ولعن اللّٰه آل زياد وآل مروان، ولعن اللّٰه بني أُمَيَّة قاطبة، ولعن اللّٰه ابن مرجانة، ولعن اللّٰه عمر بن سعد، ولعن اللّٰه شمراً، ولعن اللّٰه أُمَّةً أسرجت وألجمت وتنقَّبت لقتالك

And may Allah distance from His mercy the clan of Ziyad and the clan of Marwan; and may Allah distance from His mercy the progeny of Umayyah altogether; and may Allah distance from His mercy the product of Marjanah; and may Allah distance from His mercy ‘Umar Ibn Sa’d; and may Allah distance from His mercy Shimr; and may Allah distance from His mercy the community that laid the saddles of their horses, their reigns and took off to combat with you.

*****

ولعن اللّٰه آل زياد وآل مروان

And may Allah distance the clan of Ziyad and the clan of Marwan from His mercy…

Commentary

Here we are taught to curse specific groups of people who played a fundamental role in oppressing the guardians of religion and carrying out massacres that words fail to describe. Cursing them or more accurately “seeking their distance from Divine mercy” is nothing but declaring one’s harmony with Allah Himself, who curses such people in the Holy Qur’an. We have already established the veracity of this truth in the beginning of this work, and hence, we do not wish to repeat the same over here.

The word al which appears twice in this verse is rendered in different ways. Some have translated it in the same way as ahl (family, near ones, those with whom one is intimate, etc.). They opine that the word al was originally ahl1, and then it turned into al. Therefore, it bears the same meaning.

Al-Jawhari, defining the word al says:

وآل الرجل: أهله وعيله وآله أيضا: أتباعه

Al of a man is his family and household. And his al also signifies his followers2.

Perhaps the most comprehensive opinion on this word has been presented by the late lexicographer Al-Mustafawi in his al-Tahqiq. Defining the root word of al, he says:

أن هذه الكمة مشتقّة من (الأول) بمعنى التقدم وترتب الغير عليه. وبلحاظ هذا المعنى تطلق على عدّة يرجع نسبهم أو عنوانهم أو طريقتهم أو دينهم إلى شخص، فتضاف اليه، فيقال: آل يعقوب، آل النبي، آل فرعون، آل موسى.

The word Al is derived from awl which means precedence (al-taqaddum) from which another follows. Considering this meaning it refers to a number of people whose lineage or title or path or religion returns to one person, and hence, it is annexed to him. Thus, it is said, Al Ya’qub Al al-Nabi, Al Fir’awn, and Al Musa3.

Al-Shaykh al-Tusi in his Tafsir al-Tibyan says:

وقال صاحب العين: الآل كل شيء يؤول إلى شيء

The author of al-’ayn said: Al is everything that returns to a thing4.

Perhaps a suitable equivalent for al in the English language is “clan”, which is defined as:

CLAN: [a. Gaelic clann…]

A number of persons claiming descent, from common ancestor, and associated together; a tribe.

A collection of people having common attributes; a fraternity, party, set, lot.5

Hence, Ala Ziyad and Ala Marwan is rendered as “the clan of Ziyad” and “the clan of Marwan” respectively. In annexing al to Ziyad and Marwan, Mulla Habibullah Kashani says there is an allusion that the two are the origin of their (the al’s) transgression and wrongdoing and their trainers in that6.

In order to know Ala Ziyad and Ala Marwan, let us first try to understand Ziyad and Marwan:

Introducing Ziyad Ibn Abihi

Historical records tell us that Ziyad was an illegal product of Sumayyah, a slave girl who worked as a prostitute during the age of ignorance. In order to prove his kinship with Ziyad, Mu’awiyah had to bring a witness by the name of Abu Maryam al-Saluli7 who explained the details of how Abu Sufyan sought from him a prostitute and how he introduced Sumayyah and how Abu Sufyan committed fornication with her, and thereafter Ziyad was born.

Al-’Asqalani in his al-Isabah writes:

زياد عن أبيه وهو إبن سمية الذي صار يقال له إبن أبي سفيان، ولد في فراش عبيد مولى ثقيف، فكان يقال له زياد بن عبيد، ثم استلحقه معاوية، ثم لما انقضت الدولة الأموية صار يقال له: زياد بن أبيه، وزياد بن سمية وكنيته أبو المغيرة.

Ziyad Ibn Abihi [lit. Ziyad son of his father] is the son of Sumayyah, who came to be known as Ibn Abi Sufyan (the son of Abu Sufyan). He was born in the house of ‘Ubayd, the slave of Thaqif, and thus, he was called Ziyad Ibn ‘Ubayd, and thereafter Mu’awiyah attached him to himself [as a brother]. Later when the Umayyad empire fell, he came to be known as Ziyad Ibn Abih [Ziyad, the son of his father] and Ziyad Ibn Sumayyah, and his teknonym was Abu al-Mughayrah8.

This action of Mu’awiyah (i.e. attaching Ziyad to himself) was clearly contrary to the Islamic law, for the Holy Prophet (S) had said:

الولد للفراش وللعاهر الحجر

The born child belongs to the bed where it was conceived, and the adulterer must be deprived9.

Hence, since Sumayyah conceived Ziyad while she was the wife of ‘Ubayd, the slave of Thaqif, it was legally incorrect of Mu’awiyah to attach Ziyad to Abu Sufyan, and consider him as his brother. According to the Islamic law, Ziyad should be taken as the child of ‘Ubayd, and Abu Sufyan has no relationship to him whatsoever.

Imam al-Hasan (‘a), addressing Ziyad in the presence of Mu’awiyah, ‘Amr Ibn al-’As, and Marwan Ibn al-Hakam, is reported to have said:

وما أنت يا زياد وقريشا؟ لا أعرف لك فيها أديما صحيحا و لا فرعا نابتا، و لا قديما ثابتا، و لا منبتا كريما، بل كانت أمك بغيًّا تداولها ولها رجال قريش، وفُجَّارُ العرب، فلما ولدت لم تعرف لك العرب والدًا فادَّعاك هذا – يعني معاوية – بعد ممات أبيه، مَالَكَ افتخار، تكفيك سُمَيَّة و يكفينا رسول اللّٰه صلى اللّٰه عليه وسلم و أبي علي بن أبي طالب سَيِّدِ المؤمنين...

O Ziyad, what relation do you have with Quraysh? I do not know that you have with them a legal origin, a growing branch, a firm step, or a noble source. Rather, your mother was a prostitute whom Qurayshite men and the dissolute Arabs alternated. When you were born, the Arabs did not reckon a father for you. Thereafter this one (Mu’awiyah) claimed you [as his brother] after the death of his father. You have no pride! Sufficient for you is Sumayyah, and sufficient for us is Allah’s Apostle (S) and my father ‘Ali Ibn Abi Talib (‘a), the doyen of the believers...10

Ziyad was known to be one of the tyrants who committed so many atrocities against the lovers of Ahl al-Bayt (‘a) during his lifetime. In the beginning Imam ‘Ali (‘a) during his caliphate chose him as his governor in Fars. He was warned by the Imam (‘a) to beware of the deception of Mu’awiyah, but it seems he took things lightly. Afterwards he was subdued by the guile of Mu’awiyah, and overturned in his loyalty to Imam ‘Ali (‘a). Mu’awiyah placed him as his governor in Kufah and Basrah, where he began slaying and torturing the companions of Amir al- Mu’minin ‘Ali (‘a). History records that he killed 100,000 Shias of Imam ‘Ali (‘a). In a letter to Mu’awiyah, Imam al-Husayn (‘a) enumerates some of his atrocities as follows:

ثم سَلَّطْتَهُ على الِعرَاقَيْن فقطع أيدي المسلمين، وَسَمَلَ أعينهم، وصلبهم على جذوع الَّنخل،! كأنَّكَ لست من هذه الأُمَّة وكأنَّها ليست منك … أو لست صاحب الحَضرَمِيين الذين كتب إليك ابن سُمَيَّة أنَّهم على دين علي، فكتبت إليه أن اقتل من كان على دين علي و رأيه، فقتلهم، و مَثَّلَ بهم بأمرك، ودين علي هو دين محمد (صلى اللّٰه عليه وآله)…

…Thereafter you made him [i.e. Ziyad] dominate al-’Iraqayn [Kufah and Basrah], and he severed the hands of the faithful, gouged their eyes, and crucified them on the trunks of date palms. It is as if you are not from this [Islamic] nation, and the nation is alien to you…Were you not the one responsible for the Hadramis [originally from Yemen] about whom the son of Sumayyah wrote to you. He said that they are in the religion of ‘Ali, and you wrote to him and told him to kill whosoever is in the religion and opinion of ‘Ali (‘a), whereupon he killed them and mutilated their bodies by your order. [But] the religion of ‘Ali is the same as the religion of Muhammad (peace be upon him and his progeny)!…11

Ziyad is also the first one to openly announce and begin the vilification (Sabb) of Imam ‘Ali in the cities of Basrah and Kufah.

Understanding Al Ziyad in a More Profound Way

We came to understand earlier that al refers to “a number of people whose lineage or title or path or religion returns to one person, and hence, it is annexed to him”. Therefore, all those who were or are united with the path of Ziyad and bear the same spirit of hatred against the Ahl al-Bayt (‘a) are from his al and hence, worthy of being cursed. Time or place cannot limit the al of Ziyad. If, therefore, one observes that a particular ruler in the contemporary world adopts a path similar to Ziyad, he must not doubt that he is from the al of Ziyad.

The equation is quite simple: the human being, as we understood in the previous chapter, is tantamount to his thoughts, beliefs, words and deeds. If anyone claims to be an Islamic leader of a certain part of the Muslim world, but carries out atrocities against the lovers of the Ahl al-Bayt (‘a) in the same way as the likes of Ziyad did, he is a manifestation of Ziyad and therefore, from among the Al Ziyad.

Saladin Ayyubi Revives the Tradition of Ziyad

Saladin Ayyubi, as history reveals, was an example of the character of Ziyad. During his time, he is reported to have killed so many Shias. Among the things that he did12 against the Shias are:

• He usurped the wealth, property, and houses of the Fatimids (Shias of Egypt and North Africa), and gave their wealth to his people and tribe.

• He removed Shi’a judges and replaced them with Shafi’i judges.13

• He removed “hayya ‘ala khayri al-’amal” from the call to prayer (adhan)14

• He prohibited the Shi’a school of thought and made the Maliki and Shafi’i schools of thought to prevail15.

• He would force the people to believe in the Sunni and Ash’ari schools of thought, and would spill the blood of those who would refuse to accept these schools of thought. Ibn Zuhrah al-Halabi in his Ghunyat al-Nuzu’ writes:

دخل صلاح الدين الأيوبي إلى حلب عام ٥٧٩ وحمل الناس على التسنن و عقيدة الأشعري ولا يقدم للخطابة ولا للتدريس إلا من كان مقلدا لأحد المذاهب الأربعة، ووضع السيف على الشيعة فقتلهم وأبادهم مثل عمله في مصر، إلى حد يقول الخفاجي في كتابه: فقد غال الأيوبيون في القضاء على كل أثر للشيعة.

Salah al-Din al-Ayyubi [Saladin] entered Aleppo in the year 579 AH and forced the people to accept Sunnism and the belief of al-Ash’ari, and no one was allowed to deliver sermons or teach save he who was a follower of one of the four Sunni schools of thought. And he placed his sword on the Shi’a and killed and exterminated them in the way he did in Egypt to the extent that al-Khafaji in his book writes: “Indeed, the Ayyubites went to their extreme in exterminating every mark of the Shi’a.”16

• He imprisoned the children of Imam ‘Ali (‘a) in Egypt and separated between their men and women, so that the Imam’s progeny becomes extinct. Shaykh Muhammad Jawad Mughniyah in his al-Shi’ah wa al- Hakimun writes:

وحبس بقايا العلويين في مصر، وفرّق بين الرجال والنساء، حتى لا يتناسلوا

And he (Saladin) imprisoned the remaining Alawiyyun [descendents of Imam ‘Ali (‘a)] in Egypt and separated their men from their women so that they do not procreate17.

• He revived the tradition of celebrating on the Day of ‘Ashura’, something that the Banu Umayyah and Hajjaj Ibn Yusuf had begun, but was then stopped. Saladin announced the Day of ‘Ashura’ as the day of ‘Id. Sayyid Muhsin al-Amin in his A’yan al-Shi’ah says:

واعيد اتّخاذ يوم قتل الحسين (عليه السلام) عيدا الذي كان قد سنه بنو أميه والحجاج بالشام وغيرها واحدث جعله عيدا بمصر ولم يكن معروفا فيها بنص المقريزي

…And observing the day when Imam al-Husayn (peace be on him) was killed as Id (day of happiness), a tradition instituted by the Banu Umayyah and Hajjaj in Damascus and other cities, was restored. He [Saladin] began the tradition of observing the occasion as ‘Id in Egypt, where, according to al-Maqrizi, it was unknown18.

• He executed a mass killing of the Shias in Aleppo.

• Hatred against the Ahl al-Bayt (‘a) and their followers, we must understand, according to some of our traditions, transforms one into a condition that is more dirty than a dog. Imam al-Sadiq (‘a) is reported to have said:

Indeed, Allah, the Blessed and Exalted, did not create any creation more impure than the dog; and surely one who hates us, the Ahl al-Bayt (‘a), is more impure than it19.

And in another tradition, he (‘a) is reported to have said:

إن اللّٰه تبارك وتعالى لم يخلق خلقًا أنجس من الكلب، وإنَّ النَّاصب لنا أهل البيت أنجس منه

And the nasib [one who hates the Ahl al-Bayt (‘a)] is worse than an offspring of adultery (walad al-zina)20.

Once a person came to Imam al-Baqir (‘a) and informed him about how his neighbour does not practise any of the obligatory deeds, including the prayer (Salat). The Imam (‘a) became surprised, and then said:

والنَّاصِبُ شَرٌّ من وَلَدِ الزِّنا

Should I not inform you of one who is more evil than him?

The companion said: Yes indeed, (bala). Thereupon the Imam (‘a) said:

النَّاصب لنا شَرٌّ منه

One who hates us is more evil than him21.

Imam ‘Ali (‘a) is reported to have said:

وأمَّا النَّاصب لنا والمعادي لنا فمشرك كافر عدو للٰه

…And one who hates us and shows enmity to us, is a polytheist, disbeliever and an enemy of Allah22.

