Madinah in The Time of The Prophet - Introduction
Life
in Madinah during first ten years was brilliant. It began with the
arrival of the Messenger of Allah (Peace be upon him), from the
emigration (migration) from Makkah (because of the persecution of he
and the Muslims by the polytheist, disbeliever Quraish tribe of
Makkah) and ended with his death on the twelfth of the month of Rabi'a
Al-Awwal, in the eleventh year of the Hijrah. Everything that had
occurred in the preceding period prepared the way for him, the most
important of which was the acceptance of Islam of a number of the
people of Madinah during their encounter with the Messenger of Allah
(Peace be upon him) in Makkah, during the pilgrimage season. The
Madinan tribes of Al-Aous and Al-Khazraj had been worn down and were
weary from their many long years of animosity and battling each other.
They were yearning for and aspiring to a new life, but the Jews who
were resident in Madinah, through their scheming and treachery,
continuously threatened any peace between the two tribes. Then the
Prophet (Peace be upon him) appeared in their midst and exalted them.
They established that they were prepared and willing to put the past
behind them and excluding all else, that their intent and desire was to
accept the faith of the new religion. This is exactly what happened.
In the tenth year of the Prophet's mission six of the Al-Khazraj went
to the Messenger of Allah (Peace be upon him). The following year saw
their numbers multiply and they swore fealty to him (and Islam) at
Al-Aqaba (which was the First Pledge of Al-Aqaba), which is close to
Makkah. One of the Prophet's followers, Musa'ab bin 'Umair (Allah be
pleased with him) returned with them to propagate Islam in Yathrib,
the result being the acceptance of Islam by many of the Yathribians at
his hand. In the following pilgrimage season the number of faithful
of Yathrib reached seventy-two men and two women
The Hijrah
Circumstances and conditions warranting, the Messenger of Allah (Peace
be upon him) then dispatched the Muslims of Makkah to begin the
emigration to Madinah. He, the Messenger of Allah (Peace be upon him),
followed later with his friend Abu Bakr Al-Siddiq (Allah be pleased
with him). They arrived at Qubaa' first and erected a mosque in a few
days.
Then, they proceeded to Madinah and demarcated 'The
Prophet's Mosque' in the place where the Prophet's (Peace be upon him)
she-camel knelt down (by Allah's Will). Rooms were built contiguous
to the mosque where he would live with his wives (Allah be pleased
with all of them).
New Transformation
This was the start of a huge transformation in Madinan society. The
Messenger of Allah (Peace be upon him) abolished the name 'Yathrib' and
renamed it Al-Madinah ..... also referring to it by many other names
such as 'Taabah' (pleasant) and 'Taibah' (goodness), etc. A new
society emerged in Al-Madinah where the Muhajireen (the Muslim
emigrants to Madinah) and the Ansaar (the helpers; the people of
Madinah who accepted Islam) associated with each other as brothers. The
old enmities between Al-Aous and Al-Khazraj ended as they all became
brothers in Islam. Only a very small number of Jews accepted Islam.
Those who did not enter Islam and become Muslim, isolated themselves
and plotted and schemed against Islam and the Muslims.
In
Ramadan, in the first year of the Hijrah, a small group of Muslims left
Madinah to pursue and aggressively threaten the caravans of the
polytheist Quraish. The Quraish were shamed by the Muslim attacks on
their caravans and garnered favour with several (tribes) from the
Hijaz and the Nejd, as adversaries of the Muslims.
The
disbelievers wanted to smite the new society, before its religion
succeeded. If the Muslims were not crushed, then Islam would prevail.
The conversion of the other tribes to this new religion would mean
that the Quraish cause would be lost and they would forever have to
endure them. The Muslim raids worked however, and they prevailed,
triumphing many times.
The increasing strength of the Muslim
community in Madinah made the Quraish fearful for their commerce, so
they started a war of propaganda through poetry, to arouse sympathy
for themselves. The Quraish, renowned in Arabia for their poets, such
as 'Abdullah bin Al-Zuba'ari, Abu Sufyaan bin Al-Haarith, Ibn Khatal
and others began this derogatory poetic campaign against Islam and the
Muslims with satire and defamation. Their intent was to distort the
picture of Islam with the other Arab tribes, before the Muslims could
contact them and invite them to the new religion. Confronted with
this, the Muslims countered with their own poets, like Hassaan bin
Thaabit, 'Abdullah bin Ruwahah and Ka'ab bin Maalik.
The Battle of Badr
In the month of Ramadan, in the second year of the Hijrah, the Muslims
left Madinah under the command of the Messenger of Allah (Peace be
upon him) to intercept a Quraish caravan led by Abu Sufyaan. Abu
Sufyaan, however, changed his route to the coast, as he had been
notified of the Muslim's plans and alerted the people of Makkah, who
came to battle the Muslims. The two groups met in Badr on the 17th of
Ramadan. Allah gave victory to His Messenger and the Believers,
despite their small number and meager equipment. The Muslims numbered
three hundred and seventeen, while the polytheist Quraish were more than
one thousand. The triumphant success of the Muslims in the face of
adversity yielded them many other benefits. Their morale was raised,
as well as their status with the other tribes who had not yet entered
into the fold of Islam.
This profound loss deeply agitated the
Quraish, while strengthening the new religion, Islam. Islamic society
was developing and increasing and attracted the remaining tribes of
Madinah and some of those around it. The polytheists of Makkah readied
themselves and their equipment, to avenge their blood spilled and
take revenge. During the course of the year, the Muslims in Madinah
realised that they must guarantee the safety of their brothers inside
and outside of the city. The Muslims took the initiative after that
and besieged those who had helped the aggressors of Badr against the
Muslims, the tribes of Ghatafaan and Saleem. These tribes became
fearful of the repercussions, so they fled, abandoning their homes and
leaving behind a great deal of wealth, which the Muslims confiscated.
One of the three Jewish tribes, Banu Qaynaqa'a, who were living in
Madinah were strong, arrogant and aggressive. They endeavoured to
injure some Muslims and for this, were expelled from Madinah.
The Battle of Uhud
In the month of Shawwal, in the third year of the Hijrah, the Quraish
left Makkah with three thousand warriors and two hundred horsemen to
effect their reprisals against the Muslims. This news reached the
Messenger of Allah (Peace be upon him), so he sought the counsel of
the Sahaabah (his Companions; a companion is defined as one who saw
the Prophet, Peace be upon him, in his lifetime and died a Muslim).
Some of them advised him to lure them to Madinah and strike them on
the roads, especially since the people of Madinah were familiar with
their own roads. Others, who had gained experience in city fighting,
attained from the long years of strife between Al-Aous and Al-Khazraj,
inclined the Messenger of Allah (Peace be upon him) to that view. The
rest of them, eager for Jihad (striving in the cause of Allah),
requested that the enemy be met outside of the city and insisted on
this position. The Prophet (Peace be upon him) finally responded
favourably to this last plan. The Muslims left the city and advanced
to Mount 'Uhud. In the road, they met the leader of the hypocrite
Makkans, 'Abdullah bin Ubai bin Salool, and three hundred of his
followers, so they retreated to Madinah. Subsequently, they moved
forward to a district near Mount Uhud. They grouped in an area between
Mount Uhud and a smaller mountain near it called Mount 'Ainain (also
known as Mount Roomaat). The Messenger of Allah (Peace be upon him)
stationed the archers on Mount 'Ainain and gave them strict orders not
to quit that location until they received his specific orders to do
so. This had a very important impact on the outcome of the battle. He
positioned the remainder of his warriors in two lines in opposition to
the polytheists. When the battle started, two of the Makkan horsemen
under the leadership of Khalid bin Al-Waleed, attempted to penetrate
the ranks of the Muslims from their left side, their real objective
being the archers. The infantry attacked and the two sides were
engaged in battle. The Makkan flag was felled by the Muslims, after
killing ten of the polytheist flag bearers, one after another. Their
infantry rushed into panic and began to flee, with some of the Muslims
pursuing them in the confusion that ensued.
