Imam Mahdi’s universal message to the people, when he will appear
The issue of thirst in Karbala and blocking water is a bitter reality that exposed the ugly face of the enemies of the Ahl al-Bayt (a). This malice caused Imam Ḥusayn and his companions to be martyred with thirsty lips.
In this article, we try to examine the “issue of thirst in Karbala” on both external and internal dimensions, so that we can convey the universal message of Imam Mahdi (a) to the people of the world.
Blocking water, a tradition in wars from the Age of Ignorance and a sign of extreme malice of the enemy!
We first mention some examples of blocking water in the early Islam, and then examine the issue of thirst in Karbala. Blocking water in wars has a history in Arab culture of the Age of Ignorance and was used as a military tactic to defeat the enemies. For example, when the polytheists in the battle of Badr reached the Badr region earlier than Muslim army and took control of the wells of Badr, they blocked the Muslims’ access to water to make situation difficult for them. (1)(2)(3)(4)
Also in the battle of Khaybar, a Jew came to the Prophet (s) and made a suggestion: “If you block water passages to the fortress, you will force them to surrender.” But the Prophet (s) did not accept to block the enemy’s access to water. (5)
The Jew’s suggestion indicates that at that time this tactic was common in wars, but it was not accepted by the Prophet (s).
With the spread of Islam, new Muslim Arabs became more distant from pre-Islamic culture and customs and became acquainted with the Islamic culture. In the teachings of Islam, unfair actions and betrayal are condemned even against the enemies, and not any tactics is permissible to use.
After the martyrdom of the Prophet (s) and deviation in his succession, a dissension emerged in Islamic society that paved the way for the return of the abandoned culture of the Age of Ignorance; to the extent that its corruption prevailed and involved the usurpers and agents of caliphate.
When oppression and injustice of the third caliph became rampant, his opponents besieged him in his house. Meanwhile, the opposition leaders, including Talha, decided to prevent the caliph’s access to water. (6)(7)(8)(9)(10)(11)
Blocking water lasted so long that the caliph asked for help from people including Hajjaj (12), Sa’id b. al-‘As (13), Imam Ali (a) (14)(15)(16), and the wives of the Prophet (s) (17). Meanwhile, it was only Imam Ali (a) and Umm Habiba who tried to take water for the caliph (18). According to reports and in accordance with the tradition of the Prophet (s), who did not allow blocking water even against the enemies, Imam Ali (a) blamed the sit-ins and even rebuked Talha. Finally, with efforts of Imam Ali (a) and mediation of Imam Hasan (a), water blockage failed.
Al-Sayyid al-Murtada narrated that Imam Ali (a) said: “It is not fair that ‘Uthman’s family die of thirst because of his crimes”. (19)
Al-Qadi Abu Hanifa (20) and Ibn Kathir (21) considered Imam Ali (a) the only person who tried to bring water to the house of the third caliph. Ibn Abi al-Hadid describes Imam Ali’s (a) efforts as follows:
“By God, he helped ‘Uthman to such an extent that if Ja’far b. Abi Talib had been besieged, he would have helped him in the same way.” (22)
Certainly, the efforts of Imam Ali (a) were not to support the third caliph himself, but according to a hadith narrated by al-Sayyid al-Murtada, he sought to stop injustice toward Uthman’s family. In addition, according to his remark in rebuking those who blocked water, Imam Ali (a) strongly disapproved and condemned this action, because it was in direct opposition to the conduct of the Prophet (s).
This idea can also be well examined by studying the history of the battle of Siffin. When the enemies took control of the water wells, they blocked access to water. But after everything changed in the battlefield and the army of Imam Ali (a) captured the wells, despite the unfair and ignorant action of Mu’awiya’s army (who blocked access of him and his companions to water) Imam (a) allowed them access to water.
Indeed, the conduct of the Prophet (s) and Imam Ali (a) was in accordance with the teachings of God’s religion that is Islam; whereas the method of those who claim to be Muslim but do not practice Islam is in line with the abandoned culture of the Age of Ignorance and the manner of dwellers of Khaybar and the perished people of Badr.