Imam al-Sadiq (‘a) is reported to have said:

إن المؤمن ليشفع لحميمه إلا أن يكون ناصبًا، ولو أنَّ ناصبًا شَفَّعَ له كل نبِّيٍ مُرسَل ومَلَك مقُقَرَّب ما شُفِّعوا

Indeed, a believer can intercede for his close friend except if the friend hates the Ahl al-Bayt (‘a), and if every prophet and angel brought close to Allah were to intercede for a nasib [one who hates the Ahl al-Bayt], their intercession would not be accepted23.

Introducing Marwan Ibn al-Hakam

Marwan Ibn al-Hakam Ibn Abi al-’As Ibn Umayyah is well-known for his extreme hatred against Allah, the Holy Prophet (S), and Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a). The Holy Prophet (S) during his lifetime is reported to have cursed both him and his father Hakam. In one of her testimonials, ‘A’ishah is reported to have openly said the following to Marwan:

أشهد لقد لعن رسول اللّٰه صلى اللّٰه عليه وآله وسلم أباك ولعنك وأنت الطريد ابن الطريد

I bear witness that the Apostle of Allah (S) cursed your father and you, and you are the expelled (al-tarid), the son of the expelled (al-tarid)24.

‘Abd al-Rahman Ibn Abi ‘Abdillah is reported to have said:

سمعت أبا عبد اللّٰه (عليه السلام) يقول: خرج رسول اللّٰه (صلى اللّٰه عليه وآله) من حجرته ومروان وأبوه يستمعان إلى حديثه فقال له: الوَزَغُ ابن الوَزَغ…

I heard Abu ‘Abdillah (‘a) [al-Sadiq] saying: The Apostle of Allah (S) came out of his room and found Marwan and his father [spying and] listening carefully to his speech. So he said to Marwan: You are a lizard25, son of a lizard26.

The tradition of lizard according to authoritative scholars is considered as mashhur (well-known)27. It reveals that the Holy Prophet (S) saw the inner forms of Marwan and his father as lizards. In the beautiful expression of Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a), who spoke about a group of people, who appear to be humans but are animals in reality,

فالصورة صورة إنسان، والقلب قلب حيوان

…Therefore, the apparent form is the form of human beings, but the heart is the heart of an animal28.

In another sermon Imam ‘Ali (‘a) is reported to have said:

فقبحًا لكم يا أشباه الرجال ولا رجال

…So shame on you, O semblances of men and not men!29

Due to their ill behaviour and spying for the polytheists, the Holy Prophet

(S) is reported to have expelled both Hakam and Marwan from Madinah to the town of Ta’if.

Ibn Kathir in his al-Bidayah wa al-Nihayah writes:

وقد كان أبوه الحكم من أكبر أعداء النبي، وإنما أسلم يوم الفتح، وقدم الحكم المدينة ثم طرده النبي الطائف ومات بها

Indeed, Marwan’s father al-Hakam was from the arch enemies of the Prophet (S). Surely he [only] accepted Islam during the victory of Makkah, and came to settle in Madinah. Then the Holy Prophet (S) banished him to Ta’if where he finally died30.

Perhaps the most stern narration about Hakam is the following report narrated from the Holy Prophet (S):

إذا رأيتم الحَكَمَ بن أبي العاص، ولو تحت أستار الكعبة، فأقتلوه

If you see al-Hakam Ibn al-’As even behind the curtains of the Ka’bah, kill him!31

Marwan is reported to have lived in Ta’if until his close relative ‘Uthman Ibn ‘Affan came to power. The father of Marwan, al-Hakam was the uncle of ‘Uthman. When ‘Uthman came to power, he summoned Marwan to Madinah, brought him closer to him, and spent money lavishly for him. Trusting Marwan, he appointed him a minister, married him to his daughter and entrusted to him all the political affairs, though the latter was devoid of any correct political vision.

Ibn Kathir in his al-Bidayah wa al-Nihayah says:

وقد كان عثمان بن عفان يكرمه ويعظمه، وكان كاتب الحكم بين يديه، ومن تحت رأسه جرت قضية الدار، وبسببه حصر عثمان بن عفان فيها. وألَحَّ عليه أولئك أن يُسَلِّمَ مروان إليهم فأمتنع عثمان أشد الامتناع.

Indeed, ‘Uthman Ibn ‘Affan would respect and venerate him [i.e. Marwan], and he was the scribe of ‘Uthman’s orders, and the incident of dar32 transpired before his eyes, and it is due to him that ‘Uthman Ibn al-’Affan was surrounded and besieged. And those who besieged the house persistently asked ‘Uthman to surrender Marwan to them, but ‘Uthman sternly refused to do so33.

عن طارق بن شهاب قال: أول من قدَّم الخطبة على الصلاة يوم العيد مروان فقال له رجل: خالفتَ السنة؟ فقال له مروان: إنه قد تُرك ما هنالك

Tariq Ibn Shahab is reported to have said: The first person to make the sermon of Id precede its prayer is Marwan; a man even said to him: You have acted contrary to the Prophet’s way (Sunnah). Marwan said: Indeed, that has been abandoned34.

عن أبي هريرة: أن رسول اللّٰه رأى في المنام أن بني الحكم يرقون على منبره وينزلون، فأصبح كالمتغيظ، وقال: رأيت بني الَكَم ينزون على منبري نزو القردة.

Abu Hurayrah is reported to have said: The Apostle of Allah (S) saw in his dream that the progeny of al-Hakam are ascending on his pulpit and descending. Thereupon he angrily said: “I saw Bani al-Hakam jumping over my pulpit like monkeys.”35

ولما كان متوليا على المدينة لمعاوية كان يسبّ عليًّا كل جمعة على المنبر، وقال له الحسن بن علي: لقد لعن اللّٰه أباك الحَكَم وأنت في صلبه على لسان نبيه، فقال: لعن اللّٰه الحَكَم وما ولد.

When Marwan was Mu’awiyah’s governor over Madinah, he would vilify ‘Ali (‘a) every Friday on the pulpit. Al-Hasan Ibn ‘Ali (‘a) said to him: “Indeed, Allah cursed your father through the tongue of His Prophet (S) while you were [still] in his loins. The Prophet (S) said: ‘May Allah curse al-Hakam and whom he bears.’”36

Marwan was also known as Ibn al-Zarqa’ due to his grandmother al- Zarqa’ Bint Wahab, who was a well-known prostitute of her time. In one of his stern encounters with Marwan, Imam al-Husayn (‘a) draws his attention to his degenerate descent as follows:

يابن الزرقاء الدَّاعية إلى نفسها بسوق عُكَّاظ

O product of al-Zarqa’, who would call others towards herself in the market of ‘Ukkaz37.

When Yazid came to power, he sent a letter to Walid Ibn ‘Utbah, his governor of Madinah, to seek oath of allegiance from Imam al-Husayn (‘a). He also said that if Imam al-Husayn (‘a) were to refuse, then Walid should behead him. Walid consulted Marwan for advice on this and the latter said:

إنه لا يبايع، ولو كنت مكانك لضربت عنقه

Indeed, he will not give the oath of allegiance; and if I were in your place, I would behead him.

Thereafter Walid, who was in the company of Marwan, summoned the Imam (‘a) to convey to him Yazid’s message and seek from him the oath of allegiance. The Imam (‘a) came to Walid with thirty of his men. Walid informed the Imam of Mu’awiyah’s death and then sought his oath of allegiance, whereupon the Imam (‘a) said:

إن البيعة لا تكون سرَّا، فإذا عوت الناس غدًا فادعنا معهم.

Indeed, the oath of allegiance does not transpire in private. Therefore, when you call the people tomorrow, invite us with them.

Marwan, in his devilish nature, said:

لا تقبل أيها الأمير عذره، فإن بايع الآن وإلا فاضرب عنقه

O Amir, do not accept his excuse. If he pays his oath of allegiance now, well and good, otherwise sever his neck.

Hearing this, Imam al-Husayn (‘a) reprimanded Marwan as follows:

ويل لك يا بن الزرقاء أنت تأمر بضرب عنقي كذبت واللّٰه ولؤمت

Woe be unto you, O son of al-Zarqa’. You command to sever my head?! By Allah, you cannot do that, and you are degenerate!

Then addressing Walid, he (‘a) said:

أيها الأمير إنَّا أهل بيت النبوة ومعدن الرسالة ومختلف الملائكة بنا فتح اللّٰه وبنا ختم اللّٰه ويزيد رجل فاسق، شارب الخمر، قاتل النفس المحرَّمة، معلن بالفسق، ومثلي لا يبايع مثله، ولكن نصبح وتصبحون وننظر وتنظرون أيُّنا أحق بالخلافة والبيعة.

O Amir, we are the Household of the Prophet, the minefield of apostleship, the place where angels frequent, through us Allah begins and through us He ends. Yazid, on the contrary, is an open sinner, wine drinker, slayer of innocent souls, and displayer of sin. One who is like me cannot pay an oath of allegiance to one who is like him. However, we shall continue and [wait and] see which of us has more right over caliphate and allegiance38.

In one of his encounters with Marwan, Imam al-Husayn (‘a) draws a true picture of who Marwan really is. He says:

ويلك يا مروان! إليك عني فإنك رجسٌ وإنا أهل بيت الطَّهارة الذين أنزل اللّٰه عزَّ وجلَّ على نبيه محمد صلى اللّٰه عليه وآله وسلم، فقال: إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

Woe be unto you O Marwan! Get away from me, for indeed, you are dirt (rijs) and we are the Family of the House of purity, those about whom Allah, the Invincible and Majestic, revealed to his Prophet Muhammad (S), and said:

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا

“Indeed, Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification” (33:33).39

Noteworthy Exceptions

Sa’d Ibn ‘Abd al-Malik, the grandson of Marwan Ibn al-Hakam, was a companion of Imam al-Baqir (‘a). Due to his virtue, Imam al-Baqir (‘a) would call him Sa’d al-khayr. Although he was an Umayyad from the family tree of Marwan, he was considered by the Imam (‘a) as a true follower of the Ahl al-Bayt (‘a), who was intimate with the House of prophethood (Ahlu Bayt al-Nubuwwah). Once when he learned that the accursed tree mentioned in the Qur’an (al-shajarat al-mal’unah fi al- Qur’an: 17:60) referred to the Banu Umayyah, he turned extremely sorrowful and began weeping loudly. Imam al-Baqir (‘a) on seeing his situation consoled him and said that although he was physically from the Banu Umayyah, he was not from the cursed tree. The following are the details of the tradition:

عن أبي حمزة، قال: دخل سعد بن عبد الملك وكان أبو جعفر عليه السلام يسمِّيه سعد الخير وهو من ولد عبد العزيز بن مروان على أبي جعفر عليه السلام فبينا يتشجُّ كما تنشجُّ النساء قال: فقال له أبو جعفر عليه السلام: ما يبكيك يا سعد؟ قال وكيف لا أبكي وأنا من الشجرة الملعونة في القرآن؟ فقال له: لست منهم أنت أمَوِيٌّ منَّا أهل البيت أما سمعت قول اللّٰه عز وجل يحكي عن إبراهيم: فمن تبعني فإنه منِّي.

Abu Hamzah is reported to have said: Sa’d Ibn ‘Abd al- Malik [Ibn Marwan], whom Imam al-Baqir (‘a) would call Sa’d al-Khayr [Sa’d, the good one] and who was among the children of ‘Abd al-’Aziz Ibn Marwan, entered in the presence of Abu Ja’far [al-Baqir (A)], and while he cried in the way the women cry, Imam al-Baqir (‘a) asked him, What makes you cry O Sa’d? Sa’d replied: How can I not cry while I am from the accursed tree (al-shajarah al-mal’unah) in the Qur’an [17:60]? The Imam (‘a) said to him: You are not from them. You are an Umayyad, but from us, the Ahl al-Bayt. Have you not heard the word of Allah, the Invincible and Majestic, regarding Ibrahim,

فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي

“And whosoever follows me is from me [14:36]?”40

Hence, it is important for us to realise that when we say Al Marwan, we do not mean the entire lineage of Marwan, regardless of their character and personality. Al Marwan are those among the progeny of Marwan who resembled him in their character and personality.

ولعن اللّٰه بني أُمَيَّة قاطبة

…and may Allah distance from His mercy the progeny of Umayyah altogether.

Banu Umayyah literally means “sons of Umayyah”. The word Banu41 is the plural of the word ibn. In the Arabic when we say Banu we do not only mean the immediate male offspring, but rather the entire progeny. Hence, Banu Umayyah would signify the progeny of Umayyah.

The word Umayyah is the diminutive (musaghghar) of the word amah (slave girl). The esteemed ‘Allamah ‘Abd al-Husayn al-Amini in his magnum opus of light al-Ghadir narrates the following interesting report:

دخل شريك بن الأعور (وكان دميما) على معاوية: إنك لدميم، والجميل خير من الدميم، وإنك لشريك، وما للّٰه من شريك، وإن أباك أعور، والصحيح خير من الأعور، فكيف سُدت قومك؟ فقال له: إنك معاوية، وما معاوية كلبة عوت فاسعوت الكلاب؛ وإنك لابن صخر والسهل خير من الصخر، وإنك لابن حرب والسلم خير من الحرب، وإنك لابن أمية، وما أمية إلا أمة صغرت. فكيف صرت أمير المؤمنين؟

Sharik Ibn al-A’war (who was an ugly man) entered in the presence of Mu’awiyah, whereupon the latter said to him: Indeed, you are ugly [damim], and one who is handsome is better than one who is ugly; and indeed, you are Sharik [lit. partner] whereas Allah does not have a sharik; and indeed, your father is A’war [lit. one eyed], and one who is sound is better than a’war [one eyed]. How then did you become the leader of your community? Thereupon Sharik said to him: Indeed, you are Mu’awiyah and mu’awiyah is not save a female dog that barks and makes other dogs follow suit; indeed, you are the son of Sakhr [lit. rock] and a soft ground [al-sahl] is better than sakhr [hard stone]; and indeed, you are the son of Harb [lit. war], and peace is better than war; and indeed, you are the son of Umayyah, and umayyah is none save a slave girl who has been degraded. How then did you become the commander of the faithful?42

Defining the root of the word qatibatan, Ibn Faris in his Mu’jam Maqayis al-Lughah says:

القاف والطاء والباء أصل صحيح يدل على الجمع. يقال: جاءت العرب قاطبة، إذا جاءت بأجمعها.

