death of hussein ibn ali مقتل الحسين ابن علي رضي الله عنه
محمد مرسى
1437/01/05 - 2015/10/18 21:59PM
نعم ؛ قتل الحسين رضي الله عنه شهيداً .
وذلك أن أهل العراق (الكوفة) كتبوا إليه ليخرج إليهم ليبايعوه على الإمارة ، وذلك بعد موت معاوية رضي الله عنه ، وتولية ابنه يزيد .
ثم تغير أهل الكوفة على الحسين بعد ما تولاها عبيد الله بن زياد من قِبَل يزيد بن معاوية ، وقَتَلَ مسلمَ بنَ عقيل رسولَ الحسين إليهم ، فكانت قلوب أهل العراق مع الحسين ، غير أن سيوفهم مع عبيد الله بن زياد .
فخرج إليهم الحسين وهو لا يعلم بمقتل مسلم بن عقيل ، ولا بتغيرهم نحوه .
وقد أشار عليه ذوو الرأي والمحبة له بعدم الخروج إلى العراق ، ولكنه أصَرَّ على الخروج إليهم.
فممن أشار عليه بهذا : عبد الله بن عباس ، وعبد الله بن عمر ، وأبو سعيد الخدري ، وجابر بن عبد الله ، والمسور بن مخرمة ، وعبد الله بن الزبير ، رضي الله عنهم أجمعين .
فسار الحسين إلى العراق ، ونزل بكربلاء ، وعلم أن أهل العراق تنكروا له ، فطلب الحسين من الجيش الذي جاء لمقاتلته إحدى ثلاث خصال : إما أن يتركوه يرجع إلى مكة ، وإما أن يسير إلى يزيد بن معاوية ، وإما أن يذهب للثغور للجهاد في سبيل الله .
فأبوا إلا أن يستسلم لهم ، فأبى الحسين ، فقاتلوه ، فقتل مظلوماً شهيداً رضي الله عنه .
"البداية والنهاية" (11/473-520) .
قال شيخ الإسلام ابن تيمية رحمه الله :
"فإن يزيد بن معاوية ولد في خلافة عثمان بن عفان رضي الله عنه ، ولم يدرك النبي صلى الله عليه وسلم ; ولا كان من الصحابة باتفاق العلماء ; ولا كان من المشهورين بالدين والصلاح وكان من شبان المسلمين ; ولا كان كافرا ولا زنديقا ; وتولى بعد أبيه على كراهة من بعض المسلمين ورضا من بعضهم وكان فيه شجاعة وكرم ولم يكن مظهرا للفواحش كما يحكي عنه خصومه . وجرت في إمارته أمور عظيمة : - أحدها مقتل الحسين رضي الله عنه ; وهو لم يأمر بقتل الحسين ولا أظهر الفرح بقتله ; ولا نكت بالقضيب على ثناياه - رضي الله عنه - ولا حمل رأس الحسين - رضي الله عنه - إلى الشام لكن أمر بمنع الحسين رضي الله عنه وبدفعه عن الأمر . ولو كان بقتاله فزاد النواب على أمره ; ...... فطلب منهم الحسين رضي الله عنه أن يجيء إلى يزيد ; أو يذهب إلى الثغر مرابطا ; أو يعود إلى مكة . فمنعوه رضي الله عنه إلا أن يستأسر لهم وأمر عمر بن سعد بقتاله ، فقتلوه مظلوما ، له ولطائفة من أهل بيته . رضي الله عنهم وكان قتله رضي الله عنه من المصائب العظيمة فإن قتل الحسين , وقتل عثمان قبله : كانا من أعظم أسباب الفتن في هذه الأمة وقتلتهما من شرار الخلق عند الله" انتهى .
"مجموع الفتاوى" (3/410-413) .
