The Villains in the Event of Karbala

Aale Ziyad
It was only a matter of time before Allah, Blessed be He, manifested the signs of the verse till the Day of Judgment. The flower of the wretched tree in Hell, Aale Ziyad's abominable and ugly personality Abdullah Ibne Ziyad, the sovereign of Kufa and Basra, fought the son of infallibility - Husain, son of the Holy Prophet (s.a.w.a.) and massacred the youths of Bani Hashim with the son of Holy Prophet (s.a.w.a.). Ibne Ziyad made Imam's (a.s.) pure and sinless family members captives and brought them to the court of Kufa! Time passed but the tragedy of Karbala remains a distinguishing factor between truth and falsehood in the entire universe and after which tyranny can never conceal itself in a human form.
Aale Ziyad originated from the progeny of an ill-reputed woman 'Somayya'. On the other hand, Imam Husain (a.s.) is the one about whom the Holy Prophet (s.a.w.a.) said: 'Husain is from me and I am from Husain.' Till date, the progeny of Holy Prophet (s.a.w.a.) continues through Imam Husain (a.s.). The Holy Quran is full of praise for Imam Husain (a.s.). There are numerous verses on him. For instance,
'O soul that art at rest, return?' (Surah Fajr: 27)
It is indeed noteworthy that the Holy Quran has addressed the son of the Holy Prophet (s.a.w.a.), Imam Husain (a.s.), as the 'soul that art at rest..', and has adorned his martyrdom with such red flowers whose fragrance will spread among humanity till the Day of Judgment. This is a subject of astonishment for intellectuals and learned persons and makes steadfast one's knowledge and actions. It is a union of faith and certainty whose illustrative face (Imam Husain (a.s.)) will guide the lost and deviated on the right path towards Allah.
Honorable readers! To understand the truth about Aale Ziyad it is necessary first to understand his background. His evil and wickedness was the result of his nourishment in an impure lap and the environment of shamelessness, immorality, cunningness and tyranny. We can analyze further against the backdrop of the pure souls whose image reflects in the verse of purity (Ayate Tatheer) which testifies to their purity and infallibility. Thus the progeny of the Holy Prophet (s.a.w.a.) is a preface for the discussion. Allah, the Glorious and the Exalted has created an antithesis for everything, so that everything can be identified easily, the day from the night and the sun from the moon.
The evil powers support them wholeheartedly and so those who are born in an unknown environment find their place in history, then their lineage is revealed, the mask on their face is ripped apart and their evil designs are exposed, which results in their exclusion from religion.
As the discussion is about Aale Ziyad, we have enumerated his lineage. Ziyad was the son of a loose and immoral woman, Somayya. Abdullah Ibne Ziyad was also illegitimate like his father. Ziyad is the one who killed the followers of Ameerul Momeneen (a.s.). He blinded some of them by piercing hot iron rods in their eyes. The limbs of Shias were amputated. Ziyad ordered the abusing of Ameerul Momeneen (a.s.) from the pulpit of the Holy Prophet (s.a.w.a.). He killed several Shias in prison. When he was the governor of Basra, he made the lives of the Shias very miserable. After Ziyad, Abdullah became the governor of Basra. He followed in the footsteps of his father. When he came to Kufa as Yazid's governor, he perpetrated the tragedy of Karbala. Such a battle between truth and evil will never be found in history till the Day of Judgment. It was a brutal battle in which falsehood was demolished and disgraced.
Lets first understand the lineage and clan of Abdullah Ibne Ziyad. Who is Ziyad? How impure is his seed, his blood and who was his mother? How did she come to Hejaz? What was her name in Islam? What was her profession? On which bed was Ziyad born and what were his other names? How much did Bani Umayyah benefit from his wretched and cunning nature?
It is narrated in history that Abul Khair came to Kasra (a non-Arab) King and desired to help him. Abul Khair dispatched some non-Arab soldiers to Kasra's aid. When these soldiers reached Kazemah, they were shocked by the beastly behavior of the Arab soldiers. When these soldiers found themselves in a totally alien environment, they requested Abul Khair to call them back and appealed to him to write a letter to Kasra. Abul Khair allowed the non-Arab soldiers to return and also wrote a letter to Kasra. In those days, Abul Khair was unwell. He went to Taif from Kazemah and got himself diagnosed by Harith Ibne Kuldah - a doctor. After Abul Khair was cured, he gifted Somayya (woman) and Abeed (male) to Harith Ibne Kuldah as a mark of his appreciation.
(Ibne Khallekaan and Ibne Abd Rabeh have narrated in this manner)
However, Ibne Athir (Kamil) and Ibne Khaldun note that Somayya was a Dahkaani slave from a village near the river of Zindehrud (in Isfahan). Abul Khair had gifted her to the doctor - Harith Ibne Kuldah. However, the author of Shifaaus Sudoor considers the first report reported by Ibne Khallekaan and Ibne Rabbeh to be more reliable.
After living with Harith Ibne Kuldah, Somayya gave birth to Naf'e. However, Harith Ibne Kuldah refused to accept him as his son. Abu Bakarah went to Harith considering Naf'e to be his son. But Harith was even more vehement in his denial of Naf'e's fatherhood.? When Harith denied any links with Naf'e, Abu Baqarah married Somayya. Then Abeed, Somayya, Abu Bakarah and Shabal Ibne Ma'bad (Somayya's son), approached Umar Ibne Khattab - the second Caliph and accused Mughira Ibne Sho'ba of adultery with Somayya. Umar made some gesture towards Ziyad. Ziyad understood this gesture and behaved discreetly. Then Umar punished those witnesses for accusing Mughira Ibne Sho'ba and released the latter. (This incident is explained in detail in 'Kuloob-e-Kalamiyya')
According to Uqdul Fareed, women of ill-repute used to fix a flag at their houses. This was an indication to men of their reputation in adultery and prostitution. It was also an invitation to the men in the area, as a result of which, men used to frequent such women. Some men used to permit their maidservants to indulge in these activities and they collected money from these women. Holy Quran has censured it thus:
