At the meeting point of Yamaani date gardens and the Shomaali datepalms there was a garden that belonged to Morr ibn-Abdullah ibn-Moammar, which was known as the Garden of ibn-Amer. The Imam (P)started his eventful trip from that place on the morning of the 8th of Dhu Al-Hijjah month of the year 60 (AH), under such conditions that everyother Muslim in Mecca was busy performing their Hajj pilgrimages,and left his apparent Hajj rituals unfinished, beginning his bloody Hajjpilgrimage towards Kufa.
A vast barren land created after a devastating flood in which there arelots of pebbles and rocks, is called ‘Abtah’ in Arabic. The word is alsoused in reference to a wide valley, or a wide flood passage that is flatand has smooth dried mud. This is the place that the first group of peoplewho joined Aba Abdullah al-Hussain’s caravan met the Imam (P).
Between 12 to 24 kilometers outside Mecca, there is the Tan’eimMountain on the right side of the road, apposite to which there isthe Na’eim Mountain on the road’s left side. The desert betweenthese two mountains is called the Loqman Desert. This is wherethe Imam’s caravan settled down temporarily for the 3rd time on itsway from Mecca to Karbala. During this stop Abdullah ibn-Umarmet Imam Hussain (P). Among the other events at this stop therewas the passage of a caravan of gifts forwarded by the Governor ofYemen Bohair ibn-Risan for Yazid to congratulate the beginning ofhis caliphate.
The mountain foot is called ‘Safah’ in Arabic. The 4th stop of caravanwas at a mountain foot, Safah. Among the most important events at thisstop there was Imam Hussain’s meeting with the Arab poet Farazdaq.The Imam (P) had some negotiations with Farazdaq at this place. Thefollowing verse is said to be by Farazdaq about this meeting:’’لقیت الحسین بارض الصفاح علیہ الیلامق و الدرق‘‘ “I met Hussain at Safah/ He was wearing a cloak and carrying a shieldon his shoulder”
This is one of the stations where the Hajj pilgrims wear their special Hajjattires, ‘Ihraam’. It was a deep land between two mountains whereHoods had washed off. There was water at this stop, which attracted thecaravans between Mecca and Kufa and vice versa to stop there. At thisplace the Imam (P) received a letter from Yahya ibn-Sa’eid ibn-Aas andanother one from Abdullah ibn-Ja’far.
Erq is the name of a mountain in the way from Iraq to Mecca. TheIraqi'Hajj pilgrims used to pass that rout. Zaat Erq is where the pilgrimscoming from the eastern side of Mecca wear their Hajj pilgrimageIhraam. Its distance from Mecca is the distance that can be paved withtwo stops, and is about 92 kilometers. The Imam (P) stayed at that placefor two days. One of the most important events at this stop was theImam’s meetings with the famous Kufa personality Boshr ibn-Qulaibal-Assadi and with Riash.
The reason why this place is called ‘Oyoun’, which means thefountains in Arabic, is the existence of fountains and ditches filledwith their water at this place. The pilgrims coming to Mecca fromBasra dismount at Oyoun. During this stop the Imam (P) spoke aboutthe corrupt nature of the imperial Omavi court, his own and hisfamily members’ righteousness, and the reason why he had launchedan uprising.
Qamarah is the name of one of passages through which the Imam (P)and his accompanying followers passed, but they also briefly stayedthere. This region is a part of a larger district, called Batn ur-Ramah.Since many caravans were urged to pass through this passage there werefacilities for the passengers at this place, such as pure drinking waterboth for the passengers and for their animals. There were also watercontainers for taking along for the rest of the trip. The word ‘Qamarah'has different meanings in Arabic, including a mass of people, a hugeamount of water that can create a whirl water, trouble and hardship, andwhere everything can be found in abundance.
The Arabic world ‘Rahimah' is derived from its root word ‘Rahama’whichmeans soft, but continuous rain. Rahimah is a region near Kufa. It is alsosaid that there used to be a fountain there, located threemiles alter Kifahregion to the west side of Qatifah. The Imam (P) met abu-Harirah al-Assadiat this place and revealed the corrupt nature of the Omavi government, andthat regiem’s three major plans aimed at fatal encountering against him: awave of cultural and propagation campaign; a wave of economic sanctionsand threats; and strict decision to murder the Imam (P).
