Muslim’s Stand

When Muslim Ibn ‘Aqil came to know about Ibn Ziyad's speech and his explicit threats, and having come to know about people's conditions, he feared being assassinated. He, therefore, left al-Mukhtar's house after the dark and went to the house of Hani Ibn ‘Urwah al-Mathaji who was a very zealous Shi’a. (Ibn al-Athir, Al-Kamil, Vol. 4, p. 10.) He was also one of Kufa's dignitaries, (al-Dinawari, Al-Akhbar al-Tiwal, p. 235.) one of its qaris of the Holy Qur’an, (Abul-Faraj al-Isfahani, Al-Aghani, Vol. 14, p. 95.) and the shaikh and chief of Murad.

He could easily raise four thousand troops fully armed and eight thousand cavaliers. If he includes his tribe's allies from Kindah, the number would swell to thirty thousand.He was one of the closest friends of the Commander of the Faithful Imam ‘Ali Ibn Abu Talib (‘a) on whose side he fought in all his three battles. 

He had seen and was honoured by being a companion of the Prophet (S). When he was killed, he was more than ninety years old. 

Muslim Ibn ‘Aqil stayed at the house of Sharik Ibn ‘Abdullah (On p. 201, Vol. 1, of his book Maqtal al-Husayn, al-Khawarizmi says, “The great religious authority, Sayyid al-Amin, is confused when he identifies Sharik as ‘al-Hamdani.' Both al-Khawarizmi, in his book Maqtal al-Husayn, and Ibn Nama, in his book Muthir al-Ahzan, are confused about him despite the fact that in his Appendix to Vol. 12 of his work Tarikh al-Umam wal-Muluk, Ibn Jarir [al-Tabari] makes a reference to him. The genealogy of Sharik actually belongs to al-Harith Ibn al-A’war, one of the companions of the Commander of the Faithful [Imam ‘Ali (‘a)].

The confusion stems from historians identifying Sharik as the son of al-A’war al-Harithi, overlooking the fact that Sharik belonged to Mathhaj, whereas al-Harith al-A’war was from Hamdan.” Among those who have accurately referred to Sharik as “al-Mathhaji” is Ibn Durayd who says on p. 401 of his book Al-Ishtiqaq, “Among the notables of Hamdan is Sharik Ibn al-A’war who addressed Mu’awiyah with a poem that included this verse:

Does Mu’awiyah son of Harb really taunt me

While my sword is unsheathed and my tongue is with me?”

The same author goes on to state the following on pp. 397-398: “The men belonging to Sa’d al-’Ashira are named after Mathhaj who is Malik Ibn Adad. Among their distinguished families are those of: ‘Abd al-Madan, one of the three main distinguished families of the Arabs, Zurarah Ibn ‘Adas, who belongs to Banu Tamim, Huthayfah Ibn Badr, who belongs to Fizara, and ‘Abd al-Madan of Banu Harith among whose notable men is Sharik al-A’war who addressed Mu’awiyah and with whom he had a discussion.” The dialogue between Mu’awiyah and Sharik is documented by al-Hamadani on p. 229, Vol. 2, of his book Al-Iklil (Egypt: 1386 A.H./1967 A.D.) which contains the three verses of poetry mentioned by Ibn Hajja in his book Thamarat al-Awraq which comments about the contents of p. 45, Vol. 1, of Al-Mustazraf, in Chapter 8 which contains silencing answers.

He also states responding statements made by the Hashemite but makes no reference to the said poetic lines. He states only six lines on p. 70, Vol. 1, of Al-Hamasa al-Basriyya. Under the heading “‘awa” of Taj al-’Arus, a reference is made to the same dialogue. So is the case when al-Zamakhshari records in his Rabi’ al-Abrar a list of silencing answers, citing four lines from the same poem. What makes us feel comfortable with attributing him to Mathhaj is the fact that he resided at Kufa at the house of Hani Ibn ‘Urwah, one of his immediate kinsmen and tribesmen. Had this son of al-Harith been from Hamdan, he would have stayed over his father's house. Al-Harith al-Hamdani died in 65 A.H./685 A.D.) al-A’war al-Harithi al-Hamdani al-Basri, one of the main supporters of the Commander of the Faithful, peace be upon him, in Basra, a man who enjoyed great prominence among our men. (Ibn Nama, Muthir al-Ahzan, p. 14.) He had participated in the Battle of Siffin and fought side by side with ‘Ammar Ibn Yasir. (al-Tabari, Tarikh, Vol. 6, p. 203.)