وقال أيضا (25/302-305) :
"فلما قتل الحسين بن علي رضي الله عنهما يوم عاشوراء قتلته الطائفة الظالمة الباغية ، وأكرم الله الحسين بالشهادة ، كما أكرم بها من أكرم من أهل بيته . أكرم بها حمزة وجعفرا وأباه عليا وغيرهم وكانت شهادته مما رفع الله بها منزلته وأعلى درجته ، فإنه هو وأخوه الحسن سيدا شباب أهل الجنة ، والمنازل العالية لا تنال إلا بالبلاء ، كما قال النبي صلى الله عليه وسلم لما سئل : أي الناس أشد بلاء ؟ فقال : (الأنبياء ، ثم الصالحون ، ثم الأمثل فالأمثل . يبتلى الرجل على حسب دينه ، فإن كان في دينه صلابة زيد في بلائه ، وإن كان في دينه رقة خفف عنه ، ولا يزال البلاء بالمؤمن حتى يمشي على الأرض وليس عليه خطيئة) رواه الترمذي وغيره .
فكان الحسن والحسين قد سبق لهما من الله تعالى ما سبق من المنزلة العالية ، ولم يكن قد حصل لهما من البلاء ما حصل لسلفهما الطيب ، فإنهما ولدا في عز الإسلام ، وتربيا في عز وكرامة ، والمسلمون يعظمونهما ، ويكرمونهما ، ومات النبي صلى الله عليه وسلم ولم يستكملا سن التمييز ، فكانت نعمة الله عليهما أن ابتلاهما بما يلحقهما بأهل بيتهما ، كما ابتلى من كان أفضل منهما ، فإن علي بن أبي طالب أفضل منهما ، وقد قتل شهيدا ، وكان مقتل الحسين مما ثارت به الفتن بين الناس ، كما كان مقتل عثمان رضي الله عنه من أعظم الأسباب التي أوجبت الفتن بين الناس ، وبسببه تفرقت الأمة إلى اليوم ....
فلما خرج الحسين رضي الله عنه ورأى أن الأمور قد تغيرت ، طلب منهم أن يدعوه يرجع أو يلحق ببعض الثغور ، أو يلحق بابن عمه يزيد فمنعوه هذا وهذا ، حتى يستأسر وقاتلوه فقاتلهم فقتلوه وطائفة ممن معه مظلوما شهيدا ، شهادة أكرمه الله بها وألحقه بأهل بيته الطيبين الطاهرين . وأهان بها من ظلمه واعتدى عليه " انتهى .
Yes, al-Husayn (may Allah be pleased with him) was killed as a martyr.
That was when the people of Iraq (Kufah) wrote to him and asked him to come out to them so that they could swear allegiance to him as their ruler, which happened after the death of Mu‘aawiyah (may Allah be pleased with him), and the accession of his son Yazeed to the caliphate.
Then the people of Kufah turned against al-Husayn after ‘Ubaydullah ibn Ziyaad was appointed as governor of the city by Yazeed ibn Mu‘aawiyah and killed Muslim ibn ‘Uqayl, who was al-Husayn’s envoy to them. The hearts of the people of Iraq were with al-Husayn, but their swords were with ‘Ubaydullah ibn Ziyaad.
al-Husayn went out to them, not knowing of the killing of Muslim ibn ‘Uqayl, or of the people’s changed attitude towards him.
Wise men who loved him had advised him not to go out to Iraq, but he insisted on going out to them. Among those who gave him this advice were: ‘Abdullah ibn ‘Abbaas, ‘Abdullah ibn ‘Umar, Abu Sa‘eed al-Khudri, Jaabir ibn ‘Abdullah, al-Miswar ibn Makhramah, and ‘Abdullah ibn az-Zubayr (may Allah be pleased with them all).
So al-Husayn travelled to Iraq, and halted at Karbala’, where he came to know that the people of Iraq had turned against him. So al-Husayn asked the army that came to fight him for one of three things: either to let him return to Makkah, or to let him go to Yazeed ibn Mu‘aawiyah, or to let him go to the frontier to fight in jihad for the sake of Allah.
