (as) at the martyrdom of his son ‘Ali (as); the coming out of [Lady] Zainab at the martyrdom of al-Husayn; the martyrdom of Qasim bin al-Husayn (as); the martyrdom of ‘Abdullah bin al-Husayn (as) in [al-Husayn’s] lap

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(5:446-448); the state of al-Husayn (as) after the martyrdom of his companions till his own martyrdom (5:451452); the difference [of opinion] within the [enemy’s] camp after [al-Husayn’s] martyrdom regarding killing his son ‘Ali (as); the story of ‘Uqbah bin Sim’an and his release; the trampling of the horses on the body of al-Husayn (as); the carrying of the head of the Imam (as) to Ibn Ziyad by [Humaid] and Khauliyy bin Yazid al-Asbahi (5:455); ‘Umar bin Sa‘d’s sending of [Humaid] to his family members to inform them that he was in safety; the prisoners in the court of Ibn Ziyad and his hitting al-Husayn’s lips with a cane; the incident of Zayd bin Arqam narrating to him the tradition of the Messenger of Allah (S) and the reply of Ibn Ziyadh to him; the remarks of Zayd about Ibn Ziyad; Zainab’s entering the court of Ibn Ziyad, his words to her and her answer; Ibn Ziyad’s attempt to beat her and the comments of ‘Amru bin Huraith; the words of Ibn Ziyad to Imam Zain al-‘Abidin (as) and his reply; the attempt to kill him and his aunt’s clinging to him; and [finally] Ibn Ziyad’s sermon in the mosque and Ibn ‘Afif’s reply to him and his murder (al-Tabari:5:456-459).

The person from whom Humaid narrated these reports was Sulaiman bin Abi Rashid.

It is noticed that Abu Mikhnaf brings in incomplete reports [from Humaid] and narrates [only] those parts which are relevant to the occasion in hand. It is also evident that

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[Humaid’s] reports begin with the dispatch of Shamir to Karbala’ and end with reports about [what transpired in] the court of Ibn Ziyad and the murder of Ibn ‘Afif al-Azdi.

This implies that Humaid was in the army of Shamir bin Dhi al-Jaushan al-Kilabi, especially after taking into consideration his constant conversation with Shamir, censuring him in a number of matters; and [secondly] his presence in the tents after the martyrdom of al-Husayn (as), knowing that it was Shamir who attacked the tents with the foot soldiers.

Later, we see [Humaid] participating in the uprising of the Tawwabun (5:555). He used to visit Mukhtar in prison, but [at the same time] he cautioned Sulaiman bin Surad al-Khuza’i against him, informing him that Mukhtar was inciting people to betray him. [However,] Sulaiman ignored this action of [Mukhtar] (5:581584). [Humaid] later returned with the defeated army of the Tawwabun (5:606). He was a friend of Ibrahim bin al-Ashtar al-Nakha’i whom he used to frequently visit and go with him to [see] Mukhtar every evening–after the Tawwabun uprising. They would plan their affairs till late night and then disperse (6:18). One Monday evening Humaid came out with Ibrahim from his house with a group of about a hundred [men]. They were armed with swords and were concealing their shields under their cloak-like garments (6:19). They advanced till they came to the house of Mukhtar on the night he departed. (6:23)

However, when [Humaid] came to know that Mukhtar is determined to kill the assasins of al-Husayn

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(as), he rose together with ‘Abd al-Rahman bin Mikhnaf al-Azdi, Abu Mikhnaf’s uncle, against Mukhtar. When ‘Abd al-Rahman was wounded, Humaid recited some verses in sympathy for him (6:51). When ‘Abd al-Rahman bin Mikhnaf escaped from Kufah and sought refuge with Mus’ab bin al-Zubair in Basrah, Humaid also joined him there (6:58)!

His name last appears in al-Tabari (6:213) when he recited couplets in lamentation of ‘Abd al-Rahman bin Mikhnaf who was killed by the [followers of the] Azariqah [sect from the] Khawarij near Kazarun in 75 H, as he was fighting them along with Muhallab bin Safrah on behalf of Hajjaj bin Yusuf al-Thaqafi.

Al-Dhahabi has mentioned [Humaid] in Mizan al-I’tidal (1:616) and so has Ibn Qudamah in al-Mughni (1:195).

4. Dahhak bin ‘Abdillah al-Mushriqi al-Hamdani. He narrated the reports about the night and the day of ‘Ashura’; al-Husayn’s preparation for the battle; and his important speech on the day of ‘Ashura’. (al-Tabari:5:418, 419, 421, 423, 425 444)

Abu Mikhnaf relates from this person on the authority of ‘Abdullah bin ‘Asim al-Faishi al-Hamdani -who was also from the [Banu] Hamdan- that he [i.e. Dahhak] laid a condition before Imam al-Husayn (as) that he would be free to leave him in case [all] his companions were killed, and the Imam (as) accepted it! Accordingly, he fled the battlefield. (5:418444)

Al-Tusi mentions him in his Rijal among the companions of Imam Zain al-‘Abidin (as)!

5. Imam ‘Ali bin al-Husayn (as). [Abu Mikhnaf] narrates from him the report about the events of the night of ‘Ashura’ through

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two intermediaries. They are:

(a) Harith bin Hasirah, who was narrating from ‘Abdullah bin Sharik al-‘Amiri, who narrated from [al-Sajjad (as)] (al-Tabari:5:418).

(b) Harith bin Ka’b al-Walibi al-Azdi al-Kufi and Abu al-Dahhak [al-Basri], both of whom were narrating from [al-Sajjad (as)] (al-Tabari:5:420).

6. ‘Amru al-Hadhrami. He narrated the joining of [fresh] troops to the army of ‘Umar bin Sa‘d (al-Tabari:5:422) through two links. The identity of this person is not known.

7. A servant of ‘Abd al-Rahman bin ‘Abd Rabbih al-Ansari. Abu Mikhnaf reports his joking with Burair bin Khudhair al-Hamdani through two links, namely: ‘Amru bin Murrah al-Jamali who narrated from Abu Salih al-Hanafi, who in turn related from this servant. The report ended saying: “When I saw that the people had been defeated, I escaped and left them” (al-Tabari:5:421422).

8. Masruq bin Wail al-Hadhrami. [Abu Mikhnaf related from him] the story of Ibn Hawzah at the beginning of the battle through two intermediaries, ‘Ata’ bin al-Sa’ib who narrated it from Abd al-Jabbar bin Wail al-Hadhrami, who in turn reported [Masruq] as saying: “I was in the front line of the cavalry that marched against al-Husayn… so that I may obtain the head of al-Husayn which would gain me some position in the eyes ‘Ubaidullah bin Ziyad… Masruq then returned… and said: ‘Verily, I have seen something in the people of this house that I will never fight them [again]’.” (al-Tabari:5:421)

9. Kathir bin ‘Abdullah al-Sha’bi al-Hamdani. Abu Mikhnaf relates from him the speech of Zuhair bin al-Qain through ‘Ali bin HanZalah bin As’ad al-Shabami

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who was narrating from one of his kinsmen called Kathir bin ‘Abdullah al-Sha’bi who had happened to witness the martyrdom of al-Husayn (as) (al-Tabari:5:426).

Tabari narrates from ‘Awanah on the authority of Hisham that: “[Al-Sha’bi] was a brave knight whom nothing would cause to turn his face away from the battle. When ‘Umar bin Sa‘d asked the leaders [who had written letters to al-Husayn (as) from Kufah] to go to al-Husayn (as) and inquire from him why he has come and what does he want, “All of them refused and expressed their dislike for that. Kathir bin ‘Abdullah al-Sha’bi stood up and said: ‘I will go to him. By Allah, if you wish I can [even] assassinate him!…So he went to him… [Abu Thumamah] came forward and said to him: ‘Put down your sword.’ He said: ‘Nay by Allah, there is no honour [for you]!’… Then they cursed each other” (5:410). “[Kathir] and Muhajir bin Aws launched a violent attack on Zuhair bin al-Qain al-Bajali and killed him.” (5:441).

10. Al-Zubaidiyy. He reported the second attack (al-Tabari:5:435). This man, who was from the tribe of Zubaid in Yemen, used to narrate the [so called] glorious deeds of his tribal leader, ‘Amru bin al-Hajjaj al-Zubaidiyy!

11. Ayyub bin Mashrah al-Khayawani. He reported the command of al-Kalbi. He was the one who lamed the horse of Hurr [al-Riyahi]. Later his people accused him of killing Hurr, so he said: “Nay by Allah, I did not kill him. Rather, someone other than me killed him. I

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would not like to have killed him.” His father, Abu al-Waddak Jabr bin Nauf al-Hamdani asked him: “Why are you not pleased to be the one who killed him?’ He replied: “They claimed that he was among the pious men. By Allah, if he was a sinner, then I would [still] prefer to meet Allah with the sin of wounding [him] than to meet Him with the sin of killing one of them!” Abu al-Waddak said: “You are not going to meet Allah except with the sin of killing all of them… all of you have a share in [spilling] their blood.” (al-Tabari:5:437).

12. ‘Afif bin Zuhair bin Abi al-Akhnas. He reported the martyrdom of Burair bin Khudhair al-Hamdani (r). He was [also] among those who witnessed the martyrdom of al-Husayn (as). He says in this report: “Burair used to teach them the Qur’an in the central mosque of Kufah” (al-Tabari:5:431).

13. Rabi’ bin Tamim al-Hamdani. He reported the martyrdom of ‘Abis bin Abi Shabib al-Shakiri. He was one of those who witnessed that day [i.e. the day of ‘Ashura’] (al-Tabari:5:444).

14. ‘Abdullah bin ‘Ammar al-Bariqi. He reported the state of al-Husayn (as) when attacking the people. He was among those who witnessed the martyrdom of al-Husayn (as) and was [later] reproached for witnessing it. [But] he replied: “Indeed the Banu Hashim are obliged to me for a favour!! So we asked him: “What favour did you do them?” He said: “I attacked al-Husayn with a lance, then I drew closer to him…

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then I quickly distanced myself from him!” (al-Tabari:5:451).

15. Qurrah bin Qais al-HanZali al-Tamimi. He reported the severing of the heads and about the captives (al-Tabari:5:455). He had come out under Hurr bin Yazid al-Riyahi al-Tamimi -a commander from his tribe, in the vanguard of Ibn Ziyad against al-Husayn (as) (5:427).

[Qurrah] is the one whom Ibn Sa‘d had sent to al-Husayn (as) to ask him the reason he came out [from Madinah] and what he wanted. When he came to al-Husayn (as), Habib bin MuZahir al-Asadi invited him to help al-Husayn (as) but he declined (5:411). He is [also] the one who says that Hurr said to him: “Do not you want to water your horse?” and then Hurr moved away from him until he made his way to al-Husayn (as). [Qurrah] later used to say that had Hurr informed him of his intentions, he would have gone with him to al-Husayn (as)! (5:427).

These are the fifteen people who witnessed the martyrdom of al-Husayn (as) and from whom Abu Mikhnaf has narrated [reports], either through one or two intermediaries.

(5:380).

The editor of this work says: It seems to me that [Abu Janab] was relating these reports from his brother, Hani’ bin Abi Hayyah, since he was the one whom Ibn Ziyad sent with his letter.

Al-Tabari has narrated 23 reports from him. Nine of them are concerning the battles of Jamal, Siffin and Nahrawan, all through some links. [The other] nine are regarding Karbala’, five of which have been transmitted indirectly and another three through an incomplete chain of narration (irsal).

He is mentioned last in al-Tabari as relating -through an incomplete chain of narration- the letter of Mus’ab bin al-Zubair to Ibrahim bin al-Ashtar in the year 67 H and after the death of Mukhtar, inviting him to support him. (6:111)

The author of Tahdhib al-Tahdhib (11:201) mentions his biography and says: “A truthful person from Kufah who died in 147 H.”

Therefore, we conclude, from the above citation, that he was not in direct contact with the events.

2. Ja’far bin Hudhaifah al-Tai. He reports the following: the letter of Muslim [bin ‘Aqil] to al-Husayn (as) before the former’s martyrdom, informing him of the allegiance of the people of Kufah [to him]; and the letter of Muhammad bin al-Ash’ath bin Qais al-Kindi to Imam al-Husayn (as) through Ayas bin al-‘Athal al-Tai, informing him of the arrest and murder of Muslim bin ‘Aqil (al-Tabari:5:375).

Al-Dhahabi mentions [Ja’far] in Mizan al-I’tidal and says: “He related [reports] from ‘Ali, and Abu Mikhnaf narrated from him. [Ja’far] was with ‘Ali at Siffin. Ibn Hibban has mentioned him

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in al-Thuqat and says: “It is not known who he is.”

Al-Tabari has narrated five reports from him. Two reports about Siffin and other two concerning the Khawarij from Tay’ and [the fifth one is] the report [mentioned above].

3. Dulham bint ‘Amru, the wife of Zuhair bin al-Qain. She reported the joining [of Zuhair] with al-Husayn (as). The text reads: “Abu Mikhnaf says: ‘Dulham has related to me that… She said: ‘So I said to [Zuhair]…” (al-Tabari:5:396).

4. ‘Uqbah bin Abi al-‘Aizar. He narrated: the two sermons of the Imam (as) at al-Baidhah and Dhu Husam; the reply of Zuhair bin al-Qain to the Imam (as); and the verses [recited] by the Imam (as) and Tirimmah bin ‘Adiyy (al-Tabari:5:403). It seems he was among the companions of Hurr and was saved. We have found no mention of him in our works of rijal. The author of Lisan al-Mizan mentions him and says: “His narrations are reliable. Ibn Hibban has mentioned him in al-Thuqat.”(1)

These were the four [people] who were in direct contact with the happenings and they, apparently, narrated them directly to Abu Mikhnaf.

(al-Tabari:5:342).

Al-Dhahabi mentions him in Mizan al-I’tidal and says: “He and his father were the companions of Abu Hurairah. He is reliable and an authority (hujjah). He [lived and] became very old, but was not deranged… He died in 125 H. He was a supporter of the Banu Tamim. Ibn Hibban has mentioned him in al-Thuqat. According to al-Hakim, he is reliable and trustworthy.”(1)

According to Tahdhib al-Tahdhib, al-Waqidi says: “He is reliable and a prolific narrator. He died in 100 H. Some say that [he died] during the rule of Walid bin ‘Abd al-Malik. It is said that ‘Umar had put him in charge of digging graves. So he used to live in the graveyard area and thus came to be known as ‘al-Maqbari’.”(2)

Shaikh al-Tusi mentions him in his Rijal among the companions of ‘Ali and al-Husayn (as), [but] by the name of Dinar. His agnomen was Abu Sa’id and his title ‘Aqisa. He was given this title because of a poem he had recited.(3)

Ibn Qudamah says in al-Mughni: “He is al-Maqdisi, from al-Maqdis, the city of Prophet «liya.”

Al-Saduq narrates in his Amali through a chain of narration going back to Abu Sa’id ‘Aqisa who said: “[I relate] from al-Husayn who was reporting from his father, who narrated the Prophet (S) saying to him: “O ‘Ali! You are my brother and I am your brother. I have been chosen for the prophethood (nubuwwah) while you have been selected for the divine leadership (imamah). [O ‘Ali] I am the bearer of revelation

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(tanzil) and you are [responsible] for its interpretation (ta’wil). You and I are the [two] fathers of this Ummah. You are my trustee, successor, vizier, inheritor and the father of my offspring. Your followers (shi’atuka) are my followers.”

2. ‘Uqbah bin Sim’an. He narrated the following: the departure of the Imam (as) from Madinah; his meeting with ‘Abdullah bin Muti’ al-‘Adawi; his arrival in Makkah (al-Tabari:5:351); the conversation of Ibn ‘Abbas and Ibn al-Zubair with the Imam (as) when he was leaving Makkah (5:383); the report about the messengers of ‘Amru bin Sa’id al-‘As al-Ashdaq, the then governer of Makkah, to al-Husayn (as), asking him to return to Makkah; the report on the Yemeni dye (waras) at Tan’im (5:385); the conversation of ‘Ali bin al-Husayn [al-Akbar] with his father after they left Qasr Banu Muqatil; the arrival of al-Husayn (as) at Nainawa; the coming of the messenger of Ibn Ziyad with his letter to Hurr; al-Husayn’s camping at Nainawa; the arrival of ‘Umar bin Sa‘d (5:407-409); and the proposal of the Imam (as) to Ibn Sa‘d (5:413).

All these reports were related [by Abu Mikhnaf] through one intermediary, namely Harith bin Ka’b al-Walibi al-Hamdani. This [also] backs the fact that Abu Mikhnaf used to report only those parts of a report which were relevant to the occasion he was treating (taqti’).

3. Muhammad bin Bishr al-Hamdani. The reports he narrated are: the gathering of the Shi‘ah in Kufah at the house of Sulaiman bin Surad al-Khuza’i after the death of Mu’awiyah; the speech

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of Sulaiman; their letters to al-Husayn (as); Imam’s reply to them through Muslim bin ‘Aqil (al-Tabari:5:352-353); the letter of Muslim to al-Husayn (as) on his way to Kufah and the latter’s reply to him; Muslim’s arrival in Kufah; the frequent visits of the Shi‘ah to Muslim at the house of Mukhtar (5:354-355); and Ibn Ziyad’s sermon after the martyrdom of Hani’ bin ‘Urwah (5:368).

All these reports were transmitted through one link, namely Hajjaj bin ‘Ali al-Bariqi al-Hamdani.

[Al-Bariqi] was present in the gathering of the Shi‘ah [in Kufah] at the house of Sulaiman bin Surad. He says: “We then mentioned the death of Mu’awiyah and expressed our gratitude to Allah for that. Then Sulaiman bin Surad said to us… then we sent [the two men] with the letter… and ordered them to keep the matter secret… then we sent to him… we waited for two more days and sent [more] letters… and our letters were with them.” (5:354-355).

He was also present in the meeting of the Shi‘ah with Muslim at Mukhtar’s place, but he did not pay allegiance to him out of fear of being killed. Hajjaj bin ‘Ali says [in this regard]: “I said to Muhammad bin Bishr: ‘Did you say anything?’ He replied: ‘Although I wished that may Allah honour my colleagues with victory, I did not want to be killed! I [also] did not want to lie [to Muslim by paying allegiance to him and then abandon him]!” (5:355).

The author of Lisan al-Mizan says that Abu Hatim used

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to say: “He is Muhammad bin al-Sa’ib al-Kalbi al-Kufi, when his lineage is traced back to his grandfather. Otherwise, he is [known as] Muhammad bin al-Sa’ib bin Bishr.”(1)

Al-Tusi has mentioned him in his Rijal among the companions of Imam al-Baqir and al-Sadiq (as).(2)

4. Abu al-Waddak Jabr bin Nauf al-Hamdani. He reported: the speech of Nu’man bin Bashir al-Ansari -the governer of Kufah for Mu’awiyah and Yazid; the letters of the people of Kufah to Yazid (al-Tabari:5:355-356); Ibn Ziyad’s address in Kufah (5:358-359); Muslim’s transfer to the house of Hani’ bin ‘Urwah; the spying of Ma’qal al-Shami on Muslim by the order of Ibn Ziyad; Ibn Ziyad’s visit to Hani’ when he was sick; the proposal of ‘Umarah bin ‘Ubaid al-Saluli to kill Ibn Ziyad; the disagreement of Hani’ about that; Ibn Ziyad’s visit to Sharik bin al-A’war al-Harithi al-Hamdani at Hani’s house and the signal given by Sharik to Muslim to kill Ibn Ziyad; Muslim’s refusal of that due to the disapproval of Hani’; Ibn Ziyad’s call on Hani’, beating and imprisoning him; the arrival of ‘Amru bin al-Hajjaj al-Zubaidiyy with the distinguished men from the Madhhij and their horsemen; and the meeting of Shuraih al-Qadhi with Hani’ and his informing [Hani’s] kinsmen about the latter’s safety (5:361-367).

[Abu Mikhnaf narrated these reports from Abu al-Waddak] through a person called Numair bin Wa’lah al-Hamdani, except for the last report which was through Mua’lla bin Kulaib.

His complete name has appeared in his report about Imam ‘Ali’s speech at Nukhailah after he had

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lost all hopes in guiding the Khawarij (5:78). It seems that he was in Kufah after the martyrdom of al-Husayn (as). He rebuked Ayyub bin Mashrah al-Khayawani for laming the horse of Hurr, saying: “I am sure that you will meet Allah with the sin of killing all of them. Tell me if you were to shoot at this [person], lame [the mount of] another, and then shoot at some other person, take a position in your combat, attack them and incite your companions against them and increase the number of your people [against them], [you do all this but still] when you are attacked you dislike to flee; [tell me] if the other person from among your companions was to do the same, and so did the third one… then [would not this mean that you and your] companions have killed them?! Indeed, you all have a share in [spilling] their blood!” (5:437).

Al-Dhahabi mentions him in Mizan al-I’tidal and says: “[He was] the colleague of Abu Sa’id al-Khudhri and well known for his truthfulness.”(1)

The author of Tahdhib al-Tahdhib says: “Ibn Hibban has brought him in al-Thuqat. Ibn Ma’in says that he is reliable. According to al-Nassa’i, he was pious. He has also narrated [reports] from him in his Sunan.”(2)

5. Abu ‘Uthman al-Nahdi. He reported: the letter of Imam al-Husayn (as) to the people of Basrah; the appointment of ‘Uthman, Ibn Ziyad’s brother, by Ibn Ziyad as his deputy over Basrah; and Ibn Ziyad’s arrival in Kufah (al-Tabari:5:357-358). [Abu Mikhnaf

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narrated these reports] through one intermediary, namely Saq’ab bin Zuhair.

Abu ‘Uthman was among the companions of Mukhtar and was appointed by him, upon his arrival in Kufah to see Ibn Muti’, [as the guardian] over the weak people at Sabkhah (5:2229).

The author of Tahdhib al-Tahdhib mentions him and says that he was from [the tribe of] Qudha’ah and lived during the times of the Prophet (S), though he did not see him. He was residing in Kufah and thereafter went to Basrah after the martyrdom of al-Husayn (as). [Abu ‘Uthman] was in charge of the monthly stipends of his people. He performed hajj and ‘umrah sixty times. He used to spend the night in prayers and fast during the day time. [According to al-Tahdhib,] he was reliable and died in 95 H at the age of one hundred and thirty.(1)

6. ‘Abdullah bin Khazim al-Kathiri al-Azdi. He narrated, through Yusuf bin Yazid, the uprising of Muslim (as) and the giving of the banners by him (al-Tabari:5:367-368). He also reported the people’s betrayal of Muslim (5:370-371) through Sulaiman bin Abi Rashid.

[‘Abdullah] was among those who paid allegiance to Muslim (as) and was sent by him to inquire about Hani’ [bin ‘Urwah] in the palace [of Ibn Ziyad]. Then he became among those who betrayed Muslim and al-Husayn (as) (5:368-369). Later [‘Abdullah] repented along with the Tawwabun and joined their uprising (5:583) until he was killed (5:601).

7. ‘Abbas -or ‘Ayyash- bin Ja’dah al-Judali. He related: the uprising of Muslim (as) and how the

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people abandoned him, and the stand of Ibn Ziyad (5:369), through one intermediary by the name of Yunus bin Abi Ishaq al-Subi’i al-Hamdani.

He paid allegiance to Muslim and joined his [attempted] uprising, but thereafter nothing is known about him. He begins his report saying: “We came out with Muslim…”

8. ‘Abd al-Rahman bin Abi ‘Umair al-Thaqafi. He reported the offer made to Mukhtar to come under the safe-conduct granted by Ibn Ziyad.

9. Zaidah bin Qudamah al-Thaqafi. He narrated: the coming out of Muhammad bin al-Ash’ath against Muslim, the captivity of Muslim, (al-Tabari:5:373) and his request for water at the gate of the palace and [the way it was] granted (5:375).

Al-Tabari names him as Qudamah bin Zaidah bin Qudamah al-Thaqafi.

The editor of this work says: I have found that Zaidah bin Qudamah, the grandfather of Qudamah bin Sa’id, was the one who was in direct contact with the events in Kufah. With regard his grandson, Qudamah bin Sa’id, Shaikh al-Tusi has mentioned him in the circle of the companions of Imam al-Sadiq (as).(1) Therefore, it is more appropriate to put the chain of narrators this way: “Qudamah bin Sa’id narrates from Zaidah bin Qudamah al-Thaqafi...”

