A 250 Years Old Person chapter2

A 250 Years Old Person

Chapter2

The Fifth Chapter: Imam Hassan 

The period of Imam Hasan Mujtaba (A.S) and the event of peace treaty of this great man with Muawiya, or the so-called peace treaty, it was decisive and unprecedented peace treaty with revolutionary manner in the early Islam. After that we have never had such an event. I want to give a brief explanation of this sentences then I will address the main topic. Islamic revolution, it means Islamic thought and the assets that Allah the Exalted called Islam, descended to mankind. In the first section, it was a movement in the form of confrontation that proof itself to be revolutionary. That took place when the Holy prophet (s.a.w) announce this thought in Mecca, and the enemy of the Monotheistic Islam stood against it. Just because they do not want this thought to prevail. The Holy Prophet, by getting powers from the element of the believers, He was able to stabilize this movement, and strategically, powerful and progressive fight occurred in Mecca. This movement and confrontation lasted for thirteen years. This was the first part of Islam. 

After thirteen years, with teachings of the holy Prophet, slogan and stability, self-sacrificing and collection of existing elements, this ideology form a government and a system And turned into a political and system of life for a nation. And this happened when the Holy the prophet migrated to Medina and turned it to his center. The Islamic government spread from there and changed from a movement to a form of government, and this was the second part. 

This process continued from ten years of the life of the holy prophet in Medina and after him, during the period of the four caliphates, and then till the time of Imam Hasan Mujtaba (A.S), and during his caliphate which lasted for almost six months period, Islam presented itself in the form of government and everything was in social and communal form. It means Islam was having, army, political and cultural activities, justices system, and systemization of economic relations of the people. It was having ability to progress and if it was moving in that manner it would have overwhelms the whole world, and this is what Islam proof for itself. During the period of Imam Hasan (A.S) the opposition movement grew and be able to portrayed itself as a hindrance. However this opposition movement was not formed during the time of Imam Hasan Mujtaba, but it was formed years ago. If someone wants to speak by distancing himself away from considering beliefs and limit himself to the historical facts, he can claimed that this opposition movement did not formed during the Islamic Era. But is rather the continuation from the movement of the Holy prophet in Mecca. After that the caliphate felledinto the hands of this clan during the time of Uthman – from Umayyad –. Abu Sufyan – during those days who was blinded – with his friends who were away asked; who are in the meeting? He heard the answer that is, Mr. so and so. When he became certain that there is no opposition among them but they all share the same views he said: Grabbed it – the caliphate – like grabbing a ball1. It means the caliphate and governance must be destroy like destroying of a ball. And do not allowed it to go out of your hands, this matter is recorded by Sunni and Shia history. This are not the matters of belief and we are not regarding them among the topics of theology. I am not interest of taking the matters into theological matters. But we rather the historical side of it. However Abu Sufyan in those days was a Muslim who embraced Islam. Although his Islam was after the conquest of Mecca or near so. Islam was not in an Era of alienation or weakness, it was Islam full of strength and power. 

                                                           

1. Al-Ihtijaj Allul Lujaj, Tabrasi, V. 1, P. 234 

 

This movement (opposition) in the time of Imam Hasan Mujtaba (A.S) got it became most powerful. That is the same movement that formed itself as Muawiya ibn Abi Sufyanin opposition to Imam Hasan Mujtaba (A.S). This movement started opposing and cutting the path – that is Islam in the form of government – of Islam. And coursed a lot of problems till they prevented the progress of the governance of Islamic movement. 

In the chapter of the peace treaty of Imam Hasan (A.S), we have talked about these issues several time and it is written in books stating that whoever, even Imam Ali (S.A), if he were to be in the position of Imam Hasan with the same condition he could had done nothing than what Imam Hasan (A.S) did. No one can say that in certain situation the reaction of Imam Hasan was questionable, no. the deeds of Imam Hasan (A.S) was logically proofed hundred percent without doubt or insensible. Among the progeny of the Holy prophet (s.a.w) who was the most passionate of all of them? Who lived in most martyrdom life among them? The most dedicated to preserve religion in front of the enemy among them was who? Was Husain ibn Ali (A.S), and he accompanied Imam Hasan in the peace treaty. The peace treaty was done by Imam Hasan alone, he did it, he and Imam Husain (A.S). Although Imam Hasan was the symbol to peace and Imam Husain (A.S) was behind him. Imam Husain was among those who were defending and supporting the idea for peace. In a private meeting one of the closest companions – most epics and …… - criticize Imam Mujtaba, Imam Husain confronted him: (Imam Husain signaled to Hujra1). No one can say that if Imam Husain (A.S) was to be in the place of Imam Hasan the peace would not occurred. No Imam Husain with Imam Hasan were together and this peace event occurred, and if 

                                                           

1.Nahjul Balaghah, ibn Hadid, V. 16. P, 10 

Imam Hasan was not present and Imam Husain to be in the same condition he would have did what Imam Hasan (A.S) did for peace to prevail. 

The Most glorious Heroic Exercising in the History 

Peace, it was having its own elements and there was no way out or - ----, in those days martyrdom was impossible. The late sheikh RadhiAaliYasin (May his sole rest in peace) in the book (the peace treaty of Imam Husan) - that I in the year 1348 translated and it was printed – proofing that there was no chance for martyrdom. Any killing is not martyrdom, killing under certain conditions is term as martyrdom, such conditions was not present, and if Imam Hasan was to be killed would not be a martyr. It was impossible that in those days, in such a conditionssomeone could be able to make good movement that could be called martyrdom and committing of suicide. In terms of peace, we have talked in different dimensions. After the peace treaty of Imam Hasan Mujtaba the issue was that, in an intelligent and thoughtful manner rearrangement was done, so that Islam and Islamic movement could not enter into a polluted canal by the name caliphate which came through imperialism. This was the cleverness of Imam Hasan Mujtaba (A.S) and he worked that the original movement of Islam – that stated from Mecca and end up in forming Islamic government, and during the time of Imam Ali (A.S) till himself – found itself in a different movement, at least if not in form of government because it was impossible, at least in the form of movements. This is the third section or round of Islam and it became a movement. The pure lslam, the original Islam, the Islam that do not allow suppression, the Islam that do not accept compromises, Islam away from distortion and exploitation, Islam as playthinglike passion and lust, was remain and preserved in the form of movement. That means during the time of Imam Hasan (A.S) the Islamic revolutionary though or ideology which passed though different seasons and became powerful government, was turned down and be a movement. Although the work of this movement became more problematic than the time of the Holy prophet, because the Islamic slogans was in the hand of the people who were wearing the Islamic clothes meanwhile they not among the Muslims. The problem of Imams (A.S) was at this point, but I from the collections of narration and the lives of Imams (A.S) I extracted that these greatest men, from the day of peace treaty of Imam Hasan (A.S) till the end, they were always making effort to newly form this movement into a Alawais Islamic government firmly. In this field we have some narrations but it is possible that some will view this point differently, but this is my view point. The Imams (A.S) wanted to newly form this movement into a government and pure original Islam. 

That Islamic movement will away from pollution, distortion and fabrication from self-passion to govern but it was a difficult task. In the second part of the movement, that is during the Sufyani, Marwani and Abbasid caliphates, the most important thing people was in deed was that, the pure and original Islam and the sparkles of the original Islam, and Quran to see in different speeches and hear and do not make mistakes. It is not nonsense that religion in all rely on intellect and thinking. It is not nonsense that the Holy Quran in all rely on thinking, thought, and intellect of the people. That focus on the main root topics of religion, that is, monotheism. Monotheism is not only to say that there is a God, who is one and not two, this is outlook of monotheism. The Inner look of the monotheism, is an ocean without end that the servants of Allah has drown into it. Monotheism is a greatest field, but in this greatest field it is requested from believer, Muslims and theologian to depend on thinking and intellect for progress. Really intellect and thinking can move mankind forward, but in different levels. But intellect is fed and equipped upon the spirit of revelation and knowledge and the teachings of the appointees of Allah, and at the end what progresses is intellect and without it nothing can be done. 

Islamic nation, in all the seasons in the number of years something by the name caliphate governed – that is till the seventh century the Abbasid caliphate continued. But after the overthrown of the Abbasid caliphate, yet here and there, there were some things called caliphates. Like the time of kingdoms in Egypt and in some periods in certain places like Othman’s and other places –what people needed to understand was to allow the intellect to judge for them to know, if the views of Islam, Quran, divine book, and authentic hadith about the leaders of affairs and compare it to the reality on the ground to see if they matches or contrary to each other, this is very important. During the caliphate of Sufyani, Marwani and Abbasid, it was the period that the facts and real values and contents of Islam was got rid of. Some facts remain but the contents was turned into satanic and ignorance content. Those element who wanted to treat and build people to be intellectuals, worshippers, believers, freedom, away from contaminations, humble in front of Allah and arrogant in front of arrogance. – And the best among it was that the element of Islamic management in the Era of the Holy prophet – turned into an elements that will use different tactics to make the people the world materialist, passion for lust, away from beliefs and spirituals, and became people without personality, corrupt, dissolute. Unfortunately throughout the period of Umayyad and Abbasid caliphates the condition was the same. In the history books, some things were written that if we want to talk about them it will take long time, and it started during the time of Muawiya. Muawiya made it known by all. The historians wrote that he was a patient and capable of allowing his opponents to speak in his presences and say whatever they wanted. Though in a certain short period of time in the beginning of his term in office maybe it was true. 

But beside this the other dimension of his personality was less written, and that is how he used to forced people, leaders and noble men to revert their belief and faith, and even armed them to opposed the truth. This was written by many, though history recorded it and what we know now is written by few. 

The people who were trained in this elements was given a habit that nothing that are contrary to wishes and will of caliph must not mentioned. This is what kind of society? This is what kind of human being? This how can he put the will of Allah and Islam in the people who will like to reform corruption and do away with it and make society the society of Allah? Is this thing possible?! Jahiz or maybe Abu al-Farajesfahani quoted that, Muawiya in his era as caliph he used to travel to Mecca on horse. One of the men in those days was beside him, and Muawiya was busy talking with him, and some were following them. Muawiya was narrating his advantages before Islam and saying, in the darkness era this was that and that was this and so on, said my father –Abu Sufyan – did that and did this. While on the road the children among was playing and it seems a stone was thrown. Within them the stone hit the forehead the one who was riding a horse beside Muawiya, and he bleed. He did not say anything and he did not stop Muawiya from speaking but rather enduring. The blood pour on his face and bears, while Muawiya was busy talking suddenly he turned to this man and saw the blood on his face and said: blood is coming from your forehead. That man answered to him and said: blood? From my face? Where? Trying to pretend as if he was seduced by Muawiya, but already aware of hitting with stone, bleeding from forehead and the flow of the blood. Muawiya said: what a suppressedyou was hit by stone and you are not aware, the man said no I am not aware. He touched the blood and said: blood? Wonderful,then swear by Muawiya or other spirituals and said until you have not said, the interesting of your speech did allowed me to know that blood is flowing from me. Muawiya asked: share of the poor in the Muslims fund is how match? For example an estimate amount was mentioned. Muawiya said: You have been cheated and this must be paid thrice. This was the culture on top of the Muawiya’s government. Those who were present in this period were estimating the properties of the leader and the caliphs, everything was in their hands. Appointments and entrusted post was not according to capabilities. Traditionally Arabs give importance to origin and relationships, like that person belongs to which clan or family? His fathers were what type of people? But this caliph were not considering all this origin and relations. In the time of Abdul Malik and some of his sons, a person by the name Usuf ibn Umar thaqafi for very long time was appointed as governor of Iraq and rule for long period. This man wretched and elusivebecause of this character his quoted some things, he was a man with small body and muscles and so he was wretched like his seize. When he gives a cloth to Taylor to sow he ask the Taylor that if cloth is my size? The Taylor will look at the cloth and if he says for example like, this clothis according to the size of your body and maybe some of it will remain. He immediately collect the cloth and order for his punishment, but some of the Taylor was aware about this matters. So any time he gives a piece of cloth to a Taylor and repeat the question, the Taylor will say that this cloth too small for your body and muscles and I must try to make up to your size. Upon knowing that the Taylor is laying to him but he was feeling happy, this is how fools he was. He is the person that Zaid ibn Ali (A.S) because of him became martyr in Kufa. Such a person was ruling the lives, money, wives of the people, without any important origin and relation, not properly educated, not Having clear understanding, but because he loyal himself to the top ruler he was given this post. These were useless and for any system they are big useless once. 

This event continued in the same way, and besides this the movement of original Islam, the movement of the Islamic values, the movement of Quranic Islam, - at any period to that ruling party, that opposed values cannot be put side by side –also continued and its symbol was the holy Imam (A.S) and many of the Muslims were with them. By blesses of Imam Hasan Mujtaba (A.S) this valuable Islamic movement was able to preserve Islam. If Imam Mujtaba would not have sign the peace treaty, that valuable Islamic movement could not remain and it would have vanished. Muawiya would have won because the conditions was not the condition that will help Imam Hasan Mujtaba (A.S) to victory. All the element was in contrary to the victory of Imam Mujtaba (A.S). Muawiya would have won because the systems of propagation was in his hands, his image in Islam was not an Image that could not anything or show anything. If Imam Hasan would not have signed the peace treaty, all the pillars of the descendants of the holy prophet would have been destroyed, and not one would have been present to safe the valuable system of the pure Islam. Everything would have vanished totally memory of Islam will fall and there will not be turned for the event of Ashura to occurred. If it was possible for Imam Mujtaba (A.S) to fight with Muawiya and it end up with the martyrdom of the descendants of the Holy prophet (s.a.w) Imam Husain also must be killed in that event, the eminent companions also will be killed, Hajar ibn iddi also must be killed and all must be killed and who to remain and be able to make use of opportunities and reform and shape Islam and its values and preserved it will not be present. This is great truth that Imam Mujtaba (S.A) have for the existence of Islam. 1369/1/22 

Although the peace treaty was imposed, but at the end it turned to be real peace treaty. We must say that Imam Mujtaba sacrifices, the condition that Imam presented shocked the pillars of the plans of Muawiya. This peace treaty itself and the conditions of Imam Hasan (A.S) all of it was a divine conspiracy; (And the disbelievers planned, but Allah planned1) it means if Imam Hasan (A.S) was to fight and killed in this war – it was possible that he would have been killed by his own people who 

Were the spies of Muawiya, he bought them. – Muawiya would have said I did not kill him, rather his own companions killed him, and he will mourn for him. And then all the companions of Imam Ali (A.S) would have been punished to death. That is nothing with the name of Shiite will not be present till to find some few in Kufa and after twenty years for Imam Husain to call upon them – for revolution. Totally nothing will be present, Imam Hasan (A.S) safe preserved Shiite and that means he save the building so after twenty years, twenty five years for the government to come back to Ahlul-bait. (A.S) 1376/3/13 

After Imam Hasan (A.S) signed the peace treaty with Muawiya, ignorance and unaware people with different tongues criticized Imam Hasan. (A.S), sometimes they recognized him as the one who humiliated Muslims2, and saying that you, this believer with passionate and epics that ready to confront Muawiya, with your peace treaty you have back up and surrounded to Muawiya. Some time they used respectful terms but have the same meaning. Imam Hasan (A.S) in the face of these criticism and complains sermon them for lecture and maybe among his speech the best part of it was this sentence: (you 

                                                           

1. Quran, 3: 54 

2. Tuhaf al- Uqul, P. 308 (O the Humiliater of believers) 

do not know that maybe it was problem for you but joy forever1)what do you know and from where do you know, maybe this was an examination for you people? And maybe a pleasure and opportunity for Muawiya till a short period, this sentence is concept of a Quranic verse. 

This obviously shows that, Imam was looking for a future, and that future was something that cannot be anything but, unacceptable government in the view of Imam Hasan (A.S) which was not right to be overthrown, and to bring on power the government that is right. So he told them that, you do not have information of the Philophy of my work. What do you know, maybe there is good things in this peace treaty. 

In the beginning of the peace accord two people of the Shiite elders, - Musai’ib ibn Najbatu and Sulaiman ibn Surad – with few Muslims visited Imam Mujtaba and said we have a lot of fighters from Khoran and Iraq and so on. We will give them to you and we are ready to spy on Muawiya up to Damascus. Imam Requested to meet them privately and talk to them. After they have come out they became very calm, and leave their fighters and they did give any reasonable answer to their followers. Taha Husain2 claimed that this meeting was really a concrete foundation of the battles of Shia. He meant that in this meeting with Imam Hasan (A.S) they discussed and formed a great movement of Shia. Because of this, in the life of Imam Hasan (A.S) and in his speeches this meaning is cleared, even though in those days the condition was not favorable for such an uprising. Due that the people were few and the propagation and assets of the enemy was very many. The enemy 

                                                           

1. Bihar al-Anwar, V. 44, P. 56, Quran: 21:111 

 2. Historian author from Egypt 

was using some tactics that Imam Hasan cannot make used of them. Like bribery, gathering of laymen and incompetent people that Imam cannot do this type of attitude or work, because Muawiya was not restricted and Imam was restricted.1 Some narrations from Imam Sadiq (A.S) saying that: (He timed this matter in seventy2), in the Divine proposal this was stated that, with thirty year interval of the martyrdom of Imam Ali (A.S) and ten years after the martyrdom of Imam Husain (A.S), the matters of government to come back to Ahlul-bait. Though this great result when will it be achieved? When the people with their own will to provide the conditions for that. Allah the exalted do not have any relative and collaboration. The assignment on the people that is not performed, and work on Imam Hasan and Imam Husain (A.S) they did it. But work on the follower – from Abdullah Ja'far and Abdullah Abbas till the rest – was not done. Even those who latterly came to Karbala and fight alongside Imam Husain (A.S). In the time of Muslim the work they supposed to do, they did not do it. They shortfall otherwise Muslim would not have end up in that way. It was important for them to complete the mission but they did. Okay this failures constituted to the event of Karbala to occur.  

Then Imam said: (when Imam Husain killed may peace of Allah be upon him, the angry of Allah the exalted grew on the people of the earth, therefore he delayed it for forty and hundred3) it means it was delayed obviously, according to my view it reaches up to hundred and forty 

                                                           

1. Pasdar Islam S. 6 

2. Al-Kafi, V, 1, P. 368 

3. Al- Kafi, V. 1, P. 368 

That means it was delayed for seventy years backwards. It is some years that the Abbasid were on top of the power, so it is known that peace treaty of Imam Hasan (A.S) was a platform a big mission. Otherwise the Imam (A.S) are not allowed leave things without doing nothing. The issue of leadership and governance, was it a small? It is the root and the center of religion, but at the end this situation happened.1376/3/13 

A lot have been said about this peace treaty, but what I want to present is, treating the issue of peace treaty of Imam Hasan (a/S) in the view of new point. This event was a sensitive and important historical season that increases the importance of the event as a long political history of Islam. The Islamic history is full of different events – the events of the holy prophet, and after the holy prophet, the events of Imam Ali (A.S), the event of periods of the lives of Imams (A.S) and the events of the caliphates of Umayyad and Abbasid - . The history of Islam is a history full of different events, but we have very few event like this event – the event of peace treaty of Imam Hasan (A.S)–is decisive compared the whole history of Islam. That is maybe I know one or two events like this in the history of Islam that was decisive, and the whole Islamic movement in the history of Islam, and throughout the past century. The event, it was very important event in such a view. 

Briefly, this event is termed as turning the movement of Islamic caliphate into imperialism. This sentence is full of meaning and thoughts if we consider it carefully. Caliphate is a type of government and imperialism is another type. But both of them differ from each other not only in one, two and five qualities. Two different movement and totally differ from each other in terms of governance, ruling over Muslims, country and society. One movement is imperialism and the other is caliphate, and in this event big train of Islamic history and Islamic life changed the rail. Like the way see changes in rails at a point a train heading to north, and at a point the switchman will change the rail one hundred and eighty degree and turned the train to south. Though this one hundred and eighty degree at that time will not be felt. 

But when someone turned back and look he felt something like that. I look at the event in this angle. 

After the peace treaty of Imam Hasan (A.S) a movement gave its place to another movement. Power from one front, in today’s term, falls into another hand. What are the differences and qualities of these two? These two movements that has changed their places what are their qualities? This is the first matter. The second matter is the methods of wrong movement which is having the power in its hands to take control of the society, what a methods? The third matter, the method of righteous movements which has lost the power – that is the movement of Imam Hasan (A.S) –and to resist against the false movement what happened? What types of methods and measures could he used? Fourth, analyzing the defeat, what caused for the righteous movement to be defeated in this event? This what is its analysis? Fifth, what was the attitude of the victorious group over the defeated group? One of those chapters that was full of lesions and thoughtful was this lesion, the sixth, how was the attitude of the defeated group towards victorious group? What kind of policy, what kind of strategy was chosen and at the end what happened? Seventh the outcome. This is seven issues. 

Whoever in terms of difference it was two movements with qualities related to righteous movement and other to the falsely movement. If we count them one by one it will a long content so I summarized them. The righteous movement that is the movement of Imam Hasan (A.S) which considered the religion first. As for them religion was the root, religion means what? It means, in the faith of people as well as their believe religion to be present for people to worship and steadfast in for faith and work. Religion also must have governed for the people. The main root for them was for the society to move through religion and the powers of religion and governance, and there must be a system that is Islamic. Having power and government in their hand and being in office was second, third and fourth matters and so on. And the other matters was secondary matter. The main issue was that this system and this society must be rule by the governance of religion and also the individuals who lives in this society. Religious belief must be present in their heart for their hearts to be firm and stable. These are the quality of the first movement. As for the second movement, 

The main root for them is that to get the power in their hand at all cost. They wanted to be governors and this was the leading policy of the second movement. The issue for them is to gain power at all cost and with any method and also to retained the power by all means. As if that this is a method of ordinary politician in the world. The values and ethnics was not important for them. If they could be able to maintain some roots in their minds, whoever they could. And if they could not as for them the main root to retain the power in their hand and this was important for them. This is sensitive and important boarder – between the two. It is possible that both movement will act according the faces of the religion, as it was the same in the war between Imam Ali (A.S) and Muawiya. One day some few of the soldiers of Imam Ali (A.S) – in the battle of Siffein where Imam Ali (A.S) and Muawiya fought against each other – were faced with skepticism. A few number among them were the people with doubt ness who were having a thinking in their minds. And they cannot free themselves from it and they do not attend to a competent person but rather build on it and spread it as rumors. A group in a wrong circle trying to correct themselves while others among them have skepticism, they said why are we fighting one other? They are praying and we are also praying. They recite Quran and we also recite Quran. They mention the name of the Holy Prophet and we mention it too, they have confused. AmmarYasir – who in the history of early Islam, I have found some experiences in terms of AmmarYasir – this great man was analyst and clearer of many doubtful issues very carefully, but on that day he was nearly to be defeated by ignorant. The personalities of AmmarYasir in the history of early Islam is that if we know Malik Ashtar through his sword and bravely, then we must recognized AmmarYasir through his tongue, thought, correct ideas and clear decisive thought in the history of early Islam. I only know few stands of this skepticism during the time of Imam Ali (A.S) where AmmarYasir was not present, it was unnatural thing for him. AmmarYasir got information that some few people are in doubt, so he went there and explained to them some facts. It was clear for him that the issue was not about an issue that he pray and you also pray. He said: I swear by Allah I am in another different war, I saw these two flags against each one other. The flag today which Imam Ali (A.S) was under it, is exactly the flag that was confronted by another flag which Muawiya was under it. And it occurred in the battle of Badr, in that battle these same flags was present – the flag of Hashemite and Umayyad – they were against each other. Under this flag stood the Holy Prophet (s.a.w) and under that flag stood this same Muawiya and his father. And under this same flag of the holy Prophet (w.a.s) stood Imam Ali (A.S). Their differences is from the root, do not look that these outlooks and he was able to remove the doubtfulness from their minds. 

Therefore the same movement that takes the power to be at the center of everything sometimes consider the outlook of the religion. This is not the reason, inner deeds must be considered, and to study carefully to identify which movement is with who, this is first matter. The qualities of these two movement is that; imperialism at one side and fundamentalism, moralism, basicityat the other side, and the other side is the basics of Islamic thoughts. It means that they accepted the Islamic values and they work hard for it and strive through it path. At one side is root intellects, fundamentalism, the root values were preserved, and at another side no, is Imperialism. They need the power in their hand and sometimes it happened and sometimes no. At any circumstances they need the power at their disposal to take control of affairs, this is the first matter. 

But that falsely movement what type of methods do they used? This also is questionable. The false method are mixture of many things, that means the conspiracy of Muawiya was formed in such a way and in different kinds just to retain power and grab it firmly. Each of these tactics function at its place effectively. These conspiracies are termed as; one is exhibition of power, at a place he shows off power hardly to suppress. And another one is money, the most effective things in the disposal for elements of evil doers. The other is propagation and the fourth is political works. That means the political methods, soften and hardenings, these are collection of the methods of Muawiya. You see that Mua’wiyah intensified as Hijr bin Adiyy who was a companion of Prophet and it is hard and expensive to kill him, but he killed and murdered him. He chased HasheedHajari and at last killed him also. He selected and nominated Ziad Bin Abeeh who was a cruel, nodal, bastard and baseless man and he was originally and naturally a seeking powering and immoral one as the ruler of Kufa –Vis Shiites and the Household of Prophet (Ahl al-Bait)’s guardianship thinking center- and gives him permission and control to do whether he wants. As the historians wrote about Ziad bin Abeeh:  

1“ﺔﻤﻬﺘﻟﺎﺑ ﻩﺀﺎیﻟﻭﺍ ﮏﻠﺘﻗ ﻭ ،ﺔﻨﻈﻟﺎﺑ ﮎﺬﺧﺍ” 

                                                           

1. Bihar al-Anwar, V. 44, P. 214. 

 

[Trans: you arrested some people for the doubt and assumption and killed the Saints of Allah by blaming.] When he would feel at least suspect about one that he as such tendency to the Household of Prophet (Ahl al-Bait), he imprisoned him and tortured, and anyone who is blame for supporting and corporation with the Household of Prophet (Ahl al-Bait) and the beaten movement, Ziad used to kill and annihilate. There was horror and clamor in Kufa and Irq as the center of Tashayu’ and the Household of Prophet (Ahl al-Bait)’s sovereignty. They used to sober rattling some places such way. 