Imam Husayn (a) also on his way to Karbala, when he encountered the thirsty armies of Hurr b. al-Riyahi, according to the tradition of his noble grandfather and father, gave them water. Even at his command, their horses were given water. Tarikh al-Tabari narrates this fair action of Imam Husayn (a) as follows:
“A group of youth got up and gave them water; they also filled all the bowls and containers with water and gave to their horses.” (23)
It means that not only Imam Husayn (a) gave water to the enemy armies, he also satiated them and even gave water to their horses.
Where in the world and in the past history can such magnanimity shown by Imam Husayn (a) be seen? This is Husayn b. Ali (a), the Imam and the proof of God over all creatures and the manifestation of God’s vast mercy!
Blocking access of Imam Husayn (a) and his family (a) and his companions (a) to water in Karbala!
To understand the malice and cruelty of the enemies toward Imam Husayn (a) and his family and his loyal companions, we need first to examine the letters and correspondence between the armies.
Among the letters exchanged between the enemy armies, which refer to the issue of thirst and blocking water, we can mention Ibn Ziyad’s letter to Hurr b. Yazid al-Riyahi. In this letter, Ibn Ziyad ordered Hurr to lead Imam Husayn’s (a) caravan to an arid land far from water, in order to put them in a situation of shortage of food and water.
Although Imam (a) asked Hurr to allow the caravan to land in Ghadiriyya, northeast of Karbala, which had water, or Ninava (24) (25), he did not accept according to the order he received from Ibn Ziyad.
Part of this letter is as the following:
“Be harsh on Husayn! From the moment my messenger comes to you and you receive my letter, you should not allow them to land except in an arid desert”. (26)
In addition, we can refer to the letter of Ibn Ziyad to ‘Umar b. Sa’d, according to which ‘Umar b. Sa’d was ordered to block access of Imam Husyan’s (a) caravan to water. Al-Tabari narrates that:
“After Ibn Ziyad’s message reached Umar b. Sa’d, he sent ‘Amr b. Hajjaj with five hundred soldiers to guard the bank of Euphrates, and they blocked access of Husayn’s caravan to water for three days, until Imam Husayn (a) and his companions were martyred with thirsty lips.” (27)(28)
The order given to ‘Amr b. Hajjaj by ‘Umar b. Sa’d is another proof of the thirst in Karbala.
According to Ibn Shahrashub, Imam Husayn (a) dug a well near the tents, but after the enemy became aware of it and the news reached Ibn Ziyad, he addressed ‘Umar b. Sa’d in a letter:
“I received the news that Husayn has dug a well and provided water. From the moment you receive this letter, you should stop him from digging wells. Be harsh on them, and do not let them drink even a drop of Euphrates water.” (29)
After examining the letters, which show the malice of the enemies, we also need to look at the conversations and talks between the two armies.
It is narrated that Abd Allah b. Abi l-Huṣayn al-Azdi addressed Imam Husayn (a) and called out: “O Husayn! Do you see this water which is as clear as the heart of sky?! You will not taste a drop of it until you die of thirst.” (30)(31)(32)(33)(34)(35)
There are also reports of the mockery of one of ‘Umar b. Sa’d’s soldiers named Tamim b. Huṣayn Khazari, who said: “O Husayn and companions of Husayn! Do you not see the water of the Euphrates, how it shines like snakes’ belly? By God, you will not taste one drop of it, until you taste death!”. (36)
Some of Imam Husayn’s (a) companions also spoke about blocking access to water. It is narrated that Hurr (37) and Burayr b. Khudayr al-Hamdani in support of Aba Abd Allah al-Husayn (a) addressing the enemy troops said:
“You prevented him -Imam Husayn (a)- and his women and children and companions from access to the water of the Euphrates, from which Jews, Magians and Christians drink, and in which pigs and dogs roam, to the extent that they have become exhausted from thirst.” (38)(39)(40)(41)(42)
Also, Yazid b. al- Huṣayn, one of the companions of Imam Husayn (a), said to Umar ibn Sa’d’s armies: “O people, this is the water of the Euphrates, which dogs and pigs drink from and you have prevented the grandson of the Prophet (s) from drinking it. Is this humanity?” Then, they answered: “By God, Husayn must die thirsty.” (43)
All this indicates what malice and enmity the enemy had against Imam Husayn (a). It also shows that the enemy blocked water as a weapon, even against the proof and vicegerent of God and the grandson of the Prophet (s). Regardless of all that malice and cruelty, they also considered themselves Muslims!
