The Martyrdom of Sayyidna Al Husayn RA.

“The house of al-Arqam is the house of Islām”
Al-Ḥākim (d. 403 h) in al-Mustadrak ‘ala al-Ṣaḥiḥayn (6185)

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Prepared and published by Dar al-Arqam Publishing,

Birmingham, United Kingdom
Authored by:
Farid al-Bahraini
He is a published author and editor of Islamic books in the Arabic Language.
www.daral-arqam.co.uk
Email: [email protected]
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THE MARTYRDOM OF
AL-ḤUSAYN
IN LIGHT OF THE AUTHENTIC TRADITIONS
Farid al-Bahraini
Contents
Preface 11
A Summary of the Events 14
Part One: Al-Ḥusayn during the Caliphate of Mu’āwiyah 17
Al-Ḥasan Resigns the Caliphate to Mu’āwiyah 18
The Relationship of al-Ḥasan and al-Ḥusayn with Mu’āwi- 22
yah
The Enmity Between al-Ḥasan and al-Ḥusayn and the Gov- 24
ernor of Madinah Marwān bin al-Ḥakam
Mu’āwiyah Seeks Pledges of Allegiance For His Son Yazīd 29
The Relationship Between al-Ḥusayn and al-Walīd bin ʿUt- 34
bah bin Abī Sufyān
Part Two: Al-Ḥusayn During the Caliphate of Yazīd 37
Al-Ḥusayn’s Reasons for Leaving Madīnah for Makkah 38
Al-Ḥusayn’s Reasons for Leaving Makkah for Kūfah 41
The Events That Occurred in Kūfah Before the Arrival of 43
al-Ḥusayn
The Martyrdom of al-Ḥusayn 48
The Names of Those That Were Killed with al-Ḥusayn 56
The End of ʿUbaydullāh bin Ziyād and ʿUmar bin Saʿd 60
Appendix One: The Contradictions and Additions in the 66
Narrations of the Historians and Storytellers that Oppose
the Authentic Version of the Martyrdom of al-Ḥusayn
1. The Narration of Abu Mikhnaf Lūt bin Yaḥya (157 AH) 67
2. The Late Narration of Abi Mikhnaf 71
3. The Narration of Ibn Saʿd (230 AH) 73
4. The Narration of Abu Maʿshar (170 AH) 76
5. The Narration of ʿAmmār al-Duhanī (133 AH) 77
6. The Narration of Ibn Bābawayh al-Qummī (381 AH) 79
Appendix Two: Exaggerations in Statistics 81
References 85
‫مقدمة املؤلف‬
Preface
‫ ونعوذ بالله من شرور �أنفسنا ومن‬،‫الحمد لله نحمده ونستعينه ونستغفره‬

،‫ من يهده الله فلا مضل له ومن يضلل فلا هادي له‬،‫سيئات �أعمالنا‬
‫و�أشهد �أن لا �إله �إلا الله وحده لا شريك له و�أشهد �أن محمدًا عبده‬
:‫ �أما بعد‬.‫ورسوله‬
Praise be to Allah, the Creator of the Worlds, and we seek refuge in
him from our wickedness and sins. Those whom He guides shall
not fall into misguidance, and those that He misguides shall not find
guidance. I testify that there is no one worthy of worship but Allah
and that Moḥammad is His servant and messenger.
The manipulation of historical facts and the distortion of the image
of Islam is not a new phenomenon, especially with matters that rouse
emotions in Islamic history. I am personally not aware of one that is
more appealing to storytellers than the martyrdom of al-Ḥusayn .
For his martyrdom was truly a tragedy that has caused tears to flow
and uprisings to erupt.
However, another disaster is that the martyrdom of al-Ḥusayn has
devolved into a Greek tragedy, one that pushes away those that are
Ṣaḥīḥ Maqtal al-Ḥusayn 
rational, due to the fabrications and distortions that have tarnished

his great image. Does al-Ḥusayn need fabricators to make him great?!
Is he not a leader of the youth of paradise?! If that is the case, then
it is high time we strip ourselves from our subjective preconceptions
and learn of his history through an academic lens.
This is my wish.
As I looked through the books and modern studies for a complete
authentic account of al-Ḥusayn’s death, I was surprised to find that
one did not exist. This was due to the reliance on the narrations of
Abī Mikhnaf, al-Wāqidī, and their likes, and that is the sad reality of
our history.1
So it is with this book that I present to the dear reader, the most au-
thentic narrations that surround his martyrdom. I chose to start off
with narrations from the caliphate of Mu’āwiyah and ended with
the martyrdom itself. The reader will also find that I organized this
book in the way of the hadīth books of old, and solely relied on the
authentic narrations, as well as the inclusion of general information
(i.e. dates, numbers) that I have included from the earliest reliable
historians in order to provide a clearer picture of the time-line of
events. Unlike most historical works by contemporaries, I chose to
not retell the events in the form of a narrative; for it is my priori-
ty to let the authentic narrations speak for themselves with as little
1 Leniency when it comes to accepting narrations of targhīb, tarhīb, and faḏā’il

al-a’māl was a methodology held by Abdul Raḥmān bin Mahdī and others
from the predecessors. See al-Jāmi’ li Akhlāq al-Rāwī by al-Khaṭīb 2/91.
However, there is a difference of opinion in accepting such narrations, for
major critics of history like Taqī al-Dīn al-Subkī, Ibn Khaldūn, al-Kāfījī, and
al-Sakhāwī held the view that history should be written upon the conditions
of the scholars of ḥadīth. See: al-Ḥadīth al-D’aīf by Abdul Karīm al-Khuḏayr
p. 316.
12
The Martyrdom of al-Ḥusayn  in Light of the Authentic Traditions
commentary as possible in order to provide the reader with the most

objective rendition of the events.
This book, as short as it may be, shall be sufficient for the reader, for
the lengthy versions are riddled with fabrications. If Allah wills, this
book will provide the reader with a clear perspective of what exactly
transpired.
I have also included a summary of the events at the beginning of the
book in order to link the narrations.
In addition, I have also added two appendices to the book to demon-
strate the level of fabrication that has occurred to the narration of
the martyrdom of al-Ḥusayn at the hands of the storytellers.
Due to the rejection of weak reports, our history will have many
gaps. However, I would rather have these gaps filled with the im-
agination of a reader in doubt, than the imagination of a deceitful
historian.
May peace be upon Allah’s messenger, his family, and his compan-
ions.
Farīd al-Baḥraini
13
‫سرد خمتصر‬
A Summary of the Events
Al-Ḥusayn found himself in Madīnah after al-Ḥasan handed over
the caliphate to Mu’āwiyah. He also found himself in conflicting
relationships with the Umawī establishment; for he used to receive
generous gifts from Mu’āwiyah, and yet, he was being harassed by
the governors of Madīnah like Marwān bin al-Ḥakam and al-Walīd
bin ‘Utba bin Abī Sufyān. The harassment reached its peak when
Yazīd was given the pledge of allegiance after his father passed away, it
was then that Marwān bin al-Ḥakam gave the order that al-Ḥusayn
was to give his pledge or else be killed. Al-Ḥusayn fled Madīnah to
Makkah, where he resided for months.
It was during this time that al-Ḥusayn  received letters from the
people of Kūfa, requesting his presence, so he decided to move to
Kūfa. His actions were rational, for this opinion was also held by
Ibn al-Zubayr, who had made this suggestion when they first arrived
in Makkah, for the people of Kūfa would watch over him. It is of-
ten narrated that a large number of companions warned al-Ḥusayn
about going to Kūfa. These reports come through ḥadīth fabrica-
tors. It was Ibn Abbās alone that gave such a warning. Al-Ḥusayn
replied, “This forbidden land will be put into chaos because of one
man, and I would rather be killed in such and such faraway lands
than to be that man.”
Al-Ḥusayn then sent his cousin Muslim bin Aqīl to Kūfa in order
to prepare matters for his arrival, however, he was subsequently de-
tained and killed by the order of Ubaidullāh bin Ziyād, the gover-
nor of Kūfa. Al-Ḥusayn  along with his family then headed to

Kūfa, but found that the path was obstructed, so he headed north-
wards, and was surrounded by the army of ‘Umar bin Sa’ad. When
al-Husayn saw that he had no choice, he requested to be escorted to
Yazīd and to pledge allegiance to him personally, but they refused his
request, and demanded that he submit to the will of Ubaidullāh bin
Ziyād. Al-Ḥusayn would not submit to that demand.
On the tenth of Muḥaram in the year 61AH, Ubaidullāh bin Ziyād
sent Juwayriya bin Badr al-Tamīmī and ordered him to kill ‘Umar
bin Sa’ad if the latter did not kill al-Ḥusayn , and thus, the army
of ‘Umar bin Sa’ad made their move and attacked al-Ḥusayn and
those with him.
Soon after, Sinān bin Anas al-Nakha’ī pierced al-Ḥusayn with a
spear and struck him with a sword, and al-Ḥusayn was martyred.
15
#
‫الفصل األول‬
‫احلسني يف خالفة معاوية‬
Part One
Al-Ḥusayn During the Caliphate of Mu’āwiyah

‫باب تسليم احلسن اخلالفة ملعاوية‬
‫‪Chapter: Al-Ḥasan Resigns the Caliphate to Mu’āwi-‬‬
‫‪yah‬‬
‫وسى‪،‬‬ ‫قَالَ ال ُب َخار ُِّي‪َ :‬ح َّد َثنا َع ْب ُد الل ِه ْب ُن ُم َح َّمدٍّ‪َ ،‬ح َّد َثنا ُس ْف َيا ُن‪َ ،‬ع ْن �أبِي ُم َ‬
‫الح َس َن َي ُق ْولُ ‪ْ :‬اس َت ْق َب َل َوالل ِه َ‬
‫الح َس ُن ْب ُن َع ِل ٍّي ُم َعا ِو َي َة بِ َكتائِ َب‬ ‫قَالَ ‪َ :‬س ِم ْع ُت َ‬
‫الج َب ِال‪َ ،‬فقَالَ َع ْم ُرو ْب ُن ال َعاصِ‪� :‬إِنِّي لِ�أ َرى َك َتائِ َب َلا تُ َولِّي َحتَّى‬ ‫ثال ِ‬ ‫�أ ْم ِ‬
‫َان َوالل ِه َخ ْي َر ال َّر ُج َل ْينِ ‪� : -‬أ ْي َع ْم ُرو‪،‬‬ ‫َت ْق ُت َل �أ ْق َرا َنها‪َ ،‬فقَالَ َل ُه ُم َعا ِو َي ُة ‪َ -‬وك َ‬
‫�إ ِْن َق َت َل َه ْؤلا ِء َه َؤلا ِء َو َه ُؤلا ِء َه ُؤلا ِء‪َ ،‬م ْن لِ ْي بِ�أمو ِر النَّاسِ؟ َم ْن لِي بِ ِن َسائِ ِه ْم؟‬
‫س ‪َ -‬ع ْب َد‬ ‫ش ِم ْن َب ِن ْي َع ْب ِد شَ ْم ٍ‬ ‫َم ْن لِ ْي بِ َض ْي َع ِت ِه ْم؟ َف َب َع َث �إِ َل ْي ِه َر ُج َل ْينِ ِم ْن قُ َر ْي ٍ‬
‫ال َّر ْح َمنِ ْب َن َس ُمر َة َو َع ْب َد الل ِه ْب َن َع ِام ِر ْبنِ ُك َر ْي ٍز ‪َ ، -‬فقَالَ ‪ :‬ا ْذ َهبا �إِ َلى َه َذا‬
‫ال َّر ُجلِ ‪ ،‬فا ْعر َِضا َع َل ْي ِه َوقُ ْو َلا َل ُه وا ْط ُل َبا �إِ َل ْي ِه‪َ ،‬ف�أ َتيا ُه‪َ ،‬فد ََخلا َع َل ْي ِه‪ ،‬فَت َكلَّما‪،‬‬
‫الح َس ُن ْب ُن َع ِل ٍّي‪� :‬إِنا َب ُن ْو َع ْب ِد ال ُم َّط ِل ِب‬ ‫َوقَا َلا َل ُه‪َ ،‬ف َط َل َبا �إِ َل ْيه‪َ ،‬فقَالَ َل ُهما َ‬
‫َق ْد �أ َص ْب َنا ِم ْن َه َذا ال َم ِال‪ ،‬و �إِ َّن َه ِذ ِه ال�أ َّم َة َق ْد َعا َث ْت فِي ِد َمائِها‪ ،‬قَا َلا‪َ :‬ف إ�نَّ ُه‬
‫ض َع َل ْي َك ك ََذا َوك ََذا َو َي ْط ُل ُب �إِ َل ْي َك َو ْي َس�ألُ َك‪ ،‬قَالَ ‪َ :‬ف َم ْن لِي بِ َه َذا؟‬ ‫َي ْع ُر ُ‬
‫قَا َلا‪َ :‬ن ْح ُن َل َك بِ ِه‪َ ،‬ف َما َس�أ َل ُهما شَ ْي ًئا �إِ َلا قَا َلا‪َ :‬ن ْح ُن َل َك بِ ِه‪ ،‬ف ََصا َل َح ُه‪.‬‬
‫‪Al-Bukhārī narrated: ‘Abdullāh bin Moḥammad narrated to us, Su-‬‬
‫‪fyān narrated, from Abī Mūsā, that he said: I heard al-Ḥasan (al-‬‬
‫‪Baṣrī) say: “Al-Ḥasan bin ‘Alī met Mu’āwiyah with an army that was‬‬
as large as a mountain. Amr bin al-Āṣ said: ‘I see an army that will
not leave until one like it perishes.’ Mu’āwiyah, who was the bet-
ter of the two men, replied: ‘O ‘Amr, if they killed each other, then
who will deal with the people, their women, and their land?!’ He
then sent men from Banī ‘Abd Shams, ‘Abdul Raḥman bin Samu-
ra and ‘Abdullāh bin ‘Amer bin Kuraiz, and said: ‘Go to this man,
approach him, speak to him, and request of him.’ They approached
him and entered. They spoke and requested. Al-Ḥasan bin ‘Alī said:
‘We, the children of ‘Abd al-Muṭalib have attained this wealth, and
this nation has destroyed itself through bloodshed.’ They said: ‘He
presents to you so and so, and he asks of you.’ He said: ‘Who can
guarantee this?’ They said: ‘We do.’ He continued to ask and they
kept on replying with: ‘We will do it.’ He then made peace.”
‫ َر أ� ْي ُت َر ُس ْولَ الل ِه َصلَّى الل ُه‬: ُ‫ َو َل َق ْد َس ِم ْع ُت أ� َبا َب ْك َر َة َي ُق ْول‬:‫الح َس ُن‬ َ َ‫َفقَال‬

‫س‬ ِ ‫الح َس ُن ْب ُن َع ِل ٍّي �إِ َلى َج ْن ِب ِه َو ُه َو ُي ْق ِب ُل َع َلى النَّا‬ َ ‫َع َل ْي ِه َو َسلَّ َم َع َلى ال ِم ْن َب ِر َو‬
‫ ((�إِ َّن ا ْب ِن ْي َه َذا َس ِّي ٌد َو َل َع َّل الل َه �أ ْن ُي ْص ِل َح بِ ِه َب ْي َن‬: ُ‫ َو َي ُق ْول‬،‫َم َّر ًة َو َع َل ْي ِه �أخْ َرى‬
.))‫فِ َئ َت ْينِ َع ِظ ْي َم َت ْينِ ِم ْن ال ُم ْس ِل ِم ْي َن‬
Al-Ḥasan (al-Baṣrī) said: I heard Abu Bakra say: “I saw the Messen-
ger of Allah  on the pulpit with al-Ḥasan bin ‘Alī besides him. He
would approach him once and would approach the people once. He
then said: ‘This son of mine is a sayyid, and Allah will bring through
him peace between two large parties of Muslims.’”2
،‫ سلّم الحسن بن علي عليه السلام �إلى معاوية الكوفة‬:‫قال المدائني‬

‫ من ُجمادى ال�أولى‬:‫ ويقال‬،‫ودخلها معاوية لخمس بقين من ربيع ال�أول‬
2 Sahīh al-Bukhārī (442).
19
.‫سنة �إحدى و�أربعين‬

Al-Madā’inī said: Al-Ḥasan bin ‘Alī submitted (the city of) Kūfa
to Mu’āwiyah. Mu’āwiyah entered it with five days remaining in
the month of Rabī’ al-Awal, or of Jumāda al-‘Oula, in the year for-
ty-one.3
:‫ فيها سنة الجماعة‬:‫قال خليفة في ذكر حوادث سنة �إحدى و�أربعين‬

‫ فاجتمعا بمسكن من‬،‫اجتمع الحسن بن علي بن �أبي طالب ومعاوية‬
‫ فاصطلحا وسلّم الحسن بن علي �إلى‬،‫�أرض السواد ومن ناحية ال�أنبار‬
‫ وذلك في شهر ربيع ال�آخر �أو في ُجمادى ال�أولى سنة �إحدى‬،‫معاوية‬
.‫و�أربعين‬
Khalīfa, under the events of the year 41 AH stated: This was the
year of the jama’a (unity). In it al-Ḥasan bin ‘Alī bin Abī Tālib
and Mu’āwiyah came together in al-Sawād,4 towards al-Anbār, and
made peace. Al-Ḥasan resigned to Mu’āwiyah, and that was in Rabī’
al-Ākhir or Jumada al-‘Oula, in the year forty-one.5
‫ وفي هذه السنة دخل الحسن والحسين ابنا علي عليه‬:‫قال الطبري‬
.‫السلام منصرفَين من الكوفة �إلى المدينة‬
Al-Ṭabarī said: In this year, al-Ḥasan and al-Ḥusayn, the sons of ‘Alī,
3 Al-Ṭabarī reported this in al-Tārīkh 3/943.
4 Al-Sawād: An area that was conquered during the time of ‘Umar bin al-
Khaṭṭāb in Iraq. It was called al-Sawād (black) because of the vegetation and
trees... They used to refer to green as black and black as green. Refer to Mu’jam
al-Buldān by Yāqūt al-Ḥamawī 5/86.
5 Tārīkh Khalīfa p. 123.
20
left Kūfa for Madīnah.6
6 Tārīkh al-Ṭabarī 3/942.
21
‫باب عالقة احلسن واحلسني مبعاوية‬
Chapter: The Relationship of al-Ḥasan and al-
Ḥusayn with Mu’āwiyah
: َ‫ قَال‬،‫ َع ْن ُح َس ْينِ ْبنِ َو ِاق ٍد‬،‫اب‬ ِ ‫ َح َّد َثنا َز ْي ُد ْب ُن ال ُح َب‬:‫قَالَ ا ْب ُن أ�بِي شَ ْي َب َة‬
: َ‫ قَال‬،‫َح َّد َث ِني َع ْب ُد الل ِه ْب ُن ُب َر ْي َد َة �أ َّن َح َس َن ْب َن َع ِل ِّي َد َخ َل َع َلى ُم َعا ِو َي َة‬
‫َل�أ ْج ِز َينَّ َك بِ َجائِ َز ٍة َل ْم �أ ْج ِز بِها �أ َحدًا َق ْب َل َك َو َلا �أ ِج ْي ُز بِ َها �أ َحدًا َب ْعدَكَ ِم َن‬
.‫ َف َق ِب َل َها‬،‫ َف�أ َجا َز ُه بِ�أ ْر َب ْع ِما َئ ِة �أ ْل ٍف‬،‫ال َع َر ِب‬
Ibn Abī Shaybah said: Zaid bin al-Ḥubāb told us, from Ḥusayn bin
Wāqid, he said: ‘Abdullāh bin Burayda said to me, that Ḥasan bin
‘Alī entered upon Mu’āwiyah. He (Mu’āwiyah) said, “I will give to
you that which I have not given anyone before you or after you from
amongst the Arabs.” He then presented him with four hundred
thousand (Dirhams). He (al-Ḥasan) accepted.7
: َ‫ قَال‬، ٍ‫ َح َّد َث ِني ُم َح َّم ُد ْب ُن ِم ْس ِك ْين‬: َ‫ قَال‬،‫اج َي َة‬

ِ ‫ �أ ْن َب�أ َنا ا ْب ُن َن‬:‫قَالَ ال�آ ُج ِّر ُّي‬
ٍ ِ‫ َح َّد َثنا ُس َل ْي َما ُن ْب ُن ب‬: َ‫ قَال‬،‫َح َّد َث َنا َي ْح َيى ْب ُن َح َّس َان‬
ِ‫ َع ْن َج ْع َف ِر ْبن‬،‫لال‬
ِ ‫الح َس َن َوال ُح َس ْي َن َر ِض َي الل ُه َع ْن ُهما كَا َنا َي ْق َب‬
‫لان‬ َ ‫ �أ َّن‬،‫ َع ْن �أبِ ْي ِه‬،‫ُم َح َّم ٍد‬
.‫َج َوائِ َز ُم َعا ِو َي َة َر ِح َم ُه الل ِه‬
7 Muṣannaf Ibn Abī Shaybah (30550).

