The Life of Imam Zayn al -Abidin
Chapter6
His Ties with the Umayyads
Al-Zuhri had strong ties with the Umayyads. He followed their policy and sincerely defended their persecutions. Hence they gave him properties lavishly. For example Hisham gave him eighty thousand dirhams that he mighty pay his debts. [3] Then al-Zuhri visited ‘Abd al-Malik in Damascus, and he gave him a lot of money to help him pay his debts, and appointed for him a share of the Muslim Public Treasury. [4]
With Imam Zayn al-‘Abidin
Al-Zuhri admired Imam Zayn al-‘Abidin, peace be on him, very much. The historians narrated a group of valuable words through which he praised the excellencies of the Imam, his abundant jurisprudence and knowledge. I (the author) mentioned this in the previous chapters.
The Imam relieved him
Imam Zayn al-‘Abidin, peace be on him, removed al-Zuhri’s worry. The historians said: “Al-Zuhri was the governor of the Umayyads. He tortured a man to the extent that
the man died of torture. He was afraid of Allah, hence he escaped and entered a cave to serve Allah in it. The Imam went to the Sacred House of Allah to perform the hajj. He passed by the cave where al-Zuhri was. He was asked: ‘Have you any need with al-Zuhri? ’ He responded to them and went to meet him in the cave. He found him frightened and hopeless of Allah’s mercy. Hence he said to him: ‘I fear for you of despair more than I fear for you of your crime. Send blood money to his family and go to your family and your religion. ’ Accordingly, al-Zuhri became happy and said to him: ‘You have relieved me, my master. Allah knows better where to place his message. ’ Then al-Zuhri left the Imam and went to his family. [1] ” The Imam saved him from a permanent worry which was about to kill him.
The Imam’s Letter to al-Zuhri
Imam Zayn al-‘Abidin, peace be on him, wrote the following letter to al-Zuhri. The letter is one of the excellent political documents in Islam. In it the Imam criticized him for his relationship with the Umayyads and his rendering services to them. He warned him against Allah’s chastisement and punishment. The letter is as follows:
“May Allah spare you and me from discords. May He have mercy on you (through saving) you from the Fire. He who recognizes your condition must have mercy on you. Allah lavished His favors upon you when He gave you sound body and prolonged
your span. He established His arguments against you when he charged you with His Book, made you understand your religion, and made you recognize the Sunna of His Prophet Muhammad, may Allah bless him and his family. He appointed for you a duty in every favor which He bestowed upon you, and every argument which He produced against you. When He decreed (a thing) , He tried your gratitude toward it and manifested therein His favor toward you. Hence He said: If you are grateful, I would certainly give to you more, and if you are ungrateful, my chastisement is truly severe.
“So think, which sort of man will you be tomorrow when you stand before Allah, and He questions you about His favors toward you: How did you guard them? About His arguments against you, how did you perform them? Think not that Allah will accept your excuse, nor will He be satisfied with your negligence. Far be it from Him! Far be it from Him! This is not His (justice). He made it in His Book incumbent on the scholars when He said: You shall certainly make it known to men and you shall not hide it. [1]
Know that the least (thing) you have hidden and the slightest (thing) you have done is that you have entertained the unjust during their lonesomeness, and made easy for them the path to error through your nearness to them when have come near to them, and your response to them when they summoned
you. So I fear that you will return with your sins tomorrow along with the traitors, and that you will be questioned about what you have taken through your helping the oppressive with their oppression. You have taken that which does not belong to you from him who has given to you, and you have approached him who has not returned rights to their owners, nor have you repelled falsehood when he has brought you near. You have loved those who have swerved from Allah.
Did they (the oppressive) not summon you to make you as a pole in order to turn the mill of their persecutions through you, a bridge to cross over you to their afflictions, a ladder to their acts of misguidance, summoner to their error, and a follower of their way? Through you they (make people) doubt the scholars, and incline the hearts of the ignorant toward them. Neither their special ministers nor their strong helpers have reached what you have reached in setting right their corruption and (making) the elite and commonality refer to them.
How little is what they have given to you in comparison with what they have taken from you! How little is what they have set up for you! So how is that which they have ruined against you? Hence reflect on yourself, for none reflects on it other than you. Reckon with it with the reckoning of a responsible man.
“Consider carefully your gratitude to Him who nourished you with His favors
when young and old. I fear that you will be as Allah has said in His Book: Then there came after them an evil posterity who inherited the Book, taking only the frail good of this low life and saying: We will be forgiven! [1] You are not in the abode of permanence. You are in the abode which has showed departure. One’s subsistence after his companions is useless. Blessed is he who is fearful (of Allah) in the world! How miserable is he who dies and his sins remain behind him!
“Beware! For you have been told about (departure). Hasten, for you have been postponed. You deal with Him who is not ignorant. He who keeps against you is not heedless! Prepare yourself, for a distant journey has approached you. Remedy your sins, for they have become dangerous maladies. Think not that I want to scold you or to revile you. However, I want Allah to refresh your past opinion, and to return to you your forgotten religion, and I have mentioned these words of Allah, the Exalted: And continue to remind, for surely the reminder profits the believers. [2]
“Have you disregarded mentioning your past companions and remained behind them like a ewe with broken horn? Think! Were they tried as you have been tried? Did they fall into that which you have fallen? Or do you think that they knew the good which you have mentioned, and were they ignorant of what you have known? Rather you have attained what has
rested in the breasts of the populace. For they have followed your opinion and work in accordance with your command. They have clung to you. If you regard something as lawful, they will regard it as lawful, and if you regard something unlawful, they will regard it as unlawful. You have not (such qualities).
However, the things which have made them support you are: their desire in that which in your hands, the absence of their (religious) scholars, the dominance of ignorance over you and them, love for presidency, you and they have sought the world. Do you not consider the ignorance and vainglory in which you are? (Do you not consider) the trial and temptation in which the people are? What they have seen has tempted them and distracted them from their earnings. Hence their souls have yearned for reaching the knowledge which you have reached in order to attain through it what you have attained. Because of you, they have fallen into a see whose depth none can reach, and into a trial which none can ordain. You and we belong to Allah, and we seek help from him.
“Now then, turn away from that in which you are, that you may follow the righteous, who were buried in their worn clothes, whose stomachs were adhered to their backs, whom nothing veiled from Allah, the world seduced not, nor were they fascinated by it, who desired (Allah) , sought (Him) , but shortly after this, they joined (Him). If the world has
attained this degree of you in spite of your old age, the firmness of your knowledge, and the presence of your origin then how the youngster is safe in his age, the ignorant in his knowledge, the feeble in his opinion, and the abnormal in his intellect? We belong to Allah and to Him is our return! To whom shall we speak? And whom shall we admonish? We complain to Allah of our grief and what we see in you! Allah is sufficient for us regarding our affliction through you!
“Hence, think! How will you thank Him who nourished you through His favors when young and old? How will you magnify Him who has adorned you with His religion among the people? How will you preserve the covering of Him who has covered you over among them? How is your nearness and remoteness from Him who commanded you to be near to Him in lowliness? Why do you not be attentive of your heedlessness, release (yourself) from your stumble, and say: By Allah, I did not stand for Allah one time through which I gave life to religion or deadened falsehood for His sake? Is this your thanksgiving to Him who has charged you (with His Book)? I fear that you will be as Allah has said in His Book: Who neglected prayers and followed the sensual desires, so they will meet perdition. [1] Allah has entrusted you with His Book, and deposit His knowledge with you, but you have neglected them. As
a result, we praise Allah who has released us from that through which He has tried you! Greetings! [1] ” I (the author) thing that there is no political document more wonderful than this one. This is because the Imam:
• criticized al-Zuhri for his communicating with the Umayyads, for he had exalted scientific position.
• made it incumbent on (the Muslims) to refrain from communicating with the Umayyad unjust government.
• showed that al-Zuhri made the hearts of the people inclined to the Umayyads when he joined them.
• indicated that the Umayyads employed al-Zuhri as bridge to cross over him in order to persecute the subjects and to deprive them of their rights.
• explained that the Umayyads spent lavishly on al-Zuhri to strip him of his religion and dignity.
• proved that the youths sought knowledge for attaining official jobs, not for Allah, as al-Zuhri did.
• reminded al-Zuhri of Allah’s favors toward him and warned him against His punishment and vengeance.
AL-Zuhri’s Narrations from the Imam
Al-Zuhri narrated a group of traditions from the Imam. Some of the traditions concern Islamic law; some concern the manners of conduct and noble moral traits; some concern the Imam’s affairs and conditions. We mentioned these traditions in the previous chapters.
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[3]: Ibid, p. 343.
[4]: Ibid. , p. 341.
[1]: Al-Manaqib. A narration similar to this has been mentioned in al-‘Aqqd al-Farid, vol. 5, p. 127.
[1]: Qur’an, 3, 186.
[1]: Ibid. , 7, 168.
[2]: Ibid. , 51, 55.
[1]: Ibid. , 19, 59.
[1]: Tuhaf al-‘Uqu`l, pp. 274-277.
Al-Zuhri accused of Showing Enmity toward Ahl al-Bayt
In his book ‘al-Rijal’, Shaykh al-Tu’si mentioned that al-Zuhri was among those who detested the members of the House (ahl al-Bayt) , peace be on them. This has been mentioned by some other eminent religious scholars. However, our sources which have mentioned many of his affairs have not mentioned that he showed enmity toward them. Al-Sayyid
al-Khu’’i said: “According to what we have mentioned, it seems that the enmity which has been ascribed to him (al-Zuhri) , according to what Shaykh (al-Tu’si) has mentioned, has not been established. Rather it is not authentic apparently. [1] ”
The Death of al-Zuhri
Al-Zuhri died in the year 123 A. H. It was said that he died in a year other than this. [2]
152. Muhammad Ibn ‘Ali
b. al-Husayn [3] , Imam al-Baqir, the one who split open the knowledge of those who were before and after him. Shaykh al-Tu’si numbered him as one of those who narrated on the authority of his father,Imam Zayn al-‘Abidin, peace be on him. [4] He, peace be on him, was among the great figures of the world, among those who made the history of the Muslim community when he spread knowledge all over its lands. Praise belongs to Allah, I (the author) had the honor to write about his brilliant behavior, which belonged to that of his fathers, from whom Allah took away the uncleanliness and purified completely, hence I think that there is no need to write about it again. For further information, please, see ‘The Life of Imam Muhammad al-Baqir’.
153. Muhammad Ibn ‘Umar
b. Imam ‘Ali, the Commander of the faithful, peace be on him. Shaykh al-Tu’si numbered him as one of the companions of Imam Zayn al- ‘Abidin, peace be on him, and added: “It was said that he did not narrate on his authority. ” [5] Ibn Sharashu’b said: “His father, ‘Umar, mistreated Imam ‘Ali b. al-Husayn, and shortly after this Muhammad came to the Imam and began kissing him, hence
the Imam said to him: ‘My cousin, your father’s turning away from me will not prevent me from continuing ties with my blood relations; to prove this I am going to marry you to my daughter, Khadija. [1] ”
154. Muhammad Ibn Qays
al-Ansari. Shaykh al-Tu’si numbered him as one of the companions of Imam Zayn al-‘Abidin, peace be on him. [2]
155. Muslim Ibn ‘Ali
Ibn Butayn. Shaykh al-Tu’si numbered him as one of the companions of Imam Zayn al-‘Abidin, peace be on him. [3]
156. Ma‘ru’f Ibn Kharbu’dh
Shaykh al-Tu’si numbered him as one of the companions of Imam Zayn al-‘Abidin, peace be on him. [4] Al-Kashi numbered him as one of the group of the people whom the band (i. e. the Shi‘ites) regarded as trustworthy and followed in jurisprudence. [5] He narrated on the authority of Imam ‘Ali b. al-Husayn, Imam Abi Ja‘far, peace be on them, Abi al-Tufayl, and al-Hakam b. al-Mustawrad. Hanan b. Sudayr, al-Rabi‘ al- Musalli, ‘Abd Allah b. Sanan, and others reported on his authority. [6] Ibn Hayyan regarded him as trustworthy. [7]
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[1]: Mu‘jam Rijal al-Hadith, vol. 16, p. 202.
[2]: Tahdhib al-Tahdhib.
