Numerous pieces of evidence in the words and actions of Imam Hussein (peace be upon him) show that he was aware of his impending martyrdom and the captivity of his family. With this knowledge, he departed Medina with them[1]. Even the outcome of this journey was not hidden from the learned, which is why wise individuals and even ordinary people warned the Imam (peace be upon him) about the consequences, with some even begging him to abandon the journey because it would lead to his death. The Imam (peace be upon him) listened to their words, thanked them, and said: “I know you are my friends and well-wishers.[2]” Nonetheless, the Imam (peace be upon him) did not abandon his journey, no doubt or hesitation entered his sacred heart, and he never claimed that he would not be killed, would emerge victorious, or achieve sovereignty. Rather, during this journey, he always informed people of his forthcoming martyrdom[3].
Historical evidence shows that the Umayyads would not have left Imam Hussein (peace be upon him) alone unless they killed him[4], as they could not achieve their goal of solidifying Yazid ibn Muawiyah’s rule while the Imam (peace be upon him) was alive. Thus, they had to kill the Imam (peace be upon him), a key figure who had refused to pledge allegiance to Yazid, in order for Yazid to secure allegiance from the people. Therefore, Yazid’s agents in Medina and Mecca were ordered to either secure the Imam’s allegiance or eliminate him. This is reflected in the Imam’s statements, such as when Ibn Zubair asked him to stay in Mecca, to which he replied: “By God! If I were to be killed outside Mecca—even by a mere span—it would be better than being killed inside Mecca. By God! If I were in a burrow of one of the creatures, they would extract me and kill me…[5]” Nevertheless, the Imam (peace be upon him) never deviated from his defensive stance, nor did he ever act as an aggressor. He never entered a city without a public invitation. For instance, he did not go to the village of Tirmah, despite its host’s insistence[6], nor did he travel to Yemen, even though Muhammad ibn Hanafiyyah and Ibn Abbas urged him to do so.
Imam Hussein (peace be upon him) never gave the enemy any pretext or left any room for the Umayyads to justify their oppression. Preserving religion from the harm of Yazid and saving Muslims from this highway robber of faith and the entire family of Abu Sufyan required him to embark on such a journey with his family, enduring homelessness and displacement. The household of the Prophet (peace and blessings be upon him and his family) had to be paraded from city to city like captives of disbelievers. Such jihad and martyrdom became the means to preserve religion and safeguard the Muslim community. One who embarks on jihad in the way of God, according to the Quran, believes that whether victorious or martyred, both outcomes are good[7]. Knowing one’s fate does not diminish the value of jihad. Ammar ibn Yasir, during the Battle of Siffin, set out with the certainty of martyrdom, saying: “Al-Rawāḥa ilā al-Jannah” (“March towards Paradise”)[8].
Imam Hussein (peace be upon him) made a transaction with God, offering his precious life and that of his loved ones for the sacred religion of Islam. He was martyred so that the Umayyads would be disgraced, lose the respect of Muslims, and both friends and foes would understand the extent of their wickedness and hostility towards Islam and the Prophet (peace and blessings be upon him and his family). Hussein was martyred, and until the Day of Judgment, he serves as a means of salvation for the people. He is a source of awareness and deliverance for the community. Mourning his tribulations and recalling his sufferings invoke God’s mercy, revitalize his memory, and propagate the teachings of Islam.
(Taken from “The History of the Master of Martyrs (peace be upon him),” by the late Abbas Safaie Haeri (with minor modifications and additions))
Footnotes:
[1] For detailed evidence of this point, refer to the text of the book, page 217. This topic has also been explored on other occasions on the Roshd website, such as Hussein: The Aware Martyr.
[2] History of Tabari, Volume 5, Page 382 – Musnad Al-Imam Al-Shaheed, Volume 1, Page 425.
[3] History of Tabari, Volume 5, Pages 407-408 – Musnad Al-Imam Al-Shaheed, Volume 1, Page 460.
[4] Evidence of this is available in History of Tabari, Volume 5, Pages 385-390.
[5] History of Tabari, Volume 5, Page 385 – Musnad Al-Imam Al-Shaheed, Volume 1, Page 428.
[6] History of Tabari, Volume 5, Page 406 – Musnad Al-Imam Al-Shaheed, Volume 1, Page 466.
[7] Reference to verse 52 of Surah Al-Tawbah, which states: “Say, ‘Do you await for us except one of the two best things?’…”
[8] The Battle of Siffin, Page 332.