Maqtal al-Husayn
Al-Husayn’s Prior Knowledge of His Martrydom
What we have stated clarifies that reason; the Shari’a condones one's
walking to his death when doing so serves a common interest greater than
that of his own life, such as the continuity of the creed or of the
Shari’a, or to bring to life a certain fact, an objective which cannot
be realized in any other way, such as the case with regard to al-Husayn
(‘a) taking such an amazing stand, thus reciting to the multitude a
white tablet which generations and epochs have been reciting ever
since.
Through his holy uprising, Imam Husayn (‘a) acquainted present and
future nations with what the Umayyads did and with who discarded and
violated the sacred laws of the Shari’a. Nations have learned lessons
from the courage demonstrated by the most oppressed one (‘a), that they
should welcome death with open arms, that they should sacrifice their
all in order to support the call propagated by Muhammad (S) and learn
from it lofty lessons.
They learned how to persist in defending their principles, and to
sacrifice everything precious in order to liberate themselves from the
claws of oppression.
Muhammad Ibn al-Hasan al-Shaybani rejects the notion that it is
despondency that causes one to attack a thousand men knowing that he has
no chance of survival or of defeating the enemy by so doing, saying that
such an action is not suicide because there is a benefit in it for the
Muslims: it strengthens their determination and provides them with a
shot in the arm that rejuvenates their energy and determination to
defend their principles and to die in dignity.[^1]
Abu Abdullah, al-Husayn (‘a), by the same token, surpasses everyone
else in doing so when he defied the large multitude that had sunk in
falsehood. He, it is true, caused the death of his holy self as well as
that of pure ones from among his family and followers.
He exposed the offspring of the Messenger of Allah (S) to plundering and captivity, yet he inscribed upon the face of time with words of noor the truth about his uprising and the falsehood of all the allegations propagated by his foe that had deviated from the canons of truth and became immersed in oppression.
He is, therefore, the true victor, and whoever challenged him drowned in
the sea of misguidance and was one who violated the Islamic laws drawn
by the one who conveyed the Divine Message (S).
I truly wonder about one who says that al-Husayn (‘a) was counting on
the support of the people of Kufa. Such an individual has surely missed
the mark. Even if we surrender and say that al-Husayn (‘a) did not have
a general knowledge of what was, what is, and what will be, how could he
have not been informed by his grandfather (S) and his wali, his own
father, of the events that would happen to him, and that he would be
killed in the land of Karbala’ after being denied access to water,
accompanied by his kinsfolk and followers and would all face a sure
death?
Is he not the one who informed Umm Salamah of his own martyrdom when she expressed to him apprehension of his trip?
The reason for it is that the truthful and the trustworthy one, who
never said anything out of his own inclination (S), had already informed
him of his being killed in the land of Karbala’ after being prohibited
from drinking water.
Among what al-Husayn (‘a) had said to her was: “I know the day on
which I will be killed and the time when I will be killed. And I know
who among my Ahl al-Bayt (‘a) and followers will be killed. Do you think
that you know what I do not? Do you think that I can escape death? If I
do not die today, I will tomorrow.”
He said to his brother, ‘Umar al-Atraf, “My father had informed me
that my resting place will neighbour that of his own. Do you think that
you know what I do not?” To his brother Muhammad Ibn al-Hanafiyya he
said, “Allah has decreed to see me murdered and the women taken
captive.”
To Ibn al-Zubayr he said, “Had I hidden in a hole in these ravines,
they would have hunted me out and killed me.” To ‘Abdullah Ibn Ja’far
he said, “I saw the Messenger of Allah (S) in a vision ordering me to
do something which I am going to do.”
When they were at a mountain pass, he said to his companions, “I see
myself being killed, for I saw in a vision dogs mauling me, and the most
wild among them was spotted.” When ‘Amr Ibn Lawthan suggested to him to
stay away from Kufa becoming fully informed of its people's intentions,
he (‘a) said, “I am not ignorant of their views, but the will of Allah
is never over-ruled. As soon as they invite me, they will take out the
blood clot in me.”
He made many such explicit and implicit statements in Medina, in Mecca,
and on the way to Kufa, statements that you will read in this book in
their entirety. They all testify that he (‘a), was fully aware of his
being killed on the day with which he was familiar and in the land of
Karbala’.
So, can anyone doubt this fact if he reads his sermon in Mecca when he
wanted to travel from there to Iraq? In that sermon, he said, “I can
see my limbs being cut to pieces by wild beasts in an area between
al-Nawawees[^2] and Karbala’, so they will fill with my body empty
stomachs and starved pouches; there is no way to avert an event already
decreed.”
All these answers to those who asked al-Husayn (‘a) to wait or to go
somewhere else prove that the Master of Martyrs was knowledgeable of
what was going to happen to him, and that he knew the intentions of the
people of Kufa. But it is a divine mystery that concerned only him, and
so that his cries for help and support on the Day of Taff, before and
after the war, would be an argument against that unlucky multitude of
people.
Yet he did not inform each and every person who objected to his march
to Kufa of all what he knew due to his knowledge that the facts were not
to be revealed just to anyone. People vary in their capacity to absorb,
and their goals vary, too. It is for this reason that the Imam (‘a)
responded to each person according to his level of absorption, to his
conditions, and to what his knowledge and mentality could bear.
The knowledge of Ahl al-Bayt (‘a) is laborious and inaccessible; it cannot be tolerated except by a messenger prophet, an angel near to Allah, or a believer whose heart Allah tested with conviction.
[^1]: al-Jassas, Ahkam al-Qur’an, Vol. 1, p. 309.
[^2]: A well-known area where there was a Christian cemetery.