You see also Mua’wiyah is acting such other performance as it is written that an old woman comes from a certain tribe and started to abuse Mua’wiyah because you did such and such bad deeds, while Mua’wiyah laughed, respect her, expressed caress and did not say and reply anything. Adiyy bin Hatam comes to Mua’wiyah while he became blind of both eyes.Mua’wiyah says him: Adiyy! Ali did not perform justice with you, because you have lost your both sons while Ali kept safe His both sons –Hassan and Hussein-. Adiyy bin Hatamwept and said: O Mua’wiyah! I did not perform justice with Ali, because Ali embraced martyrdom and went to His Hereafter while I am alive yet1. Once upon a time, there was a relative of the Household of Prophet (Ahl al-Bait) in Mua’wiyah’s meeting and when anyone scorn minimum to the Believers' Leader and Chief (Amir alMumineen), he attack and reply bravely, frankly and powerfully to Mua’wiyah and his supporters, while Mua’wiyah used to laugh and indulge and even sometimes weep and say: yes, you are right … . Perhaps it is unbelievable but it has reality because this is the way of propagation. The propagation is the most poisoning and dangerous 

                                                           

1. Al-Darajat al-Rafeea'h, P. 360. 

instrument which has been used by the invalid moment for along the history. But the right and valid movement never can use propagation suchlike invalid ones. Because if it pose that the propagation cover completely the minds, it need to be actor, lie and deception but the supporters of right and valid movement can’t not tell lie and be deceiver. The invalid movement does not take care of anything and nothing is important for it. It is important for them to pretend and appear a reality in other form in people’s eyes. So they used to use all kinds of instrument and now are also such way. As you listened several times that when the Believers' Leader and Chief (Amir al-Mumineen)is martyred in the sanctuary [adytum] and the people of Syria get wonder that what was Ali doing there? The sanctuary is for those who offer prayers! Some of us don’t believe such news is true, but [regretfully] it is true and correct that they think so. Because during the several year of the sovereignty of Mua’wiyah and before Mua’wiyah, his brother –his elder brother, Yazid bin AbiSufyan- propagated in Syria [Damascus] such darkening and dusting that no one can understand else than what they wants, ok, it is a correct news. They operated propagation in favor of Bani Umayyah and in against the Household of Prophet (Ahl al-Bait). It has reality that they had been cursed on the Believers' Leader and Chief (Amir alMumineen) on sanctuaries for around hundredth year after Hijra –

namely perhaps about forty or fifty years after the Believers' Leader and Chief (Amir al-Mumineen)’s Himself-. When I said that cursing is the immoral heritage of Mua’wiyah, I meant such thing. Some people blames Shias and rebuked them for their cursing and stabbing on some Companions, but really this is what they own started to do, specially by Mua’wiyah on the Believers' Leader and Chief (Amir al- Mumineen), Ali bin AbiTalib, whose is most virtue,1 first believer of Islam2 and the closest one to the Prophet for many years on the sanctuaries by mentioning and ascribing bad and dirty deeds of the Believers' Leader and Chief (Amir al-Mumineen)until the era of Umar bin Abd al-Aziz.When he became Caliph, he prohibited it and said that nobody can do so else then. After Abd al-Malik bin Marwan, his two sons Waleed and Sulaiman ruled reel for about twelve or thirteen years. After them, Umar bin Abd al-Aziz reach Caliphate, after him –

that was for two years and few months or around two years-, two sons of Aba al-Malik –namely Yazid and Hisham- got ruling, but Umar bin Abl al-Aziz did not let them to do curse on the Believers' Leader and Chief (Amir al-Mumineen) else then, but until that era, they use to curse on the Believers' Leader and Chief (Amir al-Mumineen). One of his works was that. The people would wonder nut inhabited slowly. I read in the history that there did not remain any reciter, traditionalist and narrator in Islamic world who have been invoked by Mua’wiyah and successors’ rulings to forge narration and interpret Verse and etc. in the disapprobation of the Household of Prophet (Ahl al-Bait) and in the praise of the Household of Prophet (Ahl al-Bait)’s enemies. The very well-known Samarah bin Jundab –the famous narration “There is neither to be harmed nor to harm anyone in Islam”3 is related to him- who was one of Prophet’s companions but a companion who has gotten to get Prophet’s angry. The story is that he had a tree in a land which belongs to a family, but he used to disturb the family for sake of the tree as he used to enter in home suddenly without any pre-announcement while the family with its members of 

                                                           

1. Al-Kafi, V. 15, P 201. 

2. Awalim al-Olomwa al-Ma'rif, V. 11, P. 383. 3. Man La Yahdhur al-Faqeeh, V. 4, P. 334. 

wife, child, old man [and woman] was at home, suddenly a man entered for what? For seeing to his tree which is located inside the bounds of their home. The family complaint to Prophet. The Prophet said to sell the tree to host. He refused to, because it is my own tree and I want to see whenever I would like to. The Prophet said to sell Him. Be he refused also. The Prophet proposed his so much money for the tree. He did not accept. The Prophet said: do you sell this tree for a tree in paradise? Namely Prophet guaranteed paradise for him. He said: No! I don’t like to sell and I like surely to have this tree only, nothing else. The Prophet said to the host: if it is so, then just go home, cut it out and throw outside of home, he has to take his tree so. 

“There is neither to be harmed nor to harm anyone in Islam” it mean it is impossible in Islam to harm and teas people in Islam. You can’t for sake to that it is your property, teas people in Islam. So this famous narration which is known as “No Harming!” and one of our jurisprudential rules and principles relates to this person. Samarah bin Jundab lived until the era of Mua’wiyah. Just see the salvation in the story, while Mua’wiyah was chasing Prophet’s companions to buy them!! Because the companions had fame and title and Mua’wiyah wanted to have them in his gathering. So, he carried this companion also at his round. And said: I would like [to ascribe] this famous Verse [to Ali bin AbiTalib]: 

1 "ﹺﻡﺎﺼﺨﹾﻟﺍ ﺪﹶﻟﹶﺃ ﻮﻫ ﻭ ﻪﹺﺒﹾﻠﹶﻗ ﰲ ﺎﻣ ﻰﻠﻋ ﻪﱠﻠﻟﺍ ﺪﹺﻬﺸﻳ ﻭ ﺎﻴﻧﺪﻟﺍ ﺓﺎﻴﺤﹾﻟﺍ ﻲﻓ ﻪﹸﻟﻮﹶﻗ ﻚﺒﹺﺠﻌﻳ ﻦﻣ ﹺﺱﺎﻨﻟﺍ ﻦﻣ ﻭ " 

Among the people is he whose talk about worldly life impresses you, and he holds Allah witness to what is in his heart, though he is the staunchest of enemies. 

Because Mua’wiyah was confronting the [golden and eloquent] words ofthe Believers' Leader and Chief (Amir al-Mumineen) 

                                                           

1. Al-Baqarha: 204. 

specially the beating sermons of the Peak of Eloquence (Nahj alBalaghah) influence very well in the disapprobation of this mortal and territorial world. 

Just see the ultimate beautiful words in it. Suppose nowadays if any one writes an overwhelming eloquent, beautiful and artistic poem, book or article, and it has a specific subject in, then it would be famous and the owner of this art will get so much fame in people’s sight. While the sayings and speeches of the Believers' Leader and Chief (Amir al-Mumineen) can’t compared with any one of the artistic works as we know, but rather it is so higher than these works. The words [sermons, letters and sayings] of the Believers' Leader and Chief (Amir al-Mumineen) are the sign and symbol of beauty in the Peak of Eloquence (Nahj al-Balaghah) and also they are in explaining the Islamic values and doctrines [teachings]. It was unbearable and unacceptable for Mua’wiyah what is the reason of the Believers' Leader and Chief (Amir al-Mumineen)’s fame and sweetness in sights. So, he wanted to forge a remedy in against the Believers' Leader and Chief (Amir al-Mumineen)’s ascetic words narrated in the disapprobation of this moral and territorial world. So, Mua’wiyah said to Samarah bin Jundab: jus says that this Verse is revealed about Ali bin AbiTalib. i.e. Ali bin AbiTalib is one who says about the mortal and territorial world such and much as you we be wondered of His eloquence an even swears, this one is the most stubborn enemy of Islam and God. Just say this Verse is about Ali. There is another Verse: 

1“ﺕﺎﺿﺮﻣ َﺀﺎﻐﺘﺑﺍ ﻪﺴﹾﻔﻧ ﻱﺮﺸﻳ ﻦﻣ ﹺﺱﺎﻨﻟﺍ ﻦﻣ ﻭ” 

And among the people is he who sells his soul seeking the pleasure of Allah. 

                                                           

1. Al-Baqarah: 207. 

Just say this Verse belongs to Ibn Muljam. It was so useful for Mua’wiyah in his propagation. It was being done by a companion of Prophet who has seen Prophet and accompanied Prophet in the wars –

because Samarah bin Jundab was a warrior while he was a boy and did not have duty to go to war, he was such man- and such companion if comes and interprets the Verses such as Mua’wiyah want, then it was so useful for the ruler. So, Mua’wiyah proposed to do, but despite the fact that Samarah bin Jundab was bad and cruel one, his conscious was not ready to do, so he refused. Mua’wiyah said governmental agents of this task to say him: don’t worry, you will acquire your rights and wages. We give you 50thousand Dirhams. 50thousand Dirhams money was so much on those days. It means 50 thousand Mithqals of silver or 5 thousand Mithqals of gold according to the prizing of those days. [Equals now 5 thousand Dollars (U.S)]. It was so much wealth. They said: 50 thousands money. He replied: No! I don’t accept. While some researchers say that Samarah bin Jundab was acting and wanting to increase, not so that his conscious was awaking. Mua’wiyah knew very well that he needs, so in fact they were bargaining and haggling. But I don’t know exactly what the reality that the story was such or his conscious was awaking, any way, we don’t undertake the sin of Samarah bin Jundab. When he did not accept, they increased and reached 100 thousand Dirhams, he did not accept too, even he did not accept 150 and 200 thousand Dirhams. At last the prices reached approximately at 300 or 500 thousand –I don’t remember exactly-, anyway a huge wealth of 300 or 500 thousand Dirhams, it was an extra-ordinal wealth. He did not accept yet. Mua’wiyah said the agent that this insane does not know how much is 500 thousand [Dirhams]!?He ordered to carry on that money and see whether he accepts or not? Mua’wiyah ordered the treasury to take 500 thousand Dirhams and carry on here. You know that the money was in silver in bags with a heavy weight and mass measure. The porters and coolies started to carry and put bags on bags as is reached to the ceiling of room, then said: these are 500 thousand Dirhams. Are you read or not? He look at the moneys that it is so much wealth and accepted. Then, he interpreted the Verse as Mu’awiyah wants. It remained in the books. Although the scholars came and threw these like insane and incorrect words probably, but there remained some shadows of them and influenced on some people. This is what Mua’wiyah did for propagation. This is the collection and overall methods of Mua’wiah for grasping and snatching power and ruling. We have to leave here and don’t go in detail more. The method of valid and right movement; the valid and right movement was not sitting idle in against of the invasion and aggressing of invalid and vicious movement. They had some specific methods as summarized so: first powerful resistance and motivation. Some people imagine that Imam Hassan Mujtaba feared to conflict and war. Not so. Imam Hassan Mujtaba was intending clearly and determinedly to conflict and war, because He was one the brave men of Arab. When I was studying in books about the errantry of Imam Mujtaba in the different events and adventures, I got a lot of errantries of His Excellency in several events. But they are at the era of the Believers' Leader and Chief (Amir al-Mumineen)’s wars. When there was any fields of war, the Believers' Leader and Chief (Amir alMumineen) Himself restrained from going in war and battle of Imam Hassan and Imam Hussein, did not let them to throw themselves in the danger. Some people asked then why He did use to send Muhammad bin Hanafiah to the frontline of war while he is His son also and did not sent Imam Hassan and Imam Hussein? He Excellency replied: I feel fearing of be annihilated the race of Holy Prophet, because there two are the only survivals of Prophet. And I want to save the race of Prophet. So, Imam Ali felt danger on Them and did not let to go in the battle field for saving Them as the race of Prophet. Not for His own 

affectation and love toward Them, because He loved His other sons also. The Believers' Leader and Chief (Amir al-Mumineen) Himself was the man of war [battle] and fronting danger one, so, he was someone who fears to any danger. But These two are the grandsons of Prophet and the Believers' Leader and Chief (Amir al-Mumineen) did not like throw them in danger. Because They were participating in the wars of the Believers' Leader and Chief (Amir al-Mumineen), but did not so many chance for this reason. Thus, These Two Excellency –

Imam Hassan and Imam Hussein- are not counted as brave men of that era and period of time, but Imam Hassan participated the Islamic wars against Iranian [Empire] and He was present for defending Uthman against the raiders for the order of the Believers' Leader and Chief 

(Amir al-Mumineen), so He had proved Himself in a lot of sensitive events. In the battle of Camel [Jamal] and Siffian, Imam Hassan Mujtaba (Peace and Blessing of God Be Upon Him) hadundertaken an extra-ordinal important role as I saw sever times the name of Imam Hassan in the adventures of Siffian and Camel [Jamal] –specially these two battles- but I saw the name of Imam Hussein less than. It means that His Excellency –Imam Hassan Mujtaba- was present and participant in the battle fields and adventures even more than Imam Hussein. Not!? He was the man of battle, politics, planning, eloquence and power. We anybody studies the debates and discussion of Imam Hassan Mujtaba, he gets wonder, because they are very strong and powerful. In the event of peace and after that, there are narrated a lot of beating and determent statements as in instances they look more beating and bitter than the words of the Believers' Leader and Chief 

(Amir al-Mumineen) (Peace Be Upon Him). I noted less beating and power in the words of the Believers' Leader and Chief (Amir alMumineen) in front of enemies. Perhaps this was for the reason that the Believers' Leader and Chief (Amir al-Mumineen) did not front such so hideous and mischief enemies nearly. Thus, there is no kind of 

deficiency in Imam Hassan’s task. The deficiency is in the conditions and circumstances of the era and time. He was confronting powerfully resistance for defending and it is one of the methods as it possible. But sometime powerfully resistance may harm and hurt. This is an everlasting way forever. So, sometimes powerfully resistance and continuation may hurt and harm. Changing the method and maneuvering in the choice of methods are the essential and necessary way. 

The second one is preaching. Preaching has a lot significance and importance in the valid and righteous movement. But –I said before- the hand of valid and righteous movement are bound in preaching. Because it can’t use any method. It expresses only what is right and real, and what is purpose and goal of people. In other side, the invalid and incorrect movement don’t have any bound, so it states anything as how people like and want. But the valid and righteous movement expresses the right even it is bitter for the people. Just see, of the Believers' Leader and Chief (Amir al-Mumineen) in fronting His own supporters states sometimes so much bitterly as we get wonder, while we would like that our methods should be such methods, nevertheless sometime we wonder.Mua’wiyah never did so. He flattered people and tried to attract and acquire the people’s patronage by any price. But Ali bin AbiTalid does not do so. It does not mean that He did not know but rather He believe it don’t belong piety and rules. Ali bin AbiTalib Himself said: 

1“ﺏﺮﻌﻟﺍ ﯽﻫﺩﺍ ﺖﻨﻜﻟ ﻲﻘﺘﻟﺍ ﻻﻮﻟ” 

[Trans: If there was not the standard of piety, then I would be the cleverest man of Arab.] 

                                                           

1. Al-Kafi, V. 8, P. 24. 

If there was not the issue of piety and values-observation, then I would be cleverer than Mua’wiyah. This is reality in such works that origination and essentiality of Ali, His relativeness and heretofore accompanies with the Prophet, His great honors [glories] and glorious mind and spirit [do not let to do anything and use any method]. It is clear that He is more expert, knowing and cleverer than Mua’wiyah and can do a lot of things but the right [and God and piety] does not let Him. 

Seeking values and virtues; and other method for insistence on saving and survival of values. The very important for the valid and righteous movement and is used to paid attention towards it is that to save values by any price and at last go backing until the bound and line of preserving the survival of School of though. We should remember very well i.e. the valid and righteous movement if sees that its resistance will cause for the falling of the School in danger, it retreats and does not feel shame and dishonor to retreat and scuttle. Imam Hussein said: 

رﺎﻌﻟا ب ﻮﮐر ﻦﻣ ﺮﯿﺧ تﻮﻤﻟا" 1"رﺎﻨﻟا لﻮﺧد ﻦﻣ ﺮﯿﺧ رﺎﻌﻟا و 

[Trans: Death is better than dishonor but dishonoring is better than the Hellfire] 

If I obligated to front dishonor, I will accept it but I would not be ready to go to Hellfire. [But] some people sometimes are ready to acquire Divine punishment and angry but ready to front dishonoring. What is dishonor? It is essential to acquire Divine happiness and perform duty even it leads to either leave something or returning from a line or withdrawing from a position. What is liked by God and by what God is happy is the rule and principle in the life of Imams [Peace Be Upon Them]. And Imam Hassan’s life is such way. When He is 

                                                           

1. Bihar al-Anwar, V. 75, P. 128 

obligated to choice peace with Mua’wiyah for some necessities and pressure of realities and facts, while He used to send army orderly, invoke for war and battle, attract forces and write letter, and do what is need for a war in its strict meaning, but when sees it is impossible to go forward here to forth, He accepted peace. Then even His close friends and supporters left Him …. When Imam Hassan accepted peace, they were happy for a short time, because they did not like in hear the war. But those one who were perhaps happy, returned and started to rebuke His Excellency that why do You disarm your army? Some close ones even some eminent figures whom I would not like to mentions their names, though they were blazing figures companions of Imam, came and sated some abusing and dishonorable [improper] for Imam Hassan. But anyway His Excellency scuttled for saving School of thought. 

The next issue is to analyze the defeat of valid and righteous movement. The reasons of Imam Hassan's defeat were the public weakness of insight as the main reason, and admixing belief with material motives. About the public weakness of insight, we can say that the people were so much unconscious fairly and their religious belief was admixed with the material motives. And materiality has become essential for them and also tottering the values since ten or twenty year ago than that [event was another reason]; around fifteen year before Imam Hassan's event of peace values were tottered slowly. Some measures of discrimination and some other things like this, caused for that fact that Imam Hassan could not resist. But the behavior [and attitude] of conquer group with the beaten group was that instead to come to arrest Imam Hassan and His supporters and put in the jail, when conquers got victory, not a lot, but respected the beaten group apparently. And even they met Imam Hassan and respected Him a lot. But Mua'wiyah and his conquer group intent and determent to remove [annihilate] and weaken the personality. [As we can say] the conquer group saved person but destroyed the personality. It was their method of them as I said before as the essential and principal point of Mua'wiyah's propagation. And what did the beaten group do toward the conquer group? Their strategy was that to organize, form and put forward as the main and essential pillar of saving Islam, a valid and righteous movement and process in this so much inflammatory [incentive], dusty, so dangerous and poisoning condition. Now, we can’t put the whole of society in the coverage of Islam, so, instead a lenity and declining movement –

that was the public movement-, set a deep and original movement in minority and concealing way to guaranty for saving the origins of Islam. This is done by Imam Hassan. He create or in better word organized a limited movement. This is the movement of supporters and companions of the Household of Prophet (Ahl al-Bait) or the movement of Tashayu'. These supporters survived, caused and guarantied the Islam along the history of Islam in the dark and asphyxia-full periods and eras. If they were not existed, all rules of Islam would transform. Thus the movement of Imamate and movement of the Household of Prophet (Ahl al-Bait)'s intuition are the guaranty and warranty of real Islam. But the result and conclusion. The conclusion was that the dominants, conquests and mighty ones became sentenced, and beaten and weakened group became dominants and conquer in the mentality of Islamic world. If you look at the mentality of Islamic world, you can realize that this mentality is promoted and cultivate by Imam Hassan Muajtaba and the Believers' Leader and Chief (Amir alMumineen) not the mentality which is promoted by Mua'wiyah, after him Yazid, after him Abul Malik, Marwan and Caliphs of Bani Umayyah. The mentality of Bani Umayyah is defeated and annihilated, so there is such mentality in history else. If we want to name their mentality, we can call it as Nawasib [Expressive and Abusive to the Household of Prophet (Ahl al-Bait)]. Nawasib are counted as a separate sect but we don’t have in Islamic world, and they don’t have any external and exterior existence approximately.Nawasib are those who would abuse the Household of Prophet (Ahl al-Bait) and refuse Their Islam, this was the nawasib mentality [of BabuUmayyah]. If we pose Mua'wiyah conquest and ruler, then we should have such ruling movement in Islamic world, awhile we don’t have. Now, vice versa the intellectual thought of the Believers' Leader and Chief (Amir al-Mumineen) and Imam Hassan is dominant and ruling on Islamic world. Although, in some subordinate and marginal second class and second hand belief, Their teachings are transmitted, but the overall movement is such as we discussed. Hence, Imam Hassan became conquest and His movement got victory. This is a summary of Imam Hassan's peace from the attitude and perspective of its influence on the whole process of Islamic history. 

2/2/1364 [=22/04/1985] 

  

The Sixth Chapter: Imam Hussein 

The dangerous phenomena which was regarded as a biggest threat to Islam, either its occurrences or during its occurrences from Allah, was predicted and the measure to confront it also was taken into consideration. And in Islam and in all aspects measures was taken. Like a healthy body, in which Allah has put in itself defensive powers, or like a strong machine, the manufacture or engineer provide all services and spare parts for its maintenance. Islam is a phenomena like other phenomenal, there are dangers that threat Islam and Islam has a necessary means to resist it. Allah (s.w) has put these means and measures in Islam. But what are those dangers? There two majors, one is enemies from outside – non Muslims- , and another is internal enemies.  

The outside enemy, means one from outside the boarder, looks at the presences of a system, its thoughts, mechanisms, infrastructural beliefs, laws and everything is his targets. From outside means what? Not from outside the country. From outside the system, even if it is inside the country. There are enemies who regard themselves as strangers from the system and opposed it. They are outside and aliens, they are working hard in other to destabilize the system, With swords and inflammable weapons, newly materialistic weapon, propaganda, money and whatever is at their disposal. This is one kind of enemy. 

This second type of enemy – internal and external pest – in every system, every associations and it is present in every phenomena. In other of confront these Islam has found solutions for them and calls for jihad. Jihad is not only to confront the external enemy. – (Fight against the disbelievers and the hypocrites1) - the hypocrite mingle 

                                                           

1. Quran, 9:73 

himself in the system, so must fight with all of them. Jihad is against the enemy who do not believe the system and show enmity and inroad it. Also to confront and destabilize in other to tear it apart. There are valuable morals teaching, that make the world shows human being and understand that, - (Know that the life of this world is but amusement and diversion and adornment and boasting to one another and competition in increase of wealth and children1) till the end of the verse. It means these fineries, outlooks and these world enjoyment, even if they are necessary for you, and you must benefit from it, even if your lives are related to it, it is not doubtful, and you must look for it. But you must know that regarding it absolutely, focusing and going after it and forgetting about the aims and ambition if very dangerous. The Believers' Leader and Chief (Amir al-Mumineen)(A.S), was lion in the battle field against the enemy. And he is speaking you will be expecting half of his speech to be about jihad, war and championship and heroism. But when we look in narrations and sermons of his Nahj al-balagha, we will see that must of his speeches and advices is about fear of Allah, morals, rejecting and belittlement of the world, and rather count on spirituality values and the sublime of humanity. 

The adventures of Imam Husain (A.S) is a compilation of these two parts. Meaning that striving against the enemy and self-purification was able to reach at that manifestation that was the incidence of Ashira. Allah (s.w) knows that this incidence will occur, and set as highest sample that will be presented as role module. Like heroes in every country in a particular subject. And this hero will be encouraging other to follow his footsteps in that game, though this a small example closer to our minds. The incidence of the Ashura, is 

                                                           

1. Quran, 57:20 

termed as a greatest movement of jihad in two fronts, fighting against the internal and external enemy, the system of corrupt caliphate, who are after the world’s wealth, who grabbed this powerful system which prophet used to save people. They needed this power in other to move contrary to the path of Islam and the holy prophet- peace be upon him. Also in the internal battle, those days the society in general have already taken the corrupt path. 