The grandfather of Qudamah was Zaidah bin Qudamah al-Thaqafi, the chief of the police in Kufah in the year 58 H, under ‘Abd al-Rahman bin Umm al-Hakam al-Thaqafi, the governor of Mu’awiyah bin Abi Sufyan after the Year of Unity (‘am al-jama’ah) (5:310). He was together with ‘Amru bin Huraith when the safe-conduct from ‘Ubaidullah bin Ziyad was

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made public in Kufah after the uprising of Muslim bin ‘Aqil (as), thus he interceded on behalf of Mukhtar, his cousin (5:570).

[Ibn Qudamah] was the one who took the letter of Mukhtar from the prison of Ibn Ziyad in Kufah to ‘Abdullah bin ‘Umar, the husband of Mukhtar’s sister, Safiyyah bint Abi ‘Ubaid al-Thaqafi, requesting him to intercede with Yazid on his behalf. Accordingly, Ibn Ziyad freed him, but wanted to punish Ibn Qudamah for this action of his, but he fled [the city] until after he was granted protection [from Ibn Ziyad] (5: 571).

[Ibn Qudamah] was among those people of Kufah who paid allegiance to ‘Abdullah bin Muti’ al-‘Adawi, Ibn al-Zubair’s governor in Kufah. Ibn Muti’ sent him in pursuit of Mukhtar, so he informed [Mukhtar] about this but he did not pay heed (6:11). [In fact,] the uprising of Mukhtar in Kufah began from the garden of Zaidah at Sabkhah (6:22). Mukhtar had sent to unseat ‘Umar bin ‘Abd al-Rahman al-Makhzumi, Ibn al-Zubair’s governor in Kufah, and he managed to do so through bribery and threat (6:72).

Later, Zaidah joined ‘Abd al-Malik bin Marwan and fought Mus’ab bin al-Zubair along side with him and managed to kill him at the monastery of the monks, in vengeance of the blood of Mukhtar (6:159). Thereafter, Hajjaj sent him with two thousand men to fight Shabib al-Khariji at Rudbar. He fought him until he was killed [by Shabib] in the year 76 H, while his companions surrounded him [helplessly] (6:246).

Thus, it becomes

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evident that Qudamah bin Sa’id bin Zaidah from whom Abu Mikhnaf narrates this report [i.e. the one about Muslim], was not in direct contact with the events of Kufah during the uprising of Muslim bin ‘Aqil.

And, perhaps, the chain of narration should read as such: ‘Qudamah bin Sa’id narrated to me from Zaidah bin Qudamah…’; for Zaidah was with ‘Amru bin Huraith as we have seen, so he must have been narrating to his grandson, Qudamah bin Sa’id, the report about Ibn Ziyad’s sending of Muhammad bin Ash’ath to Muslim (as).

10. ‘Umarah bin ‘Uqbah bin Abi Mu’it al-Umawi. He narrated Muslim’s request for water and [the way] he was given the water (al-Tabari:5:375). This report has been related from him by his grandson, Sa’id bin ‘Umarah bin ‘Uqbah.

The author of Taqrib al-Tahdhib says that: “[‘Umarah] was reliable and died in 116 H.”

11. ‘Umar bin ‘Abd al-Rahman bin al-Harith bin Hisham al-Makhzumi. [Abu Mikhnaf] reports from him, through Saq’ab bin al-Zuhair, what he said to Imam al-Husayn (as) as the latter was departing from Makkah (al-Tabari:5:382).

‘Abdullah bin al-Zubair had appointed [‘Umar] as his governor over Kufah during the time of Mukhtar, but the latter drove him away through bribery and threats (6:71). The author of Tahdhib al-Tahdhib says regarding him: “Ibn Hibban has mentioned him in al-Thuqat and says that he has narrated reports from a group of companions.”(1)

12. ‘Abdullah bin Sulaim and Mudhri bin al-Mushma’il, who were both from the Banu Asad. They reported: the conversation of Ibn al-Zubair with

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Imam al-Husayn (as) which took place between the black stone (al-hajar al-aswad) and the door [of the Ka’bah] (al-Tabari:5:384); the meeting of Farazdaq with the Imam (as) (5:386); and the news of the martyrdom of Muslim bin ‘Aqil (as) at Tha’labiyyah (5:397-398). [Abu Mikhnaf narrated these reports from them] through two links: Abu Janab Yahya bin Abi Hayyah al-Wada’i al-Kalbi, who related from ‘Adiyy bin Harmalah al-Asadi.

Both of them had heard Imam’s call for help but did not come to his aid. ‘Abdullah bin Sulaim was alive until the year 77 H (6:295).

13. Imam ‘Ali bin al-Husayn (as). He reported: the letter of ‘Abdullah bin Ja’far to Imam al-Husayn (as) which he sent through his two sons, ‘Aun and Muhammad; the letter of ‘Amru bin Sa’id al-Ashdaq to the Imam (as) through his brother, Yahya, and the reply of the Imam (as). [Abu Mikhnaf narrated these reports from Ibn al-Husayn] through one link, Harith bin Ka’b al-Walibi (5:387-388).

14. Bakr bin Mus’ab al-Muzni. [Abu Mikhnaf reports from him] the martyrdom of ‘Abdullah bin Yuqtur and the report about what transpired at Zubalah [on the way to Kufah], through Abu ‘Ali al-Ansari (al-Tabari:5:398-399).

The identity of both Bakr and Abu ‘Ali is unknown.

15. Fazariyy. He narrated the report on [how] Zuhair bin al-Qain jouined al-Husayn (as), through al-Suddi. The text reads: “A man from the Banu Fazarah [said]…” (al-Tabari:5:396).

16. Tirimmah bin ‘Adiyy. [Abu Mikhnaf relates a report concerning Tirimmah’s meeting with the Imam (as)] through Jamil bin Marthad al-Ghanawi (al-Tabari:5:406).

He met al-Husayn (as)

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[on his way to Kufah]. The Imam (as) asked him for help, but he put forward the excuse that he was carrying provision for his family, so the Imam (as) did not stop him. [However,] he could not come to the help of the Imam (as).

Shaikh al-Tusi counts him among the companions of ‘Ali (as) and al-Husayn (as). Al-Mamqani mentions him saying that he was reliable and that he succeeded in [coming back and] helping the Imam (as). He sustained injuries [in Karbala’] but was [later] cured and died after that. [However,] he has not mentioned the source for it.(1)

17. ‘Amir bin Sharahil bin ‘Abd al-Sha’bi al-Hamdani. [Abu Mikhnaf narrates from him] the report about Qasr Bani Muqatil, through Mujalid bin Sa’id (al-Tabari:5:407).

[‘Amir] was born in 21 H (4:145). His mother was among the prisoners of Jalwala’ in the year 16 H. He and his father were the first to respond to Mukhtar (6:15), and they both testified that Mukhtar was on the right (6:17). Both he and his father came out in the streets of Madain with Mukhtar [and his followers] in the year 67 H (6:91). After the death of Mukhtar, [‘Amir] joined Hajjaj and used to be with him (6:327). In 82 H, he revolted against Hajjaj under ‘Abd al-Rahman bin al-Ash’ath bin Qais al-Kindi (6:350). When the later was defeated, [‘Amir] joined Qutaibah bin Muslim, Hajjaj’s governer over Rayy. [Qutaibah] asked for safe-conduct for him and [accordingly] Hajjaj granted him protection (6:374). He continued to live

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until he took over the judgeship of Kufah for Yazid bin ‘Abd al-Malik bin Marwan during the time of ‘Umar bin ‘Abd al-‘Aziz, 99-101 H.

He was one of those who abandoned Muslim (as) and al-Husayn (as) and did not accompany the latter. Abu Mikhnaf narrates from him through an incomplete chain of transmission (mursalan). He died suddenly in 104 H in Kufah as reported in al-Kuna wa al-Alqab (2:328). Tabari has related 114 narrations from him in his Tarikh. The author of Tahdhib al-Tahdhib mentions him and narrates from al-‘Ajali that al-Sha’bi heard narrations from fourty eight companions [of the Prophet (S)] and lived during the time of ‘Ali (as). It has also been said that he died in the year 110 H.(1)

18. Hassan bin Fa’id bin Bukair al-‘Absi. [Abu Mikhnaf narrates from him] Ibn Sa‘d’s letter to Ibn Ziyad and his reply to the former, through Nadhr bin Salih bin Habib bin Zuhair al-‘Absi. The text reads: “I testify that the letter of ‘Umar bin Sa‘d reached ‘Ubaidullah bin Ziyad and I was with him. [Ibn Ziyad] said…” (al-Tabari:5:411).

[Hassan] was among those who fought Mukhtar and his followers along side Rashid bin Ayas, the head of the bodyguards of ‘Abdullah bin Muti’ al-‘Adawi, Abdullah bin Zubair’s governor in Kufah (6:26). He was with Ibn Muti’ during the siege of the palace [in Kufah] (6:31). He was killed in the outskirts of Kufah in 64 H with the followers of Ibn Muti’ (6:49).

The author of Tahdhib al-Tahdhib writes: “Ibn Hibban

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has mentioned him in al-Thuqat. Regarding the meaning of [the word] al-jibt which has appeared in [verse 51 of] Surat al-Nisa’, al-Bukhari narrates from Shu’bah, who related from Abu Ishaq al-Subi’i, who in turn was reporting from [Hassan], that ‘Umar bin al-Khattab said: ‘Al-jibt means sorcery (sihr).’ Al-Bukhari [then] says: ‘He is counted among the Kufans.’”(1)

19. Abu ‘Umarah al-‘Absi. [Abu Mikhnaf narrates from him] through Abu Ja’far al-‘Absi: the words of Yahya bin al-Hakam bin al-‘Ass and the report about [what transpired in] the court of Yazid (al-Tabari:5:460-461).

20. Qasim bin Bukhait. He related reports about the heads [of the martyrs] in Damascus; the speech of Yahya bin al-Hakam ibn al-‘Ass, the brother to Marwan; the words of Hind, the wife of Yazid; and the poking of Yazid at the teeth of al-Husayn (as) with a cane. These reports have been narrated from [Qasim] through two links, namely: Abu Hamzah al-Thumali, who reported from ‘Abdullah al-Thumali (5:465).

21. Abu al-Kanud ‘Abd al-Rahman bin ‘Ubaid. [Abu Mikhnaf narrates from him, through Sulaiman bin Rashid, the verses [recited by] Umm Luqman, daughter of ‘Aqil bin Abi Talib (al-Tabari:5:466).

[Abu Kanud] was the governer of Kufah for Ziyad bin Abih (5:246). Later, he became among the followers of Mukhtar and claimed to have killed Shamir (6:53). Tabari has narrated from him nine reports [in his Tarikh] through Abu Mikhnaf, as reported in al-A’lam.

22. Fatimah, daughter of ‘Ali, as Tabari calls her. [Abu Mikhnaf relates from her] what took place in the court of Yazid, through Harith

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bin Ka’b al-Walibi al-Azdi (al-Tabari:5:461-462).

These are twenty one people [with the exception of Zaidah bin Qudamah (no. 9)] who were either in direct contact with the events or were living in that period and [thus] reported them. Abu Mikhnaf narrated [the reports] from them through one or two links.

and the standard bearer of Marwan bin al-Hakam (5:482539). His last narration was from Sa’id bin ‘Amru bin Sa’id bin al-‘Ass al-Ashdaq (5:577).

Accordingly, it is highly probable that [‘Abd al-Malik] was narrating the reports about the will of Mu’awiyah and his burial from these associates of the Banu Umayyah, though he does not mention their names.

His father, Naufal bin Musahiq, was at the head of [either] two or five thousand soldiers under the governship of Ibn Muti for Ibn al-Zubair. [In an encounter,] Ibn al-Ashtar al-Nakha’i approached him raising his sword [to kill him], but then he let him go (6:30).

He has been considered as reliable in Tahdhib al-Tahdhib (5:428) and [also] in al-Kashif of al-Dhahabi (2:216).

2. Abu Sa’id ‘Aqisa. He narrated from some of his companions the conversation of Imam al-Husayn (as), while he was in the state of ihram, with Ibn al-Zubair inside the Sacred mosque in Makkah. (al-Tabari:5:385).

In the first part of [his book] al-Khulasah, ‘Allamah al-Hilli counts him among the companions of ‘Ali (as).(1) Al-Dhahabi mentions him in Mizan al-I’tidal and says: “He has narrated [reports] from ‘Ali (as).” He then says: “He is reliable and his name was Dinar. He was a Shi‘ah and he died in 125 H.”(2)

The author of Tahdhib al-Tahdhib writes: “Al-Waqidi says that he was a reliable person and has narrated many reports, and died in 100 H. According to Ibn Sa‘d, he died during the caliphate of Walid bin ‘Abd al-Malik.”

It is said that ‘Umar [bin al-Khattab] had made him

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in charge of digging graves. According to another view, he used to reside in the cemetery area and thus came to be known as ‘al-Maqbari’ (8:453). This view has appeared in Lisan al-Mizan also (2:422).

3. ‘Abd al-Rahman bin Jundab al-Azdi. He has narrated all his reports from ‘Uqbah bin Sim’an. Tabari has related from him around thirty reports about the battles of Jamal, Siffin, Nahrawan and [reports on the event of] Karbala’, which he narrated from ‘Uqbah bin Sim’an.

[Ibn Jundab] has directly narrated reports about Hajjaj. He fought Shabib, the Khariji, with the army of Hajjaj alongside Zaidah bin Qudamah al-Thaqafi at Rudbar, in the year 76 H (Al-Tabari:6:244). He was taken as a prisoner and paid allegiance to Shabib out of fear (6:246). [Later,] he returned to Kufah and was present in the city when Hajjaj addressed [the people] with the intention of dispatching an army, for the second time, against Shabib in 77 H (6:262).

Al-Ardabili, quoting from al-Rijal al-Wasit of Astarabadi, counts [‘Abd al-Rahman] among the companions of ‘Ali (as).(1) Al-‘Asqalani mentions him in Lisan al-Mizan and says: “He has narrated [reports] from Kumail bin Ziyad, and Abu Hamzah al-Thumali has reported from him.”(2)

4. Hajjaj bin ‘Ali al-Bariqi al-Hamdani. He has narrated all his reports from Muhammad bin Bishr al-Hamdani (see the fourth list, no.3). Of the reports that Tabari has related from him [in his Tarikh], none of his reports are from other than Ibn Bishr. The author of Lisan al-Mizan mentions him and says: “A great

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personality (shaikh) from whom Abu Mikhnaf has narrated.”(1)

5. Numair bin Wa’lah al-Hamdani al-Yana’i. He narrated [reports] from Abu al-Waddak Jabr bin Nauf al-Hamdani, Ayyub bin Mashrah al-Khayawani and Rabi’ bin Tamim al-Hamdani.

Tabari has narrated ten reports from him [in his Tarikh], the last of which is from al-Sha’bi about Hajjaj’s court in the year 80 H (al-Tabari:6:328).

Al-‘Asqalani mentions him in Lisan al-Mizan saying: “He has narrated [reports] from al-Sha’bi and Abu Mikhnaf from him.”(2) The same [assertion] has appeared in al-Mughni.(3)

6. Saq’ab bin Zuhair al-Azdi. He transmitted reports from Abu ‘Uthman al-Nahdi, ‘Aun bin Abi Juhaifah al-Sawai, ‘Abd al-Rahman bin Shuraih al-Ma’afiri al-Iskandarani -who died in Alexandria in 167 H as reported in Tahdhib al-Tahdhib (al-Tabari:6:193), ‘Umar bin ‘Abd al-Rahman bin al-Harith bin Hisham al-Makhzumi and Humaid bin Muslim.

Tabari narrates twenty reports from him [in his Tarikh], all of which are through Abu Mikhnaf who was relating them from [Saq’ab]. Three of these reports are about the death of the Prophet of Allah (S). [Saq’ab] was present with ‘Ali (as) at Siffin and thus related the words of ‘Ammar bin Yasir (5:38). He also narrated the report about the martyrdom of Hujr bin ‘Adiyy (5:253). Nine of these [reports] are pertaining to the event of Karbala’ and [another] three about Mukhtar.

The author of Tahdhib al-Tahdhib says: “Ibn Hibban has mentioned him in al-Thuqat. Abu Zar’ah says that he was reliable, while according to Abu Hatim, he is a master (shaikh) who is not renowned.”(4)

It has appeared in the footnote of

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the book Khulasah Tadhhib Tahdhib al-Kamal that Abu Zar’ah has attested to his reliability.(1)

7. Mu’alla bin Kulaib al-Hamdani. He narrated [reports] from Abu al-Waddak Jabr bin Nauf al-Hamdani (see the fourth list, no.4).

8. Yusuf bin Yazid bin Bakr al-Azdi. He related [reports] from ‘Abdullah bin Khazim al-Azdi and ‘Afif bin Zuhair bin Abi al-Akhnas.

His full name has appeared in al-Tabari (6:284), from whom he has reported fifteen reports. He lived until after the year 77 H. Al-Dhahabi mentions him in Mizan al-I’tidal and says: “He was truthful and noble. He was from Basrah. A group [of narrators] have related [reports] from him. He has been praised by a number of people. His narrations [are reliable and] can be recorded.”(2)

The author of Tahdhib al-Tahdhib writes: “Ibn Hibban has mentioned him in al-Thuqat. Al-Maqdisi says that he was reliable. According to Abu Hatim, his narrations can be recorded.”(3) He has mentioned in Khulasah Tadhhib Tahdhib al-Kamal also.(4)

9. Yunus bin Abi Ishaq, ‘Amru bin ‘Abdullah al-Subi’i al-Hamdani al-Kufi. He reported from ‘Abbas bin Ju’dah al-Jadali about his coming out with Muslim bin ‘Aqil (as) with four thousand [men].

In his valuable book al-Muraja’at, our master [al-Sayyid] Sharaf al-Din says:

“The fact that his father, Abu Ishaq ‘Amru bin ‘Abdillah al-Subi’i al-Hamdani was a Shi‘ah has been asserted by Ibn Qutaibah in his al-Ma’arif and al-Shahristani in al-Milal wa al-Nihal. He was among the leading scholars in hadith, whose stands in theological (usul) and juridical (furu’) matters have not been praised [and approved] by the Nawasib;

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this is because they adhered, in these issues, to the path of the Ahl al-Bait (as) and were devoted in following them in everything related to the religion.

This is why al-Juzjani says [about him] -as it appears in the biography of Zubaid in Mizan al-I’tidal(1): ‘There was a group from among the people of Kufah whose religious views [and beliefs] were not applauded by the people. [This group comprised] the leading scholars of hadith in Kufah, such as Abu Ishaq, Mansur, Zubaid al-Yami, al-A’mash and their contemporaries. They were tolerated by the people because of their truthfulness in speech. However, in cases where they did not give complete chains of transmission (arsalu), people hesitated to accept their narrations. Among such cases in which the Nawasib were reluctant to accept the mursal narrations of Abu Ishaq was ‘Umar bin Isma’il’s report which he narrated from Abu Ishaq [himself], as reported in Mizan al-I’tidal under his biography.(2) [Abu Ishaq] says that the Prophet of Allah (S) said: ‘The example of ‘Ali is that of a tree whose root is me and its branch is ‘Ali. Al-Hasan and al-Husayn are its fruits, and the Shi‘ah are its leaves.’”

Sayyid Sharaf al-Din further adds: “Al-Mughirah did not say what has been reported in Mizan al-I’tidal that ‘None other than Abu Ishaq and al-A’mash have spoiled the hadith of the people of Kufah’(3), or ‘Abu Ishaq and your U’aimash(4) have destroyed the Kufans’(5), except for the reason that they were Shi‘ah and sincere to the progeny

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of Muhammad (S), and that they used to preserve what has come in the Sunnah of their virtues, peace be upon them.”

Sayyid Sharaf al-Din then says: “The authors of the Sihah and others have adduced the narrations of each of these two [i.e. Abu Ishaq and A’mash] as proofs.”(1)

According to al-Wafayat, Abu Ishaq was born three years before the end of the caliphate of ‘Uthman, that is in 33 H, and he died in 132 H, as reported by Ibn Ma’in and al-Madaini.

His son, Yunus bin Abi Ishaq, has narrated [reports] from him. [Yunus] died in the year 159 H while he was in his ninties, if not above that, as reported by Mizan al-I’tidal.(2) He is the one who related to Abu Mikhnaf the report on the uprising of Muslim (as) in Kufah from ‘Abbas bin Ja’dah. There is another report by [Yunus] in al-Tabari, apart from this one, regarding the dispatching of troops by Ibn Ziyad to besiege al-Husayn (as) before his arrival in Kufah; though he does not specify from whom he was narrating it (5:394). Tabari has narrated another eleven reports from him [in al-Tarikh] through Abu Mikhnaf, and other thirteen reports through other than Abu Mikhnaf.

The author of Tahdhib al-Tahdhib says: “Ibn Hibban has mentioned him in al-Thuqat. Ibn Ma’in says that he is reliable. According to Abu Hatim, he was truthful. Al-Nassa’i says that there is no objection about him. According to Ibn ‘Adiyy, he has agreeable (hisan) narrations and people have related from

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him.” He then says: “He died in the year 159 H.”(1)

10. Sulaiman bin Abi Rashid al-Azdi. He narrated [reports] from ‘Abdullah bin Khazim al-Bakri al-Azdi, Humaid bin Muslim al-Azdi and Abu al-Kanud ‘Abd al-Rahman bin ‘Ubaid.

Tabari has narrated twenty of his reports [in his Tarikh], most of which are through [some] intermediaries. He was alive till 85 H (al-Tabari:6:360).

11. Mujalid bin Sa’id al-Hamdani. He narrated from ‘Amir al-Sha’bi al-Hamdani his report about the [the events] of Qasr Banu Muqatil (al-Tabari:5:407).

He has another report with an incomplete chain of narration (mursal) in which he does not mention anyone from whom he was relating it, regarding the betrayal of Muslim bin ‘Aqil by the people [of Kufah] and his loneliness, his entering the house of Taw’ah, the speech of Ibn Ziyad, the [disclosure of the] news by Bilal bin Taw’ah and the dispatch of Ibn al-Ash’ath by Ibn Ziyad to fight Muslim (as) (5:371-373).

Tabari has narrated seventy reports from him [in his Tarikh], most of which are from al-Sha’bi. Abu Mikhnaf describes him as al-muhaddith [i.e. the narrator] (5:413).

Al-Dhahabi mentions him in Mizan al-I’tidal and says: “He was well-known and was a narrator. According to al-Ashbah, he was a Shi‘ah. Mujalid died in 143 H.” Al-Dhahabi then relates from al-Bukhari that the latter, while mentioning the biography of Mujalid, narrated from him [a report] which he related from al-Sha’bi, that Ibn ‘Abbas said: “When Fatimah, daughter of the Prophet of Allah (S), was born, he named her al-Mansurah. So Jibrail descended [onto

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the Prophet (S)] and said: ‘O Muhammad! Allah is sending greetings to you and to your [newly] born child, and He says: ‘No child has been born dearer to me than her.’ He has given her a name better than what you have named her, he has named her Fatimah; as she will save (tufattimu) her followers (shi‘ah) from the hell fire.’”(1)

Al-Dhahabi then falsifies the [above] tradition under the pretext that she was born before the advent (bi’thah) of the Holy Prophet (S). It was because of this very narration that al-Dhahabi called him a Shi‘ah!

12. Qudamah bin Sa’id bin Zaidah bin Qudamah al-Thaqafi. He related from his grandfather, Zaidah bin Qudamah, the coming out of Muhammad bin al-Ash’ath to fight and capture Muslim bin ‘Aqil (as), and [also Muslim’s] request for water at the gate of the palace and [the way he] was given the water (al-Tabari:5:373375).

Tabari mentions him [in his Tarikh] without ascribing his report to his father or grandfather, which apparently does not seem to be correct; as he did not witness the events of Kufah. Rather, it was his grandfather, Zaidah, who witnessed the events and was in contact with them. He was in the company of ‘Amru bin Huraith -who had raised the banner of safe-conduct from Ibn Ziyad at the central mosque of Kufah [for anyone who wished to abandon Ibn ‘Aqil]- when Ibn Ziyad ordered them to send seventy men from [the tribe of] Qais with Muhammad bin al-Ash’ath to fight Muslim (5:373).

