THE LIFE OF IMAM MUSA BIN JA'FAR chapter3

THE LIFE OF IMAM MUSA BIN JA'FAR

Chapter3

With some Jewish Scholars

A delegation of Jewish scholars visited Imam al-Sadiq to debate with him on Islam. When they had the honor of standing before him, they asked him about the evidence and proof of the prophecy of Allah’s Apostle, may Allah bless him and his family:

-Which miracle is a proof of the prophethood of Muhammed, may Allah bless him and his family?

His (Allah’s) dominating Book that dazzles the intellects of beholders along with the lawful and the unlawful He has given, and other than them; if we mentioned it, it would take us along time to explain it.

-How can we come to know that this (miracle) is just as you have mentioned?

Imam Musa, though young, asked them:

-How can we come to know the verses Allah (revealed) to Musa (Moses) according to what you describe?

-We have known that through the narration reported by the truthful.

-Therefore, know the truthfulness of what I have told you through the answer of the boy (Imam Musa) Allah has taught without teaching and knowledge from narrators.

Imam Musa dazzled the Jews, and they believed in his words, which were really a miracle, and became Muslims, saying: “We bear witness that there is no god but Allah, that Muhammed is the Apostle of Allah, that you are the guiding Imams and the proofs of Allah over his creatures. ”

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When Imam Musa mentioned this proof and the people became Muslims at his hand, Abu ‘Abd Allah (al-Sadiq) arose and kissed him on the forehead and said to him: “You are the one who will undertake the office of the Imamate (qa’im) , after me. ” Then he (al-Sadiq) ordered clothes and gifts to be given to them. They thanked him for that and went away. ”[1]

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[1] Bihar al-Anwar, vol. 4, p. 148.

With Burayha

Burayha was among the leading personalities of the Christians and among their brilliant scholars. He looked for the truth and sought guidance, so he associated with all the Muslim sects; he debated with them but did not reach the objective he wanted. The Shi’ites and Hisham b. al-Hakam were described to him, and he along with a hundred Christian scholars. When they sat down, Burayha questioned Hisham about the most important ideological and theological matters. Hisham answered them, and then they all went to have the honor of meeting with Imam Abi ‘Abd Allah (al-Sadiq) , peace be on him. Before they met him, they had met with Imam Musa, so Hisham told him about his debates and speech with Burayha. Thus, the Imam turned to Burayha and asked him:

-O Burayha, what about your knowledge of your Book?

-I am knowledgeable of it.

-What about your trust in the explanation on it?

-Just as I have knowledge of it.

Then, he, peace be on him, recited to him the Bible and read to him its chapters. When Burayha heard of that, he believed that the religion of Islam was true, that the Imam was of the Prophet’s Tree, and he said to him: “I have sought you or the like of you for fifty years. ”

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Then he and his wife became Muslims; they went to Abi ‘Abd Allah (al-Sadiq) , peace be on him, and Hisham told him that they became Muslims at the hand of his son Musa, peace be on him. Imam al-Sadiq, peace be on him, became pleased, turned to Hisham and said to him: “Offspring, one of the other. ”

Burayha asked Abi ‘Abd Allah (al-Sadiq): “From where have you brought the Torah, the Bible, and the Books of the prophets? ”

“We have them,” replied the Imam, “we have inherited them from them; we read them just as they had read them; we say them just as they had said them; surely Allah does not appoint over the earth a proof who says that he does not know when he is asked. ”

Burayha associated with Imam Abi ‘Abd Allah (al-Sadiq) and was among his most loyal companions. When the Imam moved to the Abode of Everlastingness (lit. passed away) , Burayha associated with Imam Musa till he died during his lifetime. [1]

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[1] Ibid, vol. 4, p. 147.

With a Monk

There was a monk in Syria (Sham). The Christians glorified and magnified the monk. The monk preached to them once a year. Imam Musa met him on that day when he was surrounded by monks and people. When the Imam sat down, the monk turned to him and asked him:

-Fellow, are you a stranger?

-Yes.

-Are you from us or against us?

-I am not from you.

-Are you from the community upon which (Allah) has mercy?

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-Yes.

-Are you from among its scholars or from among its ignorant?

-I am not from among its ignorant.

The monk became confused and began to ask the Imam about the most difficult questions he had, saying:

-How is that the origin of the Tree of Tuba is with us, in the Abode of Isa (Jesus) , with you, in the Abode of Muhammed, may Allah bless him and his family, and its branches are in every house?

-It is just like the sun whose light reaches every place and situation while it is in the heaven.

-Why does the food in the Garden not run out and not decrease even though they eat of it?

-It is just like the lamp in the world from which (men) take fire while it does not decrease.

-What is the extended shade in the Garden?

-The time before the sunrise is the extended shade. Then he recited these words of Him the Exalted: “Have you not considered (the work of) your Lord, how He extends the shade? ”

-Why do the inhabitants of the Garden not relieve the nature while they eat and drink?

-They are just like the embero in its mother’s womb.

-How do the servants in the Garden serve its inhabitants without being ordered?

-When man is in need of a thing, his limbs know that, so the servants know that and carry it out without being ordered.

-Are the keys of the Garden (made) of gold or silver?

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-The keys of the Garden are the servant’s words: “There is no god but Allah! ”

-You are right!

Then the monk and his people became Muslims. [1]

These are some of the Imam’s arguments and debates; we will mention another part of them in a chapter of the book.

His Composing Poetry

As for his composing poetry, it is very little. Al-Shaykh al-Mufeed has mentioned a poem of his recited by his son Imam al-Rida to al-Ma’mun and ascribed it to his father:

Repel detested things through comfort; you may someday do not see what you dislike.

Perhaps one conceals himself and the eyes compete for him though he is concealed.

Perhaps the polite withholds his tongue for fear of answering though he is eloquent.

Perhaps the venerable similes out of harm while his mind moans du to its severity. [2]

Dhu al-Nun al-Mesri has mentioned that he passed by a village called Betidsar during his tourism and saw a wall on which the following poetry lines have been written:

I am the son of Mina, al-Mish’arayn, Zamzam, Mecca, and the Magnified Kaaba.

My grandfather is the chosen Prophet; my father is he whose authority is incumbent on all Muslims.

My mother is the chaste (one) from whom (men) seek light if we do not number her as equal to Maryam (Mary).

The grandsons of Allah’s Apostle are my uncles and (fore) fathers; his pure (grand) sons are nine stars.

If you cling to the cord of their authority, you will be successful on the day when the successful will be rewarded and you will lead a life of ease and comfort.

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The Imams of this creation are after their Prophet; if you do not know that, then know (it).

I am the ‘Alawid, the Fatimid who is full of fear; days fill man with (fear).

Thus, I feel that the earth is narrow through it is wide; I cannot obtain the sky through a ladder.

So I have stopped at the house in which I have written my poetry; therefore, read and acquaint yourself with whatever you like.

Dhu al-Nun said that he came to know that the writer of the above-mentioned was an ‘Alawid who escaped from the authorities during the Caliphate of Harun (al- Rashid).

Al-Mejjlisi assumed that the poetry lines were composed by Imam al-Kazim, peace be on him, who went to that place and wrote them in order to complete the proofs against his opponents. These opinions are impossible because Imam Musa did not escape from the authorities and did not hide himself from them; rather he was in Yethrib (Medina) criticizing Harun (al-Rashid) and the other kings of his time; he did not escape from the authorities and was not afraid of their oppression. We will in detail mention that.

Comprehensive Sayings: [3]

Imam Musa, peace be on him, has wise sayings in which he has mentioned some moral and social affairs; this is an addition to what we have mentioned. We have preferred to mention them without any explanation or commentary. He, peace be on him, has said:

Do not remove the modesty between you and your brother; keep some of it, for removing it is removing shame.

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Your helping the weak is the best kind of alms.

Whoever suffers injustice knows its severity.

The ignorant wonder at the wise more than that the wise wonder at the ignorant.

Begging is incorrect except in three (situations): the blood money one cannot pay, heavy loss, and object poverty.

The believer is stronger than the mountain; (one) can take something of the mountain with a pickaxe, but (none) can take anything of the believer’s religion.

Making over trusts to their owners and truthfulness win provision; treason and lying win poverty and hypocrisy.

‘Ubayd Allah b. Ishaq al-Mada’ini asked Imam Musa: “Surely the man sees me and swears by Allah that he loves me; shall I swear by Allah that he loves me? ”

And he answered him: “Try your heart. If you love him, then swear (by Allah) ; otherwise do not (swear by Him). ”

Whoever undertakes that which is not his work, his work is lost and he is disappointed.

There is no good in life except for an aware listener and a speaking scholar.

Surely your righteousness results from the righteousness of the supreme ruler (sultan) ; the supreme ruler (sultan) is just like a merciful father; therefore love for him what you love for yourselves, and hate for him what you hate for yourselves.

He, peace be on him, has said to Muhammed b. al-Fedl: “O Muhammed, belie your ear and your eye in respect with your brother (lit. friend) even if fifty persons bear witness for you (against him). If he says something to you, then believe him and belie them and do not spread anything that disgraces him.

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Whoever supplicates before lauding Allah and calling down blessings upon Muhammed, may Allah bless him and his family, is like him who shoots an arrow without a bowstring.

The best kind of worship after knowledge is waiting for relief.

Showing affection to men is a half intellect.

Many worries bring about old age.

Hastiness is foolishness.

A small family is one of the two easy things.

Whoever saddens his parents disobeys them.

A favor is not a favor but for those who have a religion and a lineage.

And Allah sends down help according to a burden and patience according to a misfortune.

If oppression is more than truth, then one has no right to have a good opinion of another until he comes to know that he has it.

A believer is just like the scales of a balance; the more his faith is the more his tribulation is.

Imam Musa attended a dead person who was lowered into his grave and said: “Surely the thing whose end is this is worthy of abstaining; and surely the thing whose beginning is this is entitled to be feared. ”

The burden of the religion and the world has become intense. As for the burden of the world, it is that when you stretch out your hand to (attain) it, you will find a wicked person who precedes you to (attain) it. As for the burden of the hereafter (the religion) , it is that you find no helper to help you against it.

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Do not give to your brothers (something) of yourself that harms you more than it benefits them.

He, peace be on him, has said: “My father took me by the hand and said: ‘O My little son, surely my father Muhammed b. ‘Ali took me by the hand and said: ‘Surely my father ‘Ali b. al-Husayn took me by the hand and said: ‘My little son, do good to all those who ask you for it. If they deserve it, then you hit its place. If they do not deserve it, then you deserve it. If a person curses you on your right (hand) and then he moves to your left (hand) and apologizes, then accept his apology. ’”

When men completely despise the world, Allah makes them enjoy it and blesses them wherein; when men completely love it, Allah makes them hate it.

He, peace be on him, mentioned a tyrant in his gathering, saying: “By Allah, if he has become exalted through injustice in the world, he will become low through justice in the hereafter. ”

Whoever brings a detested thing to his brother begins it with himself.

Whomever is born by poverty, riches spoils him.

When two (persons) curse each other, the higher of the (in rank) degrades to a lower rank.

The believer is the brother of a believer on the side of his mother and father though he is not born by his parents. Cursed is he who accuses his brother; cursed is he who does not advise his brother; cursed is he who submits himself as a captive to his brother; cursed is he who veils himself from his brother; and cursed is he who backbites his brother.

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The paucity of loyalty is a defect in manhood.

A good deed by a good deed is a shackle nothing can open except a reward or gratitude.

If fixed terms appear, expectations are disclosed.

The paucity of gratitude makes (one) abstain from performing good deeds.

The head of generosity is making over trusts to their owners.

Whoever has no admonisher of his own soul, his enemy (Satan) has power over him.

The cheated is he who of whose lifetime an hour is decreased.

He whose morals are many is not famous for evil.

Whoever leaves requesting high ranks due to that his hope is cut off from them attains no important (thing).

The more appropriate knowledge to you is that which is not righteous to you to work except with it. The most incumbent knowledge on you is that which you are responsible for working with it. The most required knowledge is that which leads you to the righteousness of your heart and shows you its corruption. The most praiseworthy knowledge in the final result is that which increases the reason of the wise. Therefore do not busy (yourself) with the knowledge that does not harm you if you are ignorant of it; and do not be heedless of the knowledge that increases your ignorance when you leave it.

Beware of withholding from (spending money) on the acts of obedience to Allah lest you should spend twice as much as it on the acts of disobedience to Allah.

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Whoever speaks of Allah perishes; whoever seeks presidency perishes; whoever is vainglorious perishes.

A man asked Imam Musa about a generous person, and he, peace be on him, replied: “Surely your speech has two meanings: If you are asking about the creatures, then the generous person is he who performs that which Allah has made obligatory on him. The miser is he who refrains from that which Allah has made obligatory on him. If you mean the Creator, then He is generous when He gives and He is generous when he withholds, for if He gives you, He gives you that which does not belong to you; and if he withholds you, He withholds you from that which does belong to you.

Surely if some people accompany the supreme ruler (sultan) that the believers may use them as caves, they will be safe on the Day of Resurrection.

One jurist who saves one of our orphans who can not see us through teaching him that which he is in need of is more violent to Iblis than a thousand worshippers. For the worshipper takes care of himself only; and this (jurist) takes care of himself along with the servants of Allah-male and female-in order to save them from the hand and disobedience of Iblis; for this reason he is better in Allah’s sight than a million worshippers.

‘Abd Allah b. Yehya said: “I wrote to Imam Musa in a supplication: Praise belongs to Allah (to) the end of His knowledge. And he, peace be on him, wrote back: ‘Do not say (to) the end of His knowledge, for there is no end to His knowledge, but say to the end of His good pleasure. ’”

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If men commit sins they have not to do, Allah subjects them to tribulations they do not expect.

‘Ali b. Swayd al-Sa’i said: “I questioned Abu al-Hasan al-Awual about the words of Him, the Exalted and Great: And whoever trusts in Allah, he is sufficient for him. And he, peace be on him, has said: ‘The trust in Allah is degrees: of them is that you trust in Him in all your affairs, so you should be satisfied with what He does to you. You should know that He gives you nothing but good and favors; you should know that the decision regarding that belongs to Him; and you should trust in Him in respect with it and other than it.

Allah has mercy on the inhabitants of the earth as long as they love each other, make over trusts to their owners, and work with the truth.

Do not neglect the right of your brother depending on that which is between you and him, for he whose right you neglect is not your brother; let not your brother be stronger in (establishing) relationship than your abandoning him.

Surely the prophets, their children, and their followers were singled out with three qualities: maladies in the bodies, fear of the supreme ruler (sultan) , and poverty.

Imam Musa, peace be on him, said to a son of his: “Do not take out yourself of the limit of curtailment in respect with the acts of worship and obedience to Allah, for surely none worships Allah with the worship due to Him. ”

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He, peace be on him, said: “Surely Allah, the Great and Almighty, has said: ‘Most surely I do not enrich the rich due to his dignity with Me nor do I impoverish the poor due to his abasement with Me; I try the rich with the poor through that. Were it not for the poor, the rich would not deserve the Garden. ’”

If you do not feel shame, then do what you like.

Al-‘Abbas b. Hilal al-Shami said: “I said to Abi al-Hasan Musa: ‘May I be your ransom, men admire him who eats the most simple food, wears coarse clothes, and shows reverence. ’ So he, peace be on him, said: ‘Did you not know that Yousif (Joseph) was a prophet, son of a prophet? (However) he used to wear silk mantles brocaded with gold. He sat on the thrones of the Pharaohs and ruled. The people were in no need of his clothes, but they were in need of his justice. An Imam is required to be just and fair; when he says something, he says the truth; when he promises something, he fulfills his promise; when he passes a judgement, he judges equitably. Allah has not forbidden wearing a particular type of clothes or eating a particular type of food earned through a lawful way; rather He has forbidden the unlawful, little or much. And most certainly Allah has said: Say: Who has forbidden the beautiful (gifts) of Allah which He has produced for His servants, and the agreeable things of the sustenance. ’”

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Musa b. Bukayr has said: “I asked Abu al-Hasan (Musa) , peace be on him: Which is older, unbelief or polytheism? ’ And he answered me: ‘As far as I know that you do not debate. ’ I said: ‘Hisham b. Salim ordered me to question you. ’ So he answered me: ‘Unbelief is older and is denial. Allah, the Great and Almighty, has said: But Iblis (did it not). He refused and was proud. ’”

‘Ali b. Suwayyid said: “I asked Aba al-Hasan Musa, peace be on him, about the weak (at faith) , and he wrote back to me: ‘The weak (at faith) are those whose proofs are not raised and they do not know the difference. If they know the difference, then they are not weak. ’”

‘Ali b. Suwayyid said: “I asked Aba al-Hasan Musa about the self-admiration that spoils deeds, and he, peace be on him, replied: ‘Self-admiration is degrees: Of them is that the evil-deed of a servant is made fair-seeing to him so much so that he considers it good. So he admires it and thinks that he does well; of them is that the servant believes in his Lord and lays Allah under obligation, while it is Allah Who lays him under obligation in respect with it. ’”

Whoever seeks this livelihood through a lawful way to profit through it himself and his family is just like the one who struggles in the way of Allah. If he becomes helpless, he must borrow a loan on the account of Allah and His Apostle in order to maintain his family. If he dies and had not repaid the loan, then it is incumbent on the Imam to repay it. If he (the Imam) does not repay it, then its burden is on him. Surely Allah, the Great and Almighty, has said: Alms are only for the poor and the needy, and the officials (appointed) over them... and those in debts. And this (person) is poor, needy, and indebts.

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Imam Musa, peace be on him, said: “Allah’s Apostle, may Allah bless him and his family, has said: ‘Whoever gives religious decisions to men without knowledge, the angels of the heaven and the earth curse him. ’”

The truthful is better than the truth, and the good-doer is better than good-deeds.

‘Ali b. Ja‘far said:

-I asked my brother Musa b. Ja‘far: Is a believer a miser?

-Yes.

-Is he a traitor?

-No, nor is he a liar.

Then he said: “Surely my father related to me on the authority of his forefathers on the authority of Allah’s Apostle, may Allah bless him and his family, who has said: ‘A believer may have all qualities except lying and treason. ’”

Imam Musa, peace be on him, said: “A man asked Allah’s Apostle, may Allah bless him and his family: ‘What is a father’s right against his child? ’ He, may Allah bless him and his family, replied: ‘He should not call him by his name, nor should he walk before him, nor should he sit in front of him, nor should he make men curse him. ’”

He, peace be on him, said: “Allah’s Apostle, may Allah bless him and his family, said: ‘Whoever enters upon morning and does not intend to wrong anybody, Allah forgives him what he has committed. ’”

He, peace be on him, said: “A man came to Allah’s Apostle, may Allah bless him and his family, and asked him: ‘O Allah’s Apostle, what is the right of my child against me? And he, may Allah bless him and his family, replied: ‘You must give him a good name and educate him. ’”

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The best property is the date-palms growing in mud and giving fruit during drought.

I (the author) have confined myself to this number of Imam Musa’s comprehensive sayings. He has another legacy on refuting the unbelievers and other than them. I shall present it when I deal with the problems of his time. The following are some books from which I have quoted the valuable sayings:

1. Muhammed b. al-Hasan al-Hir al-‘Amili, al-Wasa’il.

2. Al-Saduq Muhammed b. ‘Ali al-Qummi, Men La Yahdarahu al-Faqih.

3. Abi Ja‘far Ahmed b. Muhammed al-Barqi, al-Mehasin.

4. Abi Ja‘far Muhammed b. Ya’qub al-Kulayni al-Razi, Usool al-Kafi.

5. Al-Saduq Muhammed b. ‘Ali al-Qummi, ‘Uyun Akhbar al-Rida.

6. Al-Sayyid Muhsin al-Ameen al-‘Amili, A‘yan al-Shi‘a.

7. Muhammed b. Ahmed al-Dhahaby, Mizan al-I‘tidal.

8. Al-Shibrawi, al-Ithaf fi Hub al-Ashraf.

9. Al-Shiblenji, Noor al-Abbsar.

10. Al-Tabrasi, al-Ihtijajj.

11. ‘Abd Allah b. Ja‘far al-Humayri, Qurb al-Isnad.

12. Muhsin al-Qashani, al-Wafi.

13. Ahmed b. Abi Ya‘qub, better known as b. Wadih, Tarikh al-Ya‘qubi.

14. Waram b. Abi Firas, Majjmu‘at Waram.

15. Al-Hasan b. ‘Ali, Tuhaf al-‘Uqul.

16. Al-Husayn b. Muhammed al-Halawani, Nazhat al-Nazir fi Tanbeeh al-Khatir.

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[1] Al-Manaqib, vol. 3, p. 427.

[2] Al-Amali, p. 150.

[3] Bihar al-Anwar, vol. 11, p. 286.

Chapter VII

The Collapse of the Umayyad Government

Imam Musa, peace be on him, was in an early age during the violent revolution against the Umayyad government. His holy age, as the narrators say, was over four years. This period of time allows its owner to carry into his inner self many of the views and pictures that pass by him, especially when they are of the heavy events. For they, without doubt, affect his inner self and react with it and leave in it many impressions, just as the psychologists say.

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In his early age, Imam Musa saw or heard the violent revolution against the Umayyad government that included all the Islamic regions. Many terrible events accompanied that revolution; for example, there were mountains of the corpses of the victims, and sees of blood were generously given to get rid of that black government standing on injustice, exploitation, and turning away from human's rights.

We are not busy with writing a research on the foundation of the Umayyad government and explaining the reasons for establishing it, for that is something hurts one's feelings and leaves the flames of sadness in hearts. Surely this government was established to isolate Ahl al-Bayt, peace be on them, and remove them from leading the community, according to the results concluded from the Consultative Council designed for this purpose. Throughout its stages, this government was accompanied by many social problems that had an effect on the Islamic general life and losing the original objectives Islam seeks under its rule such as spreading justice, equality, welfare, and ease among men.

All Islamic, constructive concepts were completely freezed; the expectations of Islam in finding a society free from ignorance, dullness, miserly, and poverty were lost.

The noble life for which Islam strove was changed into a dark life prevailed by pre-Islamic tendencies, dominated by oppression, tyranny, and deviation from humanitarian values.

It is necessary for us to pause to look for the reasons that folded that black government and removed its detested existence from the Islamic world. Surely the speech of that has a close relationship, as we think, with the research on the Life of Imam Musa. For it shows us that Ahl al-Bayt, peace be on them, during those terrible times, faced ordeals, suffered from bitter oppression and severe tyranny, that their followers suffered from massacres, prisons, pursuit, severe punishments, that all the Muslims met mass persecutions distinguished by depriving from freedom, paralyzing economy, spreading, misery, poverty, chaos in their regions. It is natural that all these things had a great effect on forming Imam Musa's life and made it full of deep sadness and intense sorrow. The following is a brief presentation on some of those events:

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Ahl al-Bayt meet Severe Punishments

The prominent thing in the Umayyads' policy is that they directed all their administrative, economic, and political organs of government to persecute Ahl al-Bayt, peace be on him, and to punish them severely; the following are some aspects of their policy:

1. They made it incumbent on all Muslims to curse and disparage Ahl al-Bayt; they made it a religious duty on Muslims; they asked and punished them if they did not curse them. So the orator began and ended his sermon with cursing the pure family (of the Prophet) , who were equal to the Holy Qur'an. Those ruling authorities were so mentally and socially low that the opportunists and those who sold their conscience sought nearness to them through disparaging and cursing the family of the Prophet, may Allah bless him and his family. The historians have mentioned that an ugly person hurried to al-Hajjajj and raised his voice, saying: "O Emir, my family has wronged me when they have named me 'Ali. I am poor and miserable. I am in need of the gifts of the Emir! "

Al-Hajjajj forced a laugh and said to him: "That is an act of gentleness through which you have gained access (to us). I have appointed you over the office so-and- so! "[1]

Surely the offices and the properties of the state were given to the bastards and the stupid without reckoning because they cursed Ahl al-Bayt, from whom Allah took away defilement and whom He fully purified.