"...and do not compel your slave girls to prostitution, when they desire to keep chaste, in order to seek the frail good of this world's life; and whoever compels them, then surely after their compulsion Allah is Forgiving, Merciful." (Surah Noor: 33)
It is reported in 'Murujuz Zahab' that Somayya was among the women famous for prostitution. One day Abu Sufyan was drunk and totally intoxicated. In this condition he approached Abu Maryam Saluli, who was a known drunkard himself. Abu Sufyan asked Abu Maryam to arrange a woman for him. Abu Maryam said, 'At this hour there is no one, except for Somayya.' Abu Sufyan replied, 'Then get her, although her mouth and armpits smell very foul'. So Abu Maryam got Somayya for Abu Sufyan, took them both to a room and shut the door. Historians conclude from this that Abu Sufyan used to frequent these places and was well-aware of the women and their characteristics.
Somayya gave birth to Ziyad in the first year of Hijrah, while she was still with Abeed. However, at Ziyad's birth no one was ready to accept fatherhood and Ziyad remained illegitimate in the truest sense of the word. Over a period of time, Ziyad became famous by several titles - Ziyad Ibne Abeed, Ibne Ummah, Ibne Rabeeh, Ibne Somayya. After making some progress, he became famous as Katibe Abi Moosa Ash'ari - Abu Moosa Ash'ari's scribe.
Ziyad was very capable and could shoulder important responsibilities effortlessly. Moreover he was decisive. Once Umar Ibne Khattab appointed Ziyad to undertake an important assignment. Ziyad completed the assignment most impressively. Umar was very pleased with his performance and praised him from the pulpit of the mosque. At Umar's praise, Amr Ibne Aas said, 'If only this man was from the Quraish, he could have been appointed as the Caliph.' Abu Sufyan who was also present in the gathering said, 'By Allah! I have placed him in his mother's womb.'
Till the time of Ameerul Momeneen's (a.s.) caliphate, Ziyad had not performed any condemnable act. So Ameerul Momeneen (a.s.) appointed him as the governor of Faaras in Iran. Ziyad with his intelligence and capabilities handled his responsibilities most admirably. In this period, Muawiya tried his best to attract Ziyad to his side and betray Ameerul Momeneen's (a.s.). But Ziyad remained steadfast and did not waver in his faith. Ziyad used to reply to Muawiya?s letters most disdainfully. In a sermon he said about Muawiya,
'The son of the liver-eater and the chief of hypocrisy tries to terrify me with his plan.'
Then in the same sermon he praised Ameerul Momeneen (a.s.) in a most eloquent and expressive manner, thereby underlining his loyalty towards Imam (a.s.). So till the time Ameerul Momeneen (a.s.) was alive, Ziyad remained firmly loyal towards him and disregarded Muawiya?s invitation. But once Ameerul Momeneen (a.s.) was martyred, Muawiya once again began his scheming to entice Ziyad to his side. Ultimately Muawiya?s perseverance with Ziyad paid off, and Ziyad's illegitimacy and wickedness that he had concealed for so many years came to the fore.?
Muawiya brought about this transformation in Ziyad with the help of Mughira Ibne Sho'ba - the leader of hypocrisy and mine of corruption. With Mughira's plotting, Muawiya claimed to be Ziyad's brother. As an extension of this relationship, he took Ziyad's brothers as his own brothers and his sisters as his own sisters. Moreover he sent his sister - Juwirriya to Ziyad, who exposed her hair in front of the latter.
Muawiya seated Ziyad one step above him on the pulpit. He announced that this is my brother and Abu Maryam Saluli gave witness in support of this claim. Abu Maryam narrated the incident of that night between Abu Sufyan and Somayya in detail to the audience. He described Somayya in the words of Abu Sufyan i.e. she emanated foul smell from her mouth and armpits. Muawiya became upset at this description. But Abu Maryam said, 'It would have been better if you had not compelled me to narrate the incident as a witness.'
Since Ziyad had stayed in Kufa during the time of Ameerul Momeneen (a.s.) he was familiar with all the renowned Shia families of Basra and Kufa. He was evil-natured which was a direct consequence of accursed mother and an unknown father. Although Ameerul Momeneen (a.s.) had rescued him from his filthy origin and brought him close to his own piety and devoutness, Ziyad managed to revert to his roots. He evolved into such a ruthless and oppressive tyrant that to find is equal is indeed a tough task. For instance, he buried alive Abdur Rahman Ibne Hassan due to his love for Ameerul Momeneen (a.s.). To narrate the innumerable instances of his tyranny would be beyond the scope of this article.
Ibne Athir in 'Asadul Ghabah' Abdul Birr, Ibne Manzar and Abu Noaim and Abu Moosa all have recorded that Ziyad was the companion of the Holy Prophet (s.a.w.a.). Ziyad was born in 1 A.H. in the house of Abeed. There is no information about his antecedents. He was 10 years old when Holy Prophet (s.a.w.a.) passed away. Ziyad was not present during the Prophet's (s.a.w.a.) stay in Medina as he was born after Hijrah and he did not even see Medina. But yet he is included among the companions of the Holy Prophet (s.a.w.a.). Thus Ahle Sunnah traditionists (muhadditheen) follow a strange rule. They reject the testimony of Ameerul Momeneen (a.s.) when he was 9 years old on the pretext that he was not mature (na-baligh) according to Islamic Shariat for his witness to be valid and hence his name cannot be recorded as the first Muslim. Instead Abu Bakr was the first Muslim. By making such ridiculous observations, they have exposed themselves to Allah's wrath and will find themselves in the Fire of Hell in Ziyad's neighbourhood.
Ubaidullah Ibne Ziyad played a critical role in holding aloft the tyrannical and oppressive standard of Ale Ziyad. As was mentioned earlier he was appointed by Yazid as the governor of Kufa and he mercilessly martyred the son of the Holy Prophet (s.a.w.a.) in Karbala after keeping him hungry and thirsty for 3 days. In this manner he displayed his illegitimate roots. In addition to Ubaidullah, Ziyad had other children. Ibne Qutaybah has listed his children as follows:
Abdur Rehman, Mughairah, Muhammad, Abu Sufyan, Ubaidullah, Abdullah (the mother of both these was Marjanah), Muslim, Uthman, Ebad, Rabia, Abu Obaidah, Yazid, Afisah, Umme Moawiyah, Umar, Ghusn, Atbah, Abaan, Jafar, Saeed and Ibrahim. In all 21 children have been listed.