Qaf, ta’ and ya’ is a sound root that signifies “to gather” (al-jam’). It is said that “the Arabs came qatibatan”, when they came all together.43

Hence, the word qatibatan in the phrase “…Bani Umayyata qatibatan” is a circumstantial qualifier (hal) that describes the state of Banu Umayyah. It means “all together”. Hence, the meaning of the phrase under discussion would be “And may Allah distance from His mercy the progeny of Umayyah all together”.

The Origins of Umayyah & His Progeny

History tells us that Umayyah was a Roman slave bought by ‘Abd al- Shams, the son of ‘Abd Manaf44. Thereafter due to his intelligence and astuteness, ‘Abd al-Shams adopted him as his own son45. As per the expression of one report: “…thumma tabannahu” (…thereafter he (‘Abd al- Shams) adopted him as his son)46. Later he was attributed to ‘Abd al-Shams as his own son although he was not his biological son. Hence, although some of the members of the progeny of Umayyah later claimed to hail from Quraysh, their origin is reckoned as alien to Quraysh.

Imam ‘Ali Ibn Abi Talib (‘a) in one of his letters to Mu’awiyah, who had claimed to be from the progeny of ‘Abd Manaf, says:

وما قولك إنَّا بنو عبد مناف فكذلك نحن. ولكن ليس أمَيَّة كهاشم. ولا حربٌ كعبد المطلب. ولا أبو سفيان كأبي طالب ولا المهاجر كالطليق ولا الصريح كاللصيق…

As for your claim that “We are the sons of ‘Abd Manaf”, [know that] we likewise are the same. However, Umayyah is not like Hashim, nor is Harb like ‘Abd al-Muttalib, nor is Abu Sufyan like Abu Talib, nor is an emigrant (al-muhajir) like one who was taken as captive and then released on compensation (al-taliq), nor is a proper blood relationship (al-sahih) like one who was attached to a relationship (al-lasiq)…47

In order to properly understand what Imam ‘Ali (‘a) meant in this letter, let us look at the definitions of some of the words employed. Muhammad ‘Abduh in his commentary of the Nahj al-Balaghah, explaining the word al-taliq and al-lasiq says:

الطليق الذي أسر فأطلق بالمن عليه أو الفدية، وأبو سفيان ومعاوية كانوا من الطلقاء يوم الفتح. والمهاجر من آمن في المخافة وهاجر تخلصا منها. والصريح صحيح النسب في ذوي الحسب. واللصيق من ينتمي إليهم وهو أجنبي عنهم.

Al-taliq is one who was taken as captive and then released through great favour or compensation. Abu Sufyan and Mu’awiyah were from the tulaqa’ [captives released on great favour or compensation] on the day of the victory of Makkah. And a muhajir [emigrant] is one who embraced belief whilst in fear and migrated to be emancipated from fear. And al-sarih is one with proper lineage (sahih al-nasab), whereas al-lasiq is one who is associated to them although he is alien to them48.

With regard to the origin of Umayyah, ‘Allamah al-Majlisi in his Bihar al- Anwar writes:

قال صاحب الكامل البهائي: إن أمية كان غلاما روميا لعبد الشمس، فلما ألقاه كيسا فطنا أعتقه وتبناه، فقيل أمية بن عبد الشمس.

The author of al-Kamil al-Baha’i says: Indeed, Umayyah was a Roman slave of ‘Abd al-Shams49. And when he found him to be astute and clever, he freed him and adopted him as a son. Hence, it was said, Umayyah Ibn ‘Abd al-Shams50.

Al-Turayhi in his Majma’ al-Bahrayn says:

وفي نقل آخر ان بني أمية ليسوا من قريش، بل كان لعبد شمس بن مناف عبد رومي يقال له: أمية فنسب إلى عبد شمس فقيل: أمية بن عبد شمس فنسبوا بني امية إلى قريش لذلك، وأصلهم من الروم، وكان ذلك عند العرب جائزا أن يلحق بالنسب مثل ذلك.

According to another narration, indeed, Bani Umayyah are not from Quraysh. Rather ‘Abd al-Shams Ibn ‘Abd Manaf had a Roman slave called Umayyah, and therefore, he was attributed to him. Hence, it was said Umayyah Ibn ‘Abd al-Shams, and that is why they attributed Banu Umayyah to Quraysh. However, their origin was Rome. And to attach a person like that to one’s lineage was permitted among the Arabs51.

Understanding Umayyah’s Personality

Banu Umayyah, as history clearly reveals, always had ill feelings for Banu Hashim. Historical records inform us that Umayyah himself hated his uncle Hashim, because the latter was privileged with the responsibility of feeding (al-rifadah) and serving water (al-siqayah) to pilgrims, a tradition instituted by his grandfather Qusay Ibn Kilab Ibn Murrah. This privilege was not given to ‘Abd al-Shams, who would always travel and hardly stay in Makkah. He was also a poor man who had many children. So the Quraysh unanimously decided to bestow Hashim the responsibility of feeding the pilgrims. Hashim was a rich man who would annually donate a lot of wealth during the Hajj season and feed the pilgrims and quench their thirst. Umayyah, it is said, also had wealth, and hence, tried to do what Hashim was doing, but was unable to cope with the task. A group of people among the Quraysh, observing his inability, began rejoicing at his misfortune and reproving him. This made him annoyed and he sought to compete and rival with Hashim. The loser of the rivalry (al-munafarah) was to pay the price of fifty black eyed camels and be expelled from Makkah for ten years. Al- Khuza’i, who was the adjudicator of the competition, declared Hashim to be the winner52. His declaration is reported to have been as follows:

والقمر الباهر، والكوكب الزاهر، والغمام الماطر، وما بالجو من طائر، وما اهتدى بعلم مسافر، من منجد وغائر، لقد سبق هاشم أمَيَّة إلى المآثر، أول منه وآخر، وأبو همهمة بذلك خابر.

By the glorious moon, by the shining star, by the rain-pouring cloud, by the bird(S) in the air, by the beacon that guides the traveller, one going to Najd and another to Ghawr. Indeed, Hashim has outstripped Umayyah to glorious deeds. There is a first in this and a last. Abu Hamhamah knows this53.

Hashim, who was given fifty camels due to his victory, slaughtered them in Makkah and fed the people, while Umayyah had to spend ten years in Syria. During his expulsion, Umayyah committed acts that the pen is ashamed to write.

Ibn Qutaybah in his al-Ma’arif writes:

وقال ابن الكلبي كان أمية بن عبد شمس خرج إلى الشام فأقام بها عشر سنين فوقع على أمة للخم يهودية من أهل صفورية يقال لها ترناء، وكان لها زوج من أهل صفورية يهودي فولدت له ذكوان فادعاه أمية واستلحقه وكناه أبا عمرو ثم قدم به مكة، فلذلك قال النبي صلى اللّٰه عليه وسلم لعقبة يوم أمر بقتله إنما أنت يهودي من أهل صفورية.

Ibn al-Kalbi said that Umayyah Ibn ‘Abd al-Shams set out to Sham54 and stayed there for ten years, and had illicit intercourse with a Jewess called Turna of Banu Lakhm from the people of Sepphoris (Saffuriyyah)55, who already was married to a Jew from the people of Sepphoris. The product of their union was the birth of Dhakwan, whom Umayyah claimed as his son and attached him to himself, and gave him the teknonym Abu ‘Amr. Later he came with him to Makkah. That is why the Prophet (S) said to ‘Uqbah56 on the day he ordered that he must be killed, “Indeed, you are a Jew from the people of Sepphoris.57”

Ibn Abi al-Hadid reports in his Sharh Nahj al-Balaghah:

قال أبو عثمان: وصنع أمية في الجاهلية شيئا لم يصنعه أحد من العرب، زوج ابنه أبا عمرو امرأته في حياته منه، فأولدها أبا معيط بن أبي عمرو بن أمية…

Abu ‘Uthman said: Umayyah did something in the age of ignorance that none among that Arabs had ever done. He made his son Abu ‘Amr [i.e. Dhakwan] marry his wife [after divorce] during his lifetime, and then made her give birth to Abu Mu’ayt Ibn Abi ‘Amr Ibn Umayyah…58

This is the story of the root of Banu Umayyah, a story that clearly depicts their degenerate origin.

Banu Umayyah in the Qur’an

Enumerating59 all the atrocities of Banu Umayyah one by one is beyond the scope of this exegesis. God-willing, however, when a specific member among them is mentioned in the course of this Ziyarah we shall delve upon the details of the atrocities he had done. For the moment, however, let us consider some verses of the Qur’an and traditions of the Ahl al-Bayt (‘a) describing the Banu Umayyah, so that we understand the reason why we are taught to curse Banu Umayyah and seek their expulsion from Divine mercy.

a) The Holy Qur’an says:

وَإِذْ قُلْنَا لَكَ إِنَّ رَبَّكَ أَحَاطَ بِالنَّاسِ وَمَا جَعَلْنَا الرُّؤْيَا الَّتِي أَرَيْنَاكَ إِلَّا فِتْنَةً لِّلنَّاسِ وَالشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلَّا طُغْيَانًا كَبِيرًا

“When We said to you, “Indeed, your Lord comprehends all mankind,” We did not appoint the vision that We showed you except as a test for the people and the tree cursed in the Qur’an. We deter them, but it only increases them in great rebellion” (17:60).

Imam al-Baqir (‘a) is reported to have said:

(والشجرة الملعونة في القرآن) يعني بني أمية

“… ‘And the cursed tree in Qur’an’ means Bani Umayyah.”60

Amir al-Mu’minin ‘Ali Ibn Abi Talib (‘a) addressing ‘Umar Ibn al-Khattab said:

يا أبا حفص، ألا أخبرك بما نزل في بني أمية؟

A father of Hafs, should I not inform you what has been revealed about Banu Umayyah?

‘Umar said: Of course, tell me. Thereupon Imam ‘Ali (‘a) said:

فإنه نزل فيهم الشجرة الملعونة في القرآن

Indeed, “the cursed tree in Qur’an” was revealed about them. Thereupon Umar became annoyed and said:

كذبت، بنو أمية خير منك، وأوصل للرحم

You have lied! Banu Umayyah are better than you and better in ties with their near ones.61

Al-Tabari in his Ta’rikh al-Tabari writes:

فبما لعنهم اللّٰه به على لسان نبيه صلى اللّٰه عليه وسلم وأنزل به كتابا قوله ((وَالشَّجَرَةَ الْمَلْعُونَةَ فِي الْقُرْآنِ وَنُخَوِّفُهُمْ فَمَا يَزِيدُهُمْ إِلَّا طُغْيَانًا كَبِيرًا)) ولا اختلاف بين أحد أن أراد بها بني أمية

…And from among that with which Allah cursed them through the tongue of his Prophet (S) and revealed it in written form is His word:

“…and the tree cursed in the Qur’an. We deter them, but it only increases them in great rebellion” (17:60),

and there is no difference of opinion among anyone that He meant Bani Umayyah…62

B) The Holy Qur’an says:

وَمَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِن فَوْقِ الْأَرْضِ مَا لَهَا مِن قَرَارٍ

“And the parable of a bad word [impure being] is that of a bad tree: uprooted from the ground, it has no stability” (14:26).

In a narration from Imam al-Baqir (‘a), commenting on the above verse, the Imam (‘a) says:

ثم ضرب اللّٰه لأعداء آل محمد صلى اللّٰه عليه وآله فقال: وَمَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِن فَوْقِ الْأَرْضِ مَا لَهَا مِن قَرَارٍ

…Then Allah struck a similitude for the enemies of Al Muhammad (peace be on them and their progeny), and said:

وَمَثَلُ كَلِمَةٍ خَبِيثَةٍ كَشَجَرَةٍ خَبِيثَةٍ اجْتُثَّتْ مِن فَوْقِ الْأَرْضِ مَا لَهَا مِن قَرَارٍ

“And the parable of a bad word [impure being] is that of a bad tree: uprooted from the ground, it has no stability” (14:26).63

In another tradition where there is utter clarity, Imam al-Baqir (‘a) is reported to have said after mentioning the abovementioned verse:

كذلك الكافرون لا تصعد أعمالهم إلى السماء وبنو أمية لا يذكرون اللّٰه في مسجد ولا في مجلس، و لا تصعد أعمالهم إلى السماء إلا قليل منهم.

Likewise, are the disbelievers, their actions do not ascend to the heaven, and Banu Umayyah do not remember Allah in the mosque nor in any gathering, nor do their actions ascend to the heaven save a small number of them64.

The exception that Imam al-Baqir (‘a) mentions here is worthy of reflection. Although lineage does affect the human being, but if one adheres to the right path and does the right things, Almighty Allah will revive his spirit. An example is what we mentioned earlier with regard to Sa’d al- Khayr, whom Imam al-Baqir (‘a) praised as “minna Ahl al- Bayt” (He is from us, the Ahl al-Bayt (‘a)) although he was a descendent of Marwan al- Tarid.

Traditions About Banu Umayyah

In order to know better the reality of the personalities of Banu Umayyah, it is important that we consider some traditions from the Holy Prophet (S):

The Holy Prophet (S) is reported to have said three times the following:

ويلٌ لبني أمية!

Woe be unto Banu Umayyah!65

The Holy Prophet (S) is reported to have said:

شر قبائل العرب ثلاث: بنو حنيفة، وبنو أمية، وبنو ثقيف

The most evil tribes of the Arabs are three: Banu Hanifah, Banu Umayyah, and Banu Thaqif66.

The Holy Prophet (S) is reported to have said:

إن أول من يبدل سنتي رجل من بنو أمية

Indeed, the first one who will change my tradition is a man from Banu Umayyah67.

ولعن اللّٰه بني أمية قاطبة

…and may Allah distance from His mercy the progeny of Umayyah altogether.