That moved the hidden malice and fury in the souls of the believers and those committed by their religion, and they hurried to declare their displeasure with the Umayyads; among them was the inspired poet, Kathir b. Kathir, who has said:

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May Allah curse him who curse 'Ali and Husayn, whether they are common or leaders.

Are those whose grandfathers pure and their uncles noble cursed?

The birds and doves are safe whereas the Messenger's family is not safe at the Standing Place (of Ibrahim).

O House, you are good and your owners are good! Welcome to the Household of the Prophet and Islam!

The mercy and peace of Allah be on them whenever one safely rises. [2]

These lines describe the general displeasure and deep sadness that resulted from disparaging Ahl al-Bayt; similarly they show the most truthful and purest affection toward them.

2. The authorities employed education as means to war against Ahl al-Bayt, and it was the most dangerous means on which they depended to support their purposes. They entrusted the school teachers with feeding the children on the spirit of hatred and enmity to the family of the Prophet, may Allah bless him and his family, and with going too far in planting this wicked tendency in their souls, that an offspring harboring malice against the family of the Prophet, may Allah bless him and his family, might grow. That was the most destructive and dangerous means to Islam, for it separated the Muslims from the family of the Prophet, may Allah bless him and his family, to whom affection Allah has made obligatory in the firm text of His Book. The results of this bad policy are still standing until this day of ours.

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3. The Umayyads formed committees to fabricate and embellish traditions on the defects of Ahl al-Bayt and to fabricate traditions on praising and lauding the companions (of the Prophet) and the Umayyads. Among the fabricated traditions are: The Prophet, may Allah bless him and his family, said: "Surely the family of Abi Talib are not my friends; my friend is Allah! " Abu Hurayra, the head of these committees, narrated that the Messenger said: "Surely Abu Talib is in a shallow (place) of fire! " It was Abu Hurayra who narrated many traditions on the unbelief of Abi Talib, the believer of Quraysh, protector of Islam, and defender of Allah's Apostle, may Allah bless him and his family, during the most critical and difficult attitudes; the reason for that he wanted to decrease his importance and to degrade his achievements and outstanding qualities.

Any way, the Umayyad authorities took care of the committees of fabrication and spared no effort to spread their fabricated traditions against Ahl al-Bayt, peace be on them, that they might mislead the public opinion and turn it away from the family and progeny of the Prophet, may Allah bless him and his family.

4. The Umayyads went too far in killing the pure family (of the Prophet) , for they stretched out their sinful hands to those pure souls to whom Allah has made affection incumbent on all Muslims. They had a role in assassinating Imam 'Ali, the Commander of the faithful, peace be on him, as I (the author) have established. Mu'awiya assassinated the first grandson and plant of sweet basil of the Prophet, may Allah bless him and his family, Imam al-Hasan, peace be on him. That was when he ordered his (al-Hasan's) wife, Ju'da daughter of al-Ash'ath,[3] to put poison into his food. After him, (his son) Yazid committed the most horrible crime shook human conscience through his annihilating the pure family of (the Prophet) on the hills of Kerbela'. This horrible tragedy, with which the Islamic world was afflicted, brought about a general feeling of displeasure toward the Umayyads and gave rise to many violent revolts against that government that had the qualities of the pre-Islamic period.

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The tyrant of the Banu Merwan, Hisham b. 'Abd al-Malik, killed Zayd b. 'Ali b. al-Husayn, peace be on him. This dirty, wicked person ordered the head of Zayd to be put in his gathering and ordered those who came in to him to tread on the face of Zayd with their shoes, while Zayd was a piece of the liver of Allah's Apostle, may Allah bless him and his family.

Hisham wrote to the governor of Kufa to let Zayd crucified and not to bring him down the gallows, that he might abase the 'Alawids and quench his thirst for revenge. The pure body of Zayd remained crucified on the gibbet; the sun melted it and the winds scattered dust over it. They put guards around it lest it should be taken and buried. Then the authorities ordered the great body to be burnt and scattered in the air. [4]

The Umayyads intentionally killed Yehya b. Zayd, the great revolutionary. The family of Allah's Apostle, may Allah bless him and his family, met in the way of Allah murder, severe punishment, injustice, humiliation from the Umayyads, who, through that, violated the sacredness of the Prophet, may Allah bless him and his family, in respect with his family, who was worthy of care and sympathy.

Any way, the various kinds of disasters and misfortunes the pure family (of the Prophet) faced throughout the Umayyad reign brought about the displeasure of the good and the religious. Likewise, they gave rise to the unity of the forces and moved the Islamic peoples to declare their great revolt that overthrew the Umayyad government.

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[1] Hayat al-Imam al-Husayn b. 'Ali, vol. 2, p. 336.

[2] Ibn Abi al-Haddeed, Sharh Nahjj al-Balagha, vol. 3, p. 336.

[3] Hayat al-Imam al-Husayn.

[4] 'Aqaa'id al-Zaydiya.

The Shi'a are persecuted

During the Umayyad reign the Shi'a faced increasingly tyranny and persecution; the authorities wreaked their wrath upon them and met them with all kind of violence, for they were the aware force that urged the peoples to oppose injustice and to battle against oppression.

All the bloody revolt that frightened the Umayyad authorities depended on the Shi'a, who led the struggle, summoned to social justice and inspired the peoples 

with the spirit of sacrifice for faith and thought.

During the most critical and intense of all conditions in crisis and complication, the Shi's resisted injustice and combated tyranny and freed the society from abasement and enslavement; they, for the sake of that, faced the most violent problems and the

most of them in anguish and bitterness. Imam al-Baqir, peace be on him, talked about them, saying: "Our followers (Shi'a) in all cities were killed; their hands and legs were cut off due to suspicion; whoever loves us and devotes himself to us is imprisoned, his property is plundered, and his house is demolished. "[1]

After the Year of the Peace Treaty (with Imam al-Hasan) , Mu'awiya wrote letters to all his governors in which he mentioned: "Look for him who loves 'Ali and his family; erase him from the Divan; cancel his salary and provision. " Then he sent them another letter: "Whomever you accuse of following these people (i. e. , the Shi'a) , then punish him severely and demolish his house. "[2]

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The Shi'a faced tiredness and exhaustion to the extent that none can imagine it. The greatest of them in ordeal were the Shi'a of Kufa during the days of Mu'awiya, who appointed over them Ziyad Bin Abeeh, who had knowledge of them, so he spread among them killing and execution. He killed them everywhere, cut off their hands and their legs, knocked out their eyes, crucified them on the trunks of the date-palms, made them homeless, and dismissed them. [3]

This abominable policy spread displeasure and complaints among all the Muslims, for they had not been familiar with this policy and had not known it before, and for they had not met from the previous governments such persecutions and severe punishments.

As the Shi'a faced such persecutions and tyranny, they spared no effort to overthrow the Umayyad government and to destroy its throne. They organized their ranks, formed secret organizations that did their best to enlighten the public opinion and send it to the fields of struggle and sacrifice, that they might get rid of the Umayyad government.

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[1] Ibn Abi al-Haddeed, Sharh Nahjj al-Balagha, vol. 3, p. 15.

[2] Ibid.

[3] Hayat al-Imam al-Husayn b. 'Ali, vol. 2, p. 348.

The Battle of al-Hurra

The most important tragedies with which the Islamic world was afflicted was the Battle of al-Hurrah, at which the dignity of Islam and the sacredness of the Prophet, may Allah bless him and his family, were violated. For the military leadership made lawful shedding blood and violating the honors after occupying Yethrib (Medina). The Umayyad arm went too far in that in a way which none had known in respect with using severity and rudeness. It made lawful killing women, innocent children, and violating honors. The people of Medina resort to the tomb of the Prophet, may Allah bless him and his family, and sought refuge in it, for they thought that its sacredness would protect them from the aggression. However those wild people paid no attention to its sacredness and did not fear its greatness. They intentionally killed them and violated their honors in the Mesjid of the Prophet. A

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European historian has commented on this sad event, saying: "Surely the effect of this event on the whole of the Islamic world was immense and terrible as if that the Umayyads wanted to settle their debts when the Messenger, while his army treated them with mercy and sympathy. They made homeless and killed the best youths of Medina and its blessed men. They forced the rest of them to pledge allegiance to Yazid b. Mu'awiya on that they were slaves and on that he would rule over their blood, their properties, and their families. He (Yazid) ordered those prevented from that to be branded in the neck.

"During the reign of the Umayyads, the City of the Messenger became like an oasis in a desert; gloomy depression and deep-black darkness surround it all around its four sides. Medina never regained its past times to the extent that it became during the time of the Umayyads the city of the ancient times. "[1]

The Muslims were terrified by this abominable event at which none paid attention to the sacredness of the Prophet, may Allah bless him and his family, in respect with his neighbors, who lodged him, supported him, and protected him during the ordeal and loneliness of Islam. Nevertheless, their shedding blood was made lawful, their honors were violated, their properties were plundered, and they were forced to pledge allegiance to Yazid and to regard themselves as slaves to him. This painful disaster ended with waves of displeasure and complaints. The people talked about it during their gatherings. It was among the firmest reasons that led to unifying the forces and mobilizing the public opinion for the great revolution that overthrew the Umayyad government.

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[1] Mukhtasar Tarikh al-'Arab, p. 75.

The Policy of Unbelief and Oppression

The certain thing over which the historians have not differed is that the Umayyads had no Islamic tendency; rather they had those tendencies in the pre-Islamic period. Islam did not penetrate their inner selves, rather it flowed on their tongues out of fear of the edge of the sword and the heads of the spears. When they embraced this religion, they began scheming against it and waiting for opportunities to vengeance on it. When Uthman b. 'Affan, the chief of the Umayyads, undertook the affairs of the Muslims according to the terrible plan which was designed by the Consultative Council, Abu Sufyan, the leaders of the Umayyads hurried to the tomb of Hamza, the master of martyrs, and kicked, saying: "O Aba 'Ammara, the affair for which we yesterday engaged in a sword fight is in the hands of our boys, and they are playing with it. "

Then he went happily; he came in to 'Uthman and said: "O Allah, make the power similar to that in the pre-Islamic period, make the kingdom belong to those who have usurped it, and make the projections of the earth belong to the Umayyads! "[1]

Certainly, Abu Sufyan said the words of unbelief before Uthman, who was the Caliph of the Muslims, but he did not blame him nor did he punish him.

This atheistic tendency was standing in Mu'awiya, and he believed in it throughout his lifetime. He expressed this belief during his dangerous talk with al-Mughira b. Shu'ba; through it he revealed his pre-Islamic beliefs and his unbelief in Islam. The following is the text of his talk as it was narrated by Mattraf b. al-Mughira, who said: "My father, al-Mughira, and I visited Mu'awiya. My father went to him frequently and talked with him. Then he came to me and told me about Mu'awiya and his reason and admired what he saw from him. One night he came and did not have dinner; he was very grieved. I waited him for an hour and I thought that (he was grieved) for something happened to us or to our work. So I asked him:

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"-Why can I see you grieved this night?

"-O My little son, I have come from the most wicked of all the 'people. '

"- And what is that?

"I was alone with Mu'awiya and said to him: 'Surely you have attained your wishes, O Commander of the faithful; therefore, if you show justice and spread good, for you have become an old man, and if you take care of your brothers from among the Banu Hashim and their womb relatives. By Allah, today, they have nothing of which you are afraid. And he said to me: 'How far! How far! The brother of Taym ruled and acted justly, and he did what he did, by Allah, but when he perished, his name perished except that a sayer says: 'Abu Bakr! ' Then the brother of 'Adi ruled, so he strove and applied himself (to the office of the caliphate) for ten year, by Allah, but when he perished, his name perished except that a sayer says: 'Umar! ' Then our brother Uthman ruled, so he ruled as a man and none was like him in lineage. He did what he did and (the people) did what they did to him, by Allah, but when he perished, his name perished and what had been done toward him is mentioned. And the brother of the Banu Hashim is mentioned five times a day: 'I bear witness that Muhammed is the Apostle of Allah! ' So all deeds after this (call) , may your mother lose you, will completely be buried! '"[2]

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This speech clearly indicates Mu'awiya's unbelief and his harboring malice against the Prophet, may Allah bless him and his family. For he was terrified and disturbed by mentioning his name five times a day during the adhan. If he had found a way, he would erase his name and efface the principle features of his religion. Because of his strong hatred to the Prophet, may Allah bless him and his family, he did not call down blessings upon him for forty Fridays. He was asked about that and he answered: "Nothing prevents me from mentioning his name except that some men turn up their noses (at me)! "[3]

This atheistic phenomenon in all its dimensions was present in his son Yazid; that is because he declared unbelief and apostasy from the religion after he had taken the reins of government. He has declared the word of atheism when he said:

Hashim played with the dominion so indeed,

No news came, nor there was a revelation revealed.

And in this manner if we deal with the behavior of most Umayyad kings, we will find it full of unbelief and malice against Islam. They all tried to efface its lines and to put out its light. Were it not for that there is abundant knowledge in its principles and the care of Allah, its standard would be folded and it would have neither a name nor a trace.

The Umayyads ruled the Islamic community with the atheistic policy having no faith in Islam as a basic rule in the fields of government, administrations, economy, and policy. They changed all the vital programs Islam had established to set right the society. They stopped the criminal punishments, regarded as lawful what Allah had made unlawful; they built their laws on judicial errors, killed (many people) due to doubt and accusation, plundered the properties and wealth of the Muslims. Sadeef b. Maymun, a creative poet, has referred to that through his supplication against the oppression and tyranny of the Umayyads, saying: "O Allah, our fayya' has become alternation after the division! Our authority has become dominance after the consultation! Our covenant has become legacy after the choice of the community! Amusement centers and stringed instruments have been bought for the portion of the orphan and the widow. The Zimmis have ruled the Muslims; the sinners from among the districts have undertaken their affairs. Therefore, no defender defends those oppressed. No compassionate one looks at them through the eye of mercy. No deterrent deters him who wrongs them; no possessor of compassion satisfies their very thirsty livers; so they are the men of weakness and loss, the allies of depression and abasement; the plants of falsehood has ripened, reached its end, contained grains, become well-arranged, firm and stable.

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"O Allah, enable a hand of the truth to reap them, cut off their spikes, smash their stems, scatter their unity, and disunite them; that the truth may appear in the best manner, in the most perfect light, and in the greatest blessing!

"O Allah, we have known some qualities of ourselves that do not hold us back from responding to the summons! It is You Who do favors for all the creatures and undertake doing good to all those who ask from you! Therefore, give to us of our affair according to Your generosity, Your munificence, and Your boons! For surely You decree what You please and do what You wish! "[4]

Sadeef's supplication contains a wonderful description of the Umayyad policy that violated the Muslims' rights and denied all the high values Islam brought, warred against all its principles and teachings.

Any way, the Umayyads ruled the Islamic countries with a policy based on unbelief and deviation from the will of the community. The Muslims thought that the anti-Islamic won a victory when the Umayyads won the government. This meaning has been mentioned in what Fikelson has written: "The Muslims regarded the victory of the Umayyads, headed by Mu'awiya, as a victory of the pagan aristocracy that declared itself as the enemy of the Apostle and his companions, and against which Allah's Apostle struggled until he put an end to it. The Muslims were patient along with him for struggling against it and resisting it till Allah granted them a victory over it, and they put an end to it, and they built on its ruins the pillars of the Islamic religion, the tolerant religion that has regarded men as equal in sorrow and in joy and removed the control of a group of people who disparaged the poor, abased the weak, usurped the properties. For this reason we are not amazed when the Muslims hated the Umayyads, their haughtiness, their pride, their moving the past spites, and their inclination to the spirit of the pre-Islamic period. "[5]

The Muslims have no doubt that the Umayyads were the enemies and opponents of Islam, that they did their best to die down its voice and to put out its light, and that they embraced it to undertake the authority and to achieve their private interests. This has been emphasized by Allama Dozy, who has said: "Surely the general Muslim populace think that some Umayyads embraced Islam to achieve their own interests, and that they had no right (to undertake) the Caliphate nor other than it, for certainly the policy of the Umayyads aimed at making the Caliphate as a kingdom like that of Kasra (in Iran). There is nothing indicative of that more than the words of Mu'awiya: 'I remove the kings from office! '"[6]

Surely whoever runs over the Umayyad policy concludes that it aimed at spread atheism, make public unbelief, destroy the pillars of Islam, and remove its entity. That is because the Umayyads performed destructive operations against it such as annihilating its great figures: Hajar b. 'Adi, 'Amru b. al-Hamaq al-Khaza'i, Maythem al-Tammar, Rasheed al-Hajjri, and the like of them from among the leaders of the Islamic thought.

This anti-Islam policy required the uprising of the masses and their unanimous agreement on warring against the Umayyads and removing their state and authority.

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[1] Ibn 'Asakir, Tarikh, vol. 6, p. 407.

[2] Ibn Abi al-Haddeed, Sharh Nahjj al-Balagha, vol. 2, p. 357.

[3] Hayat al-Imam al-Husayn b. 'Ali, vol. 2, p. 149.

[4] Tabaqat al-Shu'ara', pp. 37-38.

[5] Tarikh al-Islam al-Siyasi, vol. 1, p. 398.

[6] Muluk al-Tawa'if wa Nazarat fi Tarikh al-Islam, p. 381.

Fiscal Policy

Islam has a creative economy that refreshes peoples, increases their individual income, and removes from them poverty and deprivation. It has made it incumbent on the state to observe the general economy, to increase production, and to spend the public treasury on the vital interests. It has made it unlawful to spend little or much of the money of the community on other than its economic and industrial development, according to the well-known plans of the fiscal policy in Islam.

The Umayyads turned away from this brilliant policy and went far away from it. 'Uthman b. Affan was the first to deviate from it, for he spent the money in the public treasury on the Umayyads and the family of Abi Mi'yat. He singled the notables, the nobility, and the influential men with great gifts and immense wealth; meanwhile he deprived the general populace of spending on them. Accordingly, this crooked policy led to his failure, and the good and those religious were displeased with him. They demanded him to refrain from it, but he paid no attention to them and insisted on carrying out his policy, so the Muslims revolted against him. The knocked him down and he weltered in his blood. 'Uthman exhausted the Muslims and made them face intense tiredness throughout the days of his government; similarly, he strained them after his death, according to the unanimous agreement of the historians!

Throughout their reign, the Umayyads followed 'Uthman's policy; they singled themselves and their followers with properties and wealth, but they deprived the community of enjoying welfare; they chose all its wealth and economic sources and left the image of poverty standing in all the houses of the Muslims. An example of that is that the Egyptian governor resorted to the Umayyad King, Sulayman b. 'Abd al-Malik and complained to him of the sufferings of the Egyptians such as persecution and the heavy taxes imposed on them, saying to him: "O Commander of the faithful, I have come to you because the subjects have become exhausted and overstrained. I see that you have to treat them with kindness and to reduce the land taxes due on them, that they may be able to build their own country and to improve their livelihood. Therefore, do that because you will attain it in the next year. "

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This is the right and just thinking, but the tyrant (i. e. Sulayman b. 'Abd al-Malik) did not understand that and answered him through his wicked tendencies, saying: "May your mother lose you! Take the milk! If it stops, then take the blood and the skin! "[1]

Is there oppression more excessive and severer than this one?

Is there disdain in human's rights and dignity like this one?

Sulayman b. 'Abd al-Malik intended to destroy the society and deprived it of life and elements. When this excessive oppression spread, the governors sought nearness to the Umayyad kings through exposing the subjects to oppression and tyranny. The historians have reported that 'Ubayd Allah b. al-Hajib, the collector of the land taxes in Egypt, wanted to seek nearness to Hisham b. 'Abd al-Malik. He wrote to him that it was likely to increase the land tax on the Egyptian land, and he commanded him to add a qirat to a dinar! [2]

In this manner the Islamic lands sank under heavy poverty and deprivation; they were deprived of all their elements and were owned by such rouges, who spend the land taxes on dissoluteness, prostitution, and despoiling morals, and who did not spend such properties on the general interests.

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[1] Al-Jahshyari, pp. 51-52.

[2] Tarikh al-Harakat al-Fikriya fi al-Islam, p. 42.

Additional Taxes

The Umayyad authorities went too far in exhausting and straining the subjects; they deprived them of their fates and their economic abilities, that was through their imposing on them taxes the Muslims had never known nor their religion had decided. The historians have mentioned different kinds of those severe taxes of which are the following:

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1. Taxes on industries and crafts. [1]

2. Taxes on marriage and on writing a proposal. [2]

3. Taxes on the rents of houses. [3]

4. A tax on Nawruz; Mu'awiya was the first to legislate it and it reached ten million dirhams. [4]

5. The tax on those who became Muslims. [5] The reason for that is that the Umayyad kings wanted to paralyze the Islamic movement and to prevent it from spreading.

The important thing in these additional taxes is that they were not limited, rather their affair was in the hands of the governors and the collectors; it was they who estimated it according to their wishes and inclinations. Bendili Jawza has talked about those heavy and intense additional taxes, saying: "They (the additional taxes) were greater in pressure than land and poll taxes, for they were not fixed nor were they based on an acceptable rule; rather their amount depended on the governors' wish. "[6] Sahib Akhna, who was in Egypt, asked 'Amru b. al-'Ass to tell him about the amount of the toll tax due on him, and he answered him: "If you gave me (a toll tax extending) from the ground to the ceiling, I would not tell you about what is due on you. You are a treasury for us. If he (the king) increases (the tax) due on us, we will increase it on you; and if he reduces it for us, we will reduce it for you. "[7]

In the concepts of social oppression there is no concept greater in pressure than this oppression on the human society, for the peoples were treasury or a garden of these rulers, as 'Amru b. al-'Ass said. Mu'awiya has said: "The earth belongs to Allah, and I am the vicegerent of Allah; therefore, if I take of the property of Allah, then it belongs to me; and what I leave, it will be permissible to me! "

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Surely this abominable policy moved the displeasure of the society and inflamed the sentiments and feelings with the essence of revolt and struggle for overthrowing that government and removing its existence and traces.

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[1] Ibid.

[2] Al-Tabari, Tarikh, vol. 8, p. 129. Ibn al-Athir, Tarikh, vol. 5, p. 23.

[3] Al-Wizara' wa al-Kittaab, p. 24.