The second point in my view is more important, a short period of time has passed, difficult period in the beginning of the work has passed, and conquest was already done, confiscation was achieved, the range of the country became wider, and external enemies here and there was conquered, few turned into nobles level, meaning that after Islam has removed and tined nobleness another level of nobles was created in Islamic world. Some element with the name of Islam, post and tittles – the son of so and so- the son of companions of the holy prophet, the son of certain friend of Prophet, - engaged in the unlawful and unfavorable deeds. Some of them their names are recorded in history, some were found about the dowry of their daughter, in place of traditional dowry which was four hundred and eighty dirhams that is chosen by the Holy prophet for Muslims at the beginning of Islam, was risen to one million dinar, one million grams of pure gold. Who are those people? The sons of nobles, for example Mus’ab ibn Zubair and somebody like them. 1371/11/6 These matters started less than one decade after the death of the holy prophet. From the beginning the record holders – that first to embraced Islam – in Islam – including the companions, follower and those who took part in wars during the time of the Holy prophet – they were accredited. One of their accreditation was to gain more money from the Islamic funds. These tittle was regarded as equality among them is inappropriate, and they cannot be equated with others, this was first blow. The movements that lead to deviations start in this small points then every step accelerates the next step. Deviation started from that point till it comes to the middle of the reign of Uthman. During the reign of the third caliph, the condition was in such a way that, the famous companions of the holy prophet were regarded among the biggest capital holders. Attention please: that is those high levels companions with famous names – Talha, Zubair, Sa’ad ibn abi Waqas and so on- this nobles, each of them had proud records in Badr and Hunein, they became the first list of capital holders in Islam. One of them when he died and they wanted to share his assets of gold among his inheritors, first the gold were in bars. Therefore they axe to break it into pieces, it was like woods that is being cut and divided with axe. Stones were used to measure the amount of gold, you imagine the number of gold gathered to use axe to divide them into pieces. These was recorded in history, there is no a topic that Shia will mention and it is not in their books. There are facts that everybody worked hard to record them. The amount of dinar and dirham they left behind is like legendary. 1376/ 3/ 20 When we are saying that the system is internally corrupt, that is we mean. Some individuals appeared in the society who tries gradually to spread their moral sicknesses – ting to the world and lust – unfortunately this disease is deadly also. In this condition was someone hero and bold enough to exposed the system of Yazid ibn Mu’awiya? Was this possible? Who was thinking to fight with tyranny and corrupt system in those days of Yazid? In this condition the biggest uprising of Imam Husain occurred. He fought with the enemy and also to against  

The enjoyment of corrupt that was commonly spreading among the Muslims, and this was very important. 1371/11/6 

The Purpose and Aim of Imam Hussein's Uprising 

If you carefully consider this incidence, may it can be said that human being can take the few month of the movement of Imam Husain, from the day He left Medina and head towards Mecca, till the day he arrived at karbala and drink the water of martyrdom, we can count more than hundred lesions. We do not want to say thousands of lesions, but it can be said. It is possible that every point of this greatest man could be lesion. But if we are to say more than hundred lesion, as if we want to put it in brief. From that it is possible to extract hundreds of topics and sub topics, whereby everyone of it is a lesion for a nation, history and for a country. And can be used for upbringing, management closeness to Allah of our society. Is because of this Imam Husain (A.S) is like sun among the world holiest people, and this is how He (A.S) was brightening. You have a look to the prophets, holiest people, Imams, martyrs and reformer of Allah. If they brightens like moon then Imam (A.S) brightens like sun, but this is hundred lesion in just a portion. There is the root course of the movement and uprising of Imam Husain (A.S) and I will try to explain it for you. This is the root course and the rest are footnotes. Why did he rise up? This is lesion. Some were telling Imam Husain (A.S) that: you must stayed in Medina and Mecca, you are honored, and in Yemen all these places there are Shia. You must go and stayed in a corner and have nothing to do with Yazid and Yazid also will have nothing to do with you. All these Shia and all these followers find for yourself somewhere and live, propagate and worship your lord. Why do you rise up? What is the matter? This is the main question, this is the main lesion. We are not saying that nobody has treated this topic, why? Frankly in this topic a lot of effort and work has been done, and a lot has been said. Now are presenting the same topic and I think that new points and new concept will be made. Some people like to say that Imam Husain (A.S) wanted to overthrow the corrupt government of Yazid and form his own government, and this was the aims of the revolution of Imam Husain (A.S). This is partially true and we are not saying that it is wrong. If this words intend to mean that because he wanted to form a government that is why he rise up. When we look at it from this angle we cannot get to the conclusion, then we will say it is impossible so let go back. 

This is wrong, yes. When who intend to form a government, he can work till where it is possible. The moment he sees the possibility of this work, or there no is logical probability, his responsibility is to withdraw from that ambition of forming a government. Man can only go to where is possible to go and where it is impossible to go he must come back. Those who are saying this, if they intend to say that Imam rise up to form divinely government they are making mistake, and this is not correct because the whole movement of Imam do not show something like that. 

In contrary to that point, No, what kind of government? Imam was aware that He cannot form any government, he just came to be killed to be came a martyr. This words in sometimes ago was rumors on the tongues of the people. Some with beautiful terms and poems try to explain it. Even I have seen some of our big scholars said the same words. This words that Imam made the revolution just to be killed and became a martyr is not a new words. It was said: for him to live he cannot do anything therefore let go and became martyrs I can do something. We could not see these words and Islamic references that he should go and put himself in death, we could not witness such thing. The martyrdom we know in the holy sharia and narrations and verses from Quran and learn from it, it means mankind must go after big and holiest ambitions that is common and necessary, and through this path he will be killed and be a martyr, this is the right martyrdom of Islam. But for a man to go just because he wanted to be killed, or in a poetic terms that, my blood will be slippery for the legs of oppressor to fall them down. This are not things that are related to those greatest incidence, this also is some part of the facts. But this is not the ambition of Imam Husain (A.S), therefore in brief, we cannot say that Imam Husain (A.S) made a revolution to form a government and his ambition was form a government. We cannot also say that his ambition was to be a martyr that is why he rise up. No it was different thing, and this is my concept. Those who said (government or martyrdom) have mix between the result and the conclusion. It not these things, the ambitions of Imam Husain (A.S) were different things. Meanwhile getting to those ambition it needed a different movement. 

That movement had one of these two conclusions either governance or martyrdom, and he was prepared for both. He (A.S) was preparing or either the steps towards governance or towards martyrdom. He also spiritually prepared for outcome for all of them, whatever will happened will be perfect with any questions. None of these were not his ambition but they were rather two results and the ambition is some different. 

What is the aim? First I will explain that aims briefly in one sentence, then I will explain into details. If we want to explain the aims of Imam Husain (A.S), we must say that, the aim of that greatest man (A.S) is termed as practicing an obligation of the obligations of the religion. That biggest obligation was not practice by anybody before Imam Husain (A.S) – even the prophets - . Neither prophet practice this obligation nor Imam Ali (A.S), and not Imam Hasan (A.S). It is an obligation that having an important position in the world’s general valuable system in Islam. But upon all that this obligations is very import and fundamental, till the time of Imam Husain (A.S) this was not practice, I will explain why it was not practice, and why it was already not practice. It was obligatory for Imam Husain (A.S) to practice it for it to be lesion in all history. Is like prophet to form a government, this will be government of lesion in all history of Muslims and mankind forever. This obligation also must be practice by Imam Husain (A.S) for it be practical lesion Muslims throughout history. 

Now why should Imam Husain (A.S) do this work? Because the bases for practicing this obligatory work was occurred during the time of Imam Husain (A.S). If this basics could not occurred during the time of Imam Husain (A.S), for example it occurred during the time of Imam Naqi (A.S), He (Imam Naqi) would have done the same thing, and would have be the victim of this great incidence and greatslaughtered in the history of Islam. And if would been occurred during the time of Imam Hasan al Mujtaba or Imam Sadiq (A.S) they would have practice the same thing. These basics did not occurred before the period of Imam Husain (A.S) or after His period throughout the era of the Imams (A.S) till occultation. Therefore the ambition is termed as: performing of an obligation, now we are to explain that, what is this obligation? That time It was clear that doing this obligatory work will lead to one of this two results, either the result will be forming of government and taking the power, and this will be welcome because Imam Husain was ready for that, if he could have formed the government he would have rule and take the society back to the era of the holy prophet and Imam Ali (A.S) and governed like them. Or at time performing of this obligations will not lead to governance, rather leads to martyrdom, which Imam Husain (A.S) was ready for. Allah created Imam Husain and other Imam (A.S) in such a way that, they can be able to carry heavy loads like martyrdom that happened to them, and they endured it. Though the story of the great difficulties in Karbala is different story. Now I little explanation of the matter. The holy prophet and any other prophets, when he is coming he along with rule to a certain society. This rule some of it are personal for a person to reform himself, and some are social for the people in the world to develop and to be ruled and make the society stable. These are the collections of law which is termed as Islamic Sharia. However Islam was descended into the holy heart of prophet (a/s), He (A.S) came with prayer, fasting, alms, daily bread, Hajj, family affairs, personal relations, jihad in the path of Allah, forming of government, Islamic economy, relationship between the ruler and his people, and the responsibilities of the people in the government. Islam has introduced all these collective laws to human being, and prophet has explained all these. (O people I swear by Allah, there is nothing that gets you closer to the heaven, and distance you from hell except I have verily commanded you with it1). The holy prophet has explained all the things that can send human being or society to perfection. Not only explanation but he practiced and implemented them. Well, during the time of the holy Prophet Islamic government and society were formed, Islamic economy was practiced, Islamic jihad was install and alms was collected. A country with a system became Islamic. The architects and the leaders train in this rail was the holy Prophet and those who sit at their place. The line is clear and identified, the Islamic society and individual Muslims must move on this line and its direction. And if this movement is done, at that time human beings will get to the perfection. Mankind will be reformed and be like angle, and oppression will vanished within the society. Badness, corruption, differences, poverty and ignorance will vanished, and mankind will arrived at prosperousperfect and be full servant of Allah. Islam brought this system through the holy Prophet and practiced it in the society of those days. At where? In a corner called Medina then spread to Mecca and other small towns. There remains a question and that is, if this train which the holy Prophet put 

                                                           

1. Al-Kafi. V, 2. P.73 

on rail line is removed by someone or accidently what is our responsibility? If the Islamic society is deviated, and if this deviation will get to a point that we fear of total deviation of Islam and the Islamic sciences what is the responsibility? We have two kinds of deviation, when the people becomes corrupt, this thing will have occurred long time ago but Islamic rules will never vanished. Sometimes is the people who becomes corrupt and the governments also became corrupt. Scholar and religious preachers become corrupt. The right religion will never practice by the corrupt people and they distort Quran and facts. They turn good into bad, abominated into recommended and vice versa. For example the line that Islam has drew to a certain direction they turn one hundred and eighty degree in another direction.If the society and the Islamic system is confronted with these what is the responsibility? Though the holy Prophet presented the means to the responsibilities. Quran also said: - O you who have believed, whoever of you should revert from his religion - Allah will bring forth [in place of them] a people He will love and who will love Him1–. So many other verses and narrations, the narration from Imam Husain (A.S) that I will quote for you. Imam Husain recited a narration from prophet to the people and said the hoy prophet said it. Was possible for the holy Prophet to practice this command of Allah? No because this command of Allah was not in a practicable time and condition, because the society was not corrupt. If the society is corrupt the actions must be taken and Allah has rule for that. Allah has command for the societies in which deviations will come at a level that, there is danger for deviation of Islam from its root. Allah did not leave human being in any matter without solution, prophet has presented this solutions, and Quran and narrations has 

                                                           

1. Quran, 5:54 

mentioned them. But prophet who cannot practice this revolution and implement it. Why He could not? This obligatory responsibility can only be practiced when the society is deviated. Society during the time of the holy Prophet and Imam Ali (A.S) was not totally deviated as such. 

In the era of Imam Hasan (A.S) Mu’awiya was on top of the government, though there were some phenomena about this deviations but it was not at the limit of fears of total destructions of Islam. May be it can be said that there was a short period of this phenomena, but those days was not the right timing for this revolution. This also is part of the Islamic rules, it importance is not less the government, because government means management of the society. If the society is gradually deviated from the rail line, derail, dissolute, corrupt and the rules of Allah change, that time if we do not have rule of revolution, how can this government benefits us? Then here is the importance of that law about bringing back the deviated society to main rail line. The importance of this law is not less than governance, or maybe we can say this law is important the jihad against unbelievers. The timing must be accurate, that is man must know that this work will lead to effectiveness. It will send message to the people, and the people will understand and will not remain in mistake. This is that responsibility – uprising – one must do, during the time of Imam Husain such deviations were found, due to after Mu’awiya someone got to the presidency who even was not regarding the outlook of Islam, drinks alcohol and do bad things. He was clearly practicing dissolute and sexually corrupt, speak against Quran. Speaking publicly slogans contrary to Quran and denounce religion, and publicly opposed Islam. Anyway his name was the leader of Muslims so he cannot do away with Islam. He was exploiting Islam and was not dedicated to it. With his deeds he is like a rancidsource of water that flows frequently to over flow its banks to fill every places.The rancid water flows from him to fill all the Islamic society, corrupt ruler is like that.because he is ruler he lives at the top of the peak and whatever over flows from him will not stay with him, in contrary to ordinary people, but for ruler it over flows and fill every place. As for ordinary people everyone has got his place. However whoever is on top and whoever have the higher post in the society, his corruption iseffectively higher. The corruption of ordinary people may remain with them, or affect some few people, but those who are on top post, if he is corrupt his corruption will fill every place, and if he is reformer, his reforms will fill every places on the ground. Such a person and that corrupt after Mu’awiya who became caliph of Muslims, caliph of the holy Prophet, with all these highest deviations? The basic was ready, the basic is ready, and what does it mean? It means danger? Why! Of course there is danger. Is it possible for the one on top of power not to be dangerous for people who are opposing him? It is war because you want to over throw his from power and he should sit down and look at you? It is obvious that he will blow you, then there is dangers. When we are saying that the conditions was favorable, it means the atmosphere of Islamic society was in a form of being able to send the massage of Imam Husain (A.S) to the people of those days and throughout history. If Imam Husain wanted to rise up during the time of Mu’awiya his message would have been buried. Due to the condition of government during the time of Mu’awiya. The political conditions was in such a way that people would not have been able to listen to righteous speech. That is why this greatest man was Imam during the ten years period of Mu’awiya, he was Imam but he did not say anything, did nothing and did not rise up. Because the condition was not favorable. Before that was Imam Hasan, and he also did not rise up because the timing was good. Not that Imam Hasan and Imam Husain (A.S) was not having qualities for this work – revolution- . There is no difference between Imam Hasan Imam Husain (A.S). No difference between Imam Husain and Imam Sajjad (A.S). There is no differences between Imam Husain, Imam Ali Naqi and Imam Hasan Askari (A.S). Though when this greatest man did this jihad compared to who did not do it have a higher position. But all of them in terms of position there are the same. If this situation would have come for each of these greatest men they would have done the same – as Imam Husain did- and arrive at the same level. Okay Imam Husain (A.S) came across vis-a-vis such deviation, therefore He must practice that mission. And also the timing was referable so there were no any excuse. That is why Abdullah ibn Ja'far, Muhammad ibn Hanafiya and Abdullah ibn Abbas, they were not ignorance, all were religious scholars, they are mystics, scholars and understand something, when they were telling Imam that, O man there is danger do not go. Their implications was when there is danger front of a divine mission, the mission must be abandon. They were not understanding that this is not a mission that can be taken away by danger. This mission always have danger with it. Is it possible that man can rise up against such an outlook powerful and capable ruler without any danger facing him? Is this thing possible? This mission always contain danger. The work that was done during the time of Imam Husain (A.S), a small copy of it was done during the time of our Imam – Khomeini -. But at that place – Imam Husain - the outcome ended in martyrdom and here it ended and forming government, and they all the same no difference. The ambition of Imam Husain and the ambition of Imam Khomeini was one. This was the basics of sciences of Imam Husain (A.S), Husain’s sciences is portion of the Shia science. This is an important pillar and one of the pillars of Islam. Therefore ambition is, termed as bring back the Islamic society to the right line. In which time? When the path is changed and, ignorance, suppression, autocracy and treason of those who course and lay foundation and conditions Muslims deviation. Though history has got different periods, sometimes conditions are favorable and sometimes not. During the time of Imam Husain (A.S) the conditions was favorable, but when man start to follow this path and want to rise up against the government and the center of false, just because he want Islam and Islamic society to be brought back to its right center. At times the uprising will end up to form a government, and other time this up rising 

Will not end up forming a government. In this situation is it not obligatory? Why, to be a martyr is also obligation. To be a martyr in this situation will there not be importance for uprising? Why there is no difference. This and uprising and this mission both is important either to be a martyr or to form a government, though each one has got its kind of importance, and it must be done and it must move on. This is the mission Imam Husain (A.S) accomplished and he was the first person to accomplish this mission. Before him this was not accomplished because before him during the time of the holy prophet and Imam Ali (A.S) this kind of deviation did not exist, and if it existed the timing of those was not favorable. During the time of Imam Husain (A.S) both was present – deviation and timing- . In the chapter of revolution of Imam Husain (A.S) this was the main subject. So we can summarize that, Imam Husain (a/s) rise up for that biggest obligatory termed as, rebuilding of the system and the Islamic society. Or rise up against the biggest deviations in the Islamic society. This was done through uprising and commendation for good deeds and prevention from abomination. The mission itself is truly the biggest commendation for good deeds and prevention from abomination. Although this mission sometimes end up forming of government – Imam Husain was ready for this – and sometimes the result is martyrdom, for that also he was prepared. What is the reason for us to present this topic? 

We get this from the words of Imam Husain (A.S) himself, I have choose some few words from the sayings of Imam Husain (A.S). Although more of this world give the same explanation. First in Medina, that night when Walid the governor of Medina sermons Imam Husain (A.S) and told him that Mu’awiya has died, and you must give voter of allegiance to Yazid. Imam told him that, okay till next morning - (and we shall see and you will be seeing which one of us deserved the vote of allegiance and the caliphate) -. Let go and think and see we must be the caliph or Yazid must be the caliph. The following day Murwan met Imam Husain (A.S) in one of the corners in Medina and Aba Abdullah, do you want to present for killing? Why won’t you give the vote of allegiance to the caliph? Come vote and do not present yourself for killing, do not boarder yourself. Imam in his answer He said: (Indeed we belong to Allah, and indeed to Him we will return, and goodbye to Islam, if the Islamic nation is examine though a ruler like Yazid1). Then one must say goodbye to Islam When a governor like Yazid clinch to on top of power, and Islam is tempted with a ruler like Yazid, this is not the matter of yazid. Imam wanted to say that till today he compromise with whoever was caliph but person like Yazid too much. Now the victim is the root of religion and the Islamic system, and under the governance of a person like Yazid it will destroy, pointing to the serious deviation, the matter is about the danger facing the facing the roof of Islam. Khadhrat Aba Abdullah (A.S) when going out of Medina and also when going out of Mecca, he had some conversation with Muhammad bun Hanafiya, I think this was a will about when he wanted to leave Mecca, in the month of Dhul-Hijja and Muhammad ibn Hanafiya also came to Mecca. He had some conversation with Imam Husain (A.S) 

                                                           

1. Bihar al-anwar: V.44, PP. 325-326 

and Imam wrote some as will to his brother. After martyrdom he will get to Allah alone and said: verily I did not come out as evildoer, corrupter and oppressor. –it means some should not make mistake and propagate something, they should not propagate that Imam Husain also was like those who rise up from this corner and that corner just fight and get power in their hands and selfishness, or because of love of live, corruption and oppression. Imam Husain said: - this is not our mission – (but I came out to seek for reforms in the nation of grandfather1). The tittle of this mission is reform, I want to bring reform. This is the obligatory which was accomplished before Imam Husain (A.S). This reform is through transpiration, and transpiration means uprising. Imam mentioned this his will, and it was clear meaning that, first I want to rise up and this our uprising if for reform, and not purposely for governance and not purposely for me to become a martyr. I want to bring reform, though reform is not a small work. Sometimes the condition are in such a way that man can form government and become the one who governs. Sometime he cannot do it and he becomes a martyr. At the same time both are uprising for reform, then he (A.S) said: (I want to command for good deed and prevent for bad deed and move along the path of my grandfather2). This reform, is truly the commendation of good deeds and prevention from bad deeds. 

This is another explanation. 

Imam Husain (A.S) wrote two letters in Mecca one for the leaders of Basra and the other for leaders of Kufa. In his letter to the leader of Basra, it came as: (I have send my messenger with this letter to you, and I am calling upon you to the Book of Allah and his prophet, verily 

                                                           

1. Bihar al-anwar: V. 44. P. 329 

2. Bihar, V. 44, P.329 

the tradition (of prophet) is killed, and innovation (forbidden) is revived, if you respond to my call and follow my command I will show you the righteous path1) I want to do away with fad and revive the tradition because Sunna is killed and fad is revived. If you will follow me, I have the right path and that means I want to accomplish that big mission which is revival of Islam and revival of the tradition of the holy Prophet and the Islamic system. Then in the letter to the people of the Kufa He said: (by my age there is no Imam except he rules with Book and implement justice, follows the right religion comport himself on that by Allah.2) Imam and his predecessor and leader of Islamic society, they cannot be someone who is, corrupt, dissolute, betrayal and far from Allah and his prophets. He must someone who work with the Book of Allah that means to work in the society not to do it indoors and privately only praying. But working with the Book and revive it in the society, consider justice, equality and righteousness and law must installed (follower of right religion). That is ethnics, rules and regulations of the society must put in the right place and leave false aside. (Who comport themselves by Allah), the obvious meaning of this sentence is that, for one to comport himself in the right path at any condition, and should not be a satanic captive and materialistic. Due to this outline your ambition, goodbye. Imam Husain (A.S) left Mecca, this greatest man at every stopover he had a speech with difference tone. In a stopover called Baida while Hurr bin Yazid was with him, anytime Imam is going he follows him till they arrived at Baida. May be before they rest or after they have rest for a while Imam Husain (A.S) stood up and gave a speech to the soldiers of the enemy and this is what he said: O you people, the holy 

                                                           

1. Bihar, V.44, P. 340 

2. Bihar, V.44, P. 334 

Prophet (A.S) said, who sees a ruler that is unjust, permitting the forbidden of Allah, transgressing of covenant of Allah, opposing the tradition of the holy prophet (A.S), he does evils and transgressed deed to the servant of Allah, without changing him with words or actions, then Allah will be right to put him where he deserved). That is if someone sees a ruler in the society on top Of government that oppresses and act cruelly, permit the forbidden of Allah, forbid what Allah has permitted, put aside the rules of Allah without following them and without committing others to follow it. It means among the people he act with evils, enmity and oppression. Yazid is truly corrupt, oppressor and transgressive ruler (without changing him with words –advice- or deeds) tongue and actions should be taken against him. (Allah has the right to put him where he deserved) Allah the Omnipotent, in the judgment day the one who chose to keep quiet without showing any difference and action, will faced with the same destination with the oppressor. That is they are going to be in the same path and group. Prophet already thought what must be done if the Islamic system is deviated, and Imam Husain (A.S) also follow the same command of the Holy Prophet (A.S). Therefore what is the responsibility? Responsibility is, (to change with words or actions). If a person is in this condition – though when the timing is favorable – it is obligatory to stand and rise up against this attitude wherever it will be, to be killed, to be alive or even if appears like to be successful or not. Every Muslims must stand against this condition, this is the command prophet have said. Then Imam Husain (A.S) said: (and verily I deserve this – uprising), I among the Muslims is the most competent one to accomplish this mission, because I am the son of the holy prophet. If Prophet made this change or this mission obligatory to every Muslim, then it is obvious that Husain ibn Ali (A.S) the son of the holy Prophet, the inheritor of knowledge and sciences of the holy Prophet, is more competent obligated to accomplish this mission. (And I forwarded this mission because of this reason) therefore Imam is explaining his reason of uprising. 

At the village of Uzaib four people joined Imam Husain, and he gave a speech again and said: (but I swear by Allah that, verily I hope that, good is what Allah wishes for us, either He kills us or helps us to victory1). This is another position of Imam that is not different from what we said either to be killed or to be victorious. Assignment is an assignment and it must be accomplished. Imam said: I my hopes is that, what Allah the Omnipotent 

Has chosen for us will be good, either to be killed or to be victorious there is no difference. We are only accomplishing our responsibility. After entering the land of Karbala Imam said: (verily what you see is what is descended from the command) then said: (Do you not see the truth that is not practiced, and the false that is not prevented, believer must have a desire to meet his truly Lord2) till the end of his speech. 

Then Imam Husain rise up for accomplishing an obligated mission. This obligatory is directed to every individual Muslims throughout history. This obligatory, is termed as any time one spotting that the social system of Islam is faced with constructive corruption, and it is to totally destroy the rules of Islam, every Muslim must rise up against it, Though in good condition and timing. That time this uprising will be effective and fruitful. Among the condition is nothing than, to be alive, killed, suppressed and oppressed, all these are among the condition. That is why Imam Husain (A.S) and practically 

                                                           

1. Ayan Shia, V. 1, P. 597 

2. Bihar, V. 44. P. 381 

accomplished this obligatory mission for it to be lesion of all. 1374/3/19. 

Imam Husain did a job that waked up the conscience of the people that is why you see that after the killing of Imam Husain, Islamic uprisings started one after the other. Though these uprising were suppressed, but it is not important that this movement is suppressed by the enemy, though it is biter. The more biter than that is, a society to be at a point in front of enemy, and could not react, this is a big danger. 

Imam Husain (A.S) did a work that in all the periods of oppressive governments, some people were found in the beginning of the era of Islam who were far away from Islam. Their will during the time of Imam Hasan Mujtaba was to fight against the corrupt rulers, all were suppressed. The uprising of the people of Medina known as – Harrah - , from here up to the subsequence uprisings, the repentance uprising – Tawabeen – and Mukhtar, till the periods of Umayyad and Abbasids, there were always uprisings. All these uprising who brought them? Husain ibn Ali (A.S). If Imam Husain could not rise up, could the spirit of laziness and fears of responsibility turned into the spirit of anti-oppression and responsibility? Why? Why are we saying the acceptance responsibility is death? The reason is Imam Husain (A.S) left Medina the capital of the birth place of big Muslims to Mecca, The son of Abbas, the son of Zubair, the son of Umar and the son of the early caliph of Islam all were gathered in Medina and none of them was not present in that historical bloody uprising, they did not assist Imam Husain. Then before Imam Husain to rise up even those close to him did not take part, but with revival of this spirit they woke up and joined Imam Husain. This is a big lesion in the adventure of Ashura besides the other lesions, this is the greatness of this adventure. 

