Whenever the blood-smeared incident of Karbala is narrated, one is reminded of the two martyrs of Kufa. Rather the martyrdom at Kufa was the preface of the battle at Karbala. The martyrs of Kufa, Janabe Muslim b. Aqeel (a.s.) and Hani b. Urwah (r.a.) are included along with the friends and helpers of Imam Husain (a.s.) who were martyred in Karbala.

The people of Medina, Basra and Kufa hold special importance in the allegiance taken by Yazid after his ascension to the caliphate. This was due to the fact that the famous and renowned personalities of Islamic history were based in these cities.

There were many people in Kufa who possessed the love of Ahle Bait (a.s.). Hence, when the news of Muawiya's death spread in these cities, the prominent people wrote to Imam Husain (a.s.) and requested him to come to Kufa. The number of people who wrote such letters is unknown. What is famous however, is the number of people who paid allegiance to Muslim b. Aqeel (a.s.) and according to reports, that figure was either forty thousand or thirty thousand or twenty thousand or eighteen thousand. The figure of eighteen thousand also finds mention in one of the letters of Janabe Muslim (a.s.) addressed to Imam Husain (a.s.). -
'…and 18,000 of the people of Kufa have pledged allegiance on my hand.' Due to this revolution in Kufa, some people reached Karbala after it and joined the ranks of the martyrs (may the peace of Allah be upon them all).

However, Janabe Hani b. Urwah (r.a.) stands out as a luminous personality among the people who gave up their lives in the protection of Imam Husain (a.s.) in Kufa. There is very little information on the lineage of Janabe Hani b. Urwah (r.a.). Most of the books extend his narrative only to the company of Janabe Muslim b. Aqeel (a.s.).

His lineage has been described thus: Hani b. Urwah b. al-Fazzah b. Imran al-Gatimi al-Maraaadi. He belonged to the tribe of Mazhaj. Some have also narrated the name of his tribe as al-Maraad. He was the chieftain of his tribe. He evoked great respect and awe in his tribe. In time of war, he could command and gather up to 40,000 armored and eight thousand foot-soldiers along with him. He was counted among the great nobles of Kufa. That is why Janabe Muslim b. Aqeel (a.s.) shifted his base from the house of Mukhtare Sakafi to the residence of Janabe Hani b. Urwah (r.a.). The incident is narrated thus that Janabe Muslim b. Aqeel (a.s.) received the news of the arrival of Ibne Ziyad in Kufa and the threats issued to the Kufans, so he inferred that Ibne Ziyad will try to capture him at the earliest. Hence the decision to change his residence to the house of Janabe Hani b. Urwah (r.a.) was taken. Some historians write that Janabe Hani b. Urwah (r.a.) felt aversion at giving asylum to Janab Muslim b. Aqeel (a.s.), but this view is incorrect since most historians write that Janabe Hani b. Urwah (r.a.) had indeed sheltered Janabe Muslim (a.s.) in his house and kept him in hiding. (Tarikh-e-Islam by Sayyed Hashim Rasooli Mohlaaqi 3/110, taken from Murujuz Zahab vol. 3/59)

Sharik b. A'war was also present with Janabe Muslim b. Aqeel (a.s.) in the house of Janabe Hani b. Urwah (r.a.). Then Ubaidullah b. Ziyad was the governor of Basra. Following the arrival of Muslim b. Aqeel (a.s.), he was instructed in writing by Yazid to take immediate control of the Kufan administration. Therefore, he made his brother Usman b. Ziyad as his successor in Basra and proceeded to Kufa. Along with him were Ubaidullah b. Harith b. Nawfal, Muslim b. Amr Bahili and Sharik b. A'war. These people had great affection for the progeny of the Holy Prophet (s.a.w.s.), Sharik b. A'war had even debated with Muawiya.