The Assassin of Imam Husain (a.s.) - Ibne Ziyad (Curse of Allah upon him)
This is the first article in the series of the wretched assassins of Imam Husain (a.s.) in the service of our esteemed readers to enlighten them on the character and conduct of the enemies of Ahle Bait (a.s.). Here we have recorded the circumstance of Ibne Ziyad's immoral life so that the readers of Al-Muntazar may understand his 'unholy position'.

Lineage:
His name was Ubaidullah and his father's name was Ziyad bin Abeeh. His epithet was Abu Hafs. His mother's name was Marjana. His paternal grandmother Somaiya was a slave- maid of Haaris bin Kaldah Taefi. Since her promiscuous nature was known to everybody, hence Haris had refused to own two of her sons viz. Abu Bakr and Ziyad. It was for this reason that Ziyad was known as Ziyad bin Abeeh (his father's son). When Muawiya bin Abu Sufyan succeeded in grabbing the caliphate then he declared Ziyad to be a son of Abu Sufyan (born under sin) and thus his brother. When Ziyad died in 53 A.H. then all of his sons adhered to Umayyad dynasty. Ubaidullah was more prominent among them. As a conclusion, Ubaidullah was known as a nephew of Muawiya since his father Ziyad was ascribed to Abu Sufyan. Ubaidullah and his father Ziyad, both of them were illegitimate by birth.

The ruler of Khorasan and Basra.
In 54 A. H. Muawiya appointed Ubaidullah as the governor of Khorasan. He conquered some of the regions of Mawara-ul-Nahar. In 56 A. H. he was dismissed from the governorship of Khorasan and in the same year, he was made the governor of Basrah. In 60 A. H. with the death of Muawiya, the governorship of Kufa also fell in his hands. In 61 A. H., Yazid deputed him to fight against Imam Husain (a.s.). Under his commandership, the event of Karbala took place. After the death of Yazid, he staked the claim for caliphate and invited the people of Basrah and Kufa for the pledge of allegiance.
Initially the people of Basrah paid fealty to him but later they rose in rebellion against him. While the people of Kufa out rightly repudiated paying fealty to him. (Ansabul-Ashraaf, vol. 4, pg. 79)

The Activities of Ibne Ziyad in Kufa.
According to a narration, Yazid was displeased with him and wanted to dismiss him. But because of his enmity towards Imam Husain (a.s.) and also at the same time Hazrat Muslim bin Aqeel who was in Kufa seeking allegiance for Imam Husain (a.s.), was seen as a threat by Yazid and hence to counter this threat he send Ibne Ziyad to Kufa so that he can arrest Hazrat Muslim and finally kill him. (Tabari, the events of 60 A H-)
While Balazuri writes in Ansabul Ashraaf that Muawiya appointed him as the governor of Kufa in his own lifetime.
When Janabe Muslim bin Aqeel reached Kufa and the people expressed their fealty to Imam Husain (a.s.) and were earnestly awaiting him. In the meantime Ibne Ziyad entered Kufa incognito since the people of Kufa did not know him hence they mistook him for Imam Husain (A.S.). Ibne Ziyad monitored the circumstances very shrewdly and reached the ministerial palace. He ordered search for Muslim Ibne Aqeel. (Tabari, the events of 60 A H-', Al-'Bidaya wan-Nihaya, vol.8, pg. 155)
During his address to the people of Kufa, he threatened his opponents with dire consequences and lambasted them. While his supporters were tempted with bribes and gifts. (Abul-Qaraj, pg. 97)
Janabe Haani Ibne Urwah was sick and since Ibne Ziyad knew him, he expected the visit of Muslim bin Aqeel. Ibne Ziyad has come to know of this, hence he summoned Haani Bin Urwah to his palace and imprisoned him. Later he also arrested Muslim Ibne Aqeel and slayed both of them. He dispatched both of their heads to the court of Yazid. (Tabari, the events of 60 A H)