Hajer is one of the important and eventful stations of the Karbalacaravan. The word ‘Hajer’ in Arabic means water container, or a placem which water is collected. This place is at the intersection of Basra-Medina and Kufa-Medina roads. It was at this station where the Imam(P) received Muslim ibn-Aqil’s letter and wrote a letter addressed to theKula residents. Imam Hussain (P) gave that letter to his other envoy, Qeis ibn-Musahhar Seidowi to take it to the prominent personalities ofKula, including Sulaiman ibn-Sorad Khaza’ie, Musayyab ibn-Nujbah,kofa’at ibn-Shaddad, and Abdullah ibn-Waal. The Imam’s arrival atthis station was on Tuesday, the 15th of Dhu al-Hijjah, a week after hisdeparture from Mecca. Some historians have said that the Imam (P)received the news on the martyrdom of Muslim ibn-Aqil and Hani ibn-Urwah at this place.
The Khuzaimiyyah Station was name after Kuzaimaht ibn-Khazim. Theneed to gain information, speak for a large number of people that werethere, and let the people in the craven and their animals take some rest ad drinking water, made the Karbala caravan stay at this station for 24hours. Imam Hussain (P) arrived in Khuzaimiyyah on Friday, the 18th of Dhu al-Hijjah.
The word ‘Shoqouq’ in Arabic means the districts. The grave of Ibadi,the head of Bani Assad Tribe, was at this station. Some historians haverecorded the meeting between the Imam (P) and poet Farzdaq, as well asreceiving the news on martyrdom of Saint Muslim and Hani ibn-Urwahat this place. The Imam’s caravan arrived in Shoqouq on Saturday, the19th, or Sunday the 20thof Dhu al-Hijjah.
The word ‘Ajfar’ means deep well in Arabic. This region on Mecca-Kufa way is close to Kufa. The existence of a palace and a large mosquein this place reveals that a large population of people used to live there.Ajfar is located at a 216 kilometer distance from Mecca. After a shortstop there, the caravan continued its way.
The word ‘Zaroud’ means the swallower in Arabic. The sands andmud of this region swallow the rain water and the place was alsocalled Wadi al-Howz, and Wadi al-Baraka. One of the importanthappenings at this station was attracting the attention of Zuhair ibn-Qeen Bajali, who had a glorious palace-like residence at this station.The Imam (P) arrived in Zoroud on Monday, the 21stof Dhu al-Hijjah.At this station also a number of Imdm’s supporters from Juhainah(a district near Medina) joined his caravan, announced fidelity, andinsisted that they would never leave him alone. Among them we canrefer to Majma ibn-Ziad ibn-Amr Johani, Ibad ibn-Muhajir Johani,and Uqbat ibn-Salt Johani.
It was near sunset when the Imam (P) reached at this station. Tha’labahwas a man from Bani Assad tribe who had dug a fountain at this placeand therefore the pace was named Tha’labiyyah in his name. The Imam(P) stayed at this place nearly for a night and spoke with the people andthe passengers of other passer by caravans. The Imam’s arrival timeat Tha’labiyyah was before noon time of Tuesday, the 22nd of Dhu al-Hijjah. The distance between Tha’labiyyah and Khuzaimiyyah is 23miles. At this station the Imam referred to a sack full of the letters hehad received from Kufa residents in his address for the passengers.
One of the important and eventful water resources in the path of ImamHussain (P) was the Zubalah Station. The world ‘Zubalah’ in Arabicmeans a land that Keeps water in it. In this green land there was a villagein which many branches of the Bani Assad tribes resided. Almost theentire regions from this place to Karbala were the residing territory ofBani Assad. The most important news that the Imam (P) received in thisstation included the news on the martyrdom of Abdullah ibn-Yaqrar,the news on martyrdom of the Imam’s second envoy to Kufa, Qeis ibn-Mosahhar, carried to the Imam (P) by a messenger of Umar Sa’d, thearrival of the envoys of Muhammad ibn-Ash’ath and Umar Sa’d upona request that,
Muslim ibn-Aqil had made before his martyrdom with aletter that informed the Imam (P) that the people of Kufa were infideland had broken their vowed promises are among the most importantevents at this station.