Some historians have stated the reason of his company with Ubaidullah b. Ziyad as the effort to inform Imam Husain (a.s.) of the planning of Ubaidullah. And Ibne Ziyad respected him due to the eminent position that he enjoyed in his tribe. Ibne Ziyad was making efforts to leave Basra quickly to pre-empt the arrival of Imam Husain (a.s.) in Kufa and prevent him from entering. But Sharik b. A'war and others showed sluggishness in this so as to delay Ibne Ziyad's departure. On the way, Ubaidullah b. Harith, sharik b. A'war and his slave Mehran fell sick and discontinued the journey. Ibne Ziyad left them behind to proceed to Kufa via Najaf. (Tarikh-e-islam by Mahlaqi 3/108).

(Since we want to throw more light on the events revolving around Janabe Hani b. Urwah (r.a.), we have dealt only superficially with events revolving around Ibne Ziyad).

Janabe Hani b. Urwah (r.a.) was among the renowned Shias and hence the ailing Sharik b. A'war, on reaching Kufa, put up his stay at the residence of Hani. And since Ibne Ziyad greatly respected Sharik, he sent a message saying that he was coming to visit Sharik. When he got the news, Sharik informed Janabe Muslim (a.s.) that 'The sinful destroyer (Ibne Ziyad) is coming in the evening to visit me in my sickness. When he sits near me, you should attack and kill him and get rid of his evil. And if I am cured of this disease then I will make the people of Basra subservient to you.'

Marhoom Allamah Majlisi (r.a.) has narrated this incident in minute detail in his book, 'Jalaael Oyoon' . In brief, Sharik b. A'war was insisting on the assassination of Ibne Ziyad while Janabe Muslim b. Aqeel (a.s.) and Janabe Hani b. Urwah (r.a.) considered this kind of killing as unbecoming and inappropriate. The course of action was yet undecided when Ibne Ziyad arrived. Janabe Hani b. Urwah (r.a.) told Janabe Muslim (a.s.) that he was not comfortable with the fact that Ibne Ziyad would be murdered under his roof. Ibne Ziyad entered the house and sat near Sharik. He started enquiring about Sharik's health and the cause of his sickness.

Sharik b. A'war was waiting for the attack of janabe Muslim. When he did not appear, Sharik started reciting a couplet to intimate Janabe Muslim (a.s.) of Ibne Ziyad's arrival and prompt him to come out to kill him. The purport of the couplet was: What are you waiting for, why do you not come out, pour the goblet of death on his body. Then Sharik added: The mercy of Allah is on your father, let me make a drink from that goblet too, even if it meant giving up life. When Sharik repeated his couplet to Ibne Ziyad's amazement who remarked 'Why are you talking gibberish?' On this, Hani (r.a.) quickly intervened, 'He had been talking thus since dusk had fallen.' Ibne Ziyad left the place. When Janabe Muslim b. Aqeel (a.s.) came out of the room, Sharik asked, 'Why did you not kill him?' Janabe Muslim (a.s.) replied, 'Two things stopped me. Hani had ordered me against performing this act and secondly, people have narrated a tradition from the Holy Prophet (s.a.w.s.):

'Surely faith acts as a restriction on capturing or killing a person unawares. A believer never attacks a person unawares.' (Tarikhul Islam of Mahlaqi, 3/111).

Sharik lamented, 'I swear by Allah! If you had killed him, you would have put to death an avaricious unbeliever who breaks promises.'

Shaikh Abbas-e-Qummi (r.a.) has narrated yet another reason. He writes, Janabe Muslim b. Aqeel (a.s.) said, 'When I wished to come out, a woman of the household pleaded: I beseech you by Allah, do not kill Ibne Ziyad in our house.' When Hani came to know of this, he remarked: Woe betide that woman who has gotten me and herself killed and put us in the very same situation which she wanted to avoid. (Nafasul Mahmoom, pg.15).

Under any case, Sharik b. A'war expired three days after the incident and Ibne Ziyad eventually came to know of the aborted plan. He said, 'If my father's grave would not have been in between his grave (i.e. where Sharik had been buried), I would surely have dug it up and desecrated it.'