The Terrorism of Ibne Ziyad
His tyranny and oppression in Kufa was rising everyday. The prominent and reputed Shias were imprisoned. The seekers of the world who use to brag of their loyalty to Imam Husain (a.s.) joined hands with Ibne Ziyad and strived their best to gain his pleasure. Many of them who had corresponded with Imam Husain (a.s.) and had invited him to Kufa disappeared. In short Ibne Ziyad publicized his despotic maneuvers which were enough to spread terror among the masses.

A Dialogue
When Janabe Muslim Ibne Aqeel was brought to the court of Ibne Ziyad they exchanged a fiery dialogue which is recorded by the historians. We are quoting it briefly over here:
When Janabe Muslim Ibne Aqeel was ushered in the court he did not greet Ibne Ziyad. When the soldiers said you did not greet the Emir.
Janabe Muslim: "He is not my Emir."
Ibne Ziyad: "You greet or not you will definitely be killed."
Janabe Muslim: "If you kill me (so what), as worse people than you have killed a superior people to me."
Ibne Ziyad (in a fit of rage): "O you sower of dissensions. Rebel! You have revolted against your Imam. You have tarnished the Muslim Unity and spread commotion."
Janabe Muslim (shot back): "You are a blatant liar. Muawiya was not the caliph of Muslims, rather he overpowered the successor of the Holy Prophet (s.a.w.a.) with fraud and deceit and snatched caliphate from him. Similar was his son Yazid.
Commotion was wrought by you and your father Ziyad. I beseech God to bestow martyrdom on me through his worst creatures. By Allah! I have not sown dissensions neither did I make any change in the religion. I am a obedient follower of Husain Ibne Ali, the son of Fatema (s.a.) and the Holy Prophet (s.a.w.a.). We deserve caliphate more in comparison of Muawiya and the offspring of Ziyad." (Al-Bidayah wan-Nihayah by Ibn Kaseer, vol. 8, pg. 158)
It is a very lengthy dialogue, in the end of which Ibne Ziyad got so flared up that he started abusing Muslim Bin Aqeel, which is a typical trait of every disgraceful and mean person.

Who tampered Religion?
A contemplating glance over the dialogue will show that how Janabe Muslim Ibne Aqeel even at the end moments of his life was defending Imamat and very vociferously announced that the Holy Ahle bait (a.s.) did not change or ?distort the religion rather it has been habit of Muawiya, Yazid and their offspring.

Who made divisions among Muslims?
He also clearly said in this dialogue that Muslims were divided due to commotion which was spread by Muawiya, Yazid, Ziyad and Ibne Ziyad.

The Machinations for the assassination of Imam Husain (a.s.)
After the murder of Janabe Muslim Ibne Aqeel he turned towards Imam Husain (a.s.) and commanded Hurr bin Yazid Riyahee with a contingent to intercept Husain where ever he is found and to restrict water to him. He dispatched Umar bin Sa'ad bin Abi Waqas with another contingent. He enticed Umar bin Sa'ad with the greed of ruler ship and asked him to seek allegiance from Imam Husain (a.s.).
On 10th Moharram 61 A. H. Imam Husain (a.s.) was slain along with his kith and kin. The, plan for this whole massacre was laid out by Ibne Ziyad.
This heinous crime of Ibne Ziyad displeased Muslims to no end and particularly the people of Kufa were more angered because after the event of Karbala during his first address. Abdullah bin Afeef rose and abused Yazid. Tabari has written that even his mother Marjana was enraged at this. But Ibne Ziyad due to his power and self remained stuck to the caliphate. Finally Yazid left for hell and Abdullah bin Zubair staked his claim for caliphate in Hijaz, while Ibne Ziyad left Iraq and migrated to Syria.
It is a matter of dispute among historians that after Yazid, whether Ibne Ziyad went to Syria and Basra or he made a claim for caliphate in Kufa.