The word ‘Qa’a’ means a flat desert. This station was near Kufa. Thecaravans stopped at this place because of the abundant water, the greenland and gardens, and the mosque that was there. The Qa’a Station waslocated between Zubalah and Batn ul-Aqabah. The Imam (P) stayed atthis station briefly and after filling the caravan’s water containers theyleft towards the next station.
The caravan was gradually approaching Kufa. A tribe of Ban-Assadpeople resided in that land. The presence of a high rising palace and alarge mosque in this place proves that there was a well-developed andgreen village there. The arrival of the Imam (P) at Aqaba was on Fridaythe 25th of Dhu al-Hajjah. At this place the Imam (P) had a dream inwhich a group of wild dogs were attacking him and before all of themthere was a two-colored dog. After waking up the Imam (P) told hisfriends: “ما اراني الا مقتولاً” (My faith is nothing, but getting killed). Thencenarrated his dream for them.
This station was in the way between Mecca and Kufa. There was athree-day distance from there to Kufa. Imam Hussain’s caravan reachedWaqesa after having passed through Batn Aqaba but they did not stop there and passed thru it towards Sheraaf. There was a two mile distancebetween Sheraaf and Waqesa. Passage thru those stations happened onthe 26thof Dhu al-Hijjah.
Sheraf was the place where the first encounter between the forces ofAba-Abdullah al-Hussain (P) and the army of Ubaid-Ullah ibn-Ziadoccurred. Sheraf was a region in which water was found in abundanceand there were a large number of trees there. It was called Sheraf becauseit was located on a high hill and in Arabic this word means a place fromwhich you could see all the surrounding areas. The Imam (P) and hiscompanions spent the night in Sheraf and in the morning he ordered theyouth to fill the water containers and to take some extra water, “As wehave some thirsty guests heading our way.”Imam Hussain’s entrance in Sheraf Station is recorded on Saturday,the 26th of Dhu al-Hijjah. At this station Horr proposed to Imam Hussain(P) to choose a way for continuation of his trip to lead neither to Kufa,nor to Medina, “So that I, too, would have an excuse when ibn-Ziadwould question me about you.”
The name of this land is Zue-Husam, which means obstacle, orhindrance, 'that was because of the defense wall and the military refugethat existed there. Husam also means long thorn, or sword and the otherprobability about the nomination of this land is that harsh thorn bushesgrow in it. The Imam (P) gave very important and awakening lecturesat this station. The Zue-Husam Station was an exhibition in which thefollowers and disciples of Imam Hussain (P) put on display both then-high insight and pure manifestations of divine love. Since the children in Imam’s camp were scared of encounteringHorr’s army Imam Hussain (P) made a refuge by the side of Zue-Husam for the women and the children, where they stayed between theperforming of the noon time and the evening time daily prayers.
The word ‘Baizah’ means a barren, flat desert. This land, locatedbetween Uzaib and Waqesa, belonged to Bani Yarbou’a ibn-Hanzalahand because of its white and shining sand it was called Baizah. TheImam (P) gave a fiery and glorious address at this station and in hisaddress quoted the Prophet’s words in his elaboration on the nature ofthe ruling Omavi government and its law breaking character, abut theposition of an infallible Imam (P), on the reasons behind his movementand upraising, the future outlook, the move made by those who hadvowed covenants with him and then broken their covenants, intrudinghimself as a best model, and the relations between the Imam (P) and thesociety.