[4] Tarikh al-Harakat al-Fikriya fi al-Islam, p. 42. Tarikh al-Tamaddin al-Islami, vol. 2, p. 22.

[5] Tarikh al-Tamaddin al-Islami, vol. 2, p. 21.

[6] Tarikh al-Harakat al-Fikriya fi al-Islam, p. 42.

[7] Tarikh al-Tamaddin al-Islami, vol. 4, pp. 79-80.

The Choice of the Properties

The Umayyad government spared no effort to make the Muslims poor and hungry, so it followed all ways leading to spreading neediness and poverty among them; among the ways the Umayyads followed to make the Muslims poor is choosing properties. An example of that is that Mu'awiya wrote to Ziyad b. Abeeh, his governor over Iraq, to choose him the yellow and the white (lit. gold and silver). [1] Accordingly, Ziyad commanded his governors not to divide among the Muslims neither gold nor silver.

Mu'awiya wrote to Wardan, his governor over Egypt: "Add a qirat (to the tax due on) each Egyptian. " So Wardan wrote him back: "How can I add (it) on them while they are in a time when it is impossible to add it on them? "

The rest of the Islamic countries faced the same condition. An example of that is that a brother of al-Hajjajj's confiscated the properties of the people in the Yemen. [2]

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The Umayyads circulated the property of Allah and enslaved His servants, just as the Truthful One and the Trusted One (the Prophet) , may Allah bless him and his family, had predicted in respect with that which his community would be afflicted under the Umayyad, tyrannical government. This policy moved the displeasure of the general populace and they decided to declare the revolution against the Umayyads and to overthrow their oppressive, tyrannical government.

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[1] Ibid. , p. 79.

[2] Tarikh al-Islam, vol. 1, p. 474.

The People refuse their own Possessions

As the taxes were heavy, the weak farmers refused and abandoned their own farms; some of them registered them in the name of an Arab personality or in the name of a statesman, that they might protect them. They gave them a portion of their agricultural crops. [1] During the reign of al-Hajjajj, a great number of them registered their lands in the name of Muslima b. 'Abd al-Malik.

During those dark times the Muslim peoples met the most difficult wrong and persecution. They toiled and gave the fruit of their efforts to those tyrants who spent them on impudence, prostitution, and pleasures.

This bitter condition continued until the reign of the noble one, 'Umar b. 'Abd al-'Aziz, who ordered those additional taxes to be canceled,[2] and the society felt in his time a kind of ease and welfare. When his reign came to an end, unhappiness returned to the people. For Yazid b. 'Abd al-Malik ordered those taxes to be returned. He wrote to his governor a letter in which he has mentioned: "Now then, for surely 'Umar was vainglorious; so leave what you came to know during his reign and return the people to their first class whether they are fertile or infertile, like or dislike, live or die! "[3]

When this royal decree reached the governors, they oppressed the people and harassed them through returning the taxes to their first condition. [4]

The Umayyads deviated from the right path, turned aside from justice, and separated themselves from the straight way; this is the reason for that the Muslims unanimously agreed on hating them throughout the periods of the Islamic life.

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[1] Al-Wizara' wa al-Kittaab, p. 118.

[2] Al-Tabari, Tarikh, vol. 8, p. 129.

[3] Al-Idara al-Islamiya, p. 114.

[4] Al-Ya'qubi, Tarikh, vol. 2, p. 55.

The Governors and the Tax collectors

The Umayyads chose governors and collectors from among the foreigners such as Ziyad b. Abeeh, al-Mughira b. Shu'ba, Bisr b. Abi Artat, Samra b. Jundub, Khalid al-Qasri, al-Hajjajj b. Yousif al-Thaqafi, and the like from among the tyrannical oppressors. Through their political and administrative activities they established that they were the enemies of mankind and that they knew neither mercy nor compassion nor any noble quality by which man is distinguished from grazing livestock.

The Umayyads empowered those rude rouges over the necks of the Muslims, and they went too far in wronging them, violating their sacred things, and taking their properties. Al-Nimri explained to 'Abd al-Malik b. Merwan the tyranny of his governors and their persecuting his people to the extent that they became poor and escaped in the desert, and that there was nothing with them except weak camels, saying:

O Vicegerent of the Most Merciful One, surely we are true people who prostrate in the early morning and the late afternoon.

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Surely the governors disobeyed you on the day when you commanded them, and brought, if you knew, low misfortunes.

They took the noble master standing and shackled, and cut off the middle of his chest with the whip.

When they left nothing of his flesh on his bones and nothing reasonable in his heart, they brought their title deed to a plump one whom the whips made cowardly and fearful.

They took his camels, and he became sitting and cannot leave the houses.

He calls the Commander of the faithful and in front of him is a wide desert through which the winds draw tails.

He is like the hoopoes whose wings the shooters have broken and that coo in the middle of the road.

O Vicegerent of the Most Merciful One, surely the livestock of my clan have become defeated groups.

They (my clan) have taken care of Islam; they have not left their paying Zakat, nor have they lost saying: There is no god but Allah.

They covered al-Yamama; they were driven away as if that they were people who hit oppressors with something.

For two spring months their milk ewes have tasted nothing but bitter, salty, bad, and withered trees.

Yehya have come to them and made firm a contract the Muslims regard as heavy.

Letters have left their rich poor after the riches and their poor emaciated.

I have left my people. Shall they entrust their affairs to you or shall they wait for a short time? [1]

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In these poetry lines al-Nimri has described the frightful tyranny and the horrible persecutions the governors poured upon his people. This oppression also lasted to the time of 'Umar b. 'Abd al-'Aziz, who was the most just of the Umayyad kings, as they say. That is because his governors spared no effort to take unjustly the properties of the people. Addressing him, Ka'ab al-Ash'ari said:

If you protect what follows you, then the governors of your land are wolves in the country.

They do not respond to that to which you summon unless you cut off heads with the sword.

In the hands of brave ones endowed with insight; in their striking there are restraints and punishment. [2]

While 'Umar (b. 'Abd al-'Aziz) delivering a sermon on the pulpit, a man interrupted him, saying:

Surely those whom you have sent in its countries have left your letter and regarded as lawful the unlawful.

Those whose clothes are dirty (are sitting) on the pulpits of our land; all of them tyrannize (the people) and all of (the people) complain (of them).

You want a just one from among them to undertake the trust. How far is the trustworthy Muslim! [3]

The governors and the collectors went too far in persecuting the Islamic society and depriving it of its economic elements. They did not do that willingly; rather the Umayyad kings commanded them to do it; it was they who urged them to plunder and shared them with that which they took from they people. This meaning has frankly been mentioned in what Fanflotin has said: "And in stead of that the Caliphs-the Umayyad Caliphs-took measures to punish the governors and to prevent them from oppression, we find them shared with them in their interests of the properties which they collected through those exposed ways. This means that the Caliphs were consent with the bad behavior of the governors toward the people of the country, as well it is a proof of that some of them was at first interested in the interests of the central treasury. "[4]

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Certainly the Umayyad kings did not punish their governors and their collectors for what they committed such as excessive oppression, and plundering the properties of the community in a horrible way. It was they who urged them to do that; the more oppressive and tyrannical the governor was, the more close to them he was. For example, Ziyad b. Abeeh was the closest of all the people to Mu'awiya, to the extent that he made him belong to him in lineage. That was due to his violence, tyranny, quick assassinating the Muslims. Yet another example of that is al-Hajjajj b. Yousif al-Thaqafi. He was the nearest of all the governors to 'Abd al-Malik (b. Merwan) and the most preferred of them to him, to the extent that he entrusted the affair of Iraq to him and he acted freely wherein and in whatever a way he wished. That is due to his violence and his going too far in shedding blood.

Any way, the tyranny and oppression of the governors toward the Muslims was among the reasons for the great revolt that overthrew the regime of the Umayyad government and folded its authorities.

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[1] Hayat al-Imam al-Hasan, vol. 2, p. 202.

[2] Al-Jahiz, al-Bayyan wa al-Tabiyyin, vol. 3, p. 358.

[3] Ibid. , 359.

[4] Al-Siyada al-'Arabiya, p. 28.

Showing Despise toward the Peoples

The prominent thing in the Umayyad policy is showing disdain toward the Islamic peoples, for the Umayyad kings went too far in disparaging the rights of their peoples. For example, al-Walid b. Yazid has said:

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Leave your mentioning the family of Sa'd, for we are greater (than them) in number and properties.

We rule the people by force, humiliate them, and punish them severely.

We take them to the pools of humiliation to abase them; we do not fall short of inflicting loss upon them.

This poet has described the excessive disdain in the right of the community and making light of its will and values.

In his speech he gave before the children of the Emigrants and the Ansar in Yethrib (Medina) , 'Abd al-Malik b. Merwan said: "I cure the affair of this community with nothing except with the sword, that your spear may be straight. You retain the early emigrants' deeds but you do not perform anything like them; you order us to fear Allah but your forget that in respect with yourselves. By Allah, after this station of mine, if someone orders me to fear Allah, I will cut off his head! "[1]

This severe, terrible thinking is full of sinful tyranny toward the community, for he thought that he had to look after it through spreading killing, fear, terrorism, and not through spreading justice and welfare among it.

Ibn al-'Ass has said: "Al-Sawad (Iraq) is a garden belongs to Quraysh! " This means that al-Sawad was owned by the Umayyads and not by its inhabitants, for they were as their slaves who had neither freedom nor choice. This was the thinking of the Umayyad policy in all its periods; it paid no attention to the existence of the community; and this was among the most important reasons for overthrowing and collapse of the Umayyad government.

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[1] Nizam al-Hukum wa al-Idara fi al-Islam, p. 285.

Their Persecuting the Non-Muslims Subjects

In its wonderful, genuine legislation, Islam has required showing respect toward all the religions and securing the dignity of their followers and granting them full freedom, for they have the right to enjoy the same rights of the Muslims as long as they are under the protection of Islam.

Surely it is not an act of Islam to persecute any person whatever his or her inclinations and beliefs are unless he or she makes a discord or mischief in the land. Imam 'Ali, the Commander of the faithful, peace be on him, the pioneer of the great justice during his international time, has said: "People are of two kinds: They are either your brother in religion or your like in creation. "

Islam has positively adopted the slogan of justice and equality among men within its Islamic frame, but the Umayyad policy through all its plans carried the pickaxe to destroy what Islam adopted in the fields of the social reform. So it treated the non-Muslim subjects (Zimmis) with a severe treatment that did not agree with the essence and guidance of Islam. The historians have narrated that Usama b. Zayd al-Tenwakhi, who was appointed by Yazid b. 'Abd al-Malik over collecting land taxes, attacked the Zimmis and exhausted them; he took their properties and branded them in the hand. [1] 'Abd al-'Aziz b. Merwan made poll tax obligatory on the monks; and it was the first poll tax to be taken from them. [2]

Surely the tyranny and oppression of the Umayyads included all the citizens and not the Muslims only. This affair required all the people to harbor malice and hatred against their government.

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[1] Al-Maqreezi, Khutat, vol. 1, p. 395.

[2] Ibid.

Their Oppressing Non-Arab Muslims

The Umayyad policy decided to deprive the non-Arab Muslims of all the natural rights of man. So it treated them as grazing animals and met them with increasingly violence and persecution, though they embraced Islam, which has declared human rights and just equality among all classes. As well as there was among them a great class of Muslim great figures and thinkers, and that a great part of the Islamic conquests were achieved through their efforts and struggles. Unfortunately, the Umayyads did not fall short of abasing and exhausting them. The historians have narrated detested kinds of that tyranny. Mu'awiya, the Kasra of the Arabs, opened a door to oppression and tyranny towards them. He violated their sacred things and unjustly shed their blood. He summoned both al-Ahnaf b. Qays al-Temimi and Samra b. Jundub al-Hilali and said to them: "I think that these red ones (Persian Muslims) have become greater in number, and that they have turned away from the ancestors.

I see as if that they would revolt against the Arabs and their supreme authority. So I have decided to kill part of them to build a market and a road; what do you think? " Samra confirmed him; al-Ahnaf opposed him and convinced him not to do that. [1] The Umayyad kings after him followed this wicked plan; they abased the non-Arab subjects and deprived them of salaries and provision. A person from Khuresan came to 'Umar b. 'Abd al-'Aziz and asked him for justice and equality, saying: "O Commander of the faithful, twenty thousand non-Arab subjects made military campaigns but they take neither salaries nor livelihood. A similar number of them from among the Zimmis has become Muslim but they still pay toll taxes. "[2]

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The Umayyad authorities met them with deprivation and injustice. They deprived them of salaries and daily bread, though they were like the rest of the fighters in making military campaigns and conquering countries. This (treatment) made them displeased (with the Umayyads) , showed wide enmity toward them, and joined all the revolts against them. In his book al-Arab wa al-Mawali, al-Jahiz has said: "'Abd al-Rahman b. al-Ash'ath revolted against al-Hajjajj b. Yousif. He warred against him. Al-Hajjajj b. Yousif met what he met from the reciters (of the Qur'an) from among the people of Iraq. Most those who fought against him were from among the people of Basrah, so he gathered them together after his suppressing that revolt and said to them: 'You are unbelievers and non-Arabs; your reciters (of the Qur'an) are more entitled to you! ' Then he scattered them wherever he wished in the remote countries and engraved in the hand of each man of them the name of the city to which he was sent. "[3]

The Umayyads were so blindly fanatic that they did not regard the no-Arab subjects as equal to them. So they called them by their names and surnames. They did not call them by kunyas, for the kunyas had the sense of equality. They did not let them walk in front of them or with them in the same line except behind them. They did not appoint any of them as a commander over an Arab army; and they did not permit any of them to be an Imam and to pray over the corpse of an Arab. When they invited a non-Arab subject due to his knowledge or excellence, they made him sit down at the dinning table in the way to the baker, that whoever saw him came to know that he was a non-Arab. When an Arab returned from market carrying something, he gave it to a non-Arab to carry it, and he had not to refuse it. When he saw him riding (an animal) and wanted him to dismount, he did. [4]

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The historians have mentioned may examples of this collective persecution toward the non-Arab subjects, so this treatment of the Umayyads opposed Islam, which ordered its follower to spread justice and equality among men whether they are Arabs or non-Arabs, white or black.

This racial discrimination divided the word of the Muslims, spread spites and differences among them; likewise, it urged the non-Arab subjects to be in the vanguard of those who revolted against the Umayyads and destroyed their government and kingdom.

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[1] Al-'Aqd al-Farid, vol. 2, p. 270.

[2] Al-Tabari, Tarikh, vol. 8, p. 134. Ibn al-Athir, Tarikh, vol. 5, p. 19.

[3] Al-'Aqd al-Farid, vol. 2, p. 271.

[4] Duha al-Islam, vol. 1, pp. 18-34.

The Dissoluteness of the Umayyad Kings

The Umayyad kings indulged in prostitution and impudence. They threw themselves into pleasures, desires, and disdaining moral values. Accordingly, neglect and weakness spread throughout their days; drinking wine and gambling became public. The government spent much money on the singers, the dissolute, and the mischievous; it brought all the instruments of amusement and singing. The

following are some of their dissolute kings:

Yazid Bin 'Abd al-Malik

Yazid b. 'Abd al-Malik devoted himself to wine and songstresses; he was called the dissolute of the Umayyads; he fell in love with two of his female slaves: one was called Habbaba and the other was called Sallama. He spent the days of his lifetime with them. One day Habbaba sang him:

There is heat between the throat and the palate!

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It does not become calm nor it goes down, that it may be cold!

He was so delighted that he lost his mind. He began flying in the air and she sneeringly said to him: "O Commander of the faithful, I have a need with you. "

He unconsciously said: "By Allah, I will fly! " She began making fun of him and sneering at the community that empowered him over it, saying to him: "To whom will you entrust this community? "

"To you," he replied.

Then he turned to her and began kissing her hand, while she was playing with him and making fun of him.

One day he went for a walk in one of the Jordanian districts. His female slave Habbaba was with him. He and her drank wine. When he became drunk, he threw a grape at her. The grape entered her mouth. She choked to death on it. He lost his mind due to the death of this songstress. He left her for three days. He did not bury her to the extent that she became bad-smelling. He smelt her, kissed her corpse, and wept over her, while she was a motionless corpse. One of his special group talked to him concerning her and he permitted her to be buried. He sadly returned to his palace and heard one of his female slaves say:

Enough for sadness that the lover who is madly in love sees the houses of his lover left and deserted!

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He wept bitter tears; sadness and sorrow controlled him. He stayed for seven days in his palace; he did not met the people as a sign of mourning and sadness for this sinful female slave. Then his brother Muslima advised him to go out to meet the people lest he should be famous for this evil deed, and they would turn away from him. He responded to his advice and went out to meet the people. [1] This deed is a proof of the immorality of this sinful person. Islam was indeed afflicted with this person and the like of him from among the sinful who took the reins of government.

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[1] Ibn al-Athir, Tarikh, vol. 5, p. 57.

Al-Walid Bin Yazid

An authentic tradition has been narrated on the authority of the Prophet, may Allah bless him and his family, that he said: "A man called al-Walid will be among this community. He will be more wicked toward this community than Pharaoh toward his people. " Al-Awzaa'i confirmed that he was al-Walid b. Yazid. [1] This dissolute tyrant (al-Walid) went too far in prostitution; he was the first to bring singers from other countries; he sat with the amusers; he spread wine, amusement centers, and playing on musical instruments; corruption spread and the people drank wine during his time. He was fond of wine, so he described it with an exact description, saying:

May a (wine) as yellow as saffron the traders bring to us from 'Asqalan

It shows you fine dust; and the width of the vessel is a veil for it without the touching of the fingertips.

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It has bubbles; whenever it decanted, you see it like the flash of Yemeni lightning. [2]

Al-Walid b. Yazid was so dissolute that he wanted to build on the Kaaba a dome where he intended to drink wine and to look down upon the circumambulation of the Kaaba. [3] But Allah came between him and that; He broke his back and punished him with the punishment of One Almighty. That was when Yazid b. al- Walid along with a group of his household overcame; they killed him, cut off his head and installed it in Damascus. [4]

Another example of this dissolute, reckless person is that Bin 'Aisha al-Qarashi[5] sang him through his words:

In the morning of immolation I saw some Houris negating the resolution of patience.

They looked like the stars in their rising places going round the full moon in the evening.

I went out and expected seeking reward, but I came back heavily loaded with sin. [6]

Al-Walid became so delighted that he went crazy. He turned to Bin 'Aisha and said to him: "You have done the Commander of the faithful a favor! Repeat it by the right of 'Abd Shams! Repeat! "

He repeated it to him and he said to him: "By Allah, you have done well! Repeat it by the right of Umayya! "

He mentioned his forefathers one by one saying by the right of so-and-so, that he might repeat it to him. He repeated it to him several times while he was drunk and did not understand anything. The wine spoiled his reason and he occupied himself with kissing Bin 'Aisha's limbs and organs one by one, to the extent that he reached his private part. After a conflict lasted for a long time between them, this dissolute person, so-called the Commander of the faithful and Caliph of the Muslims, was able to kiss Bin 'Aisha's private part in a disgraceful way. Then he took off his clothes and put them on him. He was naked and his private part was apparent. They brought him clothes and he put them on. Then he gave him a thousand dinars, gave him his mule, and ordered him to ride it on his carpet. Then he said good-bye to him saying to him: "You have left me on tenterhooks! "

This is a brief outline on the prostitution and dissoluteness of the Umayyad kings and their going too far in amusement and corruption. This matter brought about spreading malice against them and hatred toward their government.

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[1] Al-Murtada, Amali, vol. 1, p. 79.

[2] Al-Mas'udi, Murujj al-Dhahab, vol. 1, p. 147.

[3] Al-Murtada, Amali, vol. 1, p. 89.

[4] Al-Ya'qubi, Tarikh, vol. 3, p. 73.

[5] Bin 'Aisha is 'Abd al-Rahman b. 'Ubayd Allah. His mother 'Aisha is the mother of Muhammed b. 'Abd Allah b. 'Ubayd Allah. He was a Temimi belonged to Quraysh. His kunya was Abu Sa'eed. Sumayya, the mother of Ziyad b. Abeeh was among his grandmothers.

[6] Al-Mas'udi, Murujj al-Dhahab, vol. 3, p. 148.

The Fanaticism between the Yemenis and the Nazaris

Among the most important factors that led to the vanish of the Umayyad government is that a conflict broke out between the Yemenis and the Nazaris and an enmity among them increased. This matter brought about the weakness of the state. That is because the Yemenis joined the 'Abbasid State. This conflict was found by the 'Alawids. That was when al-Kumayt, the great poet of Islam composed his poem called al-Hashimiya and praised Ahl al-Bayt, peace be on them, through it. Then he went to 'Abd Allah b. al-Hasan, and he asked him to write poetry to move spites among the Arabs, that a discord might happen and be a reason for removing the Umayyad government. Al-Kumayt responded to him and composed wonderful, enthusiastic poetry in which he mentioned the outstanding qualities of his people, the Yemenis, and prepared them to the Qahtanis. The following is part of what he has written:

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To us belong the moon of the heaven and all the stars to which the rightly-guided indicate with their hands.

I have found Allah when He has made the Nazaris exalted and made them live in Mecca.

He has appointed the noble qualities only for us, the back for the people, and the forehead for us.

His poetry had a great impression on the hearts, to the extent that spites arose among the two tribes; hatred and enmity spread between them. Meanwhile, Di'bil al- Khaza'i, the poet of Ahl al-Bayt, supported the Qahtanis. I (the author) think that

there was an agreement between the two poets on that, for they were both among the poets of Ahl al-Bayt, and they both set a record in the deepest affection and friendship toward them. Among what Di'bil said in response to al-Kumayt is the following:

Recover from your blame, O Da'ina! The passage of the forty (days) is enough for you (to stop your) blame.

Have you not been grieved by the events of the nights that cause to turn white the forelocks and the tufts.

I greet the distinguished from among the leading members of my people; you have greeted (them) on our behalf, O Medina.

Israel's family belongs to you, and you boast of the non-Arabs.

The demand of al-Kumayt is not a demand of vengeance, but we have been satirized due to our supporting (the Prophet).

Nazar knows that my people boast of their supporting the Prophet.

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The two tribes vied with each other for their outstanding qualities and their noble deeds, to the extent that the hostility between them became wide and included the inhabitants of the villages and the deserts; it spoiled their hearts.

These two families disunited, while they had been regarded as the greatest of the inhabitants of the Arab Peninsula in number and influence. As a result, Merwan b. Muhammed al-Ju'di, the last Umayyad Caliph, sided with the Nazaris; and this urged the Yemenis to deviate from them and joined the summons to the 'Abbasids. Accordingly, the entity of the Umayyad government became very weak. [1]

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[1] Ibid. , pp. 159-163.

The Results of the Events

The Islamic world was afflicted with the terrible events resulted from the tyrannical Umayyad policy in economy and administration. They are as follows:

1. The Local Revolts

Many local revolts broke out in most Islamic countries as a sign of vengeance on the authorities and of hatred toward them, such as the revolts of the 'Alawids and of the Kharijites. Those revolts were connected, stunned the authorities, and undermined their economic and military entity. Of course these revolts resulted from spreading social oppression, losing justice and equality among the Muslims. If the Umayyad governments had followed, in their internal policies, the high object Islam sought under its government, they would not have been afflicted with disasters and disorders.