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It was there that Zaidah interceded [with Ibn Ziyad] on behalf of his cousin Mukhtar (5:570).

With regard to Qudamah bin Sa’id [himself], Shaikh [al-Tusi] has mentioned him in the circle of the companions of Imam al-Sadiq (as)(1). His biography has been mentioned earlier [see the fourth list (no.9)].

13. Sa’id bin Mudrik bin ‘Umarah bin ‘Uqbah bin Abi Mu’it al-Umawi. He narrated from his grandfather, ‘Umarah bin ‘Uqbah, the report about sending his servant, Qais, to his house to bring water for Muslim bin ‘Aqil at the gate of the palace, before he was taken to Ibn Ziyad (5:376).

The text reads: “[Abu Mikhnaf says:] ‘Sa’id narrated to me… that ‘Umarah bin ‘Uqbah…” This report implies that [Sa’id] was in direct contact with the events and was not narrating it from any other person. [However,] this is highly improbable and it seems that he was narrating it from his grandfather, ‘Umarah.

Regarding this particular incident, we have given precedence to the report of Qudamah bin Sa’id -for reasons which we have mentioned in its appropriate place in this book- according to which it was [in fact] ‘Amru bin Huraith, and not ‘Umarah, who brought the water [for Ibn ‘Aqil].

14. Abu Janab Yahya bin Abi Hayyah al-Wada’i al-Kalbi. He narrated [reports] from ‘Adiyy bin Harmalah al-Asadi, on the authority of ‘Abdullah bin Sulaim and Mudhri bin al-Mushma’il, who were both from the tribe of Asad; and from Hani’ bin Thubait al-Hadhrami.

At times he [also] used to relate [reports] without mentioning his links. Among such

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reports is the one about the conversation of the followers of Muslim (as) with Ibn Ziyad (al-Tabari:5:369370) and the one about the sending of the heads of Muslim and Hani’ to Yazid by Ibn Ziyad, with a letter to him concerning the matter (5:380). [However,] it seems, as mentioned earlier, that he was narrating the above reports from his brother Hani’ bin Abi Hayyah al-Wada’i al-Kalbi, the one who was sent by Ibn Ziyad to Yazid with the letter and the head of Muslim (5:380).

Tabari has narrated twenty three reports from him [in his Tarikh], nine of which are about the battles of Jamal, Siffin and Nahrawan, all of which are through intermediaries. Another nine are regarding [the event of] Karbala’, five of which are through intermediaries, while three of them have no chains of narration. It appears, however, that the [last] three [narrations] were also reported through [some] links and that he was not among those who were in direct contact with the events, though, it seems, that he lived at the time these events occurred.

He has been mentioned last [in al-Tabari] when he narrated [a report] -through an incomplete chain of narration- regarding the letter of Musa’b bin al-Zubair to Ibrahim bin al-Ashtar after the death of Mukhtar, inviting him to [support and pay allegiance to] him in the year 67 H (6:111).

The author of Tahdhib al-Tahdhib says: “Ibn Hibban has mentioned him in al-Thuqat. According to Ibn Numair, Ibn Kharash, Abu Zur’ah and al-Saji, he was from

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Kufah and was truthful. Abu Na’im says that there is no objection about him, and he died in 150 H. According to Ibn Ma’in, he died in 147 H.”(1)

15. Harith bin Ka’b bin Fuqaim al-Walibi al-Azdi al-Kufi. He narrated [his reports] from ‘Uqbah bin Sim’an, ‘Ali bin al-Husayn and Fatimah bint ‘Ali (as).

[Harith] was among the followers of Mukhtar (al-Tabari:6:23), but he changed his opinion after him and [believed] in the divine leadership (imamah) of ‘Ali bin al-Husayn (as) and began narrating from him (5:387). It seems that he had moved from Kufah to Madinah after he heard [narrations from] Imam Zain al-‘Abidin and Fatimah bint ‘Ali (as) (5:461).

Shaikh al-Tusi counted him in his Rijal among the companions of ‘Ali bin al-Husayn (as). However, according to the Najaf edition of his Rijal, he calls him Hurr bin Ka’b al-Azdi al-Kufi, whereas the editor [of that book] names him ‘Harith’ in the footnote, quoting it from another transcript [of Rijal al-Tusi], which is in fact the correct opinion.

16. Isma’il bin ‘Abd al-Rahman bin Abi Karimah al-Suddi al-Kufi. He related from Fazari the report about Zuhair bin al-Qain.

Al-Dhahabi writes in Mizan al-I’tidal: “He was accused of being a Shi‘ah and that he used to revile Abu Bakr and ‘Umar. Ibn ‘Adiyy says: I consider him trustworthy. Ahmad says: he was reliable. According to Yahya bin Sa’id, I have not seen anyone mentioning al-Suddi except with good, and none has abandoned [his narrations]. Shu’bah and al-Thauri have narrated [reports] from him.”(2)

Tabari has related

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eighty four reports from him [in his Tarikh], reports concerning the events of after [even] 100 H.

According to Tahdhib al-Tahdhib(1) and al-Kashif,(2) he died in 127 H. He used to sit at the gate (suddah) of the central mosque in Kufah, and thus came to be known as ‘al-Suddi’. He was an associate of the Quraish. He has [also] narrated [reports] from al-Hasan (as).

17. Abu ‘Ali al-Ansari. He related from Bakr bin Mus’ab al-Muzniyy his report about the martyrdom of ‘Abdullah bin Yuqtur. This is the only report mentioned in al-Tabari from him. There is no mention of him [either] in the works of Rijal.

18. Laudhan. He narrated from his uncle the report of his meeting with al-Husayn (as) on his way [to Kufah]. His identity is not known.

19. Jamil bin Marthad al-Ghanawi. He related a report from Tirimmah bin ‘Adiyy al-Tai.

20. Abu Zuhair al-Nadhr bin Salih bin Habib al-‘Absi. He reported from Hassan bin Faid bin Bukair al-‘Absi his report about the letter of Ibn Sa‘d to Ibn Ziyad and the latter’s reply; and also from Qurrah bin Qais al-Tamimi his report regarding Hurr [al-Riyahi].

[Abu Zuhair] has thrity one narrations in al-Tabari. He lived during the time of Mukhtar (al-Tabari:6:81). He then came out with the army of Mus’ab bin al-Zubair to fight Qutriyy, the Khariji, in 68 H (6:127). Later he became the gatekeeper of Mutarraf bin al-Mughirah bin Shu’bah al-Thaqafi, the Khariji, in Madain in 77 H. He was a submissive young man and used to stand

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by [Mutarraf’s] head with his sword (6:287289). He fought the army of Hajjaj along with Mutarraf in 77 H (6:298) and then returned to Kufah (6:299).

Imam al-Razi mentions [Abu Zuhair] in his al-Jurh wa al-Ta’dil and says: “I heard my father saying that: Abu Mikhnaf has narrated from him, while he was narrating from ‘Ali (as) through [some] links.”(1)

21. Harith bin Husairah al-Azdi. He related [reports] from ‘Abdullah bin Sharik al-‘Amiri al-Nahdi and [also] from ‘Ali bin al-Husayn (as) through [‘Abdullah].

Al-Dhahabi mentions him in Mizan al-I’tidal and says: “Abu Ahmad al-Zubairi says: ‘He believed in the return of the pious (raj’ah). According to Yahya bin Ma’in, he was reliable and was a khashabi, attributed to the ‘wood’ (khashabah) on which Zayd bin ‘Ali was crucified [i.e. he was the follower of Zayd]. Ibn ‘Adiyy says that he was among the fanatic Shi‘ah in Kufah. Abu Hatim al-Razi believes that he was among the early Shi‘ah; he would have been forsaken had al-Thauri not narrated reports from him.”(2)

Al-Dhahabi narrates [a report] from Harith bin Husairah -when mentioning the biography of Nufay’ bin al-Harith al-Nakha’i al-Hamdani al-Kufi, the blind one- and [then] says: “He is truthful, but he is a rafidhi [i.e. a Shi‘ah]. He has narrated a tradition from ‘Imran bin Husayn, who said: ‘I was sitting with the Prophet (S) and ‘Ali was by his side when the Prophet (S) recited: ‘Is not he [best] who answers the distressed when he calls to him, and removes the distress and makes

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you the successors in the earth…’(1).‘Ali [started] shivering [upon hearing the verse]. So the Prophet (S) tapped him with his hand and said: ‘None other than a believer will love you, and none other than a hypocrite will hate you, till the Day of Judgement.”(2)

Tabari has narrated ten reports from him [in his Tarikh], all of which are through Abu Mikhnaf.

Shaikh al-Tusi has mentioned him in his Rijal in the circle of the companions of Amir al-Mu’minin [‘Ali](as).(3)

22. ‘Abdullah bin ‘Asim al-Faishi al-Hamdani. He related the reports of Dahhak bin ‘Abdullah al-Mushriqi al-Hamdani.

Al-Ardabili says in Jami’ al-Ruwat: “There is a report in al-Kafi by [‘Abdullah] from Imam al-Sadiq (as) concerning the time of tayammum. Al-‘Asqalani has mentioned him in al-Tahdhib. According to Basair al-Darajat, Aban bin ‘Uthman and Ja’far bin Bashir have narrated [reports] from him.”(4)

23. Abu al-Dahhak. He related the report about the night of ‘Ashura’ from ‘Ali bin al-Husayn (as).

Al-Dhahabi has mentioned him Mizan al-I’tidal (3:540; Haiderabad edition) and al-‘Asqalani in Tahdhib al-Tahdhib (12:136) saying that Shu’bah has reported from him.

24. ‘Amru bin Murrah al-Jamali. He related the report of the retainer of ‘Abd Rabbih al-Ansari, on the authority of Abu Salih al-Hanafi, regarding the joking of his master with Burair bin Khudhair (al-Tabari:5:423).

Al-Dhahabi has mentioned him in his Mizan al-I’tidal (3:288). So has al-‘Asqalani in Tahdhib al-Tahdhib (8:102) and says: “Ibn Hibban has mentioned him in al-Thuqat and says that he died in 116 H. Ahmad bin Hanbal has commended him and says that he died in

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118 H. According to al-Bukhari, he has narrated around two hundred traditions from ‘Ali (as). Shu’bah says that he was the most learned [of the narrators]. Abu Hatim maintains that he was truthful and reliable. According to Ibn Ma’in, he was reliable.”

25. ‘Ata’ bin al-Saib. He narrated the report of Masruq bin Wail al-Hadhrami, on the authority of his brother ‘Abd al-Jabbar bin Wail al-Hadhrami, on the falling of Ibn Hawzah at the beginning of the battle (al-Tabari:5:431).

Al-‘Asqalani refers to [‘Abd al-Jabbar] in Tahdhib al-Tahdhib as ‘Abd al-Jabbar bin Wail. He then says: “He has narrated from his brother. Ibn Hibban has mentioned him in al-Thuqat and said that he died in 112 H.”

‘Ata was from Makkah. He witnessed the demolition of the Ka’bah and its renovation by Ibn Zubair in the year 64 H (5:582). Hajjaj did not kill him in the year 94 H (6:488).

The author of Tahdhib al-Tahdhib writes that: “Ibn Hibban has mentioned him in al-Thuqat. So has Ibn Sa‘d in his al-Tabaqat and said that he died in 137 H.”

26. ‘Ali bin HanZalah bin As’ad al-Shabami al-Hamdani. He related the report of Kathir bin ‘Abdullah al-Sha’bi al-Hamdani about the speech of Zuhair bin al-Qain (al-Tabari:5:426).

‘Ali bin HanZalah is the same Ibn HanZalah bin As’ad al-Shabami, who [is said to have been] martyred from among the companions of al-Husayn (as). [However,] it appears that he was either not present in Karbala’, or he was considered very young [by the enemy] and thus was not killed. He

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has not narrated any report directly. He related this report here, rather, from Kathir bin ‘Abdullah al-Sha’bi, the assassin of Zuhair bin al-Qain.

27. Husayn bin ‘Uqbah al-Muradi. He narrated from al-Zubaidiyy the attack launched by ‘Amru bin al-Hajjaj al-Zubaidiyy [on the day of ‘Ashura’].

28. Abu Hamzah Thabit bin Dinar al-Thumali. He related from Qasim bin Bukhait, on the authority of ‘Abdullah al-Thumali, his report about the captives in Sham (5:465). Abu Hamzah is too renowned to be mentioned here.

29. Abu Ja’far al-‘Absi. He related the report of Abu ‘Umarah al-‘Absi about the verses recited by Yahya bin al-Hakam.

These were the twenty nine people who served as links between Abu Mikhnaf and those who had witnessed the events.

who related it from ‘Abdullah bin Sharik al-‘Amiri al-Nahdi, and he from Imam Zain al-‘Abidin (as) (5:418). [Also] the verses recited by al-Husayn (as) on the night of ‘Ashura’ and the words of [Lady] Zainab and al-Husayn’s reply to her, which Abu Mikhnaf narrated from Harith al-Azdi and Abu al-Dahhak (5:420-421).

2. Imam Muhammad bin ‘Ali bin al-Husayn (as). [Abu Mikhnaf related from him] the martyrdom of the infant [of al-Husayn (as)], through ‘Uqbah bin Bashir al-Asadi (al-Tabari:5:448).

3. Imam Ja’far bin Muhammad bin ‘Ali bin al-Husayn. [Abu Mikhnaf narrated from him through an incomplete chain of narration] the number of stab wounds and [sword] strikes on the body of al-Husayn (as) (al-Tabari:5:453).

4. Zayd bin ‘Ali bin al-Husayn (as) and Dawud bin ‘Ubaidullah bin ‘Abbas. They related the words of the sons of ‘Aqil [on the night of ‘Ashura’] (al-Tabari:5:397).

It was ‘Amru bin Khalid al-Wasiti, an associate of the Banu Hashim, who narrated the report from them. He was [residing] in Kufah and later moved to Wasit. He has related from Zayd and [from] Imam al-Sadiq (as) [as well].

Al-Najjashi mentions [‘Amru] in his Rijal (pg.205; India edition) saying: “He has a voluminous book from which Nasr bin Muzahim al-Minqari and others have narrated.” In his Rijal (pg.128; Najaf edition), Shaikh al-Tusi considers him to be among the companions of Imam al-Baqir (as).”

Al-Mamqani has mentioned him in his al-Tanqih (2:330) and so has al-‘Asqalani in Tahdhib al-Tahdhib (8:36).

5. Fatimah bint ‘Ali, as she has been referred to by al-Tabari. She narrated [what transpired

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in] the court of Yazid. [Abu Mikhnaf related this report from her] through Harith bin Ka’b al-Walibi al-Azdi (al-Tabari:5:461-462). It is clear that the person who narrated [reports] from her and Imam al-Sajjad (as), is one and the same.

6. Abu Sa’id ‘Aqisa. [Abu Mikhnaf related from him], through some of his companions, the conversation of Ibn al-Zubair with al-Husayn (as) in the Sacred mosque, while the latter was in the state of ihram (al-Tabari:5:385).

‘Allamah al-Hilli mentions him in the circle of the companions of ‘Ali (as) in the first part of his work, al-Khulasah.(1) Al-Dhahabi mentions him in Mizan al-I’tidal saying: “He has related [reports] from ‘Ali (as).” He then says: “According to Shu’bah, he is reliable and his name is Dinar. He was a Shi‘ah who died in 125 H.”(2) We have already mentioned him earlier [see the fourth list (no.1)].

7. Muhammad bin Qais. He narrated: the letter of Imam al-Husayn (as) which he sent with Qais bin Musahhar al-Saidawi to the people of Kufah and the martyrdom of [Ibn Musahhar]; Muslim bin ‘Aqil’s letter to al-Husayn (as); the words of ‘Abdullah bin Muti’ al-‘Adawi to the Imam (as) and his reply, through an incomplete chain of narration (al-Tabari:5:394-396); and the martyrdom of Habib bin MuZahir, [also] through an incomplete chain of narration (5:440).

Al-Kashhi says: “[Muhammad once] informed Imam al-Baqir (as) [of his narrations], so he (as) stopped him from listening to such and such person.”(3) Al-Kashhi [then] describes him as a defender of the divine leadership (imamah) of

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Imam al-Baqir (as).(1)

Al-Najjashi says regarding him: “He is a notable personality and reliable. He was from Kufah. He has narrations from Abu Ja’far [al-Baqir] and Abu ‘Abdillah [al-Sadiq (as)]”.(2)

Shaikh al-Tusi has mentioned him in al-Fihrist under entries 591 and 644.(3) In his Rijal, al-Tusi has mentioned four persons, with this very name, to be among the companions of Imam al-Sadiq (as).(4) So has ‘Allamah al-Hilli in al-Khulasah.(5)

8. ‘Abdullah bin Sharik al-‘Amiri al-Nahdi. He related from ‘Ali bin al-Husayn (as): al-Husayn’s request for respite for the night of ‘Ashura’; the Imam’s speech to his companions; the verses recited by al-Husayn (as) on the night of ‘Ashura’, the words of [Lady] Zainab (as) and his reply to her (al-Tabari:5:418420).

He has also narrated through an incomplete chains of narration reports about the arrival of Shamir at Karbala’ with the letter of safe-conduct for the brothers of ‘Abbas (as), and Ibn Sa‘d’s advancing against al-Husayn (as) in the evening of the ninth of Muharram (5: 415416).

Al-Kashhi says that he was a disciple of Imam al-Baqir and al-Sadiq (as).(6)

According to a narration, [‘Abdullah] will return to this world and be at the service al-Qaim (as), may Allah hasten his reappearance.(7) [Yet] according to another tradition, he will be the standard bearer on that day.”(8)

It appears from al-Tabari that he was one of the leading figures among the followers of Mukhtar (6:49,51104). He then joined Mus’ab (6:161). Later, he left him because of the safe-conduct from ‘Abd al-Malik bin Marwan (6: 161). [In any case,] he

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may have repented after this and thus became among the companions of the Aimmah (as).

9. Abu Khalid al-Kabuli. He related a report, through an incomplete chain of narration, about the supplication of al-Husayn (as) on the morning of [the day of] ‘Ashura’. (al-Tabari:5:423).

Tabari refers to him as Abu Khalid al-Kahili. But he has not been refered to by this name in any of the existing famous works of Rijal. [However,] the existing predominant view [about his name] is what we have mentioned [above], and which is [in fact] the correct opinion.

Al-Kashhi says that he fled from Hajjaj and hid himself in Makkah and was thus saved from him. He [then] served Muhammad bin al-Hanafiyyah, believing in his divine leadership (imamah). Later, he turned away from him to Imam al-Sajjad (as)(1) and became his disciple from among his companions(2). He served the Imam (as) for a long time before returning to his [home] town.(3)

Shaikh al-Tusi has counted him in the circle of the companions of Imam al-Sajjad (as).(4)

The editor of this work says: It seems to me that he was among those non-Arabs (mawali) who were [supporting] Mukhtar. And this is why he believed in the imamah of Muhammad bin al-Hanafiyyah and fled from Hajjaj; as there was no [other] reason for his fleeing from Hajjaj except that [he was with Mukhtar].

10. ‘Uqbah bin Bashir al-Asadi. He related from Imam al-Baqir (as) the martyrdom of the infant [of al-Husayn (as)] (al-Tabari:5:453).

Al-Kashhi mentions him [in his Rijal] and says: “He sought the

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permission of Imam al-Baqir (as) to be in charge of the monthly stipends of his people for the [then] ruler, but he (as) did not allow him.” Al-Kashhi has brought the [above] report of his under the narrations of the martyrdom of the infant.(1)

Shaikh al-Tusi has mentioned him in the circle of the companions of Imam ‘Ali bin al-Husayn(2) and al-Baqir (as)(3).

‘Uqbah al-Asadi has an elegy in al-Tabari in lamentation of the companions of Mukhtar (6:116).

11. Qudamah bin Sa’id bin Zaidah bin Qudamah al-Thaqafi. He narrated from him grandfather: the coming out of Muhammad bin al-Ash’ath bin Qais al-Kindi to fight and capture Muslim bin ‘Aqil (al-Tabari:5:373), and his request for water at the gate of the palace and [the way] it was granted (5:375).

Al-Tusi mentions him in the circle of the companions of Imam al-Sadiq (as).(4)

12. Harith bin Ka’b al-Walibi al-Azdi. He narrated [reports] from ‘Uqbah bin Sim’an, ‘Ali bin al-Husayn (as) and Fatimah bint ‘Ali (as).

He was among the followers of Mukhtar (al-Tabari:6:23). He later moved to Madinah and heard [narrations] from Imam [al-Sajjad (as)].

Al-Tusi has mentioned him in his Rijal among the companions of ‘Ali bin al-Husayn (as).(5)

13. Harith bin Hasirah al-Azdi. He related from ‘Ali bin al-Husayn (as) on the authority of ‘Abdullah bin Sharik al-‘Amiri al-Nahdi. He has been mentioned earlier [see the fifth list (no.21)].

Al-Tusi mentions him among the companions of ‘Ali [bin al-Husayn (as)] and al-Baqir (as).(6)

14. Abu Hamzah Thabit bin Dinar al-Thumali al-Azdi. He was an Azdi through a treaty of friendship

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(wala’). He related [reports] from Qasim bin Bukhait, on the authority of ‘Abdullah al-Thumali al-Azdi, regarding the captives in Sham (al-Tabari:5:465).

Al-Kashhi mentions him and then relates a tradition from Imam al-Ridha (as) in which he said: “Abu Hamzah al-Thumali was in his time what Luqman was in his; this is because he served four of us: ‘Ali bin al-Husayn, Muhammad bin ‘Ali, Ja’far bin Muhammad and Musa bin Ja’far for some time.”(1)

‘Amir bin ‘Abdullah bin Judha’ah al-Azdi [once] asked Abu ‘Abdillah [al-Sadiq] (as) about intoxicants (muskir). He replied: “Any kind of intoxicant is forbidden (haram).” [‘Amir] then said: “But Abu Hamzah does drink.” When the news reached Abu Hamzah, he repented and said: “Now I seek Allah’s forgiveness from it and repent to Him.”(2)

[One day] Abu Basir visited Imam al-Sadiq (as), so he (as) asked him about Abu Hamzah. He replied: “He was sick when I left him.” The Imam (as) said: “When you return to him, convey my greetings to him and inform him that he is going to die on a certain day of a certain month.”(3)

‘Ali bin al-Hasan bin Fadhdhal says: “Abu Hamzah, Zurarah and Muhammad bin Muslim [all of them] died in the same year; a year or so after the demise of Abu ‘Abdillah [al-Sadiq] (as).(4)

Al-Najjashi mentions him and says: “He was a non-Arab (maulan) from Kufah and he was reliable. According to Muhammad bin ‘Umar al-Ja’abi al-Tamimi, he was a retainer of Muhallab bin Abi Sufrah and his sons: Hamzah, Mansur and Nuh, all

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of whom were killed along with Zayd bin ‘Ali bin al-Husayn (as). He lived during the times of ‘Ali bin al-Husayn, Abu Ja’far, Abu ‘Abdillah and Abu al-Hasan (as), and has reported from them. He was among our outstanding personalities, trustworthy and reliable in [his] narrations.”(1)

Shaikh [al-Tusi] brings him in al-Fihrist(2) and mentions him in the circle of the companions of Imam al-Sajjad(3), Imam al-Baqir(4), Imam al-Sadiq(5) and Imam al-KaZim (as).(6)

Al-Dhahabi has mentioned him in al-Mizan(7) and so has al-‘Asqalani in Tahdhib al-Tahdhib.(8)

These were the fourteen people from among the Aimmah (as) and their companions, who are part of the chains of narration (isnad) in this book.

[However,] there are [some] other people from whom Abu Mikhnaf has related some historical events, who were not eye-witnesses [of the event], rather they were historians, like ‘Aun bin Abi Juhaifah al-Sawai al-Kufi (d.116 H), as reported in Taqrib al-Tahdhib. [Abu Mikhnaf narrated from him,] among other reports, the date al-Husayn (as) left Madinah for Makkah, the duration of his stay in the city and his departure from Makkah, [all] through Saq’ab bin Zuhair.

The editor of this work says: We will content ourselves with this much as an introduction to this book, hoping that Allah, the Almighty, will grant us success in achieving His pleasure, and in serving the unsubmitting to the oppression (abiyyu al-dhaim), the lord of martyrs, Husayn bin ‘Ali (as).

