Minhaj as-Sunnah - Ibn Taimiya - (4/557)

Minhaj as-SunnahIbn Taimiya

about whether a pilgrim in a state of ritual consecration could kill a fly. He replied:

‘O people of Iraq! You ask me about killing a fly, yet you killed the grandson of the Messenger of Allah—may Allah bless him and grant him peace! The Prophet—may Allah bless him and grant him peace—said, “They are my two fragrant flowers in this world.”’” (1)

It has been related through an unknown chain of transmission that this took place in Yazīd’s presence, that the head was brought to him (2), and that he was the one who tapped its front teeth. Besides not being established, this account is shown to be false by the hadith itself: the Companions who witnessed the tapping with the cane were not in Syria, but in Iraq.

More than one authority has related that Yazīd neither ordered al-Husayn’s killing nor desired it. Rather, he wished to honor and revere him, as Muāwiya—may Allah be pleased with him—had instructed him to do. However, he wanted al-Husayn to refrain from pursuing political authority and rising against him. When al-Husayn arrived and realized that the people of Iraq were abandoning him and handing him over, he asked either to return to Yazīd, return to his homeland, or go to the frontier. They barred him from all these options unless he surrendered himself as their prisoner. They then fought him until he was unjustly killed as a martyr—may Allah be pleased with him.

It has also been related that when news of his killing reached Yazīd and his family, they were distressed and wept over his death. Yazīd said:

“May Allah curse Ibn Marjāna”—meaning Ubayd Allah ibn Ziyād—“[Indeed,] by Allah,

(1) The hadith of Abd Allah ibn Umar—may Allah be pleased with them both—is found in *Sahīh al-Bukhārī* 5/27 (Book of the Merits of the Prophet’s Companions, chapter on the merits of al-Hasan and al-Husayn), 8/7 (Book of Manners, chapter on showing mercy to children, kissing them, and embracing them); *Sunan al-Tirmidhī* 5/322 (Book of Virtues, chapter on the merits of Abū Muhammad al-Hasan and al-Husayn); and *al-Musnad* (al-Ma‘ārif ed.) 7/311–312. The hadith also appears in *Fadā’il al-Sahāba* 2/781–782. The editor states: “Al-Tabarānī also transmitted it through al-Kajjī, as did Abū Dāwūd al-Tayālisī (*Minhat al-Ma‘būd* 2/192).” (2) In every manuscript other than A and B, the phrase “and that the head was brought to him” is placed after the following phrase: “and that he was the one who tapped his front teeth.”

