سیرة الامام الحسین بن علی بن ابی طالب

ولد الإمام الحسین فی الثالث من شهر شعبان فی السنة الرابعة من الهجرة، فی المدینة المنورة، سمّاه رسول الله حسیناً، وعقَّ عنه کبشاً، وعاش فی کنف جدّه رسول الله حوالی سبع سنین، ومع أبیه أمیر المؤمنین ستًّا وثلاثین سنة، ومع أخیه الإمام الحسن ستًّا وأربعین سنة، وکانت مدة إمامته عشر سنین وأشهراً.

وهو أحد أهل البیت الذین حثَّ النبی على مودَّتهم والتمسک بهم، وهو أحد سیّدَی شباب أهل الجنة، وأحد من نزلت فیهم آیة التطهیر، وأحد الذین خرج بهم النبی لمباهلة نصارى نجران.

وکان من أشبه الناس برسول الله، وقد تواتر عن النبی أنه کان یحبّه، ویحبّ من یحبّه، بل یأمر بحبّه وموالاته، ویحذر من بغضه.

وقد دلت الأحادیث الصحیحة على أن النبی أخبر بأنه سیُقتل فی العراق فی أرض تسمى کربلاء، وبکى علیه وهو لا یزال صبیًّا صغیراً.

کما أن الأحادیث الدالة على فضله کثیرة، وهی مشهورة بین الفریقین، وستأتی جملة منها.

وکان الإمام الحسین بعد وفاة أخیه الإمام الحسن أفضل أهل الأرض عند أهل السماء، وکان من جملة بنود صلح الإمام الحسن مع معاویة أن الأمر بعد معاویة للإمام الحسن، فإن أصابه شیء فللإمام الحسین.

ولما هلک معاویة أمر یزید بن معاویة عامله على المدینة بأخذ البیعة من جماعة منهم الإمام الحسین، إلا أنه رفض البیعة، وذهب إلى مکة، ولکنه اضطر إلى الخروج منها لما علم أن یزید أمر بقتله وإن کان متعلقاً بأستار الکعبة، فخرج إلى العراق استجابة لأهل الکوفة الذین کاتبوه وطلبوا منه القدوم لمبایعته بالخلافة.

إلا أن الإمام الحسین وهو فی طریقه إلى العراق بلغه أن أهل الکوفة نکثوا بیعتهم، وأنهم انقلبوا على رسوله إلیهم مسلم بن عقیل رضوان الله علیه، وقتلوه.

وکان عبید الله بن زیاد والی یزید على الکوفة قد هیأ ثلاثین ألف مقاتل لمحاربة الإمام الحسین بقیادة عمر بن سعد بن أبی وقاص، ووقعت معرکة فی کربلاء فی العاشر من محرم سنة 61هـ، انتهت بمقتل الإمام الحسین وأبنائه وإخوته وأبناء عمومته وأصحابه الذین کان عددهم ینیف على السبعین بقلیل.

وقد عاقب الله تعالى کل من شرک فی قتله وأعان علیه بأنواع العقوبات وأشدِّها.

Al Hossein naquit le troisième jour du mois de Châ'abâne de l'an 4 après l'Hégire.

Dés sa naissance, une dame du nom de Assmâ porta l'enfant au Prophète (P). Ce dernier le regarda longuement puis se mit à pleurer. Devant la dame interloquée et suppliant le Prophète (P) de lui expliquer la raison d'un tel épanchement, ce dernier lui révéla que l'enfant qu'elle venait de lui mettre entre les bras allait être un martyr de l'Islam. Al Hussein (P), disait le Prophète (P) sera tué par des dissidents ignobles et dévergondés en faveur desquels, assura-t-il, il n'intercédera point.

Al Hussein (P) reçut du Prophète (P) les mêmes sacrements que ceux reçus par son frère à sa naissance (l'azan et l'iqâma dans les oreilles, le rasage, le don d'une certaine quantité d'argent, etc.).

Comme son frère Al Hassan (P), Al Hussein (P) bénéficia auprès du Prophète (P) d'une éducation très riche et sans faille, sous-tendue par une instruction tout aussi vaste que dense embrassant tous les domaines de la Connaissance. Il grandit dans le même amour infini du Prophète (P).

A l'âge de 7 ans il perdit son père le Prophète de l'Islam (P) mais retrouva cet autre illustre père qu'était l'Imam ‘Ali (P). Ce dernier prit donc en charge de continuer à parfaire l'éducation de ses enfants Al Hassan (P) et Al Hussein (P) qui, ne n'oublie pas, étaient désignés par Dieu pour être des Imams comme l'avait déjà annoncé le Prophète (P).

C'est ainsi que le père (‘Ali) et les deux enfants (Al Hassan et Al Hussein) furent éduqués par la même personne : le Prophète (P) à la fois cousin et beau-père pour l'un mais aussi père et grand-père pour les autres. Dieu assurait ainsi la pérennité de Ses Enseignements à travers une Sainte Lignée, celle des Descendants du Prophète (P) dont l'éducation était l'œuvre de Dieu Lui-même à travers les mains du Prophète Mohammad (P) , le meilleur de tous les êtres que Dieu a créés.

Après la mort de l'Imam ‘Ali (P) et l'empoisonnement de l'Imam Al Hassan (P), il revint à l'Imam Al Hussein (P), à l'âge de trente ans, de prendre la lourde responsabilité de conduire la Umma sur le chemin de la Perfection.

L'héritage était encore une fois très lourd à porter. En effet Moâwiyah avait imposé Yazid son fils aux différents dignitaires de la région - sauf à Médine - en leur demandant de lui prêter allégeance de gré ou de force. Or l'histoire nous apprend que Yazid était une personne sans scrupule qui n'avait que trois passions : l'alcool, la femme et la chasse. D'ailleurs l'annonce de la mort de son père le trouva en pleine séance de chasse.