The Muslim archers
upon seeing this thought the battle was over to their advantage, the
majority of them abandoning their positions in order to pursue the
fleeing polytheists and to gather the spoils of the battle. They
neglected to survey the entire battlefield and they forgot the
exhortative orders of the Messenger of Allah (Peace be upon him). The
Makkan leader, Khalid bin Al-Waleed, acted upon these conditions and
used them to his advantage. He circled around the Muslims with his
horsemen and came from behind Uhud to take the remainder of the
archers on the mountain by surprise. He slayed them and then attacked
the rest of the Muslims from the rear position. The fleeing Makkan
polytheists seeing this, returned to the fray and turned the balance of
the battle in their favour. The Messenger of Allah (Peace be upon
him) retreated, encircled by a group of the Sahaabah (Allah be pleased
with all of them) to an area close to Mount Uhud. The polytheists
attempted to reach them, but were unsuccessful. Despondent by not
attaining the best result and achieving their goal, the polytheists
quit the battle. They withdrew, riding their camels to return to
Makkah, feeling threatened by further assaults. The Muslims gathered and
buried their martyrs (those who died in the cause of Allah), the
number of whom were sixty-nine. Among them were Hamzah bin 'Abd
Al-Muttalib (Allah be pleased with him) the uncle of the Messenger of
Allah (Peace be upon him), (whose corpse was mutilated and defiled by
the Quraish woman, Hind bint 'Utbah) and Mus'ab bin 'Umair (Allah be
pleased with him).
What Happened After the Battle
The Messenger of Allah (Peace be upon him) saw that a result of the
Battle of Uhud for the Muslims was the increased antagonism and enmity
towards them of the Jews, polytheists and hypocrites. The Muslims
decided to demonstrate their strength and anger, to counter this. On
the morning of the second day, the Prophet (Peace be upon him) ordered
and allowed only those present at the battle to leave with him to
pursue the polytheists. They left, the polytheists however, were
moving to Makkah with great strides for they were happy with the
results of their performance in the battle. The Quraish stopped,
regretting that they hadn't attacked Madinah and exterminate the
Muslims. They had resolved to return, but the news reached them that
the Muslims were pursuing them. Fearful, for they had no way of
knowing if the numbers of the Muslims who would attack them had
increased, they quickened the pace of their march to Makkah. The
Muslims proceeded until they reached ' Hamraa' Al-Assad ' , where they
waited in vain for the fleeing polytheists. They remained there for
three days, then returned to Madinah, stronger and more resolved to
make Jihad (struggling in the cause of Allah).>
Life in
Madinah continued, but the people were divided into two distinct, yet
parallel factions. The first consisted of those dedicated to propagating
Islam and deepening the faith in the hearts of the Muslims.
This was manifested in the Sahaabah who gathered around the Messenger
of Allah (Peace be upon him) and learned from him their religious law
and the teachings of Islamic behavior. They invited those people of
Madinah who had not yet accepted Islam, as well as those around it, to
become Muslim. The second faction consisted of those enemies of the
Muslims and Islam, who were opposed to their battling and raiding. The
Muslims endeavoured and expanded their struggle for Allah, whether in
the environs of Madinah or in other areas far from it, gathering in
the tribes who had defined themselves as Muslim. The result of this
was that Madinah rid itself of the second of the Jewish tribes, Bani
Nadeer. They had violated the agreement that they had had with the
Muslims and attempted to assassinate the Messenger of Allah (Peace be
upon him). The result of their scheming and treachery was their siege
by the Muslims and their subsequent expulsion to Ash-Sham. The Muslims
expanded their struggles by going to battle and making forays in
other parts of the Hijaaz and the Nejd, as well as ' Dawmah Al-Jundal,
where a famous battle occurred. They struck out at the tribes who
were aggressively assaulting the Muslims. Some of the tribes they
pursued knew beforehand that the Muslims were coming and fled before
they arrived. The fifth year witnessed the biggest military campaign
in this period, Ghazwat Al-Khandaq (the Battle of the Trench [or
Ditch]).
Ghazwat Al-Khandaq
(The Battle of the Trench)
In spite of the triumph of the Quraish on the day of Uhud, they truly
were not able to protect their trade routes. The Muslims persisted in
making forays on the caravans and threatened the roads in all
directions. The Quraish were determined to destroy the Muslims once
and for all. They were encouraged by one of the Jewish tribes, Bani
Nadeer, who had been expelled from Madinah by the Muslims. (Salaam bin
Mushakum and Huyayy bin Akhtab were the instigators). They incited
the allied tribes and urged them to participate in their planned
attacks. They pledged one-half of the dates of Khaiber to the tribe of
Ghatafaan in exchange for their participation with the Quraish in
battle and for menacing the Muslims along with the tribe of Bani
Quraidthah. They concentrated on mobilisation until their numbers
reached ten thousand warriors and proceeded to Madinah in the month of
Sha’baan, in the fifth year of the Hijrah, (corresponding to February,
627 A.D.). When this news reached the ears of the Messenger of Allah
(Peace be upon him), he consulted with the Sahaabah and gathered their
opinions about the fortification and defense of Madinah. Salmaan
Al-Faarsi (Allah be pleased with him) suggested digging a trench in the
one place where it was possible for an army to invade Madinah.
(Madinah is surrounded by 'Harrat', fields of lava rocks, which serve
as a natural defense, as it is impossible to pass through them). He
gathered the Muslim warriors, their numbers being three thousand. They
commenced the excavation of the trench, until its length reached five
thousand cubits (a cubit is an old measure of length and is
approximately eighteen inches), its width reached nine cubits and the
depth of it was between seven and ten cubits. The Messenger of Allah
(Peace be upon him) had distributed the Muslims along the area to be
excavated and required each ten of the Muslims to dig forty cubits of
the length of the trench. The Messenger of Allah (Peace be upon him)
himself worked alongside them. It was intensely cold and there was
little food, but their strong belief prevailed over the hunger and the
cold. The Messenger of Allah (Peace be upon him) bound a stone to his
stomach, to dissipate his intense hunger. He repeated with his
companions, chants, which encouraged them to strive in their efforts.
During that time several things occurred: the miracle of the food
increasing, the good news of the opening of the lands of Ash-Shaam,
'Iraq and Yemen; and he received the news of the martyrdom of 'Amaar
bin Yaasir at the hands of a group of Quraish oppressors. They
completed excavating the trench in six days. The Sahaabah were then
distributed along the length of the trench and a rotation of sentries
was organised. When the enemy (the polytheist Quraish and their
confederates) arrived and saw the trench and the army behind it, they
were shocked, for they had never seen its like before. Some of the
Quraish cavalry unsuccessfully tried to span the trench, but were
plunged into it instead. The Muslims merely observed all of this from
their unique vantage point. The enemy futilely repeated their attempts
to breach the trench in a large group. The battle went on for a long
time, distracting the Muslims from performing the Asr (afternoon)
prayer in its correct time. A number of days after the siege of
Madinah began, the Jews of Bani Quraidthah violated their agreement with
the Muslims.
The Messenger of Allah (Peace be upon him)
dispatched patrols warning them of the presence of the Muslim army, so
they became afraid for their women and children. The siege
intensified, but there was no a compromise. The bowmen bombarded the
Muslims and fruitlessly attempted to storm through the trench. During
this time, one of the enemy, Na'eem bin Masa'ood Al-Ghatafaani entered
Islam, but concealed this from the others. Thus, he was able to move
with ease between the confederated enemy and the Jews. As a result, the
Quraidthah did not leave to engage the Muslims. The siege continued
for twenty-four days, with the Quraish and their allies finally
realising that their efforts were not producing any results. Finally, a
strong frigid wind severely blew, destroying the tents of the
disbelievers, extinguishing their fires and overturning their pots.
