Al-Hurr ibn Yazid al Tamimi (Arabic: الحر بن يزيد) was the general[1] of the Ummayad army dispatched from Kufa, Iraq to intercept al-Husayn ibn Ali ibn Abu Talib. The newly appointed governor of Kufa, Ubayd Allah ibn Ziyad, issued the command to guard all entrances and exits to Kufa in order to intercept al-Husayn for an oath of allegiance to Yazid ibn Mu'awiya ibn Abu Sufyan of the Ummayad dynasty.[2][3] Al-Hurr ibn Yazid al-Tamimi al-Yarbu'i was ordered along with his 1,000 soldiers to sanction al-Husayn and his followers and bring them to Kufa.[4][5] Initially responsible for holding al-Husayn and his followers captive, al-Hurr died fighting on al-Husayn's behalf after decisions fueled by corrupt intentions surfaced from Ubayd Allah ibn Ziyad.[6] Provided below is the lineage of al-Hurr and a detailed recital of events that will illuminate what led to al-Hurr's death on the 10th of Muharram 61 AH/680 AD. Al-Hurr's short but provocative mark on history spans less than one week's time, but is embedded with complex details and fatal turns of events that led to the death of al-Husayn during the Battle of Karbala.
Kufa is a city in Iraq, about 170 kilometres (110 mi) south of Baghdad, and 10 kilometres (6.2 mi) northeast of Najaf. It is located on the banks of the Euphrates River. The estimated population in 2003 was 110,000. Currently, Kufa and Najaf are joined into a single urban area that is mostly commonly known to the outside world as 'Najaf'.
Iraq, officially known as the Republic of Iraq, is a country in Western Asia, bordered by Turkey to the north, Iran to the east, Kuwait to the southeast, Saudi Arabia to the south, Jordan to the southwest and Syria to the west. The capital, and largest city, is Baghdad. Iraq is home to diverse ethnic groups including Arabs, Kurds, Assyrians, Turkmen, Shabakis, Yazidis, Armenians, Mandeans, Circassians and Kawliya. Around 95% of the country's 37 million citizens are Muslims, with Christianity, Yarsan, Yezidism and Mandeanism also present. The official languages of Iraq are Arabic and Kurdish.
ʿUbayd Allāh ibn Ziyād was the Umayyad governor of Basra, Kufa and Khurasan during the reigns of caliphs Mu'awiya I and Yazid I, and the leading general of the Umayyad army under caliphs Marwan I and Abd al-Malik. Ubayd Allah is primarily remembered for his role in the killings of members of Ali ibn Abi Talib's family and he has become infamous in Shi'a Muslim tradition.
Minor discrepancies of al-Hurr's tribal lineage appear in various historical accounts. The Encyclopedia of Islam gives his full title as "al-Hurr ibn Yazid ibn Nadjiya ibn Ka'nab ibn Attab ibn al-Harith ibn Amr ibn Hamman al Riyahi al Yarbu'i al Tamimi".[7] In one account from al-Tabari, Zakariyya ibn Yaha al Darir describes al-Hurr as a descendent of Al-Yarbu'i Riyahi from the tribe of Banu Tamim located in Kufa, Iraq.[8] This is the most commonly accepted lineage of al-Hurr conveying a condensed title of al-Hurr ibn Yazid al Tamimi. However, another account of al-Tabari transmitted by al-Husayn ibn Abd al-Rahman conveys the title of al-Hurr ibn Yazid al-Hanzali, deriving lineage a different clan, the Banu Nahshal.[9] For the purpose of this entry, all references to al-Hurr ibn Yazid ibn Tamimi al Yarbu'i will be made as al-Hurr.
AbūJaʿfar Muḥammad ibn Jarīr al-Ṭabarī was an influential Persian scholar, historian and exegete of the Qur'an from Amol, Tabaristan, who composed all his works in Arabic. Today, he is best known for his expertise in Qur'anic exegesis, Islamic jurisprudence and world history, but he has been described as "an impressively prolific polymath. He wrote on such subjects as poetry, lexicography, grammar, ethics, mathematics, and medicine."