This land which was located between Qadesiyyah and Muqaithah was ata four mile distance from Qadesiyyah and at a thirty-two mile distancefrom Muqaithah. The world ‘Uzaib’ means pure and clean drinkable water in Arabicand the word ‘Hajanat is the plural form of ‘Hijan’ which means anoble and elected camel. The Imam (P) arrived at this land on Monday.,the 28thof Dhu al-Hijjah of the year 60 (AH), September 29th, of the year680 (CE). When the Imam (P) arrived at this land he asked his friendswhether they knew this road. Seven horse riders who had come to visit the Imam (P) dismountedat this-station and met him. They were Amr ibn-Khalid Saidawi, Majmaibn-Abdullah al-A’ezi, the son of Majma ibn-Abdullah, Junadah(Jabir) ibn-Hareth Salman, a servant of Amr ibn-Khalid called Sa’d, aservant of Term called Wazih, and a servant of Harith.
Another person,called Tarmah, met the Imam (P) at this station and presented him acomprehensive image of Kufa and the status of the Imam’s movementrespectively.
The caravan of Imam Hussain (P) arrived in Qatqataniyyah on Tuesday,the 29thof Dhu al-Hijjah. This station is located near the Bani MaqatilPalace, near Kufa, and it at a twenty mile distance from Rahimah. TheImam (P) did not stop at this station, and kept on paving his path aftera brief pause. During the passage of Imam Hussain’s caravan the forcesof Kufa Police Chief Hassin bin-Nomair were stationed at this region.
There was a palace at this point which belonged to Hisan bin-Tha’labah,which was located between Ain Tamr and Qatqatanah regions. The tentsof Ubaid-Ullah ibn-Ja’far Horr Johfi were erected at this station when theImam’s caravan arrived. The Imam (P) invited this man to assist him andhis refraining from doing so is among the important historical points. Hetold the Imam (P), “I would instead put at your disposal my fine Arabianhorse, my good sword, and my servants.” The Imam (P) replied, “Thereis no need to them. There is neither any good in you, nor any in yourhorse! I am needless of everything that is in your possession.” The Imam (P) also said at that meeting, “Anyone who would hearabout the oppression imposed against my family and would not rush toassist them God would throw them face down in hell fire and torturethem.”
It has been reported in history books that after the Karbala event,Ubaid-Ullah ibn-Ja’far, who felt highly ashamed often reprimandedhimself and when he arrived at the grave site of the Imam (P) he waswailing and singing sad hymns which he himself had composed on theoccasion. Imam Hussain (P) had another dream here which meant themartyrdom of both him and his entire accompanying followers, andwhile narrating it for them he also uttered the word ‘Istirja’a’ meaningseeking refuge in Almighty Allah’s safe haven. The arrival of the Imam(P) at Bani Maqqatil Place site was on Wednesday, the 1stof Muharramof the year 61 (AH). When Imam Hussain (P) left the Bani Maqatil,Palace Horr ibn-Yazid Riahi and his huge army moved along with hissmall caravan and whenever the Imam (P) intended to deviate from thepath towards the- desert, Horr used to block his path so as to lead theImam’s caravan toward the Karbala desert. The Imam’s caravan movedslightly towards the right direction and arrived in Neynava.
The small, but glorious caravan of Imam (P) finally arrived in Karbala,a land which was unknown prior to the occurrence of Karbala event inthe year 61 (AH). The Imam (P) asked about the name of this land whenhe arrived at it. He was told that it was called Karbala, but it also had other names,such as Shate’a al-Forat, Amoura, Aqar, Aqabat ul-Islam, Azeriyyah,Safoura, Shiyah, and... When the Imam (P) arrived in Karbala hemurmured, ’’اللھم انی اعوذ من الكرب والبلا‘‘(O God! I seek refuge in Theefrom pains and disasters!) Then his eminence said, “This is the samepromised land! By God, this is where we would settle; our camels wouldrest, and our bloods would be shed! The Prophet (P) has promised methat my martyrdom would be in this land, and there is neither any doubt,nor any fault in his words.”
The word Karbala, which is comprised of two parts, ‘Karb’(pain and sorrow) and ‘Bala’ (hardships, test, and miseries) also hasnumerous other meanings, including softness and lenience; a type ofhead cover; a place where a plant called ‘al-karbal’ grows; God’s farm;a hot and blazing flame in a desert, God’s neighborhood; temple, and...The Imam’s arrival at this land of pains and sorrows was on the 2ndofMuharram of the year 61 (AH).