Al-Ājurrī said: Ibn Nājiyah8 said: Moḥammad bin Miskeen said

to me, Yaḥya bin Hassān said to us, Sulaimān bin Bilāl said to us,
from Ja’afar bin Moḥammad, from his father, that “Al-Ḥasan and
al-Ḥusayn  accepted gifts from Mu’āwiyah .9
8 He is Abu Moḥammad ‘Abdullāh bin Moḥammad bin Nājiyah al-Barbarī,

a famous reliable man, who died in the year 301. See Tārīkh Baghdād 10/103.
9 Al-Sharī’ah by al-Ājurrī #2020. The chain is authentic up until Abu Ja’afar
Al-Bāqir, and it is supported by the previous tradition.
23
‫باب العداوة بني احلسن واحلسني ووايل املدينة مروان بن احلكم‬
Chapter: The Enmity Between al-Ḥasan and al-
Ḥusayn and the Governor of Madinah Marwān bin
al-Ḥakam
‫ ولّى معاوية في هذه‬:‫قال الطبري في ذكره لحوادث سنة اثنين و�أربعين‬

.‫السنة مروان بن الحكم المدينة‬
Al-Ṭabarī stated in the events of the year 42 AH: Mu’āwiyah placed
Marwān bin Al-Ḥakam in charge of Madīnah.10
ِ‫ َع ْن ُع َم ْي ِر ْبن‬،‫ َح َّد َثنا ا ْب ُن َع ْو ٍن‬: َ‫ قَال‬،‫ َح َّد َثنا �إ ِْس َم ِاع ْي ُل‬:ُ‫قَالَ إِال� َما ُم �أ ْح َمد‬
‫ َف َك َان َي ِس ُّب َع ِل ًيا ُك ِّل‬،‫َان َم ْر َوا ُن �أ ِم ْي ًرا َع َل ْي َنا ِس َت ِس ِن ْي َن‬ َ ‫ ك‬: َ‫�إ ِْس َحاقَ قَال‬
‫ ثُ َّم‬،‫ ف َك َان َلا َي ُس ُب ُه‬، ِ‫ص َس َن َت ْين‬ ِ ‫ ثُ َّم ْاس ُت ْع ِم َل َس ِع ْي ُد ْب ُن ال َعا‬، َ‫ ثُ َّم ُعزِل‬،‫ُج ْم َع ٍة‬
.‫ َف َك َان َي ُس ُب ُه‬،‫�أ ِع ْي َد َم ْر َوا ُن‬
Imam Aḥmad said: Isma’īl11 narrated to us, that Ibn ‘Awn narrated
to us: ‘Umayr bin Isḥāq said: Marwān was the governor for six years,
and he would curse ‘Alī every Friday, then he was stripped from his
position. Then, Sa’īd bin al-Āṣ was assigned for two years, and he
did not curse (‘Alī), then Marwān was reassigned, and continued to
10 Tārīkh al-Ṭabarī 3/946.

11 He is Isma’īl bin Ibrahīm bin Miqsam al-Asadī, their mawla, and is also
known as Ibn ‘Ulayyah, a trustworthy hafith. See Tahḏīb al-Tahḏīb 1/140.
curse.12
‫ َح َّد َثنا‬،‫الس ِام ُّي‬ َّ ‫اج‬ ِ ‫الح َّج‬َ ‫ َح َّد َثنا �إ ْب َرا ِه ْي ُم ْب ُن‬:‫قَالَ �أ ُبو َي ْع َلى ال َم ْو ِص ِل ُّي‬
‫ ُك ْن ُت َب ْي َن‬: َ‫ َع ْن �أبِي َي ْح َيى قَال‬،‫السائِ ِب‬ َّ ِ‫ َع ْن َع َطا ِء ْبن‬،‫َح َّما ُد ْب ُن َس َل َم َة‬
،‫الح َس ُن َي ُك ُّف ال ُح َس ْي َن‬ َ ‫ َو َم ْر َو َان َي َتشَ ا َت َم ِان ف ََج َع َل‬، ِ‫الح َسن‬ َ ‫ال ُح َس ْينِ َو‬
‫ �أ ْه ُل‬:‫ �أقُ ْل َت‬: َ‫ َفقَال‬،‫الح َس ُن‬ َ ‫َض َب‬ ِ ‫ َفغ‬،‫ �أ ْه ُل َب ْي ٍت َم ْل ُع ْونُ ْو َن‬:‫َفقَالَ َم ْر َوا ُن‬
‫َب ْي ٍت َم ْل ُع ْونُ ْو َن؟ َف َوالل ِه َل َق ْد َل َع َن َك الل ُه َع َلى لِ َس ِان َن ِب ِّي ِه َصلَّى الل ُه َع َل ْي ِه َو َسلَّ َم‬
.‫َو�أن َْت فِي ُص ْل ِب �أبِ ْي َك‬
Abu Ya’alā al-Mawṣilī said: Ibrahīm bin al-Ḥajjāj al-Sāmī told us,
that Ḥammād bin Salama told us, from ‘Atā’a bin al-Sā’ib, from Abī
Yaḥyā, he said: I was with al-Ḥusayn, al-Ḥasan, and Marwān, and
they were cursing one another. Al-Ḥasan used to hold al-Ḥusayn
back, and Marwān said: You are an accursed family. Al-Ḥasan was
angered. He said: “We are an accursed family? By Allah, Allah has
cursed you upon the tongue of His prophet  while you were in
your father’s loins.”13
12 Imam Aḥmad narrated this in al-‘Ilal wa Ma’rifat al-Rijāl (3/176), and

‘Umayr bin Isḥāq was mentioned by Ibn Ma’īn who has two opinions of him.
He referred to him as anonymous once, and as trustworthy according to an-
other account. Al-Nasā’ī said: “He is not bad.” See: Tahḏīb al-Tahḏīb (3/325).
Ibn al-Madīni, according to al-Tārīkh by al-Maqdamī (p. 158) said: Only Ibn
‘Awn narrated from him, which is sufficient for him (to be seen as reliable).
Ibn Sa’ad said in his al-Ṭabaqāt al-Kabīr 9/219: He was from the people of
Madīnah, but then moved to Baṣra, where Baṣrans like Ibn ‘Awn and others
narrated from him.
13 Musnad Abī Ya’lā (6758), and he narrated it from the path of Abī Ma’am-
ar from Jarīr from ‘Atā’a as well #6760. It is authentic from the narration of
‘Ā’isha – the mother of the believers – in al-Nasā’ī’s al-Sunan al-Kubrā (3/1826)
25
‫ َس�أ ْل ُت‬: َ‫ قَال‬،‫ �أخْ َب َر نِي َب َّسا ُم‬: َ‫ قَال‬،ِ‫ �أخْ َب َر َنا شَ َبا َب ُة ْب ُن َس َّوار‬:‫قَالَ ا ْب ُن َس ْع ٍد‬
‫ َص ِّل َخ ْل َف ُه ْم َف إ�نِّا نُ َصلِّ ْي‬: َ‫ َفقَال‬،‫الص َلا ِة َخ ْل َف َب ِني �أ َم َّي َة‬ َّ ‫�أ َبا َج ْع َف ٍر َع ْن‬
،‫ َيا �أ َبا َج ْع َف ٍر �إِ َّن َن ًاسا َي ْز َع ُم ْو َن �أ َّن َه َذا ِم ْن ُك ْم َت ِق َّي ًة‬:‫ قُ ْل ُت‬: َ‫ قَال‬،‫َخ ْل َف ُه ْم‬
،‫الص َف‬ َّ ‫ َي ْب َت ِد َر ِان‬،‫الح َس ُن َوال ُح َس ْي ُن ُي َصلِّ َي ِان َخ ْل َف َم ْر َو َان‬ َ ‫َان‬ َ ‫ َق ْد ك‬: َ‫قَال‬
‫ �أف َت ِق َّي ٌة َه ِذ ِه؟‬، َ‫َان ال ُح َس ْي ُن َل َي ُس َّب ُه َو ُه َو َع َلى ال ِم ْن َب ِر َحتَّى َي ْنزِل‬
َ ‫َو �إ ِْن ك‬
Ibn Sa’ad narrated: Shabāba bin Sawwār said: Bassām told me, that
he asked Aba Ja’far about praying behind Banī Umayyah. He said:
“Pray behind them, for we pray behind them.” He said: I said: “O
Aba Ja’far, the people claim that you do this as a form of taqiyyah
(dissimulation).” He said: “Al-Ḥasan and al-Ḥusayn used to pray
behind Marwān, while attempting to be in the front rows, and al-
Ḥusayn used to curse him while he (Marwān) was on the pulpit
until he would come down. Does this sound like taqiyyah to you?”14
ِ‫ َع ْن ُع َم ْي ِر ْبن‬،‫ َع ْن ا ْبنِ َع ْو ٍن‬،‫ َح َّد َث َنا �أ ُبو �أ َسا َم َة‬:‫قَالَ ا ْب ُن �أبِي شَ ْي َب َة‬
‫ ف ََج َع َل‬،‫الح َسنِ ْبنِ َع ِل ٍّي َن ُعو ُد ُه‬ َ ‫ َد َخ ْل ُت �أنا َو َر ُج ٌل َع َلى‬: َ‫ قَال‬، َ‫�إ ِْس َحاق‬
‫ َما �أ ِر ْي ُد �أ ْن �أ ْس�ألُ َك‬: َ‫ قَال‬،‫ َس ْل ِني َق ْب َل �أ ْن َلا َت ْس�أ ْل ِن ْي‬:ِ‫َي ُق ْولُ لِ َذلِ َك ال َّر ُجل‬
: َ‫ َث َّم قَال‬،‫ ثُ َّم َخ َر َج �إِ َل ْي َنا‬،‫ َفقَا َم َفد ََخ َل ال َك ِن ْي َف‬: َ‫ قَال‬،‫ ُي َعافِ ْي َك الل ُه‬،‫شَ ْي ًئا‬
‫ َو َل َق ْد‬،‫َما َخ َر ْج ُت �إِ َل ْي ُك ْم َحتَّى َل َف ْظ ُت َطائِ َف ًة ِم ْن َك ِب ِد ْي �أ َقلِّ ُب َها بِ َه َذا ال ُع ْو ِد‬
that she said: “The Messenger of Allah has cursed the father of Marwān while
Marwān was in his loins, so Marwān is a portion of the curse of Allah.” I said:
This clarifies what al-Hasan meant when he said: “You were cursed by Allah
on the tongue of His prophet  while you were in your father’s loins.”
14 Al-Ṭabaqāt al-Kabīr 6/412.
26
‫ َف َغد َْو َنا َع َل ْي ِه ِم ْن‬: َ‫ قَال‬،‫الس َم ِم َرا ًرا َما شَ يءٌ �أشَ ُّد ِم ْن َه ِذ ِه ال َم َّر ِة‬ ُّ ‫ُس ِق ْي ُت‬
: َ‫ َفقَال‬،‫س ِع ْن َد َر�أْ ِس ِه‬ ُّ ‫ال َغ ِد َف إِ�ذَا ُه َو فِي‬
َ ‫ َو َجا َء ال ُح َس ْي ُن ف ََج َل‬: َ‫ قَال‬،‫الس ْو ِق‬
‫َان الَّ ِذ ْي‬ َ ‫ َل ِئ ْن ك‬: َ‫ قَال‬،‫ َن َعم‬: َ‫ تُ ِر ْي ُد َق ْت َل ُه؟ قَال‬: َ‫اح ُب َك؟ قَال‬ ِ ‫ َم ْن َص‬،‫َيا �أ ِخي‬
ْ
.ٌ‫ فَما �أ ِح ُب �أ ْن ُي ْق َت َل َبرِيء‬،‫َان َب ِر ْي ًئا‬
َ ‫ َو �إ ِْن ك‬،‫ لل ُه �أشَ ُّد َن ْق َم ًة‬،‫�أ ُظ ُن‬
Ibn Abī Shaybah said: Abu Usāma narrated to us, from Ibn ‘Awn,
from ‘Umayr bin Isḥāq, that he said: A man and I entered upon
al-Ḥasan bin ‘Alī, visiting him (when he was ill), and he said to
that man: “Ask me before you cannot (ask me anymore).” He said:
“There is nothing to ask, may Allah heal you.” He (‘Umair) said:
He then went through a partition, then he came out and said: “I did
not come out until I vomited a piece of my liver,15 which I began to
flip over with a stick, for I have been poisoned several times, and this
was the worst time.” He (‘Umair) said: We came to him the next day
while he was at the marketplace and al-Ḥusayn was by his head. He
said: “O brother of mine, tell me who did this?” He replied: “Do
you want to kill him?” He said: “Yes.” He (al-Ḥasan) said: “If it is
who I think it is, then Allah’s vengeance is harsher than yours, and if
that person is innocent, then I do not wish an innocent person to be
killed because of me.”16
‫ فيها مات‬:‫قال ابن زبر ال َّربعي في ذكر من مات في سنة تسع و�أربعين‬
ُّ ‫ وكان قد ُسقي‬،‫الحسن بن علي بن �أبي طالب �أبو محمد‬
‫ فوضع‬،‫السم‬
15 It is important to be aware of what Dr. Khālid al-Ghayth shared in his pre-
cious book “The Narrations of the Caliphate of Mu’āwiyah in Tārīkh al-
Ṭabarī” (p. 396-397) from a medical doctor who explained the symptoms of
al-Ḥasan to be closer to that of one that suffered from a tumour in the stom-
ach and not one that has been a victim of poison.
16 Muṣannaf Ibn Abī Shaybah 7/477.
27
.‫ فدُفن في البقيع‬،‫كبده في ربيع ال�أول وهو يومئذ ابن ست و�أربعين سنة‬

Ibn Zabr al-Rab’ī said, when listing those that passed away in the
year forty-one: In this year Abu Moḥammad al-Ḥasan bin ‘Alī bin
Abī Ṭālib passed away. He was poisoned and he vomited his liver in
Rabī’ al-Awal. He was forty-six years old and was buried in al-Baqī’.17
‫ وفيها ُعزل مروان بن‬:‫قال الطبري في ذكره لحوادث سنة تسع و�أربعين‬
‫ و�أمر فيها سعيد بن العاص على‬،‫الحكم عن المدينة في شهر ربيع ال�أول‬
‫ وكانت ولاية‬،‫ في شهر ربيع ال�أول‬:‫ وقيل‬،‫المدينة في شهر ربيع ال�آخر‬
.‫مروان كلها بالمدينة لمعاوية ثمان سنين وشهرين‬
Al-Ṭabarī said in the events of the year forty-nine: In this year Mar-
wān bin al-Ḥakam was stripped from his position in Rabī’ al-Aw-
al, and Sa’īd bin al-Āṣ was placed in charge of Madīnah in Rabī’
al-Akhir, and it was said: Rabī’ al-Awal, and Marwān was in charge
of Madīnah for eight years and two months.18
17 Tārīkh Mawlid al-Ulamā’ wa Wafīyātihim (1/147).

18 Tārīkh al-Ṭabarī (3/967).
28
‫باب أخذ معاوية البيعة البنه يزيد‬
Chapter: Mu’āwiyah Seeks Pledges of Allegiance For
His Son Yazīd19
‫ وفيها �أخذ معاوية‬:‫قال خليفة في ذكر حوادث سنة �إحدى وخمسين‬

.‫الناس بالبيعة ليزيد‬
Khalīfa said in the events of the year 51 AH: In it Mu’āwiyah took
19 One of the issues that people had with Mu’āwiyah is that he took pledges
of allegiance for his son Yazīd. Ibn Khaldūn comments: “This was because he
wanted to keep the unity of the people and the leaders of Banī Umayyah, for
they would not accept an outsider, and they were the strongest in Quraish and
in the religion. So Mu’āwiyah chose him over others and stuck with one who
was inferior with the existence of those that were superior to keep the unity.”
See Muqadimat Ibn Khaldūn via Dr. Khālid al-Ghayth’s Marwiyāt Khilāfat
Mu’āwiyah (p. 461). As for more on this subject, refer to al-Ghayth’s chapter:
“The Nomination of Yazīd bin Mu’āwiyah as an Heir to the Throne” (p. 441).
As for the qualifications of Yazīd to assume the position of Caliph, it is com-
monly believed in our times that he was infamously vile and wicked before
assuming that position, though, I am not aware of any substantial evidence for
that claim in reliable sources. Dr. Ḥamdī Shāhīn refutes this idea in his useful
book al-Dawla al-Umawiyyah al-Muftarā ‘Alayhā (p. 286) with evidences,
among them is that Yazīd was placed as a leader of the army that was sent to
Constantinople. He said: “Under his leadership were Abu Ayūb, Ibn Abbās,
Ibn ‘Umar, and Ibn al-Zubayr, and those men would not march under the
banner of an alcoholic gamester.”
‫‪Ṣaḥīḥ Maqtal al-Ḥusayn ‬‬
‫‪the pledge of allegiance for Yazīd from the people. 20‬‬
‫قَالَ أ� ُبو نُ َع ْي ٍم ال�أ ْص َب َهانِ ُّي‪َ :‬ح َّد َثنا ُم َح َّم ُد ْب ُن َع ِل ٍّي‪َ ،‬ح َّد َث َنا ال ُح َس ْي ُن ْب ُن‬
‫[س ْي ٍف]‪َ ،‬ح َّد َثنا َي ْع ُق ْو ُب ْب ُن �إِ ْب َرا ِه ْي َم ْبنِ َس ْع ٍد‪،‬‬ ‫َم ْو ُد ْو ٍد‪َ ،‬ح َّد َثنا ُس َل ْيما ُن ْب ُن َ‬
‫اب‪ ،‬قَالَ ‪� :‬أخْ َب َر نِي‬ ‫َح َّد َثنا �أبِي‪َ ،‬ع ْن َصالِ ِح ْبنِ َك ْي َس َان‪َ ،‬ع ْن ا ْبنِ ِش َه ٍ‬
‫َاس ُم ْب ُن ُم َح َّم ِد ْبنِ �أبِي َب ْك ٍر �أ َّن ُم َعا ِو َي َة �أخْ ِب َر �أ َّن َع ْب َد الل ِه ْب َن ُع َم َر‬ ‫الق ِ‬
‫َو َع ْب َد ال َّر ْح َمنِ ْب َن �أبِي َب ْك ٍر َو َع ْب َد الل ِه ْب َن ال ُّز َب ْي ِر َخ َر ُجوا ِم ْن ال َم ِد ْي َن ِة َعائِ ِذ ْي َن‬
‫بِال َك ْع َب ِة ِم ْن َب ْي َع ِة َي ِز ْي َد ْبنِ ُم َعا ِو َي َة‪ ،‬قَالَ ‪َ :‬ف َل َّما َق ِد َم ُم َعا ِو َي ُة َم َّك َة َت َلقَّا ُه َع ْب ُد‬
‫ِض‬ ‫اح َك ُه ُم َعا ِو َي ُة َو َس�أ َل ُه َع ْن ال َم َوالِي‪َ ،‬و َل ْم َي ْعر ْ‬ ‫الل ِه ْب ُن ال ُّز َب ْي ِر بِال َت ْن ِع ْي ِم‪ ،‬ف ََض َ‬
‫بِشَ ي ٍء ِم ْن ال�أ ْم ِر الَّ ِذ ْي َب َل َغ ُه‪ ،‬ثُ َّم َل ِق َي َع ْب َد الل ِه ْب َن ُع َم َر َو َع ْب َد ال َّر ْح َمنِ ْب َن‬
‫�أبِي َب ْك ٍر فَتفَا َو َضا َم َع ُه فِي �أ ْم ِر َي ِز ْيدَ‪ ،‬ثُ َّم َد َعا ُم َعا ِو َي ُة ا ْب َن ال ُز َب ْي ِر َفقَالَ َل ُه‪َ :‬ه َذا‬
‫َص ِن ْي َع َك �أن َْت‪ْ ،‬اس َت ْز َل ْل َت َه َذ ْينِ ال َّر ُج َل ْينِ َو َس َن ْن َت َهذا ال�أ ْم َر‪ ،‬و �إنَّما �أن َْت‬
‫س‬ ‫َث ْع َل ٌب َر َّوا ٌغ َلا تَخْ ُر ُج ِم ْن ُج ْح ٍر �إ َّلا َد َخ ْل َت فِي � َآخ َر‪َ ،‬فقَالَ ا ْب ُن ال ُّز َب ْيرِ‪َ :‬ل ْي َ‬
‫بِي ِشقَاقٌ ‪َ ،‬و َل ِك ْن �أ ْك َر ُه �أ ْن �أبايِ َع َر ُج َل ْينِ ‪� ،‬أيَّ ُكما �أ ِط ْي ُع َب ْع َد �أ ْن �أ ْع ِط ْي ُك َما‬
‫ال ُع ُه ْو َد َوال َم َواثِ ْي َق؟ َف إ� ْن ُك ْن َت َم َل ْل َت ال�إ َما َر َة َف َبايِ ْع لِ َي ِز ْي َد َف َن ْح ُن نُ َبايِ ُع ُه َم َع َك‪،‬‬
‫َات َغ ْورٍ‪َ ،‬و َق ْد‬ ‫سذ ُ‬ ‫َفقَا َم ُم َعا ِو َي ُة ِح ْي َن �أ َب ْوا َع َل ْي ِه‪َ ،‬فقَالَ ‪� :‬ألا �إِ َّن َح ِد ْي َث النَّا ِ‬
‫َان َب َل َغ ِني َع ْن َه ُؤلا ِء ال َّر ْه ِط �أ َحا ِد ْي َث َو َج ْدتُها َك ِذ ًبا‪َ ،‬و َق ْد َس ِم ُعوا َو�أ َطا ُعوا‬ ‫ك َ‬
‫َو َد َخ ُلوا فِي ُص ْل ِح َما َد َخ َل ْت فِ ْي ِه ال�أ َّم ُة‪.‬‬
‫‪20 Tārīkh Khalīfa (p. 131).‬‬
‫‪30‬‬
Abu Nu’aym al-Aṣbahanī narrated: Moḥammad bin ‘Alī told us,21