The tribe of Banu Tamim is one of the tribes of Arabia.
Encounter with Al-Husayn
Al-Hurr's initial orders from Ubayd Allah ibn Ziyad were not to fight or attack al-Husayn. Al-Hurr was ordered to meet and follow al-Husayn and his followers into Kufa, and not leave them to go elsewhere.[10] An initial noncombatant encounter with Al-Husayn was stressed in many sources.[11] Patrolling caravans within the vicinity of Kufa, al-Hurr encountered al-Husayn midday at Dhu Husam in the Iraqi desert.[12] Al-Husayn and his followers included 32 horseman and 40 foot soldiers. According to multiple sources, female family members were present but their numbers were not included in the foot soldier count.[13] Contrary to immediate warfare, al-Husayn greeted al-Hurr and the soldiers by personally serving them water from his own limited supply. No immediate animosity was present between al-Husayn and the opposing camp as they obliged.[14] The hospitality of al-Husayn even extended to the cavalry of al-Hurr's troop.[15] Al-Husayn's dwindling supply of water will be crucial to further events; his display of warrior virtue will stand in stark contrast to later treatment from the Ummayyad army.[16]
Numerous exchanges between al-Hurr and al-Husayn during this juncture lead to believe that the general Ummayad populace (in the microcosm of al-Hurr and his cavalry) was not averse to al-Husayn and his leadership. In fact, al-Husayn offered al-Hurr to lead the congregated party for prayer. Al-Hurr denied this request, and instead had al-Husayn lead prayer as imam for himself and his soldiers.[14] Recognizing that an Ummayyad army of 1,000 horsemen praying behind Yazid ibn Mu'awaiya's rival is a testament to the respect and honor still given to the family of Muhammad. This will later change with increasing commands from the Kufan governor, Ubayd Allah ibn Ziyad.
Imam is an Islamic leadership position.
Muhammad was the founder of Islam. According to Islamic doctrine, he was a prophet, sent to present and confirm the monotheistic teachings preached previously by Adam, Abraham, Moses, Jesus, and other prophets. He is viewed as the final prophet of God in all the main branches of Islam, though some modern denominations diverge from this belief. Muhammad united Arabia into a single Muslim polity, with the Quran as well as his teachings and practices forming the basis of Islamic religious belief.
Imam Hussain not only gave Al-Hurr and his companions water from his limited supply, but also gave his horse.
Miscommunication of letters
Al Husayn quickly conveyed his disposition shortly after prayer. He asserted that his arrival to Iraq was only due an abundance of written pledges of support from the people of Kufa. However, al-Husayn pleaded that if people are averse to his arrival, he would return to Mecca peacefully.[17] Al-Hurr replies that he is unaware of any letters of allegiance approved by the Kufan people. He was not amongst those who wrote them.[18]
Mecca is a city in the Hejazi region of the Arabian Peninsula, and the plain of Tihamah in Saudi Arabia, and is also the capital and administrative headquarters of the Makkah Region. The city is located 70 km (43 mi) inland from Jeddah in a narrow valley at a height of 277 m (909 ft) above sea level, and 340 kilometres (210 mi) south of Medina. Its resident population in 2012 was roughly 2 million, although visitors more than triple this number every year during the Ḥajj period held in the twelfth Muslim lunar month of Dhūl-Ḥijjah.
Al-Hurr's response illuminates potential discrepancies within recorded history. Al-Hurr may have chosen the less controversial answer in reply to Al-Husayn, thereby eliminated an ethical decision at the scene. Also, supporters of al-Husayn may have been overestimated. Although al-Husayn had sent his cousin, Muslim ibn Aqil, to investigate the situation in Kufa, numerous sources describe inconsistent numbers of pledges of allegiance that Muslim ibn Aqil counted for al-Husayn personally.[clarification needed][19] On the other hand, if al-Hurr was patrolling the desert during Muslim ibn Aqil's visit, there is reason to believe al-Hurr was simply absent from the events of Ubayd Allah ibn Ziyad's atrocities including the threat of annihilation to any supporters of al-Husayn. The latter is more likely than to encroach upon the character of al-Hurr when he has visibly demonstrated good will towards al-Husayn by accepting his hospitality and position of prayer. At this point, al-Hurr is likely unaware of any deceit on behalf of the governor Ubayd Allah ibn Ziyad. Al-Hurr may be merely administrating orders on with the intent of soldier chivalry towards al-Husayn.