But they insisted that he should surrender to them, and al-Husayn refused, so they fought him, and he was killed wrongfully as a martyr (may Allah be pleased with him).
Al-Bidaayah wa’n-Nihaayah (11/473-520
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Yazeed ibn Mu‘aawiyah was born during the caliphate of ‘Uthmaan ibn ‘Affaan (may Allah be pleased with him) and did not meet the Prophet (blessings and peace of Allah be upon him). He was not one of the Sahaabah, according to scholarly consensus, and he was not one of those who were well known for religious commitment and righteousness. He was one of the Muslim youth, and he was not a disbeliever or a heretic. He became the caliph after his father died, despite the objections of some of the Muslims and with the approval of some of them. He was courageous and generous, and he did not outwardly blatantly commit immoral actions, as some of his opponents said that he did.
During his rule, a number of grievous events occurred, one of which was the killing of al-Husayn (may Allah be pleased with him). Yazeed did not issue orders that al-Husayn be killed, and he did not express joy at his killing. He did not poke the severed head of al-Husayn (may Allah be pleased with him) with a stick, and the head of al-Husayn (may Allah be pleased with him) was not brought to him in Syria, but he did issue instructions that al-Husayn be prevented from achieving his goal, even if that involved fighting him. But those who received his instructions went further than that.
Al-Husayn (may Allah be pleased with him) asked them to let him go to Yazeed or let him go to the border and keep watch there, or let him go back to Makkah, but they insisted on taking him prisoner and ‘Umar ibn Sa‘d issued orders to fight him, and they killed him wrongfully – him and a number of his family members (may Allah be pleased with them). His killing was a major calamity, because the killing of al-Husayn, and of ‘Uthmaan before him, was among the main causes of turmoil in this ummah, and their killers are among the most evil of people before Allah. End quote.
Majmoo‘ al-Fataawa (3/410-413)
He also said (25/302-305):
When al-Husayn ibn ‘Ali (may Allah be pleased with him) was killed on the day of ‘Ashoora’, he was killed by the transgressing, wrongdoing group. Allah honoured al-Husayn with martyrdom, as He honoured other members of his family; He honoured Hamzah and Ja‘far with martyrdom, as well as his father ‘Ali and others. His martyrdom was one of the means by which Allah raised him in status, for he and his brother al-Hasan will be the leaders of the youth among the people of Paradise, and high status is only achieved by means of trials, as the Prophet (blessings and peace of Allah be upon him) said, when he was asked which of the people are most sorely tested? He said: “The Prophets, then the righteous, then the next best and the next best. A man will be tested to a degree commensurate with his level of religious commitment. If there is firmness in his religious commitment, his test will be greater, and if there is any weakness in his religious commitment, the test will be reduced for him. Trials will continue to befall the believer until he walks upon the earth with no sin on him."
Narrated by at-Tirmidhi and others.
Al-Hasan and al-Husayn had previously been granted high status by Allah, may He be glorified, and they did not go through the same trials and hardships that had befallen their predecessors, because they were born at a time when Islam was prevalent and they had grown up with honour and dignity. The Muslims venerated them and honoured them, and when the Prophet (blessings and peace of Allah be upon him) died, they had not yet reached the age of discernment. The blessing that Allah bestowed upon them was that He tested them with that which caused them to join the other members of their family, just as He tested others who were better than them. ‘Ali ibn Abi Taalib was better than them, and he was killed as a martyr. The killing of al-Husayn was an event that provoked turmoil among the people, just as the killing of ‘Uthmaan was one of the main causes of turmoil among the people, as a result of which the ummah is still divided until the present day.
When al-Husayn (may Allah be pleased with him) went out and saw that things had changed, he asked them to let him go back (to Makkah) or to let him go to one of the border regions, or to let him go and join his paternal cousin Yazeed. But they did not let him do any of these things, unless he surrendered to them and they took him captive. They fought him, so he fought back, then they killed him and a number of those who were with him wrongfully and as martyrs. Allah honoured him with martyrdom and caused him to join the pure and good members of his family, and He humiliated thereby those who wronged him and transgressed against him. End quote.