(The one promised about his martyrdom before his inception and birth) that is before the birth of that greatest man – (the heavens and the one in it and the earth and the one living on it cried for him.1) Imam Husain ibn Ali (A.S) was respected in this great mourning and honored. And in terms of this supplication was recited and cried over him. That is why today when you are look you will find that Islam is the survived through Imam Husain, and he is regarded as revival of Islam. 1371/11/6 

  

                                                           

1. Bihar, V. 44, P. 347 

The Seventh Chapter: The Great Lady Zainab and Messengers of Karbala 

The Epic of Great Lady Zainab 

Zainab Kubra is a great Woman. What is the greatness that this great woman has in the eyes of Islamic world? Her greatness cannot be attributed to the fact that she is the daughter of Ali ibn Abi Talib (A.S) or sister of Hasan bin Ali and Hussein bin Ali (A.S). Relationship cannot create these kinds of greatness. All our Imams were having daughters, mothers and sisters. But where is the one like Zainab Kubra? The value and the greatness of Zainab Kubra is based on her divinely stands, humanity and the Islamic movement. Her action, her stands and her movement gain her this greatness. Whoever is to do this kind of work, even if the person is not the daughter of Imam Ali (A.S) can be able to achieve greatness. The part of this greatness is first to know the stands and timing. To know the condition before going to karbala and also to know the conditions during the crisis in Ashura, and also the deadly stands after the martyrdom of Imam Hussein. And secondly to make a right choice according to each stand, and these choices are what built up Zainab Kubra. 

Before moving to Karbala, elites like Ibn Abbas, Ibn Ja'far and other popular faces in early Islam, that claimed to be thoughtful, daring, leader and the sons of such a big man, and so on were present. They were astounded and could not understand what to do, but Zainab Kubra was not astounded and understood that she must follow this path, and should not leave Her Imam alone then she went. Not that She was not understanding the path is difficult to follow, She was feeling it more than others. She was a woman on a mission, separated from her husband and family. Because of this reason she took along her young babies and youths. She was feeling what the incidence will be. In those critical periods that the strongest men do not know what to do, she understood and follow her Imam and prepared him for martyrdom. After the martyrdom of Hussein ibn Ali (A.S), the world became dark, the hearts, souls and everything in the world became dark. This great woman became a light and lighting everywhere. Zainab got to a point that can only be reached by divine people- that is the prophets- in the history of mankind. 1370/8/22 Frankly speaking, Karbala without Zainab is not karbala, Ashura without Zainab Kubra, that great historical incidence could not have remain. That is such a personality, the daughter of Imam Ali (A.S) in this incident from its beginning to the end. It was obvious and known that, one would feel like she another Imam Hussein in a woman attire, in the attire of the daughter of Imam Ali (A.S). Besides that, if Zainab was not present in Ashura what would have happened, maybe Imam Sajjad also could have been killed, maybe the message of Imam would have not reach any body. In those days before the martyrdom of Imam Hussein, Zainab was like a righteous sympathizer. Imam Hussein was not feeling loneliness, and was tireless in her presence. Such a role is witnessed by people in the face of Zainab and in her words and movement. 

Zainab felt worried twice and told Imam Hussein about her condition. One happened in one of the stopover after the martyrdom of Muslim ibn Aqil after Imam heard some information and different stories were coming. Hadhrat Zainab of course was a woman with women emotions and feelings and she as daughter of the holy prophet is from the source of mercy. But at the same time she was brave, powerful, resistant and endurable. The source of ebullient and humanity, merciful to mankind all are from this family that Hussein ibn Ali (A.S) can be used as an example. A person who stands in front of the world and opposed it, a hungry wolf in a desert resisting alone and his body do not shake but in front of some small things it changes. For example when that black boy from Ethiopia felt down, Imam came to him, though he was young black boy and is among the faithful and lovers of Imam. May be John was slave of Abi Zar in terms of the social and cultural conditions of those days. Even though he had a high position among Muslims, he was not having a high level and honorable position. The noble and famous elders of Kufa like Habib ibn Mazahir and Zuhair ibn Qein and others were among the popular men of Kufa who became martyrs with Imam Hussein. This did not show the end or the fall of the Imam. Imam spoke to Muslim ibn Awsaja and said to him “By the will of Allah you will get reward from Him – but regarding this young boy who did not have any body- no child, no family which was waiting for him to cry for him, Imam Hussein came and do the same to John as he did to Ali Akbar. Imam sat on top of his head and put this bloody head on his thighs. But his heart could not calm down and suddenly everybody saw Imam bowing down and put his face on top of the face of this black boy. This is how people become emotional, so Zainab is a women with high emotion, with feelings. That shows that is not an ordinary woman, she was not just the sister to Imam Hussein, but a sister who loved Imam Hussein (A.S), a sister who left her husband, her family and came with Imam, and she was not alone. Her sons Awn and Muhammad were also brought along. I am probably saying that Abdullah ibn Ja'far was even not convinced that her children must come along. I am certain that Abdullah was satisfied, but Zainab brought them, just for them to be with her in this Godly path so that if they are to be killed, they too will also be martyrs. Now in one of the stopovers in the middle of the road he felt that there is danger, she went and told Imam Hussein. Brother I am feeling that there is danger, I see the conditions are very dangerous. I know the case, the case is martyrdom and captivity, but at the time such hysterics of this incidence is pressurizing me that is why I have attended to you. Here Imam did not tell her a lot of things but said, that is nothing, all what Allah wants will happen. This nearly means that: (whatever Allah wishes happened1) whatever Allah wants that is what happens. Then we did not see anything from Zainab telling Imam Hussein or asking him something again except the night before Ashura. 

The first night of Ashura was the place where Zainab Kubra may have felt some sorrow and sympathy, and telling Imam about that, - the narrator of this matter is Imam Sajjad (A.S) and he was sick- . Imam Sajjad is quoting that, they are saying that I was asleep in the tent, my aunt Zainab also was beside me and was serving me. The next tent was my father’s tent. We were sitting down and John – the slave of Abi Zar- was repairing the sword of the Imam Hussein, he was preparing himself for battle of the following day. He is saying that suddenly I saw my father starting to croon and recited a poem, that means the world has turned upside down, and age will not be fulfillment to mankind and death is closer. (O ages shame on you and your friend, how long are you going to be rising forever.2) This show that whoever was reciting this poem certainly knew that they were going to quickly leave this world any time. Imam Sajjad is saying that I heard this poem, and understood the meaning and the message of this poem. I understood that Imam Hussein was giving news about his own death, but I could not comfort myself. Suddenly I looked and saw aunt Zainab becoming sorrowful and stood up and went to her brother’s tent and said: “My dear brother, I see that you are giving news about your own death, till now our heats were very calm for you. When our father passed away we said our brothers are still around, when my brother Imam Hassan became a martyr I said my brother 

                                                           

1. Al-Kafi, V. 3, P. 530 

2. Bihar, V. 44, P. 316 

Imam Hussein is still alive. For so many years I have calm my heat for you, I have been beside you, today I am seeing that you are giving news about your own death. 

Although Zainab Kubra was right. I think that the condition in which Zainab found herself was an exceptional condition. No one of these women’s conditions or even Imam Sajjad could be compared to the condition of Zainab. The condition of Zainab was very difficult and unbearable. On the day of Ashura all the men were killed and became martyrs. In the evening of Ashura there was no any person who was a man in all tents except Imam Sajjad (A.S) who was sick. He was laying down or maybe he was unconscious. Now when you look at this tent and this camp that contain eighty people, and eighty four women and children among them, surrounded by an ocean of enemies, what could they do? Some of them were thirsty, and others were also hungry, or it can be said all of them were hungry and thirsty. All the hearts were shivering and terrified, the body of the martyrs were like a piece of sticks laying everywhere on the ground. Some of them were their brothers, some were their sons, and however it was very bitter and terrible incident. One person must gather all this people and that was Zainab. 

Zainab was not alone who lost her brother or two of her sons, or her other brothers and all these dear once or seventeen youth of Bani Hashim and loyal companions. That also was her role and may be its importance is not less than carrying all these reasonability within the enemy by, controlling, protecting and guiding these lost and sporadically deserted people. Even Imam Sajjad also was under her protection, so after hours of this incidence till the time they left, and it became clear what the enemy want to do with them, this period was dark and difficult time within the enemy for her, only Allah know what was happening to Zainab Kubra. So within this periods Zainab was moving up and down, run to this child and that woman, to that 

bereaved mother, to that sister who lost her brother and that baby. She was always making movements to gather all of them and condole them. At a certain point she got exhausted and spoke to her brother, she faced towards her martyred brother who was her only resort and refuge. In hadith it is narrated that Zainab Kubra came up on top of the head of the martyred body, wounded and cut into pieces. She stood and from the bottom of her heart shouted – (O Muhammad! The angels of the heaven pray for peace upon you) O our grandfather! O Prophet! 

The angel send peace upon you (this is Hussein covered with blood.1) this is the killed one laying on the ground covered by blood. This is you Hussein. 1363/7/30 

This is what has been said on the day of Ashura in the incidence of Karbala blood has emerged victorious over sword – truly victorious-. The cause of this victory was Zainab, otherwise the blood could have ended in Karbala in a military event and in so-called defeat of righteous army. But something which caused the so-called military defeat to turn into a persistence victory is termed as, the stands of Zainab Kubra. The most important thing was the role that Zainab Kubra was playing. This incidence shows that woman cannot not be marginalized from history, woman is in the context of important historical events. Quran also in different occasions talk about these points. Though this is related to the recent history, not related to forefathers. A live incidence and touchable one that person of Zainab Kubra witnessed with great astonishment and lightens during its occurrence. Upon all these Zainab reacted in such a way that the enmity that appears to in the so-called victory and harmful, to turned into suppression and humiliation. And then sat on the seat of victory 

                                                           

1. Al- Hohuf, Syd Ibn Taus, P.133 

in the Centre of their power and in the governmental palace and all were humiliated and disvalued. The hottest shame was put on the enemy- forehead forever and his victory was turned into defeat, these were the work of Zainab Kubra. Zainab (A.S) showed that the veils and secret of women can be turned into a great jihad. These are what remained from the explanations about Zainab Kubra, and today is within our hand, and it shows the greatness of the movement of Zainab Kubra. The unforgettable lectures of Zainab Kubra was not an ordinary words that is been said in market of Kufa, it was not a presentation of common views of a certain personality. It was a great analysis of conditions of the Islamic society of those days, with most beautiful words, meaningful and understandable conceptions used to explain such condition. You must look at the strength of the personality and see how this personality is strong. Two days before, in a speech to her brother, Imam, leader, and to all these dear once, youths, children, who were been killed, this gathering of tens of people among them women and children were all captives and brought in front of the people and on a captive camel. The people came and looking at them, some were rejoicing and others were crying. In such a critical condition, suddenly this great sun rose using the tone that her father the Believers' Leader and Chief (Amir alMumineen)was using on top of pulpit of caliphate in front of the people. She spoke in the same manner with the same words and the same grammar and clearness and deep meaning – (O the people of Kufa! O the people of deceitfulness and disloyalty). O the people of treasons, O those who pretended, may be you yourself you believe it that you are following Islam and Ahlul-Bait but in examination you did less and in the sedition, and this is the blindness you showed. – (No one among you except arrogant, valueless enticing of slaves’ wink of enemies). Your attitude and your tongue were not the same with your hearts, you became too proud of yourselves and imagine that you have the faith. You imagine that you are revolutionists, you imagine that you are the followers of Imam Ali (A.S), meanwhile the matter was not like that, you could not take the responsibility to withstand the troubles and could not save yourselves. (Your example is like the one who overturns her yarning after his strength1). You are like the one who turned cottons into string and then open the strings and turn it back to cotton or pre-cottons. With lack of awareness, lack of understandings of the condition and lack of distinguishes between the truth and the false, you spoiled your deeds and your past records. It appears that as if to be believers and their mouth is full with words pretending to be revolutionist, but inward was nothing, inward without resistance against the opposed mouthful of words and this is how weakness is known. 

With this strong speech, with these meaningful words, and also happened in this difficult condition, and that was how she spoke. It was not a condition that some audience were sitting in front of Zainab Kubra listening to her, and she also like a lecturer who was to give lectures. No it was some enemies, enemies with bows and arrows surrounding everywhere. And some few who were to oppose the enemy were not present, those present were those who handed over Muslim ibn Aqil to ibn Ziyad, who wrote letters to Imam Hussein and later stay aside, who were supposed to fight ibn Ziyad on that day, but rather stay indoor to hide themselves. In the market of Kufa some few people also showed weakness and lack of spirit. Now also when we look we see the daughter of Imam Ali (A.S) crying. Hadhrat Zainab Kubra was faced with this unreliable and incompetent people but she gave such a strong speech. She is a woman of history, this woman is no more consider as weak again, and 

                                                           

1. Bihar, V. 45, P. 109 

woman cannot be regarded as weak. This valued womanly believer that is how she introduced herself in this difficult condition. This is a woman that her role is termed as module to all big men and women throughout the world. Prophetic revolution and Alawais revolution identifies the bad effects. They say that you people could not know the truth in front during sedition, you could not take on your responsibility and that resulted in the loved one of the Holy prophet his head went on top of the spear. The greatness of Zainab can be understood from this angle. 1389/2/1 

The Movement of Imam Sajjad During the Captivity 

The conditions after the incidence of Ashura among the Shia and those who believed in Imamate was a wonderful condition. The inhumanity of proxies during Umayyad era and what they did with the descendants of the Holy prophet, either in Karbala or in Kufa and Damascus terrified all the people who were having interest in the path of Imamate. Though they were aware that the loyal heroes and companion of Imam Hussein (A.S), all became martyrs in the event of Ashura and the event of Tawwabeen –repentant-, but those who remained do not have much courage and intention that will allow them in front of arrogant powers of Yazid and then Marwan to speak the truth. A group of believer but disorganize without any unity, fearing and truly have been withdraw to act from the path of Imamate. This was the remaining group of Shia that Imam Sajjad inherited, widely disorganize, weak reinforcement. And for Imam Sajjad to preserved the original Islamic movement and truly school, he must be ready for a battle. So he must unify these disorganize Shia and bring them near Alawaid government and that is truly Islamic government. With such a condition Imam Sajjad lived and worked for thirty four years. I explain only some important and significant parts of the live of Imam Sajjad for you. 

The first proudest part of the life of the fourth Imam was the part of his captivity. Though the fourth Imam became captive twice, first from Karbala when he was chained and handcuffed to Damascus, and the second was from Medina during the era of Abdul Malik ibn Marwan. Imam Sajjad when he was among the caravan from Karbala, was taken as captive from Imam Hussein (A.S). Imam Sajjad was personification of Quran and Islam. From the time martyrs were covered with sand and soil the buoyancy of Ali ibn Hussein (A.S) started. The young girls, the young babies, the women without resort were gathered around Imam Sajjad (A.S) in that caravan with any male, and Imam Sajjad (A.S) led all of them. He gathered and cared for them and throughout the journey till they arrived at Damascus, Imam Sajjad and these people were related to each other in belief so how can they shake and terrified. They entered Kufa and Ubaidu Allah ibn Ziyad had already ordered all males of this family be killed, so that there is one man present among the captive caravans. Ibn Ziyad asked ‘Who are you’? He said I am Ali ibn Hussein. Then He threatens Imam Sajjad with death, and that was the first place of appearance of Imamate and spiritual leadership. – (are you threatening me with death?1) So are you threatening me that I will be killed whilst our greatness is martyrdom? We are proud of losing our lives in the path of Allah. We are not scared of death. The proxy of Ubaidu ibn Ziyad withdrawn in the face of this courage. In the incidence of Damascus after the following days Imam Sajjad (A.S) including the entire captive were put under terrible condition, completely captive condition. Then ibn Ziyad thought that he should take Imam to the Mosque to humiliate him psychologically in front of the people. And to gain support from those who opposed him and also 

                                                           

1. Bihar, V. 45.P.117 

from the follower of Imam not smear him and put bad effects on his government. Imam Sajjad (A.S) turned and faced Yazid and said: will you allow me to climb this pulpit and speak to the people. Yazid was not thinking that the son –grandson- of the holy prophet, a young boy who became captive and sick, normally in this situation is weak psychologically can be regarded as dangerous to him, so he permitted him. Imam Sajjad (A.S) went on top of the pulpit and expose the philosophy of Imamate and the events of martyrdom and arrogance of the Umayyad government in the Centre of the governance. He did a work that caused the people of Damascus to rise up against Yazid. Meaning that Imam Sajjad (A.S) is a great personality that did not fear in front of Ubaidu Allah Ziyad, betrayed group of Damascus, Umayyad proxies and in front of soldiers of Yazid. He spoke the truth and explained, for him it was not important to have some assets in his life. 1356/6/14 

Imam Sajjad (A.S) in sickness and captivity was like a big hero by his words and attitude. In this situation he was creating epics, and also at the same situation Imam was having different conditions in general compare to his normal life which you will witness. In the period of his normal life, intentions of Imam was to build a carefully studied and peaceful constructive moderate foundation. Even sometimes he is compelled to sit with Abdul Malik ibn Marwan in one gathering and have a gentle and calm attitude towards him. In this chapter you will see Imam Sajjad (A.S) as a strong revolutionist that he did not tolerate some words, and vis-à-vis all Imams, gives irrecusably answer to his powerful enemy. 

In Kufa in front of Ubaidu ibn Ziyad, that predator and bloodthirsty, the one blood flows from his swords and he is drunk of proud of killing the sons of the holy prophet and drunk of victory, Imam spoke in a manner that ibn Ziyad ordered for his killing had it not been because of the action of Zainab (A.S) who threw herself and said, I will not allow you to kill him. And when they saw that they must deal with a woman and also they must carry them as captive to Damascus, they retreated but were almost killing Imam Sajjad (A.S). In the Kufa marketplace, at the same time with the same voice with his aunt Zainab and his sister Sakinah were giving lectures to stimulate people and to expose the truth. In Damascus, either in the gatherings of Yazid or in the Mosque in front of this big gatherings reality were expose with clear explanations. And these words and lecture consist of rightfulness of Ahlul-Bait on caliphate, and exposing of the criminalities of the mechanism of the present government. It was a bitter and real warning to unaware and ignorant people. 

This is not a forum for me to re-say those lectures and uncover their veils, this is a separate topic. Whoever wants to explain this sayings must study them word by word and present them accordingly. This was the condition of Imam Sajjad (A.S) during the epic reforms of captives. There is this question that why Imam Sajjad (A.S) during the period after the captivity choose the moderate and calm methods, and willing to make reservation by using supplication and moderate action to cover his revolutionary actions. But why was he revolting during the period of captivity and was openly acting very hard? The answer is that this season was an exceptional season, here Imam Sajjad (A.S) apart from being Imam He must lay a foundation for divine and Islamic government, and be a speaking tongue for the blood that were shed in Ashura. Imam Sajjad (A.S) in this situation was not for himself but rather the silent tongue of Imam Hussein (A.S). And he must appeared as revolutionist in Damascus and Kufa. If Imam Sajjad (A.S) was such a hardliner, sharp cutter and unequivocally in explaining matter, really there would have not been any working platform for him in future. The platform for his future work is the boiling blood of Imam Hussein, which was also platform for Shia uprising throughout the history. First he must warn the people then within this warning he can draw the attention of the main opposition, deep and long term enemies, and this can only be done by this hard words. 

The role of Imam Sajjad (A.S) in the Journey was the role of Zainab, that information services of Imam Hussein (A.S). If people would know that Imam Hussein was killed and why he was killed and how he was killed, the future of Islam, the future of propagation of Islam and Ahlul-bait will be in a different kind and if they did not know then it will be in another kind. So for awareness and spreading of this at the level of the society, all the investment must be used and till any possible place this must be done. Therefore Imam Sajjad (A.S) like, Sakinah, Fatima Sugra and like Zainab herself and each of the captives, - everyone according to his or her capability – was a messenger of Ashura. All these strength must be gathered to be able to send the boiled blood of Imam Hussein (A.S) shed in the foreign land to all Islamic big cities. That is, it started from Karbala and reached Medina. When Imam Sajjad (A.S) entered Medina it was obligatory to him to explain to the people the facts, either through the face or eyes and whoever is looking for truth or asking about it. And this was the first proceedings, therefore this season of the life of Imam Sajjad is exceptional season. The next season starts in Medina when Imam Sajjad (A.S) was busy with his life as a respected citizen. And his works start from the house of the Holy Prophet to his holy mausoleum. For it to be clear about the program of the fourth Imam we need to explain how the condition and the atmosphere was prevailing during his (A.S) era. 

  

The Eighth Chapter: Social and Political Conditions [Circumstances] after the Tragedy of Karbala 

When the incidence of Ashura occurred, throughout the whole Islamic world and other places where the news spread, especially the Arabian Peninsula and Iraq. The Shias and the companions of Imam were in the state of fears and brutality because it was felt that the government of Yazid has come up to this limit in other to strengthen his government, and that limit is killing of Husain ibn Ali (A.S), the son of the holy prophet, who was known throughout the Islamic world as the greatest and the holiest. The effect of this fears and brutality was obvious in Kufa and Medina and after some period of time other incidence was added to complete this situation. – One of these incidence is that of Harreh – and strong suffocations in influential region of Ahlul-bait, and that is Arabian Peninsula especially Medina and also Iraq especially Kufa. The relations became weak and those who were the supporters of Imams and who are regarded as preopposition to caliph of Umayyad were living in the state of weakness and fears. 

A narration from Imam Sadiq (A.S) was quoted that, when Imam Sadiq (A.S) is speaking about the Imams before him, He said: (all – people revert their religion after Husain (A.S) except three- of them) people abandon their religion after Imam Husain (a/s) but only three, and in another narration it says five people, and other mentions seven people. 

In a narration from Imam Sajjad (A.S), that is narrated by Abu Umar Mahdi- said: I heard from Imam Sajjad (A.S) said: (there is not in Mecca and Medina twenty people who loves us.1). In Mecca and Medina those who love Ahlul-bait was not up twenty people. 

                                                           

1 . Bihar, V.46, P. 143. Nahj al-Blagha. Ibn al-Hadid, V.4, P. 104 

 

We quoted these two Hadith to explain the general condition of Islamic world related to the Imams and their followers. This suppression brought such a condition that the follower of Imams were separated and disorganize, and hopeless and brutalized. It was not possible to make a unity movement. Though in the same Hadith of Imam Sadiq it says also that: (then the people were joined together to be many.1) gradually people were gathered and became many. If we need to explain the aforesaid matters in detail, then will be according to after the martyrdom of Imam Husain (A.S) some people were terrified. But there were no such fears that leads to total destruction of the system of the followers of Ahlul-bait, and the reason was that even when the captive of Karbala were brought to Kufa, some movements were witnessed that it interprets the presence of Shia movements. 

Though when we are talking about the Shia secret movement, it was not a cooperated and fully unified movements as we see it today in a normal way, what we mean is faithful relationships among the people that connects them together. And force them to sacrifice themselves for secret movement which resulted in the presence of group of Shia in the minds of the people. 

In those days when the descendants of the Holy Prophet (s.a.w) was in Kufa, in one of the nights, at the place where they were imprison a stone felt from the sky, they took and stone and saw a paper attached to it and it was written in the paper that: (the governor of Kufa as sent someone to Yazid – in Damascus – to bring his orders about your condition and how to deal with you. So till tomorrow night if you heard the voice of Allahu Akbar you must know that you will 

                                                           

1. Bihar, V. 46, P.144 

be killed right here, and if you did not hear then there will be good condition for you.1) 

When we are hearing these stories we clearly understand that one person from the friends and a member of this secret movement is within the system of the governors of ibn Ziyad, and he knows all the matters and have a link to the prison, and also aware about what is going to happen to this prisoners. And can also send the message to Ahlul-Bait though the sound of Allahu-Akbar. With all these brutality and fears such a secret movement also exist. Therefore despite the matter of hard brutality and fears brought this conditions, but it was not in a manner that could destruct the activities of Shia follower totally, and lead to weakness and disorganizations. After some period of time some other incidence happened and strengthen this efforts more. From here we can clearly understand this Hadith: (people abandon their religion except three) that is related that time of incidence or after that incidence or related to some period of time that occurred in between this incidence. Throughout this number of years – before this brutality incidence- the Shias were making arrangements to regain their former stability and unity. Here this is what Tabari is quoting: (but the people were still gathering weapons of war and were ready to fight.2) that is those people means Shia, they were gathering the weapons of war, and were preparing themselves for war. Secretly gathering and calling people from Shia and non-Shia to seek for the blood of Husain ibn Ali (A.S), and people were responding positively to these calls in groups, and these conditions continued till the death of Yazid ibn Mu’awiya. 

                                                           

1. Ibn Athir, al-Kamil 

2. Tarikh Tabari. V.5, P. 558 

Therefore we could see that despite the brutalities and suppressions, at the same time these movements also were going on. -Tabari was quoting – may be because of this reason the author of the book – Shia Jihad – despite he is non-Shia author and do not have truly vision about Imam Sajjad (A.S), but he understood some reality and that is, he said: (the Shiite groups after the killing of Imam Husain (A.S) were able to form an strong movement that connect their faith and political relations. Then there were having different movements with leader and military powers, and the repentance groups were the first source of formation of this movements). 

Therefore we are sensing that with the presence of these Shiite movements was due to the Incidence of Ashura that was later weakened. But the Shiite movements were busy with its activities till it was able to recover this weakness to rebuild itself as the beginning, till the time of the incidence of Harreh. According my view the incidence of Harreh in the Shiite history is a great period that that brought some big necessities. 

The incidence of Harreh occurred expertly sixty three year of the Islamic calendar. The incidence is briefly is that, in the sixty second year of the Islamic calendar a youth with lack of experience from Umayyad became the governor of Medina. He was thinking that in other to gain the hearts and minds of Shia in Medina, is good to take some of them to travel to meet with Yazid so he did the same as he was thinking. Some of the Islamic nobles and big leaders in Medina –

there mostly who were having interest in Imam Sajjad (A.S) – called for journey to Damascus and the met with Yazid and they were his visitors for some few days and well served. After that Yazid gave each of them a lot of money – almost fifty to hundred thousand dirham – and they came to Medina. As they came back to Medina – because they saw the astonishing things that were happening in the government of Yazid –a lot talks and criticism started. The matter happened contrary, instead of introducing Yazid it rather exposed his criminality, and people were told: how can Yazid be a caliph while he is drunkard, playing with dogs and doing kinds of corruptions and dissolution, and we are to overthrow him as caliph. 