And the last of our cry is all praise be to Allah, the Lord of the worlds.

in his Tarikh (5:322) saying: “Thereafter began the year 60 H…In this year Mu’awiyah took allegiance for Yazid from a delegation that had come to see him together with ‘Ubaidullah bin Ziyad.

His will was as Hisham bin Muhammad has reported from Abu Mikhnaf who says that ‘Abd al-Malik bin Naufal bin Musahiq bin ‘Abdullah bin Makhramah has narrated to me saying:

“When Mu’awiyah became afflicted with the illness that took his life, he called upon his son Yazid(1) and said: My dear son! I have spared you the trouble of travelling and going from one place to another [for attaining the caliphate]; I have prepared the grounds for you; I have humbled the enemies for you; I have subjugated the Arabs for you; and I have produced a consensus [among them] in favour of you.(2) I have no fear that anyone will contend with you in this matter which has already been settled in your favour, except for four people from the Quraish: Husayn bin ‘Ali(3), ‘Abdullah bin ‘Umar(4),

‘Abdullah bin al-Zubair(5) and ‘Abd al-Rahman bin Abi Bakr.(6)

With regard to ‘Abdullah bin ‘Umar, he is a man exhausted by excessive devotion. If there remained none other than him, he would pay you allegiance.

As for Husayn bin ‘Ali, the people of Iraq will never leave him until they cause him to rise.(7) If he were to rise against you and you were to gain victory over him, then you should pardon him(8); for he belongs to an important family and has a great

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right [on the people]!

Regarding [‘Abd al-Rahman] Ibn Abu Bakr, he is a kind of person who will follow whatever his companions will do, and his only concern is women and sport.

The one who will crouch the crouching of a lion in wait of its prey, and will consistently engage in trickery like a fox and pounce on you when an opportunity presents itself, is Ibn al-Zubair. If he does that with you, tear him to pieces.”(1)

does fear.

I found the mansion gate closed when I came near,

Ramlah’s voice wrecked my heart and it was rent apart.(1)

bear the news. So he sent a message to Marwan bin al-Hakam(1)

to come to him.(2)

summoned us to take allegiance from us before the news spread to the people.”

Ibn al-Zubair said: “I suppose it is so. What do you intend to do then?”

Al-Husayn (as) answered: “I will gather my young men right now and will go to see him. As I reach the entrance, I will leave the young men by the gate and enter myself.”

Ibn al-Zubair remarked: “I indeed fear for you if you enter.”

Al-Husayn (as) replied: “I will not go to see him unless I am capable of refusing [what he wants from me].”

He then left the mosque and assembled his servants and the members of his household. They all walked until they reached the door of Walid. He then said to his companions: “I am entering. If I call you, or you hear my voice raised, then rush your way in. Otherwise, remain in your positions until I come out.”(1)

anyone like me would not give his allegiance in secret. And I do not think you will be contented with a pledge from me in privacy, without making it known to the people publicly.”

Walid responded: “Yes, indeed!”

[Al-Husayn (as)] said: “So when you go out to the people inviting them to pledge their allegiance, invite us along with them, thus the matter will take place at one time.”(1)

Walid [in fact] wanted to be excused from the issue of al-Husayn (as). So he said to him: “Go in the name of Allah until you come back to us with the people.”

[Here] Marwan interrupted “By Allah! If he parts from you now without paying allegiance, then you will never have the same power over him until a great number of people from among you and him are killed! Arrest him and do not let him leave you until after he has paid homage [to Yazid], or you have executed him!”(2)

[At this] al-Husayn (as) jumped up and said: “O son of Zarqa’!(3) Are you going to kill me or he? By Allah, you have lied and sinned!”(4)

Then he went out and passed by his companions, so they accompanied him until he reached his house.(5)

said: “Do not be hasty with regard to me; I will surely come to you; grant me respite.” Ibn al-Zubair spent the whole day and part of the night by answering: “I will come soon.”

Walid sent a group of his servants who rebuked Ibn al-Zubair and shouted at him saying: “O son of Kahiliyyah! By Allah, either come to the governor, or else he will kill you!” But when they impelled him to come, he reacted in these words: “By Allah! I have grown suspicious because of the repeated summons and successive coming of these people. So do not rush me until I send someone to the governor to inform me of his orders.”

He then sent his brother Ja’far bin al-Zubair who told Walid: “May Allah have mercy on you! Hold back from ‘Abdullah, for you have indeed scared him by sending too many messengers. He will come to you tomorrow if Allah wills. So order your messengers to leave us alone.” So Walid ordered them to disperse and they did so. Ibn al-Zubair left [Madinah] under the cover of the night preceding Saturday, [three days before the end of Rajab] and a night before al-Husayn’s departure.

He set out to Makkah by taking the unusual way -avoiding the main one in fear of being traced- together with his brother Ja’far without anyone accompanying them. [See also al-Tadhkirah, pg.236]. In the morning Walid sent for Ibn al-Zubair but he had already left. So Marwan said “By Allah! He

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has not gone except towards Makkah.” Walid thus dispatched after him eighty riders from among the servants of the Banu Umayyah, but they could not reach him and returned.

Ibn al-Zubair entered Makkah saying: “I am only seeking refuge here.” ‘Amru bin Sa’id was then the governor of Makkah. While he was there, Ibn al-Zubair would neither pray with the people, nor leave the mosque with them. Instead, he used to pray in one corner together with his companions and then leave with them (See al-Tabari:5:343, Hisham bin Muhammad reporting from Abu Mikhnaf).

Al-Mufid (pg.201) also has related it and so has Ibn al-Jawzi (pg.236) saying: “Al-Husayn (as) left Madinah the following night together with his family and young men, while the authorities were preoccupied with the matter of Ibn al-Zubair.” On page 245, Ibn al-Jawzi reports from Hisham and Muhammad bin Ishaq that [al-Husayn (as) left] on Sunday, two nights before the end of Rajab. According to al-Khwarazmi (pg.189), he left on the third of Sha’ban!

him [attending].(1)

[It was on the first of the two days that al-Husayn (as) went to the mosque of Madinah supported by two people as related] by Sa’id al-Maqbari who said: “I saw al-Husayn (as) entering the mosque of Madinah. He was walking by leaning on two men, sometimes leaning on this, and at times on the other. I heard him quoting [Yazid] bin al-Mufarragh [al-Himyari]: “Let me not live -and be called by my name and drive my flocks- if I were to be granted dignity only after humiliating myself, at a time when I can face death without degradation.”(2)

Al-Maqbari says: “I said to myself: By Allah! He did not repeat the two verses except that he had a purpose behind it.” After only two days I heard that he had left for Makkah.(3)

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 a group of people will gather around you, thus they will differ with each other; a group will be for you and another against you. They will fight each other 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!”

Al-Husayn (as) said: “Where then should I go, my brother?”

Ibn al-Hanafiyyah said: “[Go and] stay at Makkah. If that base is secure for you, then stay there. [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. Then you will know the right decision [to make]. It is only by facing matters directly that you will be able to make the best judgement and you will be more resolute in practice. And nothing will ever make matters more difficult for you than turning away from them.”

Al-Husayn (as) responded to him saying: “My brother! You have given advice and shown your concern. I hope that your judgement is correct and lucky.”(1)

they were preoccupied by the pursuit of ‘Abdullah [bin al-Zubair on the first day and the day he left] until evening. [In the evening, Walid] sent his men to al-Husayn (as), the evening [of the second day, Saturday 27th of Rajab]. Al-Husayn (as) said: “Wait till tomorrow morning. Then you will [have time to] think [over the matter] and so shall we.” So, they left him that [second] night [the night preceding Sunday 28th of Rajab] without compelling him.

Al-Husayn (as) departed under the darkness of this [second] night, the night before Sunday and two days before the end of Rajab 60 H. He took with him his children, his brothers, his nephews and most of his family members except for Muhammad bin al-Hanafiyyah.(1)

[As he was leaving the city,] he recited the following verse: “So he left the city, fearful and vigilant. He said: ‘My Lord, deliver me from the wrongdoing lot.’”(2) And when he entered Makkah, he recited this verse: “And when he turned his face toward Midian, he said: ‘May be my Lord will show me the right way.’”(3),(4)

to al-Husayn (as): “May I be your ransom, where do you intend to go?”

He replied: “For the moment, I am going to Makkah. Thereafter, I will seek from Allah that which is the best.”

‘Abdullah said: “May Allah choose the best for you and make us your ransom…When you reach Makkah, beware of nearing [Kufah]; for it is an auspicious city. It was in this city that your father was killed and your brother betrayed and stabbed such that it almost took his life. So keep close to the holy sanctuary (haram), as you are the master of the Arabs, and by Allah, none of the people of Hijaz equals you. The people will call one another from all sides and gather round you. Do not leave the haram. May my paternal and maternal uncles be your ransom. By Allah! If you are killed, then we are indeed going to be enslaved after you!”(1)

come for two consecutive days and sometimes once in two days. He continuously used to give his suggestions to [al-Husayn (as)]. He (as) was the most despised of Allah’s creatures by Ibn al-Zubair, because he realized that the people of Hijaz would never pledge allegiance to him so long as al-Husayn (as) was in the city, and that al-Husayn (as) was more revered in their eyes and hearts, and that he (as) was more capable of commanding the people’s obedience than him.(1)

Najabah(1), Rafa’ah bin Shaddad,(2)

Habib bin MuZahir(3) and his followers from among the believers and Muslims of Kufah. Peace be upon you. We praise Allah besides whom there is no deity.

All praise is to Allah who has broken your enemy, the obstinate tyrant who had leapt upon this community, robbed it and usurped its treasures (fay’). He was ruling over the people against their wish, killed their chosen ones and preserved the wicked among them. He made the wealth of Allah to be taken by turns (dulatan) among its tyrants and wealthy. So away with him as had been the case with the people of Thamud.

We have no Imam over us, so proceed towards us. Perhaps Allah will unite us through you under the truth. Nu’man bin Bashir is in the governer’s palace; we do not gather with him for the Friday [service], nor do we come out with him for ‘«d [prayers]. If we learn that you have set out to us, we will drive him away and send him [back] to Sham, by the will of Allah. Peace and mercy of Allah be upon you.’(4)

Then we sent the letter with ‘Abdullah bin Sab’ al-Hamdani(5) and ‘Abdullah bin Wal [al-Tamimi].(6) The two men sped in their journey and met al-Husayn (as) in Makkah on the tenth of the month of Ramadhan.(7)

We waited for two days and then sent Qais bin Musahhar al-Saidawi(8), ‘Abd al-Rahman bin ‘Abdullah bin al-Kadan al-Arhabi(9) and ‘Umarah bin ‘Ubaid al-Saluli,(10) taking with them around [a hundred

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and] fifty letters,(1) [some written] by a single person, and others by [a group of] two or four.”

Muhammad bin Bishr continues: “Then we waited for two more days before sending another letter with Hani’ bin Hani’ al-Sabi’i and Sa’id bin ‘Abdullah al-Hanafi(2) saying:

‘In the name of Allah, the Beneficient, the Merciful. To Husayn bin ‘Ali, from his followers (shi‘ah) among the believers and the Muslims: ‘Make haste! The people are waiting for you. They have no opinion [of any man] except you. So speed, speed! Peace be upon you.”(3)

[There was another letter written to the Imam (as) by] Shabath bin Rib’i(4), Hajjar bin Abjar(5),

Yazid bin al-Harith bin Yazid bin Ruwaim(6),

‘Azarah bin Qais(7), ‘Amru bin al-Hajjaj al-Zubaidiyy(8) and Muhammad bin ‘Umar al-Tamimi(9) saying:

“The gardens have grown green, the fruits have ripened and the waters have overflowed(10). So if you want to, then come to an army which has been gathered for you. Peace be upon you.”(11)

which you have described and mentioned. The main statement of most of you is: ‘There is no Imam over us, so come. Perhaps Allah will unite us through you under guidance and truth.’

I am sending you my brother, my cousin and the man from my family whom I trust, Muslim bin ‘Aqil. I have ordered him to write to me about your status, condition and opinion.

If he writes to me that the opinion of the majority of you 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, then I will come to you speedily, if Allah wills. For by my life, a leader (imam) is none but one who acts according to the Book [of Allah], upholds justice, follows the truth, and devotes himself entirely to Allah. And that is all.”(1)

his family members. Then he hired two guides from the clan of Qais. They set out with him but soon lost their way and were struck by severe thirst. The guides said to Muslim: “Take this road until you reach the watering place.” That was at [a place known as] al-Madhiq in Batn al-Khubait.(1)

a man shooting at fawn –as it drew closer to him- and killed it. Muslim hence said: “[Thus] shall our enemy be destroyed, by the will of Allah.”

similar to that.

The Shi‘ah visited [Muslim] so frequently that his place [of residence] became well-known and the news reached Nu’man bin Bashir(1). [So he set out for the mosque] and went up on the pulpit. After praising Allah and glorifying Him, he said:

“O servants of Allah! Fear Allah and do not hasten to dissension (fitnah) and discord; for in that men will be destroyed, blood will be shed and property will be plundered... I will not combat one who does not combat me. I will not pounce on the one who does not pounce on me. I will neither reproach you, nor provoke you. I will not apprehend [you merely] on grounds of accusation and suspicion. But if you displayed your [true] face to me, violate your pledge of allegiance and oppose your leader (imam), then by Allah, other than whom there is no deity, I will indeed strike you with my sword as long as its hilt remains in my hand, even if 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.”

‘Abdullah bin Muslim bin Sa’id al-Hadhrami(2) - an ally of the Banu Umayyah- stood up and said: “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!”

Nu’man retorted [saying]: “I would prefer to be one

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of the weak [while remaining] in obedience to Allah than to be one of the mighty [while being] in rebellion against Allah!” Thereafter he descended from the pulpit.

‘Abdullah bin Muslim left the mosque and wrote to Yazid bin Mu’awiyah [saying]:

“Muslim bin ‘Aqil has arrived in Kufah and the Shi‘ah have pledged allegiance to him on behalf of Husayn bin ‘Ali. So if you have any need for Kufah, then send it a strong man, who will carry out your orders and act in the same way as you would against your enemy. Nu’man bin Bashir is a weak man, or he is acting like a weak man.”

Then ‘Umarah bin ‘Uqbah(1) wrote to Yazid in similar vein. Then ‘Umar bin Sa‘d bin Abi Waqqas(2)

wrote to him in the same.(3)

our exclusion and we did not oppose them; [for] we detested disunity and loved the well-being [of the community]. We know that we are more entitled to that position and truly worthy of it than those who have taken it over.(1) They [may] have done well, put things in order and pursued the truth.

I am sending to you my messenger with this letter. I invite you to the Book of Allah and the Sunnah of his Prophet (S). Indeed, the Sunnah has been eradicated (umitat) and the innovations (bid’ah) have been revived. If you listen to my speech and obey my commands, I will guide you to the right path. Peace and mercy of Allah be upon you.”

All these noblemen read the letter and concealed it’s content except for Mundhir bin Jarud. He was afraid, for he thought that [the sending of Sulaiman, the messenger of al-Husayn (as)] might be a conspiracy by ‘Ubaidullah. Thus, he came with the messenger to Ibn Ziyad in the evening preceding the day he intended to leave for Kufah, and asked the messenger to read the letter to him. [‘Ubaidullah] asked the messenger to come forward and [as he did so,] he put him to the sword.

to be a poison for whoever fights me; Indeed, the tribe of Qarrah fairly treated the one who shot at them(1).

O people of Basrah! Verily the commander of the faithful has made me in charge of Kufah and I am departing towards it tomorrow. I am placing ‘Uthman bin Ziyad bin Abi Sufyan as my deputy. Beware of opposition and spreading rumours. By Him beside who there is no deity! If I am informed of any opposition from anyone of you, then I shall certainly kill him, and the one who knows him, and his near ones. Verily, I will punish severely for even the slightest act of disobedience until you totally submit to me and there remains among you no opponent or opposer! I am the son of Ziyad; I resemble him [more] than anyone else on this earth; I have not been taken away by similarity to [my] maternal uncle or [my] cousin.”

son of the Messenger of Allah! Your arrival is a happy [event].” He saw in their welcoming of al-Husayn (as) something which [greatly] troubled him. He was so angry at what he heard from them that he said: “I wish I could see them in other than this state!” When their number increased, Muslim bin ‘Amru [al-Bahili] called out: “Move back! This is the governor, ‘Ubaidullah bin Ziyad.”

When he entered the palace and the people came to know that he was ‘Ubaidullah bin Ziyad, they became very sad and grief stricken!(1)

punishment (wa’id)’.”

Then, he descended from the pulpit and took the group leaders (‘urafa’) and the people harshly, and said:

“Write to me the strangers (ghuraba’) and those among you who are the seekers of the commander of the faithful [i.e. Yazid], and those among you are the [members of the] Haruriyyah(1), and the suspicious ones who [only] think of discord and turmoil. Whoever writes to us in this regard will be free [from harm].

But he who does not write to us anyone, will have to guarantee that there is no opponent in his group (‘arafah)(2) who will oppose us, and no wrongdoer who will try to wrong us. Anyone who does not do so shall be denied protection and his blood and his property will be permitted to us. Any head of ‘arafah in whose group is found an opponent of the commander of the faithful whom he has not reported to us, will be crucified at the door of his house. I will abolish the pay (‘ata’) of that group and they shall be expelled to a place in ‘Umman al-Zarah.”(3),(4)

out and disliked his presence when he saw him. Muslim said to him: “I have come to you so that you may give me refuge and take me in as a guest.”

Hani’ replied: “May Allah have mercy on you! Indeed, you are excessive in your demands of me! Had it not been that you have already entered my house and that you are a reliable man, I would have preferred –and asked- you to leave. However, I am now obliged to protect you. Someone like me cannot refuse you shelter out of ignorance. [So] enter.” Thus, he sheltered him.

The Shi‘ah began to visit Muslim in the house of Hani’ bin ‘Urwah.(1) After Muslim moved to the house of Hani’ bin ‘Urwah and eighteen thousand people paid allegiance to him, he sent a letter to al-Husayn (as) with ‘Abis bin Abi Shabib al-Shakiri(2) [saying]:

“Verily, a scout never lies to his people. Eighteen thousand from among the people Kufah have paid allegiance to me, so hasten to us as my letter reaches you; for the people are all with you. They have no liking or inclination to the family of Mu’awiyah. That is all.”

The letter was dispatched twenty-seven nights before he was killed.(3)

For if you give it to them, they will have confidence in you, trust you and they will not conceal any of their information from you. Thereafter, visit them frequently.”

[Ma’qil] thus came to Muslim bin ‘Awsajah al-Asadi(1) at the great mosque and saw him praying. He had heard the people saying that Ibn ‘Awsajah was accepting people’s allegiance for al-Husayn (as). So he waited until he finished his prayers. He then said [to him]: “O servant of Allah, I am from Sham and a servant of Dhu al-Kala’. Allah has blessed me with love for the people of this House [i.e. the family of the Prophet (S)] and love for those who love them. These are three thousand dirhams with which I want to meet a man from them who I have learnt has come to Kufah to receive pledges of allegiance on behalf of the son of the daughter of the Messenger of Allah (S). I have been wanting to meet him but I have not found anyone who will direct me to him, as his place [of stay] is unknown. I was just now sitting in the mosque and I heard a number of Muslims saying that this is a person who knows the people of this House. Therefore, I have come to you so that you may take this money from me and introduce me to your colleague (sahib) so that I may pledge my allegiance to him. If you wish, you may receive my pledge of

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allegiance to him before I meet him.”

[Muslim bin ‘Awsajah] replied [him]: “I thank Allah that you met me. I am glad that you are going to attain what you wish, and that Allah will help the house of His prophet through you. Yet your knowledge of my connection with this affair before it is finished troubles me, due to [my] fear of this tyrant and his severity.”

Then he received his allegiance before he departed and took a binding oath from him that he would be sincere and keep the matter concealed. He [in return] gave him whatever would make him satisfied about this. Then [Muslim] told him: “Visit me at my house for some days; for I will seek permission for you [to visit] your master.”

Thereafter, he sought permission for him [from Ibn ‘Aqil] and [Ma’qil] started visiting [Muslim] with other people.(1)

in the evening. At this [Sharik] told Muslim: “This sinner is going to visit me tonight, so kill him after he takes his seat. Then sit in the palace and there will be no obstacle between you and it. If I get well from my illness in the coming days, [then] I will proceed towards Basrah and save you of its troubles.”

At evening ‘Ubaidullah [bin Ziyad] set out to see Sharik [al-Harithi]. Muslim bin ‘Aqil got up to enter [the room] when Sharik said to him: “You must not miss him when he takes his seat.” [Here] Hani’ bin ‘Urwah stood up and said –as if he detested it: “I do not want him to be killed in my house.”

Thereafter, Ibn Ziyad arrived and entered [the house] and took his seat. He inquired from Sharik about his illness and said: “How do you feel?” His queries took long. [When Sharik] saw that [Muslim] is not coming out, he feared that he would miss him and so he began [reciting the following verse]: “What are you waiting for to greet Salma?! Make me drink it even if it were to take my life!” He repeated this twice or three times.

Ibn Ziyad said: “What is the matter with him? Is he exhausted by the fits of delirium?”

Hani’ replied: “Yes –May Allah make you among the righteous. This has been his behaviour from the early morning uptil now.” Ibn Ziyad then stood up and left.

Muslim came out [after Ibn Ziyad went], so Sharik

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asked him: “What prevented you from killing him?”

Muslim answered: “Two things. The first was Hani’s dislike for him to be killed in his house. The other was the tradition (hadith) that people have related from the Prophet (S): ‘Indeed iman prevents assassination, and a believer never commits assassination.”

[On hearing this] Hani’ said: “By Allah! Had you killed him, you would have had certainly killed a corrupt (fasiq), sinful (fajir), unbelieving (kafir) and a treacherous (ghadir) person! But I detested him to be killed in my house!”(1)

Ibn Ziyad said: “I have heard that he has recovered and is [usually] seen sitting at the door of his house. Go to see him and enjoin him not to abandon his duty towards us; for I do not like an Arab nobleman like him to spoil [his reputation] with me.”(1)

came closer to Ibn Ziyad, while Shuraih al-Qadhi was present too(1), he turned towards [Hani’] and recited:

I want to give him present (hiba’ahu), but he wants to kill me.

The one who makes excuses to you is one of your own friends from the [Banu] Murad.”(2)

I saw him sitting at my door, asking to stay with me. I was ashamed to refuse him and the duty of giving him protection fell upon me. Therefore, I received him in my house and gave him lodging and refuge. Then his affair developed as you have been informed. If you wish, I will give you strongly sworn testaments and that which will make you satisfied that I will not do you any harm. 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. Thus, I would come out of my duty to protect him and to give him refuge.”

[Ibn Ziyad] said: “Never by Allah. You will not leave me unless you bring him to me!”

[Hani’] said: “By Allah, I will never bring him to you! Should I bring my guest to you in order for you to kill him?!”

[Ibn Ziyad] said: “By Allah! You have to bring him to me?”

[Hani’] said: “By Allah! I shall never bring him!”

After their argument went on for some time, Muslim bin ‘Amru al-Bahili stood up and said: “May Allah make the governor among the righteous! Allow me to talk to him.” He then said to Hani’: ‘Come to me this way I want to talk to you.’ So Hani’ got up and moved with him to the side of Ibn

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Ziyad. They were [standing] where he could see them, such that if they raised their voices he could hear what they were saying, and if they lowered their voices he could not.

Muslim [bin ‘Amru al-Bahili] then said to him: “O Hani’! I adjure you before Allah not to kill yourself and bring tribulation on your people and kinsmen! By Allah! I hold you too precious to be killed. This man [i.e. Muslim bin Aqil] is the cousin of these people [i.e. the Banu Umayyah]; they will not kill him nor harm him. So hand him over to him. There will be no shame and failure for you by that, for you would only be handing him over to the ruler.”

Hani’ replied: “Indeed, by Allah, there will be shame and disgrace for me in doing that. 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 and see well, and have a strong arm and many supporters! By Allah! If I was the only one without any helper, I would not hand him over to him until I had died on his behalf.”

Hani’ said this [to him] thinking that his kinsmen would come to his help. So as [al-Bahili] was imploring him [to submit Muslim], he went on saying: “Nay by Allah. I will never hand him over!”

Ibn Ziyad heard that, so he said: “Bring him closer to me.” So they brought him closer. He

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then said: “By Allah, either bring him to me, or I will have your head cutt off!”