Dés son accession au pouvoir en remplacement de son père, Yazid demanda à son représentant à Médine, Walid Ibn Oth'ba, de dire à Al Hussein (P) de lui prêter allégeance. Et au cas où il refuserait l'ordre était donné à Walid de lui trancher la tête et de la lui envoyer.

Walid convoqua Al Hussein (P) une nuit pour lui faire part des ordres qu'il avait reçus de Yazid. Al Hussein (P) demanda d'abord de réserver sa réponse pour le lendemain en plein jour vu l'importance de la question. Puis en réponse à l'énervement de Marwâne Ibn Hakâm - qui conseilla à Walid de ne pas laisser Al Hussein (P) sortir de là-bas vivant sans avoir atteint son objectif - Al Hussein (P) dévoila tout ce qu'il pensait en son for intérieur. Il dit : « Quelqu'un comme moi ne prête pas allégeance à quelqu'un comme Yazid car nous sommes la Maison de la Révélation, la Source de la Connaissance,...».

Sorti de ces lieux, Al Hussein (P) qui savait alors que sa vie et celle des membres de sa famille et de ses partisans étaient menacées, décida d'émigrer vers la Mecque. La ville sainte était en effet le seul endroit où les arabes, même avant l'avènement de l'Islam, évitaient toujours de verser le sang.

Une fois arrivé à la Mecque, Al Hussein (P) envoya son cousin Muslim Ibn ‘Aqîl, comme messager en Irak, plus précisément à Koûfa, pour vérifier si l'état des consciences dans cette contrée lui était encore favorable. Rappelons que la ville de Koûfa était la base de son père ‘Ali (P).

Plusieurs milliers de lettres lui parvinrent de Kûfa, l'invitant à venir s'y établir. Ibn Ziad, le représentant de Yazid à Koûfa, ayant appris que Muslim Ibn ‘Aqil avait été envoyé en éclaireur en Irak, le fit tuer avec son hôte Hâni Ibn Urwa ainsi que d'autres partisans. Après avoir commis un tel forfait, Ibn Ziad ferma les portes de la ville. Il interdit mais aussi découragea toute velléité de révolte en faisant croire aux populations que l'armée de Yazid avait encerclé la ville et était prête à réprimer dans le sang les désobéissants. Tout ceci afin d'éviter que l'assassinat de Muslim ne s'ébruitât ; ainsi pour Al Hussein (P), la ville de Kûfa était toujours prête à le recevoir.

Conforté par les nouvelles qu'il avait reçues de Kûfa, Al Hussein (P) se mit en route pour cette ville en compagnie de sa famille, de tous ses partisans et des membres de leur famille.

Arrivé à Karbala, il rencontra l'armée envoyée par Ibn Ziad et dirigée par Hûr Ibn Yazid Ar-riyahi et ‘Umru Ibn Sâ'ad.

Ils furent encerclés par cette armée plusieurs jours durant. Toutes leurs provisions étaient déjà épuisées et donc les hommes affamés et assoiffés, lorsque le 10 du mois lunaire de Muharram, Ibn Sa'ad et ses soldats s'abattirent sur le fils du Prophète (P) et les membres de sa famille. Ils furent tous massacrés avec une extrême cruauté. Les chevaux de l'ennemi piétinèrent le cadavre décapité de Al Hussein (P) tandis que les femmes, attachées derrière les chevaux étaient violemment traînées et humiliées à travers plusieurs villes. Un seul fils adulte d'Al Hussein (P) échappa à l'horrible tuerie : Ali Ibn Al Hussein (P) plus connu sous le nom de Zein El-Abedîne, qui était malade.

Zeynab (P), la sœur de Al Hussein (P), fut horrifiée et pleine de compassion et de tristesse en voyant la tête décapitée de son frère suspendue à la pointe d'une lance. Elle fit un poème fort poignant que nous préférons vous transcrire en arabe avant de tenter de le traduire :

« mâza takhûlûna iza khâlâ nabi yulakum

mâza fa altum wa antum akhîrul umamî

bi hit'ratî wa bi hah li bâ'da muf takhadî

mine hum ussâra wa mine hum daraju bidami

mâkâna hâza jazâ'i iz nassakhtu lakum

antukh li fûnî bi su'ine fî dzawî rahîmi

înî la afchâ aleykum an yukhmala bikum

mis'lal azâbi lezi yakh ti alal ûmami."

Que direz-vous lorsque le Prophète (P) vous demandera,

Vous le peuple qu'il a laissé derrière lui,

Qu'avez-vous fait de ma descendance et de ma famille après ma mort ?

Parmi eux des prisonniers de guerre et des corps baignant dans leur sang

Lorsque Yazid reçut la tête tranchée de Al Hussein (P), il fit un poème dans lequel il dit :

« La tribu des Hâchimites (celle du Prophète) s'est amusée avec le pouvoir. Il n'y a eu ni nouvelles, ni révélations venues de Dieu. Je regrette que mes ancêtres morts à Badr ne soient pas présents en ce jour de gloire. »

La nouvelle de la mort de Al Hossein (P) se répandit à la vitesse du son. Et ses ennemis de répandre des commentaires dénués de tout fondement sur le martyr. Reprochant à Al Hussein (P), auprès de qui voulait les entendre, de s'être intéressé à la politique au détriment de la religion en allant jusqu'en Irak pour former une armée et combattre Yazid.

Cependant la sœur de Al Hussein (P), Zeynab (P), mena tout le long du parcours sur lequel on les traîna, elle et ses sœurs, une campagne d'explication des nobles desseins de Al Hussein (P). Elle le fit dans de mémorables discours qu'on peut trouver notamment dans plusieurs ouvrages.

L'œuvre magnifique et surtout le sens du sacrifice du frère de Al Hassan (P), fils de Ali (P) et de Fâtima (P) et petit-fils du Prophète (P), sont restés si longtemps mal compris et expressément déformés par les Omeyyades que certaines traditions qui nous sont parvenues le présentèrent tel que le décrivirent ses assassins.