They resolved to decamp and quit, returning to their land without
having gained anything.
This battle was revealed in the Words
of Allah, the Most High, in the Glorious Qur'an, "O you who believe!
Remember Allah's favour to you when there came against you hosts and
We sent against them a wind and forces that you saw not [i.e. troops
of angels during the battle of Al-Ahzab]. And Allah is the Ever
All-Seer of what you do.", (Surah Al-Ahzab #33 The Confederates, Verse
9). Allah, the Great and All-Mighty, also said in the Glorious Qur'an,
"And Allah drove back those who disbelieved in their rage, they gained
no advantage [booty, etc.]. Allah sufficed for the believers in the
fighting [by sending against the disbelievers a severe wind and troops
of angels]. And Allah is Ever All-Strong, All-Mighty.", (Surah
Al-Ahzab #33 The Confederates, Verse 25).
In this battle, eight
Muslims achieved martyrdom and four of the polytheists were killed.
This was the last time the disbelievers attacked Madinah.
From
this turn of events, the Muslims derived two advantages which made
their position even stronger. The words of the Prophet (Peace be upon
him) came to pass after the direct withdrawal of the confederated
enemy, "Now, we have stung them, without them stinging us.". The
second result of the battle was that it rid Madinah of the last of the
Jewish tribes, Bani Quraidthah, who had attempted to betray the
Muslims. Allah sent revelation to His Messenger (Peace be upon him),
bidding the Muslims to proceed to fight the Jews and sent forth His
Messenger (Peace be upon him) to do that. Thus, they were blockaded with
an intense and interminable siege. They requested the appointment of a
judge to arrive at a verdict and end the siege. Sa'ad bin Mu'aadh was
chosen at their request. His judgement, which was carried out, was
that their warriors be put to death and their women and children be
taken captive. After that, Madinah became a potent centre of Islamic
development and growth. Her people knew great peace and those who were
not true believers were exposed for their hypocritical beliefs and
thus, lived in fear.
The Agreement of Al-Hudaybiyah, Its Effects and Consequences
In the sixth year of the Hijrah, the Messenger of Allah (Peace be upon
him) left Madinah with sixteen hundred of the Muslims, to perform
'Umrah. The Quraish attempted to prevent this, but conciliated them
with the Agreement of Hudaybiyah, whose main provision was the
suspension of war. This effectively provided the Muslims the
opportunity to actively propagate Islam and invite the local tribes,
as well as those outside of the Arabian peninsula, to accept Islam. They
were able to encounter their adversaries without the intervention of
the Quraish and their confederates. It also allowed them to extend the
northern border of the influence of their rule, to Khaiber and Wadi
Al-Quraa. They conquered Khaiber, captured from it great spoils and
made peace with those of its people who remained. Many of those
jointly worked the land with the Muslims, knowing that the Muslims
could expel them at any time. The rest of the tribes in the Muslim
areas became docile. The number of Muslims in Madinah increased, as
nearly all of her people entered Islam and the remainder of Muslims who
had been (trapped) in Makkah emigrated to it, as well as those from
other areas. Now, only about one-ninth of the Muslims were able to
offer prayers in the Prophet's Masjid, at any one time. The result of
this was that the Messenger of Allah (Peace be upon him) ordered the
area of the masjid to be increased.
The land adjacent to it was
added to it and the building extended to accommodate the
ever-increasing numbers of true believers. Life in Madinah flourished
and delegations of propagators were sent out to spread Islam. They were
courteous to those adversarial and antagonistic to them; to those who
blocked the road to their spreading the faith of Islam and who called
on others to oppose them. Most of the delegations were successful
with the nomads, who entered Islam, however they often had some tribes
flee from them, while others would strike painful blows at them. Some
of the Muslims were lost, as those in the Battle of Mu'tah, where
great numbers were felled as martyrs, before their leader Khalid bin
Al-Waleed called the retreat. In general, however, the results were
successful for Islam and the Muslims. Their strength increased and
their lives in Madinah stabilised under the law of Islam, as the true
religion rooted itself. Allah, the Almighty, sent down revelation to
His Messenger (Peace be upon him), which organised and systemised the
affairs of His Religion and its adherents.
The Conquest of Makkah Al-Mukarramah
In the eighth year of the Hijrah, the greatest of the Muslim's
conquests was realised. That was the opening and conquest of Makkah,
the largest bastion of polytheism and disbelief, at the time. The
Quraish had been examining the victories that the Muslims had had,
over some of the allied tribes of their confederation and the peace
that they had made with them. The Messenger of Allah (Peace be upon
him) went to Makkah with ten thousand men and claimed it as his. In
order to avoid, what would now be a futile confrontation, they
relented. Abu Sufyaan had gone to Madinah before they moved their army
to strike blindly, to attack to ascertain their strength, but was
unsuccessful in his attempt. He left a second time when the army
approached from Makkah, but he was not able to do anything. He
accepted Islam and returned to Makkah to caution them against
resisting the Muslims. He requested that they stick to their homes or to
The Holy Mosque. They believed in themselves.
The army
arrived at Makkah and there was a limited encounter between the force
and the leader of it, Khalid bin Al-Waleed and some of the Makkans.
Thus, they conquered Makkah.
Makkah was conquered, the idols
destroyed and the Adthan (the call to prayer) was made from the top of
the Ka'aba. The Muslims continued in an eastward march, until they
came up against the tribe, Hawazin, and vanquished them in the Battle
of Hunain. They then laid siege to Ta'if and finally returned to
Madinah. Groups were then dispatched, who destroyed the rest of the
idols in the Arabian Peninsula. They concentrated on spreading the
concept of Tawheed (belief in the Oneness of Allah) in most areas of
the Arabian Peninsula.
Arab Delegations to Madinah
Madinah became a centre for attracting and receiving delegations in
constant progression, who came to declare their Islam voluntarily. From
Madinah, delegations were sent out to Tabuk, Dawmah Al-Jundal and
Yemen to spread Islam. Madinah prospered and flourished, reaching an
extreme degree of expansion in the time of the Prophet (Peace be upon
him).
The Farewell Hajj
In the tenth year of the Hijrah, the Messenger of Allah (Peace be upon
him) left Madinah with thousands of Muslims and those of the
surrounding areas, to perform Hajj. They hearkened to his guidance,
counsel and directives, for he was leaving them the security and
protection provided by the true religion, Islam.
To the Highest Companion
The Messenger of Allah (Peace be upon him) returned to Madinah, the
city he loved, from the Hajj and ordered the preparation of the army
to go to Ash-Shaam. The leader he appointed was Usamah bin Zaid.
Before they left, however, the Messenger of Allah (Peace be upon him)
became ill. His illness intensified, so he ordered Abu Bakr (Allah be
pleased with him) to be the Imam (leader) of the prayers. It was not
long before the Messenger of Allah (Peace be upon him) succeeded to
the Highest Companion, in the month Rabi'a Al-Awwal, in the eleventh
year of the Hijrah. By his death, a radiantly brilliant stage in the
life of Madinah came to an end. Madinah became the capital of the
Islamic state, emerging as a centre of guidance for the Muslim society
and carrying a great legacy of virtue. Allah, the Most Merciful, keeps
it as a light for the earth and as an authority for the Muslims. It
commands a great place in the heart of every Muslim, now and shall
until the Final Day.
Caliphate of Abu Bakr Al-Siddiq (11-13 A.H.)
During most of this period, Al-Madinah Al-Munawwarah was the capital of
the growing and developing Islamic state, the centre of education and
guidance for the Muslims and for spreading Islam in the newly
conquered territories. It was also the centre of political
organisation and economic activity.
Abu Bakr Al-Siddiq (Allah
be pleased with him) assumed power, after deliberation between the
'Muhajireen' (the Makkan immigrants) and the 'Ansaar' (the original
Madinans, whom the Prophet [Peace be upon him] called by this name which
means 'Helpers'). This counsel was held in the roofed gallery
(saqeefah) of Bani Sa'adah.