“[If you do so] then there will be much flashing [of swords] around your house”(1), replied Hani’, thinking that his tribesmen were listening him.

[Ibn Ziyad] said: “What a pity! Do you frighten me with the flashing [of swords]? Bring him nearer to me.” Thus, he was brought [nearer]. He then began hitting his face with a staff and continued striking his nose, forehead and cheeks to the extent that he broke his nose and blood flowed on his clothes, and the flesh of his cheek and forehead was sprinkled over his beard. [He hit him] till the cane broke.

[At this] Hani’ stretched out his hand towards the hilt of the sword of one of the armed attendants but the guard pulled it away and prevented him.

‘Ubaidullah [bin Ziyad] said: “Have you become a Haruri today?(2) You have made your blood permissible [to us] and it is now lawful for us to kill you. Throw him into one of the rooms of this building and lock him up and keep a guard over him.” Accordingly, all that was done to him.

Asma’ bin Kharijah stood up and said [to Ibn Ziyad]: “Have we become the messengers of treachery today? You ordered us to bring this man, but when we brought him, you [started] smashing his face till blood ran over his beard and you thought of killing him!”

‘Ubaidullah replied him: “You will be for it here

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[and now]!” He then ordered his men to take him, so he was beaten (luhiza) and harshly taken away (tu’ta’a bihi).(1) He was then imprisoned.

As for Muhammad bin Ash’ath, he remarked: “We give consent to the governor’s decision, be it in our favour or against us. Indeed, the governor is taking [only] disciplinary action (mu’addib).(2) Then he went near Ibn Ziyad and said to him:

“Verily, you know the position of Hani’ bin ‘Urwah in the city and among his clansmen. His people are aware that my companion and I have brought him to you. So I adjure you -by Allah- to hand him over to me; for I dislike the enemity of his kinsmen, as they are the most powerful people in the city and they comprise a good number of the people of Yemen in the city.(3)

Ibn Ziyad promised him to do so.(4)

[Meanwhile] ‘Amru bin Hajjaj heard that Hani’ has been killed. So he set out with a large number of people from the Madhhij and surrounded the palace. Then he called out: “I am ‘Amru bin al-Hajjaj, and these are the knights of Madhhij and their leading men. [They] have not broken away from obedience, nor [have they] separated from the community! [But] they have been informed that their companion has been killed and so they regarded it as a great crime.”

‘Ubaidullah was informed that Madhhij were at the gate. So he said to Shuraih al-Qadhi: “Go and see their companion [i.e. Hani’], then inform them that he

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is alive and has not been killed, and that you have seen him.”(1)

[Shuraih] says: “I went to see Hani’, and when he saw me he said: ‘O Allah and O the Muslims! Has my clan been destroyed! Where are the people (ahl) of religion! Where are the people of the city! They have gone and have left me alone with their enemy and the son of their enemy! -He said this with blood flowing down his beard. Just then [Hani’] heard the tumult at the gate of the palace. So I [i.e. Shuraih] came out and he followed me saying: ‘O Shuraih! I think these are the voices of Madhhij and my followers among the Muslims! If [only] ten of them reached me, they would rescue me.”

Shuraih says: “I came out to them with Hamid bin Bukair al-Ahmari(2) -who accompanied me on the order of Ibn Ziyad and was among his bodyguards. When I came out to them I said: “When the governor was informed about your stance and demand concerning your companion, he ordered me to go and see him, so I went to see him. He then asked me to inform you that he is [still] alive and that the report that he had been killed is false.”

[On hearing this,] ‘Amru [bin al-Hajjaj] and his companions said: “Praise be to Allah since he has not been killed.” Then they went away.(3)

noblemen [of the city], his bodyguards and slaves. He went on the pulpit, praised and glorified Allah, and then he said:

“O people! Hold fast onto the obedience of Allah and the obedience of your leaders. Do not differ or become divided, for you will be destroyed, humiliated, killed or harshly treated and deprived! Your brother is [only] he who speaks the truth to you! Indeed, he who warns [from the outset] is excused.”(1)

of me with your horses.” He then issued a banner to Muslim bin ‘Awsajah al-Asadi to lead the quarter of Madhhij and Asad and said: ‘Accompany the foot soldiers; you are their head.” He then issued one to Abu Thumamah al-Saidi to lead the quarter of Tamim and Hamdan and the fourth to ‘Abbas bin Ju’dah al-Judali(1) as the leader of the quarter of the people of Madinah. Muslim [himself] was moving amidst the people from [the] Murad.

towards them.”(1)

al-Rahman bin Shuraih al-Shabami(1) from the mosque [together with a large number of people] to fight [Ibn al-Ash’ath].

[Qa’qa’ bin Shaur al-Dhuhali attacked Muslim and his companions from a place in Kufah known as al-‘Irar(2)] and sent [someone] to inform Muhammad bin al-Ash’ath [that]: “I have attacked Ibn ‘Aqil from ‘Irar and he has retreated from his position.”(3)

[Shabath bin Rib’i [also] fought them saying: “Wait till the night falls and they will all disperse”. Qa’qa’ bin Shaur said to him: “You have obstructed the way for the people; open it for them and they shall [all] leave”].(4)

a door of a lady called Taw’ah. She had been a slave-wife (umm walad) of Ash’ath bin Qais(1)

who had freed her. Then she was married by Usaid al-Hadhrami(2) and borne him [a son called] Bilal. Bilal had gone out with the people and his mother was standing [at the door] waiting for him.

Ibn ‘Aqil greeted her and she returned the greeting. He said to her: “O servant of Allah! Give me water to drink.” She entered the house and gave him a drink and he sat down. She took the vessel inside and then came out [again].

She said: “O servant of Allah! Have you not had your drink?”

He said: “Yes.”

She said: “Then go to your people.” But he was silent. She repeated it but he was [still] silent. Then she said to him: “Fear Allah with respect to me! Glory be to Allah, O servant of Allah! Go to your people, may Allah protect you. For it is not right for you to sit at my door and I will not permit you to do it.”

He stood up and said: “O servant of Allah! I have neither house nor kinsmen in this town. Would you show me generosity and kindness? Perhaps I will be able to repay it after this day?”

She said: “O Servant of Allah! What is it?”

He said: “I am Muslim bin ‘Aqil. These people have lied to me and deceived me.”

She said: “You are Muslim?!”

He said: “Yes.”

She said: “Come in.” She took him into a room in

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her house, but not the room she used. She spread out a carpet for him and offered him supper but he did not eat.

Soon her son returned. He saw her frequently going in and out of that room. He said: “By Allah! Your constantly going into and coming out of that room this evening makes me suspect. There is something [there].”

She said: “O my son, forget about this.”

He said: “By Allah, you must tell me!”

She replied: “Go on with your own business and do not ask me about anything.” But he insisted to her until she said: “O my son! Do not tell any of the people anything about what I am going to tell you.” She took from him an oath and he swore [not to do so]. Then she informed him. He went to bed without saying anything.(1)

for them as they would have wished. So 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 [places 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 Ziyad [that the people had dispersed].

Then he ordered his scribe, ‘Amru bin Nafi’,(1) to announce [saying]:

“There is no guarantee of security for any man of the bodyguards, or the group leaders (‘urafa’), the supporters and the fighters who prayed the night prayers (‘isha’) anywhere else except in the mosque.”

It did not take an hour before the mosque was filled with the people. Husayn bin Tamim [al-Tamimi] -the chief of his bodyguards-(2) said to Ibn Ziyad: “If you wish, you can lead the people in prayers, or someone else can lead them; for I fear that some of your enemies may attempt to assassinate you!”

He said: “Order my guards to stand behind me as they used to do and you should keep a watch on them.” Then he opened the gateway which [went] into the mosque. He came out together with his followers. [He entered the mosque] and led the people [in prayers].

and discord that you have seen! There will be no security from Allah for a man in whose house we find him. Whoever brings him, will have [the equivalent of] his blood-money. Fear Allah, [O] servants of Allah! And keep to obedience and your pledge of allegiance. Do not do anything which will be against yourselves.

O Husayn bin Tamim! May your mother mourn you, if any of the gates of the lanes of Kufah is open, or this man gets away and you do not bring him to me! I give you authority over the houses of the people of Kufah! Send guards to [keep watch over] the openings of the streets. Tomorrow morning clear out [the people from] the houses and search them thoroughly so that you bring me this man!”

already appointed ‘Amru bin Huraith as the in charge over the people.

While Mukhtar was at bab al-Fil, Hani’ bin Abi Hayyah al-Wada’i(1) passed by and said to Mukhtar: “Why are you standing here?! You are neither with the people nor in your house.”

Mukhtar replied: “I am shocked at the gravity of your crime.”

Hani’ said: “By Allah! I think you are going to kill yourself.” [He said this] and proceeded towards ‘Amru bin Huraith and informed him about Mukhtar.(2)

be accused. So Mukhtar [accepted and] went to see Ibn Huraith and greeted him and stayed under his protection till morning.”(1)

Kathir [bin Shihab al-Harithi] happened to see a man from the tribe of Kalb -who was known as ‘Abd al-A’la bin Yazid- in Banu Fityan [an area in Kufah]. He had taken up arms with him, looking for Ibn ‘Aqil. Kathir caught him and took him to Ibn Ziyad and informed him about his intention. He said to [Ibn Ziyad]: “I only intended [to join] you!” He said [mockingly]: “And you had, indeed, promised me that!” Then he ordered him to be imprisoned.(2)

-his representative in the mosque- that he should dispatch sixty or seventy men from the tribe of Qais [to accompany Ibn Ash’ath]. [The reason being that] Ibn Ziyad disliked sending Ash’ath’s Kinsmen(1) with him, for he well knew that every tribe detested a person like Ibn ‘Aqil to be arrested by them. So Ibn Huraith sent ‘Amru bin ‘Ubaid bin ‘Abbas al-Sulami to accompany Ibn Ash’ath with [around] sixty or seventy men from Qais and they [proceeded] until they reached the house where Ibn ‘Aqil was hiding.

house. When [Muslim (as)] saw this, he went out against them into the lane with his sword unsheathed.

Muhammad bin Ash’ath came forward and said to him: “O young man! You are given security, do not kill yourself.” But he continued to fight against them saying:

I have taken an oath that I will only be killed as a free man, although I see death as a detestable thing.

Every man one day will meet evil, as the pleasant and easy [situation] gets mixed up with difficulty and bitterness.

The heart is at peace [now] after being terrified(1), [but] I fear that I will be cheated and deluded.

around him and pulled away his sword from his neck, as if he was in despair for his life and his eyes filled with tears. He said: “This is the beginning of the deception.”

Muhammad bin Ash’ath answered: “I hope no difficulty falls upon you.”

“Is it just a hope, where is your protection?! ‘Indeed we belong to Allah and to Him do we indeed return!’”, he retorted as he wept.

‘Amru bin ‘Ubaidullah bin ‘Abbas [al-Sulami -the one who led the soldiers to capture Ibn ‘Aqil] said to him: “One who has sought for the like of what you have sought for, would not weep when there befalls him what has befallen you.”

Muslim replied: “By Allah! I am indeed not weeping for myself, nor am I lamenting 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-Husayn and the family of al-Husayn (as).”

sent me to you. He is a prisoner in the hands of the people and he does not expect to see the evening before he is killed. He says: ‘Return with your household and do not let the people of Kufah tempt you! For they were the followers of your father who desired separation from them through death or murder! The people of Kufah have lied to you and me. [Indeed,] a person who has been lied to has no say!”

Ibn Ash’ath said: “By Allah! I will do that and I will inform Ibn Ziyad that I have given you a guarantee of security.”(1)

Muslim bin ‘Amru al-Bahili!”

Ibn ‘Aqil retorted: “May your mother weep at the sorrow of your death! How coarse you are, how rough and hard your heart is. O Son of Bahilah, you are more appropriate for the boiling water of the hell fire and to remain there forever than I am!”

Then he sat down resting his back against the wall. ‘Amru bin Huraith [al-Makhzumi] sent his slave called Sulaiman and he brought [some] water in a pitcher(1) with a napkin on it and a cup. He poured water into it and gave him to drink. But whenever he went to drink, the cup filled with blood. When he filled the cup for the third time and went to drink, his front teeth fell into the cup. So he said: “All praise is due to Allah! If it was part of my decreed provision, I would have [indeed] drunk it.”(2)

[Ibn al-Ash’ath] asked permission to enter and it was given to him.(3) Muslim was brought before Ibn Ziyad but did not greet him. So a guard said to him: “Will you not salute the governor?”

[Muslim] replied: “If he wants to kill me, then what is [the point of] greeting him with words of peace?! But if he does not want to kill me, then -by my life- my greetings [of peace] to him would be profuse.”

Ibn Ziyad then said to him: “By my life, you will surely be killed!”

He said: “Is it so?”

He replied: “Yes.”

He said: “Then let me make a will

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to some of my tribesmen.”

[them] to the rule (hukm) by the Book [of Allah].”

Ibn Ziyad retorted: “O sinner! What are you [to do] with that! Did not we do that when you were in Madinah drinking wine!”

Ibn ‘Aqil exclaimed: “Me, drink wine! By Allah, verily, Allah knows that you are not speaking the truth and you have spoken without any knowledge and that I am not like you have said. [He knows] that the more deserving [to be accused] of drinking wine than me and the more entitled to that, is you who laps the blood of Muslims, kills the soul which Allah has forbidden, kills innocent people, sheds sacred blood and kills out of rage, enmity and suspicion, while he is indulged in play and sport as if he has done nothing [wrong]!”

Ibn Ziyad [angrily] said: “O sinner! Your soul is making you desire that [i.e. caliphate] which Allah has deprived you of and did not regard you worthy of it.”

He said: “Who is worthy of it, O Ibn Ziyad?”

He answered: “Yazid, the commander of the faithful.”

Ibn ‘Aqil said: “Praise is due to Allah in all conditions. We accept Allah as a judge between you and us.”

Ibn Ziyad said: “As if you assume that you have a right to it!”

He replied: “By Allah, it is not an assumption (Zann) but a conviction!”

Ibn Ziyad said: “May Allah kill me, if I do not kill you in a manner that no one in Islam has been killed before!”

He said: “You wil never abandon evil murder,

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wicked punishment, shameful practice, and avaricious domination to anyone [else], as no one among the people is more entitled to these [crimes] than you.”

[Hearing this,] the son of Sumayyah(1) began to curse him and to curse al-Husayn, ‘Ali and ‘Aqil.

us and deserted us.”

So [Bukair al-Ahmari] led him up to a part which overlooked where the butchers are today.(1) His head was cut off and his body was made to follow his head.(2)

When Bukair bin Hamran descended after killing Muslim, Ibn Ziyad asked him: “Have you killed him?” He replied: “Yes.”

Ibn Ziyad [inquired]: “What was he saying as you were taking him up?”

He said: “He was mentioning the greatness of Allah and glorifying Him and seeking His forgiveness. When I drew him nearer to kill him, he said: ‘O Allah, You judge between us and a people who lied to us, deceived us, deserted us and killed us.’ I told him: ‘Get closer to me’ and gave him a blow but to no avail. Then I struck him for the second time and killed him.”

Then his head was brought to Ibn Ziyad.(3)

‘Umar [bin Sa‘d] said to Ibn Ziyad: “Do you know what he said to me? He told me so and so.”

Ibn Ziyad said: “The faithful would not betray you. But sometimes a treacherous man is given a trust.(4) With regard to your money, it belongs to you and we will not prevent you from doing with it what you like.(5) As for al-Husayn, if he does not intend [harm] to us, so will we. But if he intends [harm] to us, we will not hold back from him. As for the body, we do not care what is done to it after we have killed him.”(6)

Muslim bin ‘Aqil, [Ibn Ziyad] declined to fulfil his promise [to Muhammad bin al-Ash’ath that he would return Hani’ to him in order to avoid the enmity of [Hani’s] tribesmen; for it was him who took him to Ibn Ziyad]. ‘Ubaidullah then ordered for Hani’ bin ‘Urwah and said: “Take him to the market place and cut off his head.”

So Hani’ was taken -while he his hands were tied behind his back- to a place in the market where sheep were sold. Hani’ began to shout: “O Madhhij! There is no one from Madhhij for me today! O Madhhij! Where are the Madhhij to help me!”

When he saw that no one is helping him, he pulled his hand and wrenched it free of the handcuff, saying: “Is there no stick, knife, stone or bone with which one can defend himself!” [At this] they jumped on him and tied him [more] tightly. Then it was said to him: “Stretch your neck forward.” Hani’ said: “I am not so generous with my life, I will not help you against myself.”

Then a Turkish slave of ‘Ubaidullah by the name of Rashid(1) struck him with [his] sword to no avail. So Hani’ said: “To Allah is the return. O Allah, to Your mercy and pleasure [do I return]!” Then he struck him again and killed him.(2) [May Allah’s mercy and pleasure be upon him. Then they took his head to Ibn Ziyad].(3)

the one arrested by Kathir bin Shihab at Banu Fityan. So he was brought [before Ibn Ziyad]. Ibn Ziyad said to him: “Tell me about your case.”

He said: “May Allah make you among the righteous! I had [just] come out to see what the people were doing when Kathir bin Shihab arrested me.”

[Ibn Ziyad said]: “You must heavily swear that you did not come out for some other reason”, but al-Kalbi refused to do so [and ‘Ubaidullah got convinced that he had come out in support of Muslim].

Then, Ibn Ziyad ordered [saying]: “Take this man to the cemetery of Sabi’ and behead him there.” So they took him and killed him.

Then ‘Umarah bin Salkhab al-Azdi was brought before ‘Ubaidullah. He was among those who intended to mobilize people in support of Muslim bin ‘Aqil.

[Ibn Ziyad] asked him: “From which clan are you?”

He replied: “From Azd.”

[Ibn Ziyad] then said: “Take him to his people [and kill him there].” So he was taken and beheaded amidst his people.(1)

struck the face of Mukhtar tearing his eye, and said: “Woe onto you! By Allah! Were it not for the testimony of ‘Amru, I would have beheaded you. Take him to prison.”

He was then taken to prison and remained there until the martyrdom of al-Husayn (as).(1)

they have knowledge, truth, understanding and piety. That is all.”

Yazid wrote [in reply]: “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 sufficed me, been sufficient [for the task], and acted true to my expectation and opinion of you. I have summoned your two messengers, 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 come to learn that Husayn bin ‘Ali has set out towards Iraq. So prepare watchtowers (manaZir)(1) and outposts (masalih). Guard against any suspicious case and arrest [people] upon mere accusation. Do not kill except one who fights you. Write to me about any news which occurs. May the peace and mercy of Allah be upon you.”(2)

Muslim bin ‘Aqil rose in Kufah on Tuesday, 8th of Dhu al-Hijjah 60 H, while al-Husayn [(as) left Makkah also] on Tuesday, the Day of Tarwiyah, on the same day when Muslim rose.(3)

‘Abdullah bin Zubair al-Asadi, or according to some al-Farazdaq, composed the following verses on the martyrdom of Muslim bin ‘Aqil and Hani’ bin ‘Urwah al-Muradi:

O soul! If you do not know what death is, then look at Hani’ in the market-place and Ibn ‘Aqil.

Look at a hero [i.e. Hani’] whose face has beed smashed by the sword, and at another [i.e. Muslim] who

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fell dead from a high place.

The command of the governer 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 flown abundantly.

A young man [who was even] more bashful than a shy young woman, [but] he was more decisive than the polished blade of a double-edged sword.

How can Asma’(1) safely ride on ambling horses, while the Madhhij urged him to seek vengeance.

The young and old from [the Banu] Murad, have surrounded him with their necks erected.

If you [still] do not avenge your brother’s blood, then you are like a whore who gives consent to the little [she is given].(2),(3)

long as al-Husayn (as) was in the city, and that the latter was more revered in their eyes and that the people would obey [al-Husayn] more than they would obey him.(1)

One day [Ibn al-Zubair] talked to the Imam (as) for a while saying: “I do not know why we distanced [ourselves] from these people [i.e. the Banu Umayyah] and abstained from [rising against] them while we are the sons of the muhajirun and [more entitled] to this position than they are! Tell me what do you intend to do.”

Al-Husayn (as) replied: “By Allah! I am thinking of going towards Kufah, for my followers (shi‘ah) and the noblemen in the city have written to me about this, and I pray to Allah for the best.”

Ibn al-Zubair said to him: “If I had the like of your followers in Kufah, I would not have abandoned going there!”

[Having said this,] Ibn al-Zubair feared that the Imam might doubt his intentions [and think that he wants him to leave Makkah so that he could then secure the support of the people for himself,] so he [immediately] said: “However, if you stay in Hijaz and pursue your aim [of attaining the caliphate], you will not face opposition by the will of Allah.” Ibn al-Zubair then stood up and left.

[After Ibn al-Zubair went away,] al-Husayn (as) said: “There is nothing more lovable in this world for this man than my departure from Hijaz to Iraq. He understands that he would not attain [the caliphate] so long

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as I am there, and that the people do not consider him to be on par with me. He longs me to leave [Makkah] so that the city should be solely for him.”(1),(2)

and said: “O my cousin! I tried to remain patient but could not. Indeed, I am apprehensive of your death and annihilation should you take this direction! The people of Iraq are a treacherous community, so never get closer to them! Stay in this city for you are the master of the people of Hijaz. If at all the people of Iraq want you -as they have claimed, then write and ask them to [first] expel their enemy [from their city], then make a move towards them. But if you still want to leave [this city], then go to Yemen; for it has got fortresses and mountain paths, and it is a vast and spacious land. From there you can send out your men to invite people to support you. I hope that in this way you can achieve your aim in a safer way.”

Al-Husayn (as) answered him: “My cousin, Verily, By Allah I know that you are sincere(1) and caring but I have resolved on the journey!”

Ibn ‘Abbas then said: “Now that you are going, do not take your women and young children with you, for -by Allah- I fear that you might get killed.”(2)

otherwise I will restrain myself from what I intend to say.”

Al-Husayn (as) said: “Say [what you want to say]. For by Allah, I do not consider you a person with unsound opinions, or evil intentions and deeds.”

He then said: “I have come to learn that you intend to go to Iraq, but I am concerned about you should you undertake this journey. You are moving towards a city which has its [own] rulers and governers and who have treasure houses at their disposal. Indeed people are slaves of these dirhams and dinars. I fear that those people will come to fight you who have promised you their support and to whom you are more beloved than the one they will be fighting for against you.”

Al-Husayn (as) replied: “May Allah reward you with good, O my cousin. By Allah, I know that you have given [me] a good advice and have spoken with wisdom. But whatever is decreed shall come to pass. I consider you a praiseworthy and sincere adviser, whether I act on your advice or not.”(1)

do so and assume the leadership [as well]. We shall support and help you, be sincere to you and pay allegiance to you.”

Al-Husayn (as) replied him: “Indeed, my father informed me that: ‘A ram (kabsh) in Makkah shall violate the sanctity of [the haram].’ So I do not like to be that ram!”(1),(2)

So Ibn al-Zubair said to him: “Get closer to me O son of Fatimah, so al-Husayn (as) lent his ear to him and he whispered something to him. [‘Abdullah and Mudhri say that] al-Husayn (as) then turned to us and said: “Do you know what Ibn al-Zubair is saying?”

“We do not know, may Allah make us your ransom”, we said.

[Al-Husayn (as)] said: “He told me: ‘Stay in this mosque and I will gather the people around you.’”

Then al-Husayn (as) said: “By Allah, it is more lovable for me to be killed a span away from the [haram] than to be killed inside it by just a span! I swear by Allah, even if I were to be in the hole of an insect, [these people] will pull me out [of it] in order to get what they want from me. By Allah, I shall be wronged [and the law of Allah be violated in my regard] as the Jews had violated the [sanctity of the] Sabbath.”(3),(4)

but he refused. The two groups came to blows and hit at each other with whips. Al-Husayn (as) continued his journey.

Then they called out: “O Husayn! Do you not fear Allah?! You are detaching yourself from the community and [trying] to cause division within this nation!”

In reply, al-Husayn (as) recited the following verses: “My deeds belong to me and your deeds belong to you; you are absolved of what I do and I am absolved of what you do.”(1),(2)

‘Ali bin al-Husayn bin ‘Ali [(as), i.e. the fourth Imam] says: “When we left Makkah ‘Abdullah bin Ja’far bin Abi Talib (3) sent a letter to Husayn bin ‘Ali (as) with his two sons: ‘Aun and Muhammad(4) [saying]:

“I ask you for the sake of Allah to return as you receive 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 family. If you are destroyed today, the light of [guidance on] the earth will be extinguished; for you are the standard of the [rightly] guided ones and the hope of the believers. Do not hurry on your journey as I am following this letter. That is all.”