[3]: Al-Tu`si, Rijal.
[4]: Ibid.
[5]: Ibid.
[1]: Al-Manaqib.
[2]: Al-Tu`si, Rijal.
[3]: Ibid.
[4]: Ibid.
[5]: Al-Kashi.
[6]: Mu‘jam Rijal al-Hadith, vol. 18, p. 265.
[7]: Tahdhib al-Tahdhib, vol. 10, p231..
157. Mundhir al-Thawri
Shaykh al-Tu’si numbered him as one of the companions of Imam Zayn al-‘Abidin, peace be on him. [8] Ibn Hajar said: “Al-Mundhir b. Ya‘li, Abu’ Ya‘li al-Ku’fi, reported on the authority of Muhammad b. ‘Ali b. Abi Talib, al-Rabi‘ b. Khuthaym, Sa‘id b. Jubayr, and others. ” Ibn Sa‘d numbered him as one of the third class in Kufa and said: “He was a reliable (traditionalist) and narrated few traditions. [9] ”
158. Al-Minhal Ibn ‘Amru’
al-Asadi. According to this title, Shaykh al-Tu’si numbered him as one of the companions of Imam al-Husayn, peace be on him, and of Imam Zayn al-‘Abidin, peace be
on him. [1] He narrated on the authority of Imam ‘Ali b. al-Husayn, Imam Abi Ja‘far, and Imam Abi ‘Abd Allah, peace be on them. [2] Ibn Ma‘n, al-Nisa’i, and others regarded him as trustworthy. [3]
159. Al-Minhal Ibn ‘Amru’
al-Ta’i. He met Imam Zayn al-‘Abidin, peace be on him, in Syria when he was taken as captive to the most tyrannical of the Umayyads, Yazid b. Mu‘awiya, and asked him: “How have you received the evening, O son of the Apostle of Allah? ”
The Imam, peace be on him, him and answered him: “ Woe unto you! How have we received the evening? We received the evening like the Israelites among the people of Pharaoh: they kill their sons and take their women captive. [4] ”
160. Maymu’n al-Ban
Shaykh al-Tu’si numbered him as one of the companions of Imam Zayn al-‘Abidin, peace be on him, of the companions of Imam al-Baqir, and of Imam al-Sadiq, peace be on them. [5]
161. Maymu’n al-Qiddah
Shaykh al-Tu’si numbered him as one of the companions of Imam Zayn al-‘Abidin, peace be on him. [6] Maymu’n frequently visited the pure Imams, peace be on them, hence he understood their words and purposes. In this connection Salam b. Sa‘id al-Makhzu’mi said: “While I was sitting with Abi ‘Abd Allah, peace be on him, ‘Abbad b. Kuthayr (the worshipper of the people of Basrah) , b. Shurayh (the jurist of the people of Kufa) came to him. Maymu’n al-Qiddah, the retainer of Abi Ja‘far, peace be on him, was already with Abi ‘Abd Allah, peace be on him. ‘Abbad b. Kuthayr asked: ‘O Aba ‘Abd Allah,
how many garments did you use to shroud Allah’s Messenger, may Allah bless him and his family? ’ ‘ (We used three garments: two garments called Sahari and one garment was called Hibra, and it was little cold,’ answered Aba ‘Abd Allah. It seemed that ‘Abbad b. Kuthayr was not satisfied (with this answer) , hence Abu’ ‘Abd Allah said: ‘The date-palm of Maryam was a stone when it came down from the heaven. ’ When they left him, ‘Abbad b. Kuthayr said to b. Shurayh: ‘By Allah, I do not know (the meaning) of this example Abu’ ‘Abd Allah gave to me. ’ Hence b. Shurayh said: ‘This young man (i. e. Maymu’n al-Quddah) can tell you (about its meaning) , for he belongs to them (the Imams). ’ ‘Abbad b. Kuthayr asked Maymu’n, and he answered: ‘Do you not know what he said to you? ’ ‘No, I do not,’ replied ‘Abbad b. Kuthayr. ‘He gave you an example concerning himself; he told you that he was among the children of Allah’s Messenger, may Allah bless him and his family, hence he has the knowledge of Allah’s Messenger; therefore their knowledge is right and others’ knowledge is wrong. ’ [1] ”
162. Yahya Ibn Umm al-Tawil
al-Matt‘ami. Shaykh al-Tu’si numbered him as one of the companions of Imam Zayn al-‘Abidin, peace be on him. [2] Yahya was an excellent believer. It is enough for his high position that Imam Abu’ ‘Abd Allah al-Sadiq said: “After the murder of al-Husayn, peace be on him, the men renounced their (doctrine) except three persons, who were Abu’ Khalid al-Kabuli Yahya,
Ibn Umm al-Tawil, and Jubayr b. Mtt‘im, and then the men followed (us) and became great in number. [1] ” Al-Hajjaj b. Yousif al-Thaqafi the tyrannical, criminal governor ordered Yahya to be brought before him. When Yahya was brought before him, he ordered him to curse Imam ‘Ali, the Commander of the faithful, peace be on him, but Yahya refused to curse the Imam. Hence al-Hajjajj commanded his swordsmen to cut off his hands and his legs and to kill him, and they did. [2] As a result, Yahya died martyr for his faith and religion.
163. Abu’ Maryam
He was among Imam Zayn al-‘Abidin’s companions who were called with their kunya. His real name is Bukayr b. Habib. [3] I (the author) have found no other information about him.
164. Umm al-Birr
She was one of the women who narrated on the authority of Imam Zayn al-‘Abidin, peace be on him. She was a meritorious lady. It was said that her name was Habbaba al-Walibiya. [4]
With this we will end our speech about the companions of Imam Zayn al-‘Abidin, peace be on him, the narrators of his traditions, and his students who formed the science society in that time, for they availed themselves of his knowledge, which played an important role in creating the science movement in those times.
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[8]: Al-Tu`si, Rijal.
[9]: Tahdhib al-Tahdhib, vol. 10, p. 304.
[1]: Al-Tu`si, Rijal.
[2]: Mu‘jam Rijal al-Hadith, vol. 19, p. 10.
[3]: Tahdhib al-Tahdhib, vol. 10, p. 320.
[4]: Mu‘jam Akhbar al-Rijal, vol. 19, p. 11.
[5]: Al-Tu`si, Rijal.
[6]: Ibid.
[1]: Mu‘jam Akhbar al-Rijal, vol. 19, p. 141.
[2]: Al-Tu`si, Rijal.
[1]: Al-Kashi, Rijal.
[2]: Ibid.
[3]: Al-Tu`si, Rijal.
[4]: Ibid
Chapter 13: The Kings Of His Time
point
The research about the kings with whom the Imam, peace be on him, coincided, is, according to modern studies, an important matter, for it reveals the programs of their general policy. The psychologists say that political events affect
all the branches of life including the general conduct of every citizen.
The kings with whom the Imam, peace be on him, coincided belonged to the Umayyad family, who, according to the laws of genetics and education, gave life to the opinions and traditions of those who lived before Islam. Hence many Umayyad kings did their best to curb the Islamic development and deaden the religious awareness of the Muslims. Now, we will briefly speak about their affairs and trends.
Mu‘awiya
point
Mu‘awiya b. Abi Sufyan was the first king with whom Imam Zayn al-‘Abidin, peace be on him, coincided. He practiced a black policy against the members of the House (ahl al-Bayt) , peace be on them, and their followers. He intended to uproot the pure family of the Prophet, may Allah bless him and his Household, and to kill their followers and those who believed in their political rights as well as he spread fear and terror all over the Islamic world in order to force the Muslims to submit to abasement and bondage. The Imam was in the bloom of youth when he witnessed this policy of Mu‘awiya. We will briefly mention some of Mu‘awiya’s affairs.
His Parents
Before we speak about Mu‘awiya’s affairs, we want to talk quickly about his parents, that it may be clear for us that he inherited malice against Islam from his parents whose souls were full of ignorance and enmity toward all human values.
As for his father Abu’ Sufyan, he was the most mortal enemy of the Prophet, may
Allah bless him and his family. Because he detested him, he employed all his possessions to suppress the Islamic Message and to destroy it in the cradle. He waged war against him and led the armies at the Battle of Badr. However Allah, the Exalted, supported His Prophet and exalted His religion. He wrote disappointment and loss against Abu’ Sufyan, who took to flight when his troops were defeated.
As for his mother Hind, her evil heart was filled with malice and hatred against the greatest Prophet, may Allah bless him and his family. After the crushing defeat that afflicted the Army of Abu’ Sufyan at the Battle of Badr, she became very sad for the members of her family whom she lost at the battle. Hence she provoked the young and the old, male and female, to demand vengeance for their dead and to get ready for another battle. Accordingly, the Battle of Uhud occurred. At it Hamza, the Prophet’s uncle, and seventy Muslim heroes were martyred. Had it not for Allah’s gentleness and bounty, the Message of Islam would have been destroyed. The hero of Islam Imam ‘Ali, the Commander of the faithful, peace be on him defended the Prophet, may Allah bless him and his family, and protected him with his own soul. Hind, Mu‘awiya’s mother, maimed the corpse of the great martyr, Hamza. With this she took her vengeance. She refreshed her heart, rested her eye, and quenched her spites. Abu’ Sufyan won victory and returned to Mecca.
The Conquer of Mecca
After
the Battle of Uhud, the Prophet, may Allah bless him and his Household, returned to Medina (Yathrib). There he gathered his troops and prepared them to conquer Mecca, which was the only center of his enemies. With Allah’s help and support he was able to conquer it without shedding blood, and then he pardoned his enemies in general. With this he was able to show the mercy of Islam, its kindness and dignity. He, may Allah bless him and his family, did not follow the international practices which permit destroying the aggressors. He included all the aggressors in his mercy. Among those whom his pardon included was Abu’ Sufyan and the members of his family, who stayed at the corners of abasement and laziness, and upon whom the Muslims looked down, for they were the defeated enemies and opponents of Islam.
Mu‘awiya was one of those prisoners who were released on the Day of the Conquer of Mecca. He was a pauper and walked bare-footed beside the saddlebags of ‘Alqama b. Wa’il al-Hadrami. [1] A woman counseled with the Prophet, may Allah bless him and his family, in order to marry Mu‘awiya, and he scolded her, saying: “Mu‘awiya is a pauper. ”
As Islam abased the Umayyads and destroyed their glory, they harbored malice against it, showed enmity toward it, and planed by day and night to destroy it. In this connection the Holy Hadith says: “If there would be only one toothless old woman from the Umayyads, she would spare no effort to
ruin Allah’s religion. ”
Mu‘awiya’s Qualities
As for Mu‘awiya’s qualities, they are as follows:
Curliness
Mu‘awiya’s heart was void of kindness and mercy. It was cruel, polluted, and filled with crimes. It was Mu‘awiya who empowered Bisr b. Abi Artat and commanded him to kill all those who followed the creed of Imam ‘Ali, the Commander of the faithful, peace be on him, which is Allah’s creed. Hence Bisr b. Artat, who was an ignoble aggressor, killed them and their wives and their children. For example, he killed two of ‘Ubayd b. al-‘Abbas’s children. Accordingly, a lady said to him: “The ruler who kills women and children is wicked. ”
Treason
Treason was among Mu‘awiya’s prominent qualities. Mu‘awiya, who had pre-Islamic opinions, did not believe in keeping promise and other humane values. For example, he offered conditions to the pure Imam al-Hasan b. ‘Ali, peace be on them, and then he broke them all in a shameful manner. He addressed the people, saying: “Indeed I have been requested by al-Hasan (to give him) things and I have given things to him. All of them are now under my foot. And from now on I will not fulfill anything. ”
Lying
Mu‘awiya was an evil liar. He was not accustomed to truthfulness. He lied to the Syrians and seduced them when he told them that he was the nearest of all the people to the great Prophet and his inheritor. He lied to them when he told them that Imam ‘Ali, the Commander of the faithful, peace be on him, killed ‘Uthman
b. ‘Affan, that he demanded his blood. He told them a lie when he told them that Imam ‘Ali killed ‘Ammar b. Yasir, the great companion (of the Prophet) , at the Battle of Siffin. He was very fond of lying to the extent that he formed committees from among the pseudo clergy men to create traditions and to ascribe them to Allah’s Messenger, may Allah bless him and his Household. He ordered them to praise the companions (of the Prophet) and to degrade the importance of the members of the House (ahl al-Bayt) , peace be on them. Moreover, he adopted lying and took it as a method for his life and constitution for his state.