The esteemed scholar, Mirza Muhammad Taqi al-Isfahani in the second volume of his masterpiece Mikyal al-Makarim fi Fawa’id al-Du’a’ li al- Qa’im (‘a) discusses the importance of abundantly cursing the Banu Umayyah during the absence of the twelfth Imam (‘a). At one point of his discussion, al-Isfahani under the title ‘nota bene’ (tanbih), says:

مقتضى ما عرفت مما ذكرنا، وما لم نذكر، كقوله (عليه السلام) ولعن اللّٰه بني أمية قاطبة، عموم اللعن على جميع بني أمية، مع علماءنا ذكروا في أولياء أمير المؤمنين والأئمة وخواصهم جماعة ينتهي نسبهم إليهم، ولا ريب في حرمة اللعن على المؤمنين، الموالين للأئمة الطاهرين وقد قال اللّٰه عز وجل (وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَى) وقال تبارك وتعالى ( كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِين) … والأظهر عندي في هذا المقام أن يقال إن المراد من بني أمية من يسلك مسلكهم ويحذو حذوهم في معاداة أمير المؤمنين والأئمة الطاهرين، وأوليائهم، سواء كان من هذا الحي، أم سائر الأحياء، فإن من سلك مسلكهم يعد منهم، وطينته من طينتهم، وإن لم يكن في النسب الظاهري معدودا منهم، ومن كان مواليا لأمير المؤمنين والأئمة الطاهرين فهو منهم، من أي حي كان والدليل على ما ذكرناه قوله عز وجل (وَنَادَىٰ نُوحٌ رَّبَّهُ فَقَالَ رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ الْحَقُّ وَأَنتَ أَحْكَمُ الْحَاكِمِين قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِك). والنبي (صلى اللّٰه عليه وآله) سلمان منا أهل البيت. وقولهم (عليهم السلام) شيعتنا منا، وإلينا. وفي البرهان وغيره من عمر بن يزيد الثقفي قال: قال أبو عبد اللّٰه (عليه السلام): يا بن يزيد أنت واللّٰه منا أهل البيت قلت جعلت فداك من آل محمد؟ قال (عليه السلام) أي واللَّه، قلت من أنفسهم جعلت فداك، قال: أي واللّٰه من أنفسهم يا عمر أما تقرأ كتاب اللّٰه عز وجل (ِنَّ أَوْلَى النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَٰذَا النَّبِيُّ وَالَّذِينَ آمَنُوا وَاللَّهُ وَلِيُّ الْمُؤْمِنِين) أوما تقرأ قول اللّٰه عز اسمه (فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيم). وفي هذا المعنى روايات كثيرة وما ذكرناه كاف لأهل البصيرة.

According to what you have known about that which we have [just] mentioned and that which we have not yet mentioned such as the Imam’s statement “and may Allah curse the Banu Umayyah altogether” (wa la’ana Allahu Bani Umayyata qatibatan), curse should be invoked for all the Banu Umayyah, whereas our scholars have cited among the close companions of Amir al- Mu’minin (‘a) and the [rest of the] Imams (‘a) as well as their special associates, a group whose lineage returns to them [i.e. Banu Umayyah]; and there is no doubt that cursing the faithful followers of the immaculate Imams (‘a) is religiously forbidden. Allah (the Invincible and Majestic) has said:

وَلَا تَزِرُ وَازِرَةٌ وِزْرَ أُخْرَىٰ

“No bearer shall bear another’s burden” (35:18).

and He, the Almighty said:

كُلُّ امْرِئٍ بِمَا كَسَبَ رَهِينٌ

“Every man is a hostage to what he has earned” (52:21).

...and what is more apparent to me here is that it be said that by Banu Umayyah we mean “whoever adopts their path and follows their example in showing enmity against Amir al-Mu’minin (‘a) and the immaculate Imams (‘a) and their close followers”, whether he belongs to this tribe or the rest of the tribes. The proof of what we have just mentioned is the speech of Allah, the Invincible and Majestic:

وَنَادَىٰ نُوحٌ رَّبَّهُ فَقَالَ رَبِّ إِنَّ ابْنِي مِنْ أَهْلِي وَإِنَّ وَعْدَكَ الْحَقُّ وَأَنتَ أَحْكَمُ الْحَاكِمِينَ

“Noah called out to his Lord, and said, ‘My Lord! My son is indeed, from my family. Your promise is indeed, true, and You are the fairest of all judges’ “[11:45]

قَالَ يَا نُوحُ إِنَّهُ لَيْسَ مِنْ أَهْلِكَ

Said He, ‘O Noah! Indeed, He is not of your family.” [11:46]

and the Prophet (S)’s saying “Salman is from us, the Ahl al-Bayt (‘a)”68 and the statement of the Imams (‘a): “Our Shias are from us”69. Likewise, in Tafsir al-Burhan70 and other works, ‘Umar Ibn Yazid al-Thaqafi [is reported to have] said that Imam al-Sadiq (‘a) said: “O son of Yazid, I swear by Allah, that you are from us the Ahl al- Bayt (‘a).” ‘Umar said: “May I be made your ransom, from the Al Muhammad?” The Imam (‘a) said: “Yes, I swear by Allah.” ‘Umar [once again] asks, “From their own selves, may I be made your ransom?” The Imam (‘a) said: “Yes, I swear by Allah, from themselves; O ‘Umar, do you not read the Book of Allah, the Invincible and Majestic:

إِنَّ أَوْلَى النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَٰذَا النَّبِيُّ وَالَّذِينَ آمَنُوا وَاللَّهُ وَلِيُّ الْمُؤْمِنِينَ ‎

“Indeed, the nearest of all people to Abraham are those who follow him, and this Prophet and those who have faith, and Allah is the guardian of the faithful” (3:68)?

Do you not read the word of Allah, Invincible is His Name:

فَمَن تَبِعَنِي فَإِنَّهُ مِنِّي وَمَنْ عَصَانِي فَإِنَّكَ غَفُورٌ رَّحِيمٌ

“So, whoever follows me indeed, belongs to me, and as for someone who disobeys me, well, You are indeed, All- forgiving, All-merciful” (14:36).

Likewise, there are several other traditions explaining this meaning. What we have [just] mentioned suffices for the insightful71.

In conclusion, the principle is straightforward: If one understands, follows and adheres to truth, and hence, loves the epitomes of Islam and abhors the epitomes of disbelief, even if he were to be descendent of the likes of Marwan Ibn al-Hakam or Yazid, he would be reckoned from the people of the truth.

Hence, invoking curses of Allah on all the Banu Umayyah is to invoke curses on all those who have adopted the character and spirit of those Umayyads who behaved hypocritically and committed different kinds of atrocities against the Ahl al-Bayt (‘a).

The late Imam Khumayni in one of his speeches said something worthy of contemplation:

آنچه لعن و نفرين بر ستمگران آل بيت است، تمام فرياد قهرمانانهٔ ملتها ست، بر سردمداران ستم پيشه در طول تاريخ الی الابد. و می‌دانيد که لعن و نفرين و فرياد از بيداد بنی اميه – لعنة اللّٰه عليهم – با آنکه آنان منقرض و به جهنم رهسپار شده‌اند، فرياد بر سر “ستمگران جهان” و زنده نگهداشتن اين فرياد ستم شکن است

All the curses and execration on the oppressors of the Ahl al-Bayt (‘a) are the brave demonstrations of different nations against the oppressive rulers all along history and forever. And you know that cursing and execration and demonstrating against the oppression of Banu Umayyah (may Allah’s curse be on them), despite their extinction and transfer to the Hell Fire, is a demonstration against the oppressors of the world and preserving this demonstration, breaks oppression72.

ولعن اللّٰه ابن مرجانة

…and may Allah distance from His mercy the product of Marjanah

Ibn Marjanah literally means “the son of Marjanah”. Marjanah, the daughter of Nawf, was a slave girl of ‘Abd al-Rahman Ibn Hisan Ibn Thabit. A number of men would have illegal relations with her, one of whom was Ziyad Ibn Sumayyah. ‘Abd al-Rahman sold her when she was illegally pregnant, and soon thereafter she gave birth to two boys, ‘Ibad and ‘Ubaydullah, whose fathers were not known. Thereafter Ziyad called both of them to himself and kept them as his own sons. During Mu’awiyah’s time ‘Ibad was given the governorship of Sejistan while ‘Ubaydullah (known later as Ibn Ziyad) was made the governor of Basrah.

In one of his confrontations with ‘Umar Ibn Sa’d, Imam al-Husayn (‘a) referring to Ibn Ziyad’s indecent origin says:

تزعم أن يُوَلّيَكَ الدَّعي بن الدَّعي بلاد الرَّي وجرجان، و اللّٰه لا تتهنأ بذلك أبدا

You think that the illegal product, son of the illegal product will make you the governor of Rayy and Jurjan? I swear by Allah, you will never enjoy that!73

In a very stern confrontation with Ibn Ziyad, a lover of Amir al-Mu’minin (‘a) called ‘Afif al-Kindi who had lost his eyesight, said to him:

يابن مرجانة، تقتل أولاد النبيين وتقوم على المنبر مقام الصِّدِّيقين؟

O son of Marjanah, you slay the children of Prophets and then stand on the pulpit, the station of the truthful ones?74

History tells us that when Yazid came to power, he was not in favour of Ibn Ziyad retaining the governorship of Basrah. He had decided to remove the latter, when he suddenly changed his mind. Seeking advice from his Christian secretary Sarjun Ibn Mansur al-Rumi75, not only made him change his mind, but also give Ibn Ziyad the governorship of Kufah. Experts in history believe that one of the fundamental killers of Imam al- Husayn (‘a) is Sarjun, who advised Yazid to keep Ibn Ziyad, so that he goes against Imam al-Husayn (‘a).

Al-Tabari76 writes:

“He (Yazid) summoned a mawla (associate) of his called Sarjun, who used to advise him, and gave him the news. Sarjun77 asked whether he would accept the advice of Mu’awiyah if he were alive. When he agreed, Sarjun said, ‘Then accept it from me. The only man from al-Kufah is ‘Ubaydallah Ibn Ziyad. Give him authority over the city.’ Yazid had been very angry with ‘Ubaydullah Ibn Ziyad; he had been intending to dismiss him from al- Basrah. Yet now he wrote to him expressing satisfaction with him; he gave him authority over al-Kufah together with al-Basrah. He also wrote to him to hunt for Muslim Ibn ‘Aqil and to kill him if he found him.”

John Haldon in his work Money, power and politics in early Islamic Syria writes:

Sarjun’s importance continued under Mu’awiya’s son, Yazid (680-84) and when the caliph was faced with the most difficult political crisis of his reign, the expedition of al-Husayn Ibn ‘Ali from Madinah to ‘Iraq, it was to Sarjun that he turned for advice. (al-Tabari, II, 227, 239.)78

It seems Sergios had realised that only an evil personality the like of Ibn Marjanah could mastermind and pioneer this battle against the immaculate progeny of the Holy Prophet (S).

Some of the most fundamental atrocities Ibn Marjanah committed were:

a) Merciless execution of Muslim Ibn ‘Aqil

Having been chosen as the governor of Kufah, Ibn Ziyad entered Kufah tactfully such that the Kufans thought that Imam al-Husayn (‘a) had come. His face was hidden and the people gave him a very warm welcome. Later they realised that it was actually Ibn Ziyad.

The first thing that Ibn Ziyad did was to break the revolution of Imam al- Husayn (‘a) that had just begun in Kufah. He employed the strategy of threat and enticement. Soon he was able to separate the supporters of Muslim Ibn ‘Aqil and capture Muslim Ibn ‘Aqil. Finally, Muslim Ibn ‘Aqil and Hani Ibn al-’Urwah (one of his avid supporters) were mercilessly executed.

Al-Tabari in his Ta’rikh al-Tabari writes:

فجاء به إلى عبيد اللّٰه فأمر به فأصعد إلى أعلى القصر فضربت عنقه وألقى جثته إلى الناس

…And he (‘Abd al-Rahman) brought him (Muslim Ibn ‘Aqil) to ‘Ubaydullah, who ordered his execution, whereupon he was taken to the roof of the castle and beheaded and his body was thrown from the top toward the people79.

b) Instigation of ‘Umar Ibn Sa’d to lead an army to Karbala and carry out the horrendous massacre on ‘Ashura’.

Having heard that ‘Umar Ibn Sa’d was somewhat indecisive and not determined to kill Imam al-Husayn (‘a), he sent Shimr with an army to ensure that his orders were carried out.

c) When Imam al-Husayn (‘a)’s blessed head was brought before him in his court in Kufah, he began mocking at it and tapping the Imam’s lips with his cane. Shaykh al-Mufid in his Kitab al-Irshad writes:

وأمر بإحضار الرأس فوضع بين يديه، فجعل ينظر إليه ويبتسم وفي يده قضيب يضرب به ثناياه، وكان إلى جانبه زيد بن أرقم صاحب رسول اللّٰه صلى اللّٰه عليه وآله وهو شيخ كبير فلما رآه يضرب بالقضيب ثناياه قال له: ارفع قضيبك عن هاتين الشفتين، فواللّٰه الذي لا إله غيره لقد رأيت شفتي رسول اللّٰه صلى اللّٰه عليه وآله عليهما ما لا أحصيه كثرة تقبلهما، ثم انتحب باكيا. فقال له ابن زياد: أبكى اللّٰه عينيك، أتبكي لفتح اللّٰه ؟ واللّٰه لولا أنك شيخ قد خرفت وذهب عقلك لضربت عنقك.

He ordered that the head of Imam al-Husayn (‘a) be brought, and it was placed before him. Then he began looking at it and smiling and in his hand was a cane with which he struck the middle teeth of Imam al-Husayn (‘a). And beside him was Zayd Ibn al-Arqam, a companion of the Apostle of Allah (S) who was very old. When he saw Ibn Ziyad hitting Imam’s lips with the cane, he said to him: Remove your cane from these two lips, for surely by Allah besides Whom there is no god, indeed, I saw the two lips of the Apostle of Allah (S) kissing them so many times that I cannot count. Then he started weeping. Ibn Ziyad said to him: May Allah make your eyes weep! Do you weep upon the victory of Allah? I swear by Allah if you were not an old man who was out of his senses, I would have beheaded you80.

Ibn Marjanah did not live long after the massacre of Karbala. Mukhtar al- Thaqafi ensured that he defeated and beheaded him for what he had done against the grandson of the Holy Prophet (S).

ولعن اللّٰه عمر بن سعد

…and may Allah distance from His mercy ‘Umar Ibn Sa’d

‘Umar Ibn Sa’d Ibn Abi Waqqas was the commander of the forces of Yazid’s army and the principal slayer of Imam al-Husayn (‘a) on the plains of Karbala. He was an example of one in whose heart there was an inner struggle between the forces of belief and disbelief; ultimately the forces of disbelief outstripped the forces of belief and made him accept a task which facilitated his eternal damnation.