This cruelty and malice of the enemies in preventing access of Imam Husayn (a) and his household and his companions (a) to water is also evident in the words of the previous prophets (a) and the Prophet (s) and the Ahl al-Bayt (a)!
It is narrated that the angel Gabriel (a) has mentioned the issue of thirst after prophet Adam’s (a) repentance for his abandoning the better (Tark al-Awla), and elsewhere while narrating the event of Karbala for prophet Moses (a) and the Prophet (s). (44) (45)
The thirst of Imam Husayn (a) in the words of the Prophet (s)
In the book “Al-Dam’at al-Sakiba” quoted from “Nur al-‘Ain”, it is narrated from Lady Sukayna bt.al-Imam al-Husayn (a), that in at middle of night (the eve of Ashura’):
“I remember my father said in a gathering of his companions, “my grandfather, the Prophet of God (s) said: ‘My son Husayn (a) will be martyred in Karbala alone and thirsty.’”
So, it is evident that the Prophet (s) was aware of this by the unseen knowledge and he had related it to Imam Husayn (a).
It is also narrated from the Prophet (s) addressing his daughter Fatima (sa):
“Gabriel came to me with good news that two sons will be born to me, then I was consoled on one of them and was informed that my son will be killed alone and thirsty.” Then, Lady Fatima (as) cried out so that her voice was heard and she said: “O father, why they will kill him, knowing that you are his grandfather, Ali (a) is his father and I am his mother?!” The Prophet (s) said: “O my daughter, their goal is to take power. But soon a sword will be taken out against them that will not be sheathed except by the hand of Mahdi (a) who is from your offspring” (46)(47)(48)(49).
The thirst of Imam Husayn (a) in the words of Imam Ali (a)!
It is said that in the battle of Siffin, because Abu Ayyub A’ur Sullami blocked access to water, the people raised their voice appealing for water out of thirst. Then Imam Ali (a) sent some horsemen to break the blockage, but they did not succeed. Until Imam Husayn (a) went to bring water with the permission of his honorable father. When the news of Imam Husayn’s (a) success reached Imam Ali (a), he cried. And as they asked the reason for the Imam’s crying, he said:
I recalled that my son Husayn (a) will be killed in the land of Karbala while his horse runs away, giving a crying neigh. (50) (51)
The thirst of Imam Husayn (a) and his little son in the words of Imam Husayn (a) himself!
Abu Hamza al-Thumali in a narration from Imam Sajjad (a), recounted the story of loyalty of the companions and family of Imam Husayn (a) at the eve of Ashura’. After Imam Husayn (a) announced the martyrdom of every one of his companions, Qasim b. Hasan (a) asked about the martyrdom of the suckling Abd Allah, (Ali Asghar). At this time, Imam Husayn (a) said:
“May your uncle be sacrificed for you! Abd Allah will be killed when I will be very thirsty and I look for water or milk for him in the tents, but I would not find anything.” (52)(53) On the day of Ashura’, when Imam Husayn (a) took Ali Asghar (a) on his hand, he called out:
“O people! You killed my companions and family, and only this child is left who is twisting from pain of thirst, give him a sip of water.” (54)(55)(56)
And in another narration, it is that when Imam Husayn (a) heard Umm Kulthum’s words about the thirst of Ali Asghar (a), he took his child, went to the enemy and said:
“O people! You killed my brother, my children and my companions, and no one has left but this child who burns with thirst without any guilt; quench his thirst with a sip of water.” (57)
The thirst of Imam Husayn (a) in the words of Imam Sajjad (a) and Imam Baqir (a)!