al-Ḥuṣayn bin Mawdūd narrated to us,22 Sulaymān bin [Saif]23 told
us, Ya’qūb bin Ibrahīm bin Sa’ad told us, that his father told him,
from Ṣāliḥ bin Kaysān, from Ibn Shihāb that he said: Al-Qāsim bin
Moḥammad bin Abī Bakr said to me that Mu’āwiyah was told that
‘Abdullāh bin ‘Umar, Abdul Raḥmān bin Abī Bakr, and ‘Abdullāh
bin al-Zubayr left Madīnah, seeking the refuge of the Ka’aba, away
from pledging allegiance to Yazīd bin Mu’āwiyah. He (al-Qāsim)
said: When Mu’āwiyah arrived at Makkah, he met ‘Abdullāh bin al-
Zubayr at al-Tan’īm.24 He joked with him and asked him about the
servants and did not speak about the matter that he heard of. He
then met ‘Abdullāh bin ‘Umar and Abdul Raḥmān bin Abī Bakr
who negotiated with him about the matter of Yazīd. Mu’āwiyah
then called upon Ibn al-Zubayr, and said: “This is your doing. You
caused them to do wrong and started this, and you are a sly fox that
crawls in one hole after the other.” Ibn al-Zubayr said: “I will not
disobey, but I hate to pledge allegiance to two men. Who should I
follow if I pledged to the both of you? If you are bored of ruling,
then pledge allegiance to Yazīd and we will do the same.” Mu’āwiyah
then left when they denied this to him. He said: “The gossip of men
is deep and I heard from this group what I have found to be lies, for
they have listened, accepted, and came upon the agreement25 that the
21 He is Moḥammad bin ‘Ālī bin ‘Āsim bin Zaḏān Abu Bakr al-Muqri’, a ma-
jor trustworthy narrator. He died in the year 381. See Akhbar Aṣbahān 2/297.
22 He is al-Ḥusayn bin Moḥammad bin Mawdūd, Abu ‘Arūba al-Sulamī, a
trustworthy hāfith. See al-Asāmī wal Kunā by Abī Aḥmad al-Ḥakim 5/571.
23 In the printed copy, it says: Yūsuf, and what I have included is the correct
name Allah willing. Sulaimān bin Saif Abu Dāwūd al-Harrānī is one of the
trustworthy hufāḏ, who died in the year 272. See Tahḏīb al-Tahḏīb 2/98.
24 Al-Tan’īm: A valley outside the ḥaram towards the North, coming down
from al-Thaniyat al-Bayḍā’. See al-Ma’ālim al-Juġrāfiya by al-Bilādī p. 65.
25 Mu’āwiyah is not referring to the pledge of Yazīd when he speaks of this
31
rest of the nation is upon.”26
‫ َع ْن‬،ٍ‫ َع ْن َم ْع َمر‬،‫ �أخْ َب َرنا ِهشَ ا ُم‬،‫وسى‬ َ ‫ َح َّد َث ِني �إِ ْب َرا ِه ْي ُم ْب ُن ُم‬:‫قَالَ ال ُب َخار ُِّي‬
: َ‫ قَال‬،‫ َع ْن ا ْبنِ ُع َم َر‬،‫ َع ْن َسالِ ٍم‬،‫ال ُز ْهر ِِّي‬
Al-Bukhārī narrated: Ibrāhīm bin Mūsā told me, from Hishām,
from Ma’amar, from al-Zuhrī, from Sālim, from Ibn ‘Umar, he said:
‫ َد َخ ْل ُت‬: َ‫ قَال‬،‫ َع ْن ا ْبنِ ُع َم َر‬،‫ َع ْن ِع ْك ِر َم َة ْبنِ َخالِ ٍد‬،ٍ‫َو أ�خْ َب َر نِي ا ْب ُن َطا ُوس‬
‫ َف َل ْم‬،‫س َما َت َر ْي َن‬ ِ ‫َان ِم ْن �أ ْم ِر النَّا‬
َ ‫ َق ْد ك‬:‫ قُ ْل ُت‬،‫َع َلى َح ْف َص َة و َن ْس َواتُها َت ْن ُط ُف‬
‫ ا ْل َح ْق َف إ�نَّ ُه ْم َي ْن َت ِظ ُر ْو َن َك َو�أخْ شَ ى �أ ْن‬:‫ َفقَا َل ْت‬،ٌ‫ُي ْج َع ْل لِي ِم ْن ال�أ ْم ِر شَ يء‬
‫اس‬ُ َّ‫ َف َل َّما َت َف َّرقَ الن‬،‫ َف َل ْم َت َد ْع ُه َحتَّى َذ َه َب‬،‫اح ِت َب ِاس َك َع ْن ُه ْم فُ ْر َق ٌة‬ْ ‫َي ُك ْو َن فِي‬
‫َان ُي ِر ْي ُد �أ ْن َي َت َكلَّ َم فِي َهذا ال�أ ْم ِر َف ْل ُي ْط ِل ْع َلنا‬
َ ‫ َم ْن ك‬: َ‫ قَال‬،‫َخ َط َب ُم َعا ِو َي ُة‬
‫ ف ََهلا �أ َج ْب َت ُه؟‬:‫ قَالَ َح ِب ْي ُب ْب ُن َم ْس َل َم َة‬،‫ َف ِل َن ْح ُن �أ َح ُّق بِ ِه ِم ْن ُه َو ِم ْن �أبِ ْي ِه‬،‫َق ْر َن ُه‬
‫ �أ َح ُق بِ َه َذا ال�أ ْم ِر ِم ْن َك‬: َ‫ ف ََح َل ْل ُت ُح ْب َو تِي َو َه َم ْم ُت �أ ْن �أقُ ْول‬:‫قَالَ َع ْب ُد الل ِه‬
‫الج ْم ِع‬ َ ‫ ف ََخ ِش ْي ُت �أ ْن �أقُ ْولَ َك ِل َم ًة تُ َف ِّرقُ َب ْي َن‬،‫َم ْن قَا َت َل َك َو�أ َباكَ َع َلى ال�إ ْس َلا ِم‬
،‫الج َن ِان‬ ِ ‫ ف ََذ َك ْر ُت َما �أ َع َّد الل ُه فِي‬،‫َو َت ْس ِف ُك ال َّد َم َو ُي ْح َم ُل َعنِّي َغ ْي ُر ذَلِ َك‬
“agreement”, but rather, he is referring to their obedience to his reign. We will
soon see that Marwān bin al-Hakam and al-Walīd bin ‘Utba ordered al-Ḥu-
sayn and Ibn al-Zubayr to give a pledge after the death of Mu’āwiyah because
they did not give a pledge when he was alive. This is supported by what is
narrated by Imam Aḥmad in al-‘Ilal (3/167) from Abī Bakr bin ‘Ayyāsh that
“Ibn al-Zubayr, al-Ḥusayn, and Ibn ‘Umar, did not give Yazīd a pledge in the
life of Mu’āwiyah, and he let them be.”
26 Ḥilyat al-Awliyā’ (1/300).
32
.‫ ُح ِف ْظ َت و ُع ِص ْم َت‬:‫قَالَ َح ِب ْي ٌب‬
(Ma’amar said:) And Ibn Ṭāwūs told me, from ‘Ikrimah bin Khālid,
from Ibn ‘Umar, he said: I entered upon Ḥafṣa and her braids were
wet and dangling. I said: “The matters of the people are as you see
it, and none of it was given to me.” She said: “Catch up to them, for
they wait for you, and I fear that you staying away will cause disuni-
ty.” She kept persisting until he left. While the people were leaving,
Mu’āwiyah announced: “Whosoever wants to speak in this matter
(of rule), then let him come forth, for we are more worthy of it than
him and his father.” Ḥabīb bin Maslama said: “Won’t you respond
to him?” ‘Abdullāh said: “I picked up my garments and wanted to
say: He that is more worthy is he who fought you and your father
in the name of Islam. Though, I feared that saying such would cause
disunity after the people have come together, as well as bloodshed,
and that people would misunderstand. So I remembered what Allah
has prepared in the heavens.” Ḥabīb said: “You have held back and
you have prevented (bloodshed).”27
27 Sahīh al-Bukhārī (4108). Ibn al-Jawzī stated that this happened in the time
of Mu’āwiyah when he wanted to make Yazīd his heir to the throne. See Kashf
al-Mushkil min Ḥadīth al-Saḥīḥain (p. 576). It is also understood from this
narration that the majority of the people were united for Yazīd, which is why
Ibn ‘Umar choose to be quiet to not create discord. As for the pledges of alle-
giance for Yazīd, it is correct according to Islamic law because the people have
pledged it, and it isn’t a condition that all the leaders of the community need
to make such a pledge, and this is the opinion of the majority of the scholars.
See: Ahl al-Ḥal wal ‘Aqd fī Nithām al-Ḥukum al-Islāmī (p. 392).
33
‫باب عالقة احلسني بالوليد بن عتبة بن أبي سفيان‬
‫‪Chapter: The Relationship between al-Ḥusayn and‬‬
‫‪al-Walīd bin ‘Utba bin Abī Sufyan‬‬
‫قال خليفة في ذكره حوادث سنة سبع وخمسين‪ :‬وفيها َعزل معاوية مروان‬
‫بن الحكم عن المدينة وولاها الوليد بن عتبة بن �أبي سفيان‪ ،‬فلم يزل‬
‫وال ًيا عليها حتى مات معاوية‪.‬‬
‫‪Khalīfa said in the events of the year 57 AH: In this year Mu’āwiyah‬‬
‫‪stripped Marwān bin al-Ḥakam of his authority in Madīnah, and‬‬
‫‪assigned al-Walīd bin ‘Utba bin Abī Sufyān, and he remained as a‬‬
‫‪governor until the passing of Mu’āwiyah.28‬‬
‫قَالَ ا ْب ُن �إ ْس َحاقَ ‪َ :‬و َح َّد َث ِني َي ِز ْي ُد ْب ُن َع ْب ِد الل ِه ْبنِ أ� َسا َم َة ْبنِ الها ِدي اللَّ ْي ِث ُّي‪،‬‬
‫الحار ِِث ال َت ْي ِم َّي َح َّد َث ُه‪� :‬أنَّ ُه ك َ‬
‫َان َب ْي َن ال ُح َس ْينِ ْبنِ‬ ‫�أ َّن ُم َح َّم َد ْب َن �إ ْب َرا ِه ْي َم ْبنِ َ‬
‫َع ِل ِّي ْبنِ �أبِي َطالِ ٍب َر ِض َي الل ُه َع ْن ُه‪َ ،‬و َب ْي َن ال َو لِ ْي ِد ْبنِ ُع ْت َب َة ْبنِ �أبِي ُس ْف َي َان‬
‫‪َ -‬وال َو لِ ْي ُد َي ْو َم ِئ ٍذ �أ ِم ْي ٌر َع َلى ال َم ِد ْي َن ِة �أ َّمر ُه َع َل ْيها َع ُّم ُه ُم َعا ِو َي ُة ْب ُن �أبِي ُس ْف َي َان‬
‫َان َب ْي َن ُهما بِ ِذ ْي ال َم ْر َو ِة‪َ ،‬ف َك َان ال َو لِ ْي ُد َتحا َم َل َع َلى‬ ‫‪ُ -‬م َنا َز َع ًة فِي َم ٍال ك َ‬
‫ال ُح َس ْينِ َر ِض َي الل ُه َع ْن ُه فِي َح ِّق ِه لِ ُس ْلطانِ ِه‪َ ،‬فقَالَ َل ُه ال ُح َس ْي ُن‪� :‬أ ْح ِل ُف بِالل ِه‬
‫‪28 Tārīkh Khalīfa (p. 138).‬‬

‫ول الل ِه‬ ِ ‫ ثُ َّم َل�أقُ ْو َم َّن فِي َم ْس ِج ِد َر ُس‬،‫َل ُت ْن ِص َفنِّي ِم ْن َحقِّي �أو َل�آ ُخ َذ َّن َس ْي ِفي‬
‫ َفقَالَ َع ْب ُد الل ِه‬: َ‫ قَال‬،‫ ثُ َّم َل�أ ْد ُع َو َّن بِ ِح ْل ِف الف ُُض ْو ِل‬،‫َصلَّى الل ُه َع َل ْي ِه َو َسلَّ َم‬
: - َ‫ َو ُه َو ِع ْن َد ال َو لِ ْي ِد ِح ْي َن قَالَ ال ُح َس ْي ُن َر ِض َي الل ُه َع ْن ُه َما قَال‬- ‫ْب ُن ال ُّز َب ْي ِر‬
‫َو�أنا �أ ْح ِل ُف بِالل ِه َل ِئ ْن َدعا بِ ِه َل�آ ُخ َذ َّن َس ْي ِف ْي ثُ َّم َل�أقُ ْو َم َّن َم َع ُه َحتَّى ُي ْن َص َف‬
ٍ‫ْت ال ِم ْس َو َر ْب َن َمخْ َر َم َة ْبنِ َن ْو َفل‬ ْ ‫ َف َب َلغ‬: َ‫ قَال‬،‫ِم ْن َح ِّق ِه �أ ْو َن ُم ْو َت َج ِم ْي ًعا‬
‫مان ْبنِ ُع َب ْي ِد الل ِه‬ َ ‫َت َع ْب َد ال َّر ْح َمنِ ْب َن ُع ْث‬ ْ ‫ َو َب َلغ‬،‫ َفقَالَ ِم ْث َل ذَلِ َك‬،‫ال ُّز ْهر ُِّي‬
‫ َف َل َّما َب َل َغ ذَلِ َك ال َو لِ ْي َد ْب َن ُع ْت َب َة �أن َْص َف ال ُح َس ْي َن‬،‫ َفقَالَ ِم ْث َل ذَلِ َك‬،‫ال َت ْي ِم َّي‬
.‫ِم ْن َح ِّق ِه َحتَّى َر ِض َي‬
Ibn Isḥāq said: Yazīd bin ‘Abdullāh bin ‘Usāma bin al-Hādī al-Lay-
thī told me, that Moḥammad bin Ibrāhīm bin al-Ḥārith al-Taymī
told him: While al-Walīd bin ‘Utba bin Abī Sufyān was Mu’āwiyah’s
governor in Madīnah, there was a financial disagreement between
them regarding Thī Marwa.29 Al-Walīd used his political power
against al-Ḥusayn, so al-Ḥusayn said: “I swear by Allah that you will
be fair with me, or else I will take my sword and go to the mosque
of the Messenger of Allah  and call upon the Pact of the Fuḍūl.”30
He (Moḥammad bin Ibrāhīm) said: ‘Abdullāh bin al-Zubayr, who
was with al-Walīd when al-Ḥusayn spoke, said: “And I swear by Al-
29 Thī al-Marwa: An area north of Madinah by the Valley of al-Jazl.

30 The Pact of Fuḍūl: Ibn Isḥāq said: The tribes of Quraish called to this pact
and met at the home of Abdullah bin Jud’ān bin ‘Amr bin Ka’ab bin Sa’ad
bin Taym bin Murra bin Ka’ab bin Lu’ay because of his status and age for
this pact. Among them were Banū Hāshim, Banū al-Muṭalib, Asad bin ‘Abd
‘Uzza, Zuhra bin Kilāb, Taym bin Murra, and they agreed that they would all
stand by any wronged person in Makkah until his rights are returned, and that
was called the Pact of Fuḍūl. See Sīrat Ibn Hishām (1/140).
35
lah that if he called to it, then I would take my sword and rise with
him until he received his right, or we would die together trying!” He
(Moḥammad bin Ibrāhīm) said: When those words reached al-Mi-
swar bin Makhrama bin Nawfal al-Zuhrī, he said the same thing,
and when it reached Abdul Raḥmān bin ‘Uthmān bin ‘Ubaidullāh
al-Taymī, so did he. When al-Walīd found out, he became fair with
al-Ḥusayn until al-Ḥusayn became satisfied.31
‫ معاوية بن �أبي سفيان‬:‫قال ابن زبر ال َّربعي في ذكر من مات في سنة ستين‬
‫ وهو ابن ثمان‬،‫ في يوم الخميس لثمان َب ِقين من رجب‬،‫�أبو عبد الرحمن‬
‫ وفي هذا اليوم ُبويع يزيد بن معاوية‬.‫وسبعين سنة‬
Ibn Zabr al-Rab’ī, under the chapter of those that passed away in the
year 60 AH, said: Mu’āwiyah bin Abī Sufyān, Abu Abdul Raḥmān,
on a Thursday, with eight days left in the month of Rajab, and he
was seventy-eight years old. On this day, Yazīd was given pledges of
allegiance.32
31 Ibn Hishām narrated this from Ibn Isḥāq in his Sīrah (1/140-141).
32 Tārīkh Mawlid al-‘Ulamā’ wa Wafiyātihim 1/167.
36
#
‫الفصل الثاين‬
‫احلسني يف خالفة يزيد‬
Part Two
Al-Ḥusayn during the Caliphate of Yazīd