His father Sa’d was one of the companions of the Holy Prophet (S) who held a distinguished place in society. He was among the six councillors that ‘Umar chose before his death to select the next caliph. He would not be negligent in professing the merits of Amir al-Mu’minin ‘Ali (‘a). In a journey to pilgrimage, he is reported to have narrated five fundamental traditions on the merits of Imam ‘Ali (‘a) to two of his Iraqi associates. Some Sunni scholars reckon him as one of the ten who have been promised Paradise (‘asharah mubashsharah). He accepted Islam at the age of seventeen and was poisoned by Mu’awiyah at the age of 50 or 55. What is astonishing, however, is that despite accepting the merits of Imam ‘Ali (‘a), he did not give his oath of allegiance to the Imam (‘a). The reason, insightful scholars realise, is that he himself sought leadership.

In a well-known incident when Imam ‘Ali (‘a) told his companions to ask him anything they wished to know before they lose him, Sa’d Ibn Abi Waqqas in his naivety asked Imam ‘Ali (‘a) the number of hair that he had on his head and beard.

Ibn Qulaway in his Kamil al-Ziyarat narrates:

كان أمير المؤمنين (عليه السلام) يخطب الناس وهو يقول: سلوني قبل أن تفقدوني فواللّٰه ما تسألوني عن شيء مضى ولا شيء يكون إلا نبأتكم به، قال: فقام إليه سعد بن أبي وقاص وقال: يا أمير المؤمنين أخبرني كم في رأسي ولحيتي من شعرة، فقال له: واللّٰه لقد سألتني عن مسألة حدَّثني خليلي رسول اللّٰه (صلى اللّٰه عليه وآله) أنك ستسألني عنها، وما في رأسك ولحيتك من شعرة إلا وفي أصلها شيطان جالس، وإن في بيتك لسخلا يقتل الحسين ابني…

Amir al-Mu’minin (‘a) was delivering a sermon to the people and saying: Ask me before you lose me, for by Allah I shall inform you about whatever you ask of the past or future. Thereupon Sa’d Ibn Abi Waqqas stood up to him and said: O Amir al-Mu’minin, inform me how many hair do I have in my head and beard? The Imam (‘a) said to him: I swear by Allah, you have asked me a question about which my beloved the Apostle of Allah (S) informed me that you shall ask. There is no hair in your head and beard save that in its root there is a Satan seated. Indeed, in your house is a kid who will kill al-Husayn (‘a) my son...81

History tells us that when Ibn Ziyad ordered ‘Umar Ibn Sa’d to take charge of the army against Imam al-Husayn (‘a) he was extremely hesitant. But when he was told that if he were to reject this, then the governorship of Rayy (Tehran) would be taken away from him, the forces of evil gave him no respite, and he sought for some time to think over and consult some people. History tells us that no one encouraged him to carry out this despicable deed.

Al-Bahrani writes in his Madinat al-Ma’ajiz:

روي انه لما جمع ابن زياد قومه – لعنهم اللّٰه جميعا – لحرب الحسين – عليه السلام - ، فقال ابن زياد: أيها الناس من منكم يتولى قتل الحسين – عليه السلام - وله [ولاية] أي بلد شاء، فلم يجبه أحد منهم، فاستدعى بعمر بن سعد – لعنه اللّٰه - ، وقال (له] : يا عمر أريد أن تتولى حرب الحسين – عليه السلام – بنفسك، فقال له: اعفني عن ذلك. فقال ابن زياد: قد أعفيتك يا عمر فاردد علينا عهدنا الذي كتبناه لك بولاية الري. فقال عمر بن سعد: أمهلني الليلة، فقال له: قد أمهلتك، فانصرف عمر بن سعد إلى منزله، وجعل يستشير قومه وإخوانه، ومن يثق به من أصحابه، فلم يشر عليه أحد بذلك…

It is narrated that when Ibn Ziyad gathered his people to fight against al- Husayn (‘a), he said: O people, who among you will take the charge of slaying al-Husayn (‘a) so that he is given the governorship of any city he wishes? None among them responded. Thereupon he called ‘Umar Ibn Sa’d (may Allah’s curse be on him) and said to him: O ‘Umar, I want you to take charge of the battle against al-Husayn (‘a) yourself. ‘Umar said to him: Pardon me from that. Thereupon Ibn Ziyad said: I will absolve you from that O ‘Umar, but give us back the document in which we promised to give you the governorship of Rayy. Hearing this, ‘Umar Ibn Sa’d said: Avail me respite this night. Ibn Ziyad said: I have given you this night [to think over].

‘Umar Ibn Sa’d thereafter left for his house and began consulting his people, brothers, and those whom he trusted among his companions. None of them advised him to accept the order…82

Finally due to heavy intoxication of the love of the world (Hubb al- dunyah), he was ready to go and fight against the purest soul of his time.

On the night of ‘Ashura’ Imam al-Husayn (‘a) in his overflowing mercy and love for the salvation of his enemies, called ‘Umar Ibn Sa’d and advised him to abandon the forces of evil and join his forces to attain eternal salvation. But Ibn Sa’d continuously concocted pretexts, until the Imam (‘a), knowing that there was no room for transformation and change in Ibn Sa’d, cursed him.

A part of the conversation is as follows:

فقال له الحسين عليه السلام: ويلك يا ابن سعد أما تتقي اللّٰه الذي إليه معادك أتقاتلني وأنا ابن من علمت؟ ذر هؤلاء القوم وكن معي، فإنه أقرب لك إلى اللّٰه تعالى،

فقال عمر بن سعد: أخاف أن يهدم داري،

فقال الحسين عليه السلام: أنا أبنيها لك،

فقال: أخاف أن تؤخذ ضيعتي،

فقال الحسين عليه السلام: أنا أخلف عليك خيرا منها من مالي بالحجاز

فقال: لي عيال وأخاف عليهم،

ثم سكت ولم يجبه إلى شيء فانصرف عنه الحسين عليه السلام، وهو يقول: مالك ذبحك اللّٰه على فراشك عاجلا…

Imam al-Husayn (‘a) [to Ibn Sa’d]: Woe be unto you, O Ibn Sa’d, do you not fear Allah to Whom is your return? Do you fight against me whilst you know whose son I am? Leave these people and stay with me, for that is closer for you to Allah, the Exalted.

‘Umar Ibn Sa’d: I am afraid that my house will be destroyed. Imam al-Husayn (‘a): I will build it for you.

‘Umar Ibn Sa’d: I am afraid that my land may be taken.

Imam al-Husayn (‘a): I will leave for you better than that from my wealth in Hijaz.

‘Umar Ibn Sa’d: I have a family and I am afraid something might happen to them.

Thereafter Ibn Sa’d was silent and did not respond to the Imam (‘a), whereupon Imam al-Husayn (‘a) left him while he said: What is wrong with you?! May Allah slaughter you in your home soon…83

This scenario transports us to the following verses of the Holy Qur’an:

إِنَّ الَّذِينَ كَفَرُوا سَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ ‎

“As for the faithless, it is the same to them whether you warn them or do not warn them, they will not have faith” (2:6).

خَتَمَ اللَّهُ عَلَىٰ قُلُوبِهِمْ وَعَلَىٰ سَمْعِهِمْ وَعَلَىٰ أَبْصَارِهِمْ غِشَاوَةٌ وَلَهُمْ عَذَابٌ عَظِيمٌ

“Allah has set a seal on their hearts and their hearing, and there is a blindfold on their sight, and there is a great punishment for them” (2:7).

وَسَوَاءٌ عَلَيْهِمْ أَأَنذَرْتَهُمْ أَمْ لَمْ تُنذِرْهُمْ لَا يُؤْمِنُونَ

“It is the same to them whether you warn them or do not warn them, they will not have faith” (36:10).

إِنَّمَا تُنذِرُ مَنِ اتَّبَعَ الذِّكْرَ وَخَشِيَ الرَّحْمَٰنَ بِالْغَيْبِ فَبَشِّرْهُ بِمَغْفِرَةٍ وَأَجْرٍ كَرِيمٍ

“You can only warn someone who follows the Reminder and fears the All-beneficent in secret; so give him the good news of forgiveness and a noble reward” (36:11).

When Imam al-Husayn (‘a) had incurred several wounds and lay on the plains of Naynawa unconscious, it was ‘Umar Ibn Sa’d who began encouraging his men to behead the Imam (‘a). Perhaps that is why some historians reckon him as “bashara qatla al-Husayn” (one who directly killed Imam al-Husayn (‘a))84.

One of the most heart-rendering moments that reveals ‘Umar Ibn Sa’d’s metamorphosised character is the aftermath of the Imam’s martyrdom. Ibn al-Athir in Usd al-Ghabah writes:

ولما قتل الحسين أمر عمر بن سعد نفرا فركبوا خيولهم وأوطؤها الحسين

And after al-Husayn (‘a) was martyred, ‘Umar Ibn Sa’d gave orders to a group of people, who mounted their horses and trampled the body of al- Husayn (‘a)85.

This was a brief story of a person who was defeated in the inner battle (jihad al-nafs), and as a result lost the outer battle as well. Due to his love and passion for position he had the audacity of killing the grandson of the Holy Prophet (S) who was the official Divine guide of the age. It is difficult for one to understand how a human being can have the audacity of carrying out such a horrendous massacre. History, however, always repeats itself, for the laws of history do not change. The atrocious nature of killing innocent civilians will not stop as long as there exist a people who represent Cain in this world.

The Holy Qur’an says:

وَاتْلُ عَلَيْهِمْ نَبَأَ ابْنَيْ آدَمَ بِالْحَقِّ إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِنْ أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ الْآخَرِ قَالَ لَأَقْتُلَنَّكَ قَالَ إِنَّمَا يَتَقَبَّلُ اللَّهُ مِنَ الْمُتَّقِينَ

“Relate to them truly the account of Adam’s two sons. When the two of them offered an offering, it was accepted from one of them and not accepted from the other. [One of them] said, ‘Surely I will kill you.’ [The other one] said, ‘Allah accepts only from the God wary’.” (5:27).

The plains of Karbala manifested the battle between Able and Cain. Those who had come to save the religion of Islam represented Able, whereas those who came to attain the worldly reward represented Cain.

According to a tradition86 from Imam al-Ridha (‘a) the ransom for Isma’il which is described with greatness in the verse “Wa fadaynahu bi dhibhin ‘azim”

وَفَدَيْنَاهُ بِذِبْحٍ عَظِيمٍ

“And We ransomed him with a great sacrifice” (37:107).

Refers to the sacrifice of Imam al-Husayn (‘a)87, the acceptance of which Hadrat Zaynab (‘a) humbly prays after beholding the beheaded body of her brother. Al- Bayati narrates:

ثم بسطت يديها تحت بدنه المقدس و رفعته نحو السماء وقالت: الهي تقبل منا هذا القربان.

…Thereafter she spread her hands below his sacred body and raised them towards the sky and said: O God, accept from us this offering.88

The slogan “kullu yawmin ‘Ashura’ wa kullu ardin Karbala’ (Every day is Ashura and every land is Karbala)” is actually a principle not only in the external and macrocosmic universe, but even in the internal and microcosmic universe. Hence, it is also correct to say, “kullu nafsin ‘Ashura’ wa kullu nafsin Karbala (every soul is Ashura and every Soul is Karbala)”. It is imperative therefore, for us to understand that our “Husayn” or “Umar Ibn Sa’d” starts from the realm of the inner self. If we are victorious over al-nafs al-ammarah bi-su’89 (‘Umar Ibn Sa’d), then only can we achieve the al-nafs al-mutma’innah90 (Imam al-Husayn (‘a)). In one of his sermons compiled in the book Majalis-e-Shushtari, Ayatullah Shaykh Ja’far al- Shushtari says:

…the Lord of the universe has placed within our souls both examples of prophets and their opposites, who are rebels and disbelievers. Within you there is an example of Adam, who had two sons, one felicitous and the other wretched. The first was Able (peace be on him) and the other was Cain (may Allah’s curse be on him), who killed Able.

Within you there is a specimen of [both] Able and Cain. Likewise, within you and your existence there is an Abraham and a Nimrod.

وَقَوْلِهِمْ إِنَّا قَتَلْنَا الْمَسِيحَ عِيسَى ابْنَ مَرْيَمَ رَسُولَ اللَّهِ وَمَا قَتَلُوهُ وَمَا صَلَبُوهُ وَلَٰكِن شُبِّهَ لَهُمْ وَإِنَّ الَّذِينَ اخْتَلَفُوا فِيهِ لَفِي شَكٍّ مِّنْهُ مَا لَهُم بِهِ مِنْ عِلْمٍ إِلَّا اتِّبَاعَ الظَّنِّ وَمَا قَتَلُوهُ يَقِينًا

“Similarly, in you there is a Moses and a Pharaoh. Likewise, in you there is a Jesus and the [arrogant] Jews who crucified Jesus, and thought that they had martyred him. They did not kill him, nor did they crucify him, but the matter was made to seem so for them” (4:157).

Likewise, within your existence there is a Muhammad Ibn ‘Abdullah and Abu Jahl and Abu Lahab. The Prophet (S) killed Abu Jahl and Abu Lahab. Be careful that your Abu Jahl and Abu Lahab do not kill the Muhammad that is within yourself!

Likewise in your existence there is ‘Ali and so and so. The first is faith in totality, whereas the second is total disbelief. Be careful that so and so which is the second and total disbelief does not annihilate your ‘Ali!91

ولعن اللّٰه شمراً

and may Allah distance from His mercy Shimr

Shimr Ibn Dhi al-Jawshan al-Dababi is reported to have severed the blessed head of Imam al-Husayn (‘a) on the plains of Karbala in order to attain a reward from Yazid. History tells us that in the beginning he fought in the army of Amir al-Mu’minin (‘a) in the battle of Siffin, but later got deviated and united with the renegades (khawarij). Since then he always had hatred against the progeny of Imam ‘Ali (‘a).

His father was said to be ‘Aws Ibn A’war92, who received his armour (jawshan) from the Khosrau93 of Persia and after wearing it acquired the name Dhi al-Jawshan (the possessor of the armour)94. He was among the Arab polytheists of Hijaz, who did not accept the message of the Holy Prophet (S), until the victory of Makkah.

The birth of Shimr was as a result of an illegal relation between the wife of ‘Aws Ibn A’war and a goat tender. It is reported that once, when she was on her way to the cemetery of Kindah, she became thirsty and sought water from a goat tender. The goat tender refused to serve her water unless she committed adultery with him. She finally accepted his condition and thereafter became pregnant with Shimr95.