Deception
Deception was among Mu‘awiya’s qualities. He deceived a grouped of the Muslims at whose head was Imam al-Hasan, peace be on him, the plant of sweet basil of Allah’s Apostle, may Allah bless him and his family, and his grandson. He appointed him as his successor, but he broke his promise. He sent deadly poison to his governor Marwan b. al-Hakam and ordered him to give it to al-Hasan. Hence Marwan seduced al-Hasan’s wife, Ju‘da, daughter of al-Ash‘ath, and she gave her husband poison to drink. Shortly after this the Messenger’s grandson joined the Highest Comrade.
These are some of Mu‘awiya’s qualities. It is certain that he had no noble moral trait or inclination.
False Qualities
Some mercenaries and pseudo clergy men described Mu‘awiya with false qualities such as cleverness, clemency, and good policy. Among them was Nafi‘ b. Jubayr,
who said: “Clemency makes Mu‘awiya keep silent, and knowledge makes him speak. ” When Imam Zayn al-‘Abidin, peace be on him, heard these words, he refuted them saying: “He (Nafi‘ b. Jubayr) has told a lie. The incapability of speaking makes him keep silent, and ingratitude makes him speak. [1] ”
If Mu‘awiya had had an atom of clemency, he would not have killed Hijr b. ‘Adi, the great companion (of the Prophet) , and his companions, who sacrificed their souls for Islam. If he had had clemency, he would not have killed ‘Amr b. al-Hamq al-Khaz’‘i, the great companion (of the Prophet). If he had had a bit of clemency, good policy and management, he would not have imposed his son Yazid, the drunkard one, as a caliph on the Muslims, and he thrown them into continuous afflictions.
The mercenaries and pseudo clergy men said that Mu‘awiya was a writer of the Revelation. How did the Messenger entrusted the Revelation of the Lord of the worlds to Mu’awiya, who had pre-Islamic beliefs, and turned away from the Guidance and Truth? Whoever carefully studies his behavior finds that he was a professional terrorist, had no relationship with noble ideals and good qualities.
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[1]: Al-Bayqahi, al-Mahasin wa al-Masawi’, vol. 1, p. 29.
[1]: A‘yan al-Shi‘a, vol. 5, p. 26.
Mu‘awiya was imposed as Governor over Damascus
The painful thing is that Mu‘awiya was imposed as a governor over the Muslims in Damascus. He was ordered to lead them in prayer, to rule among them according to What Allah had sent down, and to undertake collecting their zakat and land taxes, while he was not appropriate for such an office. It is
worth mentioning that Islam took precautions against appointing governors; rather all officials. It made it incumbent (on the caliph) to study their life and to consider carefully their behavior, their tendencies, and their inclinations. It ordered him to appoint those who were pious, pure, and noble in their souls and among their people, and had knowledge of the affairs of management and government. Moreover it urged him to refrain from appointing those who had no religion, had bad behavior, and were ignoble in soul and lineage.
As for appointing Mu‘awiya as a governor over Damascus, which was then among the sensitive centers in the Islamic world, it did not result from studying his life and considering his works. Rather it resulted from some political inclinations. Anyhow, it has no relationship with the interests of the community. Unfortunately, the Second Caliph (‘Umar b. al-Khattab) brought him near and went too far in supporting him. Although he heard that Mu‘awiya wore silk garments and used plates made of silver and gold, and turned away from the Islamic teachings, he apologized on behalf of him saying: “Mu‘awiya is the Kasra of the Arabs. ” How wonderful! Is there Kasrasim or Caesarism in Islam? All Muslims know that Islam has played an important role in abolishing all kinds of racism, treated its followers equally, and distinguished between them according to Allah-fearingness and good deeds of which is serving and developing the Islamic society.
The Days of his Government
The Umayyads employed a policy full of deception in order to reach authority and
loot the wealth of the community. They were supported by the Arab and Qurayshi capitalists, who did their best to keep their personal interests, which they lost during the days of the government of Imam ‘Ali, the Commander of the faithful, peace be on him, and pioneer of social justice on the earth. Hence Mu‘awiya was able to hold the reins of government. Nichalson said: “The Muslims regarded the victory of the Umayyads headed by Mu‘awiya as victory of the pagan aristocracy which showed enmity toward the Messenger, against which the Messenger struggled and destroyed; the Muslims were patient along with him until Allah granted them a victory, hence they ruined it, and established on its debris the pillars of Islam, the tolerant religion which made people equal in prosperity and adversity. [1] ” Mu‘awiya trod on the Moslems’ necks. He drowned the country into black afflictions and dangerous events. He openly challenged the Moslems’ will. He spared no effort to abase them, deprived them of their freedom, and withheld them from all the rights confessed by the international and human customs. The following is some of the unjust ways he practiced against the members of the House (ahl al-Bayt) , peace be on them, and their followers, who were the source of awareness and thought in Islam:
His Sending the Muslims away from ahl al-Bayt
Mu‘awiya employed all mean ways to extinguish the light of the family of Muhammad, may Allah bless him and his family, to prevent them from communicating with the community, and to deprive the community of their
noble moral traits. Hence he created an atmosphere of atrocious terrorism against those who mentioned their virtues and laudable deeds. Besides he officially declared abusing Imam ‘Ali, the Commander of the faithful, peace be on him, who was the greatest thinker in Islam. Accordingly, the mercenaries and pseudo clergy men competed with each other for abusing him on their pulpits and during Friday prayers. Yet the behavior of Imam ‘Ali, peace be on him, chased Mu‘awiya and followed him in his palaces, for it led to mutiny against oppression and tyranny, and opened noble horizons to political and religious awareness.
His Eliminating the Shi‘ites
Mu‘awiya politically decided to eliminate and uproot the followers and friends of the members of the House (ahl al-Bayt) , peace be on them. Hence he wrote to all his governors to pursue and kill all those who loved the family of Allah’s Messenger, may Allah bless him and his family. Besides he commanded them to stop their salaries, confiscate their properties, and to imprison them in dark prisons. Accordingly, his terrorist governors spared no effort to carry out his commands. The Shi‘ites of the ahl al-Bayt lived in a state of fear and terror. Some men preferred calling them unbelievers to calling them the lovers of the family of the Prophet, may Allah bless him and his family, and to showing friendship toward them. This is because they wanted to save them selves from murdering and punishing. Mu‘awiya ordered a group of great Muslim figures to be executed. Examples of them
were Hijr b. ‘Adi, Rashid al-Hijri, ‘Amr b. al-Hamq al-Khaza‘i, and others. They had no guilt except that they showed friendship toward the members of the House (ahl al-Bayt) , peace be on them.
His Governors
Mu‘awiya appointed over the Islamic countries a band of traitors and criminals such as Ziyad b. Abih, al-Mughira b. Shu‘ba, and Bisr b. Abi Artat. These persons deviated from (Islam) , understood nothing except murdering, destruction, and aggression against men. Ziyad b. Abih declared his black policy toward Iraq saying: “I will punish the innocent because of the guilty, and the comers because of those who turned away (from me). I will punish (you) even for suspicion and accusation. ” He turned the life in Iraq, in his time, into inferno to the extent that he made the people say to each other: “Sa‘d, save yourself, for Sa‘id has been perished! ”
His Imposing Yazid as Ruler
Mu‘awiya ended his life through the worst crime when he appointed his corrupt son, Yazid, as a ruler over the Muslims. Being corrupt, Yazid spared no effort to deviate the Muslims from their religion and life in this world. He ruled among them according to the pre-Islamic beliefs. He turned the life in the Islamic world into unbearable inferno, and committed atrocities to the extent that he has blackened the Arab and Islamic history.
Impressions of Mu‘awiya
point
Some Muslims expressed their unfavorable impressions of Mu‘awiya in his time. They are as follows:
1. Ibn ‘Abbas
‘Abd Allah b. ‘Abbas, a great Muslim thinker, expressed his opinion of Mu‘awiya saying: “Mu‘awiya has no quality to bring him near to
the Caliphate. [1] ”
2. Sa‘sa‘a bin Sohan
Sa‘sa‘a bin Sohan al-‘Abdi, a great Mujahid, met Mu‘awiya in the days of his government, and he asked him: “Which Caliph you have seen me? ”
Sa‘sa‘a answered him courageously, saying: “He who rules the people by force, governs over them with pride, and sizes (power) with the means of falsehood, lying, and trickery, is not a caliph! By Allah, at the Battle of Badr, you had neither a sword nor an arrow! You and your father were among those who fought against Allah’s Messenger, may Allah bless him and his family! You are a freedman, and son of a freedman. Allah’s Messenger, may Allah bless him and his family, released you. Therefore, how is the caliphate appropriate for a freedman? [2] ”
3. Al-Mughira bin Shu‘ba
Al-Mughira bin Shu‘ba, Mu‘awiya’s friend and partner in sins, came to Mu‘awiya and heard him saying a tradition thereby he slandered the great Prophet. Hence he was dissatisfied with him, left him, went to his son Yazid, and said to him: “I have come from the most malicious of all the people! ” Then he related the tradition to him. [3]
4. Samra bin Jundub
Samra bin Jundub, who was a hypocrite and liar, was among those who were indignant with Mu‘awiya. That was when he removed him from the office of Basrah. Hence he said: “May Allah curse Mu‘awiya! By Allah, if I had obeyed Allah as I obeyed Mu‘awiya, He would never had chastised me! [4] ”
With this we will end our speech about Mu‘awiya. He who carefully considers Mu‘awiya’s policy finds it full of acts of disobedience
to Allah and His Messenger such as murdering the free, chasing the reformers, violating women, and spreading crimes and offenses.
The Government of Yazid
Yazid’s government was the greatest danger the Muslim community faced in that time. Yazid is the most abominable person in the pages of history, and the remotest of the kings from Islam in spirit, objective, and meaning. For he has immortalized difficulties and hardships in the way of the Muslims and thrown them into great evil.
This sinful tyrant was indifferent to all values and customs. He followed his passions and pleasures. Al-Mas‘u’di described him saying: “He hastened to his pleasure, openly did acts of disobedience, and approved his offenses. The affair in his religion was easy for him when this world was sound for him. [1] ” Concerning him, Bolis Salam said:
Be kind to the possessor of the throne (Yazid) , who was
heedless of Allah through the beautiful songstresses.
A thousand times of Allahu akbar (Allah is great) did not
equal a drink of wine between Yazid’s two palms of
the hand.
The Muslims were afflicted by Yazid, who committed ugly crimes which shake human conscience, and which the Muslims have never forgotten throughout history. Examples of these crimes are that he killed Imam al-Husayn, peace be on him, the grandson of Allah’s Apostle, may Allah bless him and his family, his plant of sweet basil, Lord of the youths of Heaven. He destroyed the Pure family of the Prophet as well as he violated Medina (the City of the Prophet, may Allah bless him and his family)
and the Sacred House. We will mention in detail these tragedies.
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[1]: The History of Islam, vol. 1, p. 278.
[1]: Al-Mas‘u`di, Hamish b. al-Athir, vol. 6, p. 7.
[2]: Ibid.
[3]: Al-Mas‘u`di, Muru`jj al-Dhahab, vol. 2, p. 342.
[4]: Al-Tabari, Tarikh (first edition) , vol. 6, p. 157.
[1]: Al-Tanbih wa al-Asraf, p. 264.