The death of Ibne Ziyad
In 67 A. H. he had fled to Syria. Later he made preparations to fight Janabe Mukhtar. Ibrahim bin Malik Ashtar along with a troop of twelve thousand soldiers went towards Mosul in search of Ibne Ziyad. After covering only a few stages of journey, he saw some of the assassins of Imam Husain (A.S.) like Shees bin Rabiee, Shimr bin Ziljaushan, Mohammad bin Ashath bin Qais and Umar-e-Sa'ad. They sent a message to Mukhtar that if leniency was not showed to them then be ready to fight with them.
Mukhtar conveyed a message to Ibrahim bin Malik that be soft with them so that they may return towards Kufa. The messenger gave this message to Ibrahim who allowed them to return towards Kufa. When he received the intelligence that they all are at the house of Shees bin Rabiee and are planning to fight against Mukhtar. He immediately raided the house of Shees bin Rabiee and arrested all of them. Fifty men were killed and eight hundred of them were made captive, two hundred and fifty of them were of those who had been to Karbala to fight with Imam Husain (a.s.). They all were beheaded and their heads dispatched to Mukhtar. Then Ibrahim bin Malik again went in the search of Ibne Ziyad. In the region of Mosul both the armies confronted and after a very brief fighting the Syrian army made a bid to escape. But Ibrahim bin Malik moved ahead and encouraged his soldiers in these words:
"O partisans of truth and helpers of religion, kill these children of Shaitan. Kill whoever had come with the son of Marjana."
Then he attacked Ibne Ziyad and said , "He is the same who restricted the water of Furat to Imam Husain(a.s. ). He is the same who had told Imam that you will not be granted amnesty unless you pay allegiance to me. He is the one who had misbehaved with the family of prophethood and Imamat and made them captive and dragged them in the streets of Kufa and Syria."
These words of Ibrahim bin Malik had such an effect upon the soldiers that they again attacked the Syrian army and devastated them. Ibrahim saw a man near Furat who wore armor and gloves in his hands, with a sword, he attacked him, snatched his sword and killed him. He was Ibne Ziyad, the next day he was beheaded and his head was brought in front of Ibrahim. He became joyous and lay prostrate in gratitude to God. (Zindagani-e-Abi Abdullah Al-Husain by Emaadzadeh, vol. 2, pg. 255).

A Drop of Blood.
Emaadzadeh writes that after the martyrdom of Imam Husain (a.s.), a drop of blood dropped from the holy head of Imam and fell on the thigh of Ibne Ziyad and drilling a hole in it fell on the ground. This wound of Ibne Ziyad was not healed even up to the end of his life (i.e. for five years). It also emitted such a foul smell that it was odious to others hence to suppress the smell he use to always use musk. The soldiers identified him from the strong smell of musk and beheaded him.
"O Lord! Chastise Ibne Ziyad, his progeny and his partisans."

Umar Sa'd (Curse of Allah Be Upon Him)
The martyrdom of Imam Husain (a.s.) and the massacre of his faithful companions, also destruction of the texts, snatching of womenfolk veil, dragging them from place to place all this was handiwork of those who sold-off their conscience cheaply and proved their wretched origin, their sole object was gaining Yazeed's pleasure. Among them Umar Ibne Sa'ad was always at the forefront. In other words, Umar Ibne Sa'ad was among the pillars or Yazid's kingdom, who established his rule more firmly. He was prompted by the greed of Kingdom of Raiy, preferred worldly gains over the hereafter but still remained deprived and went to Hell as a loser.
The greed of power and pelf and worldly pleasures made him to stoop so low that his nature too became like an animal's and his eyes were blind to reality. He obeyed Ibne Ziyad and waged a war against Imam Husain (a.s.), in all this he did not think about his formidable end. He was not forced by anyone to kill Imam Husain (a.s.), he could have easily avoided the gruesome sin. Ibne Ziyad lured him that if he will kill Husain he will be made a ruler of Raiy. This made him accept the leadership of avaricious, ruthless and conscienceless animals that were his army.

Neither of this world nor of the hereafter
The author of Tarikhe Tabari has written that 'Ubaidullah Bin Ziyad gifted Raiy to Umar Ibn Sa'ad Bin Abi Waqqas and instructed him to deal with the man. Ibne Sa'ad wrote back apologizing and asking him to absolve him. When Ibne Ziyad was not convinced then Umar Ibne Sa'ad asked for at least a day's respite. He was given respite. For the whole night he was pondering over the proposition. At the outset of dawn he went to Ibne Ziyad and expressed his agreement and left to fight Husain Ibne Ali. (Tarikh Al Umama wal Moluk (Tarikhe Tabari) Section IV, Ch. 10, pg. 215, printed at Nafees Academy, Karachi).

The State of Raiy
The ancient state of Iran was considered of star value in front of the Kings of Persia. Since the day Sa'ad Ibne Abi Waqqas (Father of Umar Ibne Sa'ad) conquered this kingdom, Umar Ibne Sa'ad was desirous of ruling the state. He said while instigating his self on the assassination of Imam Husain (a.s.):-"So by Allah, I cannot understand two important things about which I am too worried and bewildered.
Should I leave the thought of Raiy, or shall I commit the crime of killing Husain. While his killer will be doomed to hell and nothing can save him, the state of Raiy is the comfort of my eyes." (Kamil Ibn Aseer, Tabari)
Very scant information is at hand about the life of Umar Ibne Sa'ad in the books of history. But in the incidents of Karbala, his mention can be found at several places. Hence we are forced to write only those incidents, which are related to Karbala. When Imam Husain (a.s.) was confronted by Ibn Sa'ad, he suggested three options to Ibn Sa'ad "Accept any of the three options, either leave me so that I may return to the place from where I have come, or let me go to Yazid or at least let me go to any border". Umar Ibne Sa'ad accepted his last option. But Ibne Ziyad wrote that unless he pledge allegiance to us, we will not leave him. Imam Husain (a.s.) replied "This shall never be." (Tarikhe Tabari, Section IV, Ch. 10, pg. 215).
When Ibne Sa'ad was ordered to go against Imam Husain (a.s.) then Abdullah Ibne Siyaar and the nephew of Ibne Sa'ad, Hamzah bin Mughirah bin Shobah, and others tried to dissuade Ibne Sa'ad from the act. As it was mentioned earlier that Ibne Sa'ad himself foreknew that the assassination of Imam Husain (a.s.) means to be doomed eternally. At the admonitions of these men he tried to exempt himself again and said to Ibne Ziyad: "This contingent which comprises the best men of Kufa, should be headed by such a man who is well-versed in fighting tactics, a good leader and who should comply with your wishes and I may not have any power upon him. Appoint such a man and send him against Husain." Then he suggested few names too. To which Ibne Ziyad curtly replied that why tell these names to me. I don't require your counsel about their appointment. Either you go with the contingent of soldiers or return back man firmaan. At this Ibne Sa'ad agreed to leave and took four thousand soldiers with him. He arrived in Nainavah the day after Husain reached there. (Ibid, pg 237).