On the day of ‘Ashura’ Shimr was heavily intoxicated with the love of the world. When ‘Umar Ibn Sa’d asked his soldiers to behead Imam al-Husayn (‘a), it is narrated that none was able to do it save Shimr.

Historical records tell us:

فنادى ابن سعد: من يأتيني برأسه، وله ما يتهنى به؟

فقال الشمر: أنا، أيها الأمير!

فقال: أسرِع، ولك الجائزة العظمى!

فأقبل إلى الحسين (عليه السلام)، وقد كان غشي عليه، فدنا إليه وبرك على صدره، فحسَّ به (عليه السلام). وقال: يا ويلك! من أنت، فقد ارتقيت مرتقى عظيما؟!

فقال: هو الشمر.

فقال له: ويلك، من أنا؟!

فقال: أنت الحسين بن علي، وابن فاطمة الزهراء، وجدُّك محمد المصطفى (عليه السلام).

فقال الحسين: ويلك، إذا عرفت هذا حسبي ونسبي فَلِمَ تقتلني؟!

فقال االشمر: إن لم أقتلك فمن يأخذ الجائزة من يزيد؟

فقال (عليه السلام): أيما أحب إليك، الجائزة من يزيد، أو شفاعة جدي رسول اللّٰه (صلى اللّٰه عليه وآله)؟

فقال اللعين: دانق من الجائزة أحب إلي منك، ومن جدك.

فقال الحسين (عليه السلام): إذا كان لا بد من قتلي فاسقني شُربَةً من الماء.

فقال له: هيهات، واللّٰه! لا ذقت قطرة واحدة من الماء حتى تذوق الموت غُصَّةً بعد غُصَّة.

فقال له: ويلك، اكشف لي عن وجهك وبطنك! فكشف له، فإذا هو أبقع أبرص، له صورة تشبه الكلاب والخنازير.

فقال الحسين (عليه السلام): صدق جدي فيما قال.

فقال: وما قال جدُّك؟

قال: يقول لأبي: يا علي! يَقتُلُ ولدك عذا رجل أبقع أبرص، أشبه الخلق بالكلاب والخنازير.

فغضب الشمر من ذلك، وقال: تُشَبِّهني بالكلاب والخنازير، فواللّٰه! لأذبحنَّك من قفاك! ثم قلَّبَهُ علو وجهه، وجعل يقطع أوداجه روحي له الفداء، وهو ينادي: وا جدَّهُ! وا محمداه! وا أبتاه وا عليَّاه! أَأُقتل عطشاناً وجَدِّي محمد المصطفى؟ أَأُقتل عطشاناً وأبي علي المرتضى، وأمي فاطمة الزهراء؟

Then ‘Umar Ibn Sa’d shouted: Who will bring for me his head, and he would have what he would relish?

Shimr: I, O Amir!

‘Umar Ibn Sa’d: Hurry up, and you will have the greatest reward.

Thereupon Shimr approached Imam al-Husayn (‘a), who was in the state of unconsciousness. He drew near to him and sat on his chest. Feeling the weight on him, Imam al-Husayn (‘a) [looked up at him and] said: Woe be unto you, who are you, for indeed, you have ascended an exalted peak!

Shimr: It is Shimr.

Imam al-Husayn (‘a): Woe be unto you, who am I?

Shimr: You are Husayn Ibn ‘Ali, the son of Fatimah al-Zahra’ (‘a), and your grandfather is Muhammad, the chosen one.

Imam al-Husayn (‘a): If you know that this is my lineage and root, why then are you killing me?

Shimr: If I do not kill you, who then will take the reward from Yazid?

Imam al-Husayn (‘a): Which one is more lovable to you, reward from Yazid or the intercession of my grandfather the Apostle of Allah (S)?

Shimr: A daniq96 of the reward is more lovable to me than you and your grandfather.

Imam al-Husayn (‘a): If you insist on killing me, then at least give me a sip of water.

Shimr: Never! By Allah, you will not taste a drop of water until you taste death in the state of continual agony.

Imam al-Husayn (‘a): Woe be unto you! Unveil for me your face and stomach.

Shimr unveils his face and stomach, and he appears spotted and leprous, resembling dogs and pigs.

Imam al-Husayn (‘a): My grandfather was right in what he said. Shimr: And what did your grandfather say?

Imam al-Husayn (‘a): Addressing my father he said: O ‘Ali, a leprous and spotted person who most resembles dogs and pigs will kill this son of yours.

This made Shimr furious, and he said: You liken me with dogs and pigs? By Allah, I will slaughter you from the back of your neck!

Then he turned the Imam’s face, and began severing the jugular vein (may my spirit be ransomed for him) as he [the Imam] called out: O my grandfather! O Muhammad! O Abal Qasim, O dear father! O ‘Ali! Should I be killed thirsty while my grandfather is Muhammad al-Mustafa? Should I be killed thirsty while my father is ‘Ali al- Murtada, and my mother Fatimah al-Zahra’?97

الَّذِينَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ قَالُوا إِنَّا لِلَّهِ وَإِنَّا إِلَيْهِ رَاجِعُونَ

“Indeed, we belong to Allah and to Him alone we shall return” (2:156).

ولعن اللّٰه أمَّةً أسرجت وألجمت وتنقَّبت لقتالك

…and may Allah distance from His mercy the community who saddled their mounts, placed their bridles and patrolled to combat with you.

This verse informs us how every element that participated in fighting against Imam al-Husayn (‘a) is distant from Divine mercy and worthy of being cursed.

The past tense verb asraja means “he saddled” or “he fastened the saddle”. It comes from the word al-sarj which simply means “a saddle” or “that which is placed on the back of the horse to make it easy for one to sit over its back”98.

In a tradition, Amir al-Mu’minin (‘a) requests his slave Kambar to tie the saddle of his horse as follows:

يا قنبر اسرج لي فرسي

O Kambar, tie for me the saddle of my horse99.

The verb asrajat employed in the above verse is with a ta’ al-ta’nith (ta’ signifying the feminine gender) affixed to it, which refers to the community (ummah). Hence, the verse is literally rendered as “May Allah distance from His mercy they (the ummah) who saddle [their mounts]…”

This apparently refers to the time of embarking to go to Karbala. Hence, those who intended to fight against the grandson of the Holy Prophet (S) and thus, tied their saddles to get ready and travel to Karbala are cursed.

Note that in this verse we realise that the mere intention (niyyah) to go and commit this despicable deed itself brings about remoteness from Allah’s proximity. One may argue that mere intention to commit the deed without success in doing so is not a sin and hence, should not expel one from Divine mercy. In response we say that “intending to fight against the grandson of the Holy Prophet (S)” cannot ever be conceived save from one whose heart is overturned and who has nurtured an evil nature in himself. There is a great difference between intending to commit minor sins and intending to fight against the very epitome of religion and Islam.

ولعن اللّٰه أمَّةً … ألجمت

…and may Allah distance from His mercy the community… who placed their (i.e. their mounts’) bridles…

The verb aljama literally means “He placed the bridle [of his mount in its mouth]”. The origin of the verb is al-lijam which is a rope or rod that is placed in the mouth of the mount and attached around the back of its head. When we say, for example, aljamtu al-farasa, we mean ja’altu al- lijama fi famiha (I placed the bridle in the mouth of the horse)100.

The past tense verb aljamat employed in the above verse is with a ta’ al- ta’nith (ta’ signifying the feminine gender) affixed to it, which again refers to the community (ummah). Hence, the above verse is literally rendered as “May Allah distance from His mercy they (the ummah) who…placed their (mounts’) bridles…”

ولعن اللّٰه أُمَّةً… وتنقَّبت

…and may Allah distance from His mercy the community… who covered their faces with a veil.

The verb tanaqqaba literally means “he placed a veil over his face”. It comes from the word al-niqab which is a veil.

Commenting on the verse under discussion, ‘Allamah al-Majlisi explains “tanaqqabat” as follows:

لعله كان النقاب بينهم متعارفا عند الذهاب إلى الحرب، بل إلى مطلق الأسفار حذرا من أعدائهم لئلا يعرفوهم…

Perhaps this is because the veil was a normal trend between them when going to war, or rather in all their journeys, to remain safe from their enemies recognising them…101

Sayyid Hasan Sarawi in his Risaleye Tadhkirat al-Dhakirin says that some scholars speculate that the Kufans covered themselves with veils when going to fight against Abu ‘Abdillah al-Husayn (‘a) because of their shame in breaking their oaths of allegiance to Imam al-Husayn (‘a). Earlier they had written letters to the Imam (‘a) inviting him and showing their support for him, but later they broke their loyalty. Hence, they were ashamed in encountering the Imam (‘a) and thus, covered their heads and faces102.

The past tense verb tanaqqabat employed in the above verse is with a ta’ al- ta’nith (ta’ signifying the feminine gender) affixed to it, which refers to the community (ummah). Hence, the above verse is literally rendered as “May Allah distance from His mercy they (the ummah) who…placed veils over their faces....”

ولعن اللّٰه أمَّةً… تنقَّبت (تنكَّبت(

…and may Allah distance from His mercy the community… who placed their bows and quivers [to combat with you].

Some scholars opine that actually the verb tanaqqabat with a qaf after nun is an interpolation of the verb tanakkabat with a kaf after nun. This verb refers to the placing of bows on shoulders. For example, when it is said, “tanakkaba qawsahu”, it means “alqaha ‘ala mankibihi” (he placed his bow on his shoulders)103. Therefore, the past tense verb tanakkabat would mean “they (the ummah) placed their bows and quivers (for arrows) on their shoulders”. This variable meaning, some believe, is in complete harmony with the previous verbs asrajat and aljamat, for all three verbs refer to preparation for a war.

ولعن اللّٰه أمَّةً… تنقَّبت (تهيّأَت(

…and may Allah distance from His mercy the community… who got ready [to combat with you].

Another noteworthy opinion is that it is possible there has been a small interpolation in the original text of the Ziyarah and instead of tanaqqabat,

the original contained the verb tahayya’at (they got ready/they prepared themselves). Sayyid Muhammad Jawad al-Shubayri, a contemporary scholar, has tried to establish this view in one of his research papers104.

ولعن اللّٰه أمَّةً… تنقَّبت (تنكَّبت(

…and may Allah distance from His mercy the community… who patrolled [to combat with you].

The verb tanaqqaba can also mean “he traversed”, when it is derived from the word al-naqb which means path105. Al-Jawhari in his al-Sihah says, “al-naqb signifies a path in the mountains” (al-naqbu al-tariqu fi al- jabal)106. Ibn Faris in his Mu’jam takes us deeper, defining the single root meaning nun, qaf, and ba’ as “an opening in something” (fathun fi shay’in)107 which due to its comprehensive connotation does not contradict Jawhari’s definition, for a path is actually “an opening”. Ibn Manzur and al- Zubaydi likewise provide a similar definition in their works. Both define the infinitive al-naqb as al-thaqbu fi ayyi shay’in kan (perforation in anything whatsoever)108.

Al-Mustafawi, however, dives much deeper in his Qur’an lexicon al-Tahqiq and defines the root nun, qaf, and ba’ as bahthun wa takhlilun wa tadqiqun sawa’an kana fi maddiyin aw ma’nawiyyin (to search, pierce, and scrutinise, whether in a material or spiritual entity)109.

Hence, the past tense verb tanaqqabat which is with a ta ‘al-ta’nith that refers to the ummah, would signify “they traversed” or “they patrolled”. As a result, the verse can be literally rendered as: “May Allah distance from His mercy they (the ummah) who…patrolled [to combat with you].”

لقتالك

… to combat with you.

The phrase li qitalika in the above phrase is fundamental for it informs us the main reason why a community saddled and placed the bridles of their

mounts and covered their faces. The reason is “to combat with Imam al- Husayn (‘a)”.

If one only reflects on the second person masculine pronoun “kaf” of the phrase “liqitalika” which refers to Imam al-Husayn (‘a), one would realise the gravity of the matter.

Imam al-Husayn (‘a)’s resplendent and immaculate character is more evident than the Sun. Hence, we need not to prove this reality. What is important is to realise that not everyone can see the Sun or its rays. The Holy Qur’an says:

فَإِنَّهَا لَا تَعْمَى الْأَبْصَارُ وَلَٰكِن تَعْمَى الْقُلُوبُ الَّتِي فِي الصُّدُورِ ‎

“…Indeed, it is not the eyes that turn blind, but the hearts turn blind that are in the breasts!” (22:46).

However much you may explain to a blind person the nature of the Sun, he will still fail to understand fully. The fault is not with the Sun, but with the one trying to understand it.

Whereas history informs us of the likes of Ibn Sa’d, who had turned blind at heart, it also informs us of those who always enjoyed the beauty of the Divine sun. One such example was a man called Kamil.

History tells us that when ‘Umar Ibn Sa’d was given the opportunity of one night to decide whether he was ready to lead an army against Imam al- Husayn (‘a), he sought advice from Kamil, who was a person that epitomised the reality of al-kamal al-insani (human perfection). On hearing Ibn Sa’d’s words, on whether he should proceed to battle against Imam al- Husayn, Kamil retorted in a very negative and stern manner. The following is the anecdote as depicted in Madinat al-Ma’ajiz of Sayyid Hashim al- Bahrani:

وكان عند عمر بن سعد رجل من أهل الخير يقال له كامل، وكان صديقاً لأبيه من قبله، فقال له: يا عمر مالي أراك بهذه الحركة، فما الذي أنت عازم عليه؟ (وكان كامل كاسمه ذا رأي وعقل ودين كامل).

فقال له ابن سعد (لعنه اللّٰه): إني قد رأيت أمر هذا الجيش في حرب الحسين (عليه السلام)، وإنما قتله عندي وأهل بيته كأكلة أكل أو كشربة ماء، وإذا قتلته خرجت إلى ملك الري.