‫باب سبب خروج احلسني من املدينة إىل مكة‬
‫‪Chapter: Al-Ḥusayn’s Reasons for Leaving Madīnah‬‬
‫‪for Makkah‬‬
‫َالَ َخ ِل ْي َف ُة‪َ :‬ح َّد َث ِني َو ْه ٌب‪ ،‬قَالَ ‪َ :‬ح َّد َث ِني ُج َو ْي ِريَّ ُة ْب ُن �أ ْس َما َء‪ ،‬قَالَ ‪َ :‬س ِم ْع ُت‬
‫ياخنا ِم ْن �أ ْهلِ ال َم ِد ْي َن ِة َما َلا �أ ْح ِصي ُي َح ِّدثُ ْو َن �أ َّن ُم َعا ِو َي َة تُ ُوفِ َي َوفِي‬ ‫�أشْ َ‬
‫ال َم ِد ْي َن ِة َي ْو َم ِئ ٍذ ال َو لِ ْي ُد ْب ُن ُع ْت َب َة ْبنِ �أبِي ُس ْف َي َان‪َ ،‬ف�أ َتا ُه َم ْوتُ ُه‪َ ،‬ف َب َع َث �إ َلى َم ْر َو َان‬
‫اس ِم ْن َب ِني �أ َم َّي َة ف�أ ْع َل َم ُه ْم الَّ ْ ِذي �أتا ُه‪َ ،‬فقَالَ َم ْر َوا ُن‪ :‬ا ْب َع ْث‬ ‫الح َك ِم َو َن ٌ‬ ‫ْبنِ َ‬
‫َاضر ِْب �أ ْع َنا َق ُه َما ‪َ -‬و َق ْد‬ ‫السا َع َة �إلِى ال ُح َس ْينِ وا ْبنِ ال ُّز َب ْيرِ‪َ ،‬ف إ� ْن َبا َي َعا و �إ َّلا ف ْ‬ ‫َّ‬
‫َه َل َك َع ْب ُد ال َّر ْح َمنِ ْب ُن �أبِي َب ْك ٍر َق ْب َل ذَلِ َك ‪َ ، -‬ف�أتا ُه ا ْب ُن ال ُّز َب ْيرِ‪َ ،‬ف َن َعى َل ُه‬
‫ُم َعا ِو َي َة َو َت َر َّح َم َع َل ْي ِه‪َ ،‬و َج َزا ُه َخ ْي ًرا‪َ ،‬فقَالَ َل ُه‪َ :‬بايِ ْع‪ ،‬قَالَ ‪َ :‬ما َه ِذ ِه َسا َع ُة‬
‫اس‬ ‫ُم َبا َي َع ٍة َو َلا ِم ْث ِلي ُي َبايِ َع َك َها ُهنا‪َ ،‬ف َت ْرقَى ال ِم ْن َب َر َف�أبايِ ُع َك َو ُيبايِ ُع َك النَّ ُ‬
‫اح ُب فِ ْت َن ٍة َوشَ ٍّر‪،‬‬ ‫اضر ِْب ُع ُن َق ُه َف إ�نَّ ُه َص ِ‬‫َعلانِ َي ًة َغ ْي َر ِس ٍّر‪َ ،‬ف َو َث َب َم ْر َوا ُن‪َ ،‬فقَالَ ‪ْ :‬‬
‫َفقَالَ ‪� :‬إن ََّك لِ َهتَّا ٌك يا ا ْب َن ال َّز ْرقَا ِء‪ ،‬و ْاس َت َّبا‪َ ،‬فقَالَ ال َو لِ ْيدُ‪� :‬أخْ ِر ُج ْو ُهما َعنِّي‪،‬‬
‫َان َر ُج ًلا َرفِ ْيقًا َس ِريًّا َكرِي ًما‪َ ،‬ف�أخْ ر َِجا َع ْن ُه‪ ،‬ف ََجا َء ال ُح َس ْي ُن ْب ُن َع ِل ٍّي َعلى‬ ‫َوك َ‬
‫الح ِال َف َل ْم ُي َكلِّ ْم فِي شَ ْي ٍء َحتَّى َر ِج َعا َج ِم ْي ًعا‪َ ،‬و َر َج َع َم ْر َوا ُن �إِ َلى‬ ‫تِ ْل َك َ‬
‫ال َو لِ ْي ِد‪َ ،‬فقَالَ ‪َ :‬والل ِه َلا َت َرا ُه َب ْع َد َمق َِام َك �إلا َح ْي َث َي ُسوءكَ ‪َ ،‬ف�أ ْر َس َل ال ُع ُي ْو َن‬
‫فِي �أ ْث ِر ِه‪َ ،‬ف َل ْم َي ِز ْد ِح ْي َن َد َخ َل َم ْن ِز َل ُه َع َلى �أ ْن َد َعا بِ ُو ُض ْو ٍء َو َص َّف َب ْي َن َق َد َم ْي ِه‬
‫ َع َلى َب ِر ْي ٍد‬- ‫ َو�أ َم َر َح ْم َز َة ا ْب َن ُه �أ ْن ُي ْق ِد َم َر ِاح َل َت ُه �إ َلى ال ُح َل ْيفة‬،‫َف َل ْم َي َز ْل ُي َصلِّ ْي‬

‫ َف َل ْم َي َز ْل‬،‫َان َل ُه بِال ُح َل ْي َف ِة َما ٌل َع ِظ ْي ٌم‬ َ ‫ َوك‬، - ‫ِم ْن ال َم ِد ْي َن ِة ِم َّما َي ِلي ال ُف ْر َع‬
‫س َع َلى‬ َ ‫اج َع ْت ال ُع ُي ْو ُن َج َل‬ َ ‫َان ِم ْن � ِآخ ِر اللَّ ْيلِ َو َت َر‬ َ ‫ َف َل َّما ك‬،‫َصافًا َب ْي َن َق َد َم ْي ِه‬
‫ ثُ َّم َت َو َّج َه‬،‫س َعلى ر ِاح َل ِت ِه‬ َ ‫ ف ََج َل‬،‫ َف َر ِك َب َها َحتَّى ا ْن َت َهى �إِلى ال ُح َل ْي َف ِة‬،‫َدا َب ِت ِه‬
‫ َما‬:ِ‫ َفقَالَ َل ُه ا ْب ُن ال ُّز َب ْير‬،‫ فَا ْل َتقَيا بِ َم َّك َة‬،‫ َو َخ َر َج ال ُح َس ْي ُن ِم ْن َل ْي َل ِت ِه‬،‫�إلى َم َّك َة‬
.‫َي ْم َن ُع َك ِم ْن ِش ْي َع ِت َك َو ِش ْي َع ِة �أبِ ْي َك؟ َف َوالل ِه َل ْو �أ َّن لِي ِم ْث َل ُه ْم َل َذ َه ْب ُت �إ َل ْي ِه ْم‬
Khalīfa narrated: Wahb said: Juwayriya bin Asmā’ said: I heard from
an innumerable amount of my teachers in Madīnah narrate: When
Mu’āwiyah died and while al-Walīd bin ‘Utba bin Abī Sufyān was in
Madīnah, the news reached him of his death, so he sent for Marwān
bin al-Ḥakam as well as others from Banī Umayyah to tell them of
the news. Marwān said: “Call forth al-Ḥusayn and Ibn al-Zubayr
to pledge allegiance or else have them put to death.” This was af-
ter the death of Abdul Raḥmān bin Abī Bakr. Ibn al-Zubayr came
and offered his condolences. He was then told: “Pledge your alle-
giance.” He said: “This is not the time for that nor the place, rise
onto the pulpit and I will pledge as will the people, in public, not
in private.” Marwān then rose and said: “Cut off his head, for he is a
man of evil!” He (Ibn al-Zubayr): “You really are a destroyer, O Ibn
al-Zarqā’!” They then abused each other. Al-Walīd said: “Take them
away from me!” He was a gentle and kind person. They were taken
away. Then al-Ḥusayn bin ‘Alī was brought in as this was happen-
ing. Nothing was said to him and they both left. Marwān then came
back to al-Walīd and said: “By Allah, you will not see him except in a
place that ills you.” He then sent spies after him. He (Ibn al-Zubayr)
did nothing more than perform the ablution, straightened his legs,
and prayed. He ordered his son Ḥamza to bring his camel to Ḥulai-
39
fa, which was a bareed (twelve miles) away from Madīnah after al-
Fur’, and he had a great deal of wealth there. So he continued to pray
until the end of the night when the spies left. He then sat on his ride
and left to Ḥulaifa where he rode his camel and left for Makkah. Al-
Ḥusayn left on that night and they met in Makkah. Ibn al-Zubayr
said: “What prevents you from going to your allies and the allies of
your father? If I had their support I would have gone to them.”
‫ َو َب َع َث َي ِز ْي ُد َع ْم َرو ْب َن َس ِع ْي ٍد �أ ِم ْي ًرا َع َلى ال َم ِد ْي َن ِة َعلى ال َو لِ ْي ِد ْبنِ ُع ْت َب ِة‬: َ‫قَال‬

‫ ف ََح ِم َد الل َه َو�أ ْث َنى‬،‫ َف َر ِق َي عم ُرو ال ِم ْن َب َر ِح ْي َن َد َخ َل‬،‫َت َخ ُّوفًا لِ ُض ْع ِف ال َو لِ ْي ِد‬
‫ ثُ َّم‬،‫ َت َع َّو َذ بِ َم َّك َة َف َوالل ِه َل َن ْغ ُز َونَّ ُه‬: َ‫ قَال‬،‫ ثُ ًّم َذ َك َر ا ْب َن ال ُّز َب ْي ِر َوما َص َن َع‬،‫َع َل ْي ِه‬
.‫ْف َم ْن َر ِغ َم‬ ِ ‫ َع َلى َر ْغ ِم �أن‬،‫َوالل ِه َل ِئ ْن َد َخ َل َم َّك َة َل َن ْح ِرق ََها َع َل ْي ِه‬
He (Juwayriya) said: ‘Amr bin Yazīd was sent as a governor of
Madīnah due to doubts regarding the weakness of al-Walīd, so
‘Amr rose up onto the pulpit, praised Allah, then mentioned Ibn
al-Zubayr and his actions. He said: “He seeks refuge in Makkah and
by Allah we will raid it, by Allah we will enter Makkah and burn it
upon him, in spite of all those that oppose!”33
.‫ خرج الحسين من المدينة في شهر رجب سنة ستين‬:‫قلت‬

I say: Al-Ḥusayn left al-Madīnah in the month of Rajab in the year
60 AH.
33 Tārīkh Khalīfa bin Khayyāt (pp. 144-145). The narrators are reliable, though
there is no mention of the names of the teachers of Juwayriya, yet their vast
number gives us satisfaction in the narration. Then, Khalīfa provides an ad-
dition from Juwayriya (p. 145) in which he names one of his teachers: Musāfi’
bin ‘Abdullāh al-Qurashī, the caretaker of the Ka’aba.
40
‫باب سبب خروج احلسني من مكة إىل الكوفة‬
‫‪Chapter: Al-Ḥusayn’s Reasons for Leaving Makkah‬‬
‫‪for Kūfa‬‬
‫قال الطبري في ذكر حوادث سنة ستين‪ :‬وفى هذه السنة و ّجه �أهل الكوفة‬
‫الرسل �إلى الحسين عليه السلام وهو بمكة‪ ،‬يدعونه �إلى القدوم عليهم‪،‬‬
‫فوجه �إليهم ابن عمه مسلم بن عقيل بن �أبي طالب رضي الله عنه‪.‬‬
‫‪Al-Ṭabarī stated under the events of year 60 AH: In this year, the‬‬
‫‪people of Kūfa sent messengers to al-Ḥusayn , while he was in‬‬
‫‪Makkah, asking him to come forth. He sent his cousin Muslim bin‬‬
‫‪‘Aqīl bin Abī Tālib .34‬‬
‫قَالَ �أ ُبو َب ْك ِر ْب ُن �أبِي شَ ْي َب َة‪َ :‬ح َّد َثنا ُح َس ْي ُن ْب ُن َع ِل ٍّي‪َ ،‬ع ْن ا ْبنِ ُع َي ْي َن َة‪َ ،‬ع ْن‬
‫ا ْبنِ َطا ُوسٍ‪َ ،‬ع ْن �أبِ ْي ِه قَالَ ‪ :‬قَالَ ا ْب ُن َع َّباسٍ‪َ :‬جا َءنِي ُح َس ْي ُن َي ْس َت ِش ْي ُر نِي فِي‬
‫الخ ُر ْو ِج �إ َلى َما َه ُه َنا – َي ْع ِني‪ :‬ال ِع َراقَ ‪َ ، -‬ف ُق ْل ُت‪َ :‬ل ْو َلا �أ ْن َي ْز َرؤا بِي َو بِ َك‬ ‫ُ‬
‫َلشَ َب ْث ُت َي ِد ْي فِي شَ ْعرِكَ ‪� ،‬إ َلى �أ ْي َن تَخْ ُر ُج؟ �إ َلى َق ْو ٍم َق َت ُلوا �أ َباكَ َو َط َع ُنوا �أ َخاكَ ؟‬
‫َف َك َان الَّ ِذ ْي َس َخا بِ َن ْف ِس ْي َع ْن ُه �أ ْن قَالَ لِي‪� :‬إ َّن َه َذا َ‬
‫الح َر َم ُي ْس َت َح ُل بِ َر ُجلٍ ‪،‬‬
‫ض ك ََذا َوك ََذا ‪َ -‬غ ْي َر �أنَّ ُه ُي َب ِاع ْد ُه ‪� -‬أ َح ُب �إلِ َّي ِم ْن �أ ْن �أ ُك ْو َن‬ ‫َو َل�أ ْن �أ ْق َت َل فِي �أ ْر ِ‬
‫‪34 Tārīkh al-Ṭabarī (3/1010). ‘Abdul Raḥmān bin Mandah in his Mustakhraj‬‬
‫‪(3/17) added: He sent his cousin Muslim bin ‘Aqīl bin Abī Ṭālib and said: “I‬‬
‫”‪will follow you after I am done with the pilgrimage.‬‬
.‫�أ َنا ُه َو‬

Abu Bakr bin Abī Shayba narrated: Al-Ḥusayn bin ‘Alī narrated to
us, from Ibn ‘Uyayna, from Ibn Ṭāwūs, from his father, that he said:
Ibn ‘Abbās said: Al-Ḥusayn came to me seeking my advice about
heading out there, meaning Iraq, so I said: “I would grab you by the
hair if we were not to be belittled by such an action! To whom are
you heading out to?! To those that killed your father and stabbed
your brother?!” What made me let it go without disputing the mat-
ter within myself was that he said: “This forbidden land will be put
into chaos because of one man, and I would rather be killed in such
and such faraway lands than to be that man.”35
‫ وفي هذه السنة كان خروج‬:‫قال الطبري في ذكر حوادث سنة ستين‬
.‫متوجها �إلى الكوفة‬
ً ‫الحسين عليه السلام من مكة‬
Al-Ṭabarī stated under the events of the year 60 AH: In this year,
al-Ḥusayn  left Makkah towards Kūfa.36
‫ �أقام الحسين رضي الله عنه في مكة في شهر شعبان ورمضان‬:‫قلت‬

.‫وشوال وذي القعدة ثم خرج منها في ذي الحجة من سنة ستين‬
I say: Al-Ḥusayn  resided in Makkah during the months of
Sha’bān, Ramaḍān, Shawwāl, and Thī al-Qi’da, then exited from
Makkah in Thī al-Ḥijjah in the year 60 AH.
35 Muṣanaf Ibn Abī Shayba (7/477).

42
‫باب ما وقع يف الكوفة قبل وصول احلسني‬
Chapter: The Events that Occurred in Kūfa Before
the Arrival of Al-Ḥusayn
: َ‫ قَال‬،‫ َح َّد َثنا أ� ُبو َر بِ ْي َع َة‬: َ‫ قَال‬،ٍ‫ َح َّد َث ِني ال ُح َس ْي ُن ْب ُن َن ْصر‬:‫قَالَ ال َّط َبر ُِّي‬
‫ َب َلغَنا �أ َّن ال ُح َس ْي َن‬: َ‫ قَال‬، ِ‫ َع ْن ُح َص ْينِ ْبنِ َع ْب ِد ال َّر ْح َمن‬،‫َح َّد َثنا �أ ُبو َع َوا َن َة‬
َّ ‫َع َل ْي ِه‬
.‫السلا ُم‬
Al-Ṭabarī said: Al-Ḥusayn bin Naṣr narrated to me: Abu Rabī’a
narrated to us, he said: Abu Awana narrated to us, from Ḥuṣayn bin
‘Abdul Raḥmān, he said: We were told that al-Ḥusayn…
: َ‫ قَال‬،‫مان‬ َ ‫ َح َّد َثنا َس ِع ْي ُد ْب ُن ُس َل ْي‬: َ‫ قَال‬،‫َو َح َّد َثنا ُم َح َّم ُد ْب ُن َع َّما ٍر ال َّراز ُِّي‬
‫ �أ َّن ال ُح َس ْي َن ْب َن َع ِل ٍّي َع َل ْي ِه‬:‫ َح َّد َثنا ُح َص ْي ُن‬: َ‫ قَال‬،‫َح َّد َثنا َع َّبا ُد ْب ُن ال َع َّوا ِم‬
‫ َف َب َع َث �إ َل ْي ِه ْم ُم ْس ِل َم‬،‫ �إنَّ ُه َم َع َك ِما َئ ُة �أ ْل ٍف‬:‫الس َلا ُم َك َت َب �إِ َل ْي ِه �أ ْه ُل ال ُك ْو َف ِة‬
َّ
،‫اس‬ ُ َّ‫َاج َت َم َع �إ َل ْي ِه الن‬
ْ ‫ ف‬،َ‫ َف َن َزلَ َدا َر َهانِ ِئ ْبنِ ُع ْر َوة‬،‫ َف َق ِد َم ال ُك ْو َف َة‬، ٍ‫ْب َن َع ِق ْيل‬
.‫َف�أخْ ِب َر ا ْب ُن زِيا ٍد بِ َذلِ َك‬
(Al-Ṭabarī said:) and Moḥammad bin Ammar al-Rāzī said: Sa’īd
bin Sulaymān told us: ‘Abbād bin ‘Awwām told us that Ḥuṣayn
said: The people of Kūfa wrote to al-Ḥusayn bin ‘Alī: “There are a
hundred thousand on your side.” He sent to them Muslim bin ‘Aqīl,
who entered Kūfa, then into the house of Hāni’ bin ‘Urwa, where
the people gathered to him. Ibn Ziyād was then told of this.
‫ �أ َلم‬: َ‫ َفقَال‬،‫ َف�أتا ُه‬،‫ َف�أ ْر َس َل �إ َلى َهانِ ٍئ‬:‫َزا َد ال ُح َس ْي ُن ْب ُن َن ْص ٍر فِي َح ِد ْي ِث ِه‬
: َ‫ فَما َج َزا َء ذَلِ َك؟ قَال‬: َ‫ قَال‬،‫ َب َلى‬: َ‫�أ َو ِق ْركَ ؟ �أ َلم �أ ْك ِر ْم َك؟ �أ َلم �أ ْف َع ْل بِ َك؟ قَال‬
،‫ ف ََض َر َب ُه بِ ِه‬،‫ َف�أ َخ َذ ق َِض ْي ًبا َم َكا َن ُه‬: َ‫ َت ْم َن ُع ِني؟ قَال‬: َ‫ قَال‬،‫َج َزا ُؤ ُه �أ ْن �أ ْم َن َع َك‬
‫ ف ََخ َر َج َو َم َع ُه‬، ٍ‫ َف َب َل َغ ذَلِ َك ُم ْس ِل َم ْب َن َع ِق ْيل‬،‫ ثُ َّم َض َر َب ُع ُن َق ُه‬،‫َو�أ َم َر َف ُكتِّ َف‬
،‫ َو�أ َم َر ُم َنا ِد ًيا‬،‫ َف�أ ْغ ِل َق‬،ِ‫اب الق َْصر‬ ِ ‫ َف�أ َم َر بِ َب‬،‫ َف َب َل َغ ا ْب َن ِز َيا ٍد ذَلِ َك‬،‫اس َك ِث ْي ٌر‬
ٌ ‫َن‬
.ِ‫ َف َظ َّن �أنَّ ُه فِي َم َل ٍ�أ ِم ْن النَّاس‬،‫ فَلا �أ َح َد ُي ِج ْي ُب ُه‬،‫ َيا َخ ْي َل الل ِه ا ْر َك ِبي‬:‫فَنا َدى‬
Al-Ḥusayn bin Naṣr added in his narration: He then sent for Hāni’,
who came. He (Ubaidullāh) asked: “Didn’t I respect you? Wasn’t I
generous to you? Didn’t I do such and such?” He said: “Yes.” He
said: “How do you pay me back for that?” He said: “I pay you back
by withholding from you.” He said: “You withhold from me?!” He
said: He then took a cane and beat him, then he had him tied up,
then killed. Word of that arrived to Muslim bin ‘Aqīl and he moved
onwards with a large group of people. Word got to Ibn Ziyād, who
ordered the gates of the palace to be closed, he then called out: “For-
ward! O knights of Allah!” Nobody responded to him, though it
was thought that he had many people with him.
‫ َل ِق ْي ُت ُه ْم تِ ْل َك اللَّ ْي َل ِة فِي‬: َ‫ قَال‬،‫اف‬ ٍ ‫ ف ََح َّد َث ِني ِه َلالُ ْب ُن َي َس‬:‫قَالَ ُح َص ْي ُن‬

‫ال َّط ِر ْيقِ ِع ْن َد َم ْس ِج ِد ال�أنْصا ِر َف َل ْم َي ُك ْونُوا َي ُم ُّر ْو َن فِي َط ِر ْيقٍ َي ِم ْي ًنا َو َلا ِشما ًلا‬
‫ َف َل َّما َب َل َغ‬: َ‫ قَال‬،‫ون َو َن ْح َو ذَلِ َك‬ َ ُ‫�إلا َو َذ َه َب ْت ِم ْن ُه ْم َطائِ َف ٌة ال َثلاث‬
َ ‫ون َوال�أ ْر َب ُع‬
‫ َوالل ِه ما َن َرى‬:‫ ِق ْي َل لا ْبنِ ِز َيا ٍد‬،َ‫ َو َد َخ َلوا ال َم ْس ِجد‬،‫ َو ِه َي َل ْي َل ٌة ُم ْظ ِل َم ٌة‬، َ‫الس ْوق‬ ُّ
44
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،‫ َف ُق ِل َع‬،‫ َف�أ َم َر بِ َس ْق ِف ال َم ْس ِج ِد‬،‫ات َك ِث ْي ِر �أ َح ٍد‬ َ ‫َك ِث ْي َر �أ َح ٍد َولا َن ْس َم ُع �أ ْص َو‬