Compromise of orders
After the afternoon prayer on the same day, al-Husayn calls his followers to prepare for departure. Al-Hurr swiftly prevents al-Husayn from retracting his steps towards Mecca. This incurs al-Husayn to deliver a speech entailing all present to fear God, recognize the rights of all people upon each other, the rights of Muhammad's family. He also mentions that if neither al-Hurr nor his soldiers understand these rights, he simply desires to leave in peace.[20] Al-Hurr halts and reconsiders his stance.
Hints of indecisiveness begin to accumulate for al-Hurr. He was not aware of the allegiance of the Kufan people to al-Husayn; now he may question why the rights of Muhammad's family were not emphasized more by Ubayd Allah ibn Ziyad. Another discrepancy within historical accounts occurs here. The minority account conveys that al-Hurr began to fear al-Husayn and the outcome of his deeds of captivity. This fear pushes al-Hurr to follow al-Husayn on an alternative path, neither towards Kufa or Medina, in this account.[21]
Nevertheless, the overwhelming accounts by numerous sources convey that al-Hurr fashions a compromise. This very deed could be deemed direct treason by the Umayyad army. However, the fact that the rest of the soldiers complied to al-Hurr's position boldly prove that the ethical qualm of detaining al-Husayn may be eternally eclipsed by Ubayd Allah ibn Ziyad's conceited demands.
Al-Hurr offers al-Husayn the compromise of taking any road leading away from Kufa but not any closer to Medina. Additionally, al-Hurr writes to Ubady Allah ibn Ziyad about the affairs and due actions of al-Husayn, and encourages al-Husayn to do the same for Yazid ibn Mu’awaiya. Moreover, al-Hurr expresses to be relieved from this entire affair of al-Husayn. This shows an emerging conscience and questioning of dispatched demands. Complying quickly, al-Husayn begins to lead his followers towards al-Udhayb, Iraq while al-Hurr follows closely with his 1,000 horsemen.[22][23]
An analysis for this particular escorting move may be broad. Historians can surmise that al-Hurr may have tried to keep the impression of the offensive with al-Husayn in order to keep compliance with the Ummayad army. Al-Hurr's compromise could also be seen as stalling in order to investigate al-Husayn's claims further or the validity of Ubayd Allah ibn Ziyad's commands. Though al-Hurr wants to avoid a painful ordeal, he notably issues al-Husayn a warning. If battle does ensue, al-Husayn may be killed. The reply of al-Husayn merely asserts fearlessness. Death of those in the path of righteousness have nothing to fear, is the condensed reply of al-Husayn.[24]
News from Kufa
During day two or day three with al-Hurr's company, Kufan civilians approach al-Husayn with news from Kufa. Immediately, al-Hurr made arrangements to detain these Kufans or send them back. However, al-Husayn extended his protection to the civilians under the compromised issued by al-Hurr himself. These dedicated supporters of al-Husayn convey news of the city's betrayal and Ubayd Allah's transgressions. Al-Husayn's cousin, Muslim ibn Aqil, had been initially successful in building amicable relations for al-Husayn with the Kufan people. However, in order to exterminate any opposition to the next Umayyad caliph, Yazid I ibn Mu’awiya, this caliph appointed Ubayd Allah ibn Ziyad as the new Kufan governor to quell rising rebellion. Thus under the threat of bloodshed and violence from the Umayyad dynasty, the Kufans lapsed. Moreover, Ubayd Allah ibn Ziyad ordered Muslim ibn Aqil to be violently killed shortly after.[25]
This raises the desperation of al-Husayn's situation even further. The truth of Kufan desertion and failed allegiance is now a reality. Historical accounts are unclear whether al-Hurr realized the impending outcome of Ubayd Allah ibn Ziyad's orders of execution. Without any room for lingering hesitation, al-Hurr responded immediately to al-Husayn's attempt to escape the army the following morning.[26]