فقال له كامل: أف لك يا عمر بن سعد، تريد أن تقتل الحسين ابن بنت رسول اللّٰه (صلى اللّٰه عليه وآله)؟ أف لك ولدينك! يا عمر أسفهت الحق وضللت الهدى؟ أما تعلم إلى حرب من تخرج؟ ولمن تقاتل؟ إنا للّٰه وإنا إليه راجعون. واللّٰه لو أعطيت الدنيا بما فيها على قتل رجل واحد من أمة محمد (صلى اللّٰه عليه وآله) لما فعلت، فكيف تريد تقتل الحسين (عليه السلام) ابن بنت رسول اللّٰه (صلى اللّٰه عليه وآله)؟ وما الذي تقول غداً لرسول اللّٰه (صلى اللّٰه عليه وآله)

إذا وردت عليه وقد قتلت ولده، وقرة عينه، وثمرة فؤاده، وابن بنته سيدة نساء العالمين، وابن سيد الوصيين، وهو سيد شباب أهل الجنة من الخلق أجمعين؟ وإنه في زماننا هذا بمنزلة جده (صلى اللّٰه عليه وآله) في زماته، وطاعته فرض علينا كطاعته، وإنه باب الجنة والنار، فاختر لنفسك ما أنت مختار، وإني اشهد باللّٰه إن حاربته أو قتلته أو أعنت عليه أو على قتله لا تبلغ في الدنيا بعده إلا قليلاً.

فقال له عمر بن سعد: أفبالموت تخوفني؟ وإني إذا فرغت من قتله، أكون أميراً على سبعين ألف فارس وأتولى ملك الري.

‘Umar Ibn Sa’d had with him a person from the men of virtue called Kamil, who was [also] a friend of his father before him. He asked ‘Umar [Ibn Sa’d]: O ‘Umar why do I find you in a particular state and movement? What have you resolved to do? (Kamil as his name signifies was a person of perfect opinion, intellect and religion.)

‘Umar Ibn Sa’d replied: I have been commissioned to lead the army to fight against al-Husayn (‘a), and killing him and his family to me is like a morsel of food to one who eats or a sip of water. After I kill him, I will head to govern Rayy.

Kamil said to him: Woe be unto you, O ‘Umar Ibn Sa’d! Do you want to kill al-Husayn, the son of the daughter of the Holy Prophet (S)?! Woe be unto you and your religion! O ‘Umar, have you depreciated the truth and deviated from the guidance? Do you not realise against whom you have set out to war? And with whom will you fight? Indeed, we belong to Allah and to Him do we return. I swear by Allah, if I were to be given the world and what it contains, to kill a single man from the ummah of Muhammad (S), I would not do so. How then do you want to kill al-Husayn (‘a), the son of the daughter of the Apostle of Allah? And what will you say tomorrow to the Apostle of Allah (S) when you will be brought in his presence in the state of having killed his son, the apple of his eye, the fruit of his heart, the son of the daughter of the Holy Prophet (S), the son of the Doyen of the successors, while he is the Doyen of the youth of Paradise? Indeed, in our present age he is what his grandfather was during his time, and obeying him is obligatory on us like obeying the Prophet (S), and indeed, he is the door of Paradise and Hell Fire110. Therefore, select for yourself what you choose, and I take Allah as my witness that if you fight with him or slay him or support [others] against him in his martyrdom, you will not live in this world after that save for a short while.

Thereupon ‘Umar Ibn Sa’d said: Are you frightening me with death? Indeed, after I finish killing him, I would be a commander over seventy thousand horsemen and govern the kingdom of Rayy.

فقال له كامل: إني احدثك بحديث صحيح، أرجو لك فيه النجاة إن وفقت لقبوله. اعلم أني سافرت مع أبيك سعد (بن أبي وقاص) إلى الشام، فانقطعت بي مطيّتي عن أصحابي، وتهت وعطشت، فألح لي دير راهب فملت إليه، ونزلت عن فرسي، وأتيت إلى باب الدى لأشرب ماء، فأشرف علي راهب من ذلك الدير وقال: ما تريد؟ فقلت له: إني عطشان، فقال لي: أنت من أمة هذا النبي الذين يقتل بعضهم بعضا على حب الدنيا مكالبة، ويتنافسون فيها على حطامها؟ فقلت له: إني عطشان، فقال لي: أنت من الأمة المرحومة أمة محمد (صلى اللّٰه عليه وآله). فقال: إنكم أشر أمة، فالويل لكم يوم القيامة، وقد سددتم إلى عترة نبيكم، (فقتلتموهم وشردتموهم وإني أجد في كتبنا إنكم تقتلون ابن بنت نبيكم) وتسبون نسائه وتنهبون أمواله، فقلت له: يا راهب نحن نفعل ذلك؟ قال: نعم، وإنك إذا فعلتم ذلك ضجت السماوات والأرضون، والبحار، والجبال، والبراري، والقفار، والوحوش، والأطيار باللعنة على قاتله، ثم لا يلبث قاتله في الدنيا إلا قليلا، ثم يظهر رجل يطلب بثأره، فلا يدع أحدا شرك في أمره بسوء إلا قتله، وعجل اللّٰه بروحه إلى النار.

Thereupon Kamil said: Indeed, I am narrating to you an authentic tradition, and I hope that you are emancipated thereby, if you are bestowed with the succour to accept it. Know that I travelled with your father Sa’d Ibn Abi Waqqas to Sham, and [on the way] my mount got separated from my other companions, and I got lost and thirsty. There appeared before me a monastery of a monk and I headed towards it. I got down from my horse, and I came to the door of the monastery so that I may drink some water. A monk of that monastery came towards me, and said: What do you want? I said: Indeed, I am thirsty. Thereupon he said to me: Are you from the nation of this Prophet, who kill each other for the love of the world out of greed, and compete with each other for its vanities? I said: [Rather,] I am from the mercified nation, the nation of Muhammad (S). He said: You are the worst nation! So, woe be unto you on the Day of Judgement! Indeed, you have hampered the family of your Prophet (S) and killed and expelled them, and surely, I find in our books that you shall kill the son of the daughter of the Holy Prophet (S) and take his women as captives, and loot their wealth. I said to the monk: Will we do that? He said: Yes. And when you have done that, the heavens, earths, oceans, mountains, steppes, deserts, wild animals, and birds would curse his slayers. Then his slayer would not remain in the earth save for a short while. Thereafter will appear a man who will avenge for his blood, and will not spare anyone who participated in his matter, save that he would kill him, and Allah will hasten the soul of the participant soul into Hell Fire.

ثم قال له الراهب: إني لأرى لك قرابة من قاتل هذا الابن الطيب، واللّٰه إني لو أدركت أيامه لوقيته بنفسي من حر السيوف، فقلت: يا راهب إني أعيذ نفسي أن أكون ممن يقاتل ابن بنت رسول اللّٰه (صلى اللّٰه عليه وآله). فقال: إن لم تكن أنت فرجل قريب منك (بسبب أو نسب)، وإن قاتله عليه نصف عذاب أهل النار وإن عذابه أشد من عذاب فرعون وهامان، ثم رد الباب في وجهي، ودخل يعبد اللّٰه تعالى، وأبى أن يسقيني الماء. قال كامل: فركبت فرسي ولحقت أصحابي، فقال لي أبوك سعد: ما بطأك عنا يا كامل؟ فحدثته بما سمعته من الراهب، فقال لي: صدقت.

ثم أن سعداً أخبرني أنه نزل بدير هذا الراهب مرة من قبلي، فأخبره أنه هو الرجل الذي يقتل ابن بنت رسول اللّٰه (صلى اللّٰه عليه وآله)، فخاف أبوك سعد من ذلك، وخشي أن تكون أنت قاتله، فأبعدك عنه وأقصاك، فاحذر يا عمر أن تخرج عليه فإن خرجت عليه يكون عليك نصف عذاب أهل النار.

Then the monk said: Indeed, I see that you are close to the killer of this pure offspring; I swear by Allah, if I were to be alive during his days I would protect him myself from the heat of the swords. Thereupon I said: O monk, I seek protection of my soul from being the one who would fight against the son of the daughter of the Holy Prophet (S). He said: If you are not the one,

then it is a man close to you (either through lineage or a cause), and indeed, his killer will have half the entire punishment of the people of Hell Fire. Indeed, his punishment is more severe than that of Pharaoh and Haman. Then the monk closed the door at me, and entered to worship, and refused to give me water. So, I climbed my horse and got to my companions. Your father Sa’d asked me: What delayed you from us? I spoke to him about what I had heard from the monk. He said: You are right.

Then he [Sa’d] informed me that once he had alighted at the monastery of this monk, and he [the monk] informed him [Sa’d] that he [Sa’d] would be the man who will kill the son of the daughter of the Holy Prophet (S); and he [Sa’d] became frightened, and was afraid that you [who were nearby him] may be the one who would kill the grandson of the Prophet (S). So he separated you from him and put you afar. Therefore, beware O ‘Umar, that you rise against him [Imam al-Husayn (‘a)], for if you do so, you will have half of the punishment of the people of Hell Fire.

قال: فبلغ الخبر إلى ابن زياد (لعنه اللّٰه)، فاستدعى بكامل، وقطع لسانه، فقطع لسانه يومأ أو بعض يوم، ومات (رحمه اللّٰه تعالى).

The news of this conversation reached Ibn Ziyad and he summoned Kamil and cut off his tongue. Kamil lived [only for] a day or a part thereof, and thereafter died (may Allah, the Exalted have mercy on him).

لقتالك

… to combat with you.

Fighting against Imam al-Husayn (‘a) who innately encapsulates the humanness (al-insaniyyah) of the human being is like fighting with the entire human caravan. This is a Qur’anic principle worthy of contemplation. The Holy Qur’an says:

مِنْ أَجْلِ ذَٰلِكَ كَتَبْنَا عَلَىٰ بَنِي إِسْرَائِيلَ أَنَّهُ مَن قَتَلَ نَفْسًا بِغَيْرِ نَفْسٍ أَوْ فَسَادٍ فِي الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَمَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا وَلَقَدْ جَاءَتْهُمْ رُسُلُنَا بِالْبَيِّنَاتِ ثُمَّ إِنَّ كَثِيرًا مِّنْهُم بَعْدَ ذَٰلِكَ فِي الْأَرْضِ لَمُسْرِفُونَ

“That is why We decreed for the Children of Israel that whoever kills a soul, without [its being guilty of] manslaughter or corruption on the earth, is as though he had killed all mankind, and whoever saves a life is as though he had saved all mankind. Our apostles certainly brought them manifest signs, yet even after that many of them commit excesses on the earth” (5:32).

Killing Imam al-Husayn (‘a) is like killing the entire human caravan. Every human being is identical with the rest of the human beings in his human structure. Killing one extension therefore, is like killing all.

Furthermore, Imam al-Husayn (‘a) in himself represented an entire nation. He was an ummah in himself. The Holy Qur’an speaks of Prophet Ibrahim, the idol breaker, as an ummah, as he represents a whole community in the worship and obedience of Allah:

إِنَّ إِبْرَاهِيمَ كَانَ أُمَّةً قَانِتًا لِّلَّهِ حَنِيفًا وَلَمْ يَكُ مِنَ الْمُشْرِكِينَ

“Indeed, Abraham was a nation obedient to Allah, a hanif, and he was not one of the polytheists” (16:120).

The Holy Prophet (S) alluding to the comprehensive existence of the human being is reported to have said:

المُؤمِنُ وَحدَه جَمَاعةٌ

A believer alone is a congregation.

The Holy Prophet (S) explaining the comprehensive existence of ‘Abd al- Muttalib said:

إن اللّٰه يبعث عبد المطلب أمة واحدة في هيئة الأنبياء وزي الملوك

Indeed, Allah will raise my grandfather ‘Abd al-Muttalib as one community in the form of prophets and attire of kings.

