God’s justice towards those that “opposed, vilified, and plotted against” Siyyid Kázim – he was destined to witness

He [Siyyid Kázim] was destined, however, to witness, during the last years of his life, how the avenging hand of God “destroyed with utter destruction” those that opposed, vilified, and plotted against him.

In those days the followers of Siyyid Ibráhím, that notorious enemy of Siyyid Kázim, banded themselves together for the purpose of stirring up sedition and mischief and endangering the life of their formidable adversary. By every means at their disposal, they sought to poison the minds of his admirers and friends, to undermine his authority, and to discredit his name. No voice was raised in protest against the agitation that was being sedulously prepared by that ungodly and treacherous people, each of whom professed to be the exponent of true learning and the repository of the mysteries of the Faith of God. No one sought to warn or awaken them. They gathered such force and kindled such strife that they succeeded in evicting from Karbilá, in a disgraceful manner, the representative official of the Ottoman government, and appropriated for their own sordid aims whatever revenues accrued to him. Their menacing attitude aroused the central government at Constantinople, which despatched a military official to the scene of agitation, with full instructions to quench the fires of mischief. With the force at his command, that official besieged the city, and despatched a communication to Siyyid Kázim in which he entreated him to pacify the minds of the excited populace. He appealed to him to counsel moderation to its inhabitants, to induce them to relax their stubbornness, and to surrender voluntarily to his rule. Were they to heed his counsels, he promised that he would undertake to ensure their safety and protection, would proclaim a general amnesty, and would strive to promote their welfare. If they refused, however, to submit, he warned them that their lives would be in danger, that a great calamity would surely befall them.

Upon the receipt of this formal communication, Siyyid Kázim summoned to his presence the chief instigators of the movement, and, with the utmost wisdom and affection, exhorted them to cease their agitation and surrender their arms. He spoke with such persuasive eloquence, such sincerity and detachment, that their hearts were softened and their resistance was subdued. They solemnly undertook to throw open, the next morning, the gates of the citadel and to present themselves, in the company of Siyyid Kázim, to the officer in command of the besieging forces. It was agreed that the Siyyid would intervene in their behalf, and secure for them whatever would ensure their tranquillity and welfare. No sooner had they left the presence of the Siyyid than the ‘ulamás, the chief instigators of the rebellion, unanimously arose to frustrate this plan. Fully aware that such intervention on the part of the Siyyid, who had already excited their envy, would serve to enhance his prestige and consolidate his authority, they determined to persuade a number among the foolish and excitable elements of the population to sally forth at night and attack the forces of the enemy. They assured them of victory on the strength of a dream in which one of their members had seen Abbás, [Brother of the Imám Ḥusayn] who had charged him to incite his followers to wage holy war against the besiegers and had given him the promise of ultimate success.

Deluded by this vain promise, they rejected the advice tendered by that wise and judicious counsellor, and arose to execute the designs of their foolish leaders. Siyyid Kázim, who was well aware of the evil influence that actuated that revolt, addressed a detailed and faithful report on the situation to the Turkish commander, who again wrote to Siyyid Kázim and reiterated his appeal for a peaceful settlement of the issue. He, moreover, declared that at a given time he would force the gates of the citadel, and would regard the home of the Siyyid as the only place of refuge for a defeated enemy. This declaration the Siyyid caused to be spread throughout the city. It served only to excite the derision and contempt of the population. When informed of the reception accorded that declaration, the Siyyid remarked: “Verily, that with which they are threatened is for the morning. Is not the morning near?” [Qur’án, 11:81]

At daybreak, the appointed hour, the forces of the enemy bombarded the ramparts of the citadel, demolished its walls, entered the city, and pillaged and massacred a considerable number of its population. Many fled in consternation to the courtyard of the shrine of the Imám Husayn. Others sought refuge in the sanctuary of Abbás. Those who loved and honoured Siyyid Kázim betook themselves to his home. So great was the crowd that hastened to the shelter of his residence, that it was found necessary to appropriate a number of the adjoining houses in order to accommodate the multitude of refugees who pressed at his doors. So vast and excited was the concourse that thronged his house, that when once the tumult had subsided, it was ascertained that no less than twenty-two persons had been trampled to death.

What consternation seized the residents and visitors of the holy city! With what severity did the victors treat their terrified enemy! With what audacity they ignored those sacred rights and prerogatives with which the piety of countless Muslim pilgrims had invested the holy sites of Karbilá! They refused to recognise alike the shrine of the Imám Husayn and the sacred mausoleum of Abbás as inviolable sanctuaries for the thousands who fled before the avenging wrath of an alien people. The hallowed precincts of both these shrines ran with the blood of the victims. One place, and only one, could assert its right of sanctuary to the innocent and faithful among the population. That place was the residence of Siyyid Kázim. His house, with its dependencies, was regarded as being endowed with such sanctity as even the most hallowed shrine of shí’ah Islám had failed to retain. That strange manifestation of the avenging wrath of God was an object lesson to those who were inclined to belittle the station of that holy man. That memorable event happened on the eighth of Dhi’l-Hijjih in the year 1258 A.H. [January 10, 1843 A.D]. 

(Chapter 2, ‘The Dawn-Breakers’)