عَنِ الْمُحْرِمِ يَقْتُلُ الذُّبَابَ، فَقَالَ: يَا أَهْلَ الْعِرَاقِ تَسْأَلُونِي عَنْ قَتْلِ الذُّبَابِ، وَقَدْ قَتَلْتُمُ ابْنَ بِنْتِ رَسُولِ اللَّهِ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -. وَقَالَ النَّبِيُّ - صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ -: " «هُمَا رَيْحَانَتَايَ مِنَ الدُّنْيَا» " (١) . وَقَدْ رُوِيَ بِإِسْنَادٍ مَجْهُولٍ أَنَّ هَذَا كَانَ قُدَّامَ يَزِيدَ، وَأَنَّ الرَّأْسَ حُمِلَ إِلَيْهِ (٢) ، وَأَنَّهُ هُوَ الَّذِي نَكَتَ عَلَى ثَنَايَاهُ. وَهَذَا مَعَ أَنَّهُ لَمْ يَثْبُتْ فَفِي الْحَدِيثِ مَا يَدُلُّ عَلَى أَنَّهُ كَذِبٌ، فَإِنَّ الَّذِينَ حَضَرُوا نَكْتَهُ بِالْقَضِيبِ مِنَ الصَّحَابَةِ لَمْ يَكُونُوا بِالشَّامِ وَإِنَّمَا كَانُوا بِالْعِرَاقِ. وَالَّذِي نَقَلَهُ غَيْرُ وَاحِدٍ أَنَّ يَزِيدَ لَمْ يَأْمُرْ بِقَتْلِ الْحُسَيْنِ، وَلَا كَانَ لَهُ غَرَضٌ فِي ذَلِكَ، بَلْ كَانَ يَخْتَارُ أَنْ يُكْرِمَهُ وَيُعَظِّمَهُ، كَمَا أَمَرَهُ بِذَلِكَ مُعَاوِيَةُ - رَضِيَ اللَّهُ عَنْهُ -. وَلَكِنْ كَانَ يَخْتَارُ أَنْ يَمْتَنِعَ مِنَ الْوِلَايَةِ وَالْخُرُوجِ عَلَيْهِ، فَلَمَّا قَدِمَ الْحُسَيْنُ وَعَلِمَ أَنَّ أَهْلَ الْعِرَاقِ يَخْذُلُونَهُ وَيُسْلِمُونَهُ، طَلَبَ أَنْ يَرْجِعَ إِلَى يَزِيدَ، أَوْ يَرْجِعَ إِلَى وَطَنِهِ، أَوْ يَذْهَبَ إِلَى الثَّغْرِ، فَمَنَعُوهُ مِنْ ذَلِكَ حَتَّى يَسْتَأْسِرَ، فَقَاتَلُوهُ حَتَّى قُتِلَ مَظْلُومًا شَهِيدًا - رَضِيَ اللَّهُ عَنْهُ - وَأَنَّ خَبَرَ قَتْلِهِ لَمَّا بَلَغَ يَزِيدَ وَأَهْلَهُ سَاءَهُمْ ذَلِكَ، وَبَكَوْا عَلَى قَتْلِهِ، وَقَالَ يَزِيدُ: لَعَنَ اللَّهُ ابْنَ مَرْجَانَةَ - يَعْنِي عُبَيْدَ اللَّهِ بْنَ زِيَادٍ - [أَمَّا] وَاللَّهِ

(١) الْحَدِيثُ عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ - رَضِيَ اللَّهُ عَنْهُمَا - فِي: الْبُخَارِيِّ ٥/٢٧ (كِتَابُ فَضَائِلِ أَصْحَابِ النَّبِيِّ. .، بَابُ مَنَاقِبِ الْحَسَنِ وَالْحُسَيْنِ. . .) ، ٨/٧ (كِتَابُ الْأَدَبِ، بَابُ رَحْمَةِ الْوَلَدِ وَتَقْبِيلِهِ وَمُعَانَقَتِهِ) ، سُنَنِ التِّرْمِذِيِّ ٥/٣٢٢ (كِتَابُ الْمَنَاقِبِ، بَابُ مَنَاقِبِ أَبِي مُحَمَّدٍ الْحَسَنِ. . . وَالْحُسَيْنِ. .) ، الْمُسْنَدِ (ط. الْمَعَارِفِ) ٧/٣١١ ٣١٢. وَجَاءَ الْحَدِيثُ فِي كِتَابِ " فَضَائِلِ الصَّحَابَةِ ٢/٧٨١ ٧٨٢ وَقَالَ الْمُحَقِّقُ: " وَأَخْرَجَهُ الطَّبَرَانِيُّ مِنْ طَرِيقِ الْكَجِّيِّ. . وَأَبُو دَاوُدَ الطَّيَالِسِيُّ (مِنْحَةُ الْمَعْبُودِ ٢/١٩٢) ". (٢) عِبَارَةُ " وَأَنَّ الرَّأْسَ حُمِلَ إِلَيْهِ " جَاءَتْ فِي جَمِيعِ النُّسَخِ مَا عَدَا (أ) ، (ب) بَعْدَ الْعِبَارَةِ التَّالِيَةِ " وَأَنَّهُ هُوَ الَّذِي نَكَتَ عَلَى ثَنَايَاهُ.