Ibne Ziyad began the search for Janabe Muslim (a.s.). He could not enter Janabe Hani b. Urwah's (r.a.) residence easily nor was he very sure that Janabe Muslim (a.s.) was hidden there. Hence he appointed his slave - Mo'qal for this work. This man was cunning, devious and enjoyed the total confidence of Ibne Ziyad. Ibne Ziyad handed him three thousand dirhams and instructed him to find out where Janabe Muslim b. Aqeel (a.s.) was hidden. Mo'qal's strategy was to be recognised as one of the Shias of Ahle Bait (a.s.) to the effect that they would divulge their secrets to him.

Mo'qal took the money and reached Masjid-e-Kufa. He sat near Muslim b. Awsaja (r.a.). Muslim b. Awsaja (r.a.) had been nominated by Janabe Muslim b. Aqeel (a.s.) to elicit in secrecy, the allegiance of Shias of Ahle Bait (a.s.) for Imam Husain (a.s.). When Muslim b. Awsaja (r.a.) completed his prayers, Mo'qal approached him, 'I am a resident of Syria. God has bestowed upon me, the benefit of the friendship of the household of the Prophet (s.a.w.s.). Then crying, as though in grief, he continued: I have three thousand dirhams with me. I have heard that a person from the family of the Prophet (s.a.w.s.) is present here and taking allegiance from people. I have just come to the mosque and people have directed me to yourself. Therefore, take charge of this money from me and direct me to its owner, because I too am from among your brothers. You take my allegiance right here at this moment before going there.'

Muslim b. Awsaja (r.a.) initially refused the request but on persistence, he relented. He took the allegiance and a firm promise from Mo'qal that he would keep the matter a secret. And this is how Mo'qal reached Janabe Muslim b. Aqeel (a.s.). Thereafter he would visit Janabe Muslim b. Aqeel (a.s.) regularly, gathering information on the other people who visited him and the discussions that took place.

Janabe Muslim b. Aqeel (a.s.) turned the money over to Abu Samama-e-Sa'adi who was the treasurer and was given the task of procuring armament. He was included amongst the fearless, courageous and highly esteemed Shias of Kufa. Mo'qal sent daily reports of the proceedings to Ibne Ziyad.

The capture of Hani (r.a.)
It was difficult for Ibne Ziyad to arrest Muslim b. Aqeel in the presednce of Janabe Hani b. Urwah (r.a.). Hence he devised a plan for the arrest of Janabe Hani b. Urwah (r.a.) first to facilitate the arrest of Muslim b. Aqeel (a.s.) unhindered.

He was worried that in the event of the arrest of Janabe Hani b. Urwah (r.a.), his tribesmen would rise up in revolt and there would be a great furor while the tribes having a 'pact of collaboration' with them would also join them in the uprising. To avoid this eventuality, he started spending uninhibitedly from the public treasury (as is the custom of using this ploy in every era). On the other hand, he started to faction the tribes through treachery, cunning and deception. Hani (r.a.), being the host of Janabe Muslim (a.s.) perceived danger from Ibne Ziyad and so avoided meeting him. Ibne Ziyad inquired from the people the reason why Hani avoided meeting him? The people replied that he was ill. He replied, 'If I had known he was ill, I would have gone to meet him.' Thereafter, he called Muhammad b. Ashath, Asmaa b. Khaariji, Amr b. Hajjaje Zubaidi and instructed them, 'I have heard that Hani has regained his health and stays in his house, so you should go to meet him and convey to him not to squander our right. Because I do not like that the right of any of the elders of Arab should to be ruined due to me.'

These people came to Hani and after much persisting, convinced him into meeting Ibne Ziyad. When Hani reached the palace, he sensed danger that if I enter this palace, I may never return. Hence, he asked Hasan b. Asmaa 'O son of my friend, I fear this man, what is your opinion?' He replied, 'O uncle, By God I swear, I have never have any kind of fear with him. Take this fear out of your heart'. Hasan did not know why Ibne Ziyad had invited Hani.