In the marginal period after al-Husayn's escape attempt, Ubayd Allah reply to al-Hurr's earlier letter is brought by messenger. Ubayd Allah orders al-Hurr to halt Husayn in a barren region far from a populated village or immediate water source. Moreover, the governor commands al-Hurr to execute his orders under the observance of the sent messenger.[27] Al-Hurr immediately compels al-Husayn and his followers to stop and pitch camp.[28] Al-Husayn objects to the vulnerable location, deprived of water or natural fortification.[29] Al-Hurr may have recognized this lapse in basic warrior virtue, but replied to al-Husayn that the orders must be obeyed.[16] If Ubayd Allah's issued orders were not obeyed, the messenger, also sent as a spy, may have taken alternative measures to tighten the situation. This location of captivity has two names within in historical accounts. Less popular is the place of al-Taft, recognized to be near the Euphrates river.[30] The most widely recognized name of al-Husayn's stopping point is Karbala, which is defined in Iraq as a place of sorrow.[31] Camp at Karbala was made on the 2nd day of Muharram 61 A.H./680 A.D.[29]
Failed negotiation
Meanwhile, Ubayd Allah ibn Ziyad dispatches another force of 4,000 Ummayad soldiers with commander Umar ibn Sa’d ibn Waqqas. This commander was initially reluctant to launch violence upon al-Husayn, but when threatened with loss of position, Umar ibn Sa’d complied.[32] Al-Hurr is now under the leadership of Umar ibn S’ad. Numerous events occurring after the arrival of new troops affect al-Hurr's future change of alliance. First, Umar ibn Sa’d meets with al-Husayn to understand his intentions and goals. At this point, al-Tabari reports that al-Husayn offers multiple proposals, which are later rejected by the governor 'Ubayd Allah: to return to Medina, or be allowed to move to another region. The governor refuses all negotiations with Al-Husayn without the compliance of an additional clause: al-Husayn must pledge allegiance to the governor of Kufa himself. If not, wage war. Al-Husayn was not willing to pledge to the murderer of Muslim ibn Aqil and the rest of the governor's treachery.[33] However, other reports in al-Tabari's account, as well as the analysis of I. K. A. Howard, assert that while al-Husayn did request to leave the area, he did not suggest pledging an oath to Yazid.[34] In either case, messengers were exchanged between parties, and al-Husayn was at an impasse.
Al-Hurr evaluates the situation and sought Umar ibn Sa’d's verbal affirmation of war. Inquiring if there was any other way was possible to prevent violence on al-Husayn and his people, al-Hurr wanted to confirm final actions and their intentions. Umar ibn Sa’d replied that they were going to fight al-Husayn because governor ibn Ziyad would not accept anything short of total submission.[7][33] Battle preparations had begun.
Changed alliance
Immediately after Umar ibn Sa'd's verdict to wage battle, al-Hurr approaches al-Husayn with 30 of his horsemen.[35] He expresses his major transgressions to al-Husayn by preventing access back to Medina, and compelling them to halt at Karbala. Al-Hurr did not imagine the Umayyad leaders to refuse al-Husayn's proposals and conclude with a verdict of violence. Reaching a new intuition, al-Hurr asks for al-Husayn's forgiveness.[36] The catalyst to this pivotal moment is described in al-Hurr's speech to the summoned Ummayad army made of up many Kufan soldiers. Al-Hurr calls them foolish and ill for initially inviting al-Husayn only to hand him over to death. They claimed to fight for him and now are ready to attack him. Al-Husayn is now trapped in the land where he was invited as an honorable guest and forbidden from using the nearby water. Al-Hurr ends by praying that the evil perpetrated on al-Husayn, the offspring of Mohammed, be reciprocated to the army on the day of judgement.[37][38]
Al-Hurr's final decision indicates that he did not have prior interaction with Ubayd Allah to gauge the governor's character or intentions. This reaffirms the fact that al-Hurr had no knowledge of any Kufan support for al-Husayn. By siding with al-Husayn at the brink of battle, al-Hurr demonstrates his emerging moral integrity in opposition to the political corruption of Ubayd Allah ibn Ziyad and its fearful influence on Umar ibn Sa’d. Although al-Hurr added 30 men to al-Husayn's existing 72 followers, death was confirmed against the total 5,000 soldiers of the Ummayad army. Al-Hurr challenged soldiers in single combat, killing two of them.[39] With fleeting time to eliminate more enemies, al-Hurr was one of the first to fall while fighting for Al-Husayn.[40] He was killed by the Kufan soldier named Ayyub bin Musarrih.[41] Al-Hurr remains a testament to the awakening of warrior virtue in the path of justice for al-Husayn and his followers. His audacious decision, born out of increasing ethical qualms, took root when every extension of peace by al-Husayn was marred by Ubayd Allah ibn Ziyad.