The Government of Mu‘awiya bin Yazid
Mu‘awiya bin Yazid held the reins of government in his bloom of youth, but he had abundant piety and reverential fear of Allah. He thought of his life in the next world more than he thought of it in this world. Hence he concluded that his grandfather (Mu‘awiya) with out right warred against Imam ‘Ali, peace be on him, who was the successor of Allah’s Messenger, may Allah bless him and his family, his testamentary trustee (of authority) , and the gate of the city of his knowledge. He also concluded that his father Yazid committed the most horrible crimes when he killed the males from among the family of the Prophet, may Allah bless him and his family, and attacked Medina. All these events made Mu‘awiya b. Yazid renounce authority and abdicate the Caliphate before Allah and the community. Accordingly, he summoned the officials, the commanders of the army, and the rest of the classes from among the Syrians, and then he delivered an effective eloquent speech thereby he announced his abdication of the Caliphate. After he had praised and lauded Allah and called down blessings upon the great Prophet, he said:
“O Men, I am not desirous of authority over you, for I hate you very much. I know that you hate us too, for we have been afflicted by you, and you have been afflicted by us. Surely, my grandfather Mu‘awiya fought for this affair against him (Imam ‘Ali)
who was more appropriate for it than him and other than him. This is because of his nearness to Allah’s Messenger, may Allah bless him and his family, his great excellence, his precedence (in Islam) , the greatest of the emigrants in importance, the bravest of them in heart, the most abundant of them in knowledge, the first of them in faith, the noblest of them in rank, and the earliest of them in companionship (to the Prophet). He (Imam ‘Ali) was the paternal cousin of Allah’s Messenger, may Allah bless him and his family, his son-in-law, and his brother. He (the Prophet) married him to his daughter Fatima. He appointed him a husband for her because he chose her. He appointed her a wife for him because she chose him. He (Imam ‘Ali) was the father of his two grandsons, the two lords of the youths of Heaven, the best (two ones) of this community, who were brought up by the Messenger, the two sons of Fatima the chaste, and who belonged to the good pure tree. However, my grandfather committed against him (Imam ‘Ali) what you know, and you committed against him that of which you are not ignorant, until the affairs went well with him. When death came to him, he has remained as a hostage to his work, and isolated in his grave. He has found what his hands earned, seen what he committed, and those against whom he transgressed. Then my father Yazid became a caliph
over you according to his father’s desire. As he did evil deeds and was immoderate against himself, he was not appropriate for the Caliphate over the community of Muhammad, may Allah bless him and his family. He followed his caprice, approved his offenses, showed insolence toward Allah, and made lawful (violating) the sacredness of the children of Allah’s Apostle, may Allah bless him and his family. Hence his period was little, his track cut off, and his work accompanied him. He has become the ally of his grave and hostage to his offenses. His sins and ill- consequences have remained. He has attained what he did. He has felt remorse, but remorse does not profit him. The grief for him has distracted us from grief over him. I wish I knew what he said, and what it was said to him! Has he been punished because of his evil deeds? Has he been repaid for his works? This is my opinion! ”
Mu‘awiya bin Yazid wept and wailed for along time, and then he turned to the people and said to them: “I have become the third of the people. Those who are dissatisfied with me are more than those who are satisfied with me. I cannot bear your sins. I do not want Allah, great be His power, to see me assuming your offenses and ill-consequences. Your authority is your affair. Take it. Appoint as a ruler over you him with whom you are content. Hence I have released your necks from
the pledge of allegiance to me. Greetings! [1] ”
This speech is proof for Mu‘awiya bin Yazid’s perfect religious awareness, for he unveiled the reality of his father and grandfather. He showed that they deviated from the straight path. I (the author) think that there is no political speech similar to this in focusing on the truth, reality, honesty, refraining from selfishness, and renouncing the world. This speech resulted from a soul full of virtues and noble ideals.
The Umayyads ran in disorder and surged in discord. They went to the teacher of Mu‘awiya, accused him of teaching him friendship to the members of the House (ahl al-Bayt) , peace be on them, and buried him alive. [2] Hence chaos prevailed all parts of Syria. In this connection the poet said:
I can see the discord whose boilers are boiling,
and the authority after Abi Layla (Mu‘awiya)
is for him who overcomes.
Thus, Mu‘awiya bin Yazid, the noblest Umayyad, whom history has ever known, could destroy the dynasty of the family of Abi Sufyan.
Marwan bin al-Hakam
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[1]: Al-Dimyari, Hayat al-Hayawan, vol. 1, pp. 61-62. Al-Niju`m al-Zahira, vol. 1, p. 164.
[2]: Al-Dimyari, Hayat al-Hayawan, vol. 1, p. 62.
point
What a farcical time! What a ridiculous fate! How did Marwan bin al-Hakam become a caliph over the Muslims? How was the important office of the Caliphate entrusted to him? Marwan bin al-Hakam and his father were cowardly persons. Because of their corrupt behavior, Allah’s Messenger, may Allah bless him and his family, banished them. The bad social, intellectual and religious circumstances caused to the Muslim these tragedies and misfortunes, and helped this corrupt person become a ruler over them.
Marwan was one of the destructive elements
of falsehood and hypocrisy. He had shameful qualities and anti-Islam attitudes. All the historians unanimously agreed that Marwan was a cheating, evil person, that the Muslims detested him and called him Khayt Batil (the thread of falsehood). He and his father lived in exile (at al- Ta’if) throughout the time of the Prophet, may Allah bless him and his family, and the government of the two Shaykhs (i. e. Abu’ Bakr and ‘Umar). They stayed there until they became hungry and poor. When ‘Uthman b. ‘Affan became a caliph, he summoned them to Medina (Yathrib) brought them near to him, and spent money on them lavishly. He trusted Marwan, appointed him a minister, and entrusted to him all the political affairs, though he had no correct political opinion. However, it was the tribal fanaticism that moved ‘Uthman to take care of the Umayyads and the family of Abi Mi‘yat, to give to them the properties of the Muslims, and to single them out for the highest official positions. He created from them a dangerous capitalist family, such that they controlled the political affairs of the Islamic countries, and it was very difficult for the Muslims to decrease their influence and to destroy their domination.
Anyhow, during the days of the Caliphate of ‘Uthman, Marwan was the absolute ruler. He moved about in the affairs of the state according to his desires. Hence the revolutionary Muslims all over the Islamic countries demanded ‘Uthman to remove him from office, but he refused their demand and
insisted on clinging to him. Accordingly, the revolutionists attacked ‘Uthman and killed him.
After the murder of ‘Uthman, all the Muslims pledged their allegiance to Imam ‘Ali, the Commander of the faithful, peace be on him, and Pioneer of social justice on the earth. The pledge of allegiance to him was general. All the Muslims in Medina (Yathrib) and the rest of the Islamic cities celebrated it, while they did not celebrate the pledge of allegiance to the other Caliphs.
The Qurayshi capitalist forces were frightened when the Muslims pledged allegiance to Imam ‘Ali, the Commander of the faithful, peace be on him. This is because they feared for the properties which they took from the people during the government of ‘Uthman, and which the Imam, peace be on him, would confiscate. They held meetings and exchanged views. Then they accused the Imam of murdering ‘Uthman, and mutinied against him. They used Mrs. ‘A’isha as a means. They adopted her as a face to seduce the mobbish whom rumors changed from state to state, and who are the affliction of this East throughout history. Anyhow, they entrusted the leadership of the movement to ‘A’isha, and appointed her as a commander-in-chief of the armed forces. All the Umayyads headed by Marwan joined the rebels. They crept toward Basrah and occupied it. Hence Imam ‘Ali, the Commander of the faithful, peace be on him, headed an army and hurried to Basrah to destroy this mutiny. After the terrible battle which the historians have mentioned,
the Imam’s Army could defeat ‘A’isha’s troops. It could captured ‘A’isha and her prominent commanders among whom was Marwan.
Al-Hasan and al-Husayn interceded for Marwan with their father to release him, and he pardoned him. Then Marwan and the members of his family fled to Syria, which was the stronghold of the Umayyads. He stayed with his cousin Mu‘awiya, and joined him in waging war against the legal authority. After the terrible events and black afflictions which befell the Muslims, Mu‘awiya could attain the Caliphate with sword and trickery. He appointed Marwan as a governor over Medina (Yathrib) several times. When Mu‘awiya died and Yazid held the reins of authority, Marwan was among those who were the first to support his government. It was he who advised al-Walid, the governor of Medina, to arrest Imam Zayn al-‘Abidin, peace be on him, but he refused to respond him. When Yazid perished, and Mu‘awiya (the Second) abdicated the Caliphate, Marwan decided to pledge allegiance to ‘Abd Allah b. al-Zubayr. However, ‘Abd Allah b. al-Zubayr prevented him from this idea [1] . He did not dream of the Caliphate nor was he worthy of it, for he had no good past nor did he render any service to the Muslims.
Anyhow, al-Husayn (bin Numayr) nominated Marwan for the Caliphate. He said: “In my sleep I saw a lamp hanging in the heaven. He who undertook the Caliphate could reach it. None could reach it except Marwan. [2] ” Then he told the Syrians about his dream, and they responded
to him. Accordingly, Rouh b. Zunba‘ addressed the Syrians saying: “O Syrians, this is Marwan b. al-Hakam, who is the Shaykh of Quraysh, demanded the blood of ‘Uthman, fought against ‘Ali b. Abi Talib at the Battle of the Camel and Battle of Siffin. So pledge allegiance to the great one! [1] ” Hence the opportunists and mobbish competed with each other for pledging allegiance to Marwan, who was the first to assume the Marwani State, which subjected the Muslims to tyranny, poverty, and deprivation.
The Shi‘ites disappear
During the days of Marwan, the Shi‘ites disappeared, for they feared for their souls and properties. Al-Mas‘u’di said: “The believers disappeared. The Shi‘ites were sought in the cities of the land. Their blood was shed in vain, and their properties were (confiscated). They (the Marwanis) cursed (Imam ‘Ali) , the Commander of the faithful, peace be on him, on their pulpits. [2] ”
His Cursing the Commander of the faithful
Marwan was fond of cursing Imam ‘Ali, the Commander of the faithful, peace be on him. He cursed him on the pulpits every Friday when he was the governor of Medina (Yathrib). [3] He expressed the reason for cursing Imam ‘Ali when he met Imam Zayn al-‘Abidin, peace be on him, and said to him: “None of the people defended our companion (i. e. ‘Uthman) more than your Companion (i. e. Imam ‘Ali) did. ” Hence Zayn al- ‘Abidin asked him: “So why do curse him on the pulpits? ”
“The authority does not go well with us except through this,” replied Marwan. [4]
Disparaging Imam ‘Ali, the Commander of the faithful, peace be on him, and distorting
his brilliant reality was part of the Umayyad policy based on lying, deception, and misguidance.
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[1]: Muru`jj al-Dhahab, vol. 3, p. 31.
[2]: Ibn al-Athir, Tarikh, vol. 3, p. 327.
[1]: Al-Ya‘qu`bi, Tarikh, vol. 3, p. 3.
[2]: Ithbat al-Wasiya, p. 168.
[3]: Hayat al-Imam al-Baqir, vol. 2, p. 16.
[4]: Nahjj al-Balagha, vol. 13, p. 220.
Fabricated Narrations
Arab history and Islamic Sunna are full of fabricated narrations whose fabricators intended to deny the truth, that they might preserve their narrow interests. Some of these fabricated narrations show that Imam Zayn al-‘Abidin, peace be on him, had strong relationships with Marwan b. al-Hakam. They are as follows:
1. Al-Dhahabi [1] and b. Hajar [2] mentioned that Imam Zayn al-‘Abidin, peace be on him, reported Prophetic traditions on the authority of Marwan b. al-Hakam. We cannot believe this narration because Marwan did not take care of the Prophetic traditions and the Islamic norms of sunna, for he devoted himself to the political affairs, strengthening the government of the Umayyads, and increasing his wealth through the money he took from the Muslims’ Public Treasury.
2. Ibn Sa‘d reported that Marwan sent a messenger to Imam Zayn al-‘Abidin, peace be on him, and he said to him: “Your father al-Husayn asked Marwan to loan him four thousand dinars. At that time Marwan had not such a sum of money. Now, he has this sum of money. If you want it, he will send it for you. ” The Imam asked it, and it remained with him. None of the Marwanis asked him for it. When Hisham b. ‘Abd al-Malik became a ruler, he asked the Imam to return the money. The Imam returned it, but Hisham gave it to the Imam as a gift.
This narration is clear in fornication. This is because
Imam al-Husayn refused abasement. He disdained Marwan, who was fond of cursing Imam ‘Ali, the Commander of the faithful, peace be on him, and asked the governor of Medina to kill him (al-Husayn) if he refused to pledge allegiance to Yazid. There was an enmity standing between Imam al-Husayn and Marwan. Therefore, how did Imam al-Husayn yield to Marwan and ask him for a loan? How did Imam Zayn al-‘Abidin, peace be on him, ask him for this a loan, while the Umayyads murdered his father?