Imam Sajjad (a), who witnessed the tragic scene of Karbala, mentioned the issue of thirst on many occasions in his life. After the event of Karbala, in describing how bodies of the martyrs of Karbala were buried, it is narrated when Imam Sajjad (a) buried the body of Imam Husayn (a), he wrote with his finger on the grave:
“This is the grave of al-Husayn b. Ali b. Abi Talib (a), who was killed alone and thirsty.” (58) (59)
Also, when the Ahl al-Bayt (a) returned to Medina from captivity, Imam Sajjad (a) said:
“Indeed, Abu Abd Allah al-Husayn (a) was slaughtered lonely and thirstily.” (60)
In a hadith narrated from Imam Baqir (a), the issue of thirst also is mentioned:
“Imam Husayn (a) in Karbala was martyred while he (a) was oppressed, sad, thirsty and mournful. So, no one should be grief, mournful, sinful, sick or thirsty to visit him and pray to seek nearness to God, unless it is up to God to remove his sorrow and grief, satisfy his needs, forgive his sins, prolong his life and expand the provision for him. So, take lesson, O you have insight!” (61) (62)
The thirst of Imam Husayn (a) in the words of Imam Sadiq (a)!
Imam Sadiq (a) also mentioned the issue of thirst in a narration from Imam Sajjad (a):
Imam Zayn al-Abidin (a) cried for his honorable father for forty years, fasting during the days and keeping vigil at nights. At the time of Iftar (breaking fast), when his servant brought him food and drink and put it in front of him, Imam (a) said: “The grandson of the Prophet (s) was martyred while he was hungry and thirsty”. He repeated this sentence and cried until his food mixed with tears of his eyes. He was always like that, until he passed away. (63)
Elsewhere, Imam Sadiq (a) through a dialogue with a person named Kiram b. ‘Amr mentioned the issue of thirst:
Abu Abd Allah (a) said: “O Kiram! Whenever you want to visit the grave of Husayn b. Ali (a), so visit the Imam with a sad and mournful state, because he was killed while he was sad and mournful, and hungry and thirsty.” (64) (65)
It is also narrated from Imam Sadiq (a) that:
Whoever wishes to be under the shadow of divine mercy on the Day of Judgment and seeks the intercession of the Prophet Muhammad (s), he should be a frequent visitor of Aba ‘Abd Allah al-Husayn (a). So, he will be granted the virtuous honors and the best rewards and will not be questioned for the sins in his life, even though they are as much as the pebbles in desert or the mountains of Mecca and the sea foam bubbles. Indeed, Husayn b. Ali (a) was killed while he was oppressed and his family members were thirsty. (66) (67)
The thirst of Imam Husayn (a) in the words of Imam Reza (a) and Imam Mahdi (a)!
Imam Reza (a) also shed tears on the ode of “Madaris-u Ayat” by Di’bil which confirmed the issue of thirst. This was when Di’bil recited in the presence of Imam Reza (a) those verses, including the following:
“O Fatima! If only you were in Karbala with your Husayn, who was martyred along the Euphrates with thirsty lips.” (68)
Imam Mahdi (a) also with a heart full of sorrow and grief, mourning for his grandfather, cries:
“So, they blocked water and prevented you from access to it.” (69)
The thirst of Imam Husayn (a) in the words of Lady Zaynab (a)!
Lady Zaynab (a) also when they passed the captives of Karbala by the sacrifice place (Qatligah), cried out in mourning:
“May my father be sacrificed for the one for whom my life be sacrificed! May my father be sacrificed for the one who passed away with a sad heart! May my father be sacrificed for the one who was martyred with thirsty lips! May my father be sacrificed for the one whose blood dripped from his beard.” (70) (71)
The thirst of Imam Husayn’s (a) children in the words of Abbas b. Ali (a)
When Abbas b. Ali (a) asked Imam Husayn (a) for permission to go to battlefield, Imam (a) said to him:
“Now that you are going to the battlefield, bring some water for these children.”
Aba al-Fadl al-Abbas (a), who heard the cries of the children in the tents from thirst, immediately took a water bag and mounted his horse, and while fighting with the enemy soldiers, he brought himself to the bank of the Euphrates. “When he wanted to drink some water, he remembered the thirst of Imam Hussein (a) and his family, poured water on the water and filled the water bag.
Then, Abbas b. Ali (a) put the water bag on his shoulder and went to the tents. (72)
The thirst of Ali Akbar, son of Imam Husayn (a)!