2. The Summons to the 'Alawids

Secret parties were formed in Kufa and Medina (Yethrib) , and they, through their organs, summoned the people to al-Rida from among the family of Muhammed, may Allah bless him and his family, and intended to return the Islamic Caliphate to Aal al-Bayt, peace be on them.

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The program of the summons was full of the following:

A. They spread among the Muslims the verses and the traditions that talked about the excellence of the pure family of the Prophet. It is worth mentioning that these verses and traditions made it incumbent on Muslims to take care of the family of the Prophet, to show love to them, and to resort to them. Among the ways the summoners followed is the following:

-Is there anyone among you who doubts that Allah, the Great and Almighty, had not appointed Muhammed as a prophet and had not chosen him?

-No.

-Do you doubt that Allah had not revealed to him His Book in which are the things made lawful and unlawful by Him and His laws?

-Do you think that his successor is not from among his family and his household?

-Do you doubt that Ahl al-Bayt are not the origin of knowledge and owners of the legacy of Allah's Apostle, may Allah bless him and his family, which Allah taught to him?

-No. [1]

This way made the people follow Ahl al-Bayt and yearn for the days of their government.

Al-Mansur al-Dewaniqi traveled through the countryside and sought praising Ahl al-Bayt. I (the author) think that he was entrusted with task.

B. They propagated the disasters and misfortunes the family of the Prophet, may Allah bless him and his family, met. Such disasters and misfortunes were so painful that they made the people harbor malice against the Umayyads and revolt against the then regime.

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C. They gave good news of the genuine objectives and ideals the Prophet's pure family sought such as spreading security, ease, welfare among the people, putting an end to all kinds of social deception and oppression. They also propagated that there was no government could guarantee the dignity of the Muslims, kept their rights, and achieved their hopes except that of Ahl al-Bayt, peace be on them, that followed the government of Islam and put into practice its justice and equality.

D. They made the people understand that they met ordeals and disasters during the Umayyad government because the Caliphate was separated from Ahl al-Bayt, the guardians over the revelation and equals to the Holy Qur'an. They showed them that the first Companions of the Prophet gave an opportunity through their shelter (saqifa) to the anti-Islam forces to take the reins of authority and to go too far in abasing the Muslims and forcing them to follow what they disliked.

The Prophet, may Allah bless him and his family, took precautionary measures: He entrusted the caliphate to the great figures from among his family, that he might protect the community from deviation and mischief, and that he might make it socially developed. If the early Muslims had followed him in this respect, those ordeals and misfortunes would not have happened in the Islamic world, and that it would not have been afflicted with the Umayyad government, that enslaved the servants of Allah and usurped His property.

This creative summons made progress in the atmospheres of the Islamic world, invaded sentiments and feelings, for the Muslims believed in it as a basic rule for their social development and for saving them from the tyranny, oppression, and dictatorship of the Umayyads.

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The summons to the 'Alawids was based on religious and social awareness. This was affirmed by al-Qasim b. Mujashi', a leading member of the 'Abbasid state, when he sent a letter of witness to al-Mahdi, saying: "Allah bears witness that there is no god but He, and (so do) the angels and those possessed of knowledge, maintaining his creation with justice; there is no god but He, the Mighty, the Wise. Surely the (true) religion with Allah is Islam. I bear witness for that; I bear witness that Muhammed is His servant and His Messenger; I bear witness that 'Ali b. Abi Talib, peace be on him, is the testamentary trustee of Allah's Apostle, may Allah bless him and his family, and inheritor of the Imamate after him. "

When al-Mahdi read the last statement in the letter, he threw it away and angrily looked at him. So al-Qasim asked him: "We revolted against the Umayyads according these conditions, didn't we? " Al-Mahdi answered him that they departed from that when the affair went well with them and only they ruled the kingdom.

This clearly indicates that they summoned the people to that 'Ali, the Commander of the faithful, peace be on him, was the testamentary trustee of Allah's Apostle, may Allah bless him and his family, his successor after him over his community, and that he was among the progeny of those who inherited the knowledge of the Prophet, may Allah bless him and his family, and were the lifeboats of this community. Therefore, there was no escape from their being the leaders of the community and from returning the Islamic, supreme authority to them.

3. The General Disorder

The general disorder and discords spread all over the Islamic world, for terror and fear of the standing government prevailed it. Al-Harith b. 'Abd Allah al-Ju'di, a famous poet, has described the existing state of affairs throughout the country, saying:

I stay overnight standing to observe the stars when the first of them go higher and run.

That is because of the discord that has included all those who pray.

Those who are in Khuresan, Iraq, and Syria are sad because it has occupied them.

Because of it (the faces of) the people look like a deep-dark night.

The foolish scold both the ignorant and the sane.

The people are in an anguish because of which the pregnant are about to miscarry their babies. [2]

The poet wonderfully and exactly described the conditions of the people, for he has mentioned all the discords and the disorders that befell them. Al-'Abbas b. al- Walid, a poet, has described the conditions of the society, saying:

Surely I seek refuge for you with Allah from discords that become high and then rush.

Surely the people have become tired of your policy; therefore hold fast to the pillar of the religion and be deterred.

Do not offer yourselves as meat to whose people who are like wolves, for surely when wolves are given meat, they enjoy it.

Do not split your own bellies with your own hands, and then neither regret nor impatience benefit (you). [3]

Al-Walid has said: "The discords were as big as the mountains. They were poured down upon the people due to the Umayyad policy based on oppression and severe punishment. Accordingly, those discords brought about a general revolt before which no force in the Islamic world could stand.

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[1] Ibn al-Athir, al-Kamil, vol. 5, p. 17.

[2] Al-Tabari, Tarikh, vol. 9, p. 38.

[3] Ibn al-Athir, Tarikh, vol. 5, p. 105.

The Great Revolt

All Muslim peoples violently revolted, destroyed all the shackles and the barriers on whom they were laid, called out to the overthrowing of the Umayyad government, and summoned (each other) to follow al-Rida from among the family of Muhammed, may Allah bless him and his family. Thus, the local authorities were unable to suppress the revolt that widened and increased.

The Founder of the Revolt

The certain thing is that the 'Alawids were the first to plan the revolt and to design its programs and ways. That is because they suffered from the tyranny and oppression of the Umayyads. So they spared no effort to overthrow the Umayyad government, while, in the first place, the 'Abbasids took no part in it. They were apart from taking in any political act; rather they were submissive to the state and supported its policies. Meanwhile the Umayyads granted them gifts and secured for them more salaries, that they might win their affection and undermine the entity of the 'Alawids and the Muslims might look at them with a normal look. That is because they performed no positive deed for the interests of the Islamic society.

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The 'Abbasids adopted the revolt when weakness and collapse appeared in the Umayyad government and when they were sure of the successful of the revolt. So they joined the 'Alawids. The historians have differed over how they joined the revolt. A party of them has maintained that when Sulayman b. 'Abd al-Malik was afraid of Abu Hashim b. Muhammed b. al-Hanafiya- an 'Alawid, prominent leader- he attracted him through the summons to him, and he responded to him. When he went to him, he showed him affection and met him with more magnifying and honoring. But he managed his killing. He put some poison into (his food) on his way to al-Hamimiya where the 'Abbasids lived. When he felt the nearness of his fixed term, he entrusted his affairs to his brother Muhammed b. 'Ali, revealed his secrets to him, and made him know the names of the summoners in the countries. Some historians have maintained that Abu Hashim did not entrust his affairs to Muhammed b. 'Ali. But when he stopped at him, and he saw his critical condition, he asked him gradually until he told him about that which was with him. When Abu Hisham died, Muhammed b. 'Ali found the files in which were the secrets of the summons and the names of the summoners. [1]

Any way, the 'Abbasids adopted the affairs from that moment and began harmonizing and organizing the revolt.

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[1] Al-Imama wa al-Siyasa, vol. 2, pp. 140-141.

The Center of the Revolt

The summons to the revolt against the Umayyad government was hold in Yethrib (Medina). When Abu Hashim was assassinated, the center of the revolt was transferred to al-Hamimiya, in the Balqa' of al-Sham; it became the center of the revolt. In it the plans were drawn, the revolutionary programs were designed and sent to the summoners in Kufa, the homeland of the 'Alawid summons; it was also sent to the summoners in Khuresan, which was famous for showing enmity toward the Umayyads, who persecuted the Persians who inclined to Shi'ism.

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The summoners were sent to Khuresan as traders, and they propagated the evil deeds of the Umayyads and mentioned the misfortunes and disasters that befell Ahl al-Bayt. The people of Khuresan responded to the summons and joined it. [1] Muhammed b. 'Ali described the Khuresanis and asked them to be more active wherein, saying to them: "Stick to Khuresan, for there is a great number (of people) in it, and apparent steadfastness. There are sound chests and empty hearts have not been divided by low desires and not distributed by creeds. They are fighters who have bodies, shoulders, upper parts of the back, and frightful voices. Now then, surely I can see a good omen in the East and the rising place of the lamp of the world and the creatures. "[2]

The summoners gave much more activity in Khuresan until the summons appeared and became strong in it, for the people of Khuresan spared no effort to protect and keep it. They firmly believed that it would protect them from the tyranny and exploitation of the Umayyads.

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[1] Al-Fekhri, pp. 122-123.

[2] Ahsan al-Taqaseem fi Ma'rifat al-Aqaleem, pp. 293-294.

Al-Abwa' Conference

The Hashimites held a conference at al-Abwa'; at the conference they discussed the affairs of the summons and appointing the candidate from among them to the caliphate. The conference was attended by Ibrahim, the Imam, al-Saffah, al-Mansur, Salih b. 'Abd Allah, 'Abd Allah b. al-Hasan, his two sons Muhammed and Ibrahim, Muhammed b. 'Abd Allah, and others. Salih b. 'Ali delivered a sermon among them, saying: "You are the people to whom the eyes of the people stretch out. Allah has brought you together at this place; therefore, have an unanimous agreement on one of you; and then scatter in the cities and supplicate Allah, may Allah grant you a victory and help you... "

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Abu Ja'far al-Mansur retorted: "Why do you deceive yourselves? By Allah, you know that the people incline and quickly respond to this young man-he indicated with his hand to Muhammed b. 'Abd Allah b. al-Hasan. "

"You are right; surely we know that! " they all answered.

They rose and pledged allegiance to Muhammed; then he was given a pledge of allegiance by Ibrahim the Imam, al-Mansur, al-Saffah, and the rest of those who attended that meeting. [1]

However, the 'Abbasids were not loyal to this pledge of allegiance; they broke their promise and violated their covenant. They secretly worked for their own interests. They made the summoners understand that and asked them to keep that secret lest the 'Alawids should revolt against them and the people should not respond to them, for they had no social base and no clear history. For this reason they advised the summoners to work secretly and ordered them to summon the people to al-Rida from among the family of Muhammed.

Anyhow, the 'Abbasids used the summons to the 'Alawids as a slogan to attain the trust of the community and to win the affection and sympathy of Ahl al-Bayt.

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[1] Maqatil al-Talibiyyin, p. 256.

Abu Muslim is elected

Ibrahim al-Imam, the chief of the 'Abbasid family, elected his retainer Abu Muslim al-Khuresani as a general leader for the revolutionary movement and made it incumbent on the summoners and the Shi'ites to obey him. He has mentioned the following in his letter he sent to the Shi'ites in Kufa and Khuresan: "Surely I have appointed Abu Muslim (as a commander over you) ; therefore listen to him and obey him. I have appointed him as a commander over Khuresan and what it has overcome. "[1]

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The historians have unanimously agreed on that Abu Muslim was then 19 years old, that he was alert, sensitive, iron-willed, murderous, treacherous, and merciless, and that he was the most skillful of the politicians in weaving conspiracies and plots.

All the people were astonished when Ibrahim al-Imam nominated him to this important office, for he was still young and had few experiences. Accordingly, some of the summoners refused to obey him or to yield to his commands. [2] But Ibrahim made it obligatory on them to listen to him and obey him. After that, they had no escape from following him. [3]

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[1] Al-Tabari, the Events of the Year 128 A. H.

[2] Ibn al-Athir, Tarikh, vol. 4, p. 295.

[3] The historians have said: "Abu Muslim killed all those who opposed him. "

Ibrahim's Teachings to Abu Muslim

Ibrahim al-Imam required his retainer Abu Muslim to follow the following instructions full of sins, detested things, and violating the religion: "O 'Abd al- Rahman, you belong to us Ahl al-Bayt. So follow my teachings: Look at this district of the Yemen; honor them, be among them, for surely Allah will not complete this affair except through them. Look at this district of Rebi'a and accuse them of their affairs. Look at this district of Mudar; they are the enemy near in house; therefore kill him about whose affair you doubt or of whom you have something in yourself. If you are able not to let an Arab-speaking person, then do. Kill those children who are five spans of the hand. "[1]

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If these teachings were correct, then they would indicate that Ibrahim al-Imam had no knowledge of the humanitarian ideals and had no relationship with Islam that has forbidden shedding blood unjustly.

Abu Muslim put Ibrahim's instructions into practice and went too far in shedding blood and violating the sacred things. He unjustly killed six hundred Arabs apart from those who were killed at the war, according to the texts of the historians. So he spread sadness, mourning, and losing children in the country of the Muslims. These deeds are not performed by those who have religious or humanitarian tendency.

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[1] Ibn al-Athir, Tarikh, vol. 4, p. 295.

In Khuresan

When Abu Muslim was appointed as a military commander by the 'Abbasids, he immediately headed for Khuresan to lead the combatants to the field of the war to put an end to the Umayyad government. When he arrived there, he met with the summoners and the leaders and delivered a speech, saying: "Let your hearts feel bravery, for it is of the reasons for victory. Mention spites very much, for they urge (you to stick to) boldness; stick to obedience, for it is the fortress of a warrior. "[1]

He skillfully and wonderfully organized the movement. He described to the people the corruption of the Umayyad government that ruled them through oppression and exhaustion. He told them that he would spread justice, ease, and welfare among them. So the hearts responded to him, the masses of Khuresan welcomed him, and surrounded him. Through that the first core of the 'Abbasid army was formed.

The only thing through which Abu Muslim could win a victory and overcame the events was tribalism in Khuresan. For the Yemenis disagreed with the Mudaris. Abu Muslim fed and kindled this enemy phenomenon. He aroused anger in their hearts when they were about to unite to war against him. He urged them to take vengeance on each other. In this manner he was able to distract them from warring against him.

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[1] Al-'Aqd al-Fareed, vol. 1, p. 158.

With Nasar Bin Sayyar

When Nasar b. Sayyar came to know that Abu Muslim became strong and his influence became firm, he sent a letter to Merwan, the Umayyad king, asking him to help him before his government would be burnt with the fire of the revolt. In his letter he wrote the following poetry lines:

I can see the remains of the ash look like the gleam of a fire that is about to have a flame.

For surely a fire is kindled with some sticks, and the beginning of a war is a speech.

So, if the wise of a people do not put it out, then its wood would be bodies and heads.

I say out of amazement: I wish I knew whether the Umayyads were awake or asleep.

If they have been sleeping up till now, then say to them: Wake up! It is time (for you) to wake up!

Merwan was unable to answer him; he wrote to him and told him about his weakness and incapability of putting out that fire, saying to: "The witness can see what the absent cannot see! "

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When Nasr was hopeless of his help, he sought help from the ruler of Iraq, Yazid b. 'Amru b. Hubayra. He wrote him a letter and ended the letter with these poetry lines:

Inform Yazid and the best saying is the most truthful; I have come to know that there is no good in lying.

I have seen some eggs in the land of Khuresan. If they are hatched, they will bring about something wonderful.

They are two -year-old young birds; they have grown up and grown features, but they do not fly.

If they fly and none wangles toward them during this period, they will kindle the fires of a terrible war.

Yazid said to the carrier of the letter: "Say to your leader: There is no victory but through a large number (of fighters) ; and I have no man with me. "[1]

Nasr thought of a way to get rid of the crisis, so he sent to al-Kirmani and Shayban al-Khariji the following poetry lines:

Inform Rabi'a in Maru and those in the Yemen to be angry before that anger will not profit (them).

And to declare war, for the people has declared a war in whose edges wood is burnt.

What is the matter with you that you fight one another as if that the men with intelligence were absent from your opinion?

And you leave an enemy who has encompassed you and who has neither religion nor lineage?

We do not know Arabs similar to you among the people, nor (do we know) pure non-Arabs if their ancestry is traced back.

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They are the people who narrate from the Prophet sayings of which I have never heard, and which the Books have never mentioned.

Whoever asks me about the origin of their religion, surely their religion is that the Arabs should be killed. [2]

Nasr's attempts for overcoming the events were useless, for the revolt widely spread, the cities of Khuresan surrendered one by one, Abu Muslim was delighted at the victory he won and recited the following:

Through firmness and secrecy I have attained that before which the Umayyad kings are feeble when they mobilize (their fighters).

With my efforts I still striving (to shed) their blood, while the people have heedlessly slept in Sham (Syria).

Until I stroke them with the sword, and they woke up of a sleep which none before them had slept.

Whoever grazes sheep in a land with lions and neglects them, a lion will undertake grazing them. [3]

The troops of Abu Muslim occupied the cities and the fortresses and inflicted heavy damages on the enemy in souls and properties. As for Nasr, he was unable to stand before those immense forces. So he rode his horse and ran away; he passed through the desert between al-Ray and Hamadan and died of sadness in its unknown regions. [4]

Abu Muslim occupied Khuresan and the neighboring towns and villages. Then headed for Iraq to occupy it; his troops walked like waves; over them waved black standards that were the symbol of the 'Abbasids. They occupied Iraq without any resistance. In this manner the government of the 'Abbasids appeared at the hands of Abu Muslim.

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We will talk about the end of the Umayyad government, the murder of its king Merwan, the different kinds of exhaustion and severe punishment the Umayyads met from the 'Abbasids when we talk about the time of (Abu al-'Abbas) al-Saffah.

Surely the talk about the factors that led to the overthrowing of the Umayyad government is necessary to the research on the life of Imam Musa, peace be on him, for he spent part of his life hearing of those social crises that changed the course of the general life. He was twenty-one years old when the Umayyad government was overthrown. This period allowed him to convey to his inner self many views and pictures that passed by him. He saw that the revolt deviated from its course, for it was returning the government to Ahl al-Bayt, peace be on them, that the community might enjoy justice, welfare, ease, and tranquility. Unfortunately, it conveyed the caliphate to the 'Abbasids, who went too far in killing the 'Abbasids, pursing them, punishing them severely, filling their houses with sorrow, losing children and mourning. Of course, these things had strong effects on the soul of Imam Musa, peace be on him, to the extent that it was full of intense sorrow and deep sadness.

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[1] Ibn al-Athir, Tarikh, vol. 4, p. 305.

[2] Ibid. , p. 304.

[3] Wafayat al-A'yan, vol. 1, p. 282.

[4] Al-Mas'udi, Murujj al-Dhahab, vol. 204.

Chapter VIII

At the Time of al-Saffah

Kufa received the pledge of allegiance to Abu al-'Abbas al-Saffah with much silence out of fear, many worries and disorders. That is because the Umayyad government was still standing and controlling most Islamic regions. Meanwhile the Umayyad king was camping on the bank of al-Zaab River along with a great army composed of over one hundred thousand horsemen from the Arab Peninsula, Syria, and Mousil; whereas the 'Abbasid Caliph had no forces except those in Khuresan and its outskirts and Kufa. Neither Basrah nor Wasit entered the frame of the pledge of allegiance (to him) , as well as the summons to the caliphate was to al-Rida from among the family of Muhammed, and the 'Abbasids were not mentioned. That is because the masses struggled for the 'Alawids, who were the first pillar for social justice and the guarantee of the interests of the community.

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None thought that the 'Abbasids would assume the caliphate, for the souls were full of doubts about them. That is because some of them were famous for treachery and treason toward the community during its most critical conditions and hours. An example of them is 'Abd Allah b. al-'Abbas. He betrayed Allah and His Apostle when he joined the camp of Mu'awiya in the dark night. That was after he had taken a bribe to desert (Imam al-Hasan) , the grandson of the Prophet, may Allah bless him and his family. The thing that made the Muslims increased their doubt about them is that they submissive to the Umayyad government throughout its periods of time and performed no positive deed in resisting the tyranny and oppression of the Umayyads.

Any way, Kufa received the procession of Abu al-'Abbas al-Saffah on Friday, Rabi' al-Awal 12, 132 A. H. when he was heading for the Mosque. After he had performed the prayer, Abu al-'Abbas al-Saffah went up on the pulpit, though he was ill, and delivered an eloquent, wonderful sermon in which he lauded the 'Abbasids, saying:

O People of Kufa, you are the place of love for us and the house of affection toward us. It is you who have not changed from that and you have not been turned from that by the wrong of men of tyranny against you until that it has happened that you have lived in our time, and Allah has brought you our state; therefore, you are the happiest of all the people with us and the most honorable of them with us; I have added a hundred dirhams to the salary of each of you. So surely it is I the one who sheds (blood) , makes things permissible, revolts (against the Umayyads) , and makes them wail.

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After him, his uncle Dawud delivered an eloquent speech in which he praised the 'Abbasids and dispraised the Umayyads, saying:

O People, by Allah, we have come out for this affair not to increase silver and pure gold nor to dig a river nor to build a palace; rather the disdain of their usurping our rights and the angry for our cousins have made us come out. We have not hated your affairs; certainly your affairs had burnt us when we were on our beds. The bad behavior of the Umayyads toward you, their abasing you, their possessing alone your Fayyi', your alms, and your booties made us intense toward them. To you belong the covenant of Allah, the Blessed and Most High, and the covenant of His Apostle, may Allah bless him and his family; and the covenant of al-'Abbas, may Allah have mercy on him, is against us that we shall rule among you according to what Allah has revealed, put into practice among you the Book of Allah, and behave toward the special groups and the general populace according to the behavior of Allah' Apostle, may Allah bless him and his family.

He made the people of Kufa desire for gifts and giving. He heaped promises upon them, so they craned their necks and listened to him. He emphasized to them that the new state would achieve for them political and social justice, and behave toward them with a behavior based on the pure truth. Then Abu al-'Abbas al-Saffah descended the pulpit. He and his uncle Dawud b. 'Ali entered the princely palace. As for Abu Ja'far al-Mansur, he stayed in the mosque to take the pledge of allegiance from the people. He continued taking the pledge of allegiance from them until he led them in the afternoon, sunset, and evening prayers; and then he went on it until a late hour of the night. [1]

Abu al-'Abbas did not stay for a long time in Kufa, the 'Alawids' place; he went out of it and stayed in the camp of Abu Salam al-Khallal, in Hammam A'yun. Then he ordered al-Hashimiya (city) to be built, that it might be the capital of his government.

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[1] Ibn al-Athir, Tarikh, vol. 4, p. 325.