3. Some narrators reported that Marwan b. al-Hakam asked Imam Zayn al-‘Abidin, peace be on him, to marry some women, that Allah might provide him with some children to replace al-Husayn’s children, whom the Umayyads killed with their own swords. The Imam said to him: “I have no money to get married! ” Hence Marwan lent him a hundred thousands (dinars). The Imam took it and got married. When Marwan was about to die, he asked his children not to take the money from ‘Ali b. al-Husayn (Zayn al-‘Abidin). Al-Dhahabi commented on this narration saying: “Marwan did not die a natural death. Rather his wife Umm Khalid strangled him. So how did he have his own consciousness and order this money to be given to ‘Ali b. al-Husayn? ” [1]
The Death of Marwan
The Caliphate of Marwan did not lengthen, for Marwan stayed on the throne of government for some months. Imam ‘Ali, the Commander of the faithful, peace be on him, foretold the period of his Caliphate, and described it as
short as the dog licked its nose. [1] When Marwan died, one of the pages of treason, sins, and falsehood was turned over!
‘Abd al-Malik bin Marwan
point
The Islamic Caliphate, which was the Shade of Allah on the earth, reached to one of the Umayyad stubborn tyrants. He was ‘Abd al-Malik b. Marwan. He was appointed as caliph during the lifetime of his father. When his father perished, the pledge of allegiance to him was renewed in Damascus and Egypt. [2] The narrators said: “Before ‘Abd al-Malik b. Marwan became a caliph, he had displayed asceticism and worship, that he might deceive the populace and pave the way to government. When he was given good news of the kingdom, he closed the copy of the Qur’an, which was in his hand, and said: ‘This is the end of the covenant with you. ’ Or he said: ‘This is a separation between me and you. ’ [3] ” He was truthful to his words, for he separated himself from Allah’s Book from the first moment when he held the reins of government, ruled the Muslims with a black policy, and empowered over them men like wolves, and they spread tyranny, injustice, and terrorism.
‘Abd al-Malik was an arrogant tyrant. He paid no attention to what he did, as al-Mansu’r al-Dawaniqi said. [4] It was he who said: “After this station of mine, if someone orders me to fear Allah, I will cut off his neck! [5] ” He also said: “I will cure this community with nothing except with the sword until your affairs go well
with me! [1] ” Have you seen how did he treat his subjects rudely? He did not treat them with mercy and kindness. Rather he treat them with violence, tyranny, and injustice. These qualities were some of his psychological pleasure. Rather they were some of his personal elements. He went too far in shedding blood without any right, hence he spread bereavement, sadness, and lamentation among the houses of the Muslims. Umm al-Darda’ said to him: “I have heard that you drank wine after asceticism and worship! ” “Yes, by Allah! I have also drunk blood! [2] ” he replied. He shed the blood of the Muslims and drank it until he became full.
In addition to his tyranny, violence, and wrongdoing, he was a miser. Hence he was called Rashah al-Hijara (the Oozing of the Stone). [3] During the days of his government, the community suffered hunger, poverty, and deprivation. We will briefly mention some of his unjust works and his attitudes toward Imam Zayn al-‘Abidin, peace be on him.
His Appointing al-Hajjaj as Governor
‘Abd al-Malik poured upon the Muslims a shower of painful torture, and turned their life into an unbearable inferno. This was when he appointed as governor al-Hajjaj b. Yousif al-Thaqafi, who was the worst terrorist whom mankind has ever known throughout history. He gave him wide- range authority. He made him move about in the affairs of the state according to his desires and inclinations, which did not yield, in any case, to the logic of law; rather they yielded to the logic of violence and dictatorship. Hence,
al-Hajjaj ordered some people to be executed; some to be imprisoned; some to be arrested. He did this to meet his desires, not to preserve the regime. Accordingly, he created an atmosphere of political crises which were unique in cruelty and bitterness. We will briefly speak about some of the aspects of his wrongdoing:
His Shedding Blood
This arrogant tyrant shed the blood of the Muslims without any right. AL-Damyari said: “Al-Hajjaj could not withhold himself from shedding blood. He committed what none did. [1] ” Those whom he killed without any right, except those whom he killed during his battles, were counted, and they were one hundred and twenty thousand people. [2] It was said that they were one hundred and thirty thousand people. [3] He officially confessed shedding blood when he said: “By Allah, I think that there is none on the earth bolder than me in shedding blood. [4] ” He killed with his own sword the reciters of the Qur’an, the worshippers, and the scholars when they supported the revolt of Ibn al-Ash‘ath. Among those whom he killed without any right was Sa‘id b. Jubayr, who was a great religious scholar and among the eminent figures of the Shi‘ites. Al-Hasan al- Basri praised Sa‘id saying: “By Allah, Sa‘id b. Jubayr died, while all the people on the earth were in need of his knowledge. [5] ”
His Making Little of the Prophet
Al-Hajjaj showed mortal enmity toward the Prophet, may Allah bless him and his family, and harbored malice against him. Before the people, he addressed Allah, the Exalted, saying: “Which is better-Your Messenger (Muhammad) or
Your caliph (‘Abd al-Malik)? [1] ” He punished and laughed at those who visited the grave of the Prophet, may Allah bless him and his family, saying: “Woe unto them! They circle walls and decayed bones! Why do they not go round the palace of ‘Abd al-Malik, the Commander of the faithful? Do they not know that the Caliph is better than the Messenger? [2] ” This rude person (al-Hajjaj) preferred ‘Abd al-Malik to the greatest Messenger, whom Allah sent as mercy for mankind. He not only made little of the Prophet, may Allah bless him and his family, but also his survival Companions. The historians said: “Al-Hajjaj spared no effort to abase the Prophet’s companions [3] to the extent that he stamped their necks and their hands. [4] ”
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[1]: Tarikh al-Islam (filmed) , vol. 2, p. 266, al-Sayyid al-Hakim Library.
[2]: Tahdhib al-Tahdhib, vol. 7, p. 304.
[1]: Al-Tabaqat al-Kubra, vol. 5, p. 215.
[1]: Siyar ‘Alam al-Nubala’ (filmed) , vol. 4, p. 238.
[2]: Ibn Kuthayr, Tarikh, vol. 8, p. 260.
[3]: Ibid.
[4]: Al-Maqrizi, al-Niza‘ wa al-Takhasum, p. 8.
[5]: Al-Siyu`ti, Tarikh al-Khulafa’, p. 219.
[1]: Al-Maqrizi, al-Dhahab al-Masbu`k, p. 29.
[2]: Al-Tabari, Tarikh.
[3]: Al-Qada‘i, Tarikh, p. 72.
[1]: Hayat al-Hayawan, vol. 1, p. 167.
[2]: Tahdhib al-Tahdhib, vol. 2, p. 211. Taysir al-Wsu`l, vol. 4, p. 31.
[3]: Hayat al-Hayawan, vol. 1, p. 170.
[4]: Ibn Sa‘d, Tabaqat, vol. 6, p. 66.
[5]: Hayat al-Hayawan, vol. 1, p. 171.
[1]: Al-Jahiz, Rasa’il, p. 297. Al-Maqrizi, al-Niza‘ wa al-Takhasum, p. 27.
[2]: Sharh al-Nahjj, vol. 15, p. 242.
[3]: Al-Arbali, Khulasat al-Dhahab al-Masbu`k, p. 9.
[4]: Tarikh al-Khlafa’, p. 221.
His Showing Enmity toward ahl al-Bayt
This evil criminal (al-Hajjaj) went too far in displaying enmity toward the members of the House (ahl al-Bayt) , from whom Allah took away uncleanliness, and whom He purified completely. Hence he wrote to ‘Abd al-Malik saying: “If you want your kingdom to be firm, then kill ‘Ali b. al-Husayn. ” However, ‘Abd al-Malik did not respond to him and wrote to him: “Keep me away from the blood of the Hashimites, and spare their blood. This is because Allah removed the kingdom of the family of Abi Sufyan when they went to extremes in shedding their blood. ”
When Imam Zayn al-‘Abidin, peace be on him, heard of this, he thanked ‘Abd al-Malik and lauded him. [5] The historians said that the best means to seek nearness to al-Hajjaj was disparaging Imam
‘Ali, the Commander of the faithful, peace be on him. A man came and said to Him: “O Emir, my family has wronged me when it named me ‘Ali! I am poor and miserable! I am in need of the Emir’s gifts! ”
Al-Hajjaj was pleased with the man, hence he said to him: “It is gentle of you, hence I have appointed over so-and-so. [1] ” Hisham al-Kalbi narrated: “The children of Awad [2] taught their children how to curse ‘Ali b. Abi Talib. A man belonging to the tribe of ‘Abd Allah b. Idris b. Hani’. The man came to al-Hajjaj b. Yousif and said some words to him. Al-Hajjaj answered the man crudely, hence the man interrupted him saying: ‘Do not say this, O Emir! We have the excellencies of which Quraysh and Thaqif boast! ’”
Al-Hajjaj admired the man and asked him: “What are your excellencies? ”
“We never disparage ‘Uthman in our assembly, nor do we mention him with evil,” replied the man.
“This is an excellence,” explained al-Hajjaj.
“We have no rebel,” said the man.
“This is an excellence,” said al-Hajjaj.
Then the man went on mentioning the excellencies of his people saying: “None of us attended an assembly of Abi Turab (Imam ‘Ali) except one man, and this has made him fallen and unknown in our eyes. He has neither importance nor value with us. ” Al-Hajjaj was pleased with this, hence he said: “This is an excellence. ”
The man said: “If one of us wants to marry a woman, he asks her whether she loves Abu’
Turab (Imam ‘Ali) or not. If she loves him, he turns aside from her and does not marry her. ”
Al-Hajjaj said: “This is an excellence. ”
The man said: “We have never named our sons ‘Ali, Hasan, and Husayn, nor have we named our daughters Fatima. ”
Al-Hajjaj said: “This is an excellence. ”
The man said: “When al-Husayn came to Iraq, one of our womenfolk vowed that if Allah had killed him, she would have ordered ten camels to be slaughtered. When he was killed, she performed her vow. ”
Al-Hajjaj became happy with this excellence and said: “This is an excellence. ”
The man said: “One of our men was summoned to renounce and curse ‘Ali, and he said: ‘I renounce and curse not only him, but also al-Hasan and al-Husayn! ’”
Al-Hajjaj hastened to say: “By Allah, this is an excellence! ”
The man said: “‘Abd al-Malik, the Commander of the faithful, said to us: ‘You are the underwear (shi‘ar) which is under the outer garments (dithar) (i. e. , the nearest to me) , and you are the supporters (ansar) after the Supporters. ’”
Al-Hajjaj said: “This is an excellence! ” [1]
This is sufficient proof for the exalted position of Imam ‘Ali, the Commander of the faithful, peace be on him, for none detested him except those who had neither honor nor excellence, such as al-Hajjaj b. Yousif and his corrupt followers.
His Demolishing the Kaaba
An example of the crimes and offenses of this tyrant (al-Hajjaj) was his aggression against the Holy House, which Allah has appointed as security for men. He besieged it for six months and seventeen nights when Ibn
al-Zubayr sought sanctuary in it. He placed his fighters on the Mountain of Abi Qays and commanded them to throw fire and stones at the Kaaba with their catapults. His fighters carried out his commands and said:
We are throwing (fire and stones) at the walls of that Masjid with catapults like a foaming bull! [1]
This tyrant did not respect the Sacred House of Allah; he violated its sacredness. Yazid b. Mu‘awiya had violated its sacredness before him.
Imam Zayn al-‘Abidin returns the Black Stone
After al-Hajjaj had demolished the Holy Kaaba, the religious scholars and judges wanted to rebuild it. When they wanted to place the Black Stone in its place, it did not become stable. Imam Zayn al-‘Abidin came, and the people magnified him. Then he took the Black Stone and returned it to its place, and it became stable. Hence the people loudly exclaimed: “Allah is Great! ” [2]
Prisons
This professional terrorist (al-Hajjaj) used the prisons which did not protect (the prisoners) from heat and coldness. He severely tortured the prisoners. He drew them on broken Persian canes until they bled. The historians said: “Fifty thousand men and thirty thousand women died in his prisons. He imprisoned both men and women in one place. [3] ” “ There were thirty-three innocent prisoners in his prisons. [4] ” He passed by the prisoners and said to them: ‘Go away into it and speak not to Me! ’ [5] ” He likened the prisoners to the inhabitants of the Fire, and likened himself to the Great Creator.