Yazīd ibn Mu‘āwiya , commonly known as Yazid I, was the second caliph of the Umayyad caliphate. He ruled for three years from 680 CE until his death in 683.
The Battle of Karbala took place on Muharram 10, in the year 61 AH of the Islamic calendar in Karbala, in present-day Iraq. The battle took place between a small group of supporters and relatives of Muhammad's grandson, Husayn ibn Ali, and a larger military detachment from the forces of Yazid I, the Umayyad caliph.
Muḥammad al-Baqir, full name Muhammad bin 'Ali bin al-Husayn bin Ali bin Abi Talib, also known as Abu Ja'far or simply al-Baqir (677-733) was the fifth Shia Imam, succeeding his father Zayn al-Abidin and succeeded by his son Ja'far al-Sadiq. He was the first Imam descended from both grandsons of Muhammad: Hasan ibn Ali and Husayn ibn Ali. He is revered by Shiite Muslims for his religious leadership, and respected by Sunni Muslims for his knowledge and Islamic scholarship as a jurist in Medina.
Sayyidah Zaynab bint ʿAli was the daughter of the fourth caliph Ali ibn Abi Talib and Fatimah bint Muhammad. The Islamic Nabi Muhammad was her maternal grandfather, and thus she is a member of his Bayt. Therefore, she is often revered not only for her admirable characteristics and actions, but also for her membership in, and continuation of, the biological line of Muhammad. Like other members of her family she became a great figure of sacrifice, strength, and piety in Islam – in the Sunni and Shi‘i sects of the religion. Zaynab married ‘Abdullah ibn Ja‘far, and had three sons and two daughters with him. When her brother, Imam Al-Husain, stood up against Yazid ibn Mu‘awiyah in 680 CE, Zaynab accompanied him. She played an important role in protecting the life of her nephew, Imam ‘Ali ibn Al-Husayn, and because of her sacrifice and heroism, she became known as the "Heroine of Karbala". Zaynab died in 681 CE, and her Masjid is located in Damascus, Syria.
Muslim ibn Aqil al-Hashimi was the son of Aqil ibn Abi Talib and a member of the clan of Bani Hashim, thus, he is a cousin of Husayn ibn Ali. The people of Kufa called upon Husayn to overthrow the Umayyad dynasty who was on his way to Mecca for the Hajj pilgrimage. He wanted to confirm the loyalty of the people of Kufa, so he sent his cousin and his ambassador, Muslim ibn Aqeel, a famous warrior, to Kufa to observe the situation. He sent a letter to Husayn confirming their loyalty, before knowing that the 30,000 followers that he gained would all betray him. He was executed by the newly installed governor, Ubayd Allah ibn Ziyad, on the 20th of Rabi Ul Awal, 60 AH, and is buried at the back of Great Mosque of Kufa.
Mukhtār ibn Abī ʿUbayd al-Thaqafī was an early Islamic revolutionary based in Kufa, who led an abortive rebellion against the Umayyads in revenge for the death of Husayn ibn Ali at the Battle of Karbala.
Abu Mikhnaf was a classical Muslim historian from the 8th century.