• 1. Al-Isfahani, Al-Mufradat fi Gharib al-Qur’an, p. 98.
• 2. Al-Jawhari, Al-Sihah, v.4, p. 1627.
• 3. Al-Mustafawi, Al-Tahqiq, v.1, p. 177. We can understand this meaning in the following tradition of the Holy Prophet (S): Kullu taqiyyin wa naqiyyin ali (every God-wary and pure person is my al).
• 4. Al-Shaykh al-Tusi, Al-Tibyan fi Tafsir al-Qur’an, v.1, p. 219.
• 5. Oxford English Dictionary (OED), CD ROM, ver. 4.
• 6. Ayatullah Habibullah Kashani, Sharh Ziyarat ‘Ashura’, p. 66.
• 7. Al-Shirazi, Dhakhirat al-Darayn, pp. 121-122.
• 8. Al-Shirazi, Dhakhirat al-Darayn, p. 119.
• 9. Al-Bahrani, Al-Hada’iq al-Nadirah, v.25, pp. 13-14.
• 10. Al-Amini, Al-Ghadir, v.10, pp. 225-226.
• 11. Ahmad Ibn Yahya al-Baladhuri, Ansab al-Ashraf, v.5, p. 129; Al-Bahrani, Min Akhlaq al- Imam al-Husayn (‘a), p. 147.
• 12. ‘Ata’i Isfahani, I’tirafat 2, p. 926.
• 13. Muhammad Jawad Mughniyah, Al-Shi’ah wa al-Hakimun, p. 293.
• 14. Muhammad Jawad Mughniyah, Al-Shi’ah wa al-Hakimun, p. 293.
• 15. Muhammad Jawad Mughniyah, Al-Shi’ah wa al-Hakimun, p. 293.
• 16. Ibn Zuhrah al-Halabi, Ghunyat al-Nuzu’, p. 10.
• 17. Muhammad Jawad Mughniyah, Al-Shi’ah wa al-Hakimun, pp. 293-294.
• 18. Al-Sayyid Muhsin al-Amin, A’yan al-Shi’ah, v.1, p. 30.
• 19. Al-’Allamah Majlisi, Bihar al-Anwar, v.77, p. 37.
• 20. Al-Barqi, Al-Mahasin, v.1, p. 185.
• 21. Al-Shaykh al-Kulayni, Al-Kafi, v.8, p. 101.
• 22. Al-Ansari, Kitab Sulaym Ibn Qays, p. 449.
• 23. Al-’Allamah Majlisi, Bihar al-Anwar, v.27, p. 236.
• 24. Al-Kufi, Kitab al-Futuh, v.4, pp. 335-336.
• 25. There are traditions about the nature of a lizard worthy of mention:
  (1) The Holy Prophet (S) is reported to have said: “Whilst the frogs were extinguishing the fire from Ibrahim (‘a), the lizards were blowing into it [to increase the fire], and hence it was prohibited to kill the former, and ordered to kill the latter.” (Al-San’ani, Al-Musannif, v.4, p. 446);
  (2) Imam al-Ridha (‘a) is reported to have said: “…and indeed, lizards were a tribe from the tribes of Bani Isra’il (sons of Prophet Ya’qub (‘a)), who would vilify the children of prophets and hate them and so Allah transformed them into lizards.” (Al-Shaykh al-Saduq, ‘Ilal al-Sharayi’, v.2, p. 487);
  (3) ‘Abdullah Ibn Talhah narrates: I asked Aba ‘Abdillah (al-Sadiq) (‘a) about the lizard, and he said: “It is unclean (rijs) and a total metamorphosis (maskh)…” (Al-’Allamah Majlisi, Bihar al-Anwar, v.58, p. 53).
• 26. Al-Shaykh al-Kulayni, Al-Kafi, v.8, p. 238.
• 27. Al-Shahristani, Wudu’al-Nabi (S), v.1, p. 186.
• 28. Al-’Allamah Majlisi, Bihar al-Anwar, v.2, p. 57.
• 29. Al-Shaykh al-Tabrasi, Al-Ihtijaj, v.1, p. 255.
• 30. Ibn Kathir, Al-Bidayah wa al-Nihayah, v.8, p. 284.
• 31. Al-’Allamah Majlisi, Bihar al-Anwar, v.33, p. 196.
• 32. This is an apparent reference to the Holy Prophet’s invitation to his close relatives to accept Islam.
• 33. Ibn Kathir, Al-Bidayah wa al-Nihayah, v.8, p. 284.
• 34. Ibn Kathir, Al-Bidayah wa al-Nihayah, v.8, p. 283.
• 35. Ibn Kathir, Al-Bidayah wa al-Nihayah, v.8, p. 284.
• 36. Ibn Kathir, Al-Bidayah wa al-Nihayah, v.8, p. 284-285.
• 37. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.49, pp. 252-253
• 38. Al-Sayyid Radi al-Din Ibn Tawus, Al-Luhuf fi Qatla al-Tufuf, p. 17.
• 39. Al-Kufi, Kitab al-Futuh, v.5, p. 17.
• 40. Al-Shaykh al-Mufid, Al-Ikhtisas, p. 85.
• 41. Note that this word is pronounced as Banu when in the nominative case (marfu’), whereas it is read as bani in both the accusative (mansub) and the genitive (majrur) cases. In the present text it is in the accusative case because it is the object of curse.
• 42. Al-Shaykh al-Amini, Al-Ghadir, v.10, p. 171.
• 43. Ibn Faris, Mu’jam Maqayis al-Lughah, v.5, p. 105.
• 44. ‘Abd Manaf is the great grandfather of the Holy Prophet (S) and Imam ‘Ali (‘a).
• 45. According to ‘Allamah Mirza Abu al-Fadl Tehrani, however, the well-known view is that he was really the son of ‘Abd al-Shams (Umayyah banabar mashhur pisare ‘Abd al- Shams Ibn ‘Abde Manaf ast), ‘Allamah Mirza Abu al-Fadl Tehrani, Shifa’ al-Sudur, p. 231
• 46. Al-Shakiri, Hashim wa ‘Abd al-Shams, p. 120.
• 47. Imam ‘Ali (‘a), Nahj al-Balaghah, letter 17, v.3, p. 17.
• 48. Imam ‘Ali (‘a), Nahj al-Balaghah, letter 17, v.3, p. 19.
• 49. In some reports it has also been mentioned that his mother was a Roman slave girl, who was a prostitute.
• 50. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.31, p. 543.
• 51. Al-Shaykh al-Turayhi, Majma‘ al-Bahrayn, v.1, p. 116.
• 52. The Sunni scholar Taqi al-Din Ahmad Ibn ‘Ali al-Maqrizi (845-766 AH lunar) in his well- known work Al-Niza’u wa al-Takhasumu fima bayna Bani Umayyah wa Bani Hashim (Book Of Contention And Strife Concerning The Relations Between The Banu Umayyah And The Banu Hashim) presents a long account on the origins of the problem and the role Banu Umayyah in trying to destroy Banu Hashim.
• 53. W. Heinrichs, B. Gruendler & M. Cooperson, Classical Arabic humanities in their own terms: festschrift for Wolfhart, p.225.
• 54. Sham at that time covered Palestine as well.
• 55. Tzipori (Hebrew צִפּוֹרִי Ṣippori), also known as Sepphoris, Dioceserea and Saffuriya is located in the central Galilee region, 6 kilometers (3.7 miles) north-northwest of Nazareth, in modern-day Israel. The site holds a rich and diverse historical and architectural legacy that includes Assyrian, Hellenistic, Judean, Babylonian, Roman, Byzantine, Islamic, Crusader, Arabic and Ottoman influences: http://en.wikipedia.org/wiki/Tzippori
• 56. ‘Uqbah Ibn Abi Mu’ayt descended from Dhakwan. He is reported to have made an attempt on the Holy Prophet (S)’s life near the Ka’bah, and was executed on the orders of the Holy Prophet (S) after having been captured during the Battle of Badr. When he claimed that he was a tribesman of Quraysh, the Prophet (S) said: “You are but a Jew of the Sepphoris people”.
• 57. Ibn Qutaybah, Al-Ma’arif, p. 319.
• 58. Ibn Abi al-Hadid, Sharh Nahj al-Balaghah, v.15, p. 207.
• 59. Those interested in going through the details on the enmity between Banu Umayyah and Banu Hashim may refer to the well-known work of al-Maqrizi called al-Niza’ wa al- Takhasum fima bayna Bani Umayyah wa Bani Hashim (Book Of Contention And Strife Concerning The Relations Between The Banu Umayyah And The Banu Hashim) translated into English by Clifford Edmund Bosworth.
• 60. Al-Shaykh al-Huwayzi, Tafsir Nur al-Thaqalayn, v.3, p. 179.
• 61. Al-Bahrani, Al-Burhan fi Tafsir al-Qur’an, v.3, p. 542.
• 62. Al-Tabari, Ta’rikh al-Tabari, v.8, p. 185.
• 63. Al-Shaykh al-Huwayzi, Tafsir Nur al-Thaqalayn, v.2, p. 538.
• 64. Al-Shaykh al-Huwayzi, Tafsir Nur al-Thaqalayn, v.2, p. 538.
• 65. Al-Hindi, Kanz al-’Ummal, v.11, p. 165.
• 66. Ibn Karamah, Tanbih al-Ghafilin ‘an Fada’ilal-Talibin, p. 114.
• 67. Al-Shaykh al-Amini, Al-Ghadir, v.3, p. 257.
• 68. Al-Shaykh al-Saduq, ‘Uyun Akhbar al-Ridha (‘a), v.1, p. 7.
• 69. Al-Shaykh al-Kulayni, Al-Kafi, v.1, p. 483.
• 70. Al-Bahrani, Al-Burhan fi Tafsir al-Qur’an, v.1, p. 641.
• 71. Mirza Muhammad Taqi al-Isfahani, Mikyal al-Makarim fi Fawa’id al-Du’a’ li al-Qa’im (‘a), v.2, pp. 407-408.
• 72. Imam Khumayni, Sahifeye Imam, v.21, p. 400.
• 73. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.45, p. 10.
• 74. Al-Shaykh al-Mufid, Al-Irshad, v.2, p. 117.
• 75. Also called Sergios.
• 76. Al-Tabari (Tr. IKA Howard), The Caliphate of Yazid Ibn Mu’awiyah, p. 18.
• 77. Sarjun was Mu’awiyah’s secretary and advisor.
• 78. John Haldon, Money, power and politics in early Islamic Syria: a review of current debates, pp. 193-194.
• 79. Al-Tabari, Ta’rikh al-Tabari, v.4, p. 260.
• 80. Al-Shaykh al-Mufid, Al-Irshad, v.2, p. 114-115.
• 81. Ibn Qulawayh, Kamil al-Ziyarat, pp. 155-156.
• 82. Al-Bahrani, Madinat al-Ma’ajiz, v.4, p. 63.
• 83. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.44, pp. 388-389.
• 84. Abu Riya, Adwa’ ‘ala al-Sunnah al-Muhammadiyyah, p. 350.
• 85. Ibn al-Athir, Usd al-Ghabah, v.2, p. 21.
• 86. Shaykh al-Saduq narrates the following tradition in his ‘Uyun Akhbar al-Ridha (‘a): Mufaddal Ibn Shadhan narrates: I heard al-Ridha (peace be upon him) saying: When Allah (Blessed and Exalted is He) ordered Ibrahim (peace be upon him) to slaughter the ram that He sent down, instead of his son Isma’il (peace be upon him), Ibrahim (peace be upon him) wished that he would have slaughtered his own son Isma’il (peace be upon him) with his hand and was not ordered to slaughter the ram instead, so that he experiences in his heart that which a father who sacrifices the dearest of his sons with his hand experiences, and as a result, deserves the highest of the stations of the people of reward due to calamities. So Allah, the Invincible and Majestic, revealed unto him: O Ibrahim, who is the most beloved of my creation to you? Ibrahim (peace be upon him) replied: O Lord, you did not create a creation which is more beloved to me than your beloved Muhammad (peace be upon him and his progeny).
  Thereupon Allah, the Invincible and Majestic, revealed unto him: O Ibrahim, is he then more beloved to you, or yourself? Ibrahim (peace be upon him) replied: Rather, he is more lovable to me than myself. Allah (the Invincible and Majestic) said: Is then his son more lovable to you, or your son? He said: Rather his son is more lovable. Allah said: Does the slaughter of his son in oppression by his enemies agitate your heart more, or slaughtering your son with your hand in my obedience? He said: Rather, the slaughter of his son in the hands of his enemies agitates my heart more. Allah said: O Ibrahim, indeed, a people who conjecture that they are from the ummah of Muhammad (peace be upon him and his progeny) would soon kill al-Husayn (peace be upon him), his son, after him, in oppression and enmity, in the way a ram is slaughtered, and as a result, they would earn My wrath. This agitated and hurt the heart of Ibrahim (peace be upon him) and he started weeping.
  Thereupon Allah, the Invincible and Majestic, revealed unto him: O Ibrahim, I have ransomed “your agitation for your son Isma’il (peace be upon him) if you were to slaughter him”, with “your agitation for al- Husayn (peace be upon him) and his martyrdom”, and have made incumbent for you the highest of the stations of the rewarded ones due to calamities. And that is the word of Allah, the Invincible and Majestic:
  “And we ransomed him with a great sacrifice”. (37:107).
  And there is no power nor strength except through Allah, the Exalted, and Great. Ref: Al-Shaykh al-Saduq, ‘Uyunu Akhbar al- Rida, v.2, pp. 187-188.
• 87. Different well-known Shi’a scholars have alluded to this interpretation. Ayatullah Sayyid Muhammad Sadiq Ruhani, for example, in his recent work ‘Ashura wa Qiyame Imam Husayn (‘a) az Nigahe Hadrat Ayatullah al-’Uzma Ruhani says: Verse (37:107) has two meanings, the apparent (zahir), and the hidden (batin). The apparent meaning of the great sacrifice is the sheep that Gabriel brought from Allah on the earth, so that it is sacrificed instead of Isma’il. And since it was from God, it has been remembered with the term “great” (‘azim). However, the hidden meaning of it is that the sacrifice and dhibhin ‘azim is Sayyid al-Shuhada’ Imam Husayn (‘a)…[pp. 63-64]. In his unique masterpiece al- Khasa’is al-Husayniyyah, Marhum al-Shaykh Ja’far al-Tustari says: Indeed, it has been narated that the great sacrifice is al-Husayn (‘a). [p. 377]
• 88. Al-Bayati, Al-Akhlaq al-Husayniyyah, pp. 292-293.
• 89. Lit. The self that frequently invites to evil. The Holy Qur’an says:
  “Yet I do not absolve my [own carnal] soul, for the [carnal] soul indeed, prompts [men] to evil, except inasmuch as my Lord has mercy. Indeed, my Lord is All-forgiving, All-merciful” (12:53).
• 90. Lit. The soul at complete rest. The Holy Qur’an in this regard says:
  “O soul at peace! Return to your Lord, pleased, pleasing! Then enter among My servants, And enter My paradise!” (89:27-30).
• 91. Shaykh Ja’far Shushtari, Majalis-e-Shushtari, pp. 182-183.
• 92. He is also famously known as Shurahbil (Al-Shirazi, Dhakhirat al-Darayn, p. 129).
• 93. Another name for Kisra (the king of Iran).
• 94. Al-Shirazi, Dhakhirat al-Darayn, p. 129.
• 95. Al-Shahrudi, Mustadrak Safinat al-Bihar, v.6, p. 44.
• 96. Daniq can refer to 1/6 of a dirham or a small coin.
• 97. Mawsu’at Kalimat al-Imam al-Husayn (‘a), pp.617- 618.
• 98. Ibn Faris has an indepth definition. He says that the root meaning of the letters sin, ra’ and jim is splendor (al-husn), embellishment (al-zinah) and beauty (al-jamal). The word al- siraj (lamp) comes from the same root. It was known to be so due to its light (al-diya) and beauty (al-husn). Likewise, the word al-sarj (saddle) is from the same root, and it is the embellishment (al-zinah) of the mount over which it is placed (Ibn Faris, Mu’jam Maqayis al-Lughah, v.3, p. 156).
• 99. Al-Tusi, Al-Thaqib fi al-Manaqib, p. 269.
• 100. Al-Turayhi, Majma’ al-Bahrayn, v.4, p. 111.
• 101. Al-’Allamah al-Majlisi, Bihar al-Anwar, v.98, p. 301.
• 102. Sayyid Hasan Sarawi, Nigahi be Ziyarat-e-’Ashura’ (Risaleye Tadhkirat al-Dhakirin), p. 166.
• 103. Al-Shami, Subul al-Huda wa al-Rashad, v.3, p. 229.
• 104. ‘Ulum al-Hadith Journal, n.21, pp. 30-51.
• 105. Al-Tabrasi, Majma’ al-Bayan, v.9, p. 225.
• 106. Al-Jawhari, Al-Sihah, v.1, p. 227.
• 107. Ibn Faris, Mu’jam Maqayis al-Lughah, v.5, p. 465
• 108. Ibn Manzur, Lisan al-’Arab, v.1, p. 765; Al-Zubaydi, Taj al-’Arus, v.2, p. 443.
• 109. Al-Mustafawi, Al-Tahqiq, v.12, p. 214.
• 110. Obedience or disobedience to Imam al-Husayn (‘a) determines one’s ultimate position: if one obeys him, one’s abode is Paradise, and if one disobeys him, his abode is Hell Fire.