The Battle of al-Zaab

When Abu al-'Abbas al-Saffah undertook the office of the caliphate, he sent his military forces headed by Muhammed b. 'Abd Allah b. 'Ali to fight against the Umayyad king, Merwan al-Himar (the Donkey). 'Abd Allah along with his great army walked and covered the desert; they met the army of the enemy at al-Zaab, near al-Mousil. The standards of the 'Abbasids were carried by some men riding camels called al-Bukht. He used the wood of willow and other trees along with them in stead of spears. When Merwan saw them, he became terrified and asked those who were around him: "Do you not see that their spears are as thick as date- palms? Do you not see that their standards on those camels are as black as black clouds? "

While he was looking at them with a heart full of terror and fear, large groups of ravens flew and alighted in front of the army of 'Abd Allah, so their blackness connected with that of those black standards, and they became like the black night, so Merwan became very afraid and asked: "Do you not see that the blackness has connected the blackness, to the extent that they all have become like black, thick clouds? "

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Then Merwan turned to a man beside him and asked him with terror and fear:

-Do you not know the commander of their army?

-'Abd Allah b. 'Ali b. al-'Abbas b. 'Abd al-Muttalib.

-Woe unto you! Is he one of al-'Abbas's sons?

-Yes.

-By Allah, I wish that 'Ali b. Abi Talib was in his place in that rank!

Merwan was sure of his inevitable fate; he wished that the conqueror would be Imam 'Ali, the Commander of the faithful, that he might meet them with pardon, kindness, and forgiveness. Any way, the man did not understand Merwan's statement and thought that he accused Imam 'Ali of cowardice, so he opposed him, asking:

-Why do you say that concerning 'Ali though he is brave?

-Woe unto you! Although 'Ali was brave, he was religious! The religion is other than kingdom! We narrate on the authority of our old people that 'Ali and his sons had nothing to do with kingdom! [1]

The fire of the war broke out between the two parties. Immediately the armies of the Umayyads were fully defeated. Merwan and some groups of his army escaped. They reached Mousil, but its inhabitants prevented them from entering it out of fear of the vengeance of the 'Abbasid, victorious army. Then he headed for Harran but he was unable to stay in it. Accordingly, he went to the city of Hams followed by the 'Abbasid armies. Then he entered Damascus, and its governor wanted to help him, but he was unable to do that due to his short time. The enemy followed him. For this reason he headed for Jordan and found it hoisting the 'Abbasid standards. He left it and stopped in Palestine. He came to know that Damascus was overthrown at the hands of the 'Abbasids, and he was full of terror. As a result he left his place in Palestine and headed for Egypt. He stopped in a village called Boseer. He lived there in a church; nevertheless the armies of Salih reached him in a dark night. A bloody fight took place between the two parties. Merwan was killed during the fight. A Kufan cut off his head and took out his tongue, but a cat came and took it from him! [2]

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With this fight the 'Abbasids put an end to the Umayyad government, which ruled people with oppression and tyranny, caused mischief in the land, exploited the properties of Allah, and enslaved his servants. Accordingly, Allah severely took vengeance on the Umayyads; He made their kingdom come to nothing and their victory become alienation; He has written to them disgrace and shame throughout times.

Merwan's head was carried to Abu al-'Abbas al-Saffah. When he saw it, he prostrated for a long time. Then he raised his head and said: "Praise belongs to Allah, Who has not leave our vengeance toward you and toward your people! Praise belongs to Allah, Who has granted us a victory over you and made us overcome you! I do not mind when death strikes me, while I have killed a thousand Umayyads, and I have burnt Hisham's corpse for the sake of my cousin Zayd whose corpse they had burnt. Then he recited the following:

If they drank my blood, they would not quench their thirst, nor the blood of them all would quench my thirst!

Then he faced the Qibla, prostrated again, and recited the following:

Our people refused to treat us with justice, so the sharp swords in our right hands and drips blood have treated us with justice.

When they (the swords) mixes with the men's heads, they would leave them destroyed like ostriches' eggs destroyed on earth.

Then he turned to those who attended his gathering and said to them: "As for Merwan, we have killed him for my brother Ibrahim. We have killed all the Umayyads for al-Husayn, those who were killed with him and after him from among the children of our uncle Abu Talib. "[3]

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Through that the kingdom of the 'Abbasids established, and al-Saffah became a king over the Muslims in all over their countries.

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[1] Ibn Abi al-Haddeed, Sharh Nahjj al-Balagha, vol. 7, p. 134.

[2] Mukhtasar Akhbar al-Khulafa'.

[3] Ibn Abi al-Haddeed, Sharh Nahjj al-Balagha, vol. 7, p. 131.

The Umayyads escape

When the Umayyad state collapsed, the Umayyads became fearful; their hearts were full of terror and dismay; for this reason some of them runaway into the desert. Among those who escaped were Merwan's two sons, 'Abd Allah and 'Ubayd Allah; along with them were a group of their womenfolk and of their companions. They headed for the country of the Nubians, and their king honored them. They sought refuge in his country, but he refused that out of fear of the 'Abbasid authorities. Thus, they fearfully went out (of his country) and went to Bijawa, but its king fought against them. They went away heading for the Yemen while their souls were full of impatience and panic. Then they found two roads. There was a mountain between the two roads. 'Ubayd Allah took a group of them and followed one road, and 'Abd Allah headed another group and followed another road. They thought that they would meet each other after an hour.

The walked throughout the day; they wanted to came back but they were not able to. As for 'Ubayd Allah, he met one of the Abyssinian (military) vanguards. He warred against them, and finally he was killed. The Abyssinians took his companions as prisoners of war and plundered their supplies. Then they left them naked and bare-footed. They (the Umayyad prisoners) were so thirsty that they urinated in their hands and drank their urine; they kneaded sands with it and ate it. Then they caught up with 'Abd Allah b. Merwan, who was more tired and exhausted then them. There were some women walking with 'Abd Allah b. Merwan. They were naked and bare-footed. They felt pain after the long walk and drank urine, to the extent that their lips cracked open. They arrived in al-Mandib and stayed there in for a month. The people there collected something for them. Then they went out of it and headed for Mecca while they were wearing the uniform of the porters. [1]

Allah let down upon them this severe punishment and exhausting fear, so He has made them among the greatest lessons and examples to the enemies of peoples.

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[1] Al-Ya'qubi, Tarikh, vol. 3, pp. 84-85. Ibn 'Abd Rabba, al-'Aqd al-Fareed, vol. 3, pp. 198-199.

Genocide

The 'Abbasid government pursued the Umayyads and uprooted them without leniency and mercy. It killed and annihilated them everywhere. The following are some examples of the annihilation and severe punishment the Umayyads met from the 'Abbasid government:

1. In Basrah

Sulayman b. 'Ali killed and severely punished the Umayyads in Basrah. He executed a group of them. Then he ordered them to be drawn by the legs and to be put on the road, to the extent that dogs ate them. Some Umayyads hidden themselves such as 'Amr b. Mu'awiya, who was fearful and hid himself for a long time, to the extent that he felt that the earth was narrow, so he went to Sulayman b. 'Ali and stood before him, and he did not recognize him. He said to him while abasement and defeat appeared on his face:

-The (people in the) country has expelled me, (and I have come) to you; your favor has shown me the way to you. So either you kill me, and I will find rest or you send me safely, and I will be secure.

-Who are you?

He introduced himself to him, so he felt pity for him and said to him:

-Welcome! What is your need?

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-Surely you are the most of the people (to protect) our womenfolk and the nearest of them to them, while they have fear for us.

-May Allah spare your blood and make abundant your properties! [1]

Then he gave him security and wrote a letter concerning that to al-Saffah, and he accepted it.

2. In Mecca and Medina

Dawud b. 'Ali killed a group of the Umayyads in Mecca and Medina. Ibrahim b. Haram recited him some poetry lines in which he urged him to continue pursuing and putting an end to them, saying:

May Allah not forgive Merwan, nor Umayya a complaint! What bad (their) tyrannical gathering is!

They were like 'Ad, so Allah destroyed them in the same manner through which he destroyed the erring from among (the people of) 'Ad.

None of the Hashimites will accuse me of lying even if I account very much. [2]

Shaykh Muhammed al-Khudari felt sorry for what Dawud b. 'Ali did toward them, saying: "To the extent that he did not let any of them stay (alive) in order to satisfy the vengeful desire that clang to the hearts of the 'Abbasids, nor did that intense savagery make them ashamed. "[3]

Al-Khudari felt sorry for killing the Umayyads, but he did not felt sorry for what they did to the family of the great Prophet such as killing them, taking them as prisoners of war, and what they inflicted on the free Muslims such as severe punishments, exhaustion, torture, and the like from among atrocities and scandals. It was decreed for them to meet that, for Allah has ordained curse and disgrace for the oppressive and decreed that they shall meet their end full of loss and bad fate. Any way al-Khudari did not look at reality through anything but through a black perspective. Fanaticism ate his heart, and he adored his Umayyad masters. He wept for their conditions and felt pain for their fate!

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3. In al-Hirah

When the affair went well with Abu al-'Abbas, he pursued them. When he found any of them, he executed him, that he might strengthen his kingdom and his authorities, please his 'Alawid cousins, and respect the sentiments of most citizens whom the Umayyad authorities afflicted with disaster. Sulayman b. Hisham b. 'Abd al-Malik asked him for security, and he gave him security. He and a group of the Umayyads came in to him in al-Hirah. While they were sitting, his chamberlain came in to him and said to him: "O Commander of the faithful, a veiled, black man from al-Hijaz riding a highborn horse asking (you) for permission (to come in to you). He does not tell (me of) his name. He swears (by Allah) not to uncover his face until he sees you. "

"This is my retainer Sadif. Let him enter," was the answer.

Sadif entered. When he entered and saw al-Saffah surrounded by the Umayyads, who sat on cushions and chairs, he became angry and asked him to recite some enthusiastic poetry lines to him. He permitted him, and he recited them with anger and fury, saying:

The foundations of the kingdom has become firm through the masters including all good from among the 'Abbasids.

Through the chiefs who were advanced in the past, and (through) the firm, open-handed masters.

O Commander of those who are free from dispraise, O head who is the highest of all the heads,

You are the guide and guidance of the Hashimites! How many a people hoped for you after despair!

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Do not release 'Abd Shams from his stumble! Cut off all his tall palm-trees and plants!

Let him settle where Allah settled him, in the abode of abasement and misery!

Their fear (of you) has made them show their affection (to you) , while they have harbored malice against you!

Remember the death of al-Husayn, Zayd, and of the one who was killed by al-Mihras,

And the Imam in Harran who has become a hostage to a grave in loneliness and forgetfulness!

These poetry lines inflamed al-Saffah's heart; fury fully seized him, to the extent that it appeared on his facial expressions. One of the Umayyads felt that and said: "By Allah, the black man has killed us! "

Al-Saffah flamed with anger, so he shouted at the Khuresanis: "Take them! "

The Khuresanis took them and severely hit them with batons, to the extent that they fell to the ground on their faces. Then al-Saffah ordered the dining table to be spread on them, and it was spread on them. The food was put on it. Al-Saffah and his attendants sat and had food. They heard their moaning until they all perished. Delight appeared on the face of al-Saffah, and he said: "Throughout my lifetime, I have never eaten a meal more agreeable than this one! "

Then the food was raised from them. Their bodies were drawn and thrown away on the road, and most of them were eaten by dogs. [4] Sadif looked at them, and he became delighted and tranquil. So he said:

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The Umayyads desired that the Hashimites would be pleased with them; and their (martyrs called) Zayd and al-Husayn would be in vain.

No! (I swear by) the Lord and God of Muhammed, (the Hashimites would not be pleased with them) until they annihilated their unbelievers and traitors. [5]

After al-Saffah had killed the Umayyads and erased them from the world of existence, he became delighted and rejoiced, so he said:

O Umayyads, I have annihilated your gathering, so how much more my (attitude would be) toward the past one.

That the fire will bring you together makes my soul good; it will compensate you (for your crimes) of its flame with evil compensation.

You have been afflicted with, may Allah not release you from your stumble, a jungle lion who rises against the enemies.

If my fury is due to past (things issued) from you, then I have been afflicted with you through something with which my Lord is pleased.

In this way was the end of the wrong-doers and enemies of nations; there end was killing, destruction, disgrace, and shame!

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[1] Al-Kamil, vol. , 5, p. 206.

[2] Mukhtasar Akhbar al-Khulafa', p. 4.

[3] Al-Muhadarat, p. 49.

[4] Mukhtasar Akhbar al-Khulafa', p. 10.

[5] Al-'Aqd al-Fareed, vol. 3, p. 207.

The 'Abbasids dig up the Graves of the Umayyads

The 'Abbasids pursued their Umayyad opponents while living, just as we have mentioned. Then they turned to their dead. They dug up their graves and burnt their remaining decayed bones. That took place when the 'Abbasid armies occupied Damascus. So 'Abd Allah b. 'Ali, commander-in-chief, commanded his fighters to disinter the graves of the Umayyads. They dug up the grave of Mu'awiya b. Abu Sufyan and found nothing therein except a piece of thread like ash. They disinterred the grave of 'Abd al-Malik b. Merwan and found in it a skull. They dug up the grave of Yazid b. Mu'awiya and found therein remains looked like ashes. Then they took out the corpse of Hisham b. 'Abd al-Malik and flogged it, crucified it, and scattered it in the air. [1]

With this subject matter we will end our talk about the Umayyads and what happened to them such as defeat and destruction.

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[1] Al-Kamil, vol. 5, p. 205.

Al-Saffah and the 'Alawids

None expected that the 'Abbasids would undertake the caliphate, for the great revolt that overthrew the Umayyads was for the 'Alawids; the cheers of the demonstrators were summoning the people to follow al-Rida from among the family of Muhammed. This summons was the slogan of the revolutionaries who gave many sacrifices for it. The 'Abbasids themselves did not dream of that, for al-Saffah and his brother al-Mansur had pledged allegiance to Muhammed Dhu al-Nafs al-Zakiya, but the fates withdrew the affair from the al-'Alawids and carried it to the 'Abbasids.

When the Kingdom went well with Abi al-'Abbas, he did his best to please the 'Alawids. He gave them many gifts, received them with different kinds of magnification and honor, put an end to their Umayyad opponents. The relationships between him and them were apparently clear and friendly, but, indeed, the 'Alawids were full of deep sadness and intense sorrow, for the 'Abbasids schemed against them and possessed alone the caliphate without asking their opinion.

Any way, the 'Alawids went to Abi al-'Abbas when he was in al-Anbar to congratulate him on his assuming the caliphate. But Muhammed and Ibrahim did not go to him. Al-Saffah had doubt of them; he turned to their father and asked him:

-What has prevented them from coming along with those who have come to me from among their household?

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-They have not come not because of a thing the Commander of the faithful dislikes.

Al-Saffah unwillingly and reluctantly accepted the excuse. The thing that increased the worries and disorders of al-Saffah due to Muhammed and his brother is that when he built al-Anbar city to take it as his capital, he entered it along with his brother Abu Ja'far (al-Mansur) and 'Abd Allah b. al-Hasan. While he was walking between them and showed them what was in the city such as factories and palaces, a slip of tongue issued from 'Abd Allah when he recited the following two poetry lines:

Do you not see that Jawshan builds palaces whose profits belong to the children of Nufayla.

He hopes that he will live as long as Noah did; and the Command of Allah happens every night.

Abu al-'Abbas's face turned yellow. So Abu Ja'far al-Mansur turned to 'Abd Allah and asked him:

-Do you think that your two sons will certainly undertake the caliphate?

-No! By Allah, I have not thought of that, nor have I wanted it. They were mere words ran on my tongue; I paid no attention to them.

These words displeased al-Saffah. When the 'Alawids decided to go to Yethrib (Medina) , he gave them many things, sent with them a man of his trustworthy men, and said to him: "Provide lodgings for them; do your best to comply with their wishes. When you are alone with them, show inclination toward them and hatred toward us and their being more appropriate for this affair more than us. Account for me what they say and what issues from them during their travel and arrival. "

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When 'Abd Allah arrived in Yethrib, he held a meeting with his sons, and they asked him about all things, small and great. He explained to them the conditions and moved them to revolt (against Abu al-'Abbas). That man attended their meeting, and he memorized all their words. When he returned to Abu al-'Abbas, he informed him of all what he had seen of al-Hasan's sons, and he boiled with anger at them; and al-Mansur became very angry with them.

Those who sought nearness to the authorities created slanders saying that the 'Alawids had summoned the people to break the pledge of allegiance to al-Saffah. Al-Saffah had no patience with that, so he wrote to 'Abd Allah a letter in which he mentioned the following poetry line:

I want his friendship and he wants my death. The one who makes excuses to you is one of your bosom friends from (the tribe of) Murad.

Thus, 'Abd Allah sent him a letter in which he refuted his claims and wrote in the bottom of it the following poetry lines:

And how does he want that while you are from him in the same position with respect to him as the aorta is to the heart?

And how does he want that while you are from him and your lighter takes fire from mine?

And how does he want that while you are from him, and you are a head and guide for Hashim? [1]

Abu al-'Abbas made sure of that, and his fear calmed down; yet (his brother) Abu Ja'far al-Mansur urged and moved him to attack Muhammed and Ibrahim, so he rebuked him and said to him: "Whoever exerts pressure (on people) alienates (them) ; whoever is flexible regrets; and to feign inattention is among the qualities of the generous. "[2]

He treated the 'Alawids with treatment of those politically experienced. He did not show harm or detested things toward them; rather he feigned affection and sympathy to them.

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[1] Al-Ya'qubi, Tarikh, vol. 3, p. 97.

[2] Shadharat al-Dhahab, vol. 1, p. 159.

Imam al-Sadiq's Attitude

The attitude of Imam al-Sadiq, peace be on him, was distinguished by neutrality, resorting to peace and tranquility, and refraining from any political activity. The Imam came to know that any political activity would fail and would bring the community nothing except inclusive harm that would destroy the society and bring about to it many disasters and misfortunes.

The Imam insisted on this sound plan on his attitude toward the 'Alawids and the summoners to the 'Abbasid state. The following are explanations to that:

1. With the 'Alawids

Imam al-Sadiq, peace be on him, predicted that the 'Abbasids, and not the 'Alawids, would assume the caliphate after the overthrowing of the Umayyad government. He went too far in advising the 'Alawids and warned them against seeking rule. The historians have narrated many of his initiatives in this respect. An example of that is that they have narrated that the 'Abbasids and the 'Alawids held a meeting during the Umayyad governments and decided to pledge allegiance to Muhammed Dhu al-Nafs al-Zakiya. So they sent for Imam al-Sadiq and presented that before him, but he prevented them from that and said to them:

"Do not do (that) , for the affair has not come yet. "

'Abd Allah b. al-Hasan became angry and thought that the Imam envied his son; yet the Imam looked at him with a look of mercy and compassion, saying to him: "No! By Allah, that does not urge me, but this-indicating with his hand to Abu al-'Abbas al-Saffah, his brothers, and their sons are other than you. "

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The Imam rose excited, so 'Abd al-Samad and Abu Ja'far al-Mansur followed him and asked him:

"O Abu 'Abd Allah, do you say that? "[1]

"Yes! By Allah, I say it and know it. "

The Imam, peace be on him, went too far in advising 'Abd Allah, that he might turn away from that affair and not to involve himself and his two sons in it. He, peace be on him, said to him: "By Allah, neither you nor your sons will undertake it (the caliphate) , but they (the 'Abbasids) will undertake it. Your sons will surely be killed. "[2]

The Imam had taken this knowledge and inspiration from Allah's Apostle, may Allah bless him and his family, for he was his testamentary trustee, inheritor of his knowledge, keeper of his wisdom, and place of his secrets.

He, peace be on him, gave them a piece of advice to save them (from killing) ; he told them that they would not assume the caliphate. If they had taken his advice, they would have saved themselves from destruction and hardships, and the community would not have been afflicted with their disasters. Any way, they, may Allah have mercy on them, are excused in this respect. That is because they met abasement and humiliation from those reckless authorities, which spared no effort to force them to follow what they disliked, so they went to the fields of struggle as free people and died honorable under spearheads. We will in detail talk about that when we talk about the tyrannical one, Abu Ja'far al-Mansur.

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2. With Abu Salama

When the Umayyad state was about to collapse under the pressure of the 'Abbasid Armies and their uninterrupted attacks against it, Abu Salama, called Wazir Aal Muhammed, thought that he had to hand over the caliphate to the 'Alawids. Whether he was earnest and loyal or plotter and deceiver, he wrote (letters) to three of them and showed them his viewpoints; they were Imam Ja'far b. Muhammed, 'Abd Allah al-Mahdi, and 'Umar al-Ashraf b. Imam Zayn al-'Abidin, peace be on him. He gave the letters to one of their retainers who inhabited Kufa and said to him: "In the first place, go to Ja'far b. Muhammed al-Sadiq, peace be on him. If he responded, then you could cancel the other two letters. If he did not respond, then you could go to 'Abd Allah al-Mahdi. If he responded, then you could cancel the letter of 'Umar al-Ashraf. If he did not respond, then you could meet 'Umar.

The messenger traveled to Yethrib (Medina). When he arrived in it, he started meeting Imam Abu 'Abd Allah al-Sadiq, peace be on him, told him about the speech of Abu Salama and gave hi the letter at night, and he, peace be on him, took it and said to him: "As for Abu Salama, he is a follower of other than me! "

The messenger said to the Imam: "Read the letter and answer it as you think. "

The Imam said to his retainer: "Bring nearer the lamp. "

The retainer brought it nearer, and the Imam put the letter into the fire, and it burnt. Thus, the messenger asked him:

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-Do you not write an answer to him (Abu Salama).

-You have seen the answer!

Then he, peace be on him, recited the following poetry line of al-Kumayt:

O You who kindles a fire whose light is for other than you; and O wood gatherer whose woods in a rope of other than yours!

As a result, the messenger left him and went to 'Abd Allah b. al-Hasan. He gave him the letter, and he read it and became delighted with it. On the following morning, 'Abd Allah rode (his horse) and went to the house of Abu 'Abd Allah al-Sadiq, peace be on him. He came in to him, and he rose for him, welcomed and magnified him, saying:

-O Abu Muhammed, what has brought you?

-It is too great to be described!

-What is it?

-This is Abu Salama's letter in which he has asked me to assume the caliphate at the time when our followers (Shi'ites) from Khuresan have come to him.

The Imam, peace be on him, became displeased and said to him: "O Abu Muhammed, when have the people of Khuresan been your followers? It was you who sent Abu Muslim to Khuresan; and it was you who ordered them to dress in black. Do you recognize any of them through his name or his voice? How have they become your followers, while you do not recognize them nor do they recognize you? "

'Abd Allah began arguing with him, and he, peace be on him, stopped his speech and said to him: "Allah has come to know that I have made it incumbent on me to advise all Muslims; therefore, how do I refrain from advising you? So do not make yourself desire for false things, for they (the 'Abbasids) will undertake this state; and a letter similar to the one that has come to you had come to me! "[3]

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Through his brilliant speech, the Imam predicted an unknown period of time, enlighten it with his own knowledge, and removed from it all kinds of confusion and ambiguity. He foretold that the 'Abbasids would certainly assume the caliphate and that it was useless to oppose them. After some years his prediction and truthfulness concerning that became true.