Or donc Al Hussein (P) n'était allé à Kûfa que dans le but de préserver ses partisans et surtout le lourd héritage qu'il avait reçu de son frère. Les preuves en sont nombreuses :

- Il est parti avec les femmes et les enfants donc il n'avait nullement l'intention d'attaquer qui que ce soit.

- Ses partisans de Kûfa l'avaient invité avec beaucoup d'insistance à venir rester auprès d'eux afin de continuer l'œuvre de ses prédécesseurs : le Prophète (P), Ali (P) et Al Hassan (P). A ce propos, des personnes qu'il avait rencontrées alors qu'il était presque arrivé à destination lui dirent ceci : « Le cœur des gens de Kûfa est avec toi mais leurs sabres sont sur toi. ». Hélas il était trop tard.

- Sachant qu'il était l'Imam qui devait rester « debout » et confirmant en cela la prédiction du Prophète (P), il n'avait aucune autre alternative que celle d'agir. Car sa mort est une action posée contre les ennemis de l'Islam, une preuve d'amour pour ses partisans et surtout pour la cause de l'Islam. En effet elle provoqua au sein de la Umma une réelle prise de conscience du poids de la charge (Al Amana), et mit à nu toutes les déviations et autres perversions des Ommeyades. Cela eut pour conséquence la renaissance de l'Islam vrai et donc sa conservation à travers la Sainte Lignée du Prophète (P) qui se perpétua avec Zein El Abédine (P) que Dieu avait miraculeusement protégé du massacre de Karbala.

Sous la tente où Zein El Abédine (P) était alité, Al Hussein (P) lui avait légué le pouvoir qu'il détenait et lui avait transmis, comme l'ont fait ses prédécesseurs, la liste des Imams qui auront à lui succéder.

 

سیرة الامام الحسین بن علی علیه السلام

إن حیاة الأئمة علیهم السلام کلها حیاة جهاد وتضحیة فی سبیل اللَّه عزَّ وجلَّ ولا یمکن أن نستثنی أحداً من هذه الحرکة المبارکة لأن مفهوم الجهاد یتقوم بأمرین:

1 - الجهد والعناء والمشقة وهذا ما تحمله الکلمة من الناحیة اللغویة.

2- فرض وجود عدو نعمل على مواجهته.

 

وبلحاظ هذین الأمرین نعرف أن حرکة الأئمة علیهم السلام الجهادیة کانت مستمرة فی کل العصور وهذا الجهد المبارک توَّج بالشهادة وأما وجود العدو فکان على طول التاریخ الذی عاشه الأئمة علیهم السلام فی ظل الانحراف عن ثوابت الإسلام الأصیل الذی ولّدته الحکومات المنحرفة.

 

ومع تحقق هذین الأمرین تتنوع أنواع المجاهدة بحسب الظروف والمعطیات فمن مجاهدة سیاسیة تجلت فی موقف الإمام الحسن علیه السلام إلى مجاهدة عسکریة تجلت فی موقف سید الشهداء علیه السلام إلى مجاهدة ثقافیة تجلت فی موقف الإمام الصادق علیه السلام وغیرهم من الأئمة علیهم السلام .

 

لقد نهض الإمام الحسین علیه السلام وضحى بدمه ودماء أهله الطیبین من ذریته وأصحابه، فکانت نهضته المبارکة حیاة للإسلام لیستلهم المسلمون من حرکته التی بقیت حیة نابضة فی مختلف المجتمعات. ولذلک حاول المستکبرون فی کافة العصور اخماد نورها ونارها المحرقة للظالمین، ولکنَّ المشیئة الإلهیة تغلبت على هؤلاء الظالمین، لتبقى نهضة الإمام الحسین علیه السلام خالدة على مر العصور.

 

مراحل حیاة الإمام علیه السلام:

 

یمکن تقسیم حیاة الإمام الحسین علیه السلام حسب المراحل الزمنیة إلى عدة مراحل

الأولى: الفترة التی عاشها مع جده خاتم الرسل محمد صلى الله علیه وآله استمرت ما یزید على خمس سنوات.

 

الثانیة: الفترة التی عاشها مع أمه البتول علیها السلام ما یقرب من ست سنوات.

 

الثالثة: الفترة التی عاشها مع أبیه المرتضى علیه السلام ما یزید على خمسة وثلاثین سنة.

 

الرابعة: الفترة التی عاشها مع أخیه المجتبى علیه السلام ما یناهز خمسة وأربعین عاماً.

 

هذا تقسیم حیاته المبارکة بلحاظ الفترة الزمنیة، وهناک تقسیم اخر وهو ما یهمنا فی هذا البحث وهو بلحاظ فترة استلامه القیادة والإمامة بعد شهادة أخیه الإمام الحسن علیه السلام والتی استمرت ما یقارب من عشر سنوات کان الإمام یقارع فیها الحکم الأموی هذه المرحلة یمکن تقسیمها إلى قسمین:

 

أ - مرحلة ما قبل نهضة الإمام الحسین علیه السلام فی عاشوراء(کربلاء).

ب - مرحلة نهضة الإمام علیه السلام فی عاشوراء.

 

وما سنتعرض له فی هذا البحث هو مرحلة عاشوراء التی تجلى فیها الجهاد المسلح ضد الحاکم المنحرف.

 

الخصائص القیادیة للإمام الحسین علیه السلام 

قبل الکلام عن هذه الحرکة التغییریة، وعن ملامح عصر الإمام علیه السلام وعن الأسباب والنتائج لعاشوراء من الجید أن نلفت النظر إلى شخصیة الإمام الحسین علیه السلام وصفاته التی ینبغی تحققها فی کل قائد ونأخذ على سبیل المثال بعض الملامح العامة لهذه الشخصیة.

 1- قوة الإرادة:

ویکفی أن نرى قوة الإرادة عنده من إصراره على إنهاء المسیرة حتى النهایة مع عائلته وأولاده رغم سماعه نبأ استشهاد مسلم بن عقیل (رض) ، فی جو لا یطمئن بأی حسم عسکری لصالحه بل فی ظروف یعلم أنه ملاقٍ فیها الشهادة وهو القائل:"لا أرى الموت إلا سعادة والحیاة مع الظالمین إلا برما"2.