Abu Bakr dispatched the army
which had been ordered and prepared by the Messenger of Allah (Peace be
upon him) before he died, under the leadership of Usamah bin Zaid, to
the borders of Al-Shaam. Some of the tribes who were not firmly
established in Islam were refusing to pay their Zakaat (tax). Some
other tribes were apostatising, while others were claiming or
designating prophets. Other tribes bordering on Madinah were covetous
of the spoils of battle. Abu Bakr (Allah be pleased with him)
endeavoured to strengthen, consolidate and stabilise peace and
security in Madinah. When the army of Usamah returned victorious, with
the spoils of the battle, Abu Bakr directed a campaign to intimidate
the greedy of Madinah, finally expelling them. Then he prepared
attacks on those who were in opposition to Zakaat, to discipline them.
He fought the apostates and false prophets.
Madinah became the
centre of active support for peace and tranquility, which were
returned to the Arabian Peninsula. After that, he directed the
activities of the Muslims to the conquests of Al-Shaam and 'Iraq. Many
of the people of Madinah joined in Jihaad and a large number of them
achieved martyrdom. Most of those however, were those who had
memorised the Glorious Qur'an. This was catastrophic, so Abu Bakr
ordered the Qur'an to be gathered and arranged (in the order revealed
by Allah to His Prophet and Messenger, Mohammed, [Peace be upon him])
and unified, in book form. (As the Qur'an was revealed and recited to
the people, they had written it down on pieces of wood, leather, etc.).
As battles were won, there arrived in Madinah captives and
spoils. Many of the captives were manumitted and were married to the
Muslims, establishing a new generation of new blood.
Abu Bakr
died on the twenty-second of the month of Jumaada Al-Aakhir in the
year thirteen after the emigration. Madinah was the capital of an
expansive Islamic territory, which encompassed all of the Arabian
Peninsula and the southern portion of the land of Al-Shaam.
Caliphate of 'Umar bin Al-Khattaab (13-24 A.H.)
In the thirteenth year after the emigration, 'Umar bin Al-Khattaab
assumed power. He was unflinching in the administration of his
responsibilities and his interpretive judgements were attended by
diligence and discernment. He deputed people to make Jihaad to expand
their conquests in Al-Shaam and Persia, and Allah gave them victory.
The result was immense wealth arriving in Madinah. 'Umar originated a
counsel to dispose of these spoils and granted a yearly allocation of
them to everyone born Muslim. During this time, 'Umar instituted
bureaux of the army and post. He personally complied with the review
and inspection of his citizens' affairs. He went out night and day,
touring the markets and streets, observing and pursuing the conditions
of his people with great concern. Madinah remained calm, peaceful,
secure and serene, for years.
As Madinah developed, flourished
and prospered, new emigrants arrived, expanding the populace.
Eventually, conditions in the Prophet's Mosque became tight, as it
became overcrowded with the faithful. 'Umar (also) expanded it onto
adjacent land.
In the eighteenth year after the emigration, a
terrible drought and ensuing famine occurred in the area. Many of the
tribes appeared at the outskirts of Madinah appealing for assistance.
'Umar apportioned them enough food and established provisions
collectively. He wrote to the territories and requested relief. He
patrolled the homes and tents himself, supervising the distribution of
food, depriving himself until the people were fed. Then, he gathered
the people together and at the head of them placed Al-'Abbaas, the
uncle of the Messenger of Allah (Peace be upon him). They prayed
Salaat Al-Istissqaa' (the prayer for rain). Allah opened up the clouds
and the rain poured down upon them, flowing heavily in torrents.
Relief finally arrived from the territories, as well as the spoils of
battle and the treasures of the vanquished, which his retinue
distributed to the people.
'Umar also executed the commands of
the Messenger of Allah (Peace be upon him) and expelled the
non-Muslims from the Arabian Peninsula. He purified Madinah and the
remainder of the 'peninsula' for the Muslims. His rule saw the spread
of justice and prosperity for the welfare of the Muslims.
'Umar appealed, in his supplication to Allah, to die a martyr in
Madinah. His supplication was accepted for while he led the people in
the Fajr (dawn) prayer, he was stabbed by Abu Lu'lu'ah Al-Majoosi. His
assassinator had harbored a venomous hatred for Islam and the
Muslims. 'Umar succeeded to martyrdom three days later, on the first
of Muharram, in the year 24 A.H..
Caliphate of 'Uthmaan bin 'Affaan (24-35 A.H.)
'Uthmaan bin 'Affaan succeeded 'Umar as Caliph, when he was in his
seventieth year. He was rich, gentle and clement. Life in Madinah and
the Islamic territories, during his tenure, knew six shining years of
abundance, comfort, serenity and calm. It is noted that he made Jihaad
to open new lands to Islam, that he was philanthropic, that he
sacrificed for Madinah and the people and that he incessantly worked
for them and their affairs with his knowledge of their daily lives.
During his rule, the population increased and the buildings spread, as
Madinah expanded in all directions; to Mount Sila'a, Qiblatain and
Qubaa', eventually reaching Waadi Al-'Aqeeq. 'Uthmaan personally
inspected conditions in the market.
In the twenty-ninth year
after the emigration, he renovated and expanded the Prophet's Mosque,
having it reconstructed of chiseled stone. In the thirtieth year, he
assigned some of the Companions who were familiar with the original
copy of the Glorious Qur'an, which had been gathered together in book
form in the time of Abu Bakr, to scrutinise and verify it. He then had
one exact and perfect, error-free copy, written which adhered to the
original. Copies of that were then sent out to all of the territories
to maintain the integrity of Allah's Revelation.
During these
six brilliant years in the lives of the people, 'Uthmaan was
generous, mild, and fair with regard to their worldly affairs and knew
of, through personal observation, any violations of those things which
were prohibited. He established the borders of Madinah and spread the
wealth between the ever-increasing numbers of Madinans.
In
the thirty-second year after the emigrqtion, threads of unrest began to
unwind through the hands of a Jewish enemy of Islam, 'Abdullah bin
Saba'. He took advantage of the prosperity and leniency of the Caliph
and began to spin and circulate a web of rumours, regarding 'Uthmaan.
His scheming was exposed and he was expelled from Madinah. He
travelled to Kufah, then to Basrah and then to Egypt. Along the way he
continued spreading the rumours and fomenting dissent with his
cunning, about 'Uthmaan. The Caliph's governors were motivated to
dissent, as the provocation of the Jew was succeeding in arousing a
number of their subjects. They corresponded, finally assembling in
Madinah, before the Hajj in the thirty-fifth year. The Caliph dealt
with them with the breadth of his clemency. He reasoned with them and
refuted the malicious prevarications and accusations. They left
Madinah, but soon returned and laid siege to the Caliph in his home.
They contended that they had discovered a letter from 'Uthmaan to the
governor of Egypt, in which he conspired to kill them. The army and the
police with 'Uthmaan, were not capable of opposing them. They spread
out in Madinah and took authority over its affairs. An army from
Al-Shaam arrived to support the Caliph, so the insurrectors stormed
'Uthmaan's home and took it by force. The youth who were the sons of
the Companions attempted to defend him from these fomenters of
turmoil, but were defeated. ‘Uthmaan was murdered whilst he was
reading the Glorious Qur'an. His murder was the greatest tragedy
stemming from the unrest and confusion that prevailed in Madinah.
They attempted to persuade 'Ali, Talhah and Zubair that one of them
should assume the Caliphate, however all three refused. After eight
days, the urgency of the chaos that now prevailed forced 'Ali (Allah
be pleased with him) to reconsider their proposal before the situation
became even more aggravated. He agreed to his becoming Caliph and to
rectify matters through his wisdom.
Caliphate of 'Ali bin Abi Taalib (36-40 A.H.)