Any way, the Imam fully understood the course of events, so he refused to accept Abu Salama's proposal, for the latter's proposal, if he was serious in it, was not due to his faith in the rights of Ahl al-Bayt; rather it resulted from losing his interests and hopes; why had he not responded with them before that time full of dangers? For surely the 'Abbasid Armies that crept to occupy Iraq were not the followers of the 'Alawids. Rather they were the followers of the 'Abbasids, for their summons had great effects on them; therefore, how would the Imam respond to the summons of Abu Salama or walk on the unknown ways of those black trends surrounded by destruction and dangers? 'Abd Allah b. al-Hasan responded to him, but he earned nothing from him except that he exposed himself and his family to inclusive destruction.

The affair of this summons was clear to the 'Abbasids; it made them worried and disordered, so they decided to kill him. The historians narrated that Abu al- 'Abbas al-Saffah and Abu Ja'far al-Mansur agreed that al-Mansur had to go to Khuresan to visit Abu Muslim and to talk with him about the affair of Abu Salama and to ask him to assassinate him. As a result al-Mansur went there and met with Abu Muslim. He told him about the affair, and he asked: "Has Abu Salama done it? I will be sufficient to him on your behalf! " Then he summoned one of his military commanders called Marar b. Anas al-Dabbi and commanded him: "Go to Kufa and kill Abu Salama wherever you find him! " Marar along with a group of his fighters headed for al-Kufa. Abu Salama chanted at night with al-Saffah, who affected pardon and pleasure with him. Marar and his fighters sat in his way. When Abu Salama came out at midnight, they hurried to kill him; in the morning they propagated that it was the Kharijites who killed him. [4] Through that the affair of Abu Salama was over at the dawn of the summons to the 'Abbasids.

3. With Abu Muslim

When Abu Muslim came to know about the reality and treachery of the 'Abbasids, he attempted to hand over the authority to Ahl al-Bayt, peace be on them, thus he wrote to the Imam a letter in which he mentioned: "Surely I have shown the word and summoned the people to (refrain from) following the 'Abbasids. Therefore, if you wish, then none is better than you! "

The Imam, peace be on him, wrote him an answer in which he showed wisdom, awareness, and perceiving the realities of the affairs. In the letter he mentioned: "You are not among my followers, nor the time is mine! "[5]

Yes! How would Abu Muslim be among the followers of Imam Abu22 'Abd Allah al-Sadiq, peace be on him, who was of great importance in Islam?

Certainly, the companions and the summoners to the Imam were good, cleaved to their religion, and preferred obedience to Allah to all things.

How would the Imam be pleased with receiving the authority from Abu Muslim, who regarded as lawful all the things made unlawful by Allah and unjustly shed the blood of the Muslims?

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[1] Maqatil al-Talibiyyin, p. 555.

[2] Ibid.

[3] Al-Mas'udi, Murujj al-Dhahab, vol. 3, p. 184. Al-Aadaab al-Sultaniya, p. 137.

[4] Al-Tabari, the Events of the Year 132 A. H. Abu Muslim was killed in Rajab 15th. That was a month after the defeat of Merwan.

[5] Al-Milal wa al-Nihal, vol. 1, p. 241.

Abu Muslim repents

Finally Abu Muslim repented for the ruinous offenses and the sins he committed; he ascribed all things he done to al-Saffah. That was mentioned in the letter he sent to Abu Ja'far al-Mansur. In it he has mentioned: "I have adopted your brother as an Imam and regarded him as a guide to religion due to kinship and the will he clamed that it came to him. So through me he lowered the darkness of error; and he placed me in the lasso of the discord. He commanded me to punish (the people) for suspicion, to kill them for accusation, and not to accept any excuse (from them). As a result, through his commands, I violated some forbidden things whose maintenance Allah decreed, shed blood whose sparing Allah made obligatory, withdrew the authority from its men and handed it to those other than them.

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Therefore, if Allah pardoned me, then it would be through a favor of him; and if he punished (me) , then it would be through what my hands had earned; and Allah does not wrong the servants. "[1]

In his letter, Abu Muslim has shown his repent, his barbarism, and his rudeness. Besides he has indicated that he, according to al-Saffah's commands, shed blood, violated forbidden things, made public panic, and spread terror.

Abu Muslim has made a statement similar to the one mentioned above. He sent the statement to Abu Ja'far al-Mansur. In it he has mentioned: "Now then, surely I have adopted a man as an Imam and a guide to the things Allah has made obligatory on his creatures; the man was knowledgeable and had close kinship to Allah's Apostle, may Allah bless him and his family; he has deemed me as ignorant through the Qur'an, and he has altered it (the Qur'an) from its places craving after a little thing from which Allah has withhold his creatures; he is like the one who expresses with arrogance; he has commanded me to pull out the sword, to raise mercy, not to accept any excuse, and not to release (any person) from his stumble. I have done that in order to make firm your supreme authority, to the extent that those who have no knowledge of you have come to know you; those who are your enemies have obeyed you; Allah has made you manifest after that disappearance, abasement, and lowness. "[2]

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In this important statement, Abu Muslim has mentioned al-Saffah's qualities such as deception, error, and being void of man's values.

He felt remorse and repent of the great sins he had committed, to the extent that he did no hope that Allah would forgive him them. He supplicated at 'Arafat: "O Allah, surely I am going to turn in repentance to you of that which I do not think that you will not forgive me it! "

He was asked: "Is it difficult for Allah to forgive you your sins? "

He replied: "Certainly, I have woven a garment of oppression as long as the state belongs to the 'Abbasids. How many a female crier met me when the oppression became aggravated! Therefore, how will Allah forgive him whose opponents are these creatures? "[3]

Certainly, Abu Musa spoiled the affair of his life in the next world and sold his religion for establishing the 'Abbasid kingdom. He repented (of his sins) but repent does not benefit him. Allah will not be kind through pardoning and forgiving him who unjustly shed the blood of the innocent and spread in the country of the Muslims losing children, sadness, and mourning.

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[1] Tarikh Baghdad, vol. 10, p. 208.

[2] Al-Bidaya wa al-Nihaya, vol. 10, p. 64.

[3] Al-Kuna wa al-Alqab, vol. 2, p. 151.

Al-Saffah dies

Al-Saffah became sick; he suffered from intense and severe pain for several days.

When he became critically ill and death was at hand, he sent for his nephew 'Isa b. Musa; in another narration (he sent for) his uncle 'Isa b. 'Ali. He handed him a closed letter and wrote on the envelope:

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From the servant and friend of Allah,

To the family of Allah's Apostle, may Allah bless him and his family, friends, and all the Muslims.

He asked him to keep his affair secret until he died, that he might read the letter to the people. None came to know whom he appointed as successor after him. [1]

Al-Saffah died on the night of Sunday, Dhu al-Hijja 12, 136 A. H. [2] When he died, 'Ali b. 'Isa shrouded him with his garment; he kept his death secret to the people. In the morning, he summoned some 'Abbasids and the high-ranking statesmen; and then he announced to them the death of al-Saffah. He brought to them the closed letter of the pledge of allegiance. He opened (and read) the letter before them; he found that al-Saffah had appointed his brother Abu Ja'far (al-Mansur) as successor after him, and that he had appointed his nephew 'Isa b. Musa b. Muhammed as a hire apparent. Then he commanded those present to pledge allegiance to Abu Ja'far al-Mansur. After that he buried him in his palace according to his will. [3]

Al-Saffah's lifetime ended in this manner full of shedding blood and violating the forbidden things. He ended his lifetime with imposing his brother al-Mansur as a caliph over the Muslims, and he was the most wicked of the creatures of Allah and the evilest of all Muslim rulers in meanness and deviation from justice. For he spared no effort to make the Muslims poor, to spread panic and fear all over the Islamic world, just as we will mention it in detail.

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With this point we will end our talk about Imam Musa, peace be on him, during the time of al-Saffah. As a result, during his youth and prime of his lifetime, he witnessed the ordeal and misery of the Islamic society during those terrible periods when he lived, for when he got rid of the tyranny and oppression of the Umayyads, he became under the pressure of the 'Abbasid government. So he suffered from tyranny, despotism, wrong, and exhaustion; and the 'Abbasid authorities went too far in making poor the Muslims, plundering their wealth and generously spent it on dissoluteness and prostitution, just as the condition was during the Umayyad government. Of course, such practices had great effects on the life of Imam Musa, peace be on him, and on its carrying sadness and sorrow.

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[1] Al-Ya'qubi, Tarikh, vol. 3, p. 348.

[2] Al-Mas'udi, Murujj al-Dhahab, vol. 3, p. 181.

[3] Al-Mas'udi, Murujj al-Dhahab, vol. 3, p. 181.

Chapter IX

During the Time of al-Mansur

Al-Mansur had no previous convictions, nor had he any achievement, that he might deserve the caliphate that was the greatest office in Islam. He had neither humanitarian tendency nor honest quality that would qualify him to undertake the affairs of the Muslims. The historians have unanimously agreed that he was ignoble, miserly, mean, low, treacherous, and murderous. They have said that he ruled the Muslims with the policy of him who did not believe in Allah and the hereafter, that he spread among them fear and exhaustion and deprived them of their economic requirements. To the extent that they wished the return and the days of the Umayyad government though they were full of severity and torture. One of those who lived through the two states has said:

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Would that the tyranny of the Banu Merwan lasted for us; and would that the justice of the Banu 'Abbas be in the fire!

The great revolutionary, Muhammed Dhu al-Nafs al-Zakiya, has said in his talk he stated concerning the tyranny and oppression of the 'Abbasids: "We had took vengeance on the Umayyads, but the 'Abbasids are less in fear of Allah than them. The argument against the 'Abbasids is more obligatory than it is against them; the people (the Umayyads) had noble deeds and favors Abu Ja'far (al-Mansur) did not have. "[1]

Abu Ja'far al-Mansur went too far in shedding blood, to the extent that none can describe it. He killed (people) for suspicion and accusation, turned away from all the people even his family when he annihilated its members and cut off their heads; that is ascribed to his malice and recklessness. He has been described by professor al-Sayyid Meer, who has said: "Al-Mansur was deceptive; he did not hesitate at all in shedding blood; his severity is ascribed to his excessive malice, whereas his successor did not kill anybody except after much reflection and scrutiny. Generally speaking, Abu Ja'far was careless of his violence and reckless of his assassination; his treatment towards 'Ali's children is regarded as the worst page in the history of the 'Abbasids. " Al-Seyuti has said: "Al-Mansur was the first to find the gap of the difference between the 'Abbasids and the 'Alawids, while they had been as one bloc. "[2]

Ibn Hubayra,[3] one of al-Mansur's contemporaries, has described him, saying: "I have never seen a man in war or in peace more cunning, difficult, and watchful than al-Mansur, to the extent that he besieged me along with a group of Arab horsemen. We spared no effort to attain something of his troops but we were unable because he firmly controlled his fighters and was very alert. "[4]

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Through his violence and scheme he could established the 'Abbasid state and controlled fully all the organs of government.

The severest kind of oppression he practiced was that toward the 'Alawids. He treated them with violence and persecution none can describe; he wreaked his wrath upon them and punished them severely; he paid not attention to his womb relations with them and their kinship to the Messenger, may Allah bless him and his family. As for Imam Musa, peace be on him, he witnessed all kinds of ordeals and exhaustion that befell his family; these practices had great effect on his soul, which became a place of pain and sadness.

Imam Musa, peace be on, spent twenty years of his lifetime during the time of al-Mansur. He witnessed that abominable policy that carried the signs of death and annihilation to all the subjects. It is necessary for us to talk about the aspects of his personality, his policy, and his practices. That is because the research on such topics has a close relationship with the life of Imam Musa, for it describes to us the time when he lived, the fatigue and tiredness from which the Muslims suffered, and for that had and effect on his impressions. The following is a brief account of al-Mansur's personality:

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[1] Abu al-Farajj al-Asfahani, al-Aghani, vol. 10, p. 106.

[2] Mukhtasar Tarikh al-'Arab, p. 184.

[3] Ibn Hubayra's name is 'Amr b. Sa'd b. 'Adi al-Fazari. He was the governor over the Iraqis for six years during the time of Yazid b. 'Abd al-Malik. He was given the kunya of Abu al-Muthanna.

[4] Al-'Asr al-'Abbasi, p. 68.

The Aspects of al-Mansur's Personality

Point

As for the aspects for which al-Mansur has been known and were among his elements and selfness, they are as follows:

1. Miserliness

Without doubt, miserliness is the only source of all psychological vices; therefore, the one who has it is void of all kinds of generosity and nobility; this quality urges him to go too far in committing sins and throws him in ruinous evil.

This evil tendency was among the most prominent aspects of al-Mansur, for he was a proverbial for his miserliness. He subjected the Islamic state to inclusive famine, misery, and deprivation. Because of his intense miserliness he was given the nickname of al-Dewaniqi.

Ibn al-Athir has said: "Al-Mansur was named al-Dewaniqi because of his miserliness. That was when he ordered a trench to be dug in Kufa (and ordered) a danaq to be given (to the workers) and to be spent on the digging. The danaq is one sixth a dirham. " Then he has said: "In the year 155 A. H. al-Mansur ordered a wall and a trench to be built and dug around Basrah and Kufa. He ordered those workers who built the wall and dug the trench to be given five Dirhams. After they had finished that, he ordered them to be brought together and forty dirhams to be taken from each of them. Concerning that the poet has said:

O My people, what have we met from the Commander of the faithful?

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He gave five (dirhams) to each of us and took forty (dirhams) from each of us! [1]

Having finished building Baghdad, al-Mansur settled an account with the commanders of his army and forced them to return that which was with them, to the extent that he took fifteen dirhams from some of them. [2] He would settle an account with the workers even it was an amount of danaq or habba. [3] As for the aspects of his miserliness, they are as follows:

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[1] Al-Kamil.

[2] Al-Fekhri, p. 118.

[3] 'Inwan al-Majjd, p. 161.

He deprived himself of pleasures

His miserliness urged him to deprive himself of enjoying the pleasures in life. He avoided luxury; he wore coarse garments; perhaps, he patched his own shirt with his hand. Concerning him, Imam al-Sadiq has said: "Praise belongs to Allah Who tried him with his own poverty in his kingdom! "[1]

One of his female slaves saw him wearing a patched shirt, and she sneeringly asked him: "Does a caliph wear a patched garment? "

He smiled and answered her: "Woe unto you! Have you not hear the words of the poet, Bin Harama:

"Man may attain honor though his shirt is old and the pocket of his shirt is patched! "[2]

Certainly al-Mansur did not attain honor; rather he reached the deep bottom of meanness and lowliness!

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[1] Al-Fekhri, p. 115.

[2] Tarikh Baghdad, vol. 1, p. 57.

His showing Miserliness toward his friends

Al-Mansur was miserly to himself and his friends. He gave them nothing generously, nor did he think of helping them. He had a friend called al-Wadin b. 'Atta' during his poverty and neediness. He sent for the friend when he undertook the office of the caliphate. When he stood before him, he asked him about his conditions and his affairs:

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-O Abu 'Abd Allah, what do you have?

-The good the Commander of the faithful know!

-What about your family?

-Three daughters, a wife, and their servant.

-Do you have four (persons) in your house?

-Yes.

He asked him about that several times, to the extent that al-Wadin thought that he would give him something as a gift, but he, after long thinking, raised his head and said to him: "You are the richest of all the Arabs, for there are four spindles turning in your house! "[1] Such was his personality full of meanness; it had no ray of pity and mercy.

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[1] 'Asr al-Ma'mun, vol. 1, p. 294.

His Depriving the Writers of Giving

The Umayyad government spent lavishly upon the poets and the writers, so literature flourished and its market became active; the social circles looked at this class with great importance, for the state took care of it and honored it. When al-Mansur became a caliph, he went too far in abasing them, destroying them, depriving them of giving, and preventing them from coming in to him. He did not permit them to visit him except after many efforts. For example, Abu Nuhayla went to him and stopped at the door of his palace and asked for permission to visit him; yet he did not give him permission, whereas the Khuresanis and other than them went in and came out without paying attention to him. Moreover they laughed and sneered at him. One of his friend saw him in that state of abasement and disgrace and asked him: "How do you see the state in which your are? "

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He answered him through these following poetry lines he improvised and in which he described the state in which he was:

Most Allah's creatures do not know which of Allah's creatures (I am) when they meet (me).

Many a garment is spread and folded; and many a pallium is bought and boiled for a retainer or for the master of a retainer. Woe unto the public treasury! What has it met? [1]

Certainly the thing that urged al-Mansur to make little of this educated class was miserliness.

The historians have narrated an example of his stinginess and his turning away from poets as follows: "Al-Mu'ammal b. Umayl visited al-Mehdi, al-Mansur's hire apparent, and praised him with a wonderful poem that moved his feelings, and he gave him twenty thousand dirhams. His secretary sent al-Mansur a letter in which he informed of the affair. When the letter came to him, and he came to know of the affair, he boiled with anger and immediately sent his son a letter in which he criticized his deed, saying: "You had to give four thousand dirhams to the poet after his standing at your door for one year! "

Then he sent the secretary of al-Mehdi a letter in which he commanded him to sent him the poet immediately. The secretary send for the poet, but he did not find him. He was told that he headed for Medinat al-Selam. So he sent some of his police men and ordered them to arrest him. They stood by the bridge of al-Nehrwan. They asked those who passed by them about al-Mu'ammal. Al-Mu'ammal passed by them, and they asked him about his name, and he told them about it. They arrested him, and he was about to die out of fear and panic. They brought him to al-Rabi', al-Mansur's chamberlain. They told him that they had found him, and he commanded them to bring him in. When he stood before him, he turned to him angrily and asked him:

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-Are you al-Mu'ammal b. Umayl?

-Yes, may Allah set right the Commander of the faithful!

-Did you go to an inexperienced boy and cheated him?

-Yes, may Allah set right the Commander of the faithful! I went to a generous boy. I deceived him and he was deceived. So al-Mansur became calm. Then he commanded him to recite the poem to him, and he recited it, saying:

He is the Mehdi but he looks like the bright moon.

This and this resemble each other; therefore they make clear the vague to him who is endowed with eyesight.

So this is a night lamp in the dark; and this is the lamp of light by daylight.

But the Merciful (Allah) has preferred this to that through the pulpits and the thrones and through the strong kingdom.

So this is an emir and that is neither emir nor a minister.

The decrease of the month makes this die away; and this is brilliant during the decrease of the month.

So he is different from the pure vicegerent of Allah through him the pride of the proud becomes high.

The kings become weak when they come to you from easy and difficult places.

Your father preceded the kings to the extent that they became sumbling and tired.

You have come after him running quickly; and you have no flagging when you run.

So the people have said: They are in same position of the meriting and the deserving.

If the old one precedes, then he is qualified for precedence; he has the merit of the old over the young.

If the young reaches the range of the old, then the young has been created from the old.

Al-Mansur admired this wonderful, short poem that has contained the most beautiful signs of lauding and praising him. He said to him: "By Allah, you have done well! But this (poem) is not equal to twenty thousand dirhams. Where is the money? "

He answered him that it was present and he was shaking with fear and panic. He commanded his chamberlain to take the money, and to give him four thousand dirhams. The chamberlain responded to that.

The historians have narrated another example of his miserliness: "On his way to Mecca, al-Mansur ordered a singer to be brought to sing him. Selem, the singer, was brought to him. He sang him songs, and he became delighted to the extent that he was about to fall off his horse. He gave him a half dirham, and he criticized him for that, saying to him:

-O Commander of the faithful, I sang Hisham b. 'Abd al-Malik and he gave me ten thousand dirhams.

Al-Mansur furiously looked at him and said to him:

-He had no right to give you (money) from the public treasury.

Then he ordered his chamberlain al-Rabi' to take the money from him, so he begged him and sword (by Allah) that he had nothing of that money. He went on begging al-Mansur, and he left him provided that he should sing him songs back and forth without money. [2]

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Bishr, the astrologer, has said: "Abu Ja'far (al-Mansur) sent for me in the evening. He sent me to (carry out) a certain affair. When I came back, he raised a side of his prayer rug, and there was a dinar. He said to me: 'Take this (dinar) and keep it. I took it and I still have it lest he should demand it, for he had not told me to talk possession of it. '"

When he decreed that the subjects should wear tall hats, Abu Dulama, a humorous poet, criticized him for his miserliness, saying:

We had expected that the Imam would increased (our wages) , but the chosen Imam has increased the hats in length!

We see them on the heads on men; they look like those hats clothed in burnooses worn by the Jews! [3]

Al-Mansur did his best to monopolize and to hoard the wealth of the community; he spent nothing of it on public interests, so he spread poverty and misery all over the Islamic countries.

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[1] Abu al-Farajj al-Asfahani, al-Aghani, vol. 18, p. 148.

[2] Ibid. , vol. 13, p. 110. Tarikh al-Kulafa', p. 267.

[3] Tarikh al-Kulafa', p. 262.

With al-Mehdi

Al-Mehdi was the most preferable of the people and the nearest of them to al-Mansur, to the extent that he appointed him as his crown prince; nevertheless, he turned away from him for a simple material affair. Al-Mansur's servant, Wadih, has related, saying: "One day, while I was standing beside Abu Ja'far (al-Mansur) , al-Mehdi came in to him. He was wearing a new, black, outer garment. He greeted (us) and sat down. Then he rose and went away. Abu Ja'far looked at him, for he loved and admired him. When he (al-Mehdi) was in the middle of the corridor, he tripped over his own sword, and his black (garment) was torn. He rose and went away paying no attention to it. When al-Mansur saw that, he lost his mind. Then he ordered him to be brought back, and he angrily attacked him, saying: 'O Abu 'Abd Allah, (do you) regard (my) talents as little? Or are you ungrateful (to Allah) for the boon? Or do you have little knowledge of the misfortune? It seems that you are ignorant of that which for you and that which against you! '"[1]

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He bitterly admonished his son for an insignificant thing to which most people do not pay attention.

Wadih reported that he came in to al-Mansur, and he said to him: "'Look for torn clothes and collect them. When you come to know that al-Mehdi will come, bring them before he comes in. There should be patches along with them. ' I did that. Al-Mehdi came in and found his father trying patches on the torn clothes. He smiled and said to him: 'O Commander of the faithful, for this reason the people say: 'They crave after the dinar and the dirham! ' He did not mention the danaq lest he should move his feelings. So al-Mansur said to him: 'Whoever does not repair his torn clothes has no new (ones). The winter has come. We are in need of clothes for the family and the children. ' Thus, al-Mehdi said to him: 'At my expense are the clothes of the Commander of the faithful, of his family, and of his children! ' He said to him: 'Do that! '"[2]

Al-Mansur's female slave, Khalisa, has related, saying: "I came in to al-Mansur and found him complaining of toothache. When he heard my voice he said: 'Come in! ' I came in and saw him putting his hand on his temple. He kept silent for an hour, and then he asked me: 'How much money do you have? ' 'One thousand dirhams,' I replied. 'Put your hand on my head and take an oath,' he commanded me. I was afraid of him, so I said to him: 'I have ten thousand dinars. ' 'Bring them to me,' he retorted. I came in to al-Mehdi and al-Khayzaran. I told them about what had happened, so al-Mehdi kicked me with his foot, and asked me: 'What made you go to him? He has no pain. Yesterday he asked me for money, so he feigned illness. Carry to him that about which you have told him. ' When al-Mehdi came to him, he asked him: 'O Abu 'Abd Allah, why do you complain of poverty while Khalisa has such a mount of money? '"[3]

He turned away from his son al-Mehdi while he was the most preferable of all the people to him. The reason for that is his miserliness and meanness.