Maytham ibn Yahyā al-Tammār or Maytham al-Tammar was an early Islamic scholar, a companion and disciple of Ali ibn Abi Talib and a forefather of Sufism.
Qays ibn Musahir Al Saidawi was an envoy of Husayn ibn Ali who headed towards Kufa carrying Husayn ibn Ali's message for the people about his intention to arrive there.
The Battle of Marj Rahit was one of the early battles of the Second Islamic Civil War. It was fought on 18 August 684 between the Kalb-dominated armies of the Yaman, supporting the Umayyads under Caliph Marwan I, and the Qays under al-Dahhak ibn Qays al-Fihri, who supported the Mecca-based Abdallah ibn al-Zubayr; the latter had proclaimed himself Caliph. The Kalbi victory consolidated the position of the Umayyads over Syria, paving the way for their eventual victory in the civil war against Ibn al-Zubayr. However, it also left a bitter legacy of division and rivalry between the Qays and the Yaman, which would be a constant source of strife and instability for the remainder of the Umayyad Caliphate.
Al-Irshad, also called the Book of Guidance into the Lives of the 12 Imams, is a biography of the lives of the 12 Shia Imams. It describes their historical circumstances, miracles and virtues. The book also includes evidence for Imamates among Shia.
The Battle of Khazir took place in August 686 near the Khazir River in Mosul's eastern environs, in modern-day Iraq. The battle occurred during the Second Muslim Civil War and was part of the larger struggle for control of Iraq between the Syria-based Umayyad Caliphate, the pro-Alid forces of Mukhtar al-Thaqafi and the Medina-based caliphate of Abdullah ibn al-Zubayr. It ended in a rout for the Umayyads and the expansion of Mukhtar's rule into the region of Mosul.
The Al-Hannanah Mosque is a Shi'ite mosque in Iraq. This mosque is also called Masjid ar-Ra's, because according to a narration attributed to Ja'far al-Sadiq, the head of his ancestor Husayn was kept in its middle, when being brought to his ‘aduww Ubayd Allah ibn Ziyad.
ʿAbbād ibn Ziyād ibn Abīhi was a general and statesman of the Umayyad Caliphate. A son of the governor of Iraq, Ziyad ibn Abih, Abbad served as a governor of Sijilstan between 673 and 681 under caliphs Mu'awiya I and Yazid I. He led a contingent in the army of Caliph Marwan I at the Battle of Marj Rahit and afterward fought against loyalists of al-Mukhtar al-Thaqafi during the reign of Caliph Abd al-Malik. He later served at the court of the latter's son and successor, Caliph al-Walid I, and played a role in the succession intrigues between al-Walid's son Abd al-Aziz and the caliph's brother, Sulayman.
Salm ibn Ziyād ibn Abīhi was a general and statesman of the Umayyad Caliphate, who later defected to the caliphate of Abd Allah ibn al-Zubayr during the Second Muslim Civil War before returning to the Umayyads' ranks. Salm was appointed by Caliph Yazid I as governor of Khurasan and Sijistan in 681. During the course of his governorship, he launched several expeditionary raids into the Central Asian regions of Transoxiana, including Samarkand, and Khwarazm. His successes and generous distribution of war booty among his Khurasani Arab troops gained him wide popularity with them, but after Yazid died, Salm was not able to maintain their loyalty to the Umayyads for long. After his troops and chosen successor, Abd Allah ibn Khazim, gave their allegiance to the rival caliphate of Abd Allah ibn al-Zubayr, Salm made for Basra. There, he ultimately joined Ibn al-Zubayr's camp, but was imprisoned in Mecca by the latter nonetheless. After paying a large bribe, he was released and following Ibn al-Zubayr's death at the hands of the Umayyads in late 692, he was reappointed governor of Khurasan. However, he died before he could resume his duties.
ʿAbd al-Raḥmān ibn Ziyād ibn Abīhi was the Umayyad governor of Khurasan in 678/79–681. He is credited for reasserting Umayyad authority over the Arab tribesmen who garrisoned the province and ensuring the flow of Khurasan’s revenues and tribute to the Umayyad treasury in Damascus.