 

2 - الإباء عن الضیم:

وهذا اللقب من أهم ألقابه المبارکة، وقد قال عنه ابن أبی الحدید المعتزلی:"سیّد أهل الإباء الذی علم الناس الحمیة والموت تحت ظلال السیوف اختیاراً على الدّنیة أبو عبد اللَّه الحسین بن علی بن أبی طالب عُرض علیه الأمان هو وأصحابه فأنف من الذل، وخاف ابن زیاد أن یناله بنوع من الهوان مع أنه أبى الموت على ذلک"3.

 

وهو الذی خلد لنا التاریخ کلمته المشهورة التی تنبض بالعزة والکرامة:"ألا إن الدعیّ ابن الدعیّ قد رکز بین اثنتین بین السلة والذلة وهیهات منا الذلة، یأبى اللَّه ذلک ورسوله والمؤمنون وحجور طابت وطهرت، وأنوف حمیة، ونفوس أبیة، من أن نؤثر طاعة اللئام على مصارع الکرام"4.

 

3 - الشجاعة:

ومواقف عاشوراء کلها دلیل على هذه الشجاعة الملفتة للإمام علیه السلام وهو الذی قال لأصحابه حینما أمطرتهم سهام الأعداء.

"قوموا رحمکم اللَّه إلى الموت الذی لا بد منه، فإن هذه السهام رسل القوم إلیکم"5.

 

4- الصراحة والوضوح:

توجت کل هذه الصفات بصفة مهمة جداً وهی الوضوح والصراحة وهو القائل:"یا أمیر إنا أهل بیت النبوة، ومعدن الرسالة، بنا فتح اللَّه وبنا یختم ویزید فاسق، شارب الخمر، قاتل النفس المحترمة، معلن بالفسق والفجور، ومثلی لا یبایع مثله"6

 

5 - الصلابة فی الحق:

"ألا ترون إلى الحق لا یعمل به، وإلى الباطل لا یتناهى عنه، لیرغب المؤمن فی لقاء اللَّه"7.

 

6 - الصبر:

قال الأربلی: "شجاعة الحسین علیه السلام یضرب بها المثل، وصبره فی الحرب أعجز الأوائل والأواخر"8.

إلى غیرها من الصفات التی اجتمعت فی الإمام علیه السلام .

 

ملامح عصر الإمام الحسین علیه السلام 

نستطیع أن نلخص عصر الإمام علیه السلام بکلمة واحدة وهی أن معاویة بن أبی سفیان أراد إعادة الجاهلیة الأولى إلى المجتمع الإسلامی باسم الإسلام وإمرة المؤمنین. وقد اعتمد معاویة من أجل الوصول إلى هذا الهدف عدة خطوات منها:

 

1- إشاعة الإرهاب والتصفیة الجسدیة لکل قوى معارضة للحکم وقد صوّر الإمام الباقر علیه السلام هذه الحالة بقوله:"فقُتِلت شیعتنا بکل بلدة، وقطعت الأیدی والأرجل على الظنّة، وکان من یُذکَر بحبنّا والانقطاع إلینا سجن، أو نهب ماله أو هدمت داره، ثم لم یزل البلاء یشتد ویزداد إلى زمان عبید اللَّه بن زیاد قاتل الحسین علیه السلام"9.

 

2 - إغداق الأموال لشراء ضمائر الناس وقد تم فعلاً شراء بعض الوعّاظ والمحدّثین، وهکذا شراء ضمائر الوجوه الاجتماعیة.

المضایقة الاقتصادیة وأسلوب التجویع وقد قال معاویة فی هذا الصدد: "انظروا من قامت علیه البینة أنه یحبُّ علیاً وأهل بیته فامحوه من الدیوان، واسقطوا عطاءه ورزقه"10.

 

4 - العمل على تمزیق أواصر الأمة الإسلامیة بإثارة الروح القومیة والقبلیة والإقلیمیة بین قطاعاتها المختلفة.

 

5- اغتیال الإمام الحسن المجتبى علیه السلام .

 

6 - فرض البیعة لولده یزید المعلن بفسقه وتحکیمه فی رقاب المسلمین.

 

وقد انتهج الإمام الحسین علیه السلام فی مواجهة هذه الخطوات منهاجاً یقوض هذا البناء من أساسه:

 

1 - مواجهة معاویة ورفض البیعة لیزید:

وقد أرسل الإمام علیه السلام لمعاویة رسالة طویلة جاء فی بعض مقاطعها:" ترید أن توهم الناس فی یزید کأنک تصف محجوباً أو تنعت غائباً،... ودع عنک ما تحاول، فما أغناک أن تلقى اللَّه بوزر هذا الخلق بأکثر مما أنت لاقیه، فواللَّه ما برحت تقدح باطلاً فی جورٍ وحنقاً فی ظلم حتى ملأت الأسقیة، وما بینک وبین الموت إلا غمضة فتقدم على عمل محفوظ فی یوم مشهود، ولات حین مناص"11.

 

2 - جمع الأمة الإسلامیة على الحق:

فقد لبى الإمام الحسین علیه السلام الدعاوی والوفود الکثیرة التی تطلب منه مواجهة الظلم والطغیان المتمثل بالحاکم الأموی معاویة، وقد بدأت ظاهرة التجمع مع الإمام تظهر أمام أعین السلطة الحاکمة مما اضطر معاویة أن یرسل له رسالة فیها تهدید وتحذیر من مواقفه.

 

3 - فضح جرائم معاویة:

 

أرسل الإمام الحسین علیه السلام رسالة جاءت کرد على الرسالة السابقة فضحت الحاکم الأموی معاویة وجاء فی هذه الرسالة مجموعة أمور منها:

1- وصف حزب معاویة بحزب الظلمة.