Abdullah ibn Hanzalah1 is one of the people with personality and also influential in Medina was gradually gathering the people who rise up against Yazid and overthrew him. This movement forced Yazid to react and show some action, at the end one of the old and descript commanders of Umayyad called Muslims ibn Uqubah and some people were sent to Medina to silence the people of Medina. Muslim ibn Uquba came to Medina with intentions of disorganizing the resistance of the people so he surrounded them. Therefore he entered the town and killed and suppressed as many as he can, and did astonishing things that can be Lesly seen the history of Islam. 

He was well known in killing and suppression till he killed as many as he can and was given a name called – spendthrift – and became known as spendthrift ibn Uqba. The incidence of the events of Harreh is many and I do not want to explain all the incidence. I want to mention some of it that shows that the event was a big excuse for brutalizing friends and the followers of Ahlul-bait. Especially in Medina some cried and some were killed. A group of good companions of Ahlul-bait like Abdullah ibn Hanzala and others 

                                                           

1. He is a the youth before his night groom get to the following morning, join the fighters of the holy prophet and in the battle of Uhud he became a martyr, and the angels paths him and he became known as the Hanzala the path of angels 

became martyrs without successors. This news broadcasted to every place in the world, and it was known that proxies of the ruler is getting rid of this movements and will not allowed them to react. The next incidence that also caused the fall and weakness of Shia is, the event of the martyrdom of Mukhtar and taking control of the entire Islamic world by Abdul Malik ibn Marwan. After the death of Yazid, the caliphs who came one of them was Mu’awiya ibn Yazid, and could not governed for more than three months. After him came Marwan ibn Hakam and governed for two years or less, and after him Abdul Malik came to be caliphate and he was one of the most skilful of Umayyad, it was said about him that: (Abdul Malik was the hardest snaffle among them And most determed.1). 

Abdul Malik was able to grab and control the whole Islamic world, and form a controllable government with brutality and terror. The total control of the government by Abdul Malik was upon getting rid of his opponents. Mukhtar was the symbol of Shia and before Abdul Malik came to power he was killed by Mus’ab ibn Zubair. But Abdul Malik wanted to follow the movement of Mukhtar and other Shiite movement to draw line for their end. And he truly did the samething and Shia in Iraq especially in Kufa which was one of the main centers for Shias during that period was decreased and silenced. (Pasdar islam s8) 

However even if the repentance movement in the years sixty four and sixty five, - that is the martyrdom of the repentance movement appears to be in the year sixty five – brought a new atmosphere into Iraq, but their martyrdom till the end, for the second time another hard brutality and fears took over Iraq again. After a period the enemy from 

                                                           

1. Ansab, V. 7, P. 209 

the Umayyad government –that is after Mukhtar and Mus’ab ibn Zubair – fall against each other’s lives. Abdullah ibn Zubair from Mecca, and Mukhtar the supporter of Ahlul-bait could not withstand and he was killed by Mus’ab. This also increased the brutality and fears and hopes were faded. And at the end Abdul Malik came to power and after a short periods all the Islamic world came the powers of shameful Umayyad, and Abdul Malik rule powerfully for twenty one years. 1365/4/28. 

However this incidence started from the event of Ashura follow by repercussions like the incidence of the Harra and getting rid of the repentance movement1in Iraq and the martyrdom of Mukhtar, Ibrahim ibn Malik, Nakhee and other Shiite elders. After the martyrdom if this 

                                                           

1. The repentance movement was the first reaction of the incidence of Ashura that started from Kufa. After the martyrdom of Imam Husain (A.S) some Shias started blaming themselves and also blaming each other because they did not responded to the call of Imam Husain (A.S) and did not followed him to the war. Then they understood nothing will clean their sins unless the blood of Husain is sought for and take revenge from those who killed Imam. So they came to Kufa and big five shia elder from Kufa for discussions. At the end Sulaiman Sadri Khuza’I, was appointed as their leader and they stated an open war with weapons. Thursday night, twenty fifth of Rabiul thani, sixty five year after migration, they came to pay a visit to the tomb of Imam Husain (A.S) and cried and shouted a lot that up to today such a day is not seen. Then for starting the war they bid Farwell to the tomb and when to Damascus and fought with the army of Umayyad and kill all of them. 

The interesting point of this repentance movement is that, despite being in Kufa but they went all along to Damascus to fight the regime there, just to proof that the killers of Imam Husain (A.S) is not a one person but is rather the whole regime who did it. 

big men the liberation movements either in Medina or Kufa – those were two main centers for Shia –was got rid of and hard suffocated Present in the Islamic world and the followers of Imam (a/s) were marginalize and left alone.1 

Another factor occurred in addition to this terror and that is, people intellectual degradation throughout the Muslims world. The cause of this was from lack of consideration of religious thought in last period of twenty three year ago. And that is studying of religion and faith and Quran commentary and also explanation of facts from the Holy Prophet. – In the period of the twenty three years after fourth year of lunar calendar forward -, was abandoned. People in terms of faith and themes of belief were empty and hollow. When man put the lives of those people in that period under microscope, these issues are present in different kind of history and narration that are explained, and those are scholars, reciter of the holy Quran and the followers of Hadith. We shall talk about those people. But the majority of the people were face with lack of faith, weakness and very strong faithful disorder to some extend that even some of the caliphate proxies put question mark on Prophet Hood. It is written in books that Khalid ibn Abdullah Qasri, one of the puppets and hard supporter of Umayyad - (he used to separate caliphate from Prophet Hood), it was said: the caliphate is above Prophet Hood. And also present point to proof it, and saying that: (is your caliph among your people is your most love one or is the Holy Prophet.2). Successor among you from your people is above and closer to you or that person who brought a message to you? It was clear that the person from your people is to be appointed as your caliph. He is closer to you, therefore is the caliphate of Allah. – And 

                                                           

1. (Pasdar Islam, S:8). 

2. Akhbar Tiwal, P. 346 

will not be called the caliph of the holy prophet- the caliph of Allah is above the holy Prophet. 

This is what Khalid ibn Abdullah Qasri was saying and other also were saying, when I look that the poems of poet of Umayyad, I saw from the era of Abdul Malik, the term (the caliphate of Allah) in the poems being repeated many time, to extend that one can easily forget that caliph is also the caliph of the holy Prophet, and this continued till the time of Abbasid.  

(Umayyad wake up your sleep is longer verily the caliph, Yaqub ibn Dawood has lost your caliphate, O! people seek for pardon, the caliph of Allah is between debris and falling.1) Even those days when they want to libel the caliph they still called him the caliph of Allah. 

The poems of the famous poets in those time like Jaril and Farasdaq and many more who were present were hundreds in number and also big famous. When they are congratulation the caliph and speaking, they say the Caliph of Allah not caliph of the Holy Prophet, and this is just an example. This is how people’s religious belief was washed away, and the moral behavior of the people was destroyed. I pay attention to a point when I was revising the book – al-agani- for Abu al-Faraj, and that is in years around seventies, eighties, nineties and hundreds, nearly up to fifty, sixty year after, the biggest musician, reciters, sybarite and tens of demanders of wealth in the Islamic world either they from Medina or Mecca. Anytime the caliph in Damascus depressed for music and he is looking for a musician, they will someone to Medina or Mecca to look for a good and big musician and minstrel to send to him. The worst and the most dissolute poets were living in Medina or Mecca. The place of 

                                                           

1. Tabaqati al-Shu’ara, P.3 

prophetic revelation and birth place of Islam was turn to the place of corruption and prostitution. It is good for us to know this about Mecca and Medina. Unfortunately in the works we have today such a situation is not recorded meanwhile they are fact that occurred. I as a servant of Allah I want to explain one example about corrupted marriage and prostitution for you. 

In Mecca there was a poet called Umar ibn Abi Rabee’a among the poets who speaks about sex, lack of veil and sybarite, though with high skills and powerful in poems, died. Now the stories of Umar ibn Abi Rabee’a himself and what they did in Medina, it a chapter full of tragic and sorrowful history of those days. Mecca and circumambulation and pelting of Satan – (I swear by Allah I do not know and if I had known, pelting of Satan is it seven or eight time.). We have read in a book called – Mugni - and it is about this place, but when they were pelting Satan they were saying that: (It was clear and preserved during the pelting, and during the pelting hand are decorated with beauty.) This Umar ibn Abi Rabee’a when he died, a narrator quoted that in Medina it was general mourning and in every place of Medina people were crying. Everywhere I go I saw a groups of youths, men and women gathered and condoled his death. I saw a bondsman who was after a work, example holding a basin going to fetch water, she was crying and condoling on Umar ibn Abi Rabee’a while she was going to fetch the water. When she got to some youths they said: why are you crying so much, she said: because this man has died and no more with us. One said do not feel sad there is another poet in Medina. Khalid ibn Makhzumi, was once a scholar from Damascus and he was governor of Mecca, he is also among the poets like Umar ibn Abi Rabee’a, he was harlot, shameless with lusty speeches. He recited a poem, and said that this is one of the poems of those poets. This bondwoman listen for a while – this poem and its features is in a book called (again) – then she cleaned your tears and said – (thanks to Allah the one who did non empty is house –Kaaba), thanks to Allah that He did not leave his Kaaba - that is his house –empty, eventually if one is gone one must replace him and take his place, and his was the conditions of the moral behavior of the of Medina. You see that the night gatherings of Mecca and Medina were not only for ordinary people but it was for all kinds of people. He was wretched, greedy, hungry and well known lay man, and ordinary in every place were like him. The famous noble sons of Quraish and even the Hashemite – were among those who deepened themselves in these dissolutions. During the rule of this man, Makhzumi, Aisha bint Talha came and was circumambulating the Kaaba and this man was falling in love with her. When it was time azan –call for prayer- she sent a message that they should not call for prayer because she is still in circumambulation. Then this man ordered for not to call for the afternoon prayer, so he was criticized that because of one person, a woman who is circumambulating the Kaaba, you are saying people must delay their prayer? He said I swear by Allah even if her circumambulation will prolong till tomorrow morning I will order for not be called for prayer. This was the conditions of those days. 1365/4/28 

  

The Ninth Chapter: Imam Sajjad 

Talking and writing concerning Imam Sajjad (A.S) is a very difficult task. This is because the basis of people’s awareness regarding this Imam is very bad. Many historians and analyststhink that this great Imam had secluded himself in a corner and spent his whole life in worshiping and never interfered with politics. Some of the historians and researchers have explicitly elaborated this matter. As for those who have not explicitly said this issue, they don’t understand anything else from the life of this Imam other than this. This can be clearly understood from the titles that they have given him. 

Some people have given him the title of ‘a sick’ person. This is while his illness was only in the tragic event of Karbala and after that he got cured. Anyway, this is an obvious thing that each and every person gets sick in his lifetime. All in all the sickness of this Imam was for the sake of Allah’s course. This was in order to excuse him from the jihad and struggle in the way of Allah. The reason behind this was to make him carry the heavy burden of imamate as he lived for thirty four or thirty five years after the martyrdom of his father. He lived at the hardest time of the imamate period. If you pay attention to the events in the life of Imam Sajjad (A.S), you will see a lot of interesting issues just like the life of the other Imams. But suppose we gather all of them together, we shall not find any of them similar to that of Imam Sajjad (A.S). The character sketch of each person can only be fully understood when we know the general motive of that person. 

After that we can now look at the trivial issues in his life. If that general motive is perceived, then the trivial issues will also be clearly understood. Likewise if that general motive is not understood or it is wrongly understood, those trivial issues will also not be well understood. And this is not something that is specific to Imam Sajjad (A.S) or any other Imam, but this is a principal thing in the lives of everybody. 

Concerning Imam Sajjad (A.S), his letter to Muhammad ibn Shahab can be sighted as an example of an event in his life. This is a letter written by a person that belongs to the holy progeny (A.S) to a person that is regarded as one of the great scholars of that time. A lot of opinions can arise from this matter. This letter can be deemed as a part of a major war.  

It can also be taken as a simple issue of prohibiting the evil and propagating good deeds. It can also be seen as an objection from one person to another just like we see in history objections between two or many people. When we look at this matter on its own without considering other issues of that time, it cannot be understood. My opinion is that if we look at the trivial issues without paying heed to the general motive of the Imam, the biography of the Imam shall not be fully understood. Our first discussion shall be about the motive of the Imam in his life. We shall mention this by the help of analogies from his expositions and biography. We shall also get help by mentioning the general life of the Imams and we will explain them in details. 

According to our view, after the peace treaty of Imam Hassan (A.S) that took place in the 40th year of Hijrah, the holy progeny (A.S) were not satisfied with staying indoors and teaching the Islamic laws. In fact during the beginning of the treaty, the program and motive of all the Imams was to prepare reasonable grounds. This was in order for an Islamic government to be formed in that way that they wanted. And this is something that can be clearly depicted from the sayings and expositions of Imam Hassan al-Mujtaba (A.S). The task accomplished by Imam Hassan (A.S) was a fundamental one. The Imam persevered with that circumstance for ten good years. During this period, he had gathered people around him and had trained them. Some of them opposed the regime of Mu'awiyyah by their opposing statements against him. Some were martyred by the oppressive rulers and at last they weakened them. After that, it was the turn of Imam Hussein (A.S). That great Imam used the same style in Medina, Mecca and other places. This went on till the time that Mu'awiyyah passed away and the tragic event of Karbala took place. Even though the event of Karbala was a major step for the future of Islam, but it slowed the motives that Imam Hassan and Hussein (A.S) had. Instead of putting the companions and soldiers of these two Imams together, they were instead shot with arrows. This made the oppressive regime to gain more control and this is a result that was expected. 

If things wouldn’t have happened like this for Imam Hussein (A.S), there is a strong feeling that after him, an Islamic and Shiite government would have come into power. Of course this does not mean that the revolution of Imam Hussein (A.S) should not have happened. In fact the conditions that he had, meant that there was no choice other than revolting and there is no doubt in this matter. But suppose those conditions were absent and Imam Hussein (A.S) was not martyred, then it is clear that sooner than later, the motives of Imam Hassan (A.S) would be accomplished. The Imams were always after this aim and they used to struggle in order to achieve an Islamic government. When Imam Hussein (A.S) was martyred in the event of Karbala, and Imam Sajjad (A.S) was taken captive in that condition whereby he was ill, in reality the responsibility of Imam Sajjad (A.S) began at that point. If we say that up to that time, Imam Hassan and Imam Hussein (A.S) were supposed to have secured the future, then Imam Sajjad (A.S) would have been forced to revolt from that time and the Imams after him. 

Therefore, in the whole life of Imam Sajjad (A.S), we ought to look for this major aim and policy. We also have to be sure that Imam Sajjad (A.S) was after accomplishing the same aims as Imam Hassan and Hussein (A.S).  

Imam Sajjad (A.S) attained the position of imamate on the tenth day of themonth of Muharram in the 61st year of Hijrah. He was martyred by poison in the 94th year of Hijrah. In all this period of his life span, he was always after achieving those aims. Now, let us look at the trivial issues in the efforts of this Imam with this view. We want to see the stages that he went through and the tactics that he used and the results he achieved by this. 

We have to translate and explain all his expositions, his actions, the supplications that he recited and the silent prayers that have been compiled to make the book -Sahifatu as-Sajjadiyah -according to that major motive. We shall also look at his attitude during the period of his imamate. 

1. His attitude towards‘Ubeidullah Ibn Ziyad and Yazi d 

which was extremely courageous and sacrificial. 

2. His attitude towards Musrif ibn ‘Aqabah. This is 

somebody who in the third year of Yazi d’s caliphate, spoilt Medina and confiscated the properties of people by the order of Yazi d. Here the Imam was very calm. 

3. The attitude of the Imam towards ‘Abd al-Malik ibn 

Marwan. This was the strongest and the most intelligent Caliph of the Umayyad dynasty. Here the Imam was at times harsh and at times calm. 

4. His attitude towards ‘Umar ibn ‘Abd al-‘Azi z. 

5. His attitude towards his companions and helpers and his 

advice to his friends. 

6. His attitude towards scholars connected to the oppressive 

dynasty. 

All of these issues must be researched with attention. My opinion concerning this is that by considering this general motive, all the trivial issues will be clearly understood. And if we look at the life of Imam Sajjad (A.S) by this view, we shall find out that the Imam put all his efforts in accomplishing this great task. It was the task of forming an Islamic government in the world and offering Islam its identity. He used all his efforts and moved the religion of Islam which was in the worst level to a better one. And he took the full responsibility - which shall be explained later on - which our Imams were in charge of them,to the end. He accomplished his duty by observing politics, courage, attention and elegance. And just like all the prophets and the successful people in history, after thirty five years of tireless struggle and by preaching the message of Allah, he died with great eminence. After him, the responsibility was passed on to the next Imam – Imam Baqir (A.S). Designating the imamate to Imam Baqir (A.S) and the task of establishing an Islamic government is something that has been explicitly said in the traditions. We have it in our traditions that Imam Sajjad (A.S) gathered all his children. He then pointed at Muhammad ibn 'Ali - Imam Baqir (A.S) – and said: “Take this box and this weapon. This is a parcel given to you in trust.” When he opened the box he found the holy Qur'an and a book. My opinion is that the weapon symbolically referred to the leadership of the revolution. The book referred to the Islamic thoughts and ideologies. So the Imam gave those things to the Imam after him and passed away with utmost tranquiity. This was the description of the general life of Imam Sajjad (A.S). 

The period of Imam Sajjad (A.S) begins with many difficult problems. The event of Karbala was a serious blow to the Shiites and in fact to the whole religion of Islam. Killing, punishment, oppression and torturing were all normal things. But killing the son of the Holy Prophet of Allah (s.a.w), taking captives his holy progeny (A.S), circulating them from city to city and mounting the head of the son of Faṭimah Zahra (A.S) on a lance!  

This was while there were still people present that had witnessed the Holy Prophet of Allah (s.a.w.a) kissing those lips. This was something that astonished the whole world of Islam. No one could believe that people could go to such an extent.Suppose this poem attributed to Zeinab (A.S) is true, it points to this issue which anyway is the opinion of everybody; 

ﺎﺑﻮﺘﮑﻣ ﺍﺭﺪﻘﻣ ﺍﺬﻫ ﻥﺎﮐ ﯼﺩﺍﻮﻓ ﻖیﻘﺷ ﺎی ﺖﻤﻫﻮﺗ ﺎﻣ 

“O the incomplete moon that experienced the lunar eclipse and turned dark. O part of my soul! I never thought that this was also decreed and predestined.” 

Suddenly people felt that the politics was a different one altogether. Oppression had gone to a higher level. Things that could not even be imagined were imagined and done! So, a great terror had hit the whole Islamic world except Ku fah. This was because of the blessing from the repentance of people and later on due to the emergence of Mukhtar.  

Were it not for these, that terror that started from the event of Karbala was present in Medina and other places. It was even in Mecca with the fact that ‘Abdullah ibn Zubeir led a revolution after some times. This was a terror that had never been experienced in the history of the Islamic world. 

Therefore, the manner of thinking, this moral corruption, and the political corruption was also another factor. Most of the great people had been drowned in the pompous world of materialistic gains. This was being accomplished by the officials of the oppressive dynasty. Great personalities like Muhammad ibn Shahab Zahri who was at one time one of the students of Imam Sajjad (A.S) was connected to the regime. That famous letter that the Imam wrote to him is a historical letter which can be found in the book – Tuhaf al-Uqu l – and other books. This shows that to what extent were great personalities connected to the oppressive regime. The likes of Muhammad ibn Shahab were many in number. The late Majlisi in the book – Bihar al-Anwar – narrates a statement from Jabir. Jabir ibn ‘Abdullah says that Imam Sajjad (A.S) said:  

 ﻥﺍﻭ ﺍﻮﮑﺤﺿ (ﻪﻟﺁﻭ ﻪیﻠﻋ ﷲﺍ ﯽﻠﺻ) ﷲﺍ ﻝﻮﺳﺭ ﻦﻣ ﺎﻨﻌﲰ ﺎﲟ ﻢﻫﺎﻨﺛﺪﺣ ﻥﺍ ﺱﺎﻨﻟﺎﺑ ﻊﻨﺼﻧ ﻒیﮐ ﯼﺭﺪﻧ ﺎﻣ

1.ﺎﻨﻌﺴی ﱂ ﺎﻨﺘﮑﺳ 

“We don’t know what to do with people if we narrated to them what we heard from the Holy Prophet of Allah (s.a.w.a). Not only shall they refute, but they shall also laugh. And if we keep quiet, it will be unbearable for us.” 

He therefore quotes an instance whereby the Imam narrated a tradition to a group of people. A person in that group mocked the Imam and did not accept that tradition. He then says that Sa’i d ibn Musayyib and Zahri were among the people that had gone astray. Of course I personally do not accept this matter concerning Sa’i d ibn Musayyib. There are other proofs that show that he was among the major companions of Imam Sajjad (A.S). But as for Zahri and others, they had indeed gone astray.Later on, Ibn al-Hadi dcounts a lot of narrators of that time and says that all of them had deviated from the course of the holy progeny (A.S). The religion of people ought to have been amended. The moral of people should have been corrected. People should have been saved from this drowning in the ocean of corruption. The major spiritual motive should have been revived in the community. Thus, when you 

                                                           

1. Bihar al-Anwaar, V. 6, P. 259 

look at the expositions of the Imam you see devotion. One of his detailed sayings begins as follows; 

1.ةﺮﺧﻵا ﯽﻓ ﻦﯿﺒﻏّﺮﻟا ﺎﯿﻧﺪﻟا ﯽﻓ ﻦﯾﺪھاّﺰﻟا ﺔﻣﻼﻋ ّنا 

“Surely the sign of the pious people in the world is that they are aspiring for the hereafter.” 

In that saying, there is a famous motive that we had mentioned. 

2.ﺎھﺮﯿﻐﺑ ﺎﮭﻌﯿﺒﺗ ﻼﻓ ﺔّﻨﺠﻟا ﺎّﻟا ﻦﻤﺛ ﻢﮑﺴﻔﻧﻻ ﺲﯿﻠﻓ ،ﺎﯿﻧﺪﻟا ﯽﻨﻌﯾ ﺎﮭﻠھﻻ ﮫﻇﺎﻤّﻠﻟا هﺬھ عﺪﯾ ّﺮﺣ ﻻوا 

“Is there no free man to leave this ‘left-over of the dog’ to the people that deserve them - (meaning the world)?! The price of your life is nothing other than paradise. Therefore do not give trade that for anything else other than paradise.” 

Most of the expositions of the Imam are mainly about devotion, knowledge. Again we see this knowledge in the form of supplications. This is due to the reason that we had mentioned.During that time, they did not want the Imam to openly speak with the people. Not only did the regime prevent this, but also the people never wanted it. That society was unworthy and spoilt which required to be rebuilt. Thirty four or thirty five years, from the 61st year to the 95th year of Hijrah, is how the life of Imam Sajjad (A.S) was spent. Of course step by step the situation improved and that is why we see the tradition from Imam Sadiq (A.S) that he says; 

.اوﺮﺜﮐو اﻮﻘﺤﻟ سﺎّﻨﻟا ّنا ّﻢﺛ ﻦﯿﺴﺤﻟا ﺪﻌﺑ سﺎّﻨﻟا ّﺪﺗرا 

People turned their backs against after the martyrdom of Imam Hussein (A.S) and later on , then they joined together and this is what we are seeing. When the turn of Imam Baqir (A.S) came, the situation was already different. This was due to the struggle that Imam Sajjad (A.S) had done in the period of thirty five years. 

                                                           

1. Bihar al-Anwar, V.75, P.128 

2. Tuhaf al-Uqul, P. 391 

Some think that if Imam Sajjad (A.S) wanted to revolt against the Umayyad dynasty, then he ought to have taken a flag. He should have either joined Mukhtar or ‘Abdullah ibn Handhalah or be their leader and would have revealed his opposition.By taking into consideration the situation of Imam Sajjad (A.S), we understand that this kind of thought in regards to the aims of the Imams is a wrong thought. If the Imams and in particular Imam Sajjad (A.S) wanted to oppose the government in that situation, indeed the root of Shiites would have been uprooted. Therefore, neither ground would have remained for the growth of the sect of the holy progeny (A.S), nor for the formation of an Islamic government. All of that would have been destroyed and nothing would have remained at all. This is why we do not see the Imam publicly announcing his support for Mukhtar. Although we see in some of the traditions that the Imam had a direct relationship with Mukhtar, but there is no doubt that he had no open bond with him. It has also been said in some of the traditions that Imam Sajjad (A.S) talked negatively about him. And this is very normal as it seems it was based on dissimulation (taqiyyah) so that their relationship might not be disclosed. Of course assuming that Mukhtar would have succeeded, he would definitely have handed over power to the holy progeny (A.S). On the contrary, if he would have failed and had an open relationship with the Imam, then Imam and his Shiites in Medina would have actually suffered the pain of failing. The roots of Shiites would have been cut. Thus Imam Sajjad (A.S) kept his relationship with him a secret. It has been narrated that in the event of Hurrah, when Muslim ibn 

‘Aqabah was coming to Medina, no one doubted that the first person to be punished would have been 'Ali ibn al-Hussein (A.S). But the Imam acted according to his wisdom and thus saved himself from this calamity. Consequently the Imam remained and so did the general motive of the Shiites. 

Of course we have some traditions in the book – Bihar al-Anwar - which depict that Imam Sajjad (A.S)was humiliated by Muslim ibn 

‘Aqabah. I am opposed to this kind of traditions due to the following reasons; 

1. These traditions do not have any correct and authentic 

proofs 

2. We have other traditions that oppose the context of these 

traditions. 

We have a lot of traditions concerning the meeting of Imam Sajjad (A.S) and Muslim ibn 'Aqabah which none of them tallies with the other. Since some of those traditions tally more with the system of the holy progeny (A.S), we accept them. When we have accepted them the other traditions will turn null and void. I have no doubt that these traditions are incorrect. 

All in all, the way some of those traditions have depicted the behavior of the Imam towards Muslim ibn 'Aqabah, is a lie. But there is no doubt that the Imam did not act with enmity towards him. This is because if he would have behaved in that way, he would have killed the Imam. 