Yazīd ibn Ziyād ibn Abīhi was a general of the Umayyad Caliphate responsible for the province of Sijistan during the reign of Caliph Yazid I between 680/81 and his death. He was appointed by one of his brothers Ubayd Allah or Salm in 680 or 681 in their capacity as governors of Basra or Khurasan, respectively. While Yazid was posted as amir of Sijistan, his brother Abu Ubayda was made field commander. In 683/84, the two brothers led an expedition against the Zunbil of Zabulistan and the shahs of Kabul. However, their forces were routed and Yazid was slain, while Abu Ubayda was captured.
References
↑ Safi, Omid (2009). Memories of Muhammad: Why the Prophet Matters. New York: HarperCollins. p.249. ISBN9780061231353.
↑ P. Bearman; Th. Bianquis; C.E. Bosworth; E. van Donzel; W.P. Heinrichs. "(al-)Ḥusayn b. ʿAlī b. Abī Ṭālib". Encyclopaedia of Islam. Brill Online. p.4. Retrieved 13 April 2012.
↑ Kister, M.J. "al-Ḥurr b. Yazīd". Encyclopaedia of Islam. Brill Online. Retrieved 22 April 2012.
↑ Rogerson, Barnby (2006). The Heirs of Muhammad: Islam's First Century and the Origins of the Sunni-Shia Split. New York: Overlook Press. p.2. ISBN9781590200223.
↑ al-Mufid, Shaykh (1981). I.K.A. Howard, ed. Kitab al-Irshad: The Book of Guidance. Elmhurst: Tahrike Tarsile Qur'an Inc. p.335. ISBN0940368110.
↑ al-Tabari (1990). I.K.A. Howard, ed. The Caliphate of Yazīd B. Muʻāwiyah (Vol. 19 ed.). Albany: State University of New York. p.92.
1 2 Kister, M.J. "al-Hurr b Yazid". Brill Online. Encyclopaedia of Islam, Second Edition. Retrieved 22 April 2012.
↑ al-Tabari (1990). I.K.A. Howard, ed. The Caliphate of Yazīd B. Muʻāwiyah (Vol. 19 ed.). Albany: State University of New York. pp.74, 75. ISBN9780791400418.
↑ al-Tabari (1990). I.K.A. Howard, ed. The Caliphate of Yazīd B. Muʻāwiyah (Vol. 19 ed.). Albany: State University of New York. p.79.
↑ Al-Tabari (1990). I.K.A. Howard, ed. The Caliphate of Yazīd b. Muʻāwiyah. Albany: State University of New York. p.94.
↑ Al-Mufid, Shaykh (1981). I.K.A. Howard, ed. Kitab al-Irshad: The Book of Guidance. Elmhurst: Tahrike Tarsile Qur'an Inc. p.337.
↑ P. Bearman; Th. Bianquis; C.E. Bosworth; E. van Donzel; W.P. Heinrichs. "(al-)Ḥusayn b. ʿAlī b. Abī Ṭālib". Encyclopaedia of Islam. Brill Online. p.4. Retrieved 13 April 2012.
↑ al-Mufid, Shaykh (1981). I.K.A. Howard, ed. Kitab al-Irshad: The Book of Guidance. Elmhurst: Tahrike Tarsile Qur'an Inc. p.349,350.
1 2 Safi, Omid (2009). Memories of Muhammad: Why the Prophet Matters. New York: HarperCollins. p.249.
1 2 Zargar, Cyrus A. (2011). Jihad in the Context of Islamic Ethics: Mercy and Justice, Duty and Sacrifice. Hansen Hall 102: Lecture.
↑ al-Mufid, Shaykh (1981). I.K.A. Howard, ed. Kitab al-Irshad:The Book of Guidance. Elmhurst: Tahrike Tarsile Qur'an Inc. p.326.
↑ al-Tabari (1990). I.K.A. Howard, ed. The Caliphate of Yazīd b. Muʻāwiyah. Albany: State University of New York. p.94.
