Knowledge of Imam (AS) to his martyrdom
Knowledge of Imam (AS) to his martyrdom
According to certain narrations prophet Mohammad (S) have predicted martyrdom of Imam Hussain (AS) before and Imam Hussain (AS) himself from his childhood knew that will be martyred eventually. This case is of facts but have the time of martyrdom of Imam Hussain (AS) determined or not? (Eternal martyr-Salehi najaf abadi)
In the discourse of Imam’s knowledge there is verbal disagreement between early and recent scholars. Some believe that foreknowledge of prophet and Imam is so widespread that calculation of it for ordinary people is impossible. In Osoul_e kafi, v1, some narrations were told that Imam is knowledgeable of what was, what will be and what is. This issue is discussed because [they] assume two areas, heavenly and human, for prophet and Imam. ordinary people are incapable of realizing heavenly positions as such Sheikh Mofid narrates from Imam Ali (AS) in Ershad who told:” they lived in this world with bodies which their souls belongs to a high position. But in human area like others eat and drink and get sick and die.”
According to this separation it should be asked whether Imam Hussain (AS) was aware of the details of his martyrdom, time and place and the way of it, or not?
Sheikh Mofid, Seyed Morteza and Sheikh Tousi believed that Imam Hussain (AS) was aware abstractly and generally of that he will eventually be martyred but did not know the details. But the idea of early scholars was that Imam knew the details of future events too and even the littlest thing of events related to his martyrdom was not hidden from him. This group in response to the question that if it was so what need was for Imam Hussain (AS) to send agencies to kufa people to get oath of allegiance to report him of number of waiting companions in Kufa? Answer that foreknowledge of Imam does not make task for him and he was responsible to act according to natural and usual ways.
Part two:
The opinion of Alame Tabatabai:
Imam Hussain (AS) according to extensive reports has such an adjacent position that can know anything he wants with the permission of God and of such things are knowledge to detailed account of his death and martyrdom with all its details, and this case has no avoidance according to wisdom and according to religion, too, there are narrations that each of Imams (AS) has a board from God which his special responsibilities are recorded in it, and meanwhile they have mission to keep up appearance of present time and the common lifestyle. This Imam (AS)’s blessing knowledge has no effect on his deeds and no relation to his special responsibilities. Imam Hussain (AS) ‘s method during revolt time was according to different conditions and because of that tactics and ways was changing with reports of agencies like Moslem_ibn_aghil too. The fact that at the time of going of Imam (AS) to Kufa condition in Kufa was something and in the middle of the way it has changed and respectably Imam (AS) has changed his tactic and recruitment shows that he was acting according to natural ways and his usual knowledge; otherwise, if he wanted to act according to his foreknowledge there was no need to change tactic. The fact that Imam (AS), according to Alame Tabatabai, after changing condition in Kufa have dispensed with conquest Kufa and Iraq and got defense state and turned the method of revolt and incursive war to defense revolt is because of this fact too. Alame Tabatabai in a short book with the name of “a short discussion about the Imam’s knowledge” points out to these issues and concludes that although Imam can be aware of the details of affaires because of adjacent position to supreme God too, he is charged to act according to usual knowledge and for his decisions should use natural ways of decision making like other humans.
Knowledge of Imam (AS) to his martyrdom
Part three:
The opinion of Seyed Morteza and Sheikh Tousi:
If it be questioned that why Imam Hussain (AS)’s political method was different from his brother Imam Hasan (AS) and how could assume the method of these brothers similar while apparently was not?
Because:
- Imam Hussain (AS) moved with his family to Kufa when his enemies were predominating to the city and Yazid’s ruler were governing on Kufa. Although Imam Hussain (AS) have seen Kufa people did what to his father and brother and they are disloyal and perfidious.
- How his opinion was opposite of all his companions? Because Ibn_e Abbas beware him of going to Kufa. Because he knew there is destruction in this way and Abdolah Omar when said goodbye to him, said: said goodbye to him, said: God be with you O! killed. And his brother Mohammad Hanafie was disagree too and except them all of the people who talked with him about this were disagree.
- When he realized his agency, Moslem_ibn Aghil, was killed why did not return? Although disloyalty of Kufa people have been clear.
- Why with a little number of people fighted against the huge army of enemy? The army which the central government of Syria was its supporter.
- Why when Ibn_e Ziad gave safety to Imam (AS) and said: if you give the oath of allegiance to Yazid you are safe; he, for saving the life of himself and his companions, did not give the oath of allegiance and made himself into the destruction? While his brother, Imam Hasan (AS), left the government to Moavie meanwhile he was less gotten in danger?
Summary: how can assume the political method of two brothers similar?
The answer of (two early Shia scholars) will be reviewed in next part.