2 - تذکیره بجرائمه المختلفة التی أدت إلى إراقة دماء الأبریاء والعظماء من الصالحین الأصحاب کحجر بن عدی، عمرو بن الحمق الخزاعی، صاحب رسول اللَّه صلى الله علیه وآله الحضرمی، وغیرهم.

3 - وصف خلافة معاویة بأنها أعظم فتنة تمر بالأمة الإسلامیة.

4- تذکیره بنقض العهد وبنود الصلح الذی أبرمه مع الإمام الحسن علیه السلام .

5 - التهدید لمعاویة حسب ما جاء بنص الرسالة:"فأبشر یا معاویة بالقصاص، وأستیقن بالحساب، واعلم أن للَّه تعالى کتاباً لا یغادر صغیرة ولا کبیرة إلا أحصاها، ولیس اللَّه بناس لأخذک بالظنة، وقتلک أولیاءه على التهم، ونفیک إیاهم من دورهم إلى دار الغربة"12.

6 - تذکیره بنقضه العهد بتولیة ابنه یزید الغلام الحدث، شارب الخمر، ملاعب الکلاب. فبهذا الشکل واجه الإمام علیه السلام السیاسة الأمویة الظالمة التی أطاحت بکل مَعْلَم إسلامی لتحویل الحضارة الإسلامیة إلى حضارة قیصریة وکسرویة...

 

عاشوراء مرحلة الجهاد والشهادة

الذی یدرس الملامح العامة لعصر الإمام علیه السلام التی تحدثنا عن بعضها یخرج بنتیجة منطقیة وهی ضرورة النهضة الحسینیة باعتبار أن الأمة الإسلامیة فی زمن الحکم الأموی عانت من مرض خطیر وهو فقدان الإرادة مع وضوح الحق التی لخصها الفرزدق بقوله للإمام علیه السلام :"قلوبهم معک وسیوفهم علیک"13.

 

وهذه الهزیمة النفسیة قد تجلت فی مواقف کثیرة منها:

1- أجمعت کلمة العقلاءالمسلمین على تخویفه من رفض بیعة یزید.

2 - عدم استجابة زعماء البصرة الموالین للإمام علی علیه السلام لنداء الإمام الحسین علیه السلام .

3 - عدم نصرة عشیرة بنی أسد بعد أن ذهب حبیب بن مظاهر (رض) إلیهم.

4- استطاع ابن زیاد خلال أسبوعین تجنید الألوف ممن کان بعضهم مع الإمام علی علیه السلام وغیر ذلک من المواقف التی نستطیع أن نفهم منها هذه الهزیمة النفسیة. وکان أمام الإمام علیه السلام عدة مواقف:

 

الأول: أن یبایع یزید.

الثانی: أن یرفض البیعة ویبقى فی مکة أو المدینة.

الثالث: أن یرفض ویذهب إلى بلد من بلاد العالم الإسلامی کالیمن.

الرابع: أن یرفض ویلبی نداء الرسائل الموجهة إلیه ویستشهد فی کربلاء.

 

وکان اختیار الموقف الرابع مبنی على إدراک طبیعة الظروف الموضوعیة المحیطة بالأمة ومن خلاله استطاع أن یعالج هذا المرض الذی دب فی جسد الأمة وکاد أن یقضی علیها. فاستطاع أن یهزّ ضمیر الأمة من ناحیة، ویشعرها بأهمیة الإسلام وکرامة هذا الدین من ناحیة ثانیة، ویعید للأمة إرادة المواجهة من ناحیة ثالثة، وأن یوضح لکل المسلمین أن مفهوم الصلح عند الإمام الحسن علیه السلام لم یکن موقفاً امضائیاً وإنما کان أسلوباً تمهیدیاً لموقف الإمام الحسین علیه السلام .

 

الخلاصة 

1 - إن للإمام الحسین علیه السلام خصائص قیادیة مختلفة اجتمعت فی شخصیته المبارکة منها: قوة الإرادة، الإباء عن الضیم، الشجاعة، الصراحة، الصلابة فی الحق، الصبر.

2 - إن ملامح عصر الإمام اتسمت باضطرابات عدیدة وذلک من جراء السیاسة الأمویة التی انتهجها معاویة من خلال اشاعة الإرهاب واغداق الأموال لشراء الضمائر، والمضایقة الاقتصادیة وغیر ذلک.

3 - إن الرسالة التی أرسلها الإمام الحسین علیه السلام إلى معاویة تعتبر أعلى وأصرح لهجة یخاطب بها الحاکم الأموی انذاک.

4- إن موقف الشهادة الذی اختاره الإمام کان الموقف الوحید لمعالجة المرض الذی مرت به الأمة وهو فقدان الإرادة مع وضوح الطریق.

*محطات من سیرة اهل البیت, سلسلة الدروس الثقافیة , نشر: جمعیة المعارف الإسلامیة الثقافیة

________________________________________

*موقع جمعیة المعارف الاسلامیة الثقافیة 

2- الذهبی، سیرة أعلام النبلاء، ج3، ص310، والحدیث فی کتاب الطبری، والطبرانی «إلا برما».

3- المعتزلی، ابن أبی الحدید، شرح نهج البلاغة، ج1، ص302.

4- المجلسی، محمد باقر، بحار الأنوار، ج45، ص8.

5- ابن طاووس، اللهوف على قتلى الطفوف، ص65.

6- أنساب الأشراف، ج1، ص1.

7- بحار الأنوار، ج44، ص381.

8- الأربلی، کشف الغمة، ج2، ص20.

9- ابن أبی الحدید، شرح نهج البلاغة، ج11، ص43.

10- م.ن، ج11، ص45.

11- الدینوری، ابن قتیبة، الإمامة والسیاسة، ج1، ص196 195.

12- شرح نهج البلاغة، م.س، ج4، ص327.

13- الطبری، محمد بن جریر، دلائل الإمامة، ص182.

Imam Husayn

An unusual question so it seems. But when the Imam replied that they were indeed on the Right Path, his son’s reply was again typical of this family of the Prophet. Father, when we are on the Right Path,” we have no worries whether death takes us or we fall upon death”.