His Death
Allah punished this wicked criminal (al-Hajjaj) , who drowned the country in afflictions and
misfortunes. He made Canker attack his stomach, and cold attack his body. The braziers full of fire were placed around him. They were brought nearer to him to the extent that they burnt his body, but he did not feel them. Pain attacked him severely, hence he complained of this to al-Hasan al-Basri, and he said to him: “I had prohibited you from mistreating the righteous, but you insisted on this. ” Then al-Hajjaj said to al-Hasan: “O Hasan, I do not ask you to ask Allah to relieve me. However, I ask you to ask Him to seize my soul quickly, and not to lengthen torturing me. [1] ”
This evil criminal suffered the agony of death until he perished. Hence his wicked soul went to the Fire. When he died, the door of tyranny was broken, and the spirit of injustice decreased. When al-Hasan al-Basri heard of his death, he said: “O Allah, you have made him die, then deaden the norms of his sunna. He (al-Hajjaj) came to us weak-sighted and short-fingered! He never struggled in the way of Allah. An example of his unbelief is that he said: ‘Pledge allegiance to me; otherwise I will cut off your necks! ’ [2] ” ‘Umar b. ‘Abd al-‘Aziz said: “If all communities brought their wicked persons and we brought al-Hajjaj, we would overcome them. [3] ” Al-Sha‘bi said: “If all communities brought their evil and sinful persons and we brought al-Hajjaj, we would surpass them. [4] ” The Muslims were very glad to hear the news of the
death of this wicked criminal. They cursed him until Allah would inherit the earth and what was on it.
The Governors wrong their Subjects
‘Abd al-Malik appointed the most wicked of Allah’s creatures over the Islamic world, and they spread tyranny and oppression. He appointed Hisham b. Isma‘il al-Makhzu’mi as governor over Medina (Yathrib) , and he behaved badly, governed the people with injustice, and wronged the family of the Prophet, may Allah bless him and his family. [1] Moreover he mistreated Sa‘id b. al-Musayyab, a jurist, and ordered him to be whipped sixty times. [2] The subjects complained to ‘Abd al-Malik, but he did not respond to them; rather he scolded them. Al-Nimri also complained to him of wrongdoing, persecution, and plundering properties. Addressing him in a poem, he said:
As for the poor, their milk she-camels have been
taken; everything has been taken even the hair (of camels).
Hence their families have become poorer!
The rich have also become poor, and nothing of their
possessions has remained because of the disorders.
If you raise (this sate) from them now, you will refresh
them; otherwise they will perish in the next year. [3]
These lines of poetry mean that the authorities had confiscated the norishments of the poor and deprived them of their properties. They took all things from them even the hair of the camels. They also transgressed against the rich and stopped the development of their properties. The poet asked sympathy from ‘Abd al-Malik to refresh his people and to raise wrongdoing from them. He thought that if he had not helped them they
would have perished.
Imam Zayn al-‘Abidin and ‘Abd al-Malik
point
As for the affairs of Imam Zayn al-‘Abidin, peace be on him, with ‘Abd al-Malik b. Marwan, they are as follows:
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[5]: Al-Sayyid al-Hakim Library, al-Kharaiyj wa al-Jaraiyh (manuscript) , no. 231.
[1]: Hayat al-Imam al-Hasan bin ‘Ali, vol. 2, p. 336.
[2]: The children of Awad belonged to the children of Sa‘d.
[1]: Al-Majjlisi, Bihar al-Anwar, vol. 46, pp. 119-120.
[1]: Ibn ‘Asakir, Tahdhib, vol. 4, p. 50.
[2]: Zayn al-Din al-‘Amili, al-Sirat al-Mustaqim, vol. 2, p. 181.
[3]: Hayat al-Hayawan, vol. 1, p. 170.
[4]: Mu‘jam al-Buldan, vol. 5, p. 349.
[5]: Tahdhib al-Tahdhib, vol. 2, p. 212.
[1]: Ibn Khllakan, Wafayat al-A‘yan, vol. 6, p. 347.
[2]: Tahdhib al-Tahdhib, vol. 2, p. 213.
[3]: Ibn al-Athir, al-Kamil, vol. 4, p. 133.
[4]: Al-Fakhu`ri, Tuhfat al-Anam, p. 93.
[1]: Al-Ya‘qu`bi, Tarikh, vol. 2, p. 340.
[2]: Ibid. , p. 327.
[3]: Ibn Salam, Tabaqat, p. 441.
The Imam with him during Circling the Kaaba
‘Abd al-Malik circled the Kaaba, so did the Imam. The pilgrims surrounded the Imam and magnified him. Hence ‘Abd al-Malik asked the people about him, and they said to him: “This is ‘Ali b. al-Husayn. ” He summoned him and said to him: “O ‘Ali b. al-Husayn, I am not the murderer of your father! What has prevented you from coming to me? ”
The Imam did not take care of him and answered him: “The murderer of my father has spoiled his life in this world through his deed, and my father has spoiled the life of his murderer in the next world. If you want to be such a person, then be so. ”
The vainglory of ‘Abd al-Malik became lower, and he said: No, but come to us, that you may attain something of our world. ”
The Imam, peace be on him, refused to respond to him. [1]
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[1]: Ithbat al-Hudat, vol. 5, p. 229.
‘Abd al-Malik seeks the Prophet’s Sword
‘Abd al-Malik heard that the sword of Allah’s Messenger, may Allah bless him and his family, was with Imam Zayn al-‘Abidin, peace be on him. Hence he sent for him and asked him to give to him (the sword) as gift or need. However, the Imam refused to respond to him. As a result ‘Abd al- Malik wrote to him and threatened him with cutting off his livelihood from the Public Treasury, so the Imam, peace be on him, answered him:
“Now then, Allah has guaranteed the
relief of the Allah-fearing from where they are forced, and provision from where they deem not. He, Great be His Name, said: ‘Surely Allah loves not anyone who is unfaithful, ungrateful. ’ Then think: who is worthier of this verse-I or you? Greetings. [1] ”
His Criticizing the Imam
‘Abd al-Malik appointed a spy in Medina to inform him of all things therein. The Imam, peace be on him, had released a slave girl and married her. ‘Abd al-Malik made use of this event, criticized the Imam for it, and wrote to him:
“Now then, I have been informed of your marrying a slave girl. I know that there are qualified Qurashi (women) who will bear you noble children. You have not thought of yourself nor have you thought of your children. Greetings. ”
This message contains the essence and customs of the pre-Islamic people, who refrained from marrying non-Arab women. Hence the Imam replied to him with the following letter which has included Islamic logic: “Now then, I have received your letter in which you have scolded me for marrying my slave girl, claimed that there are Qurayshi women through whom I can be glorious, and have noble children, that there is no glory and generosity higher than Allah’s Messenger, may Allah bless him and his family. (As for the slave girl) , she had been the possession of my right hand. I have released her according to the command of Allah, the Great and Almighty. I have besought His reward through her. Then I have returned her according to His
norms of sunna. He who is honest in the religion does not oppose any of Allah’s commands. Through Islam Allah has abolished mean things, completed shortcomings, and taken away ignobility. Therefore, the Muslim blames not; rather those who (follow) the pre-Islamic thoughts blame! [1] ”
Islam has adopted abolishing all kinds of racism and all the barriers which divide the members of Islamic society, create selfishness and hatred among them. The organization of the Muslim family has been based on equity, not on lineage. However, ‘Abd al-Malik did not understand this brilliant reality, hence he criticizing the Imam, peace be on him, for marring a miserable slave girl after he had released her. There is no blame or injury against the Imam; rather blame and injury are against the corrupt customs of those who lived before Islam. The historians said: “When ‘Abd al-Malik read the message of the Imam, peace be on him, he admired it and said: ‘‘ ‘Ali b. al-Husayn increases in honor, while the people abase themselves. [2] ”
The Imam sends a Message to ‘Abd al-Malik
Imam Zayn al-‘Abidin, peace be on him, sent a letter to ‘Abd al-Malik and summoned him therein to fear Allah and obey Him. The letter is as follows:
“Now then, nothing exalts you except Allah, and you are in need of Him. If you are exalted through him, then pardon (men) for Him, for you are powerful through Him, and to Him you will return. Greetings. [3] ”
This, though brief, is one the Arab most eloquent messages, and contains affairs of great importance. They are as
follows:
1. Reverential fear of Allah is the reason for exaltation and glory; kingdom and authority are not two reasons for them.
2. Though ‘Abd al-Malik had a great kingdom, he was in need of Allah, who was capable of depriving of his kingdom.
3. The Imam summoned ‘Abd al-Malik to pardon those evildoers, that he might seek nearness to Allah, to Whom he would return.
His Arresting the Imam
The Imam’s knowledge, asceticism, piety, and reverential fear spread all over the Islamic world. In their assemblies, the people spoke about his excellencies and laudable deeds. ‘Abd al-Malik was informed of this, and he became very angry. Hence he ordered his men to arrest the Imam and send him to Damascus. While the Imam was being preparing for going there, a miracle occurred. Al-Zuhri narrated the miracle saying: “I witnessed ‘Ali b. al-Husayn on the day when ‘Abd al-Malik b. Marwan ordered him to be sent from Medina to Syria. He made him heavy in iron, and entrusted him to many guards. I asked permission from them to greet and see him off. They permitted me, and I went to him. He was in a dome. His hands and legs were shackled. Hence I wept and said to him: ‘I wish I were in your place, and you were safe! ’ He said: ‘O Zuhri, do you think that the shackles around my hands, legs, and neck grieve me? If I willed, they would not be! ’
Then he brought his hands and legs out of the shackles. Then he
said: ‘I will not pass by two way stations of Medina with them! ’” Al-Zuhri added: “We passed four nights, and the guards came and looked for ‘Ali b. al-Husayn in Medina, but they did not find him. I asked the guards about him, and one of them answered me: ‘We saw none following him, nor did we see him dismounting. We were around him. We did not sleep, for we were observing him. When we entered upon morning, we found nothing in his place except the shackles. ’” Then al-Zuhri added: “After this I went to ‘Abd al-Malik, and he asked me about ‘Ali b. al-Husayn, and I told him. Then he said to me: ‘‘Ali b. al-Husayn came to me on the day when the helpers lost him, and asked me: ‘What am I? What you are? ’ Then I said to him: Stay with me. He said: ‘No, I dislike this. ’ Then he went out. By Allah, my garment was full of fear of him. ’” Al-Zuhri said: [So I said: ] “O Commander of the faithful, ‘Ali b. al-Husayn is not as you imagine. He is busy with himself. ‘Abd al-Malik said: ‘ How an excellent work! ’” [1]
Allah, the Exalted, make miracles and excellencies run through the hands of His friends, that He may exalt them, magnify their importance, and strengthen their spiritual forces.
With this we will end our speech about the events which occurred between the Imam, peace be on him, and ‘Abd al-Malik b. Marwan.