وذلك أن أهل العراق (الكوفة) كتبوا إليه ليخرج إليهم ليبايعوه على الإمارة ، وذلك بعد موت معاوية رضي الله عنه ، وتولية ابنه يزيد .
ثم تغير أهل الكوفة على الحسين بعد ما تولاها عبيد الله بن زياد من قِبَل يزيد بن معاوية ، وقَتَلَ مسلمَ بنَ عقيل رسولَ الحسين إليهم ، فكانت قلوب أهل العراق مع الحسين ، غير أن سيوفهم مع عبيد الله بن زياد .
فخرج إليهم الحسين وهو لا يعلم بمقتل مسلم بن عقيل ، ولا بتغيرهم نحوه .
وقد أشار عليه ذوو الرأي والمحبة له بعدم الخروج إلى العراق ، ولكنه أصَرَّ على الخروج إليهم.
فممن أشار عليه بهذا : عبد الله بن عباس ، وعبد الله بن عمر ، وأبو سعيد الخدري ، وجابر بن عبد الله ، والمسور بن مخرمة ، وعبد الله بن الزبير ، رضي الله عنهم أجمعين .
فسار الحسين إلى العراق ، ونزل بكربلاء ، وعلم أن أهل العراق تنكروا له ، فطلب الحسين من الجيش الذي جاء لمقاتلته إحدى ثلاث خصال : إما أن يتركوه يرجع إلى مكة ، وإما أن يسير إلى يزيد بن معاوية ، وإما أن يذهب للثغور للجهاد في سبيل الله .
فأبوا إلا أن يستسلم لهم ، فأبى الحسين ، فقاتلوه ، فقتل مظلوماً شهيداً رضي الله عنه .
"البداية والنهاية" (11/473-520) .
قال شيخ الإسلام ابن تيمية رحمه الله :
"فإن يزيد بن معاوية ولد في خلافة عثمان بن عفان رضي الله عنه ، ولم يدرك النبي صلى الله عليه وسلم ; ولا كان من الصحابة باتفاق العلماء ; ولا كان من المشهورين بالدين والصلاح وكان من شبان المسلمين ; ولا كان كافرا ولا زنديقا ; وتولى بعد أبيه على كراهة من بعض المسلمين ورضا من بعضهم وكان فيه شجاعة وكرم ولم يكن مظهرا للفواحش كما يحكي عنه خصومه . وجرت في إمارته أمور عظيمة : - أحدها مقتل الحسين رضي الله عنه ; وهو لم يأمر بقتل الحسين ولا أظهر الفرح بقتله ; ولا نكت بالقضيب على ثناياه - رضي الله عنه - ولا حمل رأس الحسين - رضي الله عنه - إلى الشام لكن أمر بمنع الحسين رضي الله عنه وبدفعه عن الأمر . ولو كان بقتاله فزاد النواب على أمره ; ...... فطلب منهم الحسين رضي الله عنه أن يجيء إلى يزيد ; أو يذهب إلى الثغر مرابطا ; أو يعود إلى مكة . فمنعوه رضي الله عنه إلا أن يستأسر لهم وأمر عمر بن سعد بقتاله ، فقتلوه مظلوما ، له ولطائفة من أهل بيته . رضي الله عنهم وكان قتله رضي الله عنه من المصائب العظيمة فإن قتل الحسين , وقتل عثمان قبله : كانا من أعظم أسباب الفتن في هذه الأمة وقتلتهما من شرار الخلق عند الله" انتهى .
"مجموع الفتاوى" (3/410-413) .