Umar Ibn Sa'ad Prohibited Water on Imam Husain (a.s.)
Ibne Ziyad wrote a letter to Umar Ibne Sa'ad commanding him to put restrictions of water on Imam Husain (a.s.). At the receipt of this letter Umar Ibne Sa'ad gave 500 soldiers under the command of Amr Bin Hajjaj and instructed him to put a stop on water to Imam Husain (a.s.)'s camp. These soldiers put a stay at the bank of Furaat and became a barrier between the water and the camp of Imam Husain (a.s.) (Ibid, pg 239).
An in-depth study of history of events of Karbala reveal about Umar Ibne Sa'ad that though he obviously was the assassin of Imam Husain (a.s.) he committed this heinous act under threatening pressure of Ibne Ziyad. Besides, the greed of state at Raiy, was another factor, which instigated him to do what he did. Otherwise he did not wish to do so.
But the thoughts and actions of Umar-e-Sa'ad and his submissive obedience to the command of Ibne Ziyad are the ample proofs that he indeed was a lowly man with mean and base character. Why else will he drag the women, mothers and sisters of the martyrs to the place where their corpses lay smeared with blood and soil? At such a heart rendering sight, the women screamed and raised their wail in such a pitiful manner that even the hard-core soldiers of Umar Ibne Sa'ad's army wept, while it was not expected of such stone-hearted rogues.

The Elimination of Umar-e-Sa'ad
In the year 66 A.H. Mukhtar Ibne Abi Ubaid Saqafi rose to avenge the blood of Imam Husain (a.s.). Tabari has written the events of 66 A.H. in detail including the revolt of Mukhtar and his revenge from the assassins of Imam Husain (a.s.). He wrote: "One day Mukhtar told his companions that tomorrow I shall slay such a man whose legs will be long, whose eyes will be held in his brows. His murder will please the angels and all the believers" (Ibid, pg. 503).
When Umar lbne Sa'ad learnt of Mukhtar's intention through Uryaan, the son of Hasheem Ibne Al-Aswad Al Nalshee (he was a companion of Mukhtar), he left his home and went to the public bathhouse. At second thought he returned home through 'Rowhaar', preferring to remain at home then elsewhere.
When Mukhtar received information that Umar-e-Sa'ad has returned home he sent Abu Umrah to call. When Abu Umrah received the message Umar Ibne Sa'ad rose to follow him. But his robe came in between and he tripped and fell. Abu Umrah beheaded him, covered his head with his robe and threw it in front of Mukhtar (Ibid, pg 504)
As is popularly known, Umar Ibne Sa'ad was killed on 9th Rabiul Awwal 66 A.H