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[1] 'Asr al-Ma'mun, p. 93.

[2] Al-Tabari, Tarikh.

[3] Ibid. , the Events of the Year 158 A. H.

With the Jurist Ibn al-Samman

The jurist Azhar al-Samman was al-Mansur's friend before his undertaking the caliphate. He went to him when he became a caliph, and he asked him:

-What is your need?

-I am in debt (to someone) for four thousand dirhams; my house is demolished; and my son wants to consummate the marriage with his wife.

He ordered an amount of money to be given to him and prevented him from coming to him, saying to him:

-After this do not come to me and ask me to grant your needs!

-I will do.

After several days, Ibn al-Samman came to him, and he angrily looked at him and asked him:

-What has made you come to me?

-I have come to you not ask you to grant my need, but I am a Muslim!

-I think that you have come to us for that for which you had come to us for the first time! Do not come to us and ask us to grant your need and do not come to us as a Muslim! Then he ordered a gift to be given to him.

Ibn al-Samman went out and, shortly after that, he returned, so al-Mansur asked him:

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-What has made you come back?

-I have come to you not to ask you to grant my need and not as a Muslim. However, I have come for a supplication I had heard from you. I would like to learn it from you.

-Do not learn it, for it is not granted. That is because I have supplicated Allah with it to rid me of you, and He has not done it! He dismissed him and gave him nothing. [1]

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[1] Ibid.

With his Governors

Al-Mansur deprived his governors of money and straitened them. The historians have mentioned many examples of his oppression toward them. They mentioned that he entrusted a man with a certain work, and he completed it. The man came in to him and settled an account. He rose and intended to go away, but al-Mansur said to him:

-I made you a partner in my trust and appointed you over one of the Muslims' taxes, but you misappropriated it!

-I seek refuge for you with Allah, Commander of the faithful! I have taken nothing of that except a dirham that is in my sleeve. I have taken it to hire a mule to carry me to my family, that I may enter my house and have nothing of the wealth of Allah and of your wealth.

So al-Mansur said to him: "You are truthful! Give us our dirham! " He took the dirham and put it under his woolen mat. "[1]

His governor, Ziyad b. 'Abd Allah al-Harithi, sent him a letter in which he asked him to increase his salary. The letter was so eloquent that al-Mansur admired it and wrote an answer to it, saying: "When riches and eloquence come together in man, they make him ungrateful. The Commander of the faithful feels pity for you for that; therefore, be satisfied with eloquence! "[2]

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Al-Mansur was so miserly and ignoble that the evil deeds of the world and those of the kings came together in him.

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[1] Ibid.

[2] Tarikh al-Khulafa', p. 267.

The Reasons for his Miserliness

Al-Mansur was excessively miserly because he was wicked and mean and had no faith in Allah.

Before his attendants and his special group, al-Mansur talked about the reasons that urged him to go too far in making the subjects poor and straitening them, saying: "Ibn al-A'rabi was truthful when he said: 'Starve your own dog, and it will follow you! '"

So Abu al-'Abbas al-Tusi opposed him, saying: "O Commander of the faithful, I am afraid that someone may give it a loaf of bread, and it will follow him and leave you! "[1]

May a handful of dust be on al-Mansur and on all those rulers who make light of their subjects! This tyrannical ruler tried to subjugate the people through starving them, and not through spreading justice and welfare among them.

Al-Mansur also talked about the reasons that urged him to monopolize huge amount of money in his own treasuries and to spend nothing of it on public interests, saying: "He whose wealth is little, his men are few. He whose men are few, his enemy has power over him; he whose enemy has power over him, his kingdom becomes weak; and he whose kingdom becomes weak, his protected things are violated! "[2]

He based his opinion on monopolizing money and refraining from spending it on the Muslims. Without doubt, he is the most prominent of those whom Allah, the Most High, has meant in these words of Him: And as for those who hoard up gold and silver and do not spend it in Allah's way, announce to them a painful chastisement. On the day when it shall be heated in the fire of heal, then their foreheads and their sides and their backs shall be branded with it; this is what you hoard up for yourselves, therefore taste what you hoard. "[3]

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[1] 'Asr al-Ma'mun, vol. 1, p. 93.

[2] Al-Ya'qubi, Tarikh, vol. 3, p. 121.

[3] Qur'an, Surat al-Tawba, verses 34-35.

His Despotism

Al-Mansur was despotic in all the affairs that concerned his kingdom; he did not consult anyone in respect with his measures. He opposed all those who advised him. The historians narrated that he sent for his nephew, 'Ali b. 'Isa, and commanded him to fight against Muhammed b. 'Abd Allah, and he said to him: "O Commander of the faithful, consult your uncles. "

He rebuked him, saying to him: "Where is Ibrahim b. Harama's speech:

'You visit the one whose secrets the people do not shake violently, nor does he exchanges secrets with the ears in respect with that which he tries.

'When he does something, he concludes it; and when he says that he is going to do (it) , he carries it out. '"

Then he said to him: "Go away, O man! By Allah, other than me and other than you is not wanted. And it is that either you leave or I leave! "

With such pride he governed over the people and over all their abilities. He always recited the following poetry lines of al-Haythem b. 'Adi to show his arrogance and despotism:

Surely my spear, which is like a spring, is not driven to despair by neither the touch of the spears nor by oil nor by fire.

When I reward a traitor, I will be safe of his ways. When I frighten a safe person, I will make the land upset through him.

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Come to me and lower some of your eyes; I am nearer to all persons than their neighbors. [1]

This indicates that he was reckless, vainglorious, and despotic in the affairs of the Muslims. This crooked policy led to spreading terror and fear among all the people.

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[1] Al-Tabari, Tarikh, vol. 9, p. 316.

His Assassinations

Al-Mansur enjoyed severe punishments, shedding blood, and assassinations. He intensely and rudely went too far in practicing such things. History has never known massacres similar to those committed by him. There was no ray of pity and mercy in his inner self. He was delighted with the wailing of the orphans, the lamentation of the female slaves, and the moaning of the wounded.

This tyrannical, bloodthirsty person assassinated a group of the heads of his state and of those who established his supreme government. For he was beware of them and afraid of their power. We will mention some of them as follows:

1. Abu Muslim

It was Abu Muslim who established the 'Abbasid state. Were it not for him its flag would not have been hoisted, nor its name would have been mentioned; nevertheless al-Mansur turned away from him and rewarded him with the reward of Sinmmar[1]. Al-Mansur summoned the head of his bodyguards, 'Uthman b. Nuhayk, along with Shabib b. Wajj, and Abu Hanifa Harb b. Qays. He said to them: "When Abu Muslim come in to me, stop behind the door. When I clap my hands, come in and kill him. " He summoned Abu Muslim, gave him security, and received him with too much welcome and honoring. Then he lodged him in one of his palaces. Abu Muslim came and sat in the room next to that of al-Mansur. He was told that al-Mansur was busy. He sat for a long time. He was given permission, and he entered. He greeted him, but he furiously looked at him and asked him:

-Tell me why did you precede me on the way to Mecca?

-I hated our gathering around the water lest it should harm the people.

Then he began counting his detested deeds and blaming him, and he apologized to him for that. When his censure was too long, he said to him:

-This should not be said to me after my showing extreme courage and that which (issued) from me.

So al-Mansur shouted at him: "O Son of the wicked woman! By Allah, if there was a female slave in your place, she would take your place! You destroyed our state and our power! If that was up to you, you would not cut the husk of a date stone! " Abu Muslim apologized to him for that, but his apology was useless. Al- Mansur loudly clapped his hands, and the people came in to him drawing their swords. Abu Muslim felt that death was close at hand, so he begged al-Mansur, saying to him:

-Let me stay (alive) for your enemy!

-Which enemy is more hostile than you?

The swords took Abu Muslim while he was saying: "Pardon me! Pardon me! Pardon me! "

The people finished him off, so al-Mansur improvised:

You claimed that the debt would not be repaid!

So take your share in full through the measure, O Abu Muslim!

You were watered out of a glass out of which you watered (the people) , and that was in the mouth bitterer than colocynth! [2]

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Then he ordered his corpse to be thrown into the Tigris, and it was thrown into it. [3] Through that Abu Muslim's lifetime was treacherously folded at the hand of al-Mansur; and through that Abu Muslim lost the affair of his life in this world and the next; and that is the very clear loss!

2. 'Abd Allah b. 'Ali

Al-Mansur gave security to his uncle 'Abd Allah b. 'Ali and decided not to assassinate him due to the fact that he revolted against him. However, he broke his promise. He summoned his crown prince 'Isa b. 'Ali and said to him: "Keep 'Abd Allah b. 'Ali until I return from the hajj. Do not oppress him. That is because he is my uncle and brother of the present from among the Shaykhs of your household. " Then he secretly summoned him and said to him: "O 'Isa, surly this (i. e. , 'Abd Allah b. 'Ali) intended to remove the caliphate from you and me. You are my crown prince; you will undertake the caliphate, so take him and cut off his head. Beware of that you be calm and weak lest you should oppose the affair I have schemed. " Then he went to Mecca. [4]

'Isa consulted his secretary, Yunus b. Abi Farwa, and informed him of the affair, and he said to him: "Surely this man has openly handed over his uncle to you before his relatives, while he has secretly commanded you to kill him. He intends to kill him at your hand, and then he will condemned you for killing him and kill you. I think that you have to hide him in your house and tell none about his affair, that you have to send someone to al-Mansur to tell him that you have killed him. If he demand you him openly, then you hand him over to him openly. Beware of that you bring him secretly. "[5]

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'Isa did that and made public among the 'Abbasids that he had killed him. When al-Mansur came back from Mecca, the 'Abbasids went to him. They talked with him about the affair of his uncle, and he said to them: "In your presence I handed him over to my hire apparent and commanded him (to treat him kindly). I asked him about him, and he said that he had died. " Then he summoned 'Isa. When he stood before him, he shouted at him:

-Why have you killed my uncle?

-You had commanded me to kill him.

-I had not commanded you to do that.

-This is your letter you had written to me concerning him.

-I had not written it.

When 'Isa understood that al-Mansur was earnest in his attitude, he had fear for himself and said to him:

-He is with me.

-Hand him over to Abi al-Azhar al-Muhalab b. Abi 'Isa. So he was still imprisoned with him until al-Mansur ordered him to kill him. So he along with a female slave came in to him. He started with 'Abd Allah. He strangled him until he died. Then he put him on the bed. Then he turned to the female slave to kill her, and she said to him: "O Servant of Allah, I want you to kill me in a way other than this! " He turned his face away from her. Then he ordered her to be strangled. He put her on bed and put her had under his ('Abd Allah's) side, and his hand under her side. They seemed that they had embraced each other. Then he ordered the house to be demolished on them. He summoned the judge, Ibn 'Allam, along with group of people to inform them of the affair. The two corpses were brought out and were buried in their final resting-place. [6]

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3. Muhammed Bin Abi al-'Abbas

Al-Mansur employed a Christian doctor to kill those he did not want to kill openly. The doctor was rude and merciless. He assassinated a group of innocent people through his medical prescriptions according to al-Mansur's orders. Among those he killed was Muhammed b. Abi al-'Abbas. Al-Mansur ordered him to do that, and he made a deadly poison to him. He waited for an illness to happen to him. He suffered from a fever in his body, so he consulted him. He gave him that poison to drink. He drank it, and it cut off his intestines. Immediately he died. His mother brought suit to al-Mansur against him, and he ordered him to be flogged thirty times and to be imprisoned for several days. Then he ordered him to be released and to be given three hundred dinars. These are some of al-Mansur's assassinations that indicate that he had a wicked soul void of pardon and mercy. He was able to treat them kindly and to keep an eye on them if he was afraid that they would revolt against him. However, that was far away from his tendencies full of spite and severity.

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[1] Sinmmar was a Roman. He built king al-Nu'man, son of Imru' al-Qays, his palace called al-Khuwarniq in the outskirts of al-Kufa. After he had finished building the palace, al-Nu'man ordered him to be taken up to the top of the palace and to be thrown down.

[2] Ibn al-Athir, Tarikh, vol. 4, p. 355.

[3] Al-Ya'qubi, Tarikh, vol. 2, p. 399.

[4] Al-Tabari, Tarikh, vol. 6, p. 266.

[5] Ibid.

[6] Al-Mas'udi, Murujj al-Dhahab, vol. 3, p. 230.

His Ruinous Offences

The history of this tyrannical, bloodthirsty person (al-Mansur) is full of crimes and ruinous offences, for he followed a policy contrary to Allah's Book and the Sunna of His Prophet. He terrified the Muslims; he spread terror, panic, and fear all over the Islamic countries; and he put an end to the cultural and social life in Islam. We will deal with some of his offences as follows:

1. His Frightening the Civilians

Al-Mansur treated the people of Yethrib (Medina) with persecutions, violence, and tyranny. He deprived them of all their economic elements such as the supplies sent by sea and land. [1] Through this economic war he wanted to subject them to misery and famine, that he might distract them from revolting against him and from criticizing his policy. He appointed Rabah b. 'Uthman al-Murri as a governor over them. Rabah was rude and merciless; souls turned away from him because he was ill-tempered. When al-Mansur appointed him as a governor, he gathered the people and ascended the pulpit. He announced to them his terrorist policy having the signs of death and torture, saying:

"O People of Medina, I am the snake son of snake, cousin of Muslim b. 'Aqaba; I will destroy your green lands and annihilate your men! By Allah I will turn it into a desert where no dog will bark! "

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This statement shows that he was tyrannical, dissolute, paying no attention to the men's lives and dignity. He decided to rule the country through committing inclusive annihilation and rendering the people homeless. May Allah help the Muslims with those ordeals and misfortunes that melted their hearts and filled their souls with sorrows and regrets. After this wild, predatory person had finished his severe speech, some of those present rose and answered him with most violent words, saying with one tongue: "By Allah, son of the one who was flogged twice, you must refrain from (doing this) or we will prevent you from (annihilating) us. "

Immediately this sinful rouge sent a letter to the 'Abbasid king telling him about the disobedience of the people of Medina to him and their insisting on mutiny against him. When the letter reached him, he wrote to the people of Medina a letter full of warning and threading. He ordered his governor to recite it to them. When the letter came to him, he gathered them and recited it to them. In it he mentioned:

O People of Medina, surely your governor wrote to me and mentioned your cheating, your disobedience, your evil viewpoints, and your turning away from pledging allegiance to the Commander of the faithful. The Commander of the faithful has sworn by Allah that if you do not refrain from (disobedience) , he will turn your security into fear, prevent you from the sea and the land, send to you thick-hearted and far-wombed men (who will attack you) in the middle of your houses, do what they are ordered. Greetings!

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Some enthusiastic and free people opposed him, saying: "You are a liar, son of the one who was flogged twice! " Then they threw stones at him from all directions. He escaped in fear to his fortified, wide house. He closed it and sought protection in it. Ayyub b. Salam al-Makhzumi, a follower of the authority, came in to him and provoked him to punish the revolutionaries severely, saying: "May Allah set right the Emir, the rabble have done that; therefore cut off their hands and flog them on the backs! "

Some Hashimites advised him not to pay attention to the statement of this slave who turned away from his country and his countrymen. They advised him to send for the notables and the nobility and to recite to them al-Mansur's letter to see their viewpoints concerning it. He responded to that and sent for them. He recited to them al-Mansur's letter. Hafs b. 'Amr b. 'Abd Allah b. 'Awf al-Zuhri and Abu 'Ubayda b. 'Abd al-Rahman al-Azhar said to him: "By Allah, you are a liar! You did not command us and we did not disobey you! You did not summon us, and we did not oppose you! "

Then they turned to the messenger and representative of al-Mansur and asked him:

-Will you inform the Commander of the faithful of us?

-I have come for nothing except for that!

-Say to him: "As for your statement that you will turn the security of Medina and of its inhabitants into fear, it is that Allah, the Great and Almighty, has promised us other than that. Allah, the Great and Almighty, has said: And that He will most certainly, after their fear, give them security in exchange; they shall serve Me, not associating aught with me. So we will serve Him and associate aught with Him. "[2]

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Al-Mansur treated the people of Medina with severity and alienation. He did not respect their being neighbors to Allah's Apostle, may Allah bless him and his family, nor did he pay attention to their forefathers who established this religion and consolidated its foundations.

2. His Making little of the Kaaba

Al-Mansur disbelieved in Islam and turned away from all its principles and objectives. He tried to move the Kaaba from its place to Dar al-Salam. Meanwhile he built a huge building in his capital Baghdad and called it al-Qubba al-Khaddra' (the Green Dome) as a sign of making little of the Holy Kaaba. [3] Through this he showed his disbelieve (in Islam) and his apostasy from the religion.

3. His Embezzling Properties

Al-Mansur spared no effort to exhaust and persecute the subjects, so he plundered and embezzled their properties. The historians narrated that he took the properties of the people, to the extent that they had nothing. The amount he took from them was eight hundred million dirhams;[4] on this day of ours it is equal to four thousand million dinars according to the value of the currency. [5] In his last will to his son al-Mehdi, he mentioned: "I have collected properties to you, to the extent that no caliph before me had collected them. "[6]

His fiscal policy was based on plundering, embezzling, choosing, and unjustly taking properties. As a result he made misery and poverty prevail all over the Islamic regions.

4. His Punishing the 'Alawids severely

The ordeal of the 'Alawids during the time of al-Mansur, the tyrannical, was the severest and most tragic of all ordeals, for he poured upon them all kinds of torture, met them with increasingly violence and tyranny. He annihilated their old and young; he had no mercy on any of them. The severe punishment that befell them was many times as much as what they met during the Umayyad government, so concerning that it has been said:

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By Allah, the Umayyads had not done to them one tenth of what the 'Abbasids did!

Di'bil al-Khaza'i, the poet of the thought, has described the disasters and the misfortunes that befell them, saying:

All the districts which we have come to know from among Dhi Yemen, Bakr, and Muder took part in (shedding) their blood just as the butchers take part in slaughtering a camel.

They killed them, took them as prisoners of war, burnt them, and plundered them just as the invaders did in the land of the Romans and the Khazars.

I think that the Umayyads were excused when they killed them; and I think that the 'Abbasids have no excuse.

They have meant the most violent problems, the severest disasters and misfortunes in ordered that they might liberate the Islamic society and save it from tyranny and despotism. They proudly went to the fields of jihad and struggle. They died honorable and free. So they illuminated the way to the free and the combatants. They have opened to them the doors to struggle and jihad, and planned to them the way to getting rid of the government that practiced abasement and enslavement.

Before we talk about what had happened to them during the time of al-Mansur, we must present the reasons for their revolt and struggle:

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[1] Ibn al-Athir, Tarikh, vol. 5, p. 261.

[2] Al-Ya'qubi, Tarikh, vol. 3, pp. 110-111.

[3] Al-Tabari, Tarikh, vol. 3, p. 197.

[4] Al-Ya'qubi, Tarikh, vol. 2, p. 121.

[5] Abu Ja'far al-Mansur, p. 416.

[6] Al-Ya'qubi, Tarikh, vol. 23, p. 349.

The Reasons for the Revolt

As for the reasons that urged them to declare their violent revolt against the Umayyad and the 'Abbasid governments, they are as follows:

1. The Sense of Responsibility

According to their clear lineage, the 'Alawids thought that they were responsible for protecting the society, driving away disasters and misfortunes from it. In some of his words, Imam 'Ali, the Commander of the faithful, peace be on him, has shown the reasons for his refraining from pledging allegiance to Abu Bar, saying:

O Allah, You know that that which (issued) from us was not for competing for the supreme authority (sultan) , nor was it for beseeching a thing of the overleft of the vanities, but that we may return the principle features of Your religion and show the reform in Your country. Therefore the oppressed from among Your servants is safe, and the suspended from among the punishments prescribed by You is put into practice. [1]

Imam 'Ali refrained from pledging allegiance to Abu Bakr for these noble objectives, for he thought that he was responsible for taking care of the community and establishing inclusive reform in its land. So he expressed his displeasure toward those caliphs who preceded him.

The 'Alawids thought that the Islamic communities in those dark times sank under heavy oppression, tyranny, and poverty. So they went to the fields of jihad and struggles to liberate them. For example, Muhammed b. Ibrahim al-'Alawi went to Kufa to ask about the conditions of the people, to feel them, and to get ready (for the revolt). While he was walking in a street in Kufa, he saw an old woman following loads of dates, collecting them, and putting them in an old bag she carried. So he could not walk. He went to ask her about her deed, and she answered him, saying: "Surely I am a woman and has no husband to provide for me; I have daughters having no work; therefore I follow this way to feed myself and my children. "

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He became motionless, burst into tears, and said to her: "By Allah, you and the like of you will make me revolt against (the 'Abbasids) , and they will shed my blood! "[2]

This feeling full of mercy and sympathy toward the poor and the deprived urged them to battle against the oppressive and to oppose the tyrannical rulers who possessed alone the properties and food of the community. As a result they went to the fields of jihad to struggle against tyranny and despotism.

2. Self-esteem and Refusal

The 'Alawids were disposed by nature for glory, dignity, nobility, and generosity. Thus, the tyrannical authorities of their times spared no effort to abase them; and they could not bear with abasement, so they competed with each other for martyrdom, that they might enjoy dignity. When Yazid b. Mu'awiya tried to force Imam Husayn, the grandson and plant of sweet basil of the Prophet, may Allah bless him and his family, to pledge allegiance to him and to obey him, he went to the fields of jihad and declared on the Day of al-Taff his immortal words in which he described refusal in the brilliant full sense of the word. He, peace be on him, has said: "Most surely, the bastard son of the bastard (Yazid) has focused on two (choices) between death and abasement; and abasement is far away from us! Allah, His Apostle, the believers, the good lap, the pure wombs, the proud noses, and the refusing souls refuse on our behalf to prefer obeying the ignoble to the death of the noble! "[3]

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These luminous words rotated along with the orbit and embraced it, so they have become a wonderful lesson for the mujahideen from among his children. When the tyrannical one, Hisham, tried to abase Zayd b. 'Ali, he said: "When people dislike the heat of the swords, they become low. "

When some people blamed him for revolting (against the 'Abbasids) and frightened him with death, he said to them:

She came early to frighten me with death as if that I was apart from life.

So I answered her: Surely death is a water-place, and I will be watered out of the water-place! [4]

When the Umayyads went too far in forcing Yehya b. Zayd to accept humiliation and abasement, he revolted against them and addressed his own great soul, saying:

"O Zayd's son, has Zayd not said: Whoever loves life lives low?