The Death of ‘Abd al-Malik
‘Abd al-Malik became ill. His doctors
treated him, but all their efforts were in vain. Hence death approached him quickly. Then he died. The historians said: “‘Abd al-Malik was anxious and disturbed. His evil works attacked him, hence he hit himself on the head, and said: ‘I wish I earned my livelihood day by day, busied myself with worshipping and obeying my Lord, the Great and Almighty. ’ [1] ”
‘Abd al-Malik appointed his son al-Walid as successor after him. He ordered him to take care of al-Hajjaj, a terrorist criminal, saying: “Consider al-Hajjaj and honor him. It is he who has paved the way to the pulpits, and he is your sword, Walid, and your hand against your enemy. Listen not to anyone’s words against him. You need him more than he needs you. When I die, summon the people to pledge allegiance to you. Employ your sword against those who refuse it. [2] ”
These commandments represent ‘Abd al-Malik’s inclinations toward evil even in the last hours of his lifetime. He advised his son to take care of al-Hajjaj, the sinful shedder of blood, who drowned the Islamic countries in afflictions and misfortunes, spread bereavement, sorrow, and mourning among the Muslims. He also ordered him to kill those who were dissatisfied with the Umayyad government. Nothing remained after these commandments except moments, and then he died. [3] His death was on Wednesday, the first half of Shawwal, in the year 86 A. H. [4] Al- Hasan al-Basri was asked about ‘Abd al-Malik, and he said: “What will I say concerning a man one of
whose evil acts was al-Hajjaj? [1] ”
Al-Walid Bin ‘Abd al-Malik
Al-Walid held the reins of government on the day when his father ‘Abd al-Malik died. Al-Mas‘u’di described him saying: “Al-Walid was a stubborn, unjust, and malicious tyrant. [2] ” He made grammatical mistakes. He delivered a sermon in the Mosque of the Prophet saying: “Ya ahlu al-Medina (O People of Medina). ” Ahl is a noun in the vocative. The grammatical rule says that such a noun must be in the accusative. However, he used damma in stead of fattha. One day he delivered a speech saying: Ya laytuha kant al-qadiya [O would that it had made an end (of me) ]. He used damma in stead of fattha on the letter (ت). Hence ‘Umar b. ‘Abd al-‘Aziz said: “May it be against you and relieve us from you! ” His father blamed him for his making grammatical mistakes saying: “None can be a ruler over the Arabs except him who speaks their language well. ” Then he gathered the grammarians to teach him. Hence al-Walid entered a house and did not go out of it for six months. Then he went out of it while he was more ignorant of grammar than he was before. [3] ‘Umar b. ‘Abd al-‘Aziz criticized al-Walid’s government saying: “Al-Walid was one of those who filled the earth with tyranny! [4] ”
In the time of this arrogant tyrant (al-Walid) , Sa‘id b. Jubayr, a great scholar, was murdered by al-Hajjaj b. Yousif. His murder was among the critical events which terrified the Muslims.
This tyrant (al-Walid) appointed Salih b.
‘Abd Allah al-Murri governor over Medina (Yathrib). He wrote to him to bring al-Hasan b. al-Hasan, an ‘Alid person, out of prison and whip him five hundred times. Hence Salih took al-Hasan to the Mosque in order to whip him before the people. When Imam Zayn al-‘Abidin, peace be on him, heard of this, he hastened to al-Hasan, approached him, and said to him: “O cousin, supplicate (Allah) with the supplication for grief, and He will relieve you. ”
“What is it? ” al-Hasan asked.
Say: “There is no god but Allah, the Clement, the Generous! There is no god but Allah, the All-high, the All-mighty! Glory belongs to Allah, Lord of the seven heavens, Lord of the Great Throne! Praise belongs to Allah, Lord of the worlds! ”
Al-Hasan repeated this supplication, and supplicated Allah sincerely. Hence Allah turned the affliction away from him. The Governor did not - Page767 - The Life of Imam Zayn al -Abidin
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[1]: ‘Ayan al-Shi‘a, 4/Q2/980.
[1]: Ibid. , 4/Q2/479. There is a letter similar to this in al-‘Aqdd al-Farid, vol. 7, p. 121.
[2]: Al-‘Aqdd al-Farid, vol. 7, p. 121.
[3]: Abi Hayyan al-Tawhidi, al-Basa’ir wa al-Dhakha’ir, p. 217. Bahjat al-Majalis wa Uns al-Majalis, vol. 2, pp. 321-322.
[1]: Kifayat al-Talib, pp. 448-449. Jami‘ Karamat al-Awliya’, vol. 2, p. 156. Sharh Shafiyat Abi Firas, vol. 2, p. 104. Tarikh Dimashq, vol. 36, p. 148. Matalib al-Sa’u`l fi Manaqib Al al-Rasu`l, vol. 2, pp. 43-44. Bahr al-Ansab, p. 42. Al-Majjlisi, Bihar al-Anwar, vol. 46, p. 123. A‘yan al-Shi‘a Q/4/235. Hulyat al-Awliya’, and others.
[1]: Al-Bidaya wa al-Nihaya, vol. 9, p. 68.
[2]: Al-Siyu`ti, Tarikh al-Khulafa’, p. 220.
[3]: Hayat al-Imam al-Baqir, vol. 2, p. 40.
[4]: Al-Bidaya wa al-Nihaya, vol. 9, p. 68.
[1]: Al-Mas‘u`di, Muru`jj al-Dhahab, vol. 3, p. 96.
[2]: Ibid.
[3]: Ibn al-Athir, Tarikh, vol. 3, p. 138.
[4]: Al-Siyu`ti, Tarikh al-Khulafa’, p. 223.
carry out what he was commanded to do. Then he wrote to al-Walid about al-Hasan’s affair, and he ordered him to release him. [1]
The historians said: “Al-Walid was the most malicious toward Imam Zayn al-‘Abidin, peace be on him. He thought that the kingdom and authority would not go well with him as long as the Imam, peace be on him, was (alive). Hence he gave him poison to drink. [2] ” I (the author) will mention this at the end.
Anyhow, al-Walid was the last Umayyad king with whom the Imam was coeval.
The Imam’s Attitude
point
As for the Imam’s attitude toward the kings of his time, it was distinguished by hatred and detest
toward them, for their works were corrupt, their policy was evil, and they deviated from the Straight Path. In the meantime, he expected that Islam would be exalted, and its troops would be victorious over the troops of those who deviated from it, that the Banner of Allah might wave high over the earth.
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[1]: Al-Ithaf bi Hub al-Ashraf, p. 76.
[2]: Al-Durr al-Nazim, p. 182.
The Imam’s Supplication for the People of the Frontiers
This is one of the great supplications, which display the highest moral traits of the Imam, peace be on him, and his great talents, which did not yield to any desire except the truth. Now, let’s listen to this great supplication with which he would supplicate for the people of the frontiers:
“O Allah, bless Muhammad and his Household, fortify the frontiers of the Muslims through Your mighty, support their defenders through Your strength, and lavish upon them gifts through Your wealth! O Allah, bless Muhammad and his Household, increase their number, hone their weapons, guard their territory, defend their midst, unite their throng, arrange their affair, send them supplies in a steady string, undertake Yourself to suffice them with provisions, support them with victory, help them with patience, and give them subtlety in guile! O Allah, bless Muhammad and his Household, give them the knowledge of that of which they are ignorant, teach them what they do not know, and show them what they do not see!
“O Allah, bless Muhammad and his Household, make them forget when they meet the enemy to remember this cheating and delusive world of theirs, erase from their hearts the thought of
enchanting possessions, place the Garden before their eyes, and display to their sight that part of it which You have prepared for them the homes of everlastingness and mansions of honor, the beautiful houris, the rivers gushing forth with all sorts of drinks, the trees hanging low with all kinds of fruits lest any of them think of turning his back or suggest to himself to flee his opponent! ”
This part is full of prayers for the Muslim defenders and guards, who were at the frontiers, and stood as strong barriers in order to prevent the enemies from entering the Islamic lands. The Imam supplicated to Allah for them in order to exalt them, to support them, to increase their number, and to make their weapons penetrate the necks of their enemies. He asked Him to unite their throng, to arrange their affair, to send them supplies in a steady string, and to suffice them with provisions, that they might be stable and free from need. He asked Him to support them with victory when they met their enemies, to make them forget the remembrance of the world, the thought of possessions which would prevent them from resisting their enemies, and to place the Garden before their eyes, that they might fight with faithfulness and sincerity. These brilliant paragraphs of the Imam, peace be on him, show that he had a wide experience in war techniques and psychological ways which would give the strugglers a success in fighting against the enemies. Now, let’s
listen to other parts of this great supplication:
“O Allah, defeat their enemy through that, trim their nails from them, separate them from their weapons, pull out the firm ties from their hearts, keep them far away from their stores, bewilder them in their roads, turn them astray from their direction, cut off reinforcements from them, chop them down in numbers, fill their hearts with terror, hold back their tongues from speaking, scatter by them the ones behind them, make them a lesson for those beyond them, and through their degradation cut off the hopes of those who come after them.
“O Allah, make the wombs of their women barren, dry up the loins of their men, cut off the breeding of their mounts and their cattle, and permit not their sky to rain or their earth to grow! O Allah, through that strengthen the prowess of the People of Islam, fortify their cities, increase their properties, give them ease from their fighting to worship You and from their warfare to be alone with You, so that none will be worshipped in the regions of the earth but You and no forehead of theirs may be rubbed in dust for less than You! ”
These paragraphs are full of supplications against the enemy troops which warred against Islam. The Imam, peace be on him, asked Allah, the Exalted, to defeat their troops, to divide them, to separate them from their weapons, to fill their hearts with fear and terror of the Muslims. He asked
Allah, the Exalted, to tie back their tongues from speaking, and to inflict on them a destructive defeat which would make them a lesson for those beyond them. He asked Allah to dry up the loins of their men and to make the wombs of their women barren, for they would give birth to unbelievers. He asked Him to destroy their economic life, that they might not be strong enough to war against the Muslims. Then he asked Him to exalt and strengthen the Muslims, that they might devote themselves to worshipping and obeying Him. Now, let’s listen to another part of this Holy Supplication:
“O Allah, send out the Muslims of every region on raids against the idolaters who face them! Reinforce them with angels in ranks from You, till the idolaters are routed by them to the end of the land, slain in Your earth or taken captive, or till they admit that You are Allah, other than whom there is no god, You are alone, who has no associate! O Allah, include in this Your enemies in the regions of the lands, the Indians, the Byzantines, the Turks, the Khasars, the Abyssinians, the Nubians, the Zanjis, the Slavs, the Daylamites, and the rest of the idol-worshipping nations, those whose names and attributes are concealed, but whom You count in Your cognizance and oversee through Your power! O Allah, distract the idolaters from reaching for the borders of the Muslims through the idolaters, bar them from cutting them down
through being cut down, and hold them back from massing together against them through dissension! O Allah, empty their hearts of security and their bodies of strength, distract their hearts from thinking of stratagems, make their limbs too feeble for clashing with men, make them too cowardly for contending with champions, send against them a troop of Your angels with some of Your severity as You did on the Day of Badr, so that through it You may cut off their roots, harvest their thorns, and disperse their number! ”
This paragraph shows that the Imam took great care of the victory of the Muslims over the idolaters. He asked Allah to reinforce them with angels in ranks from Him, till the idolaters were routed by them to the end of the land, slain in His earth or taken captive, or till they admitted the Unity of Allah, the Creator of the universe and Giver of life.
The Imam, peace be on him, went on supplicating against the unbelieving troops which spread in the regions of the earth. He asked Allah to abase and undermine them, to spread among them enmity and detest, so that they might not unite their throng against the Muslims. He asked Him to empty their hearts of security and their bodies of strength, make their limbs too feeble for clashing with the Muslims, to reinforce the Muslims with angels in ranks, that He might grant them a victory, as He did at the Battle of Badr, so that
He might harvest the thorns of the idolaters, disperse their number and throng. Now, let’s listen to another part of this great supplication:
“Mix their waters with pestilence and their foods with maladies, hurl down their cities, harass them with peltings, hinder them through drought, place their supplies in the most ill-omened part of Your earth and the farthest from them, bar them from its fortresses, and strike them with constant hunger and painful illness! O Allah, if a worrier from the people of Your creed wars against them or a struggler from the followers of your prescriptions struggles against them so that Your religion may be the highest, You party the strongest, and Your share the fullest, cast ease to him, arrange his affair, attend to him by granting success, select for him his companions, strengthen his back, lavish upon him livelihood, give him enjoyment of joyous vitality, cool for him the heat of yearning, give him sanctuary from the gloom of loneliness, make him forget the remembrance of wife and child, pass along to him an excellent intention, attend to him with well-being, make safety his companion, release him from cowardice, inspire him with boldness, provide him with strength, support him with help, teach him right conduct and the norms of the Sunna, point him straight in judgment, remove from him hypocrisy, purify him from seeking fame, and make his thinking and remembrance, his departing and his staying, be in You and for You! When he stands in ranks
before Your enemy and his enemy, make them few in his eye, diminish their importance in his heart, give him a turn to prevail over them, not them a turn to prevail over him! But if You seal him with felicity and decree for him martyrdom, then let it be after he has exterminated Your enemies by slaying, captivity has afflicted them, the borders of the Muslims are secure, and the enemy has turned his back in flight! ”
This part of the supplication of the Imam, peace be on him, contains the following:
Firstly, the Imam supplicated Allah against the idolaters who warred against Islam and showed enmity toward it. He asked Allah to strike them with the pestilence which is nowadays called Cholera, which spreads through water, and it infects those who drink it. In his supplication, the Imam has discovered this scientific reality. He also supplicated Him to mix their foods with maladies, that they might be unable to fight against Islam. Moreover, he asked Him to afflict their cities with eclipse and earthquakes, to strike them with drought and hunger, and to decrease their foods, that their sate might be worse.