Part four
The answer by Seyed Morteza and Sheikh Tousi
- We know that if Imam had strong guess that can monopolize the caliphate and do his authority responsibilities, it is obligatory to take action for capturing caliphate and if it has tolerable hardships for him, he should tolerate; and Imam did not move to Kufa unless when Kufa people voluntarily and primarily wrote letter to him and made loyalty promise to him with tendency. And in past too, at Moavie era, after Imam Hasan (AS) ‘s peace, optimates of the city invited him to revolution and he had given the needed answer to them and after Imam Hasan’s departure during the life of Moavie they invite him to revolution for the second time and he promised them and made them hopeful but since Moavie was powerful there was no hope of working out the revolution. So when Moavie died and Kufa people wrote letter for the third time and appeared obedience and passionately wanted from Imam Hussain (AS) to accept their invitation for leadership and he realized the Kufa’s ruler is weak and the voluntary forces overcome him, in this situation he made a strong guess that moving to Kufa for monopolizing government is tangible obligation. He did not imagine some of Kufa people would be disloyal and some other would get unable to help and those strange events would happen. Because Moslem_ibn_e Aghil when came to Kufa, got oath of allegiance of most of people and when Obeydolah_ibn_e Ziad came to Kufa and heard Moslem_ibn_e Aghil is at the Hani_ibn_e orve moradi’s house, with the explanation in the history, and Sharik_ibn_e a’var was at Hani_ibn_e orve moradi’s house too, came to visit Sharik_ibn_e a’var and Sharik_ibn_e a’var had an agreement with Moslem_ibn_e Aghil that when Obeydolah_ibn_e Ziad comes, Moslem_ibn_e Aghil kill him and it was possible for him to do so but Moslem_ibn_e Aghil did not kill him.
We will see Moslem_ibn_e Aghil’s excuse for not killing Obeydolah_ibn_e Ziad in the next part.
Read More
Son of man in Bible
Description of Arafa prayer
who is son of Man
Part five
After going of Obeydolah_ibn_e Ziad, Moslem_ibn_e Aghil stated his excuse for Sharik_ibn_e a’var as so;
Prophet Mohammad (S) has said: faith prevents a believer to kill someone surprisingly.
And if Moslem_ibn_e Aghil in this happening have killed Obeydolah_ibn_e Ziad, Obeydolah_ibn_e Ziad’s plans would void and Imam Hussain (AS) would enter Kufa without any obstrusive and all of people obviously would help him and anyone in the heart wanted to help Imam Hussain (AS) would join his force and would fight his enemies.
On the other hand, when Obeydolah_ibn_e Ziad had caught Hani_ibn_e orve moradi for a happening, Moslem_ibn_e Aghil with a crowed of Kufa people, surrounded Obeydolah_ibn_e Ziad’s palace as so that he closed the palace’s doors because of the fear of destruction and later sent some people to proscribe people from helping Moslem_ibn_e Aghil with subornation and terror. Activities of Obeydolah_ibn_e Ziad’s forces was effective and eventually unless a few of Moslem_ibn_e Aghil’s companions did not left and happened what happened.
Part six
And when Imam Hussain (AS) heard the news of killing of Moslem_ibn_e Aghil and he counseled with his companions, he got thoughtful to come back but Moslem_ibn_e Aghil’s brothers commented that we should go to Kufa to either get the revenge of our brother’s blood or to experience what he did. Then Imam Hussain (AS) said: life without these cousins has no worth. After a while, Hor_ibn_yazid_e_riahi with his soldiers arrived and did not allowed Imam Hussain (AS) return to Hejaz and forced him to go to Obeydolah_ibn_e Ziad and yield to his command. But Obeydolah_ibn_e Ziad did not accept and when realized nor returning to Hejaz is possible nor going to Kufa; went in the way of Syria to meet Yazid_ibn_e Moavie, because he knew Yazid_ibn_e Moavie with all his malice is more kind than Obeydolah_ibn_e Ziad and his companions to him. Imam Hussain (AS) continued his way to Syria until Omar_ibn_e Sa’d_e Abi vaghas came with a huge army and happened what happened and it is written in the history.
So how can it be said that Imam Hussain (AS) get himself to destruction while it is narrated that he said to Omar_ibn_e Sa’d_e Abi vaghas: accept one of these recommendations from me: return to Hejaz; meet Yazid (we will discuss it in next part) to he who is my cousin judge about me; send me to one of frontiers to live like its people and according to their rules.
We can read reaction of Imam Hussain (AS)’s army in next two parts. Next part we will investigate the second suggestion of Imam Hussain (AS).
Part seven
In previous part we saw in response to stated points, Seyed Morteza and similar to him in Sheikh Tousi’s Ta’lighat was mentioned that Imam Hussain (AS) in negotiation with Omar_ibn_e Sa’d_e Abi vaghas had suggested three subjects. The second mentioned recommendation is that meet Yazid who is my cousin judge about me. In addition to Seyed Morteza and Sheikh Tousi optimates like Sheikh_e Mofid in Ershad, Tabarsi in A’lam_ol_vora and even Fatal Neishabouri in Rozat_ol_vaezin wrote, without writing suspension or margin about it or object anymore. In the book named ‘eternal martyr’ the work of mr.Salehi Najafabadi meanwhile mentioning above point in the footnote points out that Shia scholars have commented about this issue in two ways:
A group have said that Omar_ibn_e Sa’d_e Abi vaghas have forged this suggestion by himself and wanted to prevent the war in this way.
Some other believe that meeting of Imam Hussain (AS) with Yazid is similar to meeting Imam Ali with previous caliphates or meeting Imam Hasan with Moavie. It means that this oath of allegiance was superficial and apparent and was given in a situation that Imam Hussain (AS) had no way to defense or refuse. As such meeting Imam Ali with caliphates and meeting Imam Hasan with Moavie was in a situation that Imam Hussain (AS) had no way to defense or refuse and such oath of allegiance which would be given in urgency neither means accepting the caliphate of Yazid_ibn_e Moavie nor misguides people because everyone know that this is not a real oath of allegiance but it is an apparent acclimatization to save the Islam’s prudence and avoid killing of forces who should take action in future for development of Islam.