Be like Zayd, for you are Zayd's soul and take a thick shade in the Gardens! "[5]

O Yehya, by Allah, you are Zayd's soul; you are a piece of the liver of your grandfather, the Apostle, may Allah bless him and his family. You carried in your great inner self self-esteem and refusal, so you refused to lead a life full of abasement and wrong, you walked to the field of battle with desire and yearning, that you might die free and noble!

Through their sacred revolts, the 'Alawids have filled the history of Islam with pride, honor, and glory. They have described to Muslim peoples throughout their life stages the way to struggle for freedom and dignity.

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3. Deprivation of their Rights

The ruling authorities went too far in wronging the 'Alawids and depriving them of all their natural rights. They spread among them poverty and neediness, met them with persecution and deprivation after the death of the Prophet, may Allah bless him and his family. They deprived them of the one-fifth (khums) which was made obligatory by Allah to them. They confiscated Fadak from them lest they should be strong. They possessed alone the affairs of the caliphate and government. They turned away from the family of the Prophet, may Allah bless him and his family, and went too far in degrading their social rank.

In his sermon "al-Shaqshaqiya", Imam 'Ali, the Commander of the faithful, peace be on him, has shown his deep sadness for losing his right. He has many statements in his Nahjual Balagha in which he has shown his displeasure with plundering his legacy and authority.

The souls of his children were filled with this opinion, and they struggled for a long time to regain their rights. When Di'bil al-Khaza'i recited his poem to Imam al-Rida, peace be on him, and reached this poetry line:

"I can see that their fayya' is divided among other than them while their hands are void of it," he became sad, turned his holy hand, and said with sorrow and sadness: "Yes, by Allah, they are void! "

The Imams of Ahl al-Bayt and their followers had such feelings, so they struggled for them. They made many sacrifices, to the extent that the prisons and the grave yards were full of them; and they faced the most violent and severest problems.

These are some factors that urged the 'Alawids to revolt against the tyrannical governments of the Umayyad and the 'Abbasids.

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[1] Nahjj al-Balagha, vol. 2, p. 18, explained by Muhammed 'Abda.

[2] Maqatil al-Talibiyyin, p. 521.

[3] A narration similar to this has been mentioned in Ibn 'Asakir's Tarikh, vol. 4, p. 333.

[4] Al-Roud al-Nadeer, vol. 1, p. 75.

[5] 'Aqa'id al-Zaydiya.

Imam Bin al-Sa'i's Statement

Imam al-Siba'i, a jurist, has talked about the reasons for the revolt of the 'Alawids. His statement is full of reliable proofs of his beliefs as follows: "Surely whoever carefully considers Islamic history certainly comes to know that all those from among the family of the Prophet, may Allah bless him and his family, came out in revolt because they were liable to disasters, straits, poverty, and abasement. The Umayyads gave to non-Arabs and Arab paupers hundred thousands of dinars. They gave to them estates, appointed them as governors over the countries, and employed them as ministers while they were stingy toward the 'Alawids, that they might subject them to straits and severe ordeals. So the Fatimid ('Alawid) was unable to find the cost of a Negro female slave to marry her in order to protect his chastity, nor was he able to find the value of a clothe to cover his own body. He saw those disgraceful (persons) who went too far in (serving) the Umayyads, helping them in their gatherings, took part in their drinks, their debauchery, and their dissoluteness (lead a life of) boons and exaltedness and roll in all kinds of welfare.

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For this reason the Fatimid groups were moved by their honor and manhood, and they went out in revolt, not in disobedience nor in breaking the pledge of allegiance, but they said that the earth of Allah was wide. So one of them emigrated to one of the earth's sides in which was a people from among the community of his grandfather, may Allah bless him and his family. When he reached them, the enthusiasm of the religion moved them, and they respected and honored him; their hearts became familiar with him, and they joined him. So when his news reached the Umayyads, they said: 'He has come out in revolt, by the Lord of the Kaaba! " They sent to him commanders and soldiers and they continued (to do so) until they left him a martyr. Such were the 'Abbasids. That happened because Allah had chosen to try the family of His Prophet in this perishing world (to make them live) in Paradise in the everlasting hereafter. Throughout all times Allah has made them the mirror of the conditions of the people in that time toward Allah, the Most Exalted. The time when Ahl al-Bayt, peace be on them, were honored, protected, given security, and their needs were granted was good in Allah's sight, and vice versa. Moreover, they (Ahl al-Bayt) , may Allah be pleased with them, has a high position and great rank with Allah, the Most High. Through them Allah has guided the community and removed darkness from it; and their grandfather, may Allah bless him and his family, is mercy for all people.

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Love for them is a religion, affection for them is guidance!

Hating them is unbelief, and helping them is piety! [1]

Imam b. al-Siba'i's viewpoint is very trustworthy. In other word, the 'Alawids came out in revolt and died free and honorable under the shade of spears because the Umayyads and the 'Abbasids went too far in depriving them of their natural rights and materially straitened them. So they could not keep barely alive and cover their own bodies.

After this brief presentation on the reasons that urged the 'Alawids to came out in revolt, we have to return to the tyranny and exhaustion they met from al-Mansur as follows:

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[1] Mukhtasar Akhbar al-Khulafa', p. 26.

His Spying on the 'Alawids

Al-Mansur came to know that all the Muslims loved the 'Alawids, for they were distinguished by good manners, good lineage, generosity, abundant knowledge, and other qualities that enabled them to undertake the office of Islamic Caliphate and to lead the community. He also came to know that some people hated him because he was marked by stinginess, miserliness, severity, alienation, tricks, and other vices and evil deeds, in addition to the evil deeds of his family who was famous for their treason toward the community.

Al-Mansur wakefully spent his nights reflecting on oppressing the 'Alawids and scheming against them. At last he decided to send someone to spy on their affairs and to come to know of Muhammed and his brother Ibrahim. So he chose a man and sent with him a letter to Muhammed on behalf of the Shi'ites who mentioned their obedience (to him) , their hurrying (to him) , their sending money and gifts. The man went to Medina. He came in to 'Abd Allah b. al-Hasan and asked him about his son Muhammed, and he concealed his news. He frequently went to him and insisted on asking him about him. So 'Abd Allah was deceived by him and said to him: "He (Muhammed) is in Mount Juhayna. " He ordered him to pass by 'Ali called al-Aghar to guide him to his place. Al-Mansur had a Shi'ite secretary. The secretary wrote a letter to 'Abd Allah b. al-Hasan and informed him of the spy. When his letter came, they were afraid, so they sent Abu Habbar to Muhammed and 'Ali, al-Hasan's sons, to warn them against the man. Abu Habbar went out and reached Muhammed in his place.

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He found him along with a group of his companions sitting in a cave. That spy was with them. He was the loudest of them in voice and the greatest of them in humbleness. When he saw Abu Habbar, he feared him and came to know that he would disclose his affair to the people. Abu Habbar said to Muhammed: "I have a need with you. " He rose and went with him, and he told him about the affair of the man and advised him to kill him. However, Muhammed did not respond to him. Then he advised him to shackle him and to deposit him with his womb relatives, and he responded to that. When the man felt that which was schemed against him, he escaped and hid himself from them. They looked for him but did not find him. He went in disguise to al-Mansur and told him about the affair.

Al-Mansur summoned 'Aqaba b. Salam al-Azdi and said to him: "I want you (to go) for an affair in which I am concerned. I am still looking for a man for it; perhaps you are he. If you are sufficient to it on my behalf, I will promote you. " So 'Aqaba said: "I hope that I will accept the reflection of the Commander of the faithful on me. " As a result al-Mansur commanded him to hide his personality, to conceal his affair, and to meet him at a time he appointed to him. Al-Mansur said to: "These cousins of us have refused all things except scheming against our kingdom and assassinating us. They have followers in Khuresan in a village called so- and-so. They wrote (letters) to them and send them the alms due on their properties, and some gifts from their country. Therefore, take clothes, gifts, and other materials and go to them in disguise along with a letter we will write on behalf of the villagers. Then head for them. If they change their mind, then show love toward them and bring them near. If they insist on their own viewpoint, you must know that and beware (of them). So head for 'Abd Allah b. al-Hasan and meet him with humbleness and asceticism. If he opposes you, then be patient and go to him again until he becomes intimate with you and makes mild with you his temper. If he shows you his agreement, then quickly come tome. "

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'Aqaba went to Yethrib (Medina). He came in to 'Abd Allah and gave him the letter. However, 'Abd Allah denied and rebuked him; yet he continued going to him until he accepted his letter and his gifts and became intimate with him. 'Aqaba asked him about the answer, and he said: "As for the letter, I will write to none, but you write to them on my behalf. Send to them my greetings and inform them that I will go out in revolt. " 'Abd Allah appointed to 'Aqaba the time of going out in revolt. 'Aqaba returned to al-Mansur and told him about the affair. [1] He became extremely disordered and carefully considered it. He did not find any way more successful than his traveling to Yethrib, that he himself might undertake suppressing the movement and put an end to his 'Alawid opponents. [2]

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[1] Al-Kamil, vol. 4, pp. 370-371.

[2] Al-Tabari, Tarikh, vol. 9, p. 181.

His Arresting the 'Alawids

Al-Mansur waited for the season of the hajj. When it came, he and his attendants traveled to the Sacred House of Allah. After he had finished its ceremonies, he returned to Yethrib. He was accompanied by 'Aqaba b. Salam, who was a spy on the 'Alawids. Before his travel, he instructed him, saying: "When al-Hasan's son along with 'Abd Allah meet me, I will honor him, raise his position, and invite him to lunch. When we finish having our food and look at you, stand before him, and he will turn away his eyes from you. Then turn and poke his back with your great toe until he fill his eye with you. Beware of that he sees you while eating. " When al-Mansur reached Yethrib, he was received by the Hasanid. Among them was 'Abd Allah b. al-Hasan. Al-Mansur received him with care and honoring, seated him beside him, ordered food to be put before them. They ate some of the food, and he looked at 'Aqaba. He rose and carried out that which al-Mansur entrusted to him. Then he jumped and sat before al-Mansur. So 'Abd Allah became afraid of him and said to al-Mansur: "Release me (from my stumble)! "

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The wicked, dirty one (al-Mansur) shouted at him: "May Allah not release me if I release you! "[1]

Then he ordered him to be shackled and thrown into prison. So he along with a group of the 'Alawids were shackled and imprisoned in Merwan's house. Three saddle-bags filled with hay were put under him. The governor of Medina sent him some men, and they warned him against the violence and vengeance of al- Mansur. They asked him to tell them about the place of his two sons, that he might leave prison. Thus, 'Abd Allah turned to al-Hasan b. Zayd[2] and said to him: "O My nephew, by Allah, my tribulation is greater than that of Ibrahim, peace be on him. Surely Allah, the Great and al-Mighty, ordered Ibrahim to slay his own son; and that was an act of obedience to Allah; nevertheless Ibrahim said: Most surely this is a manifest trial. [3] And you have come to me (to ask me) to bring my sons to this man (al-Mansur) to kill them; and that is an act of disobedience to Allah, the Great and Almighty. Therefore, O My nephew, I am on bed and do not sleep; and I am, as you see, in need of sleep! "[4]

'Abd Allah's ordeal in respect with his two sons was the hardest and severest of all ordeals, for he had fallen into two misfortunes. He had no escape from them; either he had to stay in a dark prison suffering from pain or he had to inform (the authorities) of his two sons and expose them to death. However he chose to sacrifice his own soul, that they might carry out their task and save the community from the government and tyranny of al-Mansur.

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[1] Al-Kamil, vol. 4, p. 371.

[2] Al-Hasan b. Zayd b. al-Hasan b. Imam 'Ali, the Commander of the faithful, peace be on him. He narrated traditions on the authority of his father and his cousin 'Abd Allah b. al-Hasan. A group of traditionists narrated traditions on his authority. Ibn Hayyan has mentioned him among the trustworthy narrators. Al-Mansur appointed him as a governor over Medina for five years. Then he was angry with him and imprisoned him. Then al-Mehdi released him. Al-Zubayr has said: "Al- Hasan was virtuous and noble. " 'Ali b. Harama has praised him with some poems. Al-Hasan b. Zayd was the father of the great lady, Nafeesa. He died on his way to Mecca in the year 168. A. H. He was then eighty-five years. 'Ali b. al-Mehdi performed the prayer over him. This has been mentioned in Tahdhib al-Tahdhib, vol. 2, p. 279.

[3] Qur'an, Surat al-Saffaat, verse 106.

[4] Maqatil al-Talibiyyin, p. 216.

His Transferring them to Iraq

The 'Alawids stayed in the prison of the tyrannical, bloodthirsty one (al-Mansur) in Yethrib for three years. They suffered from the most frightful and greatest one of all misfortunes in ordeal and severity. The good and those sticking to their religion were displeased with their being prisoners. The gatherings talked about their ordeal and about what would happen to them in the time of this tyrannical one (al-Mansur). The spies informed al-Mansur of the grumbles of the general populace and their criticizing him, and he decided to perform the hajj and investigate the affair of the 'Alawids, that he might took required measures

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In the year 142 A. H. he traveled to Mecca. After he had finished the rites of the hajj, he returned and headed for al-Rabadha. He stayed there and was received by Rabah his governor over Yethrib. He commanded Rabah to go to Yethrib and fetch the 'Alawids. Rabah went to it, ordered the 'Alawids to be brought out of prison, shackled, and brought to the Mesjid of the Prophet, may Allah bless him and his family. The people had already overcrowded to see them. Some of them were crying and others were silent; they were astonished at that misfortune. Rabah cursed and insulted the 'Alawids. Then he ordered the people to curse them, but they curse him and al-Mansur instead.

Imam al-Sadiq's anguish

Imam al-Sadiq was distressed by the destructive misfortune that happened to his household. He became very sad. He saw them when they were about to be transferred, so he wept bitter tears. Then he turned to al-Hasan b. Zayd and said to him: "O Abu 'Abd Allah, by Allah, after (this attitude) , none of the things made forbidden by Allah will be kept. By Allah, neither the Ansar nor their children were loyal to Allah's Apostle, may Allah bless him and his family, when they pledged allegiance to him at al-'Aqaba. "

Then he, peace be on him, mentioned to him the story of al-'Aqaba, saying to him: "Surely, the Prophet, may Allah bless him and his family, said to 'Ali: 'O Allah, exert pressure on the Ansar! '"[1]

'Abd Allah b. Ibrahim al-Ja'fari narrated on the authority of Khadija, daughter of 'Umar b. 'Ali, who said: "When they (the 'Alawids) were stopped at the door of the Mesjid called the Door of Gabriel, Imam Abu 'Abd Allah (al-Sadiq) looked at them while the whole of his cloak was thrown on the ground. Then he looked at them through the door of the Mesjid and said three times: 'May Allah curse you, O People of the Ansar! You had not promised Allah's Apostle nor had you pledged allegiance to him in order (to do) this! By Allah, I am adhering (to you) but I have been overcome! ' And none can drive away the decree! ' Then he rose, took one of his sandals, and put it on. The other was in his hand. He was drawing the whole of his cloak along the ground. Then he entered his own house and stayed in it for twenty nights weeping by day and night. "[2]

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The Imam's heart melted in sadness; and his soul roamed in a current of suspicions and pain. He inclined to weeping in order that he might lighten the anguish of the misfortune and the sadness.

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[1] Ibid. , pp. 219-220.

[2] Bihar al-Anwar, vol. 47, p. 283.

His Letter to 'Abd Allah

Imam al-Sadiq, peace be on him, sent a letter to 'Abd Allah b. al-Hasan to console him on the painful misfortune that befell him. The following is the text of the letter.

In the Name of Allah, the Merciful, the Compassionate

To the righteous descendants and good progeny from among the children of his brother and his cousin

Now then, if you and those from among your household who were transferred with you have possessed alone the misfortune that has befallen you, you have not possessed alone sadness, fury, depression, and the painful heartache as I have done. Because of that (misfortune) impatience, worry, and anguish have affected me just as they have affected you. However, I have resorted to that which Allah, the Great and Almighty, has ordered the Allah-fearing (to do) - such as patience and good consolation- when He said to His Prophet, may Allah bless him and his family: And wait patiently for the judgment of your Lord, for surely you are before our eyes. [1] And when He says to His Prophet: So wait patiently for the judgment of your Lord, and be not like the companion of the fish. [2] And when He says to His Prophet, may Allah bless him and his family when (the polytheists) maimed Hamza: And if you take your turn, then retaliate with the like of that with which you were afflicted; but if you are patient, it will certainly be best for those who are patient. [3] So Allah's Apostle became patient and did not punish (them).

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And when He says: And enjoy prayer on your followers, and steadily adhere to it; We do not ask you for subsistence; We give you subsistence, and the (good) end is for guarding (against evil). [4] And when He says: Who, when a misfortune befalls them, say: Surely we are Allah's and to Him we shall surely return. Those are they on whom are blessings and mercy from their Lord, and those are the followers of the right course. [5] And when He says: Only the patient will be paid back their reward in full without measure. [6] And when Luqman says to his son: And bear patiently that which befalls you; surely these acts require courage. [7] And when He says on behalf of Musa: Musa said to his people: Ask help from Allah and be patient; surely the land is Allah's; He causes such of His servants to inherit it as He pleases, and the end is for those who guard (against evil). [8] And when He says:

Except those who believe and do good, and enjoin on each other truth, and enjoin on each other patience. [9] And when He says: Then he is of those who believe and charge one another to show patience, and charge one another to show compassion. [10] And when He says: And We will most certainly try you with somewhat of fear and hunger and loss of property and lives and fruits; and give good news to the patient. [11] And when He says: And how many a prophet has fought with whom were many worshippers of the Lord; so they did not become weak-hearted on account of what befell them in Allah's way, nor did they weaken, nor did they abase themselves; and Allah loves the patient. [12] And when He says: The patient men and the patient women. [13] And when He says: And be patient till Allah should give judgment, and He is the best of the judges. [14] Verses similar to these are many in the Qur'an.

O My uncle and cousin, know that Allah, the Great and Almighty, never pays attention to the distress of the world toward his friend for an hour; and that there is nothing more beloved to him than distress, toil, and tribulation along with patience, and that He, the Blessed and Exalted, never pays attention to the ease of the world toward his enemy for an hour. Were it not for that, His enemies would not kill his friends, frighten them, and prevent them; and His enemies were safe, tranquil, high, and manifest. And if it were not for that, Zakariya and Yehya b. Zakariya were not unjustly and aggressively killed through the oppression of an oppressor. And if it were not for that, your grandfather, 'Ali b. Abi Talib, peace be on him, was not unjustly killed when he undertook the affair of Allah, the Great and Almighty, likewise your uncle al-Husayn b. Fatim, may Allah bless them, (was killed) out of persecution and aggression.

And if it were not for that, Allah, the Great and Almighty, would not say in His Book: And were it not that all people had been a single nation, We would certainly have assigned to those who disbelieve in the Beneficent Allah (to make) of silver the roofs of their houses and the stairs by which they ascend. [15] And if it were not for that, He would not say in His Book: Do they think that by what We aid them with of wealth and children, We are hastening to them of good things? Nay, they do not perceive. [16]

And were it not for that, it would not have been mentioned in the hadith: "Were it not for that the believer became sad, I would make for the unbeliever an iron head cloth, so his head would never have ache. " And were it not for that, it would not have been mentioned in the hadith: "Surely, the world is not equal to a mosquito's wing in Allah's sight. " And were it not for that, the unbeliever would not be given a drink of water of it (the world). And if it were not for that, it would not have been mentioned in the hadith: "If the believer was on the top of a mountain, Allah would send to him an unbeliever or a hypocrite to harm him. " And if it were not for that, it would not have been mentioned in the hadith: "When Allah loves people or loves a servant, he pours upon him tribulation with pouring; therefore, when he gets out of a grief, he falls into (another) grief. "

And if it were not for that, it would not have been mentioned in the hadith: "No two qualities are more lovable to Allah, the Great and Almighty, with which His believing servant can bear in the world, than restraining anger and keeping patient toward a misfortune through a good consolation and expecting a reward (from Allah). " And if it were not for that, the companions of Allah's Apostle, may Allah bless him and his family, would not have supplicate (Allah) to prolong the lifetimes of those who wronged them, to make their bodies healthy, to give them abundant wealth and many children. And if it were not for that, it would not have reached us that when Allah's Apostle, may Allah bless him and his family, singled out a man with through asking Allah to have mercy on him and to forgive him, he would die a martyr. Therefore, O My uncle, cousin, my cousins, and my brothers, stick to patience, consent, submission, and entrusting (your affairs) to Allah, the Great and Almighty, and consent with patience to His decree, clinging to obedience to Him, and submitting to His orders. May Allah pour down upon us and you patience, end our lifetime and yours with reward and happiness, save us and you from all misfortunes through His force and strength. Surely He is Hearing, Nigh; and may Allah bless His Choice from among His creatures, Muhammed the Prophet, may Allah bless him and his family. "[17]

This letter was as consolation to them for what they suffered such as hard ordeals and misfortunes, likewise it has laudation and praise to them. If they had unlawfully gone out in revolt against al-Mansur, Imam al-Sadiq would not have felt pain for them and praised them, for the office of the Imamate is just like that of the Prophethood far away from prejudice and rushing through any of the sentiments of love. The thing that indicates that they were on the right course is that he, peace be on him, yearningly looked forward to know their news. Khallad b. 'Umayr al-Kindi, the retainer of the family of Hajr b. 'Adi, reported: "I came in to Abu 'Abd Allah (al-Sadiq) , peace be on him, and he asked: 'Have you any knowledge of the family of al-Hasan? "

Khallad said: "News from them came to us, and we did not want to start with it. So we said to him: 'We hope that Allah will make them well. ' And he, peace be on him, said: 'How far they still are from well-being? ' Then he loudly cried, and we cried with him. "[18] In addition to that is the praise has been mentioned in respect with them. Khallad narrated on the authority of his father on the authority of Fatima daughter of al-Husayn, peace be on him, who said: [I have heard my father say: ] "Some people who belong to you will be killed or suffer a misfortune on the bank of the Euphrates (Iraq). The first did not precede them, nor will the last catch up with them; none of your children will remain (alive) except them. "[19]

Any way, the 'Alawids went out in revolt against al-Mansur through awareness of the essence and guidance of Islam that made it incumbent (on Muslims) to 

oppose oppression and to resist tyranny and wrong.

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[1] Qur'an, Surat al-Toor, verse 48.

[2] Surat al-Qalam, verse 48.

[3] Surat al-Nahl, verse 126.

[4] Surat Taha, verse 132.

[5] Surat al-Baqara, verses 156-157.

[6] Surat al-Zumer, verse 10.

[7] Surat Luqman, verse 17.

[8] Surat al-A'raaf, verse 128.

[9] Surat al-'Asr, verse 3.

[10] Surat al-Balad, verse 17.

[11] Surat al-Baqara, verse 155.

[12] Surat Aal 'Umran, verse 146.

[13] Surat al-Ahzab, verse 35.

[14] Surat Yunus, verse 109.

[15] Surat al-Zukhruf, verse 33.

[16] Surat al-Mu'minun, verses 55-56.

[17] Bihar al-Anwar, vol. 47, pp. 299-301. Al-Iqbaal, pp. 49-51.

[18] Ibid. , p. 302.

[19] Ibid.