[In the meanwhile,] ‘Abdullah bin Ja’far went to see ‘Amru bin Sa’id bin al-Ass and talk to him and said: “Write a letter to al-Husayn (as) and guarantee him protection and promise him kind treatment [by being] trustful in your letter. Ask him to return, may be he will trust

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your word and return. Send the letter with your brother Yahya bin Sa’id; for [al-Husayn] will have confidence in him more than [any other person] and will acknowledge that you are serious.”

‘Amru bin Sa’id said: “Write what you like and then bring it to me for the stamp.”

So ‘Abdullah bin Ja’far wrote:

“In the name of Allah, the Merciful, the Compassionate. From ‘Amru bin Sa’id to Husayn bin ‘Ali: I pray to Allah to save you from what shall cause your destruction and guide you to what shall lead you to the right course. I have come to learn that you have set out for Iraq. I warn you against [causing] discord; for I fear that you will be destroyed because of that. I am sending to you ‘Abdullah bin Ja’far and Yahya bin Sa’id, so come to me along with them and you shall be given protection and treated with kindness and enjoy [my] good neighbourhood. And I take Allah to be a witness, a guarantor, a guardian and a protector for [all I have said]. Peace be upon you.”

‘Abdullah then brought the letter to ‘Amru bin Sa’id and said: “Seal it” and he did so. Thereafter, ‘Abdullah and Yahya bin Sa’id [set out towards al-Husayn (as)] with the letter. [When they reached,] Yahya read the letter to him.

Al-Husayn (as) wrote [in reply]: “He who invites the people towards Allah, the Almighty, the Majestic, and does good and says: I am one of the Muslims, has not stood in opposition

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to Allah and his Messenger. Indeed you have invited [me] to [your] protection and kindness but the best protection (aman) is the protection of Allah. He will never grant His protection on the Day of Judgment to one who does not fear him in this world. We therefore pray to Allah to confer on us [his] fear in this world so that it may earn us His protection on the Day of Judgment. If by your letter you were intending to show [your] kindness and benevolence towards me, then may Allah reward you in this world and the hereafter. That is all.”

Thereafter both of them returned to [‘Umar bin Sa’id]. They said: “We read the letter to him and tried our best [to convince him to return]. Among the excuses he put forward to us was that: “I have seen the Messenger of Allah (S) in a dream and I have been commanded in it with a task which I am [now] advancing to carry it out, be it against me or in my favour.”

They asked him: “What was the dream about?”

[Al-Husayn (as)] replied: “I have not told anyone of it and I am not going to tell anyone until I meet my Lord!”(1),(2)

Yazid.

Al-Husayn (as) took the things [from them] and continued with his journey. He then told the owners of the camels:

“I will not force you; whoever [among you] wishes to come with us to Iraq, we will pay his hire in full and be a good company for him. [But] whoever wishes to part with us right from this place, we will pay his hire for the distance he has travelled.”

Those among them who left him, [their account] was settled and he paid them in full. Those of them who accompanied him, he gave them their hire and [also] clothed them.(1)

is sought in order to give thanks to him. But if fate hampers [the fulfilment of our] hopes, then he whose intention is [to attain the] truth (haqq) and whose heart is [filled with] God-conciousness (taqwa) is never concerned [about that].”

Thereafter, al-Husayn (as) set his mount in motion and said [to Farazdaq]: “Peace be upon you” and then they parted. (1),(2)

When ‘Ubaydullah bin Ziyad learnt of the journey of al-Husayn (as) from Makkah to Kufah, he sent Husayn bin Tamim [al-Tamimi], the head of his bodyguards, to al-Qadisiyyah.(3) [Al-Tamimi] stationed at this place and set up a [protective] link of cavalry between [the area of] al-Qadisiyyah to Khaffan,(4) and [the area of] al-Qadisiyyah to Qutqutanah(5) and La’la’.(6)

When my messenger reaches you, be urgent and serious in your affairs; for I am coming to you within the [next few] days, if Allah wills. Peace, mercy and blessings of Allah be upon you.”

Qais bin Musahhar al-Saidawi set of for Kufah with al-Husayn’s letter. When Qais reached al-Qadisiyyah, Husayn bin Tamim arrested him and sent him to ‘Ubaidullah bin Ziyad.

Ibn Ziyad said to him: “Go on top of the palace and curse the liar son of the liar!”

He went up and said: “O people! Verily, Husayn bin ‘Ali -the best of Allah’s creatures- is the son of Fatimah, daughter of the Messenger of Allah. I am his messenger to you. I parted with him at Hajir. Answer him.” Then he cursed ‘Ubaidullah bin Ziyad and his father, and sought Allah’s mercy for ‘Ali bin Abi Talib.

[Hearing this from him,] ‘Ubaidullah ordered him to be thrown down from the top of the palace. He was thrown down and his body crushed into pieces and he died. [May Allah have mercy on him].(1)

of Allah, I remind you of Allah and the sanctity (hurmah) of Islam lest it be violated! By Allah, I implore you not to let the sanctity of the Messenger of Allah (S) be broken! I adjure you before Allah [to think] about the sacredness of the Arabs! For by Allah, if you seek that which is in the hands of the Banu Umayyah, they will surely kill you. If they kill you, they will never fear anyone after you.(1) By Allah, it is the sanctity of Islam which shall indeed be violated, and the sacredness of the Quraish and that of the Arabs. Do not do that and do not go to Kufah. Do not expose yourself to the Banu Umayyah.”

But [al-Husayn (as)] insisted on continuing with the journey.

entered [our tent]. He said: “O Zuhair bin al-Qain! Abu ‘Abdillah Husayn bin ‘Ali has sent me to summon you to him.” [Here] each one of us threw away what was in his hands in amazement; it was [as surprising] as if birds had alighted on our heads.(1)

Dalham bint ‘Amru, Zuhair’s wife, says: “I said to him: “The son of the Prophet of Allah has sent for you and you are not going to him?! Glory be to Allah! Go to him and see what he says, and then come back.”

So Zuhair bin al-Qain went to see him. It was not long before he returned joyfully while his countenance was glowing.

Then he said to his companions: “Whoever among you wishes to follow me [may do so], otherwise this is the last time [we see each other]! I will tell you a story: ‘We participated in the expedition of Balanjar(2) and Allah granted us victory and we won booty. Salman al-Bahili said(3): ‘Are you happy with the victory which Allah has granted you and the booty you won?’ We replied: ‘Yes.’ Then he said to us: ‘If you met the young men from the family of Muhammad (S), then be happier to fight with them than you are because of the booty you have obtained today.’ As for me, I leave you [all] to Allah’s protection!”

Then he told his wife: “You are divorced. Go back to your family; for I do not want anything to befall you because of me except

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good.”(1),(2)

Somewhere on the way [to Kufah], Al-Husayn (as) dispatched ‘Abdullah bin Buqtur al-Himyari(3) to Muslim bin ‘Aqil(4), but he was arrested by the soldiers of Husayn bin Tamim at al-Qadisiyyah. He sent him to Ibn Ziyad who said to him: “Go to the top of the palace and curse the liar son of the liar. Then come down and I will give my judgment on you!”

So he went up. He said while he was looking down at the people: “O people! I am the messenger of al-Husayn, son of Fatimah, daughter of the Messenger of Allah (S). [He is asking] you to help and support him against the son of Marjanah, son of Sumayyah, the bastard!”

‘Ubaidullah [bin Ziyad] ordered him to be thrown from the top of the palace. He [fell on the ground and] broke his bones but was still breathing. Then ‘Abd al-Malik bin ‘Umair al-Lakhami(5) came to him and slaughtered him (dhabahahu).

the other: ‘Come with us to ask this man. If he has news of Kufah, we will get to know it.’

We went to him and said: ‘Peace be upon you.’

He replied: ‘Peace and mercy of Allah be on you [too].”

Then we asked him: ‘Which tribe do you come from?’

He said: ‘[I am] an Asadi.’

We said: ‘We are from the Banu Asad as well. What is your name?’

He said: ‘I am Bukair bin al-Matha’bah.’ We [also] told him our lineage.

Then we asked him: ‘Tell us about the people you have left behind you.’

He answered: ‘I only left Kufah after Muslim bin ‘Aqil and Hani’ bin ‘Urwah had been killed. I saw them being dragged by their legs in the market.”

[Ibn Salim and Mushma’il] continue: “We went on to al-Husayn (as) and we were travelling close to him until he stopped.

our [tribe], of sound judgement, truthful, of merit and intelligence. He told us that he had only left Kufah after Muslim bin ‘Aqil and Hani bin ‘Urwah had been killed, and he had seen them being dragged by their legs in the market!’

[Hearing this,] he said: ‘Indeed, we belong to Allah and to him do we indeed return’. May Allah’s mercy be on them both!’ He repeated this several times.(1)

Then we said to him: ‘We implore you before Allah for your own life and for your family members that you should go back [right] from this point; for you have [now] no any helper or follower in Kufah. We are afraid that the [people of the] city will be against you!’

On hearing this, the sons of ‘Aqil bin Abi Talib(2) sprung up and said: ‘Nay, by Allah! We shall not leave until we have taken our vengeance, or have tasted what our brothers have tasted!’(3)

They continue with their report and say: “Al-Husayn (as) then looked at us and said; ‘There is no good in life after these [men].’

So we knew that he is determined to continue with his journey. We said [to him]: ‘May Allah choose the best for you.’

He replied: ‘May Allah have mercy on you both.’

Then he waited till dawn when he told his young men and servants: ‘Take plenty of water.’ So they drew water and stored it in large quantities. Then they set out and went on until they reached Zubalah. (4)

of the martyrdom of his foster brother, ‘Abdullah bin Yuqtur. So he read out a written statement to the people and announced:

‘In the name of Allah, the Beneficent, the Merciful. Shocking news has reached us! The martyrdom of Muslim bin ‘Aqil, Hani bin ‘Urwah and ‘Abdullah bin Yuqtur. Our followers(1) have indeed deserted us. So any of you who like to leave, may leave; we have freed him of all obligations.’

The people began to disperse from him to right and left until there remained with him only those of his companions who had come with him from Madinah.

He did that because the Bedouins who had followed him were thinking that he was going to a city where he was being steadfastly obeyed. And he disliked them to accompany him without being [fully] aware of what they were getting into. He well knew that if they were informed [of the reality], none would accompany him except he who is determined to help him and die beside him!(2)

At dawn he ordered his young men [to get prepared], so they drew water and stored it in large quantities. Then he set out until he passed by Batn al-‘Aqabah(3).

and had prepared the ground for you, and then you had gone to them, [then] that would be reasonable. But in this situation that you are describing, I do not think that you ought to do so.’

[Al-Husayn (as)] said to him: ‘O servant of Allah! This [i.e. wise decision] is not hidden from me. Your opinion is the [right] opinion. But Allah is never defeated in His affair.’(1) Thereafter, he set out from there.(2)

of] Dhu Husam on your side. Turn left to go towards it. 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. We tried to get there before them and we managed to do so. When they saw that we had moved off the road, they [also] moved off towards us. Al-Husayn (as) halted there and ordered for his tents and they were erected.

It was not long before the heads of their horses appeared to us. Their flags looked like the wings of birds. They were one thousand men led by Hurr bin Yazid al-Tamimi al-Yarbu’i. He and his cavalry stood facing al-Husayn (as) under the midday heat, while al-Husayn (as) and his companions were in turbans and with their swords.

Al-Husayn (as) ordered his young men: ‘Provide water to these men and quench their thirst and give some (tarshif) to the horses [also].’

So the young men served them water till they quenched their thirst. [Then] they began filling their jugs, vessels and bowls and take them near [their] horses. When a horse had drunk three or four or five draughts(1), it was taken away from it and provided to another one until they had all been watered.”(2),(3),(4)

The time for the Zuhr prayer set in and al-Husayn (as) ordered Hajjaj bin Masruq al-Ju’fi to make the call to prayer and he did so. When it was time for the iqamah, al-Husayn (as) came

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out [before the people] dressed in a waist-cloth (izar), a cloak (rida’) and slippers. He praised and glorified Allah, then he said:

“O people! This is [my] excuse before Allah and you: I did not come to you until your letters came to me and your messengers [saying]: ‘Come to us, for we have no leader (imam); perhaps Allah shall unite us under guidance through you.’ [Now] if you are still on the [same stance], then I have come to you. If you give me promises and pledges that assure me [of your support], I will come to your city. But if you will not and are averse to my coming, I will leave you [and go back] to the place from which I came to you.”

They were silent before him. They said to the caller to prayer (mu'adhhin): “Make the iqamah”, and he did so.

Al-Husayn (as) said to Hurr: “Do you want to lead your followers in prayer?”

He replied: “No, you pray and we will pray [following the lead of] your prayer.”

Al-Husayn (as) thus led them in prayers. Then he entered [his tent] and his followers gathered around him.

Hurr also went back to his place and entered the tent which had been erected for him. Some 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 one of them held the reins of his mount and sat in the shade [of its body].

At the

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time of ‘asr, al-Husayn (as) ordered [his companions] to prepare for departure. He then came out and ordered his muadhhin [to make the call for prayers], and he made the call for the ‘asr prayers and the iqamah. Al-Husayn (as) came forward and led the people in prayer. After saying the final greeting [of the prayer], he turned his face towards the people. He praised and glorified Allah and then said:

“O people! Verily, if you fear Allah and recognize the rights of those who have rights then that is more pleasing for Allah. We, the People of the House (ahl al-bait), are more entitled to the authority (wilayah) of this affair [i.e. the caliphate] over you than those who claim what does not belong to them and who rule amidst you with injustice and oppression! But if you dislike us and do not know our right, and your view is now other than what came in your letters and was brought by your messengers, then I will go away from you!”

So Hurr bin Yazid said to him: “By Allah! We do not know of these letters that you are talking about!”

Al-Husayn (as) said: “O ‘Uqbah bin Sim’an! Bring out the two saddle-bags which contain their letters to me.”(1) So he brought out two saddle-bags full of letters and spread it before them.

So Hurr said: “[But] we are not among those who wrote [them] to you. We have only been ordered that when we meet you we should not leave you

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until we have brought you to ‘Ubaidullah Ibn Ziyad!”

Al-Husayn (as) said: “Death is closer to you than doing such a thing!” Then he said to his companions: “Rise and get on your mounts!” So they all mounted and waited until their women had been mounted.

When they set out to leave, the people [with Hurr] prevented them from going. So al-Husayn (as) said to Hurr: “May your mother mourn for your death! What do you want?!”

He replied: “By Allah! If any of the Arabs other than you were to say that to me 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 Allah- there is no way for me to mention your mother except by [saying] the best things possible!”(1)

Al-Husayn (as) said to him: “What is it that you want?”

Hurr replied: “By Allah, I want to go with you to ‘Ubaidullah bin Ziyad!”

Al-Husayn (as) said: “Then by Allah I will not follow you!”

Hurr said: “Then by Allah I will not leave you!”

When the conversation between them became lengthy, Hurr said to him: “I have not been ordered to fight you. I have only been instructed not to leave you until I take you to Kufah. If you refuse [to do that], then take any road which will not bring you into Kufah, nor take you back to Madinah, let that be a compromise between us until I write to Ibn Ziyad

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[and await further instructions]. And if you wish, you can write to Yazid bin Mu’awiyah, or if you want to ‘Ubaidullah bin Ziyad. Perhaps Allah will cause something to happen by then which will relieve me from having to do anything against you. So take this [road] here and bear to the left of the road to al-‘Udhaib and al-Qadisiyyah.”

[All this happened while they were still at Dhu Husam] which is situated at 38 miles from ‘Udhaib. Al-Husayn (as) moved with his companions while Hurr [and his army] set out travelling close by him.(1)]

me and your messengers had come to me with your allegiance that you will not surrender me [to the enemy] nor desert me. [Now] if you are still on your pledge, [then] you have shown sound judgement; for I am Husayn, son of ‘Ali, and son of Fatimah, daughter of the Prophet of Allah (S). I am with you [i.e. living amidst you] and my family members with your families; you have an example (uswah) in me.

[But] if you do not [do so] and break your pledge and free yourselves from [the] allegiance [you paid me], then I swear by my life that this is not unexpected of you. You did the same to my father, my brother and my cousin, Muslim [bin ‘Aqil]! A deceived is he who has been deceived by you. You have lost your felicity and wasted your share [in the hereafter]. ‘So whoever breaks his oath, breaks it only to his own detriment.’(1) And Allah will avail [me] against you. Peace, mercy and blessings of Allah be upon you.”(2)

Hurr said to him as he moved along with him: “O Husayn! I implore you for the sake of Allah to save your life. I bear witness that if you fight [these people], you will definitely be killed. And if they fight you, then I think you will surely be destroyed!”

Al-Husayn (as) said to him: “Do you seek to frighten me with death? Are you going to kill me just because the war has been waged [against

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me]?! I do not know what to tell you? I can only tell you what the man from the [Banu] Aws said to his fellow tribesman when he met him as he was intending to support the Prophet of Allah (S). [His tribesman] told him: ‘Where are you going? You are indeed going to be killed.’ He said [in reply]:

I will advance, for death is not a shame upon a young man,

When he intends the truth and fights as a Muslim.

And when he consoles the righteous by [sacrificing] his self,

And parts with the sinful who is a deceiver and whose nose shall be rubbed onto the ground.”(1)

When Hurr heard this [he understood that he is ready to die but not to accept humiliation], so he drew away from him. He and his followers travelled on one side [of the road] while al-Husayn (as) travelled on the other side, until they reached ‘Udhaib al-Hijanat(2).

the noble in lineage [i.e. al-Husayn (as)].

A praiseworthy, free and generous man,

Whom Allah has sent to carry out the best mission.

May He preserve him forever!

[Al-Husayn (as)] said: “Indeed by Allah; I hope that Allah has decreed for us the best, whether we are killed or become victorious!”

Hurr bin Yazid came forward and said: “These people who have come from Kufah are not among those who came with you [from Madinah]. I will arrest them or send them back.”

Al-Husayn (as) said to him: “I will indeed defend them against that which I defend myself. These people are my helpers and supporters. You had given me [promise] not to confront me in any matter until after you receive letter from Ibn Ziyad.”

Hurr said: “Yes, but they did not come with you.”

[Al-Husayn (as)] retorted: “They are my companions. They enjoy the same position as those who have come with me. If you stand by the word agreed upon between you and me, [then well and good]. otherwise I will fight you!”

Thus, Hurr desisted [from arresting them].

Then al-Husayn (as) asked them: “Tell me the news of the people you have left behind.”

Mujamma’ bin ‘Abdullah al-‘A’idhi -one of the four men who had just come to him(1)- said: “As for the noblemen, they have been heavily bribed and their pockets filled. Their hearts have been won and their loyalty secured for them. So they are [now] all united against you! With regard to the rest of the people, their hearts are inclined towards you, but

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tomorrow their swords shall be drawn against you!”

[Al-Husayn (as)] said: “Tell me, did my messenger come to you?”

They asked: “Who was he?”

He replied: “Qais bin Musahhar al-Saidawi.”

They said: “Yes. Husayn bin Tamim had arrested him and sent him to Ibn Ziyad. [Ibn Ziyad] instructed him to curse you and your father, but he instead invoked [Allah’s] blessings on you and your father, and cursed Ibn Ziyad and his father. He invited [people] to support you and informed them of your coming. So Ibn Ziyad ordered him to be thrown [to the ground] from the top of the palace.”

The eyes of al-Husayn (as) filled with tears and he could not restrain his tears. Then he said: ‘Of them are some who have fulfilled their pledge, and of them are some who still wait.’(1) O Allah grant them and us the heaven as an abode, and gather us all under your mercy and your desired reward which is reserved [for the believers].”(2)

Then Tirimmah bin ‘Adiyy drew closer to al-Husayn (as) and said to him: “By Allah, I see that there is no one to support you. If only these people whom I see following you [i.e. Hurr and his army] were to fight you, they will be enough [to defeat you]. A day before I left Kufah, I saw at the back side of the Kufah and I found there [a crowd of] people such that my eyes had never seen a gathering bigger than that at one place. So I inquired

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about them and was told: ‘They have gathered [here] to be inspected and then they are going to be sent against al-Husayn (as).’ I implore you not to move towards them even a span if you can! And if you wish to stay in a town through which Allah would protect you until you have considered [the matter] and it has become clear for you what [exactly] you are going to do, then come with me and I will take you to an impenetrable hill which belongs to us and is called Aja’.(1) Then I will accompany you until [we] halt at al-qurayyah.”(2)

[Al-Husayn (as)] replied him: “May Allah reward you and your kinsmen with the best of rewards. There has been an agreement between us and these people, so we cannot leave. And we do not know how will this matter come to an end between us and them!”

Tirimmah bin ‘Adiyy [continues with his report and] says: “So I bade him farewell and said: may Allah avert from you the mischief of the jinn and the mankind.”(3)

Al-Husayn (as) set out until he reached Qasr Bani Muqatil(4).

do we indeed return! By Allah, I only left Kufah out of dislike that al-Husayn would enter it while I am there. By Allah, I do not want to see him nor him to see me.”

The messenger returned to him and informed him. So he put on his slippers, stood up and went to see him. He entered [his tent], greeted him and sat down. Then he asked him to accompany him, but Ibn al-Hurr repeated the [same] words [he had said to the messenger]!

[Al-Husayn (as)] said to him: “If you are not going to help us, then fear Allah in that you should be of those who fight us. For by Allah, one who hears our cry but does not come to our help will [indeed] be destroyed!” Then he rose from him.(1)

‘Uqbah bin Sim’an says: “At the final hours of the night al-Husayn (as) ordered [us] to get provisions of water. Then he ordered us to [continue] the journey and we did so. An hour after we left Qasr Bani Muqatil al-Husayn (as) dropped his head drowsily and then woke up saying: “Verily, we belong to Allah and to Him do we indeed return. All praise is due to Allah, Lord of the worlds.” He repeated this twice or three times.

His son, ‘Ali bin al-Husayn (as) approached him [while he was] on his horse and said: “Indeed, we belong to Allah and to Him shall we return, and all praise is due to Allah, the Lord of the

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worlds. O my father! May I be sacrificed for you. Why have you praised Allah and [pronounced] the verse of returning (istirja’)?”

He replied: “O my son! I nodded off and a horseman appeared to me, riding a horse, and he said: “The people are advancing and death is advancing towards them!” So I understood that it is our own souls announcing our deaths to us.”

He said to him: “O father! May Allah never let you see evil! Are not we on the right?”

He replied: “Indeed [we are], by Him to Whom all his servants will return.”

He then said: “O father! Then we need have no concern. We will die righteously.”

He said to him: “May Allah reward you with the best of what he has rewarded a son on account of his father.”

He stopped in the morning and offered the Morning Prayer. Then he hurried to remount and began veering to the left with his companions, with the intention of separating from [the army of Hurr]. So Hurr bin Yazid came to him, driving them back. When he [tried] to forcefully turn them towards Kufah, they resisted him, so they desisted from doing that, but still accompanied them until they reached Nainawa(1).

followers but did not greet al-Husayn (as) and his companions. He handed a letter from ‘Ubaidullah bin Ziyad to Hurr. It read:

“When this letter reaches you and my messenger comes to you, make al-Husayn come to a halt. But only let him stop in an open place, with no shelter and water. 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. That is all.”

When he had read the letter, Hurr told them: “This is the letter of the governor, ‘Ubaidullah bin Ziyad. He has ordered me to stop you at a point I received his letter. This is his messenger and he has ordered him not to leave me until I carry out his order.”

[Abu] al-Sha’tha’ Yazid bin Ziyad al-Muhasar al-Kindi al-Bahdali(1) looked at the messenger of ‘Ubaidullah [bin Ziyad], stood infront of him and said: “Are you Malik bin al-Nusair al-Baddi(2) [from the tribe of Kindah]?”

He answered: “Yes.”

So Yazid bin Ziyad said to him: “May your mother mourn you! What an affair you have come to?!”

He replied: “I have not done so! I have [only] obeyed my leader (imami) and remained faithful to my pledge of allegiance.”