Janabe Hani b. Urwah (r.a.) reached in front of Ibne Ziyad while people were sitting near Ibne Ziyad. As soon as Hani entered, Ibne Ziyad exclaimed, 'He has himself walked into a death trap'. Ibne Ziyad even recited a couplet meaning: 'I wish for him to live and he wishes my death.' Hani inquired: 'O Amir! What is the matter?' Ibne Ziyad replied: 'What is this that you are doing in your house? Do you want to cause harm to Yazid and Muslims? You have given shelter to Musllim b. Aqeel in your house and have been gathering arms and are you thinking that this would remain hidden from me?'

Hani denied these charges and rejected the idea of being involved in the whole affair. And from this point, things took a turn till the point that Ibne Ziyad called his spy named 'Mo'qal'. When Mo'qal came, Ibne Ziyad asked Hani: Do you know this man? Hani understood that this man was the spy of Ibne Ziyad. Hani countered: 'By Allah, I have not invited Muslim. Rather, according to Arab custom, his hospitality became my duty and the entire situation after that is known to you. Hence, if you so wish, we will enter into an agreement that I will not rise against you, turn Muslim out of my house so that he may go wherever he wants and will remove my protection from him, send him away and come back to you in friendship.'

Ibne Ziyad said: 'I will not release you till you bring Muslim b. Aqeel to me.' Hani stated: 'By Allah, I will I will not do it.' When the argument between the two reached boiling point, Amr Baahili, who was from among the Syrians, stood up and requested for a private conference with Hani. Then the two retired to a corner. Ibne Ziyad watched the two engaged in a discussion and suddenly their voices were raised. People heard Hani saying - 'This is degradation for me and will bring me shame. How could I turn over to the enemy, one who takes shelter with me and is my guest, despite the fact that I am alive, healthy, can see and hear. My shoulders are firm and my helpers are many. By Allah, even if I was alone and without any support, I would not turn him over to the enemy. Rather, even if I would lose my life, I don't care about it.' So Hani did not relent in turning Muslim b. Aqeel (a.s.) over to the enemy. Ibne Ziyad, on hearing this, said: 'Bring him to me.' Then he reiterated, 'Either bring Muslim b. Aqeel (a.s.) to me or I will cut off your head.' Hani retorted: 'By Allah, (if you do such a thing) it will result in the striking of swords.' Ibne Ziyad said furiously: 'Are you frightening me with the striking of swords?' Then the tyrant turned to his men: 'Bring him to me.' When he was brought closer, Ibne Ziyad, who had a whip in his hand struck it on Hani's forehead and head. The blow bruised his face and the whip broke.

Hani attacked and tried to arm himself by snatching the soldier's sword but was unsuccessful. Ibne Ziyad threatened: 'Your blood has become lawful.' Then he was pushed to the ground and dragged to the confines of a room. Hasan b. Asmaa protested. So IbneZiyad said: 'You are still here?' Then he too was beaten up and pushed to one side. Muhammad b. Ashath said: 'Whatever the Amir (Ibne Ziyad) is doing, we are not happy with it.' On the other hand, Amr b. Hajjaj heard the news that Hani was killed and so he came along with the tribe of Mazhaj (Hani's tribe) and surrounded the palace. Then he loudly, 'I am Amr b. Hajjaj and these are our riders. We have not separated from the Muslims, nor turned back from the allegiance of the Amir. Then why was one of our elders killed?'

People informed Ibne Ziyad that they were of the tribe of Mazhaj and had surrounded the palace. Ibne Ziyad instructed the Sharih (the official jurist) to go to Hani and see his condition, then go out to the crowd and inform them that Hani is still alive and has not been killed. Ashath went to met Hani who asked him: 'O Muslims, have the people of my tribe been destroyed? Where are the pious people of my tribe? Where are the people of this city?' His face was bleeding profusely. Meanwhile he heard the shouting outside the palace and remarked: 'Even if ten people enter the palace, then they will free me. Then Sharih climbed to the upper portion of the palace and addressed the tribe of Mazhaj: 'As soon as the Amir heard of your arrival, he sent me to Hani. I met Hani and now I am ordered to inform you that Hani is very much alive. If someone has misguided you then he has lied.' The crowd, on hearing this, began dispersing. Then Ibne Ziyad, along with his office-bearers, came to the mosque and delivered a lecture. He issued a veiled threat: 'Do not cause dissension among the people in the following of God and your leaders by which you will be destroyed, degraded and killed. You will surely be oppressed and rendered homeless. Surely your brother is one who is truthful to you.'