وقال أيضا (25/302-305) :
"فلما قتل الحسين بن علي رضي الله عنهما يوم عاشوراء قتلته الطائفة الظالمة الباغية ، وأكرم الله الحسين بالشهادة ، كما أكرم بها من أكرم من أهل بيته . أكرم بها حمزة وجعفرا وأباه عليا وغيرهم وكانت شهادته مما رفع الله بها منزلته وأعلى درجته ، فإنه هو وأخوه الحسن سيدا شباب أهل الجنة ، والمنازل العالية لا تنال إلا بالبلاء ، كما قال النبي صلى الله عليه وسلم لما سئل : أي الناس أشد بلاء ؟ فقال : (الأنبياء ، ثم الصالحون ، ثم الأمثل فالأمثل . يبتلى الرجل على حسب دينه ، فإن كان في دينه صلابة زيد في بلائه ، وإن كان في دينه رقة خفف عنه ، ولا يزال البلاء بالمؤمن حتى يمشي على الأرض وليس عليه خطيئة) رواه الترمذي وغيره .
فكان الحسن والحسين قد سبق لهما من الله تعالى ما سبق من المنزلة العالية ، ولم يكن قد حصل لهما من البلاء ما حصل لسلفهما الطيب ، فإنهما ولدا في عز الإسلام ، وتربيا في عز وكرامة ، والمسلمون يعظمونهما ، ويكرمونهما ، ومات النبي صلى الله عليه وسلم ولم يستكملا سن التمييز ، فكانت نعمة الله عليهما أن ابتلاهما بما يلحقهما بأهل بيتهما ، كما ابتلى من كان أفضل منهما ، فإن علي بن أبي طالب أفضل منهما ، وقد قتل شهيدا ، وكان مقتل الحسين مما ثارت به الفتن بين الناس ، كما كان مقتل عثمان رضي الله عنه من أعظم الأسباب التي أوجبت الفتن بين الناس ، وبسببه تفرقت الأمة إلى اليوم ....
فلما خرج الحسين رضي الله عنه ورأى أن الأمور قد تغيرت ، طلب منهم أن يدعوه يرجع أو يلحق ببعض الثغور ، أو يلحق بابن عمه يزيد فمنعوه هذا وهذا ، حتى يستأسر وقاتلوه فقاتلهم فقتلوه وطائفة ممن معه مظلوما شهيدا ، شهادة أكرمه الله بها وألحقه بأهل بيته الطيبين الطاهرين . وأهان بها من ظلمه واعتدى عليه " انتهى .
Yes, al-Husayn (may Allah be pleased with him) was killed as a martyr.
That was when the people of Iraq (Kufah) wrote to him and asked him to come out to them so that they could swear allegiance to him as their ruler, which happened after the death of Mu‘aawiyah (may Allah be pleased with him), and the accession of his son Yazeed to the caliphate.
Then the people of Kufah turned against al-Husayn after ‘Ubaydullah ibn Ziyaad was appointed as governor of the city by Yazeed ibn Mu‘aawiyah and killed Muslim ibn ‘Uqayl, who was al-Husayn’s envoy to them. The hearts of the people of Iraq were with al-Husayn, but their swords were with ‘Ubaydullah ibn Ziyaad.
al-Husayn went out to them, not knowing of the killing of Muslim ibn ‘Uqayl, or of the people’s changed attitude towards him.
Wise men who loved him had advised him not to go out to Iraq, but he insisted on going out to them. Among those who gave him this advice were: ‘Abdullah ibn ‘Abbaas, ‘Abdullah ibn ‘Umar, Abu Sa‘eed al-Khudri, Jaabir ibn ‘Abdullah, al-Miswar ibn Makhramah, and ‘Abdullah ibn az-Zubayr (may Allah be pleased with them all).
So al-Husayn travelled to Iraq, and halted at Karbala’, where he came to know that the people of Iraq had turned against him. So al-Husayn asked the army that came to fight him for one of three things: either to let him return to Makkah, or to let him go to Yazeed ibn Mu‘aawiyah, or to let him go to the frontier to fight in jihad for the sake of Allah.
But they insisted that he should surrender to them, and al-Husayn refused, so they fought him, and he was killed wrongfully as a martyr (may Allah be pleased with him).