And this would be a severe blow to the ideological course of Imam Hussein (A.S). Thus we see that Imam Sajjad (A.S) remained calm and as it has been narrated by Imam Sadiq (A.S), little by little people started coming to him. At long last their number was great. The task of Imam Sajjad (A.S) - in reality – begins at this difficult and unfavorable point. 

Of course,most of the thirty five years of Imam Sajjad (A.S) was taken by the caliphate of ‘Abd al-Malik. The regime had gone ahead by deployed some spies to check the life of the Imam. They were even reporting about his private life to them. 

The Aims of the Imam. 

Now that the ground for the task of the Imam has become clear, he wants to begin his task in this ground and condition. Here, I shall point in brief at the aims and tactics that the Imams used. After that I shall elaborate the trivial issues in the life of that Imam in this style. There is no doubt that the aim of the Imam was to form an Islamic government. According to that tradition from Imam Sadiq (A.S), Allah Had decreed the seventieth year to be the year of the Islamic government. Since Imam Hussein ibn 'Ali (A.S) was martyred in the 61styear, it was postponed to the 147th and 148th year. This is because the aim of Imam Sajjad (A.S) as well as the other Imams was to form an Islamic government. But how was it possible to form an Islamic government in that situation? This needed some factors: 

1. The Islamic thought which is in the hands of the holy 

progeny (A.S) and one that should be the fundamental of this government should be taught and spread. 

The Islamic community had been separated from the ideology of the holy progeny (A.S) for many years, how was it possible to form a government based on the right Islamic ideology? This was while the ground for the ideological thought had not been prepared in people. The biggest task of Imam Sajjad (A.S) was to teach and propagate the main pillars of Islam; Oneness of Allah (tauhid), prophet-hood (Nubuwat) the spiritual part of mankind, the relationship of mankind with Allah and the rest. And this is the most important role that the book - Sahifatu as-Sajjadiyah - plays. Take a look at the book - Sahifatu as-Sajjadiyah – and then look at the ideological view of the people of that time. You will notice the great difference between them. That was a time when everybody in the Islamic world was drowned in the materialistic gains. They used to go after the pomp of this world.  

People were seeking the materialistic benefits from the Caliph – 

‘Abd al-Malik Marwan. This was even seen from the scholars close to him like Muhammad ibn Shahab Zahri . This is a scholar that we shall later on talk about. Imam Sajjad (A.S) addresses people and says:  

.ﺎﻬﻠﻫﻻ ﻪﻇﺎﻤﹼﻠﻟﺍ ﻩﺬﻫ ﻉﺪی ﺮﺣ ﻻﻭﺍ 

“Is there no free man to leave this ‘left-over of the dog’ to the people that deserve them?!  

The definition of the Islamic ideology in this statement is: Considering the spiritual gain as the main aim, moving towards achieving it and creating a relationship between man and Allah and his religious responsibilities. This was an issue that served as a stumbling block in the people’s quest for the materialistic benefits. This is just an example that I have sighted and the Imam ought to have done more of this.  

This was in order for the right Islamic ideology to be retained in the environment of the Islamic society to an extent that it will never go away. This was the first task of Imam Sajjad (A.S). 

2. Informing the people concerning the right person that 

should be in charge of the government. This was while propagation against the holy progeny (A.S) in the span of tens of years till the time of Imam Sajjad (A.S) had been going on. The Islamic world was filled with numerous forged traditions ascribed to the Holy Prophet of Allah (s.a.w).These traditions opposed the actions of the holy progeny (A.S). Some of them were in fact abuses and curses to the holy progeny (A.S) and had been spread amongst the people. On the other hand, people did not also know the true spiritual position of the holy progeny (A.S). With all of this in mind, how was it possible to form an Islamic government? 

Therefore, one of the major aims of Imam Sajjad (A.S) was to inform people concerning the truth about the holy progeny (A.S). To explain that they were the people who had the right to guide and rule the people. To tell people that they were the right successors to the Holy Prophet of Allah (s.a.w.a) and people should know these issues. Even though this matter is a part of the Islamic ideology, it has the political effect which opposed the oppressive dynasty. 

3. The Imam should have established some organizations to 

pose as the main axis for the future. This was a society whereby people were affected by poverty, spiritual and material pressure, loneliness, oppression and segregation. Even the Shiites were under that pressure. How would the Imam begin his work alone or with the few people that he had?  

Therefore, another task of Imam Sajjad (A.S) was to establish Shiism. This is something that according to our belief was present even during the time of Ami r al-Mu'umini n 'Ali (A.S). During the event of Karbala, Hurrah and that of Mukhtar their bases were weaken and scattered. So this needed to be rebuilt. Firstly: They needed to teach the Islamic ideology in the correct way and the way it was revealed by Allah. This was after many years of deviation and forgetfulness by the people. Secondly: Proving to people that the holy progeny (A.S) have the right to form the Islamic government. They also had to tell people that they are the right and worth successors to the Holy Prophet of Allah (s.a.w). 

Thirdly: Establishing the organizations harmonious for the followers of the holy progeny (A.S) – the Shiites. These are three major tasks that we ought to look at and see during the era of Imam Sajjad (A.S), which one of these was possible for him to accomplish. Along these three tasks, there were also other small tasks that needed to be attended to. Some of them included expressions and actions from the Imam or his companions. These were done in order to at least open up that environment. We see that most of the actions that the Imam or his companions do in the society – of course this was during the time that their affairs was more firm – are mostly for sake of breaking that strangled environment. Apart from this, they alsowanted to let in some fresh air to come in that gloomy and veiled air. This is one of the minor tasks that we shall mention its examples. Another example of their minor tasks was to deal politely with the dynasty or the people connected to it. A good example is the issue between Imam Sajjad (A.S) and ‘Abd al-Malik that took place severally.Another example is the issue between the Imam and the deviated scholars who were in touch with ‘Abd al-Malik like Muhammad ibn Shahab Zahri . Other than these, there were some of the conflicts that emerged between the companions of the Imams and the Caliphs. The aim of all these was to at least open up the tight situation that used to exist. 

Suppose with these explanations that I have given, one looks at the moral expositions, sermons, letters and other traditions narrated by Imam Sajjad (A.S) or the events that took place in his life, he will understand all of them. He will see that all the actions are within these three aims that we have outlined. He will also see that all of these are for the sake of forming an Islamic government. Of course the Imam was not of the opinion that they have to form this government during their era. This is because they were aware that this will take place in the future, that is, during the imamate period of Imam Ṣadiq (A.S). 

With these three major tasks, it was possible to form an Islamic and in particular a Shiite government. Of course I had earlier on said and I am now repeating here that, Imam Sajjad (A.S) contrary to Imam Sadiq (A.S), was not of the opinion that they were going to change the regime and put in place an Islamic one. The reason behind this was that the sufficient ground for this would not have been achieved during the period of Imam Sajjad (A.S). Oppression, poverty, evilness and pressure were too much for them to change that in a span of thirty years. In fact Imam Sajjad (A.S) was preparing the ground for the future. We can also understand through analogies that even Imam Baqir (A.S) had no intention of forming an Islamic government during his time. This means the period from the 61st year till the 95th year of Hijrah which marks the martyrdom of Imam Sajjad (A.S). And from the 95th year till the 114th year of Hijrah which marks the martyrdom of Imam Baqir (A.S). None of these two thought about forming this government during their lifetimes. Thus they were working for the sake of the future. Therefore just as it has been mentioned,the system of Imam Sajjad (A.S) was meant for the future. Right now we want to look at the expositions and sayings of Imam Sajjad (A.S) and take a step aside from what we have said about him. This is because when we analyze the life of Imam Sajjad (A.S), the most important source is his sayings and expositions. We shall use this same style as we have used in the lives of the other Imams. We take the actions and the sayings that have been narrated from these Imams as the best source for learning about their lives. We had earlier on said that we can fully understand these sayings after only knowing the motive and the policy of the Imam in their struggle. Contrary to this, we shall not understand the right meanings of the sayings that I am going to quote. Now that we are well acquainted with them, and of course this has also been achieved by explanation from their own sayings, we shall see how properly we can understand the sayings of the Imams. Before we start our discussion, we have to remember a small matter. And that matter is that since the Imam was living in an difficult era and was not able to elaborate his sayings openly and explicitly, he used the system of sermons and supplications. The supplications are related to the book – Sahifatu as-Sajjadiyah – 

which we shall later on mention. As for the sermons, they are related to the expositions and sayings which have been narrated from that Imam. 

In most or all of the expositions of the Imam, the tone is that of a sermon. And in the process of giving his sermon and advice, the Imam elaborates what I had previously said. When you shall look at these expositions, you will notice the intelligent and wise style that the Imam uses. By using that style in the process of advising the people, he inspires into the minds of people that thing which he wants. And this is the best way of transferring the right thoughts and ideologies. 

The Expressions of Imam Sajjad, as the Epiphany Point of Political Struggle and Combat 

Here we shall elaborate the expositions of Imam Sajjad (A.S) that have been narrated in the book – Tuhf al-Uqu l. In these statements that have been narrated from Imam Sajjad (A.S), we are witnessing some issues that we ought to elaborate. One is the style that has been used which is a sermon to the general people. It is vividly clear from the expositions that the listener and the readers are not among the special companions of Imam Sajjad (A.S). In this speech where by the audience is the common people, the Holy Qur’an has been used as the base of ratiocination. This is because the common people not only view Imam Sajjad (A.S) as an Imam, but they also need proofs and reasons from him. It is due to this that the Imam is using the Holy verses directly or metaphorically. In this tradition perhaps fifty or more verses from the Holy Qur’an have been used directly or indirectly.   

But this is not the case in the next exposition, since the people addressed are the believers. Imam Sajjad (A.S) knows them and because they accept the words of the Imam, we see that the verses of the Holy Qur’an have not been used. When we look from the start to the end, we see that very few verses of the Holy Qur’an have been used. 

There is a detailed tradition in the book –Tuhf al-Uqu l - as follows; 

1.ﻪﻋﻮﲨ ﻡﻮی ﹼﻞﮐ ﻢﻫﺎّیﺍ ﻩﺮیﮐﺬﺗﻭ ﻪﺘﻌیﺷﻭ ﻪﺑﺎﺤﺻﺍ ﺮﺋﺎﺴﻟ ﻪﺘﻀﻋﻮﻣ 

This is one of those lectures whereby the companions, Shiites and the friends of that Hadrat used to read on every Friday in their gathering or individually. Here the circle of the listeners is a big one. This is clear from the analogy that has been used in this detailed tradition. 

First of all this detailed tradition has not begun in the form of “O the believers!” or “O you brothers!” but is in the form of “O you people!” which is a speech to all the people. This is while some other traditions have been directed to the believers. Therefore this is a speech for the common people. 

Secondly, there is nothing from this tradition that has been explicitly rebuked. It is only explaining the matters related to faith. It is explaining what man is supposed to know; thus reminding him of the Islamic knowledge. And just like I had said before, all of them are in a form of lecture as they begin as follows;  

.ﻥﻮﻌﺟﺍﺭ ﻪیﻟﺍ ﻢﮑﻧﺍ ﺍﻮﻤﻠﻋﺍﻭ ﷲﺍ ﺍﻮﻘﺗﺍ ﺱﺎﻨﻟﺍ ﺎﻬّیﺍ 

The statement begins in a lecture tone and it says: “You shouldbe fearful of Allah and you should know that you shall return to Him.”  

                                                           

1. Tuhf al-Uqul, P. 249  

Here it explains the Islamic faith and it is a reminder to the people that they should understand the religion of Islam properly. This means that they don’t know the religion of Islam as they are required. In reality, in this exposition, the urge to know about the religion is ignited in the hearts of the people. 

For instance look at the interesting way in which Imam Sajjad (A.S) has used here when he says: 

.ﻩﺪﺒﻌﺗ ﺖﻨﮐ ﯼﺬﻟﺍ ﮏﺑﺭ ﻦﻋ ﮏﻧﻻﺄﺴی ﺎﳌﻭﺍ ﹼﻥﺍﻭ ﻻﺍ 

“You should fear the time that you shall be taken to the grave and then Naki r and Munkar1 will come to you. The first thing that they will ask you about is concerning your God, the one that you worship.” Here the urge to know Allah and understanding the oneness of Allah (Tauhid) is ignited in the brains of the listeners. 

.ﮏیﻟﺍ ﻞﺳﺭﺍ ﯼﺬﹼﻟﺍ ﮏّیﺒﻧ ﻦﻋﻭ 

“They shall also ask you concerning your prophet that was sent to you by Allah.” 

Here the urge to know about the matter of prophet-hood is also ignited in the hearts of the listeners. 

.ﻪﺑ ﻦیﺪﺗ ﺖﻨﮐ ﯼﺬﹼﻟﺍ ﮏﻨیﺩ ﻦﻋﻭ 

“You shall also be questioned concerning your religion.” 

.ﻩﻮﻠﺘﺗ ﺖﻨﻛ ﻱﻼﻟﺍ ﻚﺑﺎﺘﻛ ﻦﻋﻭ 

“And you shall also be questioned regarding your book.” 

Then while mentioning these pillars of religion; oneness of Allah, prophet-hood, Holy Qur’an and religion, he also elaborates his major agenda – 

.ﻩﺎﹼﻟﻮﺘﺗ ﺖﻨﻛ ﯼﺬﹼﻟﺍ ﻚﻣﺎﻣﺍ ﻦﻋﻭ 

                                                           

1. These are the two angels in charge of interrogating the dead person in the grave.[Trans.] 

 

“You shall also be questioned concerning the Imam that you used to follow.” 

Here he elaborates the issue of imamate. When the Imams talk about the issue of imamate what they mean is the issue of governorship. There is no difference between the issue of guardianship and imamate to the Imams. Even though there might be a slight difference between the meaning of a guardian (Wali ) and an Imam, to the Imams they mean the same thing. Here the Imam in question is that person who has the duty of guiding people to the right path in the matters of religion and also in the worldly matters. This means that he is the successor of the Holy Prophet of Allah (s.a.w.). 

Imam is the leader of the nation. He is that person who we ought to follow for guidance in the religious and worldly affairs. Obedience to him in the religious and worldly affairs is compulsory for us. But look at the Shiite community through-out the centuries and see how this matter has been wrongly understood. People used to think that one person in the community is a ruler and all the worldly affairs are in his hands. He is in charge of everything, he fights, makes peace, he does anything that he likes and gives orders to the people. There is also another person in the community who is in charge of the religious matter of the people! The first person is the ruler, while the second person, during the centuries after the occultation (Gheibat )is a scholar and during the periods of the Imams, he is an Imam. This means that we used to view him as an Imam during the times of the Imams and as a scholar in the absence of the Imams. Of course this is a wrong viewpoint. 

The meaning of the word Imam is a leader. When Imam Sadiq (A.S) used to come to Mina or Arafat, he used to exclaim:  

.ﻡﺎﻣﻹﺍ ﻥﺎﮐ ﻝﻮﺳﺭ ﹼﻥﺍ ﺱﺎﻨﻟﺍ ﺎﻬّیﺍ

 

“O people! Surely the Holy Prophet of Allah (s.a.w.) was an Imam.” 

An Imam is that person who is in charge of the religious and worldly affairs of people. In the Islamic community, during the reign of Abdul-Malik Marwan when Imam Sadiq (A.S) was alive, this wrong view was firm among the people. To be an Imam means to be in control of the matters pertaining to the life of people. This includes restoring laws and order which is a vital role of the imamate. This important role was usurped from the people who were worth it and it was given to the people who were not worthy of this at all. So the people used to refer to them as the Imams during this period. This means that people used to call Abdul Malik, who was presided by Marwan, who was presided by Yazi d as Imam. This was also the case for the other people who succeeded AbdulMalik; they were also referred to as the Imam. They also used to consider them as the leaders of the nation and the people in charge of order in the community. This view was so firm in the brains of people. When Imam Sajjad (A.S) says that you shall be asked in the grave concerning the Imam, he means to ask: “Did you choose the right Imam? And that person that used to rule the community was he in reality an Imam? Indeed, is he the person that Allah was pleased to see him rule the community? By this it means, the Imam is waking people on a very sensitive matter. 

During that period whereby the Ummayads did not want people to talk about this matter of imamate, the Imam uses a tone of lecture to awake the people. In one exposition, he talks to the general people and ignites this matter in their brains. This is one of the simple and calm styles that the Imam use. Later on we shall discuss his more direct and sharp approaches. 

Therefore we are seeing that in the expositions directed to the common people, the Imam is using a tone of a lecture. He uses this to ignite his vital beliefs in the minds of people and to keep them alive. He stresses that people ought to know these matters. We learn 2 extremely important points from this speech:- The first point is that the exposition that has been directed to the common people is not an act of teaching but a reminder. Here the Imam neither explains the issues of oneness of Allah to the people nor does he explain the matter of Prophet-hood. But he is rather reminding them of these issues. 

Why does he remind them regarding the issue of Prophet-hood? This is because during the period of Imam Sajjad (A.S), there was no such big gap between him and the Holy Prophet of Allah (s.a.w) to enable deviation in the religious beliefs. During that period, most of the people had seen the Holy Prophet of Allah (s.a.w.a). They had also seen the period of the four rightly guided Caliphs (Khulafau Rashidi n). They had also seen our great Imams; Ami rul-Mu'umini n 'Ali , Imam Hassan and Imam Hussein (A.S).  

In the social order, the situation was not that bad to make people deviate on the issues regarding oneness of Allah, Prophet-hood, resurrection (Ma’ad) and Holy Qur’an. Yes, they had forgotten. The worldly life had made them forget Islam and the matters pertaining to the pillars of religion. 

So many incidents had taken toll on the community that exerted tremendous pressure on the people. This made them to forget that life is meant for people to mature spiritually and attain completion. This is a matter that was completely out of the thoughts of people and no one was interested in gaining these achievements. And if any one achieved them, it was only for showing off. The understanding that people had during the time of the Holy Prophet of Allah (s.a.w) and shortly after his demise, regarding the oneness of Allah, was no longer present in these people. They needed to be 

reminded of these issues in order to regain that level of understanding. There was nothing that had been deviated to make it necessary to be corrected. 

This is contrary to the period of Imam Sadiq (A.S) whereby things were not like this. During that time there were many theologians and philosophers with different titles. They would sit in the great mosques like the mosques of Medina, Haram and that of Syria and teach their deviated beliefs. For example, somebody like Ibn Abi al-‘Aujai . He was a pagan and used to teach and propagate ‘disbelieving and lack of faith in Allah’. 

Therefore, when you look at the expositions of Imam Sadiq (A.S), you will see that he has elaborated the oneness of Allah, Prophet-hood and so on by the use of logical inferences and deductions. There is need to come up with a logical argument whenever an enemy comes up with one.1 

But in the expositions of Imam Sajjad (A.S), we do not see this. The Imam does not want to use logical inferences to elaborate the religious matters, but rather reminds the people about them. When he says that one shall be asked in the grave concerning the oneness of Allah and Prophet-hood, you notice that this is to ignite the urge in people to learn about these matters and to remember what they have forgotten. 

In summary, during the period of Imam Sajjad (A.S) there was nothing suggesting that something had been deviated from the religion even by the rulers. Of course, there is one incident that comes to my 

                                                           

1. Majmue’ Rasail dar Sharhe Ahadith az kafi, V. 1, P. 565; Hadrat Ṣadiq (A.S) while responding to Ibn Abi al-‘Aujai - the accursed pagan – gave logical proofs to prove the existence of Allah by using different arguments. For example growing big from small, weakness after strength and viceversa and healing after illness. 

mind and that is the poem of Yazi d. This was during the time that the heads of the Holy progeny (A.S) were brought to him. He was drunk and thus recited the following verses; 

1.ﻝﺰﻧ ﯽﺣﻭ ﻻﻭ ﺀﺎﺟ ﱪﺧ ﻼﻓ ﮎﻮﻠﳌﺎﺑ ﻢﺷﺎﻫ ﺖﺒﻌﻟ 

Bani H shim were playing with the kingdom. And the issue of religion and revelation were nothing but lies. In this place it can be said that if Yazi d made a mistake, he did it while he was intoxicated. Otherwise, people like 'Abdul-Malik or Hujaj were not people who openly opposed the issues regarding the Oneness of Allah or Prophet-hood. Abdul-Malik Marwan was a person that used to recite the Holy Qur’an to an extent that he was known to be one of the reciters. But when he was informed that he is the Caliph and the governorship is in his hands, he kissed the Holy Qur’an and said:  

2.ﮏﻨیﺑ ﻭ ﯽﻨیﺑ ﻕﺍﺮﻓ ﺍﺬﻫ 

“This is the end between me and you.” 

And this was surely what happened as he never recited again the Holy Qur’an. Hujaj ibn Yu suf whom you have all heard about his oppression and surely, what you have heard is much little than the oppression he carried out. When he used to give sermons at the pulpit, he sued to invite and encourage people towards piety. Therefore, in the life of Imam Sajjad (A.S), his main role was to remind people. His aim was to remove people from the urge of the worldly pleasures and take them back to the thoughts of Allah, religion and the Holy Qur’an. 

The second point is that one which I had earlier on said. Here the Imam in this exposition to the general people, suddenly pops up the 

                                                           

1. Al-Luhuf ala qatli at-Tufuf/ tarjumeye Fahri/ An-Nas, P. 181 2. Surah al-Kahf; 78  

matter of imamate. This is to mean that while talking about the religious matters, it is like during the past regimes whereby someone tells you; “O people! You should think about Allah, the Oneness of Allah, Prophet-hood and governorship.” You will definitely realize that the Imamate that we understand here is needless of the explanation of the Imam. We see that this word – governorship - in the past regimes, is a dangerous thing. If a person wanted to tell people that they should think about the governorship, this is not a thing that would have easily been forgiven. But when it is said in a tone of a speech and by a pious person and a believer, it can be easily accepted. This means that it is not so sensitive. This is the first style. 

The second style consists of exposition meant for his special companions. Even though it is not clear who is being addressed but it is clear that they are meant for a special group. This is a group that was against that oppressive regime. In reality, they were the companions of the Imam and believed in the governorship of the Holy progeny (A.S).  

Luckily in the book – Tuhf al-Uqu - there is one example of this exposition narrated from Imam Sajjad (A.S). I am saying one example because even if we take a look at the other books, we shall not find any more than this exposition of Imam Sajjad (A.S). But a person can feel that in the life of Imam Sajjad (A.S) there were more expositions like this. Due to the incidents that took place like strangling, attacking, harassing, killing and martyring the companions of the Holy progeny (A.S), this kind of expositions disappeared and we only received these few ones. The second type begins as follows; 

.ﻦیﺭﺎﺒﳉﺍ ﺶﻄﺑ ﻭ ﻦیﺪﺳﺎﳊﺍ ﯽﻐﺑﻭ ﻦیﳌﺎﹼﻈﻟﺍ ﺪیﮐ ﻢﮐﺎّیﺍﻭ ﷲﺍ ﺎﻧﺎﻔﮐ 

 

“May Allah protect you and us from the deceit of the oppressors, the rebellion of the jealous people and from the movement of the oppressors.” 

This depicts that the Imam is together with this group. All of them are in the danger of being molested by the regime. It is clear that this matter concerns only a special group of people. This group includes the believers who have faith in the Holy progeny (A.S), their friends and relatives. 

In this kind of speech, they begin with “O you who believe!” If the past expositions begun by ‘O people!’ or ‘O the son of Adam!’ here it begins by ‘O you who believe!’. This shows that the Imam is confessing to the faith possessed by the people that he is addressing. They are the true believers and have a firm faith in the Holy progeny (A.S). 

When the Imam begins his exposition; his statement also clearly reveals that his listeners are believers – the people that are close to the Holy progeny (A.S). 

 ﻥﻮﻧﻮﺘﻔﻟﺍ ،ﺎﻬیﻟﺍ ﻥﻮﻠﺋﺎﳌﺍ ،ﺎیﻧﺪﻠﻟ ﯽﻓ ﺔﺒﻏﺮﻟﺍ ﻞﻫﺍ ﻦﻣ ﻢﻬﻋﺎﺒﺗﺍﻭ ﺚیﻏﺍﻮﻄﻟﺍ ﻢﮑﻨﻨﺘﻔی ﻻ ﻥﻮﻨﻣﻮﳌﺍ ﺎﻬیﺍ

1.ﺎﻬیﻠﻋ ﻥﻮﻠﺒﻘﳌﺍ ،ﺎ 

“May you not be duped by the oppressors, their followers who are the people that are after the manifold worldly pleasures and carnal desires and let them deviate you from the right course? These are the people that have been cheated by the world. ” 

Here the main agenda is to protect them and prepare the framework for the future. It is clear that there was a great conflict between the followers of the Imam and the followers of the regime. The followers of the Holy progeny (A.S) used to suffer a lot. Naturally those who were against the regime had a difficult life while those supporting it 

                                                           

1. Tuhf al-Uqul, P 252  

had good life. The biggest danger that they were faced with was to be attracted to that good life of pomp and pleasure. This kind of life could only be achieved by surrendering the struggle against that oppressive regime.  

The Imam stresses that his companions should not be lured by the pompous life of these people. This is because such kind of life can only be achieved by supporting that oppressive regime. Thus you can see in this and many expositions and short sayings of Imam Sajjad (A.S) this type of tone. You see that the Imam is urging people to piety and avoid following the materialistic world. What does it mean to urge people not to follow the world? It means that people should not be attracted to the incidents that improve their way of living in order to decrease their faith. And he is given privileges so that he can leave the struggle against oppressive regime. This is a speech to the believers. 

In the speech directed to the common people, we do not see this at all. As we had earlier on said, what we see when the Imam is addressing them is that: “O people! Remember Allah, the grave and the Day of Judgment. Prepare yourselves for the hereafter and so on.” Thus, what is the aim of the Imam from this second type of exposition? His aim is to prepare the necessary frame work from the believers to be used when required. This is why he is warning them against being duped by the love of power and being attracted to the materialistic pleasures. 