'Ali (Allah be pleased with him) assumed the Caliphate in the beginning
of the thirty-sixth year A.H. His first concern was to restore peace,
order and calm to Madinah, eradicate the turmoil from its root, then
tackle the unrest that was spreading to the territories and dislodge
the conspirators from them. The voices of those who were attempting to
capitalise on the circumstances that brought about the turmoil were
remote. 'Ali (Allah be pleased with him) organised and brought
security to the outskirts of Madinah and then began to rectify the
affairs of the territories, by isolating the governors who had agitated
and aggravated the confusion by circulating the rumours. He removed
them from their posts and dispatched his own (new) appointments to
take their places, but the unrest was now deep-seated throughout.
He requested some of the Companions, at the head of them 'Aishah (Allah
be pleased with her), to retaliate and punish the murderers of
'Uthmaan. She had left Madinah for the Hajj before the martyrdom of
'Uthmaan. As soon as she was informed of this, she proceeded with her
escort and a group of Companions to 'Iraq. Mu'aawiyah refused to
pledge fealty to 'Ali as Caliph. 'Ali (Allah be pleased with him)
turned to Al-Shaam, raising the call to avenge the assassination of
'Uthmaan. 'Ali (Allah be pleased with him) was compelled to leave,
taking with him those who volunteered, to stem the spread of the
turmoil and proceeded with his group, accompanied by 'Aishah (Allah be
pleased with her) and her retinue. He tried to persuade her to return
to Madinah. Some of them were able to rebel and a battle raged between
'Ali's men and the group with 'Aishah (Allah be pleased with her). A
number of (the Prophet's) Companions that surrounded the camel that
'Aishah rode were killed. 'Ali and his men seized authority of the
command and completed the battle. 'Aishah and her escort returned to
Madinah fortified with honour.
'Ali and his army did not
return, they turned and headed to Kufah, where they halted to prepare
for a confrontation with the dissenters and Mu'aawiyah. Appointed as
regent of Madinah was Sahl bin Hanif Al-Ansaari. The calm that had
been spoiled in the life of Madinah started to return, as they distanced
themselves from what had transpired in 'Iraq and Al-Shaam. However,
with 'Ali (Allah be pleased with him) in Kufah, were a number of the
sons of Madinah, who were involved in the arbitration and settlement,
with Mu'aawiyah. Further emigration to Madinah was halted and only
those who remained from the people of Madinah and those who were going
to visit the Prophet's Mosque and make 'salaam' (greetings) on the
Prophet (Peace be upon him), were allowed to depart for it. No one
could go without a purpose. Thus the population of Madinah decreased
and its economic activity was reduced, as a result. In the
thirty-eighth year of the Hijrah, Sahl bin Hanif, the Governor of
Madinah died.
The governorship was assumed by 'Ali Abu Ayoub
Al-Ansaari. He was advanced in years, and in reason. He maintained the
conduct of his predecessors. Only a few number of caravans arrived,
so interest in agriculture increased to ensure that the fundamental
requirements of nourishment were met. While 'Ali (Allah be pleased
with him) was engaged in battling Al-Khawaarij in 'Iraq, Mu'aawiyah
dispatched his army to Madinah under the leadership of Basr bin Arta'h.
At this Abu Ayoub left the city and the army of Basr entered it
uncontested, obtaining the fealty of its citizenry to Mu'aawiyah. Basr
bin Arta'h revoked the protection of those accused of assisting in the
dissent that led to the assassination of 'Uthmaan, killing them and
razing their homes. He then quit Madinah with his army, appointing as
successor to Abu Ayoub, Abu Hurairah.
Abu Hurairah returned
the lives of the Madinans to tranquility, lessons continued in the
Prophet's Mosque and the previous unrest was avoided. Upon hearing
that the army of 'Ali bin Abi Taalib under the leadership of Jaariyah
bin Qudaamah was coming, Abu Hurairah fled Madinah. The army arrived
with the news that 'Ali had been martyred in Kufah. The people swore
their allegiance to Al-Hassan, the son of 'Ali, as Caliph. Upon the
succession of Al-Hassan, who left to assume his duties as ruler, Abu
Hurairah returned to Madinah with the best of the people receiving
him. He continued with the proper conduct of his predecessors. The
people of Madinah lived their lives at that time, between their work
and continuing their knowledge through lessons in the Prophet's
Mosque.
What remained of the unrest abated when Al-Hassan bin
'Ali (Allah be pleased with him) renounced his right of succession as
Caliph, in favour of Mu'aawiyah and returned to Madinah with those
Madinans who had been with him. Madinah was metamorphosed into a city
of guidance and became one of the provinces of the new Ummayyad (from
the name of the ensuing dynasty) state. It is a compelling example of
politics. The people of Madinah concerned themselves with their own
welfare and prospered in their lives. They concentrated on their
worship, and seminars to gain knowledge. Their characteristic concerns
became centred on their agricultural and commercial endeavours.
Ummayyad Period (41-64 A.H.)
The Ummayyad era began in Madinah in the year 41 A.H. when Allah, the
Almighty, reconciled what had come between the Muslims. Al-Hassan bin
'Ali (Allah be pleased with him) relinquished the Caliphate to
Mu'aawiyah. Mu'aawiyah secured a pledge of fealty from the people of
Madinah. He moved the seat of the Caliphate to Damascus (to make the
administration more central to the entire Islamic state), thereby
relegating Madinah to becoming merely one of the provinces. The
Madinans who had left during the time of war between 'Ali and Mu'aawiyah
were now able to return to the city, as the suffering of the people
had subsided. Mu'aawiyah visited Madinah and under his guidance, the
grants were restored to the people, in order to reconcile and placate
them. He gave the best of the grants to the Hashemi's (the people of
the family of the Messenger of Allah [Peace be upon him]).
Mu'aawiyah appointed Marwaan bin Al Hakm as the Governor of Madinah.
Marwaan was concerned and devoted to the people and their affairs. He
attended to public trusts, such as Al-'Ayn Al-Zarqa' (The Blue Spring)
which provided water for the people and irrigation for some of their
orchards and groves. He revived agriculture and commerce.
Mu'aawiyah persisted in his desire to have the complete and unquestioned
allegiance of Madinah, as he wanted to be able to control its
populace. He attempted this through the grants and by giving special
accord and distinction to the Hashemi's. In the year 49 A.H., he
dismissed Marwaan as governor and replaced him with Sa'eed bin
Al-'Aas. His tenure as governor lasted for five years, during which
Madinah knew peace, calm and security. He was unilaterally lenient
with the people.
At the time when Mu'aawiyah began to secure an
oath of fealty from his subjects for his son Yazeed, (whom he deigned
to succeed him as Caliph), Marwaan bin Al-Hakm became indignant. To
appease Marwaan, Mu'aawiyah restored him to the Province of Madinah,
(this occurred in the year 54 A.H.), and further promised him that he
would continue in that position after Yazeed assumed the Caliphate.
Marwaan was about to make the pledge, but Mu'aawiyah arrived in
Madinah. He secured the fealty of the Madinans, as he was accomplished
in subtlety and astuteness. However, some of the more distinguished
Madinans opposed him. They were Al-Hussain bin 'Ali (Allah be pleased
with him), 'Abdullah bin Al-Zubair (Allah be pleased with him),
'Abdur-Rahman bin Abu Bakr (Allah be pleased with him) and 'Abdullah
bin 'Umar (Allah be pleased with him). As a result, Mu'aawiyah suspended
the grants of Madinah and Marwaan intensified on the people. Marwaan
established agricultural production for his own account, as well as
that of Mu'aawiyah. The people thus became disillusioned and
displeased with him, so Mu'awiyah removed him from his posting a
second time. Marwaan was replaced by Al-Waleed bin 'Utbah bin Abu
Sufyaan, as Governor of Madinah.
When Mu'aawiyah died in the
year 60 A.H., the period of calm tranquilty and secure peace ended.