Due to his distinction and prominence, ‘Ubaydullah Ibn Ziyad appointed him as Governor of Kerman on behalf of Mu’awiyah. (Al-Nujum al-Zahira, Vol. 1, p. 153. Ibn al-Athir, Al-Kamil, Vol. 3, p. 206. Abul-Faraj al-Isfahani, Al-Aghani, Vol. 17, p. 60, 64 and 70 (Sasi edition).)

He used to be in contact with and in the company of Hani Ibn ‘Urwah. He fell very seriously ill, so Ibn Ziyad went to visit him.

Before his arrival, Sharik said to Muslim (‘a), “Your objective and that of your Shi’as is his annihilation; so, you should stay inside the storage room. Once he feels secure at my house, you should come out and kill him, and I shall spare you having to deal with him in Kufa while you yourself remain in good health” (Ibn Nama, Muthir al-Ahzan, p. 14.)

As they were thus engaged in their dialogue, the arrival of the Amir (provincial governor) at the door was announced, so Muslim entered the storage room. When Sharik thought that Muslim had taken too long to come out, he kept taking his turban off and putting it on the ground then putting it back again, doing so several times as he recited the following verses of poetry in an audible voice which Muslim could hear:

Why do you not Sulma greet?

Greet her and those whom she does greet.

A pure drink is what I desire when thirsty,

Though drinking it brings sends me to eternity.

If you fear Sulma's watchful eyes, for sure

Against her conniving you will never feel secure.

Stalno je ponavljao ove redove dok je bacao brze poglede na skladište. Zatim je podigao glas da bi ga musliman čuo kako govori: "Daj mi da pijem i ako u njemu leži moja smrt." (Rijad al-Masa'ib, str. 60. al-Tabari, Tarikh, Vol. 1, p. 204, where Sharik is cited saying: "What do you think of Sulma? Zašto je ne pozdraviš? Daj mi ga da pijem, iako u njoj leži moja sopstvena smrt."

Tada se Ubejdulah okrenu Haniju i reče: "Tvoj rođak, zbog svoje bolesti, sigurno halucinira." Hani je rekao: "Šerik halucinira od kada se razbolio, a ne zna šta govori." (Ibn Nama, Muthir al-Ahzan, str. 14.) Šerik je, kasnije, upitao muslimana: "Šta te je spriječilo da ga ubiješ?" Rekao je: "Dva razloga: prvo, jedan hadis Allahovog Poslanika, sallallahu alejhi ve sellem, kaže: 'Vjera prestaje tamo gdje počinje ubistvo; Veran čovek ne ubija druge. (Ibn al-Athir, Vol. 4, p. 11. al-Tabari, Tarikh, Vol. 6, str. 240. Ova tradicija se dosta često navodi u kompilacijama hadisa. Na primjer, zabilježeno je na p. 166, Vol. 1, Ahmadovog Musnada; u fusnoti na p. 57, Vol. 1, of Muntakhab Kanz al-'Ummal; 123, Vol. 4, of al-Suyyuti's book Al-Jami' al-Saghir; 95, Vol. 1, of Kunuz al-Haqa'iq; 352, Vol. 4, of Al-Hakim's Mustadrak; on p. 202, Vol. 1, of al-Khawarizmi's book Maqtal al-Husayn, chapter 10; 318, Vol. 2, of Al-Manaqib by Ibn Shahr Ashub; 11 Al-Medžlisijev Bihar al-Anwar; i u Waqai' al-Ayyam gdje se navodi od El-Shihab fil Hikam wal Adab.). Drugi razlog je Hanijeva žena. Molila me je u ime Allaha da to ne činim u svojoj kući, i plakala je pred samim mojim očima." Hani reče: "Teško njoj! Ubila me je i ubila sebe! Ono od čega je pobjegla, u njemu sam pao." (Ibn Nama, Muthir al-Ahzan, str. 14. Takva izjava, koja dolazi od učenjaka Ehli-bejta ('a) i namjesnika Učitelja šehida u vjerskim i svjetovnim stvarima, korisna je za vjerski savjesne ljude koji idu njihovim stopama kako bi shvatili fikh najsvetijeg Poslanika, s.a.v.s. Takav fikh zabranjuje izdaju. Čiste duše odbijaju da izlože domaćina bilo kakvim teškoćama zbog njegovog gosta. Takva su sveta učenja Umme, samo ako njeni članovi razmišljaju.