،‫ ف ََج َعلوا َي ْن ُظ ُر ْو َن فِ إ�ذَا َق ِر ْي ُب َخ ْم ِس ْي َن َر ُج ًلا‬،‫ثُ َّم �أ َم َر بِ َح َرا ِد ِّي فِ ْيها النِّ ْي َرا ُن‬
‫ فَا ْن َط َل َق ُك ُّل‬،‫ َت َم َّيزوا �أ ْربا ًعا �أ ْربا ًعا‬:ِ‫ َوقَالَ لِلنَّاس‬،‫ ف ََص َع َد ال ِم ْن َب َر‬، َ‫ َف َن َزل‬: َ‫قَال‬
َ ‫ َف ُجر َِح ُم ْس ِل ٌم ِج َر‬،‫ض �إ َل ْي ِهم َق ْو ٌم ُيقَاتِ ُل ْو َن ُه ْم‬
‫اح ًة‬ َ ‫ َف َن َه‬،‫س ُر ْب ِع ِه ْم‬ ِ ‫َق ْو ٍم �إ َلى َر�أ‬
‫ َفد ََخ َل َدا ًرا ِم ْن‬،‫ ف ََخ َر َج ُم ْس ِل ٌم‬،‫ناس ِم ْن �أ ْص َحابِ ِه َوان َْه َز ُموا‬ ٌ ‫ َوقُ ِت َل‬،‫َث ِق ْي َل ًة‬
،‫س �إ َلى ابن ِز َيا ٍد‬ ٌ ِ‫ ف ََجا َء َر ُج ٌل �إلِى ُم َح َّم ِد ْبنِ ال�أشْ َع ِث َو ُه َو َجال‬،َ‫ُد ْو ِر ِك ْن َدة‬
‫ َما قَالَ َل َك؟‬:‫ َفقَالَ ا ْب ُن ِز َيا ٍد‬،‫ُلان‬ ٍ ‫ �إ َّن ُم ْس ِل ًما فِي َدا ِر ف‬:‫ َفقَالَ َل ُه‬،‫ف ََسا َّر ُه‬
،‫ ا ْن َط ِلقا َف�أتِ َيانِي بِ ِه‬: ِ‫ قَالَ ا ْب ُن ِز َيا ٍد لِ َر ُج َل ْين‬،‫ُلان‬ ٍ ‫ �إ َّن ُم ْس ِل ًما فِي َدا ِر ف‬: َ‫قَال‬
،‫ َف ُه َو َيغ ِْس ُل َع ْن ُه ال ِّد َما َء‬،‫َت َل ُه النَّا َر‬ ْ ‫ َو ُه َو ِع ْن َد ا ْم َر�أ ٍة َق ْد �أ ْو َقد‬،‫َفد ََخلا َع َل ْي ِه‬
‫ َما َن ْم ِل ُك‬:‫ َفقَا َلا‬،‫ ا ْع ِقدَا لِي َع ْقدًا‬: َ‫ َفقَال‬، َ‫ ا ْن َط ِل ْق ال�أ َم ْي ُر َي ْد ُع ْوك‬:‫َفقَا َلا َل ُه‬
‫ ِه ْي َه ِه ْي َه يا ا ْب َن‬: َ‫ ثُ َّم قَال‬،‫ َف�أ َم َر بِ ِه َف ُكتِّ َف‬،‫ فَا ْن َط َل َق َم َع ُهما َحتَّى �أ َتا ُه‬، َ‫ذَاك‬
.‫َخ ِل َّي ٍة‬
Ḥuṣayn said: Hilāl bin Yasāf told me: I met them at night at the Mas-
jid of the Ansār. Every time they passed by a road, towards the left
or the right, a group of them, around thirty or forty or so, would
retreat. He (Hilāl) said: When they arrived by the market, at that
dark night, they entered the mosque. It was said to Ibn Ziyād: “By
Allah, we do not see nor hear many people.” He then ordered that
the roof of the mosque be ripped open. It was then ripped open.
He then ordered them to carry sticks with fires lit upon them. They
entered and saw around fifty men. He (Hilāl) said: He entered and
climbed the pulpit and said: “Split into fours!” They obeyed and
split into fours, each of them to a leader of their own little group.
45
Then, a group came and attacked them and Muslim was hurt badly.
Some of his men were killed and they were defeated. Muslim fled
and entered a house that was owned by someone from the Kinda
tribe. A man came to Moḥammad bin al-Ash’ath while he was with
Ibn Ziyād. He whispered to him: “Muslim is at the house of so and
so.” Ibn Ziyād asked: “What did he say?” He said: “Muslim is at the
house of so and so.” Ibn Ziyād said to two men: “Bring him to me.”
They entered upon him while he was with a woman that had lit him
a fire as he washed his wounds. They said: “The governor calls upon
you.” He said: “I want a promise (of safety).” They said: “We don’t
have that authority.” He then left with them until they reached (Ibn
Ziyād), then they tied him up. He then said: “Tell me something,
dead man…”
.‫ ِج ْئ َت لِ َت ْن ِز َع ُس ْل َطانِي‬،‫ يا ا ْب َن ك ََذا‬:‫قَالَ ال ُح َس ْي ُن فِي َح ِد ْي ِث ِه‬

Al-Ḥusayn added in his narration: “You son of a so and so! You have
come to strip away my power?!”
.‫ ف َُض ِر َب ْت ُع ُن َق ُه‬،‫ثُ َّم �أ َم َر بِ ِه‬

He was then put to death.37
‫ ذكروا �أن عبيد الله بن زياد حين قتل الحسين كان‬:‫قال الفضل بن ُدكين‬
37 Tārīkh al-Ṭabarī (3/1028). Al-Ṭabarī narrated it through two chains. The
first is weak because of Zayd bin ‘Awf Abu Rabī’a, who is also known as Fahd,
and his narration is weak. See al-Jarḥ wal Ta’dīl by Ibn Abī Ḥatim (3/513),
and the additions of al-Ḥuṣayn bin Naṣr from Abī Rabī’a focus solely on the
words between Ibn Ziyād and his victims, as well as Ibn Ziyād calling out to
the horses. I included these additions for the sake of the consistency of the
flow of the text, even though there are doubts about these additions. The sec-
ond chain is authentic however.
46
.‫ابن ثمان وعشرين سنة‬

Al-Faḍl bin Dukain said: It is said that ‘Ubaidullāh bin Ziyād was
twenty eight years old when he killed al-Ḥusayn.38
38 As recorded in Tārīkh Dimashq by Ibn ‘Asākir.
47
‫باب مقتل احلسني‬
‫‪Chapter: The Martyrdom of Al-Ḥusayn‬‬
‫اف‪� :‬أ َّن‬ ‫السابِقِ َع ْن ُح َص ْينٍ ‪ :‬ف ََح َّد َث ِني ِهلالُ ْب ُن َي َس ٍ‬ ‫َر َوى ال َّط َبر ُِّي بِ إ� ْس َنا ِد ِه َّ‬
‫ا ْب َن ِز َيا ٍد �أ َم َر بِ�أخْ ِذ ما َب ْي َن َو ِاق َص َة �إلِى َط ِر ْيقِ الشَّ ا ِم �إ َلى َط ِر ْيقِ ال َب ْص َر ِة َف َلا‬
‫َي َد ُع ْو َن �أ َحدًا َي ِل ُج َو َلا �أ َحدًا َيخْ ُر ُج‪َ ،‬ف�أ ْق َب َل ال ُح َس ْي ُن َولا َيشْ ُع ُر بِشَ ْي ٍء َحتَّى‬
‫اب‪ ،‬ف ََس�أ َل ُهم‪َ ،‬فقَالُوا‪ :‬لا َوالل ِه َما َن ْدر ِْي َغ ْي َر �أنَّا لا َن ْس َت ِط ْي ُع �أ ْن‬ ‫َل ِق َي ال�أ ْع َر َ‬
‫َن ِل َج َولا نَخْ ُر َج‪ ،‬قَالَ ‪ :‬فَا ْن َط َل َق َي ِس ْي ُر َن ْح َو َط ِر ْيقِ الشَّ ا ِم َن ْح َو َي ِز ْيدَ‪َ ،‬ف َل ِق َي ْت ُه‬
‫َان ُب ِع َث �إلِ ْي ِه ُع َم ُر‬ ‫الخ ُي ْولُ بِ َك ْر َبلا َء‪َ ،‬ف َن َزلَ ُي َن ِاش ُد ُه ْم الل َه وال�إ ْس َلا َم‪ ،‬قَالَ ‪َ :‬وك َ‬ ‫ُ‬
‫الج ْوشَ نِ َو ُح َص ْي ُن ْب ُن نُ َم ْيرٍ‪ ،‬فَناشَ َد ُه ْم ال ُح َس ْي ُن الل َه‬ ‫ْب ُن َس ْع ٍد َو ِش ْم ُر ْب ُن ِذي َ‬
‫َوال�إ ْسلا َم �أ ْن ُي َس ِّي ُر ْو ُه �إلِى �أ ِم ْي ِر ال ُم ِؤم ِن ْي َن َف َي َض َع َي َد ُه فِي َي ِد ِه‪َ ،‬فقَالُوا‪َ :‬لا �إلا‬
‫َان فِ ْي َم ْن ُب ِع َث �إ َل ْي ِه ال ُح ُّر ْب ُن َي ِز ْي َد َ‬
‫الح ْن َظ ِل ُّي ثُ َّم‬ ‫َع َلى ُح ْك ِم ا ْبنِ ِز َيا ٍد‪َ ،‬وك َ‬
‫النَّ ْهشَ ِل ُّي َع َلى َخ ْيلٍ ‪َ ،‬ف َل َّما َس ِم َع َما َي ُق ْولُ ال ُح َس ْي ُن‪ ،‬قَالَ َل ُه ْم‪� :‬ألا َت ْق َب ُل ْو َن‬
‫ِم ْن َهؤلا ِء َما َي ْعر ُِض ْو َن َع َل ْي ُك ْم؟ َوالل ِه َل ْو َس�أ َل ُك ْم َه َذا ال ُت ْركُ َوال َّد ْي َل ُم َما َح َّل‬
‫َل ُك ْم �أ ْن َت ُر ُّد ْو ُه‪َ ،‬ف�أ َب ْوا �إلا َع َلى ُح ْك ِم ا ْبنِ ِز َيا ٍد‪ ،‬ف ََص َر َف ال ُح ُّر َو ْج َه َف َر ِس ِه‪،‬‬
‫وا ْن َط َل َق �إلِى ال ُح َس ْينِ َو�أ ْص َحابِ ِه‪َ ،‬ف َظنُّوا �أنَّ ُه �إنَّما َجا َء لِ ُيقَاتِ ُل ُه ْم‪َ ،‬ف َل َّما َد َنا‬
‫اب ا ْبنِ ِز َيا ٍد َفقَا َت َل ُه ْم‪،‬‬ ‫ِم ْن ُه ْم َق َل َب تُ ْر َس ُه َو َسلَّ َم َع َل ْي ِه ْم‪ ،‬ثُ َّم َك َّر َع َلى �أ ْص َح ِ‬
‫َف َق َت َل ِم ْن ُه ْم َر ُج َل ْينِ ‪ ،‬ثُ َّم قُ ِت َل َر ْح َم ُة الل ِه َع َل ْي ِه‪.‬‬
Al-Ṭabarī narrated using his previous chain from Ḥuṣayn: Hilāl

bin Yasāf told me: Ibn Ziyād ordered to not let anyone in or out of
the roads between Wāqisa39 to the path of al-Sham to the path of
Baṣra. Al-Ḥusayn came by without noticing until he saw a group of
Bedouins. He asked and they replied: “We have no idea except that
we cannot enter or exit.” He (Hilāl) said: He then headed towards
al-Shām, towards Yazīd. The horses obstructed him at Karbalā’.
He beseeched them by Allah and Islam. He (Hilāl) said: ‘Umar bin
Sa’ad, Shimr bin Thī al-Jawshan and Ḥuṣayn bin Numayr were sent
to him, and al-Ḥusayn beseeched them by Allah and Islam to allow
him to go to the Commander of the Believers and to put his hand
onto his. They said: “No, Ibn Ziyād gets to decide what to do with
you.” Amongst them, upon a horse, was al-Ḥur bin Yazīd al-Ḥan-
thalī al-Nahshalī. When he heard them say this to al-Ḥusayn he said:
“Don’t you accept from these men what they propose?! If the Turks
and the Daylam requested this, it would not be permissible to reject
them!” Yet, they would not step down and insisted that Ibn Ziyād
would decide. Al-Ḥur then turned his horse and headed towards
al-Ḥusayn and his companions. They thought he was going to at-
tack them. When he arrived close, he flipped over his shield, salut-
ed them, then blasted towards the men of Ibn Ziyād and attacked
them. He killed two of them, and was then killed, may Allah have
mercy upon him.40
،َ‫ َو َح َّد َث ِني َس ْع ُد ْب ُن ُع َب ْي َدة‬: ٍ‫َر َوى ال َّط َبر ُِّي بِ إ� ْس َنا ِد ِه الَّ ِذ ْي َت َق َّد َم َع ْن ُح َص ْين‬
‫ اللَّ ُه َم‬:‫ َو َي ُق ْولُ ْو َن‬،‫اخا ِم ْن �أ ْه ِل ال ُك ْو َف ِة َل ُوقُ ْو ٌف َع َلى التَّ ِّل َي ْب ُك ْو َن‬
ً ‫ �إ َّن �أشْ َي‬: َ‫قَال‬
39 Wāqisa: An area on the way to Makkah after al-Qarā’a, towards Makkah
and before the ‘aqaba of Banī Shihāb from the Tay’ tribe. It is also referred to
as Wāqisat al-Hazūn, and it is before al-Zubāla by two distances. See: Mu’jam
al-Buldān by Yāqūt al-Ḥamawī (7/440).
49
‫ َف�أ ْق َب َل‬: َ‫ قَال‬،‫ �أ َلا َت ْن ِزلُ ْو َن َف َت ْن ُص ُر ْو َن ُه‬،‫ َيا �أ ْعدَا َء الل ِه‬:‫ قُ ْل ُت‬: َ‫ قَال‬، َ‫�أ ْنز ِْل َن ْص َرك‬
‫ َو �إنِي َل�أ ْن ُظ ُر �إلِ ْي ِه َو َع َل ْي ِه ُج َّب ٌة‬: َ‫ قَال‬،‫ال ُح َس ْي ُن ُي َكلِّ ُم َم ْن َب َع َث �إ َل ْي ِه ا ْب ُن ِز َيا ٍد‬
‫ ُع َم ُر‬:‫ ُيقَالُ َل ُه‬- ‫ َف َر َما ُه َر ُج ٌل ِم ْن َب ِني َت ِم ْي ٍم‬،‫ َف َل َّما َكلَّ َم ُه ْم ان َْص َر َف‬،‫ِم ْن ُب ُر ْو ٍد‬
،‫الس ْه ِم َب ْي َن َك ِت َف ْي ِه ُم َت َعلِّقًا فِي ُج َّب ِت ِه‬ َّ ‫ َف إ�نِّي َل�أ ْن ُظ ُر �إ َلى‬،‫ال ُط َهو ُِّي – بِ َس ْه ٍم‬
‫ و �إنِي َل�أ ْن ُظ ُر �إ َل ْي ِه ْم َو �إنَّ ُه ْم َل َق ِر ْي ٌب ِم ْن ِما َئ ِة‬،‫َف َل َّما �أ َب ْوا َع َل ْي ِه َر َج َع �إ َلى َم َصافِّ ِه‬
‫الس َلا ِم َخ ْم َس ٌة َو ِم ْن َب ِني‬ َّ ‫ فِ ْي ِه ْم لِ ُص ْل ِب َع ِل ِّي ْبنِ �أبِي َطالِ ٍب َع َل ْي ِه‬، ٍ‫َر ُجل‬
‫ َو َر ُج ٌل ِم ْن َب ِني ِك َنا َن َة‬،‫ف َل ُه ْم‬ ٌ ‫ َو َر ُج ٌل ِم ْن َب ِني ُس َل ْي ٍم َح ِل ْي‬،ٍ‫َه ِاش ٍم ِستَّ َة َعشَ ر‬
.‫ َوا ْب ُن ُع ْم َر ْب ُن ِز َيا ٍد‬،‫ف َل ُه ْم‬ٌ ‫َح ِل ْي‬
Al-Ṭabarī reported, using the previous chain to Ḥuṣayn: Sa’ad bin
‘Ubayda narrated to me: Some elderly men from the people of Kūfa
were upon a hill crying. They were saying: “O Allah, grant victo-
ry (to al-Ḥusayn).” I (Sa’ad) said: “O enemies of Allah! Why don’t
you come down and support him?!” He (Sa’ad) said: Al-Ḥusayn ap-
proached to speak to a messenger of Ibn Ziyād. He (Sa’ad) said: I
saw him wearing a black cloak. He then spoke and then left. Then, a
man from Banī Tamīm, ‘Amr al-Ṭuhawī, shot him with an arrow. I
saw that arrow stuck between his shoulders on his cloak. They con-
tinued to reject him and he returned to his men. I saw them and they
were around a hundred men. Five from the children of ‘Alī bin Abī
Tālib, sixteen from Banī Hāshim, one from Banī Sulaym, an ally,
and a man from Banī Kināna, an ally, and Ibn ‘Umar bin Ziyād.41
‫ َو َح َّد َث ِني َس ْع ُد ْب ُن‬: َ‫ قَال‬، ٍ‫َر َوى ال َّط َبر ُِّي ب إ� ْس َنا ِد ِه الَّ ِذ ْي َت َق َّد َم َع ْن ُح َص ْين‬
‫ �إنَّا َل ُم ْس َت ْن ِق ُع ْو َن فِي ال َّما ِء َم َع ُع َم َر ْبنِ َس ْع ٍد �إ ْذ �أ َتا ُه َر ُج ٌل‬: َ‫ قَال‬،َ‫ُع َب ْي َدة‬
50
‫ َق ْد َب َع َث �إ َل ْي َك ا ْب ُن ِز َيا ٍد ُج َو ْي ِر َي َة ْب َن َب ْد ٍر التَّ ِم ْي ِم ِّي َو�أ َم َر ُه �إ ْن‬:‫ َوقَالَ َل ُه‬،‫ف ََسا َّر ُه‬
‫ ثُ َّم َد َعا‬،‫ َف َر ِك َب ُه‬،‫ َف َو َث َب �إ َلى َف َر ِس ِه‬: َ‫ قَال‬،‫َك‬ َ ‫َل ْم تُقَاتِ ْل ال َق ْو َم �أ ْن َي ْضر َِب ُع ُنق‬
‫ ف َِج ْي َء‬،‫س �إ َل ْي ِه ْم َفقَا َت ُل ْو ُه ْم‬ ِ ‫ض بِالنَّا‬ َ ‫ َف َن َه‬،‫ َو �إنَّ ُه َع َلى َف َر ِس ِه‬،‫اح ُه َف َل ِب َس ُه‬ َ ‫ِس َل‬
ِ ‫ ف ََج َع َل َي ْن ُك ُت بِق‬،‫س ال ُح َس ْينِ �إلِى ا ْبنِ ِز َيا ٍد َف ُو ِض َع َب ْي َن َي َد ْي ِه‬
،‫َض ْي ِب ِه‬ ِ ‫بِ َر�أ‬
،‫ َو ِج ْي َء بِ ِن َسائِ ِه َو َب َناتِ ِه َو�أ ْه ِل ِه‬: َ‫ قَال‬،‫َان شَ ِم َط‬ َ ‫ �إ َّن �أ َبا َع ْب ِد الل ِه َق ْد ك‬: ُ‫َو َي ُق ْول‬
‫ َو�أ ْج َرى‬،‫َان �أ ْح َس َن شَ ْي ٍء َص َن َع ُه �أ ْن �أ َم َر َل ُه ْم بِ َم ْنز ٍِل فِي َم َك ٍان ُم ْع َتز ٍِل‬ َ ‫َوك‬
‫ فَا ْن َط َل َق ُغلا َمان ِم ْن ُه ْم لِ َع ْب ِد‬: َ‫ قَال‬،‫ َو�أم َر َل ُه ْم بِ َن َف َق ٍة َو ِك ْس َو ٍة‬،‫َع َل ْي ِه ْم ِر ْزقًا‬
‫ ف ََض َر َب‬،‫ َف َل َج�آ �إ َل ْي ِه‬،‫ َف�أ َت َيا َر ُج ًلا ِم ْن َط ِّي ٍء‬،ٍ‫الل ِه ْبنِ َج ْع َف ٍر �أ ْو ا ْبنِ ا ْبنِ َج ْع َفر‬
‫ ف ََه َّم‬: َ‫ قَال‬،‫َي ا ْبنِ ِز َيا ٍد‬ ِّ ‫ َو َجا َء بِ ُرؤ ُْو ِس ِهما َحتَّى َو َض َع ُهما َب ْي َن َيد‬،‫�أ ْع َنا َق ُهما‬
.‫بِ َض ْر ِب ُع ُن َق ُه َو�أ َم َر بِدَا ِر ِه َف ُه ِد َم ْت‬
Al-Ṭabarī narrated using his previous chain from al-Ḥuṣayn, he
said: Sa’ad bin ‘Ubayda told me: We were stationed upon the water
with ‘Umar bin Sa’ad when a man whispered to him and said: “Ibn
Ziyād sent Juwayria bin Badr al-Tamīmī and ordered him to kill you
if you do not fight those men.” He (Sa’ad) said: He then got onto his
horse, called for his gear, wore it, and then strode onwards with his
men to battle. The head of al-Ḥusayn was brought to Ibn Ziyād and
placed between his hands. He then tapped it with his cane and said:
“O’ Abu ‘Abdullāh, you have grown some grey hairs.” He (Sa’ad)
said: His women, daughters, and family were brought in, and the
best thing that he (Ibn Ziyād) did was that he isolated them, and
provided them with an amount (of money) and some clothing. He
(Sa’ad) said: Then two of the younger sons of ‘Abdullāh bin Ja’far, or
the sons of the son of Ja’afar, came towards a man from Tay’, seeking
refuge, and he killed them. He brought their heads to be placed in
51
front of Ibn Ziyād. He (Sa’ad) said: He (Ibn Ziyād) considered kill-