Mu'aawiyah, during his Caliphate, succeeded in gathering and uniting
the Muslims and spearheaded their efforts of Islamic conquests. His
death ushered in a period of unrest, unease and turmoil. The people of
Madinah gave their fealty to Yazeed, with the exception of Al-Hussain
bin 'Ali (Allah be pleased with him), 'Abdullah bin Al-Zubair (Allah
be pleased with him) and a few others. These exceptors went to Makkah
threatening a schism by secession. Enraged by this, Yazeed removed
Al-Waleed bin 'Utbah as the Governor of Madinah and replaced him with
'Amru bin Sa'eed "Al-Ashdaq". He was intense and assigned to head his
police force, 'Amru bin Al-Zubair. The latter was severe to all whom
he supposed supported Hussain bin 'Ali(Allah be pleased with him), or
his own brother, 'Abdullah bin Al-Zubair, and punished many of them. He
left Madinah at the head of an army of seven hundred men and went to
Makkah to battle his brother, 'Abdullah. He met his end with the
revenge of his brother for what he did to the people of Madinah.
Yazeed removed "Al-Ashdaq" and installed Al-Waleed bin 'Utbah for a
second time.
KARBALAA
Al-Hussain bin 'Ali (Allah be
pleased with him) was a revolutionary person, a righteous man, the
religious authority, the Imam of Muslim Ummah. As the representative
of his grandfather Prophet Muhammad (pbuh), Al-Hussain bin 'Ali (Allah
be pleased with him)'s main concern was to safeguard and protect Islam
and guide fellow Muslims. On the other hand, the staying power of the
rulers (Mu'awiya and his son Yazid) depended solely on the might of
the sword. They used brute force to rule over the Muslim empire even
by all possible illicit means.
Al-Hussain bin 'Ali (Allah be
pleased with him) as head of Ahlul Bayt (a.s.) never recognized
Mu'awiya nor his followers. Before him Ali (a.s.) had fought battles
against Mu'awiya because Mu'awiya continuously violated the Islamic
principles. Al-Hasan (a.s.) had to swallow the bitter pill of making a
peace agreement with Mu'awiya, in order to safeguard the security of
the Ummah which was at stake. When Yazid son of Mu'awiya declared
himself as a ruler over the Ummah, he demanded Al-Hussain bin 'Ali
(Allah be pleased with him) allegiance of loyalty. Al-Hussain bin 'Ali
on his part flatly rejected Yazid's rule and behavior, for there was
no way Yazid could represent Islam, it would be blasphemy. But Yazid,
the tyrant ruler over the Ummah, was adamant in his demand, and
tension between the two parties increased day by day.
Al-Hussain bin 'Ali was quick to realize that giving allegiance of
loyalty to Yazid would serve no purpose but to jeopardize the survival
of Islam. To safeguard and protect Islam, therefore, Al-Hussain bin
'Ali had no choice but to confront and collide with Yazid's rulership
irrespective of consequences. Since Yazid had ordered his commanders
to seize Al-Hussain bin 'Ali's allegiance of loyalty at any cost, even
by brutal force, the commanders had to assemble a relatively large
army, surrounding Al-Hussain bin 'Ali's camp in a desert called
Karbala. Then they cut off the basic necessities to the camp, including
access to water. The camp consisted of Al-Hussain bin 'Ali, his
family, friends, and companions, all of whom stood fast and firmly
with him. These braves would rather face death for the noble cause of
Islam, than submit to the outrageous tyranny and the un-Islamic ways
of Yazid.
Thus, Karbala proved to be a clash involving Islamic
truths versus falsehood, right versus wrong, belief versus disbelief,
the oppressed versus the oppressor, faith against brute force.
Karbala was about standing in the face of oppression, regardless no
matter the cost. Thus, in Karbala, Al-Husain the 57 year old grandson
of Prophet Muhammad (pbuh), sacrificed his totality and all he had, for
one goal. This goal was to let the truth triumph over falsehood
eventually, and he did that brilliantly. His goal was to foil the plan
that Mu'awiya had expertly developed for his son, Yazid, which was to
establish a permanent Benu Umayya rulership over the Muslim Ummah
(even by sacrificing the Islamic principles), but doing it in the name
of Islam. Brilliantly, Al Husain succeeded in foiling this plan and he
exposed the disreputable nature of Benu Umayya though this was at the
expense of his life
Upon Mu'awiya's death, Yazid, 30 years old,
managed to impose himself on the people and become the Khalifa. At
first people refused to accept him as a representative of the Prophet
(pbuh) and Islamic Ummah, but Yazid approached people in mosques for
their favors. Like his father Mu'awiya, Yazid used all possible means
like bribery, coercion, pressure, threats, and force to receive the
people's acceptance of him as the legitimate ruler. Many people were
worried, threats to their lives and livelihood was too menacing, so they
grudgingly and reluctantly gave in. But, Al Husain (a.s.) and his
family (who practiced Islam in its true sense), did not give in. As
the true representative of Prophet Muhammad (pbuh), Al-Husain flatly
refused accepting Yazid either as a Khalifa or a leader of Islam.
Despite Yazid's intimidating military power the Imam stood firm in his
resolve and chose to challenge Benu Umayya's authorities.
Yazid commissioned Waleed Ibn Ut'ba, his Governor over Medina, to ask
for Imam Husain's allegiance of loyalty or else upon refusal, his head.
Waleed invited Al-Husain to a meeting for the purpose. Al Husain did
not give his word at the meeting and decided to leave Medina along
with his family to proceed to Mecca. When Al-Husain reached Mecca he
received 12,000 letters from Kufa urging him to go to Kufa to be their
leader, and be the Khalifa. Imam sent an emissary, his cousin Muslim
Ibn Aqeel, to Kufa to ascertain first-hand information about the
situation in Iraq. In the mean time Yazid spread a network of informants
and secret agents in Mecca to assassinate Al-Hussain bin 'Ali during
pilgrimage. Al-Hussain bin 'Ali learned about the spies, and carefully
evaluated the situation in Mecca. Al Husain knew that Yazid son of
Mu'awiya had no regard for Islamic values and teachings, that he would
do anything to enforce his tyrannical rule. Al-Hussain bin 'Ali also
knew that giving allegiance of loyalty to an imposter like Yazid would
certainly place Islam at great jeopardy. Therefore he decided to
leave Mecca for Kufa to prepare for a confrontation with Yazid and his
forces.
Many friends and relatives urged Al-Hussain bin 'Ali
not to go to Kufa, but he insisted on going. Al Husain, along with
family, friends, and companions began the journey toward Kufa (1,100
miles) in a long caravan in the blistering heat of summer.
ON THE WAY TO KARBALA
During the early phase of the journey the caravan met Al-Farazdaq (a
famous poet) at a place called al-Sifah. Al-Farazdaq advised Al-Hussain
bin 'Ali not to go to Kufa because though people's hearts were with
him (Imam), their swords would be against him. But the Imam continued
with the journey, and he received the first letter from his emissary
Muslim Ibn Aqeel with good news. The letter indicated that the people
were more than ready to welcome the Imam in Kufa and were looking
forward to his leadership. Imam Husain decided to send another
emissary to Kufa with a message. The caravan kept proceeding toward
Kufa. Many days passed but the Imam did not receive any more responses
from Muslim Ibn Aqeel.
In Kufa Muslim Bin Aqeel with the
help of Mukhtar Al-Thaqafi and Hani Ibn Urwah continued to hold secret
meetings with the supporters of Al-Hussain bin 'Ali. Within a short
time the gatherings started to gain momentum. Yazid through his spies
and informants learned about Muslim's successes in Kufa. He appointed
the tyrant Ubaidullah Ibn Ziyad to replace al-Nu'man Ibn al-Basheer as
Governor of Kufa.