Marwan bin Hakam : The Accursed Tree
The Almighty Allah has identified enemies of the Holy Prophet (s.a.w.a.) and his Ahle Bait (a.s.) in His Book. He distinguished right from wrong and oppressors from the oppressed. Yet, the supporters of tyranny did not pay heed. Which is why perhaps, the Holy Quran has reiterated: "Do you enjoin others to do good and neglect your own self while you read the Book (Quran), then don't you have any wisdom?" (Surah Baqarah: 44)
'Why don't you utilize your intellect"? has been asked thirteen times in the Holy Quran. Similarly "so that you may perceive", and "they don't perceive" have been repeatedly mentioned in the Majestic Quran.
The Almighty Allah has declared in the same book that. "And the dream which has been shown to you is in fact a source of trial for the people And similarly the accursed tree (mentioned) in the Holy Quran."
Who is accursed? Ibne Jurair Tabari, Ibne Abi Hatim, Ibne Marduwiyeh, Salabi, Ibne Asaakir and Baihaqi have related from Hazrat Husain bin Ali (a.s.), Suhail bin Sa'ad Ibne Umar and Saeed bin Musaiyyab that 'One day the Holy Prophet (s.a.w.a.) dreamt that Hakam bin al-Aas's, (from Ummayyid lineage) sons are jumping like monkeys on his (Prophet's) pulpit. This dream aggrieved him so much that he did not laugh for the rest of his life. (Tafseer-e-Tabari, 15/ 77, Al-Durrul-Mansur, vol.4 pg. 191)
From other prominent exegesis of Sunnis, it becomes obvious that the accursed tree denotes the descendants of Bani Umayyah. The Holy Prophet (s.a.w.a.) saw Hakam bin Al-Aas the father of Marwan caricaturing him. Hakam was the uncle of Caliph Usman. Hakam was externed from Medina at the behest of the Holy Prophet (s.a.w.a.).
Hakam bin Al-Aas bin Unrmaiyyah bin Abdus-Shams Al-Quraishi was the uncle of Usman and father of Marwan. According to a statement of Ibn Sa'ad, he embraced Islam at the fall of Mecca and chose to reside in Medina. But due to his misdemeanors, the Holy Prophet (s.a.w.a.) externed him from Medina and ordered him to stay in Taef. But Usman recalled him in his tenure of caliphate. (Al-Isaaba fi tameez al-Sahaba by Ibn Hajar Asqalani, vol.1 pg. 325)
Ibn Abdil Birr has stated the reason for his externment from Medina. The Holy Prophet (s.a.w.a.) used to have his confidential meetings with his close companions. Hakam somehow managed to learn the essence of the secret discussions and made it public. Besides, he also used to mimic the Holy Prophet (s.a.w.a.). Once he was also caught by the Holy Prophet (s.a.w.a.) in the act. (Al-Istiaab by Ibn Abdil Birr, this book was published as a marginal note with Al-Isaaba hence vide Al-Isaaba vol.1 p. 317/ 318)
When Hakam was externed from Medina, Marwan was hardly 7 or 8 years old. He left for Taef along with his father. Even during the reign of Abu Bakr and Umar, he was not allowed to enter Medina. But defying the norms of both his predecessors, Usman recalled him. Moreover, he appointed Hakam's son Marwan as his advisor.
The renowned scholar of the Indian subcontinent, Abul Ala Maududi has written that. It was highly difficult for the people to accept that the son of this chastised man deserved to be an advisor of the caliph and was preferred over venerable companions of the time. Especially when Marwan's father was alive and was capable of influencing the government affairs." (Khilafat wa Mulukiyat, p. 110-111)
The Curse of Ayesha, the daughter of Abu Bakr was also sick and disgusted with the mischief of Marwan. For instance, once she remarked, "O Marwan! I testify that you the one whose father Hakam was cursed by the Holy Prophet (s.a.w.a.) while you were still in his loins" (Al-Istiaab, vol.2, pg 318)
About the verse of 'the accursed tree' Suyuti has quoted Ayesha that she addressed Marwan thus, "I have heard the Holy Prophet (s.a.w.a.) saying about your father and grandfather that "You are the ac?cursed tree" (Tafsire-Durrul-Mansur, vol. 4, pg. 1919)
According to another narrative, Ayesha told Marwan, "God cursed your father while you were still in his loins, hence you too are included among the accursed men". (Tafseere-Qurtubbi, p. 390, Tafseere-Kabir, vol.2, p. 238)
Ibn Abi Hatim has related from Ba'adli bin Murrah that the Holy Prophet (s.a.w.a.) said: "The accursed tree denotes Hakam and his offspring". (Durrul-Mansur, vol.4 pg. 191).

Glimpses?
Following are some of the incidents from the life of Marwan which will expose his mischievous scheming. These glimpses will also raise questions for just and right minded people that whether such men deserved to rule the Islamic nation?
Qazi Zainul Abedin Sajjad Meeruthi wrote on p. 117-118 in the third section of his book Tarikhe-Millat, "Usman appointed Marwan as his scribe and secretary and his royal seal was in the latter's custody. It was he who had signed the death ordinance (on behalf of Usman) for the Egyptians who had come to complain to Usman. Marwan placed Usman's seal on the letter and the consequent development led to Usman's assassination".
Maulana Anwar Shah Kashmiri writes about the letter which Marwan wrote about Muhammad bin Abi Bakr's appointment to the governorship of Egypt that "Usman appointed Muhammad bin Abi Bakr as Egypt's governor and instructed his scribe Marwan, to write that when 'Muhammad bin Abu Bakr comes to you accept him'. Marwan (out of mischief) wrote "kill him". This caused a major flare-up". (Khilafat wa Mulukiyat wa Ulama-e-Ahle-Sunnat p. 82-83)
Maulana Abdul Shakoor Lucknowi, who is known as Imam among Sunnis, writes about the incident of the Muhammad bin Abi Bakr that "When the writing (of the letter) was identified, it was found to be written by Marwan.... But Usman refused to conduct any inquiry or take any punitive action against Marwan despite the demand of the Companions. For, Marwan was his close relative and moreover his own 'lenient' nature did not allow Usman to use his authority and hurt Marwan'. (Khulafae-Rashedeen pg. 198).
A learned teacher of Deoband, Maulana Muhammad writes in the monthly journal of the Seminary, "Even this incident is recorded in bold letters in authentic history that ..... the famous mischief-monger of Umayyad clan, taking advantage of Usman's old age and senility, not only awakened the strong sentiment of their clan but declared an open front against Bani Hashim!' (Mahname Darul-Uloom, Deoband, De?cember, 1965)
Some short-sighted writers like Maulana Zafar Ahmed Usmani not only tried to defend Marwan bin Hakam in his book 'Barate-Usmani' (pg.38) but also eulogized Marwan. He has also mentioned him with holy words like 'May Allah be pleased with him'.
On the contrary, the verdict of Shah Abdul Aziz Dehlavi is: The love of Ahle Bait is a part of obligation of the faith and not from the traditional necessities. The love of Ahle Bait entails that Marwan should be abused and cursed. Especially since he misbehaved with Imam Husain (a.s.) and his holy household and was inimical to them. In view of such immoral acts, one's soul detests this man who has satanical characteristics in him". (Fatawae-Azizi, Kamil, pg. 380-381).
A keen analysis of the verdict reveals that
(1) According to Muhaddis Dehlavi, love of Ahle Bait is part of faith and without their love, faith will not be regarded complete.
(2) Detesting the enemies of Ahle Bait and remaining aloof from them, is the real love of Ahle Bait.