↑ al-Tabari (1990). I.K.A. Howard, ed. Kitab al-Irshad. Albany: State University of New York. p.36.
↑ al-Mufid, Shaykh (1981). I.K.A. Howard, ed. Kitab al-Irshad. Elmhurst: Tahrike Tarsile Qur'an Inc. p.336.
↑ P. Bearman; Th. Bianquis; C.E. Bosworth; E. van Donzel; W.P. Heinrichs. "(al-)Ḥusayn b. ʿAlī b. Abī Ṭālib". Encyclopaedia of Islam. Brill Online. p.4. Retrieved 13 April 2012.
↑ Al-Mufid, Shaykh (1981). I.K.A. Howard, ed. Kitab al-Irshad. Elmhurst: Tahrike Tarsile Qu'ran Inc. p.337.
↑ al-Tabari. I.K.A. Howard, ed. The Caliphate of Yazīd b. Muʻāwiyah. Albany: State University of New York. p.95.
↑ P. Bearman; Th. Bianquis; C.E. Bosworth; E. van Donzel; W.P. Heinrichs. "Ḥusayn b. ʿAlī b. Abī Ṭālib". Encyclopaedia of Islam. Brill Online. p.4. Retrieved 13 April 2012.
↑ al-Tabari. I.K.A. Howard, ed. The Caliphate of Yazīd b. Muʻāwiyah. Albany: State University of New York. pp.98–101.
↑ al-Tabari (1990). I.K.A. Howard, ed. The Caliphate of Yazid b. Mu'awiya. Albany: State University of New York. p.101.
↑ al-Tabari (1990). I.K.A. Howard, ed. The Caliphate of Yazid b. Mu'awiyah. Albany: State University of New York. p.102.
↑ Kister, M.J. "al-Hurr b. Yazid". Encyclopaedia of Islam. Brill Online. p.1. Retrieved 13 April 2012.
1 2 Al-Mufid, Shaykh (1981). I.K.A. Howard, ed. Kitab al-Irshad. Elmhurst: Tahrike Tarsile Qu'ran Inc. p.341.
↑ Andriolo, Karin (September 2002). "Murder by Suicide: Episodes from Muslim History". American Anthropological Association. Blackwell Publishing: 740. JSTOR3567251.
↑ al-Tabari (1990). I.K.A.Howard, ed. The Caliphate of Yazid b. Mu'awaiya. Albany: State University of New York. p.xiii.
1 2 Al-Mufid, Shaykh (1981). I.K.A. Howard, ed. Kitab al-Irshad. Elmhurst: Tahrike Tarsile Qu'ran Inc. p.352.
↑ al-Tabari, Muhammad ibn Jarir, ed. I.K.A. Howard (1990). The Caliphate of Yazid b. Mu'awiyah. Albany, NY: State University of New York Press. pp.xiii-xiv and p. 109.
↑ Ahmed, K.J. (1987). Hundred Great Muslims. Chicago: KAZI Publications. p.55. ISBN9780933511163.
↑ Al-Mufid, Shaykh (1981). I.K.A. Howard, ed. Kitab al-Irshad. Elmhurst: Tahrike Tarsile Qu'ran Inc. p.353.
↑ Al-Mufid, Shaykh (1981). I.K.A. Howard, ed. Kitab al-Irshad. Elmhurst: Tahrike Tarsile Qu'ran Inc. p.354.
↑ Kister, M.J. "al-Ḥurr b. Yazīd". Encyclopaedia of Islam. Brill Online. p.1. Retrieved 22 April 2012.
↑ Honigmann, E. P. Bearman; Th. Bianquis; C.E. Bosworth; E. van Donzel; W.P. Heinrichs, eds. "Karbalā". Encyclopaedia of Islam. Brill Online.
↑ Al-Mufid, Shaykh (1981). I.K.A. Howard, ed. Kitab al-Irshad. Elmhurst: Tahrike Tarsile Qu'ran Inc. p.357.
This page is based on this Wikipedia article Text is available under the CC BY-SA 4.0 license; additional terms may apply. Images, videos and audio are available under their respective licenses.