Abu al-Sha’tha’ said: “You have been disobedient to your Lord and have obeyed your leader to your own destruction. You have earned shame and hell fire! Allah, the Almighty, the Majestic, says: ‘We made them leaders who invite to the fire, and on the Day of Resurrection

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they will not receive any help.’(1) Such [a person] is your leader!”

Hurr bin Yazid [al-Riyahi] began to make the people halt at that place which was without water and where there was no village.(2)

So they said: “Allow us to stop at this village –meaning Nainawa, or that one –meaning al-Ghadhiriyyah(3), or that one –meaning Shafiyyah(4).”

He replied: “No! By Allah I cannot do that. This man has been sent to me as a spy.”

Zuhair bin al-Qain said to [al-Husayn (as)]: “O son of the Messenger of Allah! Fighting these people [now] is easier than fighting those who will come against us after them. By my life, after these there will come against us such [a number] that we will not have the power to face them.”

Al-Husayn (as) said to him: “I will not begin to fight against them.”

Zuhair bin al-Qain said to him: “Let us go to this village and halt there, for it is secured and is situated on the bank of the Euphrates. If they stopped us, we will fight them, as it is easier for us to fight these [men] than to fight those who will come after them.”

So al-Husayn (as) said: “Which village is it?”

He replied: “Al-‘Aqr.”(5)

Al-Husayn (as) said: “O Allah! I seek refuge with you from ‘aqr (destruction).” Then he stopped. This was on Thursday, second of Muharram 61 H.

On the next day, ‘Umar bin Sa‘d bin Abi Waqqas(6) arrived from Kufah with four thousand soldiers

was that ‘Ubaidullah bin Ziyad had dispatched him with four thousand men from Kufah to Dastbay.(1) This was at a time when the people of Dailam had attacked Dastbay and seized control of it. So Ibn Ziyad wrote [a letter of] appointment to him, appointing him over Rayy, and ordered him to set out [to that place].

Ibn Sa‘d left Kufah and assembled his army [outside the city] at [a point called] Hammam A’yan.(2) [But] when the issue of al-Husayn (as) came up and he set out for Kufah, Ibn Ziyad summoned ‘Umar bin Sa‘d and said: “Go to al-Husayn. You can continue with your mission after we have settled the matter between us and him.”

‘Umar bin Sa‘d said: “If you deem it right to exempt me from this task, then do so. May Allah have mercy on you.”

‘Ubaidullah said to him: “Yes! With the condition that you return to us the [letter of your] appointment.”

When he told him that, ‘Umar bin Sa‘d said: “Give me a day so that I may consider [the matter].”

‘Umar bin Sa‘d left [the court] and began taking counsel from his advisers. There was none he took advice from except that he stopped him [from accepting the mission].

Hamzah bin Mughirah bin Shu’bah(3), [Ibn Sa‘d’s] nephew from his sister’s side, came to him and said: “I implore you by Allah -O my uncle- not to advance against al-Husayn lest you disobey your Lord and sever relations with your near ones! By Allah! If you were to leave

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the [riches of the] world and the kingdom of the earth -if you had ever possessed them, [then] that would be better for you than meeting Allah with the blood of al-Husayn [on your hands]!”

‘Umar bin Sa‘d said to him: “I will do so, if Allah wills.”(1)

[According to what has been recorded in al-Tabari, there is some discontinuity here in the report of Abu Mikhnaf as he leaves off here and picks up again at Ibn Sa‘d’s arrival in Karbala’. Accordingly Tabari fills up this gap by bringing in the report of ‘Awanah bin al-Hakam which we have no choice but to mention it here in order to create a link between the reports.]

Hisham says: “‘Awanah bin al-Hakam related to me on the authority of ‘Ammar bin ‘Abdullah bin Yasar al-Juhani from his father who said:

“I went to see ‘Umar bin Sa‘d after he had been ordered to go to al-Husayn (as). So he told me: ‘The governor has ordered me to go to al-Husayn but I refused him.’ So I said to him: “May Allah guide you and show you the right path. Do not accept. Do not do that and do not go to him!”

[‘Abdullah bin Yasar] says: “I left his presence [and as I came out] a man came to me and said: ‘‘Umar bin Sa‘d is inviting people to [go to war with] al-Husayn.”

[‘Abdullah] says: “I went to him [again] and saw him sitting. When he saw me, he turned his face away. So I understood

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that he is determined to set out against [al-Husayn]. So I left his presence.”

He says: “‘Umar bin Sa‘d then went to Ibn Ziyad and said: ‘May Allah guide you! You have entrusted me with this task and have written for me the [letter of] appointment, about which the people [also] have come to know. [He meant his appointment over Rayy]. If you are [still] of the opinion to enforce it for me, then do so, and send to al-Husayn, with this army, someone from the noblemen of Kufah, who I am not more brave and powerful than him in warfare.’ Then he proposed some names to him.

Ibn Ziyad said to him: ‘Do not teach me of the noblemen of Kufah! I have not commissioned you to advise me who I should send. If you go with our army [then that is it], otherwise give us [back] the [letter of your] appointment!’

‘I will go’, he said, when he saw how obstinate he was.”

to those leaders who had written to him, but all of them refused it and expressed their dislike for that.”

[‘Abdullah] says: “Kathir bin ‘Abdullah al-Sha’bi(1) -a brave knight who never turned his face away from anything- stood up and said: ‘I will go to him. By Allah, if you wish I can [even] assasinate him.’

‘Umar bin Sa‘d said: ‘I do not want him to be assassinated. But go to him and ask him what has brought him?’

So he went to him. When Abu Thumamah al-Saidi saw him, he said to al-Husayn (as): ‘May Allah guide you, O Aba ‘Abdillah! The most vicious man on this earth, the most daring in [shedding] blood and the deadliest of them has come to you.’ [Abu Thumamah] went to him and said: ‘Put down your sword!’

[Kathir] said: ‘No! By Allah, [there is going to be] no advantage to you. I am only a messenger. If you 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].’

So [Abu Thumamah] said to him: ‘I will take the hilt of your sword and you can say what you need to.’

He said: ‘No! By Allah, you will not touch it.’

[Abu Thumamah] then told him: ‘Tell me what you have brought and I will convey it to him. For I will not let you go near him, as you are a corrupt man.’ They both [stood there and] cursed each other. Then he went

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back to ‘Umar bin Sa‘d and told him the news.”

[‘Abdullah] says: “‘Umar bin Sa‘d summoned Qurrah bin Qais al-Han³ali and said to him: ‘Woe onto you, O Qurrah! Go to al-Husayn and ask him what has brought him and what he wants?”

[‘Abdullah] says: “So Qurrah bin Qais went to him. When al-Husayn (as) saw him coming, he said: ‘Do you know this man?’ Habib bin MuZahir(1) said: ‘Yes! He is from the HanZalah, [a clan] of [the Banu] Tamim. He is the son of our sister. I used to know him as a man of sound judgement. I never thought that he would be present at this scene.”(2)

[‘Abdullah] says: “He came and greeted al-Husayn (as) and conveyed to him the message of ‘Umar bin Sa‘d.

Al-Husayn (as) said: ‘The people of your town wrote to me that I should come. But if they [now] dislike me, I will leave them [and return].”

[‘Abdullah] says: “The messenger went back to ‘Umar bin Sa‘d and gave him the report. ‘Umar bin Sa‘d told him: ‘I hope that Allah will spare me from making war on him and fighting against him.’ [Then he wrote to Ibn Ziyad about all this].”

[This is the end of the supplementary reports that were from other than Abu Mikhnaf].

what he wants and he replied: ‘The people of this city wrote to me and their messengers came to me asking me to come, so I came. But if they [now] dislike me and [the position] now appears different to them from what their messengers brought to me, [then] I will go away from them.”

When the letter was read for Ibn Ziyad he recited the following verse:

Now when our claws cling to him, he hopes for delivery but there is no time to escape!

what transpired between the two. They were presuming that al-Husayn (as) told ‘Umar bin Sa‘d: “Come along with me to Yazid bin Mu’awiyah and let us leave the two armies.” ‘Umar said: “In that case my house will be demolished.” “I will rebuild it for you”, he replied. So [Ibn Sa‘d] said: “My estate will be confiscated.” So he said: “In that case I shall give you what is better than that from my wealth in Hijaz.” But ‘Umar did not like that.

The people were busy talking about this and rumours spread without [them] having heard or known anything of the conversation [between the two].(1)

[Among other assumptions they made were that] they said: “Al-Husayn said: ‘Accept any three of my requests:

1. I should either return to where I came from [i.e. Madinah].

2. Or I should put my hand in the hand of Yazid bin Mu’awiyah and then he should decide on the matter [which is] between him and I.

3. Or take me to any of the border outposts of the Islamic land you like, so that I may become one of them, with the same rights and duties as them.’”(2)

‘Uqbah bin Sim’an says: “I accompanied al-Husayn (as) and came out with him from Madinah to Makkah, and from Makkah to Iraq, and I did not separate from him until he was martyred. There is not even a word from what he said to the people in Madinah, or in Makkah, or on the way [to Kufah], or in Iraq or

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[even] in his camp until the day he was [martyred], that I may have not heard. By Allah! He did not offer them what people are talking and assuming of, [like] paying allegiance to Yazid bin Mu’awiyah, or that he should be taken to a frontier among the frontiers of the Islamic land. Rather, he said: “Allow me to go wherever I like in this spacious land until we see how the people’s attitude to the affair develops.”(1)

if he leaves your city without putting his hand on yours, then he will gain more strength and might and you will become weaker and helpless [in your position]. Do not give him this opportunity; for that is [a mark of] weakness. Rather, let him submit to your authority,(1) he and his companions. Then if you punish them, you will be the [person] most appropriate to do so, and if you forgive them, then you have the right to do so. By Allah, I have heard that al-Husayn and ‘Umar bin Sa‘d have been sitting between the two armies engaged in conversation the whole night!”

Ibn Ziyad said: “Your opinion is excellent. Your view is the correct view.”(2)

do not consider that this [i.e. trampling his body] will be in any way wrong after death. But I have promised myself that I would do this to him if I killed him! If you carry out our command with respect to him, we will reward you the reward of one who is obedient. [But] if you refuse, then leave our service and army and hand it over to Shamir bin Dhi al-Jaushan; for we have given him our instructions. That is all.”(1)

‘Ubaidullah bin Ziyad then summoned Shamir bin Dhi al-Jaushan and said to him: “Take this letter to ‘Umar bin Sa‘d and let him propose to al-Husayn and his companions to submit to my authority. If they did so, then he should send them to me as prisoners. And if they refused, then he should fight them. If he does [what I have said], then listen to him and obey him. [But] if he refuses, then you [take up the authority and] fight them, as you will be [then] the commander of the people; and attack [Ibn Sa‘d], cut off his head and send it to me.”(2)

After Shamir bin Dhi al-Jaushan took the letter, as he and ‘Abdullah bin Abi al-Mahall bin Hizam [al-Kilabi] stood up to leave, ‘Abdullah said: “May Allah preserve the governor! The sons of our sister [Umm al-Banin: ‘Abbas, ‘Abdullah, Ja’far and ‘Uthman] are with al-Husayn. If you deem it right to grant them protection (aman), then [please] do so.”

[Ibn Ziyad] replied: “Yes, with pleasure.”

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He then ordered his scribe to write a guarantee of security for them and sent it through ‘Abdullah bin Abi al-Mahall [bin Hizam al-Kilabi] and his servant Kuzman.

offer us protection while the son of the Prophet of Allah (‘s) remains without protection!”

[Hearing this,] Kuzman, the servant of ‘Abdullah bin Abi al-Mahall [bin Hizam al-Kilabi] called them out and said: “This is the security which your uncle has sent it to you.”

So the young men said: “Convey our salutations to our uncle and tell him: ‘We do not need your security. The protection of Allah is better than that of the son of Sumayyah!’”(1)

obstructed us from.”

[‘Amru] said: “Drink and enjoy.”

“Nay by Allah, I shall not have a drop from it while al-Husayn is thirsty and these of his companions”, said [Nafi’ while he pointed to them]. So they all appeared before him.

He said: “There is no way these people can drink, as we have been placed here only to prevent them from reaching the water.”

When [the foot soldiers from among the] companions of Nafi’ drew near him, he [told them]: “Fill your waterskins!” So they forced their way and filled their waterskins.

[Seeing this] ‘Amru bin al-Hajjaj and his companions rushed towards them, but ‘Abbas bin ‘Ali and Nafi’ bin Hilal attacked them and stopped them [from reaching the foot soldiers]. Then both of them went to the foot soldiers and told them: “[You] move [ahead]” while they were protecting them. [In the meanwhile,] ‘Amru bin al-Hajjaj and his army came back and chased them for a while. The companions of al-Husayn (as) managed to return to him with the waterskins.

[That night] Nafi’ bin Hilal had stabbed one of the companions of ‘Amru bin Hajjaj’ such that the wound later festered and he died of it.(1) [Accordingly, this is the first person to have been killed from Ibn Sa‘d’s army after he sustained injuries on that night.]

his companions].

Al-Husayn (as) was [at that time] sitting in front of his tent with his sword on his lap and his head on his knees having a short sleep. His sister, Zainab, heard the clamour [of the approaching soldiers] so she went near her brother and said: “O my brother! Do you not hear the noises that have drawn nearer?!”

So al-Husayn (as) raised his head and said: “I have just seen the Messenger of Allah (S) in my sleep and he said to me: ‘You are coming to us [soon].” So his sister struck her face and cried out [in grief]: “Woe onto me!” So he said to her: “May you not see any distress O sister. Keep calm, may the All-merciful have mercy on you!”

‘Abbas bin ‘Ali (as) said: “O my brother! The army has come!” So al-Husayn (as) got up and said: “O ‘Abbas! Get on your mount, may I be sacrificed for you -O brother, and go to meet them and ask them: ‘What is the matter with you? What has appeared [appropriate] to you? And what has brought them?”

So ‘Abbas went to meet them with about twenty horsemen, among whom were Zuhair bin al-Qain and Habib bin Mu³ahir. ‘Abbas said to them: “What has appeared to you? What do you want?”

They replied: “We have received an order from the governor that we should offer you [an opportunity] to submit to his authority, or else we should force you to do so.”

He said: “Do not hurry until

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I have gone back to Abu ‘Abdillah and told him what you have said.”

So they stopped and said: “Go to him and inform him, and tell us what he says to you.”

‘Abbas went galloping back to al-Husayn (as) to give him the information. His companions stood [by the enemy] addressing the people. Habib bin Mu³ahir(1) said to Zuhair bin al-Qain: “Talk to this people if you like, or else I shall speak to them.” So Zuhair said to him: “You came up with this [idea], so you be the one to talk to them.”

Habib bin MuZahir told him: “By Allah, the most wretched of the people before Allah tomorrow are a people who shall meet Him while they are guilty of having killed the children, progeny and household of His Prophet (S), and the devout men of this city who strive [in worship] at dawn and who remember Allah much.” [He said this to Zuhair bin al-Qain such that the army could hear him, and among those who heard was ‘Azarah bin Qais].

‘Azarah bin Qais(2) said to him: “You are asserting purity for yourself!”

So Zuhair replied him: “O ‘Azarah! Allah has indeed purified and guided his soul. Fear Allah O ‘Azarah; I am [sincerely] advising you. I beseech you by Allah, O ‘Azarah, not to be of those who help the misled in killing the pure souls!”

‘Azarah said: “O Zuhair! We had never been -in our opinion- among the followers of the people of this House. Rather, you were a

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partisan of ‘Uthman (‘uthmani).”(1)

Zuhair answered: “Have you still not come to know –after seeing my stand- that I am one of them! By Allah! I never wrote to [al-Husayn], nor did I send to him any messenger, nor did I promise him my support. But it was the way that brought us together. When I saw [al-Husayn], he made me recall the Messenger of Allah (S) and his position to him. So I knew the enemy he is going to face, that is your party. So I decided to help him and be in his party and lay down my life for him, in defence of those rights of Allah and His Prophet (S) which have been violated by you.”

When ‘Abbas bin ‘Ali came to al-Husayn (as) with the proposal of ‘Umar bin Sa‘d, he said to [‘Abbas]: “Go back to them and if you can, delay them until the morning and keep them away from us this evening. Perhaps we may [be able to] spend the night praying to our Lord, supplicating to him and seeking his forgiveness; for he knows that I have always loved praying to Him, reciting His Book, [making] many invocations and seeking His forgiveness.”

So ‘Abbas bin ‘Ali (as) galloped his horse and went back to them and said: “O people! Abu ‘Abdillah is requesting you to grant him respite for tonight, so that he may consider the matter; for there has not taken place any discussion [so far] between you and him concerning this

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[proposal]. So we shall now meet in the morning, if Allah wills. [Either] we would give consent to it and do what you want from us and are insisting upon; or we would dislike it and therefore reject it.”

By doing so [al-Husayn (as)] intended to keep them away that night so that he might [have the opportunity to] give his instructions and make his will to his family.

‘Umar bin Sa‘d said: “O Shamir! What do you think?”

He said: “It is up to you. You are the commander and the decision lies with you.”

[‘Umar] said: “I wish I had not been there!” He then turned to his army and said: “What is your opinion?”

‘Amru bin al-Hajjaj bin Salamah al-Zubaidi said: “Glory be to Allah! By Allah! [Even] if they were from Dailam and had asked from you such [a thing], it would have been incumbent on you to grant them their demand.”

Qais bin Ash’ath(1) said: “Grant them their request. I swear by my life that they are definitely going to fight you tomorrow morning!”

[Ibn Sa‘d] said: “By Allah, if I knew that they are going to do so, I would not have left them for tonight.”(2)

‘Ali bin al-Husayn (as) says: “Then a messenger came to us from ‘Umar bin Sa‘d and stood at a point where he could be heard. He said: ‘We have granted you a day until tomorrow. If you surrendered, we will send you to our governor, ‘Ubaidullah bin Ziyad. But if you refused to do so, then

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we are not going to leave you!”(1)

was the first to talk. He said to him: “Why should we do [that]? Just in order to remain alive after you?! May Allah never show us that [day]!”

Then his brothers and the sons [of al-Husayn (as)] and the sons of his brother [al-Hasan (as)], and the two sons of ‘Abdullah bin Ja’far [Muhammad and ‘Abdullah], all spoke in similar vein.

Al-Husayn (as) then said: “O sons of ‘Aqil, the martyrdom of Muslim is a sacrifice sufficient on your part. Go as I permit you [to leave].”

They answered: “What will the people say! They will say that we deserted our master, our leader and the sons of our uncles, who was the best of the uncles; that we did not [even] shoot an arrow alongside them, nor did we stab with the spears and strike with the swords with them, nor did we know what they did. Nay, by Allah! We will never do [such a thing]. Rather we will ransom you with our lives, our wealth and our children. We will fight by your side until we enter the place you shall enter! May Allah make life abominable [for us] after your [death]!”(1)

will not leave you. If I have no weapon to fight them with, I will throw stones at them in your defence until I die with you!”

[After Ibn ‘Awsajah] Sa’id bin ‘Abdullah al-Hanafi said: “By Allah we will not leave you until Allah knows that we have preserved through you [the company of] the Prophet of Allah (S) in his absence. By Allah! If I knew that I would be killed and then be revived and then be burnt alive and then scattered, and that would be done to me seventy times, I would [still] not leave you until I met my death [fighting] on your behalf! Why should I not do so when it is only [a matter of] getting killed once? Then, it is an everlasting honour.”

Zuhair bin al-Qain said: “By Allah! I wish I would be killed and then revived and again be killed until I get killed like this a thousand times, so that Allah should avert death from you and from these youths of your household!”

A group among his companions [then rose] and said: “By Allah! We will not part with you; may our souls be sacrificed for you. We will protect you with our throats, foreheads and hands. If we get killed, then we would have fulfilled and performed what lies on us.”

[Another] group among his companions [also stood] and spoke words to the same effect.(1)

in which my father was martyred, and my aunt Zainab was looking after me, when my father distanced himself [from us] to a tent erected for him together with his companions. Huwayy(1), the slave of Abu Dharr al-Ghaffari, was by his side preparing his sword and putting it right, while my father recited the following verses:

O Time! Shame on you as a friend!

At the days dawning and the sun’s setting,

How many a companion or seeker [of yours] will be a corpse!

Time will not be satisfied with any substitute.

Indeed 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 realized what he meant. Tears choked me and I pushed them back and kept silent, as I knew that tribulation had come upon us. As for my aunt, she heard what I heard, [but since] she was a woman -and tenderness and grief are part of a woman- she could not control herself. She jumped up and went near [al-Husayn], while her clothes dragged on the ground and her head was uncovered. She cried out: “What a bereavement! If only death would deprive me of life! [There was] a day when my mother, Fatimah, died and [then] my father, ‘Ali and [then] al-Hasan, my brother. Only you have remained O the successor and the surviving of those who have gone!”(2)

So al-Husayn (as) looked at her and said: “O sister, do not let Shaitan take

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away your forebearance.”

[My aunt] said: “May my father and mother be your ransom, O Aba ‘Abdillah! Are you ready to die? May my life be sacrificed for you!”

[Here my father] swallowed his grief and his eyes filled with tears and he said: “[Remenber] if the sandgrouse are left [alone] at night, they will sleep [i.e. had these people left me on my own, I would not have come here].”

[At this] she lamented: “O my grief! Is your life going to be violently wrenched from you?! This is too wounding to my heart and harsher to my soul”, and then she struck her face and grabbed the upper part of her garment and [began to] tear it and fell down in a faint.

So al-Husayn (as) got up and sprinkled water on to her face and consoled her [saying]: “O sister, fear Allah and take comfort in the consolation of Allah. Know that the people on the earth are [all] going to die and the inhabitants of heaven will not live [forever]. Everything is going to perish except the face of Allah who created the earth by His power, sends forth creatures and [ultimately] they [all] return [back to him]. He is unique and alone. [O my sister,] my father was better than me, my mother was better than me and my brother was better than me. They and I and every Muslim have an ideal model in the Prophet of Allah (S).”

[Al-Husayn (as)] tried to console her by this and the

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like and then said to her: “Sister! I swear to you -and I [always] keep my oaths- that you must not tear your clothes, nor scratch your face, nor cry out in grief and loss when I die.”

[Al-Husayn (as)] then brought her and made her sit with me.

He [then] went to his companions and ordered them to bring their tents closer together and to make the tent-pegs come within the area of each other’s tents. [He also asked them] to remain between the tents except the side from which the enemy could come against them.(1)

Al-Husayn (as) then gathered stalks and firewood to a sunken place –which was similar to a canal- behind their tents. They dug it at some hour of the night and turned it into something like a ditch. Then they filled it with those firewood and reed and said: “When they attack and fight us, we will set it on fire, so that we are not attacked from the rear and we would fight them from one side.”(2)

increase in sin, and there is a humiliating punishment for them. Allah will not leave the faithful in your present state, until he has separated the bad ones from the good.’(1) So a man from among those horsemen –who were keeping watch over us- heard that and said: ‘By the Lord of the Ka’bah, we are pure and have been distinguished from you.”

[Dahhak says:] “I recognized the person and said to Burair bin Hudhhair [al-Hamdani](2): ‘Do you know who this man is?’ He said: ‘No.’ I said: ‘He is Abu Harb al-Sabi’i al-Hamdani ‘Abdullah bin Shahr. He is a joker and an idle [person], [though] a noble, brave, and a killer whom Sa’id bin Qais(3) had –as if- once imprisoned for a crime!’

So Burair bin Hudhair said to him: ‘O sinner! Has Allah made you among the pure ones?!’

He said: ‘Who are you?’

[Burair] replied: ‘I am Burair bin Hudhair.’

[Abu Harb] said: ‘Verily, we belong to Allah! How painful it is for me. By Allah, You are destroyed. By Allah, you are destroyed O Burair!’

[Burair] said: ‘O Aba Harb! Is there any way for you to repent for your great sins?! For by Allah, we are the ones who are indeed the pure, while you people are, indeed, the impure ones!’

[Abu Harb mockingly] said: ‘And I bear witness to that!’

So I [i.e. Dahhak] said to him: ‘Woe onto you! Did your knowledge not benefit you?!’

[Abu Harb scornfully] said: ‘May I be sacrificed for you. Who will then carouse with Yazid bin

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‘Adharah al-Anzi who is here with me?!’