Al-Bidaayah wa’n-Nihaayah (11/473-520
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Yazeed ibn Mu‘aawiyah was born during the caliphate of ‘Uthmaan ibn ‘Affaan (may Allah be pleased with him) and did not meet the Prophet (blessings and peace of Allah be upon him). He was not one of the Sahaabah, according to scholarly consensus, and he was not one of those who were well known for religious commitment and righteousness. He was one of the Muslim youth, and he was not a disbeliever or a heretic. He became the caliph after his father died, despite the objections of some of the Muslims and with the approval of some of them. He was courageous and generous, and he did not outwardly blatantly commit immoral actions, as some of his opponents said that he did.
During his rule, a number of grievous events occurred, one of which was the killing of al-Husayn (may Allah be pleased with him). Yazeed did not issue orders that al-Husayn be killed, and he did not express joy at his killing. He did not poke the severed head of al-Husayn (may Allah be pleased with him) with a stick, and the head of al-Husayn (may Allah be pleased with him) was not brought to him in Syria, but he did issue instructions that al-Husayn be prevented from achieving his goal, even if that involved fighting him. But those who received his instructions went further than that.
Al-Husayn (may Allah be pleased with him) asked them to let him go to Yazeed or let him go to the border and keep watch there, or let him go back to Makkah, but they insisted on taking him prisoner and ‘Umar ibn Sa‘d issued orders to fight him, and they killed him wrongfully – him and a number of his family members (may Allah be pleased with them). His killing was a major calamity, because the killing of al-Husayn, and of ‘Uthmaan before him, was among the main causes of turmoil in this ummah, and their killers are among the most evil of people before Allah. End quote.
Majmoo‘ al-Fataawa (3/410-413)
He also said (25/302-305):
When al-Husayn ibn ‘Ali (may Allah be pleased with him) was killed on the day of ‘Ashoora’, he was killed by the transgressing, wrongdoing group. Allah honoured al-Husayn with martyrdom, as He honoured other members of his family; He honoured Hamzah and Ja‘far with martyrdom, as well as his father ‘Ali and others. His martyrdom was one of the means by which Allah raised him in status, for he and his brother al-Hasan will be the leaders of the youth among the people of Paradise, and high status is only achieved by means of trials, as the Prophet (blessings and peace of Allah be upon him) said, when he was asked which of the people are most sorely tested? He said: “The Prophets, then the righteous, then the next best and the next best. A man will be tested to a degree commensurate with his level of religious commitment. If there is firmness in his religious commitment, his test will be greater, and if there is any weakness in his religious commitment, the test will be reduced for him. Trials will continue to befall the believer until he walks upon the earth with no sin on him."
Narrated by at-Tirmidhi and others.
Al-Hasan and al-Husayn had previously been granted high status by Allah, may He be glorified, and they did not go through the same trials and hardships that had befallen their predecessors, because they were born at a time when Islam was prevalent and they had grown up with honour and dignity. The Muslims venerated them and honoured them, and when the Prophet (blessings and peace of Allah be upon him) died, they had not yet reached the age of discernment. The blessing that Allah bestowed upon them was that He tested them with that which caused them to join the other members of their family, just as He tested others who were better than them. ‘Ali ibn Abi Taalib was better than them, and he was killed as a martyr. The killing of al-Husayn was an event that provoked turmoil among the people, just as the killing of ‘Uthmaan was one of the main causes of turmoil among the people, as a result of which the ummah is still divided until the present day.
When al-Husayn (may Allah be pleased with him) went out and saw that things had changed, he asked them to let him go back (to Makkah) or to let him go to one of the border regions, or to let him go and join his paternal cousin Yazeed. But they did not let him do any of these things, unless he surrendered to them and they took him captive. They fought him, so he fought back, then they killed him and a number of those who were with him wrongfully and as martyrs. Allah honoured him with martyrdom and caused him to join the pure and good members of his family, and He humiliated thereby those who wronged him and transgressed against him. End quote.