Meanwhile, as Al-Husain's caravan got
closer to its destination (Kufa), coming to a place called Zubalah, Al
Husain unexpectedly received shocking news. The shocking news was
about Muslim Ibn Aqeel and the person who provided him shelter, Hani's
Ibn Urwah, both of whom were arrested and beheaded by the Governor
Ibn Ziyad. Mukhtar was also arrested and imprisoned and tortured by Ibn
Ziyad.
Al-Hussain bin 'Ali gathered his companions and
disclosed to them about the bad news, and said, "Our suppoeters have
deserted us, those of you who prefer to leave us may do so freely and
without guilt." Becoming scared, some companions left the caravan.
Al-Hussain bin 'Ali continued with the journey along with close
companions and family members until he was face to face with 1,000
horsemen led by Hur al-Riyahi representing the enemy. The enemy army
blocked the camps of Al-Hussain bin 'Ali (a.s.) from advancing. Tension
started to rise between the two. Al-Hussain bin 'Ali addressed the
enemy explaining to them his motives for going to Kufa, that it was in
response to the invitation of the people. He even showed them a
bagful of letters he received from Kufa. Hur said that he and his men
were not the writers of those letters. Al-Hussain bin 'Ali told them
that if they did not like him to advance with the journey, he was
prepared to return to Hijaz. Hur replied, "We are commissioned to follow
you until we take you to Governor Ibn Ziyad, and suggested to the
Al-Hussain bin 'Ali to go towards a station which is neither Kufa nor
Medina." Al Husain found the proposal fair and turned the caravan away
from Kufa. Hur and his army marched parallel to Al-Hussain bin 'Ali.
The two sides reached a village called Nainawa where Ibn Ziyad's
messenger (Yazid's governor over Kufa) delivered a message to Hur. The
message read, " ...force Husain to a halt. But let him stop in an
open space, without vegetation or water." Hur conveyed the contents of
the letter to Al Husain. Al-Hussain bin 'Ali, his family and companions
defiantly resumed their journey and reached a place where another
enemy force blocked their move and forced them to stop. When Al Husain
learned that the place was called Karbala, he felt he reached the
destination and ordered his camp to be setup.
That day was 2nd of Muharram, Hijri 61.
KARBALA
Upon learning that his army had succeeded to lay a siege around the
Al-Hussain bin 'Ali's camp, Governor Ibn Ziyad sent additional military
units to Karbala and appointed Umar Ibn Sa'ad in charge. Al Husain
(a.s.) opened a dialogue with Umar Ibn Sa'ad and convinced him to lift
the siege so that Al-Hussain bin 'Ali with his family and companions
could leave Iraq. Umar Ibn Sa'ad liked the Al-Hussain bin 'Ali's
proposal and sent a message to Governor Ibn Ziyad notifying him about
the results of the talks with Al Husain (a.s.). Ibn Ziyad also found the
Al Husain's proposal acceptable. However before agreeing to it
officially, Shimr Bin Dhil-Jawshan, opposed it strongly. As a result
Ziyad wrote a letter to Umar Ibn Sa'ad commanding him to either go to
war with Al-Hussain bin 'Ali (a.s.) or be relieved of his duties as
commander of the army and Shimr would not only replace him but
despatch Ibn Sa'ad's head to Kufa.
Umar Ibn bin Sa'ad got the
letter. After pondering over the consequences he decided to fight
Al-Hussain bin 'Ali (a.s.). On the 7th day of Muharram he moved his
troops closer to the camp and began to surround the Husaini camp. Ibn
Sa'ad laid a blockade around the camp to cut it off from access to the
river Euphrates, to deprive it of water in a move to force them to
surrender.
Two days later, (on the 9th of Muharram), the
enemy's military forces closed in on the camp of Al Husain (a.s.).
Al-Hussain bin 'Ali asked his brother, Abbas, to talk to Ibn Sa'ad and
request a delay of the aggression by one night. Umar Ibn Sa'ad agreed
to the demand. He ordered his troops to delay the aggression till
next morning. Al Husain and his pious companions spent that night in
prayers. During the night the Al-Hussain bin 'Ali told the companions, "
....the enemy is interested in none but me, me alone. I'll be most
delighted to permit each and every one of you to go back, and I urge
you to do so...." All companions screamed in response, "By Allah,
never, never! We will either live with you or die together with you."
ASHURAA
Finally, the day of Ashuraa dawned upon the soil of Karbala. It was the
day when Jihad would be in full bloom, blood would be shed, 72
innocent lives would be sacrificed, and a decisive battle would be won
to save Islam and the Ummah.
It had been a few days since
the water supply was cut off by the enemy. Children were crying for
water, the women were desperate for water, Zainul-Abideen, the son of
Al Husain (a.s.) was sick with fever. The suffering from the thirst was
too painful to bear. And despite this, not a single person in the camp
made any complaints or even questioned the mission of Husain. Each
member supported the Al-Hussain wholeheartedly and enthusiastically.
Next morning Al Husain (a.s.) went out of the camp and saw Umar Ibn
Sa'ad mobilizing his troops to start the hostility. He stared at the
intimidating army, and as large as it was Al Husain showed no signs of
compromise. Al-Hussain bin 'Ali raised his hands in prayer:
"O Allah! It is Thee in whom I trust amid all grief. You are my hope
amid all violence. Thou are my refuge and provision in everything that
happens to me. How many grievances weaken the heart, leaving me with
no means to handle them, during which friend deserts me, and enemy
rejoices in it. I lay it before Thee and complain of it to Thee,
because of my desire in Thee, Thee alone. You relieve me of it and
remove it from me. Thou are the Master of all Grace, the Essence of
Goodness, and the Ultimate Resort of all Desire."
Before the actual
engagement was to take place, Hur, the previous commander of the enemy
force, felt his conscience violently stirring, he was in turmoil. Upon
realizing the gravity of the situation, he suddenly broke away from
Umar Ibn Sa'ad's camp (along with two others). They rushed toward Al
Husain (a.s.) to join his camp. Hur's heart was jumping with joy, his
mind relieved of an agonizing tension. Hur's defection worried Umar
Ibn Sa'ad very much, lest others do the same and defect. So Umar Ibn
Sa'ad threw an arrow in the air to indicate the start of the battle.
This was the outset of a catastrophe and a tragic event that Mu'awiya
had once conceived to happen.
THE BATTLE
Al
Husain's supporters insisted on being the first to fight. Therefore,
they took the brunt of the enemy attack. The battle was ferocious.
Within a short time the Husain's supporters slay a large number of the
enemy fighters, they were on the offensive and the enemy on the
defensive. This caused apprehension and confusion in the enemy
military, the 72 of Husain's against the 5,000 of the enemy (some say
30,000) being on the defensive. So worried and nervous, the enemy
commander-in-chief ordered his army not only to set fire to the Al
Husain's tents (which were occupied mostly by frightened females and
children), but at the same time reinforced his fighters with more
troops.
The heroes began to fall, they were men of valor
welcoming martyrdom, they fell one after another, for the enemy was
overwhelming in number. By noon time the Al-Hussain bin 'Ali stopped
the fight to perform the Salat. By this time those left were mainly
his family and a few supporters. They performed the Salat together.
Two supporters were guarding the performers of Salat. The enemy was
standing still, watching!! When Salat was finished one of the guards
fell dead; there were 17 arrows in his back.
Ali Akbar,
Husain's son obtained permission to fight and dashed toward the enemy.
He engaged them in fierce fighting, falling on them like thunder,
slaying numerous fighters. He continued to move forward, deep inside
the enemy. The enemy was overpowering in number, it overwhelmed him
cutting him with swords and spears, and his body became nothing but
wounds gushing blood, until he died. Al-Hussain bin 'Ali (a.s.) rushed
to the area and picked up the wounded limp body and brought it to the
appalled camp. His sister and others in the camp were horrified and
shocked at the scene.