The young son of the Imam was satisfied as long as their Paths were Right. Death meant nto them for they were fully aware that death of this kind trans forms into the glory of martyrdom.

Their Thirteenth Manzil was Nainawah. At this place a messenger from Ibn Ziad the Governor of Kufa came to meet the army of Hur and told them not to leave the Imam and his party under any circumstances. The battered Caravan passed through Ghaziriyah and arrived at a place by the river Banks of the Euphretes.

Imam asked the name of this place and he was told the name “KARBALA’”. Imam replied, this is the place of Kerbin-wa-bala, i.e. the place of torture and pain. Let us stop here, Imam ordered to dismount. We have reached our destination. Tents were pitched near the River Bank. The date was 2nd of Muharram 61 Hijiri (3rd October 681 AD).

Hurr’s soldiers surrounded the Imam’s camp. but no one knew what was going to happen until two days later on the 4th of Muharram that another contingent of 4000 men arrived from Kufa. The next day Shimr arrived with another 10,000 men to fight an army of about 40 people, among them were men of over 80 and children of 13 and 11 and even a 6 month old baby, the youngest son of the Imam who was only a month old when Imam left Madina in the Month of Rajab 5 months ago.

Shimr ordered the Imam and his entourage to leave the River Bank and pitch their tents away from it. Imam’s brother Abbas and others refused,but Imam told them to move the tents. The tents were moved about 200 yards away from the River Bank and the river was immediately occupied by the soldiers of Yazid newly arrived from Kufa.

Next day 7th, All water supply was stopped for the Imam’s party and soon the cry of thirst heard from the children in the camp. ~Whatever water they would have stored was finished within a day and by the 8th there was no water left in the camp. In the scorching heat of the desert even a few hours without water was impossible yet for three days these people were without water.

On the afternoon of the 9th, Yazid’s army moved forward in a formation of attack. Imam was informed and he sent Abbas and ‘Ali Akber to enquire about this. The reply was that orders were from Kufa to commence fighting and finish off with the family of the Prophet. Imam asked them to give them a stay of one night for they all wished to spend their last night in meditation and prayers to God.

The night was dark and horrible, flickering lights from the Camp of the Imam was showing few people busy in prayers. The sound of their prayers in unison was coming out of the camp as if Honey bees were busy to build their nest. Whereas on the enemy side music and dancing had gone on all night. Many soldiers from Yazid’s army saw this difference and realized in awe who was on the path of God and who was not.

When no one moved Imam asked that the candles should be put off, in case some of them were ashamed to show themselves running away from the Imam. The Imam also said that he was taking away the burden of the Oath of allegiance from them and made them free to go. “Take few of my relations with them” But when the candles were lit again, all were there, no one moved.

One of the older companions named Muslim Ibn Awsajah came forward and declared that they were all one solid rock to fight for the Imam. If they were killed 70 times and then were made alive again they would still prefer to achieve martyrdom with the Imam rather than live with the oppressive rulers like Yazid.

Morning appeared and before Sunrise ‘Ali Akber gave the Azan and all of them completed their morning prayers behind their Imam.

Imam made his brother Abbas as the flag bearer of the tiny army of 70 persons in all when all of a sudden two more soldiers defected from Yazid’s army. One was Hur who was the leader of the contingent who brought the Imam’s party to Karbala’ and also his son. Both of them arrived with their hands tied to apologize to the Imam for what they had done and asked his permission to fight for them and become first martyrs.

Imam did not give orders to commence fighting until arrows came from the enemy camp. Then Hur went out to fight. Overwhelmed by the numbers on the other side, he soon died. His son went and he also died.

Then one by one each companion of the Imam went and died until Zohr time when Saeed ibn Abullah al Bijilly came forward and informed the Imam that it was prayer time for Zohr. Battle was raging, arrows were coming towards the Imam’s camp, how could they have formed lines for prayers.

But they stood in single foil to perform their last prayers while two companions of the Imam Saeed and Zohair stood in front of this line to hold back all the arrows that were coming towards them. Once the Imam finished the last words of the prayers these two soldiers died of exhaustion. The Last of the companions of the Imam died and only the relatives remained.

First to go was Imam’s son ‘Ali Akber who fought bravely but thirst for three days was the most important factor in the fall of these martyrs. He was also killed and then Imam’s nephew Qasim went and was killed. Then four of his brothers, Osman, Jafar, Abullah and Abbas were killed. Imam then brought his 6 month old son ‘Ali Asgher. He brought him in his arms under the shade of his cloak. He told the audience, "this baby has not done any harm to you.

He is thirsty, give him some water." The Commander of Yazid’s army ordered Hurmula who was the best marksman to kill the baby. Hurmula pulled the bow and the arrow killed the baby instantly. Imam brought the baby near the camp, informed his mother of the martyrdom of the baby. He then buried the baby in the sand. Afterwards Imam himself went for battle.

But before that he introduced himself again that he was the grandson of the Prophet in case anyone had any doubts about him and that his guilt was only to refuse to accept the Oath of allegiance of the Tyrannical ruler Yazid.

The enemy was thirsty for the blood of the Imam, they were blind in their eagerness to kill the last of the family of the Prophet. They fell upon his injured and tired body like blood hounds and soon the Imam was also killed. The battle ended in one day.

The evening of the 10th was the darkest for the women and children of the family of the Prophet. Camps were set alight and burnt, their possessions were looted. It was Late at night while they were huddled together waiting for further tortures from the enemy side, that they saw the wife of Hur coming towards them with food and water.

They were hungry and thirsty but none of them was keen to take anything, not even the youngest of the children. Imam Husayn’s youngest daughter Sakina took the tumbler of water and ran towards the open field. Her aunt Zainab asked where was she running to and she replied, her little brother ‘Ali Asgher was thirsty, she was taking some water for him, not knowing that little ‘Ali Asgher was already dead, being the victim of Hurmula’s arrow.