ing him, but ordered his house to be destroyed instead.42
‫ات ْب ُن‬ ُ ‫ َح َّد َثنا فُ َر‬،‫ َح َدثَّ َنا ُم َح َّم ُد ْب ُن ُع ْث َم َان ْبنِ �أبِي شَ ْي َب َة‬:‫قَالَ ال َّط َب َرانِ ُّي‬
‫ َد َخ ْل ُت‬: َ‫ قَال‬،‫ َح َّد َث ِني �أ ْس َل ٌم ال ِم ْن َقر ُِّي‬،ٍ‫ َح َّد َثنا �أ ُبو َب ْك ِر ْب ُن َع َّياش‬،‫وب‬ ٍ ‫َمح ُب‬
‫ َف إ� ِذا شَ ْي ٌخ �آ َد ٌم فِ ْي ِه‬، ِ‫س قَاتِ ُل ال ُح َس ْين‬ ٍ ‫ َفد ََخ َل ِس َنا ُن ْب ُن �أ َن‬،‫اج‬ ِ ‫الح َّج‬َ ‫َع َلى‬
‫ َف َن َظ َر �إ َل ْي ِه‬،‫اج‬ َ ‫ َف�أ ْوق ََف بِ ِح َي ِال‬،‫ش‬
ِ ‫الح َّج‬ ٌ ‫ فِي َو ْج ِه ِه َب َر‬،‫ْف‬ ِ ‫ َط ِو ْي ُل ال�أن‬،ٌ‫ِحنَّاء‬
‫ َو َك ْي َف َص َن ْع َت‬: َ‫ قَال‬،‫ َن َع ْم‬: َ‫ �أن َْت َق َت ْل َت ال ُح َس ْي َن؟ قَال‬: َ‫ َفقَال‬،‫اج‬ ُ ‫الح َّج‬
َ
‫ �أ َّما‬:‫اج‬ َ ‫ َفقَالَ َل ُه‬،‫الس ْي ِف َه ْب ًرا‬
ُ ‫الح َّج‬ َ ِ‫ َو َه َب ْرتُ ُه ب‬،‫ َد َع ْم ُت ُه بِال ُر ْم ِح‬: َ‫بِ ِه؟ قَال‬
.ٍ‫�إنَّ ُكما َل ْن َت ْج َت ِمعا فِي َدار‬
Al-Ṭabarānī narrated: Moḥammad bin ‘Uthmān bin Abī Shayba
told us: Furāt bin Maḥbūb told us: Abu Bakr bin ‘Ayyāsh told us:
Aslam al-Manqarī told me: After I entered upon al-Ḥajjāj, Sinān
bin Anas, the killer of al-Ḥusayn, entered. He was an elderly dark
man, with henna, a long nose, and discolouration on his face. He
stood towards al-Ḥajjāj and al-Ḥajjāj looked at him. He said: “Are
you the killer of al-Ḥusayn?” He said: “Yes.” He said: “How did you
do it?” He said: “I rammed my spear into him and cut him up with
my sword.” al-Ḥajjāj said: “You will not be united with him in one
abode (in the afterlife).”43
42 Tārīkh al-Ṭabarī (3/1028-1029).

43 Al-Mu’jam al-Kabīr 2/704. This narration is the most authentic nar-
ration about how al-Ḥusayn was killed, and it has a decent chain. Al-Furāt
bin Maḥbūb is an acceptable narrator. Refer to ‘Ilal al-Dāraquṭnī (1/218).
As for Moḥammad bin ‘Uthman bin Abī Shayba, there seems to be a differ-
ence of opinion as to whether he should be accepted or not as a reliable nar-
rator, though it seems that he is acceptable as al-Mu’allimī has concluded in
52
‫ َح َّد َث ِني‬: َ‫ قَال‬،‫ َح َّد َث ِني ُم َح َّم ُد ْب ُن ال ُح َس ْينِ ْبنِ �إ ْب َرا ِه ْي َم‬:‫قَالَ ال ُب َخار ُِّي‬
‫س ْبنِ َمالِ ٍك َر ِض َي‬ ِ ‫ َع ْن �أ َن‬،‫ َع ْن ُم َح َّم ٍد‬،‫ َح َّد َثنا َج ِر ْي ٌر‬،‫ُح َس ْي ُن ْب ُن ُم َح َّم ٍد‬
‫ َف ُج ِع َل فِي‬،‫س ال ُح َس ْينِ ْبنِ َع ِل ٍّي‬ ِ ‫ �أتِ َي ُع َب ْي ُد الل ِه ْب ُن ِز َيا ٍد بِ َر�أ‬:‫الل ُه َع ْن ُه‬
‫َان �أشْ َب ُه ُه ْم‬
َ ‫ ك‬:‫س‬ ٌ ‫ َفقَالَ �أ َن‬،‫ َوقَالَ فِي ُح ْس ِن ِه شي ًئا‬،‫ ف ََج َع َل َي ْن ُك ُت‬،‫َط ْس ٍت‬
.‫َان َمخْ ُض ْو ًبا بِال َو ْس َم ِة‬
َ ‫ َوك‬،‫ول الل ِه َصلَّى الل ُه َع َل ْي ِه َو َسلَّ َم‬ ِ ‫بِ َر ُس‬
Al-Bukhārī narrated: Moḥammad bin al-Ḥusayn bin Ibrāhīm said
to me: Ḥusayn bin Moḥammad said to me: Jarīr told us: from
Moḥammad, from Anas bin Mālik : The head of al-Ḥusayn bin
‘Alī was brought to ‘Ubaidullāh bin Ziyād, and it was placed on a
tray. He then tapped it and commented about his looks. Anas said:
“He was the closest to the Messenger of Allah  in his features and
he used a wasma44 dye.”45
‫ حدثنا يحيى بن‬:‫ حدثنا محمد بن عبد الله الحضرمي‬:‫قال الطبراني‬

:‫ قال‬،‫ عن �أبيه‬،‫ عن جعفر بن محمد‬،‫ حدثنا سفيان بن عيينة‬:‫حسان‬
.‫قُتل الحسين بن علي رضي الله عنه وهو ابن ثمان وخمسين‬
Al-Ṭabarānī narrated: Moḥammad bin ‘Abdullāh al-Haḍramī told
us: Yaḥyā bin Ḥassān told us: Sufyān bin ‘Uyayna told us: from
Ja’far bin Moḥammad, from his father, he said: “Al-Ḥusayn bin ‘Alī
 was killed when he was fifty-eight years old.”46
his Tankīl (1/460-462) after he proved that most of the criticisms against him
come from the path of Ibn ‘Uqda, who is accused of fabricating hadīths.
44 Wasma: A black leafed Yemenī plant.
45 Sahīh al-Bukhārī (3748).
46 Al-Mu’jam al-Kabīr (3/697).
53
‫ ولد‬:‫ حدثنا ال ُزبير بن َب ّكار‬،‫ حدثنا علي بن عبد العزيز‬:‫قال الطبراني‬

‫الحسين بن علي رضي الله تعالى عنه لخمس ليال خلون من شعبان سنة‬
‫ وقُتل يوم الجمعة يوم عاشوراء في المحرم سنة �إحدى‬،‫�أربع من الهجرة‬
‫ و�أجهز عليه َخ ْولي بن يزيد‬،‫ وقتله ِسنان بن �أبي �أنس ال َن َخعي‬،‫وستين‬
.‫ وح ّز ر�أسه و�أتى به عبيد الله بن زياد‬،‫ال�أصبحي من ِح ْم َير‬
Al-Ṭabarānī narrated: ‘Alī bin ‘Abdul ‘Azīz narrated to us: Al-Zubayr
bin Bakkār narrated to us: Al-Ḥusayn bin ‘Alī was born with five
days left in Sha’bān in the fourth year after the migration. He was
killed on a Friday, on ‘Āshurā’ of Muharram, in the year sixty-one.
He was killed by Sinān bin Abī ‘Anas al-Nakha’ī,47 and he was fin-
ished off by Khawlī bin Yazīd al-Asbahī from Ḥimyar. He (Khawlī)
cut off his head and brought it to ‘Ubaidullāh bin Ziyād.48
‫ قتله ِش ْمر بن ذي‬:‫ وقيل‬،‫ قتله ِسنان بن �أنس النخعي‬:‫قال ابن ال�أثير‬
‫ قتله عمر بن‬:‫ وقيل‬،‫ و�أجهز عليه َخ ْولي بن يزيد ال�أصبحي‬،‫الجوشن‬
‫ و�أما قول‬،‫ والصحيح �أنه قتله ِسنان بن �أنس النخعي‬،‫ وليس بشيء‬،‫سعد‬
‫ ل�أن ِش ْمر هو الذي حرض الناس على‬،‫ قتله ِش ْمر وعمر بن سعد‬:‫من قال‬
.‫ ف ُنسب القتل �إليه‬،‫ وكان عمر �أمير الجيش‬،‫قتله وحمل بهم �إليه‬
Ibn al-Athīr said: He was killed by Sinān bin Anas al-Nakha’ī, and
it was said that he was killed by Shimr bin Thī al-Jawshan, and was
finished off by Khawlī bin Yazīd al-Asbahī. It is also said that he was
47 This is how al-Zubair bin Bakkār named him. The rest referred to him as
Sinān bin Anas.
54
killed by ‘Umar bin Sa’ad, and this is false, as it was Sinān bin Anas
that killed him. Those that said that he was killed by Shimr or ‘Umar
bin Sa’ad only said this because Shimr encouraged the people to kill
him, while ‘Umar bin Sa’ad was the leader of the army, which is why
the killing was attributed to him.49
49 Usd al-Ghāba (1/519).
55
ُ
‫باب تسمية من قتل مع احلسني بكربالء‬
Chapter: The Names of Those That Were Killed
With al-Ḥusayn
‫ َح َّد َثنا �إ ْس َحاقُ ْب ُن �إ ْس َم ِاع ْي َل‬،ِ‫ َح َّد َثنا َع ِل ُّي ْب ُن َع ْب ِد ال َع ِز ْيز‬:‫قَالَ ال َّط َب َرانِ ُّي‬
: َ‫ قَال‬، ِ‫الح َسن‬ َ ‫ َع ْن‬،‫وسى‬ َ ‫ َع ْن �أبِي ُم‬،‫ َح َّد َثنا ُس ْف َيا ُن ْب ُن ُع َي ْي َن َة‬،‫ال َّطا ْلقَانِ ُّي‬
ِ‫قُ ِت َل َم َع ال ُح َس ْينِ ْبنِ َع ِل ٍّي َر ِض َي الل ُه َت َعا َلى َع ْن ُه ِستَّ َة َعشَ َر َر ُج ًلا ِم ْن �أ ْهل‬
.‫ض َي ْو َم ِئ ٍذ �أ ْه ُل َب ْي ٍت ُيشْ ِب ُه ْو َن‬
ِ ‫ َوالل ِه َما َع َلى َظ ْه ِر ال�أ ْر‬،‫َب ْي ِت ِه‬
Al-Ṭabarānī narrated: ‘Alī bin ‘Abdul ’Azīz told us: Isḥāq bin Ismā’īl
al-Ṭālaqānī told us: Sufyān bin ‘Uyayna told us, that Abī Mūsā50
said: from al-Ḥasan (al-Baṣrī), that he said: Sixteen from the family
of al-Ḥusayn bin ‘Alī  were killed, and by Allah, there was not a
family on earth on that day like them.
‫ َو َم ْن َيشُ ُّك فِي َه َذا؟‬:‫قَالَ ُس ْف َيا ُن‬

Sufyān commented: “Is there any doubt in that?”51
،‫ َح َّد َثنا فِ ْط ُر ْب ُن َخ ِل ْي َف َة‬،‫ َح َّد َثنا �أ ُبو نُ َع ْي ٍم‬،ِ‫ َح َّد َثنا َع ِل ُّي ْب ُن َع ْب ِد ال َع ِز ْيز‬: َ‫َوقَال‬
‫ ُك َنا �إذَا َذ َك ْرنا ُح َس ْي ًنا َو َم ْن قُ ِت َل َم َع ُه َر ِض َي الل ُه‬: َ‫ قَال‬،‫َع ْن ُم ْن ِذ ٍر الثَّ ْور ِِّي‬
50 Abu Musa: He is Isrā’īl bin Mūsā al-Baṣrī, who lived in India. He was trust-
worthy and was from the atba’ al-tabi’īn. See: Tahḏīb al-Tahḏīb (1/133).
‫ ُكلُّ ُه ْم‬،‫ قُ ِت َل َم َع ُه َس ْب َع َة َعشَ َر شَ ا ًبا‬:‫الح َن ِف َّي ِة‬

َ ‫َت َعا َلى َع ْن ُه ْم قَالَ ُم َح َّم ُد ْب ُن‬
.‫ض فِي َر ِح ِم ف َِاط َم َة َر ِض َي الل ُه َت َعا َلى َع ْن َها‬ َ ‫ا ْر َت َك‬
He (al-Ṭabarānī) also narrated: ‘Alī bin ‘Abdul ’Azīz told us: Abu
Nu’aym told us: Fiṭr bin Khalīfa told us, from Munḏir al-Thawrī, he
said: When we would mention al-Ḥusayn and those that were killed
with him , Moḥammad bin al-Ḥanafiyyah would say: Seventeen
were killed with him. All of them grew from within Faṭima .52
:‫تسمية من قُتل مع الحسين عند �أبي الحسن علي بن محمد المدائني‬

-3 ‫ عثمان بن علي بن �أبي طالب‬-2 ‫ جعفر بن علي بن �أبي طالب‬-1
‫ محمد ال�أصغر ابن علي بن‬-4 ‫العباس ال�أصغر ابن علي بن �أبي طالب‬
‫ عبيد الله بن علي بن �أبي‬-6 ‫ علي بن الحسين بن علي‬-5 ‫�أبي طالب‬
‫ القاسم بن الحسن بن علي‬-8 ‫ �أبو بكر بن علي بن �أبي طالب‬-7 ‫طالب‬
‫ مسلم بن عقيل بن‬-10 ‫ محمد بن عبد الله بن جعفر‬-9 ‫بن �أبي طالب‬
‫ عبد الله بن مسلم بن عقيل‬-12 ‫ عبد الرحمن بن مسلم‬-11 ‫�أبي طالب‬
.‫ محمد بن �أبي سعيد بن عقيل بن �أبي طالب‬-13
The names of those that were killed with al-Ḥusayn according to ‘Alī
bin Moḥammad al-Madā’inī:
1- Ja’afar bin ‘Alī bin Abī Ṭālib
2- ‘Uthmān bin ‘Alī bin Abī Ṭālib
3- Al-‘Abbās (the younger) bin ‘Alī bin Abī Ṭālib
4- Moḥammad (the younger) bin ‘Alī bin Abī Ṭālib
57
5- ‘Alī bin al-Ḥusayn bin ‘Alī

6- ‘Ubaidullāh bin ‘Alī bin Abī Ṭālib
7- Abu Bakr bin ‘Alī bin Abī Ṭālib
8- Al-Qāsim bin al-Ḥasan bin ‘Alī bin Abī Ṭālib
9- Moḥammad bin ‘Abdullāh bin Ja’far
10- Muslim bin ‘Aqīl bin Abī Ṭālib
11- Abdul Raḥmān bin Muslim
12- ‘Abdullāh bin Muslim bin ‘Aqīl
13- Moḥammad bin Abī Sa’īd bin ‘Aqīl bin Abī Ṭālib53
‫ العباس بن علي‬-1 :‫تسمية من قُتل مع الحسين عند الليث بن سعد‬

‫ عبد الله بن علي بن‬-3 ‫ جعفر بن علي بن �أبي طالب‬-2 ‫بن �أبي طالب‬
‫ �أبو بكر بن علي بن �أبي‬-5 ‫ عثمان بن علي بن �أبي طالب‬-4 ‫�أبي طالب‬
‫ عبد الله‬-7 ‫ علي ال�أكبر ابن الحسين بن علي بن �أبي طالب‬-6 ‫طالب‬
‫ عون بن‬-10 ‫ القاسم بن الحسن‬-9 ‫ �أبو بكر بن الحسين‬-8 ‫بن الحسين‬
‫ محمد بن عبد الله بن جعفر بن‬-11 ‫عبد الله بن جعفر بن �أبي طالب‬
‫ مسلم بن عقيل بن‬-13 ‫ جعفر بن عقيل بن �أبي طالب‬-12 ‫�أبي طالب‬
.‫ عبد الله رضيع الحسين‬-15 ‫ سليمان مولى الحسين‬-14 ‫�أبي طالب‬
The names of those that were killed with al-Ḥusayn according to
al-Layth bin Sa’ad:
1- Al-Abbās bin ‘Alī bin Abī Ṭālib
2- Ja’far bin ‘Alī bin Abī Ṭālib
53 Khalīfa reported this from a-Madā’inī in his Tārīkh (p. 145).
58
3- ‘Abdullāh bin ‘Alī bin Abī Ṭālib

4- ‘Uthmān bin ‘Alī bin Abī Ṭālib
5- Abu Bakr bin ‘Alī bin Abī Ṭālib
6- ‘Alī (the elder) bin al-Ḥusayn bin ‘Alī bin Abī Ṭālib
7- ‘Abdullāh bin al-Ḥasan
8- Abu Bakr bin al-Ḥusayn
9- Al-Qāsim bin al-Ḥasan
10- ‘Awn bin ‘Abdullāh bin Ja’far bin Abī Ṭālib
11- Moḥammad bin ‘Abdullāh bin Ja’far bin Abī Ṭālib
12- Ja’far bin ‘Aqīl bin Abī Ṭālib
13- Muslim bin ‘Aqīl bin Abī Ṭālib
14- Sulaymān the servant of al-Ḥusayn
15- ‘Abdullāh bin al-Ḥusayn (the infant)54
54 Al-Tabarānī reported this from al-Layth in his Mu’jam al-Kabīr (3/697).
59
‫باب نهاية عبيد اهلل بن زياد وعمر بن سعد‬
Chapter: The End of ‘Ubaidullāh bin Ziyād and
‘Umar bin Sa’ad
‫ في سنة ستة‬:‫ قال‬،‫ عن الليث‬،‫ قُرئ على ابن ُبكير و�أنا �أسمع‬:‫قال خليفة‬
.‫ مقتل عبيد الله بن زياد و�أصحابه بالخازِر‬...‫وستين‬
Khalīfa said: It was read upon Ibn Bukayr, while I heard, that al-
Layth bin Sa’ad said: In the year sixty-six… was the death of ‘Ubaid-
ullāh bin Ziyād and his companions in al-Khāzir.55
‫ فيها غلب المختار بن �أبي‬:‫قال خليفة في حوادث سنة ست وستين‬