What a strange tale, like a criminal chiding the judge. Indeed a matter of remorse that the dissenters among the Islamic nation are calling themselves as the abstentious followers of Allah and his Prophet (s.a.w.s.). The numbers of Ibne Ziyad's followers will keep on increasing till the reappearance of Imam-e-Zamana (a.t.f.s.).

The Martyrdom of Janabe Hani b. Urwah (r.a.)

After the martyrdom of Janabe Muslim b. Aqeel (a.s.), Muhammad b. Ashath entreated to Ibne Ziyad that Hani should be released from captivity. He told Ibne Ziyad, 'You have understood the stature of Hani in this city. And the people of his tribe know that I am his friend and it was I who brought him to you. I give you Allah's oath! Release him back in our custody, because I do not desire enmity with his tribe.'

Ibne Ziyad promised to accept this intercession. But he violated his promise and ordered the soldiers to bring Hani before him. When Hani was brought, he ordered: Take him to the market place and behead him. His hands tied, Hani was crying out aloud: 'O tribe of Mazhaj, where are you? Is Mazhaj not there for me today?' But nobody paid any attention to him. When he found no assistance forthcoming, he freed himself of his ropes with a bit of effort and starting asking: 'Is there no stick, knife or axe by which a person can defend himself?'

The soldiers pounced upon him and firmly tied his hands. Then they shouted: Cut his neck so that we can hack him to pieces. Hani bravely countered: 'I will not gift you my life nor will I make it easy for you to take it.'

At that moment, Ibne Ziyad's Turkish slave - Rashid, attacked Hani (r.a.) with his sword, but did not succeed. Hani prayed: Towards Allah is the return, towards Your Mercy and Your Satisfaction, O Lord. Then the Turkish slave attacked again and martyred Hani (r.a.).

'May Allah's Mercy, Salutations and Peace be upon Hani.'

After the martyrdoms of Janabe Hani (r.a.) and Janabe Muslim b. Aqeel (a.s.), Ibne Ziyad sent their severed heads and a letter along with Hayyah Waadaii and Zubair b. Arwah to Yazid in Syria. The answer (to the letter) written by Yazid to Ibne Ziyad is a slap on the face of the supporters of Yazid, especially those people who place the entire blame of the incident of Karbala squarely on the shoulders of Ibne Ziyad (in an attempt to exonerate Yazid of any wrong doing).

Consider the tone of the letter carefully:

The letter (written by Yazid as a reply) states: Surely, you are just as I had hoped you would be. You have acted like a man of vision. Attacked fearlessly with courage and made me needless of defending myself against my enemies. You have turned all my hopes for you into a reality and my opinion about you favourable. I have inquired regarding your situation from the two messengers that you have sent. I have news that Husain b. Ali (a.s.) has turned towards Iraq. Search them with an armed force and wherever you find them, make them prisoners. Then write to me about all developments.' (Ansaabul Ashraaf vol.1, first part).

If Yazid had not instructed Ibne Ziyad to act in such a dastardly manner, he would never have reported him thus.

'May Allah's Curse be upn Yazid and Ibne Ziyad.'

The grave of Janabe Hani b. Urwah (r.a.) is situated outside the Mosque of Kufa in the city of Kufa in the right hand side corner at the back. The visitors to the mosque invariably visit the grave of Janabe Hani b. Urwah (r.a.). The graves of Janabe Muslim b. Aqeel (a.s.) and Mukhtar-e-Saqafi are right opposite to it. The martyrdom of Janabe Hani b. Urwah (r.a.) occurred in Zilhajj, 60 A.H.

O God! Hasten the reappearance of Imam Zamana (a.t.f.s.) and fulfill the promise of avenging the blood of the martyrs.