Night passed and the morning came with more pain and grief when they saw that the bodies of the enemy were buried but the grandson of the Prophet with all his sons and brothers and companions lie unburied on the desert sand. The Women and children were taken prisoners with the ailing son of Imam, the 22 year old ‘Ali, leading this battered caravan towards Kufa as the Imam of the family. He was now the 4th Imam.

The Bodies of these Martyrs were buried on 3rd day by tribesmen of Bani Asad, guided by the fourth Imam who was with them miraculously while in prison in Kufa

امام حسین علیه‌السلام-Imam Husayn

He made no attempt to meet Yazid’s military might with his own martial strength. He built no hopes on numerical strength for the success of his cause which was entirely the cause of Islam and saving Islamic values. Imam decided to battle with Yazid on the spiritual plane, to oppose Yazid’s might with his nobility of character, confront power with powerlessness, meet multitudes with want of material support and defy oppression with suffering and martyrdom.

The proof of this line of thought became so clear in Imam Husayn’s sermons and letters to his brother Muhammad-e-Hanafiya when the Imam was leaving Makka for Iraq.

Imam, after leaving Madinah in the month of Rajab, stayed in Makka for about 5 months. It was in the month of Zilhijja 60 Hijri when he noticed that there were Yazid’s soldiers in Makka in the garb of Ahram to kill the Imam inside the Masjidul Haram. Imam changed the rituals of Hajj into Umra and decided to leave Makka. The date was 8th of Zilhijja 60 Hijri.

When people saw the Imam leaving before completing the Hajj they began to ask questions as to why he was leaving in such a hurry. Some doubted his motives, saying that he might be leaving Makka for Iraq to confront Yazid and take power into his hands. To quell these doubts he left a letter with his brother Muhammad-e-Hanafiya which clearly states his purpose of leaving Makka.

He wrote in the letter, “I have not come out to stir emotions, to play with discontentment, to provoke dissension or to spread oppression. I wish to bring the Umma back to the path of Amr-bil-Ma’arouf and Nahyi Unil Munker. I wish to bring them back to the path of my grandfather the Messenger of Allah and of my father ‘Ali Ibne Abi Talib”.

The Map on the next page showing the Route of Imam Husayn (as) from Makka to Karbala’ was prepared by the writer of this book in 1984 and was presented at the Imam Husayn Seminar organized by the Muhammadi Trust. This map has been regarded as a pioneering effort and a land mark in Islamic history.

The journey which began from Makka on the 8th of Zilhijja 60 Hijri ended in Karbala’ on 2nd of Muharram 61 Hijiri and took about 22 days in all. Imam stopped at 14 places on his way to Karbala’. He met various people and delivered various sermons. What the Imam talked about to these people he met and said in his sermons at various places reflects the true motives he had in his mind.

The names of these places Imam passed were mentioned in history books but their exact locations were not traceable in modern geographical maps. After searching in the archives of the British Museum Library a map of 9th Century Hijri was found in which all these names were clearly shown.

The reader will see in the following pages the exact map of Hejaz and Iraq of that time and the exact route the Imam and his Caravan took in 60 Hijiri.

Map of Hejaz and Iraq showing the Route of Imam Husayn from Makka to Karbala’.

There were 14 places in all where the Imam was known to have passed during this journey.

The first place was called Saffah. Here the Imam stayed for the night. The next morning when he was preparing to leave for his next Manzil that he met the famous poet Farazdaq who was coming from Iraq and was going to Makka for pilgrimage.

When he learnt that Imam was proceeding for Iraq he tried to persuade him not to go there. Imam asked Farazdaq about the conditions in Kufa and the poet replied,” People’s hearts are with you but their swords are against you.” Imam told him, “Allah does what he wishes, I leave it to Him who proposes the just cause”. Farazdaq left the place for Makka and Imam’s caravan proceeded towards its next Manzil. The 2nd Manzil was Dhatul - Irq.

Here the Imam stayed the night. Here he met Abdullah Ibn Jaafar who was Imam’s cousin and husband of his sister Hazrat Zainab. Abdullah brought his two sons Aun and Muhammad to accompany the Imam. Abdullah also tried to persuade the Imam to postpone his journey and return to Madina.

But Imam replied,” my destiny is in the hands of Allah” These words which mention his destiny were repeated at many places during this journey and clearly indicate that he had a mission in his mind and he was proceeding towards that mission without fail.

The 3rd stage in the Imam’s journey was the small town called Batn-ur-Rumma. From here the Imam sent a letter to one of his friends in Kufa asking about the situation there. Qais Ibn Mushahir took the letter for the Imam. He also met Abdullah Ibn Mutee who was also coming from the troubled land of Iraq.

He also tried to persuade the Imam not to proceed any further. He said that Kufans were not faithful to anyone -” Al Kufi La Yufi “- they could not be trusted. But Imam continued with his fateful journey with the same words that his destiny is in the hands of Allah.

The 4th Stage of Imam’s journey took him to Zurud. This was a small town just over the hills of Hejaz separating from the province of Najd. From here the mountains change into arid desert. At this place Imam met Zohair Ibne Qain. Zohair, until that time, was not the follower of Ahlul-bayt.

He was undecided and considered himself as a person in middle not able to decide which side was the right one. Imam saw Zohair’s tent pitched in the distant and sent his emissary with a note. Zohair read the note, realized for the first time in his life that time for decision to choose the right path has arrived. Something happened to him inside that has changed his entire life.

What was written in the note is not clear, but Zohair told his friends to take his wife and children back to his tribal lands, and he himself set out to join the Imam and his caravan.

Here it is important to mention that when the Imam was leaving Makka he was trying to persuade the hordes of people who wanted to come out with him, to go back to their homes.. Imam was telling them that there is no reward of worldly goods at the end of the journey. But at the same time he wrote letters to some people inviting them to accompany him to the end of his journey.