‫ وقَتل عمر بن سعد بن �أبي وقاص وابنه حفص بن‬...‫ُعبيد على الكوفة‬
.‫عمر بن سعد‬
Khalīfa mentioned in the events of the year sixty-six: In it al-Mukhtār
bin Abī Ubaid was able to take over Kūfa… and he killed ‘Umar bin
Sa’ad bin Abī Waqqāṣ and his son Ḥafṣ bin ‘Umar bin Sa’ad.56
‫ فمما كان فيها من ذلك مقتل‬:‫قال الطبري في حوادث سنة سبع وستين‬
55 Tārīkh Khalīfa (p.164). Al-Khāzir is a river between Arbīl and al-Mūṣil. See
Mu’jam al-Buldān by Yāqūt al-Ḥamawī (3/208).
56 Tārīkh Khalīfa (p. 164). He also narrated from Ibn Bukayr from al-Layth
that ‘Umar bin Sa’ad was killed in the year 67 AH.
.‫عبيد الله بن زياد ومن كان معه من �أهل الشام‬

Al-Ṭabarī mentioned in the events of the year 67 AH: ‘Ubaidullāh
bin Ziyād and those with him were killed in al-Shām.57
‫ َع ْن‬،‫ َح َّد َثنا �أ ُبو ُم َعا ِو َي َة‬: َ‫ قَال‬،‫اص ُل ْب ُن َع ْب ِد ال�أ ْع َلى‬ ِ ‫ َح َّد َثنا َو‬:‫قَالَ التِّ ْر ِم ِذ ُّي‬
‫س ُع َب ْي ِد الل ِه ْبنِ ِز َيا ٍد‬ ِ ‫ ل َّما ِجي َء بِ َر�أ‬: َ‫ قَال‬،ٍ‫ َع ْن ُعما َر َة ْبنِ ُع َم ْير‬،ِ‫ال�أ ْع َمش‬
:‫ فا ْن َت َه ْي ُت �إ َل ْي ِه ْم َو ُه ْم َي ُق ْولُ ْو َن‬،‫َت فِي ال َم ْس ِج ِد فِي ال َّر َح َب ِة‬ ْ ‫ نُ ِّضد‬،‫َو�أ ْص َحابِ ِه‬
‫ُوس َحتَّى َد َخ َل ْت‬ َ ‫ َف إ�ذَا َح َّي ٌة َق ْد َجا َء ْت تُ َخلِّ ُل ال ُرؤ‬،‫َق ْد َجا َء ْت َق ْد َجا َء ْت‬
‫ ف ََذ َه َب ْت َحتَّى‬،‫ َف َم َك َث ْت ُه َن َيه ًة ثُ َّم َخ َر َج ْت‬،‫فِي ِم ْن َخ َر ِّي ُع َب ْي ِد الل ِه ْبنِ زِيا ٍد‬
.‫ َف َف َع َل ْت ذَلِ َك َم َّر َت ْينِ �أ ْو َثلا ًثا‬،‫ َق ْد َجا َء ْت َق ْد َجا َء ْت‬:‫ ثُ َّم قَالُوا‬،‫َت َغ َّي َب ْت‬
Al-Tirmidhī narrated: Wāṣil bin Abdul A’alā told us: Abu Mu’āwi-
yah58 told us: from al-A’mash, from ‘Umāra bin ‘Umayr, he said:
When the heads of ‘Ubaidullāh bin Ziyād and his men were brought,
they were placed on top of one another in the hall of the mosque.
I reached them as they were saying: “It comes! It comes!” A snake
then slithered through the heads until it reached the nostrils of
‘Ubaidullāh bin Ziyād, where it stayed for a little while before leav-
ing, and it then disappeared. They then said: “It comes! It comes!”
It then did the same thing twice or thrice.59
58 Abu Mu’āwiyah: Moḥammad bin Khāzim, the blind man, was a trust-
worthy narrator and one of the strongest in the narrations from al-A’mash.
He died in the year 195 AH. See Tahḏīb al-Tahḏīb by Ibn Ḥajar (3/551).
59 Sunan al-Tirmidhī (3780). Al-Tirmidhī said: This is a ḥasan saḥīḥ ḥadīth. I
say: Al-A’mash is a mudalis who narrated this ḥadīth in ‘an’ana form, though
the grading by al-Tirmidhī causes the heart to lean towards the authenticity of
the narration, for it seems that it is possible that he heard this from another
61
‫ َح َّد َثنا ُع َب ْي ُد ْب ُن‬،‫الح ْض َر ِم ُّي‬َ ‫ َح َّد َثنا ُم َح َّم ُد ْب ُن َع ْب ِد الل ِه‬:‫قَالَ ال َّط َب َرانِ ُّي‬
،ٍ‫ َع ْن َع ْب ِد ال َم ِل ِك ْبنِ ُع َم ْير‬،‫ َح َّد َثنا َس ِع ْي ُد ْب ُن ُس َو ْي ٍد‬،‫اله َّبار ُِّي‬ َ ‫�إ ْس َم ِاع ْي َل‬
‫ َو �إذَا َر�أ ُس ال ُح َس ْينِ ْبنِ َع ِل ٍّي َر ِض َي‬،‫ َد َخ ْل ُت َع َلى ُع َب ْي ِد الل ِه ْبنِ ِز َيا ٍد‬: َ‫قَال‬
‫ َف َوالل ِه َما َل َب َث ْت �إلا َق ِل ْي ًلا َحتَّى َد َخ ْل ُت َع َلى‬،ٍ‫الل ُه َع ْن ُه قُدَّا َم ُه َع َلى تُ ْرس‬
‫ َف َوالل ِه َما َل َب َث ْت �إلا َق ِل ْي ًلا‬،ٍ‫ َف إ�ذَا َر�أ ُس ُع َب ْي ِد الل ِه ْبنِ ِز َيا ٍد َع َلى تُ ْرس‬،ِ‫ال ُمخْ َتار‬
‫ َف َوالل ِه‬،ٍ‫َحتَّى َد َخ ْل ُت َع َلى ُم ْص َع ِب ْبنِ ال ُّز َب ْي ِر َو �إذَا َر�أ ُس ال ُمخْ َتا ِر َع َلى تُ ْرس‬
‫َما َل َب َث ْت �إلا َق ِل ْي ًلا َحتَّى َد َخ ْل ُت َع َلى َع ْب ِد ال َم ِل ِك ْبنِ َم ْر َو َان َو �إذَا َر�أ ُس‬
.ٍ‫ُم ْص َع ِب ْبنِ ال ُّز َب ْي ِر َع َلى تُ ْرس‬
Al-Ṭabarānī narrated: Moḥammad bin ‘Abdullāh al-Ḥadhramī told
us: ‘Ubayd bin Ismā’īl al-Habbārī told us: Sa’īd bin Suwayd told us:
from ‘Abd al-Malik bin ‘Umayr, he said: I entered upon ‘Ubaidullāh
bin Ziyād and saw the head of al-Ḥusayn in front of him in a tray. By
Allah, it didn’t take long until I entered upon al-Mukhtār and saw
the head of ‘Ubaidullāh bin Ziyād on a tray. Then, by Allah, it didn’t
take long before I entered upon Muṣ’ab bin al-Zubayr and found
the head of al-Mukhtār on a tray. Then, by Allah, it didn’t take long
before I entered upon ‘Abd al-Malik bin Marwān and found the
head of Muṣ’ab bin al-Zubayr on a tray.60

And praise be to Allah the Most Gracious and Most Merciful.
path since he did not refer to it as a gharīb ḥadīth.

62
63
Appendices
Appendix One
The Contradictions and Additions in the Narrations of the
Historians and Storytellers that Oppose the Authentic Ver-
sion of the Martyrdom of al-Ḥusayn
In this chapter, I decided to display the additions and contradictions

of historians and storytellers to the authentic version of the martyr-
dom of al-Ḥusayn. I chose to do that for several reasons, the main
one being, to identify the falsehood that has been spread through-
out books and sermons, and to expose what has been added into the
authentic version by those that are not reliable.
I decided to focus on the lengthiest and oldest narrations, for they
are the original sources that all late renditions of the events of Kar-
balā’ are based upon. These are the narrations of Abu Mikhnaf, Ibn
Sa’ad, Abu Ma’ashar, Ammār al-Duhanī, and Ibn Bābawayh.
1. The Narration of Abu Mikhnaf Lūt bin Yaḥyā (157 AH)

The narration of Abu Mikhnaf is the most widespread narration
due to the depth of the material and details. It is also the longest
narration. However, that did not raise the status of Lūt bin Yaḥya
in the eyes of the traditionalists. Abu Ḥātim said: His narrations are
rejected.61 Yaḥyā bin Ma’īn also condemned him, stating that he was
not reliable,62 and that he was like ‘Amr bin Shimr.63 I said: ‘Amr bin
Shimr was accused by the traditionalists of fabricating narrations.64
What causes doubt in the heart of the intellectual reader is Abu
Mikhnaf’s attention to extreme detail, for he is the sole source of
details such as the lineages of those that participated in Karbalā’, de-
scriptions on how each victim was killed,65 as well as the recording of
poems that were recited during the battle.66 This precision, should
be praised, though, his weakness in the eyes of the traditionalists as
well as him being the sole narrator of such events creates doubts in
the hearts of readers. Even more shocking is that he narrates reports
about spies,67 what happened behind the scenes, as well as the texts
of secret messages throughout his narration. Below is a list of these
letters:
• The letter of Yazīd to al-Walīd (3/1007).
• The letter of Sulayman bin Ṣurad, al-Musayyab bin Najaba,
Rifā’a bin Shaddād, and Ḥabīb bin Muthāhir, as well as others
61 As mentioned in al-Jarḥ wal Ta’dīl by Ibn Abī Ḥatim (7/247).
62 Al-Tārīkh by Yaḥyā bin Ma’īn through the narration of al-Durī (1/285).
63 Al-Tārīkh by Yaḥyā bin Ma’īn through the narration of al-Durī (1/328).
64 See Lisan al-Mīzān (4/422).
67 Like the narration of Mi’qal, the servant of ‘Ubaidullāh bin Ziyād, as re-
corded in Tārīkh al-Ṭabarī (3/1016).
67
from the people of Kūfa to al-Ḥusayn (3/1012).

• The letter of Shabath bin Rib’ī, Hajjār bin Abjar, Yazīd bin al-
Ḥarith, ‘Azra bin Qays, ‘Amr bin al-Ḥajjāj, and Moḥammad bin
‘Umayr to al-Ḥusayn (3/1013).
• The response of al-Ḥusayn to the letters of the Kūfans (3/1013).
• The letter of Muslim bin ‘Aqīl to al-Ḥusayn (3/1013).
• The response of al-Ḥusayn to Muslim (3/1013).
• The response of Muslim to al-Ḥusayn (3/1013).
• The letter of ‘Abdullāh bin Mūsā, ‘Umāra bin ‘Uqba, and ‘Umar
bin Sa’ad to Yazīd (3/1014).
• The letter of al-Ḥusayn to Mālik bin Masma’, al-Aḥnaf bin
Qais, al-Munthir bin Jārūd, Mas’ūd bin Amr, Qays bin al-Hay-
tham, and ‘Amr bin ‘Abdullāh bin Ma’mar (3/1014).
• The letter of Muslim to al-Ḥusayn (3/1021).
• The letter of ‘Ubaidullāh bin Ziyād to Yazīd (3/1023).
• The response of Yazīd to ‘Ubaidullāh (3/1024).
• The letter of al-Ḥusayn to the people of Kūfa (3/1029).
• The letter of Muslim to al-Ḥusayn (3/1029).
• The letter of ‘Ubaidullāh bin Ziyād to al-Ḥur bin Yazīd (3/1034).
• The letter of ‘Umar bin Sa’ad to ‘Ubaidullāh bin Ziyād (3/1036).
• The response of ‘Ubaidullāh bin Ziyād (3/1036).
• Another response by ‘Ubaidullāh bin Ziyād to ‘Umar bin Sa’ad
(3/1037).
The Additions and Contradictions:
• Mu’āwiyah, nearing death due to disease, warns Yazīd of Abdul
Raḥmān bin Abī Bakr.68 This contradicts the fact that Abdul
68
Raḥmān died several years before him.69

• Al-Ḥusayn refers to Mu’āwiyah as a tyrant, then asks Allah for
goodness and mercy for him in front of al-Walīd and Marwān, as
a form of taqiyyah (dissimulation).70
• Al-Ḥusayn accuses ‘Abdullāh bin al-Zubayr of wanting to be
alone in al-Hijāz so that he could take full control over it.71
• Muslim bin ‘Aqīl enters the home of al-Mukhtār al-Thaqafī in
Kūfa.72
• Yazīd sends ‘Ubaidullāh bin Ziyād to kill Muslim bin ‘Aqīl, or to
get him exiled.73
• ‘Ubaidullāh enters Kūfa with his face covered and the Kūfans
greet him thinking he is al-Ḥusayn.74
• The story of Sharīk bin al-A’war, in which Muslim and Hāni’
bin ‘Urwa plot to kill ‘Ubaidullāh bin Ziyād while he visits the
bed-ridden Sharīk.75
69 Ibn Zabr al-Rab’ī mentioned that he died in the year 53 AH and narrat-
ed that Yaḥyā bin Bukayr said that he died in the year 54 AH. See: Tārīkh
Mawlid al-‘Ulamā’ wa Wafiyātihim (1/155 and 1/158).
72 Tārīkh al-Ṭabarī (3/1013). Al-Mukhtār is Ibn Abī ‘Ubaid al-Thaqafī, the
liar that claimed to be a prophet. See Siyar A’lām al-Nubalā’ (3/3806). It is
authentic from Ja’far al-Ṣadiq through the path of Shias, as we find in Rijāl
al-Kashshī (p. 97) that he said: Al-Mukhtār used to lie upon ‘Ālī bin al-Ḥu-
sayn . I add: All the narrators are reliable, as per the claims of al-Ṭūsī and
al-Najāshī, with the exception of Mohammad bin Yazdād al-Rāzi, who was
a reliable narrator in the eyes of Moḥammad bin Mas’ūd al-‘Ayyāshī. See al-
Kashshī (p. 376).
69
• Muslim bin ‘Aqīl fights off sixty to seventy men that attempt
to arrest him and he comes quietly when Moḥammad bin al-
Ash’ath promises him no harm.76 As we have mentioned previ-
ously in the authentic rendition, those arresting him clearly tell
him that they do not have the ability to promise him safety.
• The heads of Muslim bin ‘Aqīl and Hāni’ bin ‘Urwa are sent to
Yazīd.77
• Ibn ‘Abbās accuses Ibn al-Zubayr of wanting al-Ḥusayn to leave
Makkah so that he can have the Ḥijāz all to himself, while Ibn
‘Abbās suggests Yemen as another destination.78
• Al-Ḥusayn sees a vision that the Messenger  orders him to
leave for Iraq.79
• Al-Ḥusayn continues to Kūfa even after he learns of the death
of Muslim and that he has no allies in Kūfa. He says: Life is not
worth living after (the passing) of those men.80
• The killing of ‘Abdullāh bin Buqṭur, who was thrown off the
castle in Kūfa and had his bones broken. ‘Abdul Malik bin
‘Umayr, the great tabi’ī, “mercifully” finishes him off.81
• ‘Ubaidullāh bin Ziyād was going to let al-Ḥusayn go if al-Ḥusayn
wished to pledge his allegiance to Yazīd. He wrote that in a letter
to ‘Umar bin Sa’ad.82 Then, Shimr bin Thī al-Jawshan convinces
‘Ubaidullāh to change his mind, and to force al-Ḥusayn to be
judged by ‘Ubaidullāh himself.83
70
• ‘Umar bin Sa’ad fights al-Ḥusayn out of fear that he would lose
his home, land,84 and be stripped from his position,85 while ac-
cording to the authentic narration we have quoted previously,
he only fights al-Ḥusayn out of fear of being killed himself.
• Al-Ḥusayn accuses the leaders of the army of ‘Umar bin Sa’ad of
having invited him to Kūfa for a pledge of allegiance.86
• Yazīd declares that ‘Alī and al-Ḥusayn are disbelievers.87
• The head of al-Ḥusayn is placed in front of Yazīd, who beats
it with a cane.88 In reality, these are the actions of ‘Ubaidullāh
bin Ziyād according to the authentic version as we have quoted
previously.
• ‘Alī bin al-Ḥusayn is let free because he was a young boy,89 where
in reality, he is in his mid-twenties,90 and he was the father of
Moḥammad al-Bāqir by then, who was born before Karbalā’ by
some years.
2. The Late Narration of Abi Mikhnaf

The common rendition of Abi Mikhnaf’s report, that we find in
most Shia bookstores, is incorrectly attributed to Abi Mikhnaf. It
contradicts the original version in several areas and it was not what
was relied upon by early Sunni and Shia historians. What is quite
surprising is how widespread this version is despite the fact that Shia
scholars have criticized it.

86 Tārīkh al-Ṭabarī (3/1041 and 3/1051).
90 See: Tahthīb al-Tahthīb by Ibn Hajar (3/155).
71
The historian Abbas al-Qummi said while speaking of the sources

of the Martyrdom: “Those that refer to the History of al-Ṭabarī will
know that much, actually, all of what he quoted about the martyr-
dom of al-Ḥusayn is taken from the Martyrdom by Abi Mikhnaf. If
one were to ponder upon this attributed Martyrdom and what was
quoted by al-Ṭabarī and other historians, and compared them, one
would know that this Martyrdom is not by him (Abu Mikhnaf),
nor is it by any reliable historian, and due to this, I do not rely on
anything that he individually quotes.”91
Al-Noori al-Ṭabrasi, the author of al-Mustadrak, said: “The Mar-
tyrdom that we have in front of us, which is attributed to him (Abu
Mikhnaf), includes problematic ideas that go against the founda-
tions of the sect. There is little doubt that the enemies, as well as the
ignorant, included these ideas into the book for corrupt reasons, and
due to this, the Martyrdom cannot be reliable in what it individually
quotes which cannot be relied upon.”92
It seems as though this rendition returns to the ninth or tenth centu-
ry, for the manuscripts of this rendition are never earlier.93
In this section, I will simply include the main contradictions and
additions without the intention of being comprehensive, for that
would require a full research on its own.
• Muslim bin ‘Aqīl single-handedly defeats and exterminates over
a thousand of ‘Ubaidullāh bin Ziyād’s knights,94 while the orig-
inal report only states that sixty to seventy men came for him.
91 Nafas al-Mahmūm (p. 11).