[Burair] said: ‘May Allah make your opinion vile! You are in any way a fool!’ [Hearing this,] he went away.”(1)

of it; that was because of my turning away from [all] other than You; and You averted it and warded it off. You are the Master of all blessings, the Possessor of all goodness and the Ultimate Resort of all desire.”(1)

[Dahhak bin ‘Abdullah al-Mushriqi, the one among the companions of al-Husayn (as) who survived on the day of ‘Ashura’] reports:

“When they approached us and saw the fire burning the firewood and cane -which we had set on fire behind our tents to prevent them from attacking us from the rear- one of them came towards us galloping [his horse] while he was fully armed. He did not speak to us but just passed by our tents and had a look at them, but he saw nothing except the firewood that was ablaze. So he returned and called out at the top of his voice: ‘O Husayn! Are you hurrying to the fire before the Day of Resurrection?’

Al-Husayn (as) said: ‘Who is that? [It sounds] like Shamir bin Dhi al-Jaushan?’

His companions said: ‘Yes, may Allah guide you. It is him.’

[Al-Husayn] then said: ‘Son of a goat-herdess! You deserve most to be burnt therein!’

So Muslim bin ‘Awsajah said to him: ‘O son of the Messenger of Allah! May I be your ransom, should I not shoot him with an arrow? He is within my range and I never miss the target. This vicious man is one of the great tyrants.’

[But] al-Husayn (as) said to him: ‘Do not shoot at him, for I

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dislike to begin [fighting] against them.”(1)

says:] “By Allah, I have never heard a speaker before or after him more eloquent in his speech than he was.”

He then said: “Trace back my lineage and consider who I am?! Then look back at yourselves and remonstrate with yourselves. Then consider whether it is right for you to kill me and to violate my sanctity. Am I not the son of the daughter of your Prophet, and the son of his successor and cousin, the first of the believers in Allah and the one who believed [first] in what the Messenger brought from his Lord? Was not Hamzah, the lord of the martyrs, the uncle of my father?! Was not Ja’far, the martyr, the one who flies [in Heaven] and the one with two wings, my uncle?! Have you not heard the words common amidst you that the Messenger of Allah (S) said to me and my brother: ‘These [two] are the lords of the youths of Paradise?’

If you believe in what I am saying, [then know that] it is the truth, for, by Allah, I never thought of lying since I learnt that Allah hated the liars and that he punishes the one who lies. [But] if you regard it as a lie, then there are among you those who, if you asked them about it, would inform you [that the Prophet (S) had said so]. Ask Jabir bin ‘Abdillah al-Ansari(1), or Abu Sa’id al-Khudhri(2), or Sahl bin Sa‘d al-Sa’idi(3), or Zayd bin Arqam(4),

or Anas bin Malik(5)

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and they will inform you that they have heard this statement from the Prophet of Allah (S) concerning myself and my brother. Is there not [sufficient] in this to prevent you shedding my blood?!”

Shamir bin Dhi al-Jaushan said: “Whoever understands what you are saying is [indeed] worshipping Allah on the fringe.”(1)

So Habib bin MuZahir said to him: “By Allah, I think you are worshipping Allah on seventy edges. I testify that you are right, you do not understand what he is saying; for indeed Allah has sealed your heart [from the truth].”

Al-Husayn (as) then told them: “If you are in any doubt about this, then are you going to doubt what I am going to say after this? Am I not the son of the daughter of your Prophet? By Allah, there is no son of the daughter of a prophet, between the East and the West, other than me; neither from among you, nor from other than you. I, only, am the son of the daughter of your Prophet. Now tell me, are you seeking retribution from me for one of your dead whom I have killed, or for property [of yours] which I expropriated, or are you seeking retaliation for a wound [which I have inflicted on one of you]?”

[They remained silent and] did not say anything to him.

Then he called out: “O Shabath bin Rib’i, O Hajjar bin Abjar, O Qais bin al-Ash’ath, O Yazid bin Harith! Did you not write to me [saying]: ‘The fruits have

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ripened, the gardens have grown green and the water spots have been filled. You are only coming to an army which has been prepared for you. So come’?”

They replied: “We did not!”(1)

So he said [with amazement]: “Glory be to Allah! Indeed, by Allah you did so.” Then he said: “O people! [Now] that you dislike me, let me go away from you to a secured place on this earth.”

So Qais bin al-Ash’ath said to him: “Will you not submit to the authority of the sons of your uncle [i.e. the Banu Umayyah]?! They will only treat you the way you wish and nothing detestful will touch you from them!”

Al-Husayn (as) said: “You are the brother of your brother [i.e. Muhammad bin al-Ash’ath]. Do you want the Banu Hashim to seek [retribution] from you for more than the blood of Muslim bin ‘Aqil?! Nay by Allah, I will not give them my hand like one who has been humiliated, nor will I submit [to their demands] like the submission (iqrar) of the slaves!(2) O servants of Allah! ‘I seek the protection of my Lord and your Lord, lest you should stone me.’(3) ‘Indeed I seek the protection of my Lord and your Lord from every arrogant one who does not believe in the Day of Reckoning.’”(4)

Then, [he returned to (his tent)] and made his mount kneel and ordered ‘Uqbah bin Sim’an to tie it up and he did so.(5)

was] fully armed. He said to them:

“O People of Kufah! Beware of the punishment of Allah, beware! Indeed a Muslim is obliged to admonish his fellow Muslim brother. So long as the sword does not separate us, we are [all] brothers, following the same religion, members of the same nation and [in that case] you are worthy of our advice. But when the sword comes [inbetween us], the bond [of brotherhood] will get severed. We will become a community and you will become a [different] community.

Allah has put you and us into test through the children of his Prophet, Muhammad (S), so that He may see what we and you are going to do in their right. We are inviting you to support them and to abandon the tyrant, ‘Ubaidullah bin Ziyad; for, indeed, you have only seen evil throughout their rule. They gouged your eyes, severed your hands and legs, mutilated your bodies and crucified you on date palms. They killed the exemplary personalities among you and the reciters of the Qur’an like Hujr bin ‘Adiyy(1) and his companions, Hani’ bin ‘Urwah and his likes.”

[Hearing this,] they started abusing him and praising ‘Ubaidullah bin Ziyad and prayed for him. They said: “By Allah, we will not leave [this place] until after we have killed your master and those with him, or send him and and his companions to the governor, ‘Ubaidullah bin Ziyad as captives!”

Zuhair said: “O Servants of Allah, the children of Fatimah, may Allah’s pleasure be with

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her, are more entitled to [your] love and help than the son of Sumayyah.(1) If you are not willing to help them, then I seek refuge for you with Allah that you should kill them. Leave this man [alone] with his cousin, Yazid bin Mu’awiyah. For by my life, Yazid will consider you obedient even if you do not kill al-Husayn (as).”

[Here] Shamir bin Dhi al-Jaushan shot an arrow at him and said: “Quite! May Allah silence your voice. You have wearied us by your prattle!”

So Zuhair said to him: “O Son of the one who used to urinate on the heels of his feet. I am not speaking to you; you are, indeed, an animal! By Allah, I do not think that you can read properly even two verses from the Book of Allah! Humiliation and a painful punishment is awaiting you on the Day of Resurrection!”

Shamir said to him: “Allah is soon going to kill you and your master!”

[Zuhair] said: “Do you threaten me with death? By Allah, it is dearer for me to die with him than to live with you [people] forever!” He then turned to the people raising his voice and said:

“Servants of Allah! This rude and rough man and his likes should not deceive you with regard to your religion; for by Allah the intercession of Muhammad (S) shall not reach those who spill the blood of his offspring and household, and kill those who helped them and defended their sanctity!”

A man called out

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[Zuhair] and said: “Abu ‘Abdillah is saying [to you]: “Come back. By my life, if the believing man from among the people of Fir’aun(1) had admonished his people and did his best in inviting them [to the right path], you also have admonished these people and done your best, if only admonition and invitation was of benefit to them.”(2)

me what he was intending to do, I would have gone with him to al- Husayn (as).”

[In the meanwhile,] Hurr gradually began to move closer to al-Husayn (as). A man from among his tribe called Muhajir bin Aws(1) asked him: “What do you want to do, O son of Yazid? Do you want to attack [them]?”

[Hurr] remained silent and [instead] a great shudder came over him. So the man said: “Son of Yazid! By Allah, the state you are in makes me suspicious. By Allah, I have never seen in you something like this before. If I was asked who was the bravest [man] from the people of Kufah, I would not neglect to mention you. So what is this I see in you [today]?”

[Hurr] said: “By Allah, I see myself between Heaven and the fire [of hell]. By Allah, I will not choose anything before Heaven, even though I am cut to pieces and burnt.” [With that] he whipped his horse and joined al-Husayn (as).

[When he saw al-Husayn (as)] he said to him: “May I be your ransom, O son of the Messenger of Allah! I was your companion who stopped you from returning. I accompanied you along the road and made you stop in this place. By Allah beside whom there is no diety, 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

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to you. Thus I said to myself: I am not concerned if I obey the people in some of the matters, so that they may not think that I no longer obey them. [I told myself] that these people will accept the offer al-Husayn has made to them. By Allah, if I had known that they would not accept that from you, I would not have done what I did with you. [But now] I have come to you repenting to my Lord for what I have committed and [I now intend] to support you until I die before you. Are you going to accept this as repentance?”

The [Imam (as)] said: “Yes, Allah will accept your repentance and forgive you. What is your name?”

He replied: “I am Hurr bin Yazid.”(1)

[Al-Husayn] said: “You are indeed a freeman (hurr) as your mother named you. You are free, by the will of Allah, in this world and the hereafter. Get down.”

[Hurr] said: “You will have no horseman better than me. I will fight with them on my horse for sometime and when I come down, [then] that will be my end.”

Al-Husayn (as) said: “Do as you deem fine.”

Talk to him.” So [Hurr] told him all that he had told him and his army before this.

‘Umar [bin Sa‘d] replied: “I have done all that I could. If I had a way to that, I would have certainly considered [his offer].”

[Hurr then turned towards the people and] said: “O people of Kufah! May destruction befall your mothers! For you summoned him [to come to you], [now] when he has come to you, you have handed him over [to his enemies]! You claimed to fight with your own lives for him, [but] you have begun to attack him in order to kill him. You have laid hold of his life and seized his throat. You have encircled him on every side in order to prevent him from going to the broad land of Allah so that he and his family might be safe.

He has become like a captive in your hands; he has no longer the power over his profit or loss. You have prevented him, his womenfolk, his children, and his companions from [drinking] the water of the Euphrates which Jews, Christians and Majians may drink, and in which the pigs and the dogs of Sawad wallow. Here are the [family of al-Husayn] who have been overcome by thirst. How wickedly you have treated the offspring left by Muhammad after him! May Allah not give you water to drink on the Day of Thirst if you do not repent and desist from this stand of your’s on this

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day and at this moment.”(1)

Some of the foot-soldiers attacked him by shooting arrows at him. So he went and stood infront of al-Husayn (as).(2)

One of the people who had advanced [from Kufah] with ‘Umar bin Sa‘d against al-Husayn was Yazid bin Ziyad bin Muhasir. When they rejected the conditions [and the offer] of al-Husayn (as), Yazid got inclined to [al-Husayn (as) and joined him].(3) [Therefore, he was among those who were guided on the day of ‘Ashura’ by the speech of Hurr al-Riyahi].

if you wish.” So he went out to meet them.

The two [men] said to him: “Who are you.” So he gave them his lineage. They said: “We do not know you. Let Zuhair bin al-Qain or Habib bin MuZahir or Burair bin Hudair come out against us!”

Yasar, [the retainer of Ziyad], was ready for combat before Salim [the retainer of ‘Ubaidullah bin Ziyad]. So al-Kalbi said to [Yasar]: “O son of adulteress! It seems you do not like to combat with any one who comes forward. [Know that] no one is going to come to fight you except that he is better than you.” With that he attacked him and struck him with his sword until he died.

While [al-Kalbi] was occupied striking [Yasar] with his sword, Salim [the retainer of ‘Ubaidullah] attacked him. [Al-Husayn’s companions] cried out [in warning]: “The [other] servant is closing in on you.” [Al-Kalbi] did not pay attention to him until [Salim] was upon him and gave him an unexpected blow. [Ibn al-Kalbi] warded off his blow with his left arm but the fingers of his left hand were cut off. Then he turned on [Salim] and struck him and killed him.

After having killed them both, he recited the following as he was returning:

If you do not know me, I am the son of Kalbi. It is sufficient for me as a noble descent that my family is from the Banu ‘Ulaim.

I am a man of bitterness and anger, I am not a weakling in the

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face of disaster.

I guarantee you O Umm Wahab, I will stab and strike them and make my way ahead.

The blow of a young man who believes in the Lord.

Umm Wahab, his wife [who was witnessing the combat of al-Kalbi], took up the post [of a tent] and began going towards her husband while she said to him: “May my father and mother be your ransom. Fight for the pure ones, the childeren of Muhammad!” [Seeing this] al-Kalbi tried to send her back where the women were, but she held on to his clothes, pulling it back and forth. She said: “I will never leave you until I die along with you!”

So al-Husayn (as) called her and said: “May you be rewarded the best on behalf of [my] family. Go back to the women – may Allah have mercy on you - and sit with them; for women have no obligation to fight.”

Umm Wahab then returned to the [place where the] women [had gathered].

‘Abdullah bin Hawzah [came forward and] stopped in front of al-Husayn (as) and said: “Husayn! Husayn!”

Al-Husayn (as) said: “What do you want?”

He said: “Know that you are going to enter the hell [fire]!”

[Al-Husayn (as)] said: “Never! I am advancing to a merciful Lord and an intercessor who is listened to [i.e. the Prophet]. Who is that?”

His companions said to him: “This is Ibn Hawzah.”

[Al-Husayn (as)] said: “O Lord, drive him into the fire!”

With that his horse upset him in a creek and he fell in it, [such that] his leg was stuck in the stirrups and he fell to the ground headfirst. The horse galloped off [dragging] him [along] while his head struck every stone and tree until he died!(1)

Masruq bin Wail says: “I was at the front of the cavalry that was advancing towards [the camp of] al-Husayn (as). I said to myself: let me be at the front. The head of al-Husayn might fall in my hands and by that I will gain status before ‘Ubaidullah bin Ziyad. When we reached al-Husayn (as), a man from the [army of Ibn Sa‘d] called Ibn Hawzah came forward and said: “Is al-Husayn amidst you?”

Al-Husayn (as) kept silent. He said that for a second time, but al-Husayn did not reply. When he said it the third time, al-Husayn (as) said: “Tell him: yes, al-Husayn is here. What do you want?”

The man said: “O Husayn! Know that you are going to enter the hell [fire]!”

[Al-Husayn (as)] retorted: “You are lying. I am

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advancing to a forgiving Lord and an intercessor who is listened to. Who are you?”

He replied: “Ibn Hawzah.”

Al-Husayn (as) then raised both his hands -such that we could see the whiteness of his armpits through his clothes- and prayed: “O Allah, take him away from us and throw him into the hell fire.”

Ibn Hawzah became angry and wanted to attack [al-Husayn (as)] with his horse. A brook ran between them. [As he was mounting his horse] his leg got stuck in the stirrups. The horse started moving and he [was upset by that] and fell to the ground. His foot, calf and thigh were severed and were left hanging on the stirrups.

‘Abd al-Jabbar bin Wa’il al-Hadhrami narrates: “Masruq left the cavalry behind him and came back. So I asked him what had happened and he said: ‘Indeed, I have seen from the people of this House [i.e. of the Prophet (S)] something that I will never fight them!’(1)

others (mudhill), and that the leader of the truth and guidance was ‘Ali bin Abi Talib?!”

Burair said to him: “I testify that this is my opinion and my statement!”

Yazid bin Ma’qil said: “I bear witness that you are among those who have gone astray.”

So Burair bin Hudhair said to him: “Are you ready for invoking a curse [upon the the one who is on the wrong among us]? Let us pray to Allah to curse the liar and that the one [who is] on the falsehood should be killed. [After that] come forward so that I can combat you!”

So both of them came forward and raised their hands towards Allah beseeching him to send down his curse on the liar [among the two] and that the one who is on the right should kill the one who is on the wrong.

Thereafter, each of them began attacking the other. They exchanged two blows, Yazid bin Ma’qil struck Burair bin Hudhair with a light blow of no avail. Burair gave him [in return] a blow that penetrated [his] helmet and reached the brain. [Yazid] fell down as if he fell from [high] above, while Burair’s sword was still [stuck] in his head. [Ibn Abi al-Akhnas says: “I still remember the event and] it is as if I am seeing [Burair] wrenching his sword off [Yazid’s] head.”

Radhiyy bin Munqidh al-‘Abdi [from the army of ‘Umar bin Sa‘d] attacked on [Burair] and grappled with him. They fought one another for sometime before Burair sat

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on his chest. Radhiyy called out: “Where are the fighters and the defenders?!”

[At this] Ka’b bin Jabir al-Azdi attacked Burair with a spear and stabbed him in [his] back. When [Burair] felt the penetration of the spear, he knelt on [the body of Radhiyy bin Munqidh al-‘Abdi] and bit off his nose and severed part of it. Ka’b bin Jabir [again] stabbed him and took him off [al-‘Abdi]. The spearhead had pierced deep into [Burair’s] back. Ka’b then began striking him with his sword until he killed him. [May Allah’s mercy be upon him(1)].(2)

Thereafter, ‘Amru bin QaraZah al-Ansari came forward fighting in defense of al-Husayn (as). He was saying:

The group of Ansar certainly knows, that I am going to defend [its] honour.

[With] the blow of a young man who does not turn away from the enemy; [I will sacrifice] my life and my household for al-Husayn.(3)

He was then killed. [May Allah have mercy on him].

His brother, ‘Ali [bin QaraZah] was with ‘Umar bin Sa‘d. He called out: “O Husayn! O liar son of the liar! You misled my brother, deceived him and then killed him.”

[Al-Husayn (as)] replied: “Indeed Allah did not mislead your brother. Rather, he guided your brother and misled you!”

[Ibn QaraZah] said: “May Allah kill me if I do not kill you or die in the way of destroying you.” [With that] he launched an attack on [the Imam (as)].

Nafi’ bin Hilal al-Muradi obstructed him and stabbed him, throwing him [to the ground]. [Ibn QaraZah’s] companions attacked [Nafi’]

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and rescued him.(1)

[The situation was such that] the people were moving here and there and fighting each other. Hurr bin Yazid [al-Riyahi] was one of them. He attacked the [army of Ibn Sa‘d] saying: “With my charger’s neck and breast thrust forward I will launch myself at them again and again until [I am] clothed in blood.”(2) His horse was struck at its ears and forehead and it was bleeding.

Yazid bin Sufyan [al-Tamimi was saying]: “By Allah, if I happen to see Hurr bin Yazid coming out, I will throw a spear at him!” Husayn bin Tamim(3) said to him: “Here is Hurr bin Yazid the one you wished [to see]!” He said: “Yes.” He then went towards him and said: “O Hurr bin Yazid, are you ready for a single combat?” Hurr said: “Yes, I want it.” Hurr then went out to meet him. It was as though [Yazid’s] soul was in the hands [of Hurr]. It did not take long before Hurr went out to him and killed him.(4)

Nafi’ bin Hilal al-Muradi al-Jamali was [also] fighting [the enemy] saying: “I am the Jamali. I follow the religion of ‘Ali.”

A man called Muzahim bin Huraith came forward against him and said: “I believe in the religion of ‘Uthman!”

Nafi’ said to him: “You are on the religion of Shaitan.” [Saying this,] he attacked him and killed him.

[So] ‘Amru bin al-Hajjaj [al-Zubaidiyy] shouted [at his men]: “O fools! Do you know who are you fighting with?! [These] knights of the town

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are people who are seeking death. Do not let any of you go forward to fight them in single combat. They are only few and they are hardly going to remain [in this state]. By Allah, if you only threw stones at them, you would kill them.”

‘Umar bin Sa‘d said: “True, you have come to the right conclusion.” He then sent [the message] to his army that: “None of you should fight any of them in single combat.”(1)

killed Ibn ‘Awsajah]. The companions of ‘Amru shouted: “We have killed Muslim bin ‘Awsajah al-Asadi! [Hearing this,] ‘Amru bin al-Hajjaj and his companions withdrew, leaving a cloud of dust. [When the dust settled] al-Husayn’s companions found Muslim stretched out dying.

Al-Husayn (as) walked towards him and he was on the point of death. He said: “May your Lord have mercy on you, O Muslim bin ‘Awsajah. ‘Of them are some who have fulfilled their pledge, and of them are some who still wait, and they have not changed in the least.’”(1)

Habib bin MuZahir went closer to him and said: “O Muslim, your death is hard for me to bear. Receive the good news of Heaven.”

“May Allah bring you good news too”, replied Muslim in a weak voice.

Habib said to him: “Had it not been that I would follow you at this very moment, I would like you to make your will to me regarding what concerns you, so that I may have carried it out as was deserving to you by virtue of [our] kinship and religion.”

[Muslim] said as he pointed towards al-Husayn with his hand: “I enjoin you [not to leave] this man, may Allah bless you, and to die for him.”

[Habib] said: “By the Lord of Ka’bah, I will [do so].”

It was not long before he died in their hands. [May Allah have mercy on him]. [At this,] a slave girl of his screamed: “O Ibn ‘Awsajah! O my master!”(2)

wing on the left wing [of al-Husayn’s companions]. They stood firm against him and forced him and his companions away. Then Hani bin Thubait al-Hadhrami and Bukair bin Hayy al-Tamimi attacked [‘Abdullah bin ‘Umair] al-Kalbi and killed him. [May Allah bless him].(1)

trembeled and became upset and fell to the ground. So Hurr jumped from it as though he was a lion. His sword was in his hands, while he was saying:

Even if you lame my [horse], I am the son of free man [hurr], braver than a maned lion.(1)

[The followers of al-Husayn (as)] continued to fight them fiercely until it was midday. [The enemy] could not advance against them except from one side, due to their tents being closer together. When ‘Umar bin Sa‘d saw this, he sent [his] men to strike [their] tents from the right and left sides, so that they might surround them. So three or four men from al-Husayn’s companions positioned themselves between the tents. They would attack [any] one who was striking [the tents], kill him, shoot at him and lame [his horse].

At this point ‘Umar bin Sa‘d ordered [his men] saying: “Set the tents on fire.”

Al-Husayn (as): “Leave them alone. Let them burn [the tents]. If they do so, they will not be able to cross over to you.” And it happened to be so. [Accordingly, the enemy] could not fight them except from one direction.

for fire to burn down my house on its dwellers?! May Allah burn you with the fire!”(1)

Humaid bin Muslim [al-Azdi] says: “I said to Shamir: Glory be to Allah! This does not suit you. Do you want to bear upon yourself two things: to punish [the creatures] with the punishment of Allah and to kill the children and women! By Allah, by killing these men you can [only] please your governor.”(2)

Shabath bin Rib’i [al-Tamimi also] came to Shamir and said: “I have not seen a word worst than what you have said, nor a standing more wicked than that of yours. Have you [now] turned to become one who frightens the women?!”

Zuhair bin al-Qain attacked Shamir with ten of his colleagues. They fought Shamir and his followers fiercely. They drove them away from the tents until they moved away.

Thereafter, the [enemy] turned against the [followers of al-Husayn (as)] in large number. The number of the killed from al-Husayn’s companions continued to grow. [Even] if one or two among their men were killed, it would be apparent [due to the fewness of their number], while it was not so apparent among the [enemy] because of their great number.

I have offered this prayer (salat) whose time has now entered.”

Al-Husayn (as) raised his head and said: “You have remembered the prayers. May Allah make you among those who establish prayers and remember [Him]. Yes, this is the beginning of its time.” He then said: “Ask them to cease [fighting] so that we can pray.”

Husayn bin Tamim said to [al-Husayn’s companions]: “They will not be accepted!”

So Habib bin MuZahir retorted: “Do you think that the prayers of the family of the Messenger of Allah (S) will not be accepted, but they will be accepted from you, O donkey?!

fought a fierce battle. A man from the Banu Tamim called Budail bin Suraim attacked him and stabbed him and he fell [to the ground]. As he tried to get up, Husayn bin Tamim [al-Tamimi] struck him on his head with the sword and he [again] fell [down]. The man from the [Banu] Tamim then went to him and beheaded him.(1),(2)

Al-Husayn was broken by the the martyrdom of Habib bin Mu³ahir. He said: “I anticipate a reward from Allah for myself and [my] supporters from among my companions.”