One of them was Zohair as mentioned above. Imam wrote another letter to his childhood friend Habib Ibn Mazahir al -Asadi in Kufa inviting to join him in his journey of destiny. Habib was an old companion of the Prophet, was much o then the Imam. Some historians mention Habib’s age at 82.

Another important point worth mentioning here is that these additional people invited by the Imam were each from different tribes of Arabia. Out of total number of 72 male warriors with the Imam, 18 were from his own family, all descendants of Abu Talib. But the rest of the martyrs were from all places and all creeds, almost from all Islamic lands of that time.

There were men from Sham (Syria), from Jaba el Amul (Lebanon), from Armenia, from Azerbaijan, from Yemen, Abyssinia and Egypt. It appears that Imam was taking special care that whoever is martyred with him on the Day of Ashura comes from different tribes and different lands, different culture and creed so that the message reaches all corners of the Islamic lands through their relatives and friends.

The Third Imam, Husayn Ibn ‘Ali (as)-Husayn ibn Ali-امام حسین (ع)

The man insisted, if this be not available, what then, Imam replied,” Wealth accompanied with generosity”. What if this is out of reach, Imam said, “Poverty allied with patience”. What if this be not practicable?, Imam smiled and said, let the lightening consume the man to ashes. He then gave whatever money he had with him to fulfill his needs.

It was in the month of Rajab 60 Hijri that Moawiya died and his son Yazid succeeded his father on the throne of the Arab Empire with Damascus as its capital. Moawiya in his cleverness had told Yazid that” whatever you do when you become ruler after my death, do not ask Husayn Ibne ‘Ali for the oath of allegiance. Leave him where he is and you will have no problems.”

But Yazid in his arrogance of power did not bother to remember the wishes of his father. The very first thing he did was to write a letter to his Governor in Madinah informing him of his succession to the throne of his father and ordering him to take the Oath of Allegiance from Husayn Ibne ‘Ali (as).

Yazid realized that although he had full temporal power and is the virtual ruler of the Arab Empire, but he has no spiritual strength unless the grandson of the Prophet accepts him as such. People in Makka and Madinah would still regard Husayn (as) as their leader if only spiritually. Walid Ibne Ataba the Governor of Madinah receives this letter on 26th of Rajab 60 Hijri.

It was dusk and people were getting ready for Maghrib prayers. Walid immediately sent a messenger to Imam’s house and called him to the palace. Imam realized the seriousness of the situation and took his brothers and sons with him.

When they arrived at the gate of the palace Imam asked to stay outside and wait and only enter the gates when they hear Imam speak loudly. After these instructions Imam entered the palace. There was Walid sitting in his high chair with Marwan Ibnul Hakam by his side. Imam asked, “What is the matter that I was called at this hour”.

Walid mentioned Moawiya’s death, Yazid’s accession to the throne and the demand for Imam’s oath of allegiance. Imam replied that this is not the matter which can be done in the solitude of the palace, let this matter be brought before the people of Madinah next day in the mosque of the Prophet.

Imam stood up to leave while Marwan who was listening to this conversation did not like it and warned Walid that if he lets Husayn go he will loose him. Take the oath now or cut his head off as Yazid suggested in his letter. Imam after hearing this remark from Marwan told Walid loudly, ”A person like me would not give the oath of allegiance to a person like Yazid who had violated all tenets of Islam”. As Imam said these words loudly, his brothers and sons entered the palace and they all left safely.

Imam realized after consulting his friends and relatives that the life of peace for them in Madinah was over.

A question is asked sometimes, that why Imam Husayn (as) had not chosen to come to terms with Yazid as his elder brother, Imam Hasan (as) had done earlier while dealing with Moawiya. The question does not take into account the difference in the situations of the two brothers. ‘Ali (as) as the Imam left his elder son the mantle of Imamate which he at the time of his death passed it on to his brother Imam Husayn (as).

Imam Hasan (as) had also been installed as the Caliph. Finding that Moawiya had succeeded in,secrertly, sowing the seeds of discord and dissent among the Muslims, and had induced the feeling of great insecurity by undermining the machinery for the maintenance of peace, law and order, Imam Hasan (as) had deemed it expedient to enter into a treaty with him under which the Imam abdicated in favor of his adversary only the adjuncts of worldly power.

He did not dissociate himself from the spiritual primacy at all and continued to be the spiritual leader and the Imam of the Ummah.

Second point which is equally important is that when Yazid enforced his oath of allegiance over the Muslims, he insisted the people must swear allegiance to him which was totally different from the oath of allegiance of Kholafae Rashidoon. Previously they swore the oath of allegiance that the Khalifa should rule according to the verdict the Qur’an and the Sunnah of the Prophet.

But Yazid’s impertinence and arrogance made it an abject acknowledgement by the swearer that he was the slave (ABD) of Yazid who would dispose off his life, property and offspring in any manner deemed fit. One of the companions of the Prophet in Madinah named Ibn Rabia Al Aswad was prepared to swear allegiance to Yazid in accordance with the old practice but refused to swear allegiance in the form proposed. He was summarily executed. This happened inside the city of Madinah.

Where then was there any point in Imam Husayn (as) trying to make up to Yazid. This is where Imam Husayn (as) found himself placed in circumstances which were markedly different from those which confronted his elder brother who had abdicated only his temporal power in favor of Moawiya for the restoration of peace and order on the domain of Islam.

This kind of oath was entirely out of question for Imam Husayn (as) to accept. This would have totally degraded Islam as ordained in the Qur’an and as it was practiced by the Prophet of Islam. When settlement with Yazid being wholly out of question, the only alternative course open to Imam Husayn (as) was to oppose Yazid to save and protect the values of Islam from further degradation and to protect the faith itself from destructive inroads of pre-Islamic revivalism.

He could, however, have entertained no illusions about the kind of support he could hope to enlist for himself in any conflict with Yazid. The exceedingly unhappy position in which his elder brother had found himself through the treacherous withdrawal of the support given to him in his confrontation with Moawiya, Imam Husayn (as) therefore thought of entirely new strategy of war with Yazid, for in any case war it had to be.