92 Al-Lu’lu’ wal Marjān (p. 187).
93 See Maqtal al-Imam al-Ḥusayn (ed. al-Jbouri) (pp. 32-34).
94 Maqtal al-Imam al-Ḥusayn (pp. 60-65).
72
The original report also does not say that he defeated them.95
• Muslim bin ‘Aqīl rejects Ibn al-Ash’ath’s promise to not harm
him but then falls into a pit that was dug up for him,96 while
the original version includes Muslim bin ‘Aqīl falling for Ibn al-
Ash’ath’s false promise.97
• The martyrdom of Abu al-Faḍl al-‘Abbās after killing a hundred
and eighty knights after losing his right hand while attempting
to retrieve water for al-Ḥusayn,98 while in the original report
Abu al-Faḍl succeeds in retrieving the water and only one man
was killed during this event.99
• The killer of al-Ḥusayn  was Shimr bin Thī al-Jawshan,100
while the original report states that it was Sinān bin Abī ‘Anas
Al-Nakha’ī.101
• Major exaggerations in statistics that will be included in the sec-
ond appendix.
3. The Narration of Ibn Sa’ad (230 AH)

As for the narration of Ibn Sa’ad, it is not much better than Abu
Mikhnaf’s. His narration is a combination of a variety of narrations,
which come through Moḥammad bin ‘Umar al-Wāqidī,102 Abu
96 Maqtal al-Imam al-Ḥusayn (pp. 63-64).
98 Maqtal al-Imam al-Ḥusayn (p. 106-111)
100 Maqtal al-Imam al- Ḥusayn (pp. 176-177)
102 Mohammad bin ‘Umar bin Wāqid al-Aslamī al-Wāqidī al-Madani. Al-Ḍa-
habī in Mīzān al-I’itidāl quoted Ibn al-Madīni, Ibn Rāhawaih, Abu Ḥātim,
and al-Nasa’ī, who all accused al-Wāqidī of lying. Al-Ḍahabī then said: Con-
sensus regarding the weakness of al-Wāqidī has been reached. (6/273-276).
73
Mikhnaf, and others. Ibn Sa’ad then said: I wrote a combination

of their narrations of the martyrdom of al-Ḥusayn. I say: Ibn Sa’ad
rarely differentiated between who he took his narrations from.
Ibn Sa’ad’s narration is not as long as Abu Mikhnaf’s and it is around
twenty pages long. He also had many additions that he solely nar-
rated, most likely from his teacher al-Wāqidī. For example, he men-
tioned a large number of people that warned al-Ḥusayn about head-
ing to Kūfa. The historians that came after him, relied on this, and
did not pay heed to the weakness of it, even though as we can see in
the authentic rendition of al-Ḥusayn’s martyrdom, the only person
that warned al-Ḥusayn, through an authentic chain, was Ibn ‘Abbās
.
As for his additions and contradictions:
• Abu Sa’īd al-Khudrī warns al-Ḥusayn from going to Kūfa.103
• Al-Ḥusayn writes to Mu’āwiyah: “I do not know of a tribula-
tion greater than you being a caretaker of the nation.”104
• Al-Miswar bin Makhrama’s accusation towards Ibn al-Zubayr
of pushing al-Ḥusayn to go to Iraq in order to rule the Ḥijāz
area.105
• ‘Abdullāh bin Mutī’ warns al-Ḥusayn from going to Iraq.106
• ‘Abdullāh bin ‘Umar warns al-Ḥusayn from leaving.107
• ‘Abdullāh bin ‘Ayyāsh bin Abī Rabī’a warns al-Ḥusayn from
leaving.108
103 Al-Ṭabaqāt al-Kabīr (6/422).

74
• Abu Wāqid al-Laythī warns al-Ḥusayn from leaving.109

• Jābir bin ‘Abdullāh warns al-Ḥusayn from leaving.110
• Abu Salama bin ‘Abdul Raḥmān’s accusation towards Ibn al-
Zubayr of pushing al-Ḥusayn to Iraq in order to rule the Ḥijāz
area.111
• Al-Miswar bin Makhrama warns al-Ḥusayn about leaving to-
wards Iraq.112
• Amra bint ‘Abdul Raḥmān warns al-Ḥusayn about leaving to-
wards Iraq.113
• Abu Bakr bin ‘Abdul Raḥmān bin al-Ḥarith bin Hishām warns
al-Ḥusayn about leaving towards Iraq.114
• ‘Abdullāh bin Ja’far bin Abī Tālib warns al-Ḥusayn about leav-
ing to Kūfa.115
• Amr bin Sa’īd bin al-Āṣ warns al-Ḥusayn about leaving to Iraq.116
• Moḥammad bin ‘Alī Ibn al-Ḥanafiyyah warns al-Ḥusayn about
leaving to Iraq.117
• The Kūfans kiss the feet and hands of ‘Ubaidullāh bin Ziyād,
thinking that he is al-Ḥusayn.118
• The story of Sharīk bin al-A’awar, in which Muslim and Hāni’
bin ‘Urwa plot to kill ‘Ubaidullāh bin Ziyād while he visits the

75
bed-ridden Sharīk.119
• The heads of Muslim bin ‘Aqīl and Hāni’ bin ‘Urwa are sent to
Yazīd.120
• The sons of ‘Aqīl encourage al-Ḥusayn to march onwards to
Kūfa, even after hearing about the death of Muslim.121
• ‘Ubaidullāh bin Ziyād sends Shimr bin Thī al-Jawshan to kill
‘Umar bin Sa’ad if he refuses to fight al-Ḥusayn.122 In the authen-
tic variation that we have presented, ‘Ubaidullāh actually sends
Juwairiya bin Badr al-Tamīmī to carry this out instead.
• Ḥuṣayn bin Tamīm shoots an arrow into the mouth of al-
Ḥusayn and a man from the sons of Abān bin Dārim shoots an
arrow into his jaw.123
4. The Narration of Abu Ma’shar (170 AH)

The narration of Abu Ma’shar Nujayḥ bin ‘Abdul Raḥmān is much
shorter than previous narrations. Abu al-‘Arab al-Tamīmī quoted it
in full in around five pages. 124 Abu Ma’shar is a weak narrator ac-
cording to Yaḥyā bin Sa’īd, Ibn al-Madīni, al-Bukhārī, al-Nasa’ī, Ibn
‘Adī, and al-Dāraquṭnī. What makes matters worse is that he does
not mention the names of his teachers as opposed to the narrations
of Abu Mikhnaf and Ibn Sa’ad. This makes his narration rejected
due to the weakness of his teachers and his own weakness. His addi-
tions and contradictions aren’t many in number, due to the short-
ness of his report though.

124 Al-Miḥan by Abu al-‘Arab al-Tamīmī (p. 129-133).
76

• ‘Abdullāh bin Mutī’ warns al-Ḥusayn about leaving to Iraq.125
• Hāni’ bin ‘Urwa plots to kill ‘Ubaidullāh bin Ziyād. He fakes
being bed-ridden in order to lure Ibn Ziyād in to get assassinat-
ed.126
• Muslim bin ‘Aqīl trusts ‘Umar bin Sa’ad enough to tell him that
al-Ḥusayn is coming and requests him to send him back. ‘Umar
bin Sa’ad betrays this trust by sharing this information with
‘Ubaidullāh bin Ziyād.127
• ‘Ubaidullāh bin Ziyād sends Shimr bin Thī al-Jawshan to kill
‘Umar bin Sa’ad if he refuses to fight al-Ḥusayn.128 In the authen-
tic variation that we have presented, ‘Ubaidullāh actually sends
Juwairiya bin Badr al-Tamīmī to carry this out instead.
5. The Narration of ‘Ammār al-Duhanī (133 AH)

The narration of ‘Ammār al-Duhanī is the narration of Abu Ja’far
al-Bāqir. He said: I told him: Tell me of the death of al-Ḥusayn as if
I am looking at it…129 This narration is almost authentic, due to the
reliability of most narrators, however, it has arrived to us through
the path of Khālid bin Yazīd bin Asad bin ‘Abdullāh al-Qasrī, who
was the sole narrator from ‘Ammār.
Ibn ‘Adī said: Khālid bin Yazīd has more narrations than those that I
have mentioned, and his narrations do not have support (from oth-
er narrators), not through the chains, nor through the text. I did
not see the earlier scholars speak of him and he may have been over-
125 As quoted by al-Ḏahabī in his Mizan al-I’itidal (7/12).
126 Al-Miḥan by Abu al-‘Arab (p. 131).
129 This is narrated by al-Ṭabarī in his Tārīkh (3/1010).
77
looked, and I saw them criticize those who were better (in status)
than this Khālid, so I had to mention him and display my view of
him, which is that he is weak in status.130
Al-Ḏahabī mentioned his biography from the book of Ibn Abī Ḥa-
tim and pointed out that the latter did not criticize him. He also
pointed out that Ibn Abī Ḥatim mentioned him under another
heading, under the name: Khālid bin Yazīd al-Qasrī, in which he was
weakened. Al-Ḏahabī commented: “These two are one, without a
doubt.”
I say: He also mentioned from al-‘Uqaylī that, “he does not have any
support in his narrations.”131
This narration of ‘Ammār is similar to the narration of Abu Ma’ashar
in that it is relatively short.
The Additions and Contradictions in This Narration:
• The people of Kūfa assumed that ‘Ubaidullāh bin Ziyād is al-
Ḥusayn when he enters.132
• ‘Abdul Raḥmān bin Moḥammad bin al-Ash’ath gives Muslim
bin ‘Aqīl his word that he will be safe,133 and this contradicts the
authentic report that Muslim was never promised safety.
• Hāni’ bin ‘Urwa is crucified.134
• The sons of ‘Aqīl encourage al-Ḥusayn to march onwards even
after hearing of Muslim’s death.135
130 Al-Kāmil by Ibn ‘Adī (3/433).

131 Mīzān al-I’itidāl (2/434).
132 Al-Ṭabarī narrates this in his Tārīkh (3/1011).
78
• Al-Ḥusayn’s head is placed in front of Yazīd who taps it with a

cane.136 We have established that this is the action performed by
‘Ubaidullāh bin Ziyād previously in this book.
6. The Narration of Ibn Bābawayh al-Qummī (381 AH)137

The narration of Ibn Bābāwayh in his book al-Amālī from his
teacher Moḥammad bin ‘Umar al-Baghdādi, then from al-Ḥasan
bin ‘Uthmān bin Ziyād al-Tusturī in his book, from a chain of
unknown narrators, who cannot be found in books of biogra-
phies, from Ja’far al-Sādiq, from his father al-Bāqir, from Zayn al-
‘Ābidīn. There is a possibility that this narration was fabricated by
al-Ḥasan bin ‘Uthmān bin Ziyād, who has been accused by Abu ‘Alī
al-Nīsapūri, ‘Abdān al-Ahwāzi, and Ibn ‘Adī,138 of tampering with
narrations. This narration contains major contradictions with the
authentic reports, even though it is much shorter than some of the
earlier narrations. We also find exaggerations in this report that we
did not find in the earlier narrations.
Some of the Additions and Contradictions:
• Yazīd appoints his uncle ‘Utba bin Abī Sufyān as the governor of
Madīnah,139 however, this contradicts the fact that ‘Utba passed
away in the year 44 AH.140
• Yazīd orders ‘Utba to kill al-Ḥusayn, while he was in Madīnah.141
137 Ibn Bābawayh, also known as al-Ṣadūq by Shī’as, was a major Shī’ī schol-
ar who resided in Baghdad. His status is anonymous according to al-Khaṭīb
al-Baghdādī. See Tārīkh Baghdād (3/303).
138 See Lisān al-Mīzān by Ibn Ḥajar (2/274).
139 Al-Amālī by Ibn Bābawayh (p. 120).
140 This is mentioned by Ibn Zabr al-Riba’ī in his Tārīkh Mawlid al-‘Ulamā’
wa Wafiyātihim (1/143).
79
• Al-Ḥusayn leaves Madīnah to Iraq without spending any time

in Makkah.142
• Al-Ḥusayn knows of his death before it occurs.143
• Al-Ḥusayn kills two men from the army of ‘Umar bin Sa’ad
through supplication.144
• Al-Ḥur bin Yazīd kills eighteen enemies,145 when in the authentic
report, he only kills two.
• ‘Ubaidullāh bin Ziyād kills Sinān bin Anas after he retrieves
the head of al-Ḥusayn,146 when according to the authentic re-
port that we have quoted earlier, Sinān lives until the time of
al-Ḥajjāj.

80
Appendix Two
Exaggerations in Statistics
This appendix was compiled in order for the reader to fathom the
sheer amount of manipulation by the storytellers and fabricators in
regards to the martyrdom of al-Ḥusayn. This is a simple list of the
statistics that will make the whole picture clearer to those with an
objective eye.
• Abu Mikhnaf (158 AH) stated that al-Ḥusayn had thirty-two
knights and forty footmen with him,147 and that they were all
killed.148
• Abu Mikhnaf said that the army of ‘Umar bin Sa’ad consisted of
four thousand men.149
• The later rendition that is attributed to Abi Mikhnaf states that
the army of ‘Umar bin Sa’ad consisted of eighty-thousand men.150
147 Al-Ṭabarī reported this from Abu Mikhnaf in his Tārīkh (3/1040).
150 Maqtal al-Imam al-Ḥusayn (p. 97).
Some comparisons between the kill-counts according to the

narration of Abu Mikhnaf (157 AH),151 Ibn Babawayh al-Qum-
mī (381 AH),152 and the late rendition of Abi Mikhnaf ’s re-
port (9th-10th century)153:
Abu Al-Qummi Abu

Mikhnaf Mikhnaf
1 2
Àbbās bin Alī 180
Àbdillāh bin Ùmayr al-Kalbī 4
Àbdillāh bin Abi Ùrwa 20
Àbdillāh bin Muslim bin Àqīl 3 90
Aḥmad bin al-Ḥasan bin Alī 190
Aḥmad bin Moḥamad al-Hāshi- 80
mi
Àlī bin al-Ḥuṣayn al-Akbar 54 180
Àlī bin al-Muẓāhir 70
Àwn bin Abdillāh bin Ja’far 80
Burayr bin Khuḍayr 1 30
Al-Ḍaḥāk bin Abdillāh al-Sharqī 2
Habīb bin al-Muẓāhir 31 35
Hilāl bin al-Ḥajāj 13
’Hilāl bin Nāfi 70

152 Al-Amalī by Ibn Bābawayh (p. 126-128).
153 Maqtal al-Imam al- Ḥusayn (p. 124-163).
82
Al-Ḥur bin Yazīd 1 18 180

Al-Ḥuṣayn bin Àlī 1 1500
Ibrāhīm bin al-Ḥuṣayn 50
Jābir bin Ùrwa al-Ghifārī 80
Juwayn bin Abi Malik 70
Mālik bin Ànas al-Kāhilī 18
Mālik bin Dāwūd 60
Al-Muàlā 50
Mūsā bin Àqīl 70
Nāfi’ bin Hilāl al-Bajalī 12
Al-Qāsim bin al-Ḥasan bin Alī 3 70
Al-Ṭirmāḥ 70
’Umayr bin al-Muṭā` 30
Wahb bin Wahb 7
Yaḥyā bin Kathīr al-Ansārī 50
Yazīd bin Muẓāhir/Muhāṣir 5 50
Ziyād bin Muhāṣir 9
Zuhayr bin al-Qain 19 120
The Son of al-Ḥur bin Yazīd 70
The Servant of al-Kalbī 40
The Servant of al-Kalbī’s Mother 1
TOTAL 26 255 3536
83

‫ وصلى الله على نبينا محمد وعلى �آله وصحبه‬،‫والحمد لله على توفيقه‬
.‫�أجمعين‬
And praise be to Allah for his tawfīq, and peace and blessings be
upon our Prophet Moḥammad, his family, and companions.
84
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“The house of al-Arqam is the house of Islām”

Al-Ḥākim (d. 403 h) in al-Mustadrak ‘ala al-Ṣaḥiḥayn (6185)

British Library Cataloguing in Publishing Data

© Copyright 2019 Dar al-Arqam

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Printed in Turkey by Mega | [email protected]

‫ ونعوذ بالله من شرور �أنفسنا ومن‬،‫الحمد لله نحمده ونستعينه ونستغفره‬

rational, due to the fabrications and distortions that have tarnished

1 Leniency when it comes to accepting narrations of targhīb, tarhīb, and faḏā’il

commentary as possible in order to provide the reader with the most

nor of Kūfa. Al-Ḥusayn  along with his family then headed to

Al-Ḥusayn During the Caliphate of Mu’āwiyah

‫ َر أ� ْي ُت َر ُس ْولَ الل ِه َصلَّى الل ُه‬: ُ‫ َو َل َق ْد َس ِم ْع ُت أ� َبا َب ْك َر َة َي ُق ْول‬:‫الح َس ُن‬ َ َ‫َفقَال‬

،‫ سلّم الحسن بن علي عليه السلام �إلى معاوية الكوفة‬:‫قال المدائني‬

.‫سنة �إحدى و�أربعين‬

:‫ فيها سنة الجماعة‬:‫قال خليفة في ذكر حوادث سنة �إحدى و�أربعين‬

left Kūfa for Madīnah.6

6 Tārīkh al-Ṭabarī 3/942.

: َ‫ قَال‬، ٍ‫ َح َّد َث ِني ُم َح َّم ُد ْب ُن ِم ْس ِك ْين‬: َ‫ قَال‬،‫اج َي َة‬

7 Muṣannaf Ibn Abī Shaybah (30550).

Al-Ājurrī said: Ibn Nājiyah8 said: Moḥammad bin Miskeen said

8 He is Abu Moḥammad ‘Abdullāh bin Moḥammad bin Nājiyah al-Barbarī,

‫ ولّى معاوية في هذه‬:‫قال الطبري في ذكره لحوادث سنة اثنين و�أربعين‬

10 Tārīkh al-Ṭabarī 3/946.

12 Imam Aḥmad narrated this in al-‘Ilal wa Ma’rifat al-Rijāl (3/176), and

.‫ فدُفن في البقيع‬،‫كبده في ربيع ال�أول وهو يومئذ ابن ست و�أربعين سنة‬

17 Tārīkh Mawlid al-Ulamā’ wa Wafīyātihim (1/147).

‫ وفيها �أخذ معاوية‬:‫قال خليفة في ذكر حوادث سنة �إحدى وخمسين‬

‫‪the pledge of allegiance for Yazīd from the people. 20‬‬

‫‪20 Tārīkh Khalīfa (p. 131).‬‬

Abu Nu’aym al-Aṣbahanī narrated: Moḥammad bin ‘Alī told us,21

rest of the nation is upon.”26

‫‪28 Tārīkh Khalīfa (p. 138).‬‬

29 Thī al-Marwa: An area north of Madinah by the Valley of al-Jazl.

Al-Ḥusayn during the Caliphate of Yazīd

‫ َع َلى َب ِر ْي ٍد‬- ‫ َو�أ َم َر َح ْم َز َة ا ْب َن ُه �أ ْن ُي ْق ِد َم َر ِاح َل َت ُه �إ َلى ال ُح َل ْيفة‬،‫َف َل ْم َي َز ْل ُي َصلِّ ْي‬

‫ َو َب َع َث َي ِز ْي ُد َع ْم َرو ْب َن َس ِع ْي ٍد �أ ِم ْي ًرا َع َلى ال َم ِد ْي َن ِة َعلى ال َو لِ ْي ِد ْبنِ ُع ْت َب ِة‬: َ‫قَال‬

.‫ خرج الحسين من المدينة في شهر رجب سنة ستين‬:‫قلت‬

.‫�أ َنا ُه َو‬

‫ �أقام الحسين رضي الله عنه في مكة في شهر شعبان ورمضان‬:‫قلت‬

35 Muṣanaf Ibn Abī Shayba (7/477).

‫ َل ِق ْي ُت ُه ْم تِ ْل َك اللَّ ْي َل ِة فِي‬: َ‫ قَال‬،‫اف‬ ٍ ‫ ف ََح َّد َث ِني ِه َلالُ ْب ُن َي َس‬:‫قَالَ ُح َص ْي ُن‬

،‫ َف ُق ِل َع‬،‫ َف�أ َم َر بِ َس ْق ِف ال َم ْس ِج ِد‬،‫ات َك ِث ْي ِر �أ َح ٍد‬ َ ‫َك ِث ْي َر �أ َح ٍد َولا َن ْس َم ُع �أ ْص َو‬

.‫ ِج ْئ َت لِ َت ْن ِز َع ُس ْل َطانِي‬،‫ يا ا ْب َن ك ََذا‬:‫قَالَ ال ُح َس ْي ُن فِي َح ِد ْي ِث ِه‬

.‫ ف َُض ِر َب ْت ُع ُن َق ُه‬،‫ثُ َّم �أ َم َر بِ ِه‬

.‫ابن ثمان وعشرين سنة‬

38 As recorded in Tārīkh Dimashq by Ibn ‘Asākir.

Al-Ṭabarī narrated using his previous chain from Ḥuṣayn: Hilāl

front of Ibn Ziyād. He (Sa’ad) said: He (Ibn Ziyād) considered kill-

42 Tārīkh al-Ṭabarī (3/1028-1029).

‫ حدثنا يحيى بن‬:‫ حدثنا محمد بن عبد الله الحضرمي‬:‫قال الطبراني‬

‫ ولد‬:‫ حدثنا ال ُزبير بن َب ّكار‬،‫ حدثنا علي بن عبد العزيز‬:‫قال الطبراني‬

49 Usd al-Ghāba (1/519).

‫ َو َم ْن َيشُ ُّك فِي َه َذا؟‬:‫قَالَ ُس ْف َيا ُن‬

‫ ُكلُّ ُه ْم‬،‫ قُ ِت َل َم َع ُه َس ْب َع َة َعشَ َر شَ ا ًبا‬:‫الح َن ِف َّي ِة‬

:‫تسمية من قُتل مع الحسين عند �أبي الحسن علي بن محمد المدائني‬

52 Al-Mu’jam al-Kabīr (3/710).

5- ‘Alī bin al-Ḥusayn bin ‘Alī

‫ العباس بن علي‬-1 :‫تسمية من قُتل مع الحسين عند الليث بن سعد‬