In this second type of exposition the Imam severally mentions the oppressive regime while in the first type, he was not explicitly saying it. Here we see that Imam Sajjad (A.S) mentions it repeatedly and in a bad way and puts it next to Satan. For instance he says: 

 ﺭﻮﳉﺍ ﻦﻨﺳﻭ ﻉﺪﺒﻟﺍ ﺙﺩﺍﻮﺣﻭ ﱳﻔﻟﺍ ﺕﺎﻤﻠﻈﻣ ﻦﻣ ﺔﻠیﻟ ﻭ ﻡﻮی ﹼﻞﮐ ﯽﻓ ﻢﮑیﻠﻋ ﺓﺩﺭﺍﻮﻟﺍ ﺭﻮﻣﻻﺍ ﹼﻥﺍ

.ﻥﺎﻣﺰﻟﺍ ﻖﺋﺍﻮﺑﻭ 

What you are facing day and night is from the sedition (fitnah), new religious innovation (bid’ah)– innovations that have been put into place by the oppressive regime – from the culture of the oppressive and hardships of the generations. 

.ﻥﺎﻄیﺸﻟﺍ ﺔﺳﻭﻮﺳﻭ ﻭ ،ﻥﺎﻄﻠﺴﻟﺍ ﺔﺒیﻫﻭ 

“And from the imposing presence of the Caliph and the whispers of Satan.” 

The Imam immediately mentions the whispers of Satan after mentioning the Caliph. Here he explicitly mentions the current Caliph and put him next to Satan! 

He goes ahead and narrates a very interesting statement. I will mention it because it is very important. This statement is indicating what we had earlier on said. 

.ﺎﻬﻬﺒﻨﺗ ﻦﻋ ﺏﻮﻠﻘﻟﺍ ﻂﺒﹼﺜﺘﻟ 

“These incidents that are happening in the days and night –in these fearful periods - are taking away the hopes from the hearts. And they decrease the urge to fight against the oppressive regime.” 

.ﯼﺪﳍﺍ ﺩﻮﺟﻮﻣ ﻦﻋ ﺎﻬﻠﻫﺬﺗﻭ 

“And they want to eliminate the presence of guidance from the community – the guidance that is within the community.” 

1.ﻖﳊﺍ ﻞﻫﺍ ﺔﻓﺮﻌﻣﻭ 

“They want to hinder people from recognizing the people who are on the right and they do not want the righteous people to remain in the community.” 

Just like I had said before, Imam Sajjad (A.S) is admonishing his people: “You should not allow these incidents to alter your position.” 

                                                           

1. Al-Kafi, V. 8, P. 15 

The Imam has severally mentioned the oppressive Caliph. He still says in another place:  

.ﻦیﳌﺎﹼﻈﻟﺍ ﺔﻧﻮﻌﻣﻭ ﻦیﺻﺎﻌﻟﺍ ﺔﺒﺤﺻﻭ ﻢﮐﺎّیﺍﻭ 

“You should avoid sitting with the wicked people.” 

What does he means by the wicked people? They are those that were attracted to the regime of 'Abdul-Malik. You should not go near them. You should not help the oppressors.” Right now look at Imam Sajjad (A.S) from this point of view and see what kind of a person does he appear in your brain? Does he still appear to be that oppressed Imam who is less- talkative, sick and has nothing to do in life? 

The Imam has gathered some of his companions, friends and relatives and is warning them in this manner. He is admonishing them against helping the current oppressive regime as he does not want them to be deviated in their struggle against them. He is preparing them in order to be ready when they shall be needed to form an Islamic regime. 

One of the most interesting things according to my opinion that can be derived from these expositions of the Imam is whereby he reminds people of the afflictions of the Holy progeny (A.S). In this part Imam Sajjad (A.S) says: “Can you remember, or are you aware of how much pressure was exerted to you by the past oppressive regime?” By pressure he is referring to the afflictions and calamities that the followers of the Holy progeny (A.S) went through. This was during the reigns of Mu’awiyyah, Yazi d and Marwan. Events like the tragedy of Ashu ra, the martyrdom of Hujr ibn ‘Udey and Rushaid Hijri . These and many other bitter experiences that the Shiites went through are still fresh in people’s memories. 

By this, the Imam wants to use the past and bitter experience to remind them of these painful atrocities and to make them steadfast in their struggle. 

Pay heed to this statement: 

 ﺎﻣ ﺎﻬﻴﻓ ﻙﺎﻤﻻﺍﻭ ﺔﻤﮐﺮﺘﳌﺍ ﱳﻔﻟﺍ ﻦﻣ ﺔیﻟﺎﳋﺍ ﻡﺎّیﻻﺍ ﯽﻓ ﺔیﺿﺎﳌﺍ ﺭﻮﻣﻻﺍ ﻦﻣ ﰎﺮﺑﺪﺘﺳﺍ ﯼﺮﻤﻌﻟ ﺪﻘﻓ

1.ﺓﺍﻮﻐﻟﺍ ﺐ ﲡ ﯽﻠﻋ ﻪﺑ ﻥﻮﹼﻠ ى ﺘﺴﺗ 

I swear by my soul! I am admonishing you from the past incidents in the past regimes which you have passed through, from the accumulated sedition and sinking in these seditions. You can use the experience gained from these events as a proof to avoid the wicked people and the religious innovators. This means that you have the experience in your hands. Are you also aware of what the people of the regime are capable of doing if they gain control over you? By the use of the past experience, right now you know that you ought to separate from these people. You should take a distance from these people. The Imam uses this chance to explicitly elaborate the matter of imamate.  

ﻪﺘﻋﺎﻃ ﷲﺍ ﺐﺟﻭﺍ ﻦﻣ ﺔﻋﺎﻃﻭ ﻪﺘﻋﺎﻃﻭ ﷲﺍ ﺮﻣﺍ ﺍﻮﻣﺪﻘﻓ 

“You should give priority to the orders of Allah and also obey the person that Allah Has made it compulsory for you.” 

Here the Imam explains the philosophy and the basis of imamate according to the Shiite viewpoint. Who is the right person to be followed after Allah? It is no one other than the person whose obedience has been made compulsory to us by Allah. If the people of that era wanted to reflect on this issue, then it would be very clear to them that obedience to ‘Abdul-Malik was not compulsory. This is 

                                                           

1. Tuhf al-Uqul, P. 253  

because it is not possible for Allah to make it compulsory for people to obey such a person. 

It is vivid that ‘Abdul-Malik who was an oppressor and all the mischief and wickedness that he had committed, was not suitable at all for being a Caliph. Here the Imam mentions the issue of imamate and apart from only removing the sole uncertainty in the minds of his listeners, he adds: 

 ﻭ ﻪﺘﻋﺎﻃﻭ ﷲﺍ ﯼﺪی ﻦیﺑ ﺎیﻧﺪﻟﺍ ﻩﺮﻫﺯ ﻪﻨﺘﻓﻭ ﺚیﻏﺍﻮﹼﻄﻟﺍ ﻪﻋﺎﻃ ﻦﻣ ﻢﮑیﻠﻋ ﻩﺩﺭﺍﻮﻟﺍ ﺭﻮﻣﻻﺍ ﺍﻮﻣﺪﻘﺗ ﻻﻭ

1.ﻢﮑﻨﻣ ﺮﻣﺍ ﯽﻟﻭﺍ ﻪﻋﺎﻃ 

Do not give priority to the affairs that will come upon you from the oppressor –’Abdul-Malik – over the obedience to Allah, His prophets and chosen guardians over you.  

We see again the Imam explicitly talks about the matter of imamate.In the first exposition and this one too, the Imam pays heed to two vital issues. In these two expositions, two matters from those three that I had earlier on mentioned have been said. One of them is reminding people concerning the beliefs of Islam and encouraging them to go back to their religion. The second one is about the political issue is the governorship of the Imam. This means the Islamic administration. 

On that day, the Imam informed people on these two matters and in reality he was propagating the Islamic governorship. Another type of exposition from the Imam which is more interesting than these two, is that one whereby the Imam explicitly summoning the people concerning having a special Islamic governorship. Of course this address is only meant to his close companions otherwise if he wanted to address the common people about this, it would have turned out to 

                                                           

1. Tuhfal-Uqul, P. 254 

be very bad. Luckily we have another example of this type of exposition in the book – Tuhfal-Uqu l.1 The Imam begins as follows; 

 ﹼﻞﮐ ﻢﻬﻀﻓﺭﻭ ﻞیﻠﺧﻭ ﻂیﻠﺧ ﹼﻞﮐ ﻢﻬﮐﺮﺗ ﺓﺮﺧﻵﺍ ﯽﻓ ﻦیﺒﻏﺍﺮﻟﺍ ﺎیﻧﺪﻟﺍ ﯽﻓ ﻦیﺪﻫﺍﺰﻟﺍ ﺔﻣﻼﻋ ﹼﻥﺍ

2.ﻥﺪیﺮی ﺎﻣ ﺪیﺮی ﻻ ﺐﺣﺎﺻ 

“The sign of the ascetics in the world – those who pay no heed to the world – this means that they separate from anybody whose belief and thought does not tally with theirs.” 

This is a clear invitation to the Islamic Shiite governorship. In this exposition the Imam teaches that people have to separate and leave those people whose beliefs and thoughts are different and do not have the urge to form an Islamic governorship. Of course there exist an association between them but this type of association is like that of Iran during the period before the Islamic revolution. It is like for instance,the grocer in the resting place who knows that the police are in charge of people’s affairs. The Imam says that your association with those people that do not share your thoughts and beliefs must be an inhospitable one and you ought to avoid them.3 

                                                           

1. Unfortunately enough we have to say that none of the title of this kind of expositions from Imam Sajjad (A.S) – which have been chosen by the narrators – points to the issues which we are talking about. Most of them have been put under the title of asceticism. Of course this is also the real asceticism, but the normal meaning of asceticism cannot be derived from these expositions. It should have been mentioned that what the Imam intended here was political matters. [The Author]. 2. Bihar al-Anwar, V. 75, P.128 

3. According to my personal view, this kind of exposition from Imam Sajjad (A.S) can also be found from the other Imams and even in a much higher number. Of course I have also seen this in the life of Imam Ṣadiq 

Another form of the exposition from the Imam is about the general matters and this does not have the specific aspect and nature that I have elaborated before. A good example is the book – RisalatualHuqu q-Imam Sajjad (A.S). The Imam has a letter which is very detailed. Risalah means a letter and what is termed as RisalatualHuqu qis a letter from Imam Sajjad (A.S) to one of his friends. In it the Imam elaborates the rights of people upon each other. In reality if it is translated and published, it will be a great book and maybe it has already been published. Here the Imam mentions all the rights that people have upon each other. For example he mentions the rights of Allah upon you. The rights of your body parts, flesh, eyes, tongue hands upon you.Then he mentions the rights of the Imam upon you and your rights upon him, your rights upon your friends, neighbors and family. All the rights that are suitable for running an Islamic governorship have all been elaborated here. Here the Imam speaks in a calm tone and without mentioning the name of the future governorship. In this letter, he elaborates the foundations of a suitable administration of the future governorship. This is in order to inform people concerning the Islamic governorship that he will run if by any chance the Islamic governorship takes control in his era – of course this possibility had already ceased to exist – or after his era then the Muslims should be aware of their rights upon one another. So this is another exposition from Imam Sajjad (A.S) which is very interesting. 

                                                                                                                                                                          

(A.S), Baqir (A.S) and three or four other Imams after Imam Ṣadiq (A.S). The manner of administering a government can also be found in the expositions the Believers' Leader and Chief (Amir al-Mumineen) Ali (A.S). [The author]. 

Another form is what we see in the book – SahifatuasSajjadiyah.The subject in Sahifatuas-Sajjadiyahis an elaborated and detailedone. It is very important for people to read this book.This is a book containing supplications (du’a) concerning all the issues that an intelligent person with great insight is faced with in his day to day life. Most of these supplications are about the soul and the spiritual connections of a human being. There are numerous supplicationsand litanies (Munajat) in this book. The Imam in these supplications, by using the tone of supplications, explains, ignites and revives the motives of an Islamic life in the minds of Muslims. One of the results that a supplication has and we have said it repeatedly is that it revives the right motives in our souls. When he says: 

.ﺍﲑﺧ ﺎﻧﺭﻮﻣﺍ ﺐﻗﺍﻮﻋ ﻞﻌﺟﺍ ﻢﻬﻠﹼﻟﺍ 

“O my Lord! Make our ending to be a good one.” This supplication revives the thought of the hereafter in your soul and reminds you concerning the Day of Judgment. At times, man becomes negligent about the hereafter. At the present time he is living, enjoying and has forgotten that the hereafter has a major role in determining the fate and predestination of man. When you have recited this supplication, it suddenly reminds you of the Day of Judgment and it revives in you the motive of concentrating about the hereafter. So this will enable you to struggle in order to correct your hereafter. But how shall you correct it? This is another issue all together. All we wanted is to site an example showing how supplication plays a vital role in directing man to the right motives. Yes, the book – Ṣahi fatu as-Sajjadiyah – from the start to the end is full of motives for man. Suppose man pays heed to them, this book is really enough to direct, correct and wake up the nation.If we leave this aside, there are several traditions narrated from Imam Sajjad (A.S) of which I have mentioned one of them before;  

.ﺎﻬﻠﻫﻻ ﻪﻇﺎﻤﹼﻠﻟﺍ ﻩﺬﻫ ﻉﺪی ﺮﺣ ﻻﻭﺍ 

“Is there no free man to leave this ‘left-over of the dog’ to the people that deserve them?!  

This exposition is so important. Therefore what is the meaning of the ‘left-over of the dog’? It means all these earthly vanities and pomp, the castles, ceremonies and the things that attracted the souls of the weak people during the reign of 'Abdull-Malik. These are what the Imam refers to as the ‘left-over of the dog’. All the people that used to serve ‘Abdul-Malik, or serve his servants did this for the sake of attaining these ‘left-overs of the dog’. The Imam says: “O you, who believe! Do not seek these ‘left-overs of the dog’ lest you be attracted to ‘Abdul-Malik.” There are a lot of interesting expositions similar to these from Imam Sajjad (A.S) and we shall elaborate them later. Similar to this, are his poems. Imam Sajjad (A.S) was also a poet and his themes were similar to these ones. We shall elaborate them too, by the will of Allah. 

One of the things in the life of Imam Sajjad (A.S) that we should look at is whether this great Imam had an aggressive attitude towards the regime or no. In the past, I had talked about this issue in a brief way and now I shall explain it more. 

The Tactics on the Stating of Third Period of Imams’ Movement 

As far as I have looked into the biography of ImamSajjad (A.S) there is no instance where the Imam has used an explicit aggression like the other Imams for example,ImamSadiq (A.S) during the Umayyad dynasty, or ImamMu saibnJa’afar (A.S). The reason behind this is also clear. If they would have used an aggressive approach at the beginning of the third course of the revolution of the Imams, which starts with the life of Imam Sajjad (A.S), indeed the companions of the holy progeny (A.S) would not have achieved what they wanted. 

The little garden of the holy progeny (A.S) was still being skillfully watered and nurtured by the Imam. They had not yet achieved that firmness that was required. Just as we had earlier on explained concerning ImamSajjad (A.S), he had very few followers. At that time, it was not possible for this little group whose biggest duty was to administer the Islamic regime, to expose them to the claws of the enemies and getting them killed. 

If we want to draw a similarity, then we ought to assimilate it to the era of the Holy Prophet of Allah (s.a.w) during the beginning of his propagation in Mecca. That is the first years whereby his propagation was not public. We can assimilate the era of ImamBaqir (A.S) to the second era of Mecca – the era of public propagation – and the era after that to the later eras. Thus, due to this, an aggressive approach would not have been an appropriate one. 

Surely, if ImamSajjad (A.S) would have used the aggression that we see in some of the expositions of ImamSadiq, Kaẓim and Riḍha (A.S), then ‘Abdul-Malik who was at the apex of his power, would have easily terminated the propagation of the holy progeny (A.S). Thus this would not have been a logical move. But together with all this, we see in the various folds of the expositions from Imam Sajjad (A.S) aggressive hints towards the regime. This was probably during his last days of life and the end to his lengthy period of imamate.1 This aggressive approach was in different manners. One of them was in elaborating the stand and position of the Umayyad in hindering 

                                                           

1. Let me put it clear that what we are saying here is different to that first aggression of Imam Sajjad (A.S) towards Yazid and the regime of family of Abu Sufyan. That one is another discussion all-together of which we had earlier on talked about.[The author]. 

the teaching of the normal religious lessons. We have a tradition from the Imam whereby he says: 

 ﱂ ﻪیﻠﻋ ﻢﻫﻮﻠﲪ ﺍﺫﺍ ﯽﮑﻟ ﮎﺮﺸﻟﺍ ﻢیﻠﻌﺗ ﺍﻮﻘﻠﻄی ﱂ ﻭ ﻥﺎﻤیﻻﺍ ﻢیﻠﻌﺗ ﺱﺎﻨﻠﻟ ﺍﻮﻘﻠﻃﺍ ﺔّیﻣﺍ ﯽﻨﺑ ﹼﻥﺍ

.ﻩﻮﻓﺮﻌی 

“The Umayyad dynasty has opened the way for people to learn faith but have closed the way for people to learn polytheism. They have done so in order for people not to realize polytheism, when they drag them into it.” 

This means that the Umayyad dynasty used to allow the religious scholars and in particular the holy progeny (A.S) to teach people concerning prayers, Hajj, Zakat, fasting, worshipping and so on. Likewise they also allowed them to teach and propagate the oneness of Allah, prophet-hood and the Islamic laws concerning these matters. But at the same time, they never allowed them to teach people concerning the truth, signs and aspects of polytheism. This was because if they taught people about these issues concerning polytheism, people would have realized that they were polytheists. It would be clear to people that what the Umayyad dynasty was propagating was nothing other than polytheism. People would have immediately recognized that ‘Abdul-Malik and the other Umayyad rulersare nothing but oppressors. These are people that have raised a flag in war against Allah and anyone that followed them has actually accepted polytheism. It was due to these reasons that they never allowed people to learn issues concerning polytheism. In Islam when we learn about the oneness of Allah, one of the most important matters that we talk about is polytheism and a polytheist. What is an idol and who is an idol worshipper? The late grand scholar Majlisi (r.a) in his book – Biharal-Anwar – says: 

 ﻖﳊﺍ ﻪﻤﺋﺍ ﻊﻣ ﺍﻮﮐﺮﺷﺍ ﻦیﺬﹼﻟﺍ ﺭﻮﳉﺍ ﺀﺎﻔﻠﺧ ﯽﻓ ﺎﻬﻨﻃﺎﺑﻭ ﺓﺮﻫﺎﹼﻈﻟﺍ ﻡﺎﻨﺻﻻﺍ ﯽﻓ ﺎﻫﺮﻫﺎﻇ ﮎﺮﺸﻟﺍ ﺕﺎیﺁ ﹼﻥﺍ

.ﻢﺎﮑﻣ ﺍﻮﺒﺼﻧﻭ1 

“The verses concerning polytheism in the holy Qur’an explicitly points to the idols but their inward meaning is about the oppressive rulers. These are the people who usurped the caliphate and ruled the Islamic nation and used to claim the right over the ruler-ship of people together with the righteous Imams.” 

The sole polytheism with the righteous Imam is polytheism with Allah. This is because the righteous Imams are the chosen guardians of Allah and their speech is the word of Allah the Almighty. Therefore since the oppressive rulers, have taken the place of the righteous Imams and are unanimous with them in claiming imamate, they are idols and oppressors. And anyone that follows them has in reality turned to be a polytheist. 

Of course the grand scholar follows that with an interesting explanation. After saying that the verses of the holy Qur’an are not only bound to the era of the Holy Prophet of Allah (s.a.w), butalso cover all the eras, he says:  

.ﺭﻮﳉﺍ ﺔﻤﺋﺍ ﺍﻮﻌﺒﺗﺍ ﻭ ﻖﳊﺍ ﺔﻤﺋﺍ ﺔﺗﺎﻃ ﺍﻮﮐﺮﺗ ﻡﺍﻮﻗﺍ ﯽﻓ ﯼﺮﺠی ﻮﻬﻓ 

“This terminology – polytheism – can also be justified upon the people that have left the righteous Imams and followed the oppressive rulers.” 

2.ﺔّیﻠﳉﺍ ﺹﻮﺼﻨﻟﺍ ﻦﻋ ﻢﳍﻭﺪﻋﻭ ﺀﺍﻮﻫﻻﺍ ﻢﻬﻋﺎﺒﺗﺍ ﻭ ﺔیﻠﻘﻨﻟﺍﻭ ﺔّیﻠﻘﻌﻟﺍ ﺔﹼﻟﺩﻻﺍ ﻦﻋ ﻢﳍﻭﺪﻌﻟ 

This is because these people have deviated from the logical inferences, traditions and Qur’anic verses which proved that for example, ‘Abdul-Malik cannot be a Caliph and leader of the Muslim 

                                                           

1. Bihar al-Anwar, V. 48, P 96– 97 

2. Bihar al-Anwar, V.48, P.96 

nation. They deviated from the verses of the holy Qur’an and the logical inferences and followed their carnal desires. People used to see that trouble-less life wasso easy and comfortable based on the aggression from the regime. 

Consequently, due to their love of pomp and pleasure, they followed the oppressive rulers and so they too, became polytheists. Due to this, we see that when the Imams want to talk about polytheism, they will have a slight aggression towards the regime. We see this in the life of Imam Sajjad (A.S) and in his expositions. We see another instance of these aggression in some of the writings between Imam Sajjad (A.S) and ‘Abdul-Malik – the authoritative Caliph of the Umayyad dynasty. I shall elaborate two of those instances; 

One: One day ‘Abdul-Malik wrote a letter to Imam Sajjad (A.S). He was rebuking the Imam for marrying his freed slave. The Imam had a female servant whom he freed and later on married her. ‘Abdul-Malik wrote to him a letter and reproached the Imam concerning this matter. Of course the action of the Imamwas human and Islamic. This is because he had freed a slave from and then honored that same slave by marrying her. This action is verykind and interesting. But the aim of ‘Abdul-Malik in writing the letter, apart from being aggressive to the Imam, he also wanted to reveal to him that he was aware of the personal issues in his life. Thus this was a threat. Imam Sajjad (A.S) in reply, wrote a letter and said this at the introduction: “There is no problem at all in this action and our elders also did this. The Holy Prophet of Allah (s.a.w) did this and so there is no blame. 

1.ﺔیﻠﻫﺎﳉﺍ ﻡﻮﻠﻟﺍ ﺎﻤﻧﺍ ،ﻢﻠﺴﻣ ﯽﻠﻋ ﻡﻮﻟ ﻼﻓ 

                                                           

1. Bihar al-Anwar, V.46, P. 105 

 

“There is no humility and abjectness for a Muslim but it is rather for the people of the period of ignorance.” 

In a great ridicule and beautiful way, the Imam has reminded him of the ignorance of his forefathers during the pre-Islamic period of ignorance (Jahiliyyah).This means that it is ‘Abdul-Malik who belongs to the family of the ignorant, polytheist and enemy of Allah and thatcustom is in him. If one is supposed to regret, he ought to regret for that (pre-Islamic period of ignorance) otherwise there is no regret in marrying a Muslim lady. 

When ‘Abdul-Malik received the letter, his second son – Suleiman 

– was together with him. When he read the letter his son also heard the ridicule and irony of the Imam. He looked at his father and said: 

“O Ami rul-Mu’umini n! Look at the way 'Ali ibn al-Hussein has boasted over you.  

He has stated in this letter that all his forefathers were believers while your forefathers were polytheists. He wanted to encourage his father to punish the Imam due to this letter. His father was clever than him and knew that he is not supposed to enter into a conflict with the Imam because of this issue. Thus he told his son: “Do not say anything my son! This is the word of BaniHashim which splits the rock asunder. I mean they are very strong in logical inferences and are so eloquent. 

Two: A second example is another letter that was exchanged between Imam Sajjad (A.S) and ‘Abdul-Malik and its story is as follows; ‘Abdul-Malik came to know that the sword of the Holy Prophet of Allah (s.a.w) is in the hands of Imam Sajjad (A.S). This was very interesting because it was a souvenir of the Holy Prophet of Allah (s.a.w) and a source of pride. Furthermore, the presence of that sword in the hands of the Imam was a danger to ‘Abdul-Malik. This was because it attracted people towards him. Thus, in the letter that he wrote to him, he requested him to send that sword to him. He had also written to him that if he had any wish, he was ready to fulfill it! This means that he had already taken into consideration a gift for the bestowal of that sword. The Imam gave a negative reply. ‘Abdul-Malik wrote another letter threatening him that if he doesn’t send the sword, he will deny him his right from the treasury (baytul-Mal).1The Imam replied as follows; 

“Allah the Almighty Has taken charge to protect His believers from what is harmful to them and to provide them with sustenance from where they do not even expect. Indeed Allah does not like any ungrateful and unfaithful person. 

ﹴﺭﻮﹸﻔﹶﻛ ﻥﺍﻮﺧ ﱠﻞ ﹸﻛ ﺐ ﺤﻳ ﺎﹶﻟ ﻪﱠﻠﻟﺍ ﱠﻥﹺﺇ2 

“Indeed, Allah does not love the ungrateful traitor.” 

Now look and tell me between the two of us, who does this verse of the holy Qur’an’s justify the most?” 

This tone was very aggressive towards the Caliph because anyone who read the letter would understand; first of all, Imam Sajjad (A.S) neither consider himself to be a traitor nor ungrateful. Secondly, no one thought or had such an opinion concerning the Imam. This was because the Imam was an honorable and distinguished person from the holy progeny (A.S) and this verse could not justify him. So the opinion of Imam Sajjad (A.S) was that ‘Abdul-Malik was an ungrateful traitor! So the Imam would be aggressive to this level. These are some of the examples of the aggressive approach from Imam Sajjad (A.S) towards the regime. 