Abbas and five other brothers of Al
Husain went to fight. They also engaged the enemy in a fierce
fighting, almost doing the impossible. Abbas went toward the river to
bring some water for the thirsty children. While he was returning on
his horse with the water, he was attacked by a large horde of the enemy,
overwhelming and severely wounding him. As much as he tried Abbas
could not save the water, he fell from his horse to breath his last.
Next to the battle field went the sons of Husain, Al-Hasan and Zainab
and their cousins (about 17 of them). They were all in their teens but
each stood bravely, believing in the mission, facing a formidable
enemy, and showed no less enthusiasm in their quest to embrace the
martyrdom.
AL-HUSAIN AND HIS BABY
By the
afternoon 70 brave persons had sacrificed their lives in Karbala to
save Islam. All had fought under nerve racking conditions, severe
thirst, dehydration, exhaustion, and agonizing feeling of what would
happen to the family of the Prophet (pbuh) afterwards. Husain endured
all that and more, for he saw all his beloved ones brutally cut to
pieces, including children. Remaining the only one, Al Husain was to
face the enemy head on. Precisely at that moment Husain heard his
baby crying incessantly, agonizing because of the thirst. Imam
Husain's love for his family was unbound, especially for a suffering
baby. He held the six months old baby, his youngest son (Ali Asghar)
in his arms, and appealed to the enemy fighters for some water for the
baby. Al-Hussain bin 'Ali wanted to awaken their conscience and stir
their human feelings but the stone-hearted enemy, instead of giving
water, zoomed an arrow toward the agonizing baby and killed him
instantly. Al Husain was shocked. He felt an unbearable wave of pain.
The sight of the limp baby in his arms was agonizingly painful.
AL-HUSAIN BY HIMSELF
Husain (a.s.) was alone, one man against thousands. He took them on,
fighting them bravely, and kept fighting, receiving many wounds in the
process. Thousands of enemy fighters were surrounding him but none
dared to move toward him. The silence was broken when Shimr screamed
for an attack, then screamed again, threatening, and in response they
attacked collectively, and one sword fell on Al Husain's left wrist
and deeply cut his left hand. The blood gushed like a fountain.
Another sword was soon to follow and it hit his upper back.Al-Hussain
bin 'Ali (a.s.) felt numb as he fell to the ground, bleeding profusely.
He was near the point of shock, even though staggering he tried to
stand by leaning on his sword. Then he received the fatal blow.
It was at this point, that Shimr whose mother was a disbeliever, came
forward and severed Husain's noble head from the body, the noble head
kissed often by the Prophet (pbuh)! Shimr and others had the audacity
to carry it on the tip of a spear to Yazid, 600 miles away!
Umar Ibn Sa'ad ordered the horsemen to trample upon the supine bodies of
Al-Hussain bin 'Ali and all others killed, to disfigure them even
further, as if the wounds, the bloodied bodies, and the headless forms
were not enough.
For three days the exposed bodies of the
martyrs were left lying in the desert of Karbala. Afterwards, the
people of the tribe of Bani-Asad, who were not far away from the
battle field, helped bury them.
Umar Ibn Sa'ad and his forces
(representing Benu Umayya) took the women and children as prisoners in
shackles, put them on camels, and proceeded in a caravan from Karbala
to Kufa. At the forefront of the procession were the heads of Imam
Husain (a.s.) and his followers on the tip of spears. The scene was
both grotesque and pathetic. This was the leftover of the beloved
family of Prophet Muhammad (pbuh), in such a deplorable unimaginable
condition.
When the news of the martyrdom in Karbalaa',(after he had left Makkah
for Karbalaa') of Al-Hussain bin 'Ali (Allah be pleased with him) and
all of his men (Allah be pleased with all of them), reached Madinah,
the city was filled with pandemonium and the roar of the weeping, for
the son of the daughter of the Messenger of Allah (Peace be upon him).
Some of them held the 'Ummayyad's responsible. The Ummayyad's became
despised, so the Madinans retracted their pledge of fealty to them.
Yazeed removed Al-Waleed bin 'Utbah (the one who was not good in his
treatment of Ibn Zubair in Makkah) as governor, as a result. In his
place he assigned 'Uthmaan bin Mohammed bin Abu Sufyaan. He was lenient
and knew everything about the affairs of the city, the province and
its people. Rumours began to spread about the Caliph, Yazeed. They
accused him of licentiousness, dissipation and amusing himself through
hunting for sport. At this, some of the Madinans revoked their pledge
to the Ummayyads. The feelings of the Madinans became constricted and
filled with spite and rancor. Caravans were delayed and Mu'aawiyah's
agricultural representative tried to go to Al-Shaam, but the people
prevented this. He requested support from the governor who sent some
of his provincial police. They clashed with the people who routed them.
The Madinans then announced the revocation of their fealty to the
Caliph. They expulsed the governor, 'Uthmaan, and pledged loyalty to
'Abdullah bin Handthalah and 'Abdullah bin Muti'e. This was the
catalyst that began the intensification of turmoil. The elite of their
intellectuals, (in error), were zealous in their opinion of it and
refused to take part. At their head was 'Ali bin Al-Hussain, Zain
Al-'Aabdeen and 'Abdullah bin 'Umar. They agreed with the insurrection
in Madinah. The insurgency was ignited by 'Abdullah bin Al-Zubair, in
Makkah. This only served to intensify the position of Yazeed, who
feared that a rupture in the Islamic state would occur if the
inhabitants of the "Two Holy Harams" (Makkah and Madinah) remained in
tumult with him. He sent Al-Nu'maan bin Basheer to negotiate with the
people of Madinah, a promise of loyalty, with a commitment to offer
and guarantee what they wanted. The negotiations failed, so Yazeed sent
an army of approximately twelve thousand men, under the leadership of
Muslim bin 'Uqbah, to squelch the uprising in Madinah and Makkah.
(That was in the year 63 A.H.). This only served to aggravate an
already serious situation in Madinah. When the news of the impending
arrival of the army reached Madinah, the insurgents ousted all of the
Ummayyads resident in the city. They began their preparations for a
big battle by restoring the excavation of Al-Khandaq (The Trench). The
Caliph's army reached Madinah on the 25th of the month of Dhul Hijjah
and requested the Madinans to return to the pledge of fealty, which
they had dishonored, in return for the resumption of their security and
grants. They were given a respite of three days. The Madinans
realised that it was not feasible, that there was no advantage, that
nothing would change. The battle raged. The army penetrated Madinah
from the direction of Al-Harrah Al-Sharqiyah (the eastern lava-rock
fields) and killed the leader of the insurgents, and around thousand
of the sons of the Muhajireen and Ansaar, (those who had emigrated to
Madinah with the Prophet [Peace be upon him] and those who were of the
original people of Madinah, who had assisted the newcomers). Some of
the troops plundered the wealth of Madinah over a period of three days.
Muslim bin 'Uqbah subjugated many of the Madinans and tried to
extract the pledge of submission from them. Those who wavered in
according it were killed. Madinah suffered the worst and most bloody
battle in its history. In this battle of destruction, many of the sons
of Madinah were killed, its wealth seized and the populace humiliated.
The Caliph Yazeed endeavoured to broach the schism that existed between
himself and the people of Madinah, so he sent donations and food to
all of them, in an attempt to assuage them for what happened to them
in the "Bloody Battle". Ruh bin Zunbaa'a assumed the governorship of
the province, the army returned to Al-Shaam and Yazeed died without
attaining an increase in his domination over, his authority on, or his
amelioration of the people of Madinah.
At the death of Yazeed,
'Abdullah bin Al-Zubair declared himself Caliph, in Makkah. The
people of Madinah did not hesitate in declaring their pledge of
loyalty to him. Thus, started a new period in the political life of
Madinah. The new Caliph appointed his brother, 'Ubaidullah bin
Al-Zubair, as governor. However, in Damascus, Marwaan succeeded as
Caliph upon the death of Yazeed. He died after nine months, never
having gained control over the Hijaaz. An army was returned to Madinah
under the control of Hubaish bin Duljah.