Postoji još jedna minutna misterija i implikacija koju je posmatrao "mučenik vile" čiju smo suštinu osetili i utvrdili da je jedinstvena. Ona postoji kada je komandant vjernika jednom upitan: "Zašto ne ubiješ Ibn Muljima?" Reče: "Ko će me ubiti?" Također postoji u izjavi koju je dao El-Husejn ('a) to um selamah. Reče: "Ako ne nastavim prema Karbali", ko će me onda ubiti?! A ko će umjesto toga boraviti u mom grobu?! A kako će inače biti testirani?! Implikacija takvih izjava je da niko nije u stanju da promeni bilo čiju sudbinu koju određuje Svemogući koji sprovodi sve što On odredi.

To dokazuje mučeništvo zapovjednika vjernika ('a) od ruke Ibn Muljima i imama al-Husejna sina Alija ('a) u rukama Jazida. Ako je moguće da komandant vjernika ('a) obavijesti neke od svojih najbližih sljedbenika, kao što su Maytham [al-Tammar], Habib, Rashid i Kumayl [Ibn Ziyad], o načinu na koji će oni sami biti ubijeni i ko će ih ubiti, onda je sasvim moguće da je Učitelj šehida ('a) obavijestio muslimana Ibn 'Akila o tome šta će mu se desiti sa pismom.

Ibn 'Aqil je u zenitu uvjerenja i najdiskretnije dalekovidosti. No, okolnosti mu nisu pomogle da otkrije takve tajne. Tajne koje poznaje potomstvo Muhammeda, s.a.v.s., drugima nije lako odoljeti. Trebalo bi da pročitate p. 134 naše knjige Al-Shahid Muslim gdje smo pojednostavili naše objašnjenje ovog pitanja pod naslovom "Musliman ne smije počiniti izdaju. ")

Šarik je umro tri dana kasnije. Ibn Zijad je obavljao pogrebne molitve za njega, (al-Khawarizmi, Maqtal al-Husayn, Vol. 1, p. 202, Ch. 10. al-Tabari, Tarikh, Vol. 6, p. 202.) zatim je sahranjen u al-Thuwayya. Kada je Ibn Zijadu postalo jasno da je Šerik podsticao ljude da ga ubiju, rekao je: "Tako mi Allaha! Nikada neću obavljati pogrebne molitve za nekoga iz Iraka! Da nije bilo Zijadovog groba u njihovoj zemlji, ekshumirao bih Šarrikov grob." (al-Tabari, Tarikh, Vol. 6, p. 202.)

Šiiti su se tajno sastajali sa muslimanom Ibn 'Aksilom u Hanijevoj kući ne privlačeći pažnju Ibn Zijada, savjetujući jedni druge da to zadrže za sebe. Ibn Zijad nije mogao znati gdje je musliman. Pozvao je Ma'qila, svog roba, da ga upozna.

Dao mu je tri hiljade dinara i naredio mu da se sastane sa šiitima i da im kaže da je sirijski rob zul-Kile, da ga je Allah blagoslovio ljubavlju prema Ehli-bejtu Njegovog Poslanika, s.a.v.s., da mu je došlo do saznanja da je jedan od članova Ehli-bejta ('a) došao u tu zemlju, i da je sa sobom imao nešto novca koji je hteo da mu dostavi.

Ma'kil je ušao u veliku džamiju i vidio muslimana Ibn 'Awsajah al-Asadija kako klanja svoje molitve. Vidjevši ga kako završava molitvu, približio mu se i iznio gore navedenu tvrdnju za njega. Musliman je molio Allaha da mu podari dobrotu i uspjeh.

Zatim ga je otpratio do mjesta gdje je bio musliman Ibn 'Aksil. Predao je novac muslimanu i zakleo mu se na vjernost. (al-Dinawari, Al-Akhbar al-Tiwal, str. 237.) Novac je predat Ebu Tumama al-Sa'idiju koji je bio dalekovidni i hrabri šiitski dostojanstvenik kojeg je musliman imenovao da prima sredstva i da time kupuje oružje.

Taj čovjek je stalno sastajao sa muslimanima svaki dan. Od njega se nisu skrivale nikakve tajne, pa je nastavio skupljati obavještajne podatke i navečer ih dovoditi do Ibn Zijada. (El-Mufid, El-Iršad)