                                                           

1. During that time, everyone used to get their portions from the treasury. And the Imamtoo, like everyone else used to get his portion from it.[the author]  

2. Surah al-Hajj: 38 

Three: Suppose we want to add another instance, we ought to bring the poems narrated from Imam Sajjad (A.S) or from his companions. These too are also a kind of aggressions. This is because assuming that the Imamwas never aggressive but his close companions used to be. Therefore this can be counted as an aggression from the Imam. There are a number of poems from the Imam which are very harsh. The famous poem of Farzadaq is another example. The historians and narrators of traditions have narrated the story of Farzadaq. Its summary is as follows; Hisham, the son of ‘Abdul-Malik went to Mecca before the period of his caliphate. He was busy performing circumambulation (ṭawaf) and so he wanted to touch the black stone (hajar al-Aswad) because it is a recommended act (mustahab) to touch it while circumambulating. Since the people around the black stone were so many, no matter how hard he tried, he could not touch it. This was while he was the son of the Caliph and had some bodyguards. But people paid no heed to his position and pushed him like anyone else. And this was a person who had been nurtured by pomp and pleasure and so could not hustle or push in order to touch it just like the other people. In brief, he was not able to touch the black stone. He therefore went and sat on a high place at Masjid al-Haram and decided to watch the people. Some people had also sat next to him. At this time, he saw a person amongst the people circumambulating who appeared to be very pious.  

This person went to the black stone. The people too, in a very natural way, gave way to him and the Imam touched and kissed it without any difficulties. He then returned and continued to do his circumambulation. This was so painful to Hisham to see that he was the son of the Caliph yet no one cared about this, as they pushed and kicked him and never gave way for him to touch the black stone! On the other hand, a person comes and with utmost respect is given way to peacefully touch and kiss it. He angrily asked: “Who is this person?” The people around him knew that he was 'Ali ibn alHussein (A.S) but they never said. The reason behind this was that they knew there was a dispute between the Umayyad dynasty and the clan of BaniHashim.  

Their rivalry had a long history. They never wanted to tell him that, that person was the leader of his clan’s enemy, who people loved so much. Since this would have turned into insolence towards Hisham. Farzadaq, who was a poet and a lover of the holy progeny (A.S) was also present.  

When he saw that these people were pretending that they did not recognize 'Ali ibn al-Hussein (A.S), he went in front and said: “O the Emir! If you grant me the permission, I will tell you who he is.” Farzadaq recited a poem which is one of the most famous poems concerning the holy progeny (A.S). It is full of praise of 'Ali ibn alHussein (A.S) from the beginning to the end. It starts as follows; 

1.مﺮﺤﻟاو ّﻞﺤﻟاو ﮫﻓﺮﻌﯾ ﺖﯿﺒﻟاو ﮫﺗﺎﻃو ءﺎﺤﻄﺒﻟا فﺮﻌﺗ یﺬّﻟا اﺬھ 

“If you don’t know who he is, he is that person that the land of Mecca knows his footsteps. He is that person that is known by house of Allah and its surrounding. He is that person that is known by Zamzam and Safa. He is the son of the Holy Prophet of Allah (s.a.w.a). He is the son of the best person.” He decided to praise him in one poem and thus mentioned the characteristics of that Imam one by one. Each of the words of that poem was like a knife in the heart of Hisham. Hisham hated Farzadaq from that day onwards and banished him. Imam 'Ali ibn al-Hussein (A.S) sent him some money but he did not accept them. He said: “I 

                                                           

1. Bihar al-Anwar, V. 46, P. 121 

recited this poem to attain the pleasure of Allah. I shall not accept any money from you.” 

Aggressions of this kind could be seen from the companions of the Imam. Another case is that of Yahya ibn Umm Salamah Tawi l even though this is not a poem. 

Yahya ibn Umm Salamah Tawi l was one of the most courageous and devoted youths in regards to the holy progeny (A.S). He always used to travel to Ku fah. He would then gather people and shout: “O people! People who are after the Umayyad dynasty, we are infidels to you! We shall not accept you till the time that you believe in Allah.” We can deduce from this statement that he used to refer to people as polytheists. He used to address them as polytheist and infidels. This kind of aggression can be witnessed in the biography of Imam Sajjad (A.S) and his companions. 

Intense [Bitter] Stand of Imam Sajjad toward the Official Scholars. 

In perpetuating our discussion on the matters related to the biography of Imam Sajjad (A.S) and his tactics, here we are after a favorable ground for a major Islamic movement. A movement that is capable for laying ground for an Islamic government and we shall elaborate that. 

In summary, this kind of tactic of explaining matters for a particular group, organizing another group and offering guidance for another group was being summarized. This means that the image we had about Imam Sajjad (A.S) shows him as a tolerant and patient person. This is someone who in the span of thirty to thirty five years struggles to change a ground that is totally unfavorable for the Islamic government. He changes it to one that he himself or his successors would be able to put efforts that will lead to a formation of an Islamic government. Suppose we subtract thirty five years of struggle of Imam Sajjad (A.S) in the life of the Imams, definitely we shall not see the kind of direct and explicit approach from Imam Sadiq (A.S) towards the Umayyad dynasty or later on towards the Abbasid dynasty. For the sake of creating an Islamic nation, the most important and essential matter is the ideological basis. And this ideological basis in those conditions of that Islamic world, was the reason behind delaying it for a long period of time. And this is exactly the work that Imam Sajjad (A.S) accomplished with all his strength and power. Along with this, we see other forms of struggle in the life of that Imam which actually shows his progress compared to the past basis. The major part of this struggle was mainly political and at times it was so acute. An example of this is about the attitude of the Imam towards the courtiers and the great hadith narrators. These were people that used to work for the oppressive regime. This discussion concerns this area. 

One of the main seditious topics in the life of the Imams, is their attitude towards great scholars and thinkers in the Islamic nation. This refers to the scholars1 and poets. These are people that used to guide the way and manner of thinking of the people. They used to propagate to people what the Umayyad and Abbasid dynasty wanted. They would therefore make people to respect their commands. This kind of attitude in the life of Imam Sajjad (A.S), just like the other Imams, is an interesting and important matter. Just as we are aware, in order for the oppressive regime to rule the people that had faith in Islam, they had no alternative other than attracting their souls. This was to make them do as they wanted. This 

                                                           

1 When we say a scholar, we mean an Islamic scholar of that time which includes; Narrators of hadith (Muhadithin), Exegesists (Mufasirin), Reciters of holy Qur'an (Qarra’a), Judges and Pious people. 

was because at that time, along period had not elapsed from the coming of Islam. The faith of people to Islam was still strong. People were not aware that the allegiance they paid to these oppressive regimes was a wrong one. They also did not know that these oppressors were not the justified successors to the Holy Prophet of Allah (s.a.w.a). Otherwise, they would not have obviously surrendered to them.  

If we don’t accept this issue concerning everybody, indeed in the Islamic socety, there were many people that due to their faith, were persevering with the oppressive government. This means that they were thinking that this is an Islamic government. It was due to this that the oppressive caliphs took great advantage in using the narrators of hadiths and Islamic scholars of that time. They used to persuade them to do what they wanted. Thus they beseeched them to forge traditions in their favor and ascribe them to the Holy Prophet of Allah (s.a.w.a) and his great companions. In this area we have a lot of instances that are extremely shocking. I will quote this tradition as an example. During the time of Mu'awiyyah, a person met with Ka’ab al-Ahbar.1 In order for Ka’ab al-Ahbar to have a good relationship with Mu'awiyyah and the governor of Syria, he asked this person: “Where are you from?” He replied: “I am from Syria.” 

Ka’ab said: “Perhaps you belong to that group of seventy thousand people that shall enter paradise without reckoning of deeds!” The man asked: “Who are those people?” 

                                                           

1 Ka’ab al-Ahbar was a Jew who had converted to Islam during the caliphate of the second Caliph. There is a great negative outlook towards his traditions. Not only among the Shiites, but also among the Sunni. They think that he used to forge traditions due to his enmity with Islam. Of course some of the Sunnis accept his traditions. [The author]      

Ka’ab said: “They are the people from Damascus.” The man said: “No, I am not from Damascus.” Ka’ab said: “Perhaps you belong to that group of people that Allah the Almighty looks at them twice in every day?” The man asked: “Who are those people?” Ka’ab said: “They are people from Palestine.” Maybe if that man said that he is not from Palestine, then Ka’ab alAhbar would have forged a tradition for people from Ba’alabak, Tarabils and the rest of the cities of Syria. The reason behind this, was just to depict these people as honorable and worthy and are people that shall enter paradise! 

Ka’ab al-Ahbar used to narrate this kind of traditions to create friendship with the governors of Syria. This was in order for him to get a lot of help and favors from them. He could also be narrating them because of his great enmity towards Islam. He wanted to forge traditions so that people would find it cumbersome to recognize the traditions of the Holy Prophet of Allah (s.a.w.a). Several stories like this one can be found in the books – Tadhkirah and Rijal Hadith. One of them is a story concerning the Emir whose son had gone to the library. The librarian beat this child and so he returned home while crying. He reported the matter to his father who got annoyed and said: “Right now I am going to order for a tradition to be forged against this librarian. This is to make him never repeat this mistake!” 

We can deduce from this story that the matter of forging traditions was so easy. This was to an extent that even for the pity of the tears of one’s child, a person was ready to forge a tradition against the librarian or his city. 

All in all, this matter was responsible for the creation of a complex, apocryphal and incorrect ideology and culturein the Islamic world. And the sources of this wrong ideology are those narrators of traditions and the scholars who used to serve the oppressive rulers of that time. Therefore, in such a situation, the attitude towards this group is a very vital action. 

We shall now mention an example of this action in the life of Imam Sajjad (A.S). This is about the attitude of the Imam towards Muhammad ibn Shahab Zahri .1First of all this was one of the students and companions of Imam Sajjad (A.S). This means that he was one of the people that learnt and used to narrate traditions from the Imam. But due to the courage that he had, slowly by slowly he got close to the governors and started serving those oppressive rulers. He is among the scholars and narrators of traditions that the Imams stood against. We shall elaborate some traditions concerning him in order to make clear his personality. One of those traditions is the one that he says:  

2.ﻦیﻤﻠﺴﳌﺍ ﻦﻣ ﺪﺣﺍ ﻪﻌﻨﻤی ﻻ ﺎﻨیﺍﺮﻓ ﺍﺮﳌﺍ ﺀﻻﻮﻫ ﻪیﻠﻋ ﺎﻨﻫﺮﮐﺍ ﯽﺘﺣ ﻢﻠﻌﻟﺍ ﺔﺑﺎﺘﮐ ﻩﺮﮑﻧ ﺎﻨﮐ 

“In the beginning, we used to hate writing. This was until the rulers forced us to write what we knew in a form of a book. We then thought that a Muslim should not prevent another one from doing this. This is in order for knowledge to be continuously written.” We can deduce from this statement that till that time, these narrators of traditions never used to write the traditions that they knew. Likewise it is also clear that Muhammad ibn Shahab Zahri used to serve the Emirs and they forced him to write traditions in their favor. 

                                                           

1. At times he is also referred to as Muhammad ibn Muslim Zahri. This means that at times people mention his father’s name as Shahab and at times as Muslim. Probably one of the names is his father’s name while the other one is his nickname. [The author]. 2. Tabaqat ibn Sa’ad, V. 2, P. 135 and 136 

A person by the name Muammar says: “Before Wali d1 was killed, we used to think that we have narrated a lot of traditions from Zahri . After Wali d was killed, we saw a lot of books being carried by camels. They were being removed from the store of Wali d and they were saying: “These are the writing and knowledge of Zahri !” This means that Zahri had written a lot of books full of traditions 

– in favor of Wali d – to an extent that when they wanted to remove them from his store, they had no choice but to use camels to carry them. What kind of traditions were these that filled books under the order of Wali d? Without doubt, there was no tradition that was against Wali d. In fact these are traditions that used to praise the deeds of Wali d and his likes. 

We have another tradition from Zahri which definitely has something to do with Zahri ’s connection to the government. Ya’aqu bi in his book –Tarikh – says as follows; 

 ،ﻡﺍﺮﳊﺍ ﺪﺠﺴﳌﺍ ،ﺪﺟﺎﺴﻣ ﺔﺛﻼﺛ ﯽﻟﺍ ﹼﻻﺍ ﻝﺎﺣﺮﻟﺍ ﺪﺸﺗ ﻻ :ﻝﺎﻗ ﻪﻧﺍ ﷲﺍ ﻝﻮﺳﺭ ﹼﻥﺍ ﻢﮑﺛﺪﺤی ﯼﺮﻫﺰﻟﺍ ﹼﻥﺍ

 ﻡﺎﻘﻣ ﻡﻮﻘﺗ ﺎﻬیﻠﻋ ﻪﻣﺪﻗ ﷲﺍ ﻝﻮﺳﺭ ﻊﺿﻭ ﯽﺘﻟﺍ ﻩﺮﺨﺼﻟﺍ ﹼﻥﺍﻭ ،ﯽﺼﻘﻟﺍ ﺪﺠﺴﳌﺍﻭ ﻪﻨیﺪﻣ ﺪﺠﺴﳌﺍ

  .ﺔﺒﻌﮑﻟﺍ

“Zahri has ascribed a tradition to the Holy Prophet of Allah (s.a.w.a) that he said: “One should not walk with honor and grandeur except when going to three mosques; Masjid al-Haram, Masjid alMedina and Masjid al-Aqṣa. And that stone that is in – Masjid alAqṣa – whereby the Holy Prophet of Allah (s.a.w.a) stepped on, takes the position of the holy Ka’abah!” 

My concern is in this last part of the tradition whereby he is considering this stone to be Ka’abah. He has placed the significance 

                                                           

1. Walid was the eldest son of 'Abd al-Malik Marwan and he inherited the caliphate after the death of his father. 

and holiness of the Ka’abah upon it! This is a tradition that belongs to the era whereby ‘Abdullah ibn Zubeir was in control of Mecca. Whenever people wanted to go for pilgrimage, they were forced to stay in an area in Mecca which was under the control of ‘Abdullah ibn Zubeir for a period of time. This was a great opportunity which was being given to ‘Abdullah ibn Zubeir for him to preach against his enemies and most notably, ‘Abd al-Malik Marwan. On the other hand, ‘Abd al-Malik Marwan neither wanted people to be affected by this propagation against him nor go to Mecca. Therefore the best and easiest way he saw was forging a tradition. A tradition that would show the holinessand significance of Masjid alAqṣa is equivalent to that of Mecca and Medina. And to make matters worse, saying that the stone in Masjid al-Aqṣa has the significance of the holy Ka’abah!  

This is while we know in the common law (urf) and Islamic culture that there is no place in this world that can rival the respect of the holy Ka’abah. Likewise there is no stone in this world that can replace the black stone (Hajar al-Aswad) in the holy Ka’abah. Therefore, the reason behind forging this tradition was to prevent people from going to house of Allah and Medina. This is because those places were probably the arenas for propagating against the governorship of ‘Abd al-Malik. So by preventing people from going there, they encouraged them to go to Palestine. This was because it was a part of Syria and under the rule of ‘Abd al-Malik. Now, in order to find out how much were people affected by this tradition, we have to look at history. This is in order to see whether there was a given time whereby people used to go to Beit alMuqaddas instead of Mecca for pilgrimage or such a thing never happened! 

Suppose such a thing happened then the main criminal or one of the main criminal should be Muhammad ibn Shahab. This is because by forging such a tradition, he is responsible for the people’s mistake. And this too was due to political gains by ‘Abd al-Malik Marwan. Now that we have proved that Muhammad ibn Shahab served the oppressive government, there was nothing to hinder him from forging traditions against Imam Sajjad (A.S) and his holy progeny (A.S). In this field, we shall look at two traditions that I found in the book – 

Uju batu Masail J r Allah – by the late Seyyid ‘Abd al-Hussein Sharaf ad-Di n. 

In one of these traditions, Muhammad ibn Shahab claims that Ami r al-Mu'umini n 'Ali (A.S) was a follower of the Jabariyyah sect.1He goes ahead by saying that the Holy Prophet of Allah (s.a.w.a) said that the word (Insan) in the following verse refers to Ami r alMu'umini n 'Ali (A.S)! (May Allah forbid); 

 2 ﺎﹰﻟﺪﺟ ٍﺀﻲﺷ ﺮﹶﺜﹾﻛ ﹸﻥﺎﺴﻧﹺﺈﹾﻟﺍ ﹶﻥﺎﹶﻛﻭ

“ The human is the most disputatious of things.” In another tradition, he narrates that Hamza, Seyyidu Shuhada’a (Master of the martyrs) had drunk alcohol. The reason behind forging these two traditions was only for the purpose of getting protection from the Umayyad dynasty against the holy Imams (A.S). He also did not want people to consider the holy progeny (A.S) who were standing against this dynasty as the best people. He wanted them to be considered in the matters of accomplishing the Islamic laws as normal people, weak or lower than the common people! 

                                                           

1. These are people that do not belief that mankind is free in his actions. This means that whatever man does whether good or bad is because he has been forced by Allah to do it. “Jabr” means that man has no choice in his actions whatsoever. 

2. Surah al-Kahf: 54 

Imam Sajjad (A.S) showed an extremely aggressive attitude towards this person. This was in a form of a letter. Of course, it is possible for one to wonderto what extent can a letter show this kind of aggression.The context of this letter to Muhammad ibn Shahab and also to the rulers, is so extreme. This letter is not only meant for him as it shall also fall in the hands of other people. Slowly by slowly it will spread by word from one person to another and it will remain forever in history.  

Nevertheless, it has remained in history and today after more than 1300 years, we are talking about that letter. By taking this matter into consideration, we can see how this letter is can be a great blow for the satanic ideologies to this kind of scholars. Of course this letter is an address to Muhammad ibn Shahab but it also includes other people like him. 

It is obvious that when such a letter gets into the hands of Muslims especially the Shiites of that era and it circulates among them, the insignificance of this kind of scholars would be known for all. Now we shall narrate some parts of that letter which is as follows; 

.ﺭﺎﻨﻟﺍ ﻦﻣ ﮏﲪﺭﻭ ﱳﻔﻟﺍ ﻦﻣ ﮎﺎّیﺍﻭ ﷲﺍ ﺎﻧﺎﻔﮐ 

“May Allah protect you and us from sedition and may He protect you from hell fire.” 

In the second part of this statement, the Imam addresses him alone. This is because everybody can be affected by sedition including the Imam himself. The only difference is that the Imam cannot drown in sedition. This is while Muhammad ibn Shahab can both be affected and drowned in it.  

As for the hell fire, it cannot reach the Imam and so he relates this to Muhammad ibn Shahab. Commencing this letter in such a tone, is a proof to show the attitude of the Imam towards him. It is both humiliating to Zahri and shows the enmity of the Imam towards him. He then goes ahead by saying; 

.ﮏﲪﺮی ﻥﺍ ﺎ ﮏﻓﺮﻋ ﻦﳌ ﯽﻐﺒﻨی ﻝﺎﲝ ﺖﺤﺒﺻﺍ ﺪﻘﻓ 

“You are in such a position whereby whoever knows it, must pity you.” 

Pay attention to which person is being addressed here. This is an address to a person that everyone used to admire. He was one of the most knowledgeable scholars loved by the rulers. But the Imam considers him to be so weak and abject that he says: “Whoever knows you in this condition has to pity you.” After that the Imam counts for him the favors that Allah Has bestowed upon him and the proofs that He has shown him. He then says: “With all these favors that you have been granted by Allah, can you tell Allah how you benefitted from them or no?” After that, he mentions a verse from the holy Qur'an and says: 

“Allah will never forgive you for your shortcomings. This is because Allah wants the scholars to tell people the truth; 

1 ُﮫَﻧﻮُﻤُﺘْﻜَﺗ َﻻَو ِسﺎﱠﻨﻠِﻟ ُﮫﱠﻨُﻨﱢﯿَﺒُﺘَﻟ 

“You shall make it clear to the people, and not conceal it.” 

After this introduction, he goes ahead: 

 ﯽﻐﻟﺍ ﻖیﺮﻃ ﻪﻟ ﺖﻠﻬﺳﻭ ﱂﹼﺎﻈﻟﺍ ﺔﺸﺣﻭ ﺖﺴﻧﺁ ﻥﺍ ﺖﻠﻤﺘﺣﺍ ﺎﻣ ﻒﺧﺍﻭ ﺖﻤﺘﮐ ﺎﻣ ﯽﻧﺩﺍ ﹼﻥﺍ ﻢﻠﻋﺍﻭ

.ﺖیﻋﺩ ﻦیﺣ ﻪﻟ ﮏﺘﺑﺎﺟﺍﻭ ﺕﻮﻧﺩ ﻦیﺣ ﻪﻨﻣ ﮎﻮﻧﺪﺑ 

“Know that the least thing that you have concealed and the lightest thing that you have endured is that you have turned the panic of the oppressors into familiarity. You have also provided a means for them to go astray. You have done this for the sake of attaining nearness to him and you answered his call whenever he invited you.” 

                                                           

1. Surah Al-Imran: 187  

Here the Imam rebukes his closeness to the rulers as he says: ﺎﻣ تﺬﺧا ﮏّﻧا ” 

 ﻦّﻤﻣ ﮏﻟ ﺲﯿﻟ

.کﺎﻄﻋا ﺩﺮی ﱂ ﻦﳑ ﺕﻮﻧﺩﻭ 

 ﺩﺮﺗ ﱂﻭ ﺎﹼﻘﺣ ﺪﺣﺍ ﯽﻠﻋ 

“You have taken things from them that were not meant for you..ﮎﺎﻧﺩﺍ ﻦیﺣ ﻼﻃﺎﺑ

– and when they brought ” 

“And you have come close to a person that has never bestowed any – the oppressive rulers right upon its owner This means that you cannot give an excuse by saying that I went 

you close to them, you never corrected any of their wrong doings.close to them in order to propagate good and to forbid evil! During the time that you have been with them, there is no evil that you have stood against. This is while the regime is full of evils. ﺖﺒﺒﺣﺍﻭ .ﷲﺍ ﺩﺎﺣ ﻦﻣ ” 

The most shocking statement of Imam Sajjad (A.S) in this letter is ﺲیﻟ ﻭ ﺍ

“And you have befriended an enemy of Allah. – ﮎﺎّیﺍ ﻪﺋﺎﻋﺪﺑ 

ﺟ ﮎﺎﻋﺩ ﻦیﺣ ﻥﻭﱪﻌی

whereby he says: ﺍﻭﺭﺍﺩﺍ ﺎﺒﻄﻗ ﮎﻮﻠﻌ – ﺎﻤﹼﻠﺳﻭ ﻢﻫﺎیﻼﺑ ﯽﻟﺍ ﮏیﻠﻋ

ﳌﺎﻈﻣ ﯽﺣﺭ ﮏﺑ ﻢﻬﺘﻟﻼﺿ ﯽﻟﺍ  

 ﺍﺮﺴﺟﻭ ﻢﻬ ﻢﻬّیﻏ ﯽﻟﺍ ﺎیﻋﺍﺩ ﻼﻌﻟﺍ ﯽﻠﻋ ﮏﺸﹼﻟﺍ ﮏﺑ

ﻥﻮﻠﺧﺪی ﻢﻬﻠیﺒﺳ ﺎﮑﻟﺎﺳ ﺏﻮﻠﻗ ﮏﺑ ﻥﻭﺪﺘﻘیﻭ ﺀﺎﻣ

 .ﻢﻬیﻟﺍ ﻝﺎﻬﳉ 

“Was it not like this and were you not aware that when they 

brought you close to them, they used you as an axis for them to 

accomplish their oppression. And they used you as a bridge for them 

to cross over to their evil deeds. They used you as a ladder to climb to 

their abjectness. You were the propagator for their deviation. They 

have used you to create doubt in the minds of scholars and have used 

you to attract the souls of the fools towards themselves. 

This means that you are responsible for causing uncertainty in the 

minds of the scholars. They are asking whether there is a problem for  

them to join the oppressive rulers or no? At times, some of them have fallen into this trap. And you are responsible for causing the fools to be easily attracted to the oppressive rulers.” 

He then says:  

 1.ﻢھدﺎﺴﻓ حﻼﺻا ﻦﻣ ﺖﻐﻠﺑ ﺎﻣ نود ﻻا ﻢﮭﻧاﻮﻋا یﻮﻗا ﻻو ﻢﮭﺋارزو ﺺﺧا ﻎﻠﺒﯾ ﻢﻠﻓ

“By propagating their evils as good before the eyes of people you offered them more help than even what their closest viziers and strongest helpers could offer them.” 

In this letter that is extremely aggressive and full of sense, Imam Sajjad (A.S) disgraces this ideological power and theoretical authority which had been helped by the political and social authority. People that were ready to conform with this regime, were faced with questions. These questions remained in the Islamic society of that era and they shall remain forever. 

I consider this to be one of the most important parts in the life of Imam Sajjad (A.S). I also strongly feel that the Imam was not satisfied with an educational revolution of small number of people. He also tried a go at a political revolution. 

This is a summary of the biography of Imam Sajjad (A.S). Of course let me also elaborate this matter.The Imam in his difficult period of imamate which lasted for thirty four years, he did not have an open and direct aggression with the rulers. But he accomplished his task by teaching and training many of his companions and propagating the teachings of the holy progeny (A.S). By carrying out his duties, the Umayyad dynasty hated him a lot. This was to an extent that the dynasty aggressed against him. One of these instances is whereby they manacled the Imam and moved him in this state from Medina to Syria. 

                                                           

1. Bihar al-Anwar, V. 75, P. 132 

 

This story whereby the Imam was manacled refers to that famous tragic event of Karbala. It is not yet a certain issue that in the event of Karbala that chain were tied on the neck of the Imam. But what is certain is that he was manacled by chains. This means that the Imam was mounted on a camel and taken to Syria. This was while he was manacled. In a lot of other circumstances, he was severally tortured by the rulers. At long last in the 95thof Hijrah – during the caliphate of Wali d ibn Abd al-Malik – he was poisoned by the officials of the regime and thus martyred.