Marwan and Karbala
The first person to implement the nefarious designs of Yazid, was Marwan. It was he who suggested to kill Imam Husain (a.s.). Following are the historic incidents which led to the catastrophe of Karbala.
After the death of Muawiya in 60A.H., the first move of Yazid was to write a letter to the governor of Medina, Walid bin Utbah, asking him to extract allegiance from Imam Husain (a.s.), Abdur Rahman bin Abi Bakr, Abdullah bin Umar and Abdullah bin Zubair on his behalf. And if they refuse to comply, they should be beheaded and their heads dispatched to Yazid. Walid, on receipt of the letter, sent for Marwan who counseled that everyone of them will pay allegiance except Imam Husain (a.s.) with whom Walid should deal very strictly. At this Walid sent for Ibn Zubair and Imam Husain (a.s.), both of whom were in the Masjid. Imam Husain (a.s.) said that he had a dream last night in which he saw that Muawiya had died and Yazid wants to extract allegiance from him. Before Imam Husain (a.s.) could leave the Masjid, another messenger came saying that Walid was waiting for you. Imam Husain (a.s.) replied that he will meet Walid in a while. Then he went to his house and garnered thirty brave fighters of Bani Hashim and went to visit Walid. The Hashmite youth as per the instruction of Imam (a.s.) waited outside the palace. Walid received Imam (a.s.) with due honor, informed him about Muawiya's death and mentioned about Yazid's allegiance. Imam (a.s.) replied that it is a serious business and he will express his viewpoint in front of a gathering. Walid asked him to visit him the next day. Even as Imam Husain (a.s.) was answering Walid's proposition, Marwan butted in saying that if Imam Husain (a.s.) is left off today, then Walid will never be able to get him and a massive blood-shed will occur. Marwan reiterated, "Coerce him to pay allegiance now and if he refuses, then behead him instantly." This infuriated Imam Husain (a.s.) and he roared, "How dare you talk of killing me. You are a pathological liar and a sinner." Saying this, he walked out of the court.
Some of the historians have recorded the dialogue between Walid and Imam Husain (a.s.) more elaborately. Kamil in his history, Ibn Shahre-Ashob in his Manaqib and Tabari have related the dialogues with minor differences. Some of them have written that when Marwan tried to pressurize Imam Husain (a.s.) into paying allegiance, Imam Husain (a.s.) said. "We have come from God and unto Him shall we return. If the likes of Yazid can become caliph, then one should bid adieu to Islam. I have heard my grandfather (the Holy Prophet (s.a.w.a.) as saying that caliphate is forbidden for the progeny of Abu Sufyan". The atmosphere got vitiated and the exchanges became more and more vitriolic. The youth of Bani Hashim who all had become restive by now, barged into the courtroom and a bloody skirmish became imminent. It was only by the intervention of Imam Husain (a.s.) that the youths were pacified. Then they all left the courtroom and returned home. (Nafasul Mahmoom, p. 30-31).
Marwan's epithet was Abdul Malik, he was the first man from Bani Hakam bin Abil-Aas. Hence his descendants are referred to as Bani Marwan. He was born in Mecca in the second year of hijrat. He chose Medina as his base during the reign of the third caliph. After the killing of Usman, he along with Talha, Zubair, and Ayesha went to Basra. He supported Muawiya in the battle of Siffin. In 42 A.H., Muawiya appointed him the governor of Medina. When Abdullah bin Zubair externed him from Medina, he went to Syria and remained instrumental in many a mischievous turmoil in Medina and Syria. He was still in Tadmir when Yazid's son Muawiya attained the throne of caliphate. Marwan who by now had become too old went to a place called Habiah near Houren and staked his claim for caliphate. In 64 A.H., the people of Jordan did pay allegiance to him. Then he went to Syria and from there he went to Egypt again. He appointed his son Abdul Malik as the governor of Egypt and left for Damascus.
Since Marwan was unusually tall and had an uneven body, he was nicknamed Khabte-Batil (the thread of evil).
About Marwan's death it is said that while he was sleeping, his wife smothered his face with a pillow and held onto it until he breathed his last. (Lughatnama of Dehkuda pg. 228, 220/431)
The author of Muntahal Adab has written in Section Meem p. 1185 that though Marwan was born during the time of the Holy Prophet (s.a.w.a), he could not have the honor of meeting him.