Ali Akbar (a) was thirsty because he was fighting the enemies. So he came to his father and said:
“Dear father! My thirst has exhausted me and the weight of my weapon has become a burden on me. Is there a sip of water to drink and regain strength to continue the fight?” (73) (74) (75)
The last word
What is the relationship between the thirst and reviving the religion of God, guiding people and fighting oppression and injustice?
The issue of thirst in Karbala and blockage of water is a bitter reality that exposed the evil face of the enemies of the Ahl al-Bayt (a), and it led to the martyrdom of Imam Husayn (a) and his companions with thirsty lips!
Although the thirst in Karbala is a sad issue, but for the martyrs of Karbala, the most important issue at that time was to revive the religion of God and the Prophet (s) and to fight against oppression that could be achieved even with their thirsty lips. But, what is the relationship between the thirst and reviving the religion of God, guiding people and fighting oppression and injustice?
To clarify the issue, we must examine a verse in the Qur’an, in order to understand the hidden meaning of water.
In the Qur’an, the last verse of Surah Mulk, God says:
“Say, ‘Tell me, should your water sink down [into the ground], who will bring you running water?’” (Mulk: 30) (76)
It is narrated from Imam Baqir (a), on the interpretation of the word of the Almighty God in this verse that it is relating to the occulted Imam (Imam Mahdi (a)), saying: “If your Imam is occulted from your sight, and you do not know where he is, who can bring back the apparent Imam to you to tell you the news of the heavens and the earth and the lawful and unlawful?” Then, he said: “By God, this interpretation has not come in the verse, and it must come.” (77) (78)
In another narration about this verse, Imam Kazim (a) said:
“When your Imam is occulted, who [except God] can bring you a new Imam? [or reappear your occulted Imam, so that you can benefit from his knowledge, which flows like a clear spring]” (79) (80)
At the end, we mention a hadith from Imam Reza (a), who said: “May my father and mother be sacrificed for him (Imam Mahdi (a)), whose name is the same as my noble grandfather’s and he is dressed like me and Musa b. Imran with clothes of light, which get light from glorious divine illumination. How many believing men and women are thirsty for that fresh and refreshing water. As if I see them who do not succeed to meet him in their lifetime and are disappointed to see him. Then, a voice is heard by everyone from far and near that he is the mercy on the believers! (81)
In these narrations received from the Ahl al-Bayt (a), we find that the above verse is interpreted as a reference to Imam Mahdi (ajl), his worldwide justice and his reappearance. In other words, the apparent meaning of the verse refers to running water, which is the source of life of living beings, but its hidden meaning refers to the presence of Imam Mahdi (a), the knowledgeable and just Imam and the dispenser of justice in the world, who is also the source of life for human society and the upstanding reason of the heavens and the earth.
From the above, it can be learned that perhaps the thirst in Karbala denotes the thirst for establishment of divine law and the religion of the Prophet (s) in the world and foundation of the divine rule (which in our time is the rule of Imam Mahdi (a), the dispenser of justice). Since by his reappearance, people will be guided to the oneness of God; the rule of God and the religion of the Prophet (a) and the proof of God and the master of believers, Ali (a) will be established, and the roots of oppression, injustice, discrimination and poverty will be removed. So, people will reach happiness in this world and the hereafter. In fact, the movement of the martyrs of Karbala bears fruit, and God willing, by remembering and helping Imam Mahdi (a), we will be able to respond to Imam Husayn’s (a) call “Hal Min Nasirin Yansuruni” for asking help, and by helping Imam Mahdi (a), we will take a step towards the establishment of the religion of God and the divine rule.
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74. Al-Majlisi, Muhammad Baqir, Bihar al-Anwar, vol. 45, p. 43.
75. Surah Mulk, verse 30.
76. Bihar al-Anwar, vol. 51, p. 52.
77. Al-Ghayba of al-Tusi, p. 158.
78. Al-Kafi, vol. 1, p. 339.
79. Kamal al-Din, vol. 2, p. 351.
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Source: https://the12thimam.com/
From Website of the office of Grand Ayatullah Makarim Shirazi, taken from article “Thirst in Karbala”, retrieved 21/4/2016.