Secondly, the Imam, peace be on him, asked Allah, the Exalted, to strengthen those who struggled for His sake, in the way of Islam, and defeating the troops which showed enmity toward it. He asked Him to give them success, strength, activity, well-being, bravery, boldness, and harshness against the enemies. Anyhow, he asked Him to lavish upon them all
good qualities. After this, let’s listen to the last parts of his supplication:
“O Allah, and if a Muslim should take the place of a warrior or a soldier in his home, attend to those left behind in his absence, help him with a portion of his property, assist him with equipment, hone him for the struggle, send along with him a supplication for his purpose, or guard his honor in his absence, reward him with the like of his reward measure for measure, like for like, and recompense him for his act with an immediate compensation through which he will hasten to the profit of what he has sent forth and the joy of what he has given, till the present moment takes him to the bounty You have granted to him and the generosity You have prepared for him!
“O Allah, and if the affair of Islam should worry a Muslim and the alliance of the idolaters’ against Islam should grieve him, so that he has the intention to go to war and is about to enter the struggle, but frailty keeps him seated, neediness keeps him waiting, a mishap delays him, or an obstruction prevents him from his wish, write his name among the worshippers, make incumbent for him the reward of the strugglers, and place him among the ranks of the martyrs and the righteous!
“O Allah, bless Muhammad, Your slave and Your messenger, and the Household of Muhammad, with a blessing high above all other blessings, towering beyond
all other blessings, towering beyond all other salutations, a blessing whose end is never reached and whose number is never cut off, like the most perfect of Your blessings that have passed to any one of Your friends! You are All-kind, Praiseworthy, the Originator who takes back again, Accomplisher of what You desire. ” [1]
The Imam, peace be on him, supplicated for him who took the place of a worrier or a soldier, attended to his family in his absence, helped him with a portion of his property, assisted him with equipment, and honed him for the struggle. He asked Allah to reward such a person with the like of the worrier’s reward measure for measure. He also supplicated for the Muslim who took care of the affair of Islam, grieved because the idolaters massed together against Islam, intended to go to war, and was about to enter the struggle, but an obstruction kept him seated. The Imam,
peace be on him, asked Allah to make his reward like that of the strugglers, and place him among the martyrs and the righteous.
With this we will end our speech about the kings with whom the Imam, peace be on him, was contemporary.
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[1]: Al-Sahifa al-Sajjadiya, supplication no. 27.
Chapter 14: The Time Of The Imam
point
I (the author) think that there was no Islamic period like that when Imam Zayn al-‘Abidin, peace be on him, lived. This period was full of political, social, and economic disorders. In it all the members of the society led a life of worries and grieves. They lost hope in
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a noble life. This is because the Umayyads spread wrongdoing and persecution and forced the people to follow what they hated.
We will briefly speak about the general aspects of the time when the Imam, peace be on him, lived, the political events and problems which attacked the Muslims and led to discords and misfortunes. We will also speak about the features of the economic and social life, etc. This is because the research on such matters will complete the research on the life of Imam Zayn al-‘Abidin, peace be on him. They are as follows:
The Political Life
As for the political life in the time when the Imam, peace be on him, lived, it was filled with disorders and discords. In it fear and terror spread over the people, and they lost all kinds of security and stability. This divided the society and resulted in critical, political crises. I (the author) firmly believe that such crises resulted from the Umayyad, corrupt regime, which employed all its organs to war against social reform and to spread corruption in the earth. We will objectively present this in the following researches:
The Nature of the Umayyad Government
point
As for the Umayyad government, it caused many troubles and afflictions to the Muslims, made them lead a life of discords and hardships, and threw them into great evil. As for the nature of this government and its prominent aspects, they are as follows:
Despotism
The Umayyads dictatorially ruled the Islamic nations. Their government did not follow any law; rather it followed the sentiments of the kings, the
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desires of the ministers, and the wishes of their retinues. Al-‘Alaili said: “The government of the Umayyad kings is similar to what we call nowadays martial law, which sheds blood, suspends ordinary law, and threatens every person’s existence. In this time such a law is taken during exceptional conditions and for especial states to return security through terrorism. However, this regime lasted throughout the Umayyad period. In fact we cannot call this (regime) as judicial power. Rather we strongly deny that there was no judicial power, in the full sense of the world, in the Umayyad time, except in some periods, and then the difference was prevailing. The greatest proof for this is that the Caliph or his government did what they desired with out taking, at least, lawful formalities in order to respect the authorities. [1] ”
The political despotism was the prominent aspect of the Umayyad government, for the Umayyads adopted a special method for their government, which destroyed the rules of social and political justice.
Arrogance
Another prominent aspect of the Umayyad government was that the rulers showed arrogance and vainglory toward their subjects. They disdained the weak and made little of the poor. They thought that only they were the sources of power in the country, not the people, that they pushed down and raised up whomever they willed. Mu‘awiya said: “We are the time! We push down and raise up whomever we will! ” This means that the social and national services which the free and the reformers rendered for their
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own homeland were not important for raising their social position. Rather the only thing which could push down and raise up was government, as the Umayyads thought.
Al-Walid b. Yazid has described the arrogance and tyranny of the Umayyads through these lines of poetry:
Leave your remembering the family of Sa‘di, for it is
we who are more (than them) in number and property.
It is we who have governed the people by force;
we have imposed upon them abasement and punishment.
We lead them to the places of humiliation in order to abase them,
and we do not fall short of destroying them.
Al-Walid boasted of himself and his family, and showed arrogance toward the people as follows:
Firstly, they were more than the people in properties which they took from the Muslims’ Public Treasury.
Secondly, he talked about their corrupt policy through which they ruled the people as follows:
A. They exposed the people to abasement and humiliation, depriving them of their dignity, freedom, and choosing their affairs.
B. They led the people to the places of abasement and humiliation, not to the places of honor and dignity.
C. They governed the nations by force. Then which tyranny is greater than this tyranny? Which arrogance is greater than this arrogance?
Abolishing Public Freedoms
The Muslim communities were deprived of their public freedoms, especially as it concerns the freedom of opinion. None was able to express his opinion or his belief, especially as it concerns showing friendship toward the Imams of the members of the House (ahl al-Bayt) , peace be on them. Hence the people preferred
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the accusation of unbelief to the accusation of showing friendship to them. Some Muslim thinkers were crucified in the public squares in Kufa because of their love for Imam ‘Ali, the Commander of the faithful, peace be on him. Examples of them were Maytham al-Tammar, and Rashid al-Hijri.
Denying Islam
The Umayyads denied Islam. They removed all its regulations and principles from the Muslim countries. Hence there were no Islamic laws in their offices and organs. Nikelson said: “The Umayyads were dictatorial tyrants, for they violated the laws of Islam. They despised its ideals and set foot on them. [1] ” The Umayyads buried the Islamic regulations and principles. Most their kings displayed unbelief and disparaged the great Prophet, may Allah bless him and his family. Among them was Yazid b. Mu‘awiya, who said:
The Hashimites played with the kingdom, for
no news came, nor did a revelation come down! [2]
Spreading Oppression
The Umayyads spread all over the Islamic countries oppression, tyranny, terrorism, and persecution. Hence, in the days of Ziyad b. Abih, the people said to each
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[1]: Al-Imam al-Husayn, p. 339.
[1]: Ibid. , p. 64.
[2]: Part of a poem by Ibn al-Zuba‘ra.
other: “Sa‘d, save yourself, for Sa‘id has perished! ” This is part of the Umayyad policy, which did not conform to any international law.
The Policy of Division and Difference
The Umayyads adopted a certain policy in order to divide the society, to create conflicts and quarrels. That was through finding tribal and racial fanaticism among the Islamic nations. For example, they created conflicts between the Yemenis and the Nazaris, who were the strongest Arab families in equipment and number. They also created conflicts between the Arabs and the non-Arabs.
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Through this, the Umayyads turned away from Islam, which underlined the unity of the Muslims, and spreading love and friendship among them.
With this brief presentation we will end our speech about the nature of the Umayyad government, which denied the interests and rights of the Islamic countries.
The Local Revolts
point
The Umayyad policy caused oppression and tyranny to the Muslim community, and shook its stability and prosperity. Hence the righteous led successive revolts against the Umayyads. They demanded them to conform to the rights of the society, and summoned them to accomplish social justice among the people. These revolts are as follows:
The Revolt of Imam al-Husayn
It is one of the most important world revolts which have changed the course of history. It is still alive, and urges all the nations of the world to attain their freedom, dignity, and independence. It has moved the feelings of the free and the reformers, taught them lessons on defending the dignity of the community, accomplishing its goals and affairs.
This great immortal revolt has moved the feelings of men. This is because its leader, Imam al-Husayn (peace be on him) , was very sincere to the Truth. He did not seek any material interest or goal. Rather he spared no effort to defend man’s dignity, and to save the society from that black regime, which turned the life into unbearable inferno.
In the previous researches we talked about this great revolt, the unbearable afflictions and misfortunes Imam Zayn al-‘Abidin, peace be on him, suffered.
The Revolt of Medina
It is one of the important revolts which moved the
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Muslims’ feelings and sentiments. It is regarded as important as the tragedy of Karbala’. It is necessary for us speak briefly about it.
The Causes of the Revolt
As for the causes of this violent revolt, they are as follows:
1. The overwhelming majority of the people of Medina (Yathrib) harbored malice against the Umayyads and opposed their government. The Ansar showed enmity toward the Umayyads. It was they who attacked ‘Uthman and killed him. Then they pledged allegiance to Imam ‘Ali and supported him. They thought that the Prophet’s family was worthy of leading the community. Abu’ Ayyu’b al-Ansari, a great struggler, headed them. He and seventy of the Ansar took part in the Battle of Siffin headed by Imam ‘Ali, the Commander of the faithful, peace be on him. The Umayyads knew that the Ansar detested them. Yazid b. Mu‘awiya sent for Ka‘b b. Ju‘ayl, a well-known poet, and ordered him to satirize the Ansar. However, Ka‘b refused to respond to Yazid, and said to him: “Do you want to return me to polytheism after faith? ” I will not satirize the people who supported Allah’s Messenger, may Allah bless him and his family! Anyhow, I will lead you to a Christian boy, who belongs to us. ” He led him to al-Akhtal, who satirized the Ansar and ‘Abd al-Rahman b. Hassan through a poem in which he said:
Quraysh have all the noble traits, while ignobility
is under the turbans of the Ansar. [1]
Besides the following families harbored malice against the Umayyads:
A. The Prophet’s family, who thought that they
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were worthier than the Umayyads of the Caliphate.
B. Al-Zubayr’s family.
C. Abi Bakr’s family.
D. ‘Umar’s family.
These families harbored malice against the Umayyads, and plotted against them. They spared no effort by day and night to overthrow the Umayyad government.
2. The family of the Prophet, may Allah bless him and his family, were liable to murder, sever punishments, and captivity. This moved the people to revolt against the Umayyads. The Hashimite ladies wept and lamented for Imam al-Husayn, peace be on him, hence they inflamed the feelings and emotions of the people. One of the ladies addressed the Muslims and recited:
What would you say if the Prophet asked you: What have
you, the last of the (religious) communities, done with my
offspring and my family after my departure from them?
They are prisoners and slain and have been stained with
their own blood.
What sort of reward is this for my advice to you, that you
should oppose me by doing evil to my blood relations?
The lamentation for the members of the House (ahl al-Bayt) , peace be on them, stirred up the people in Medina (Yathrib) , and they mutinied against the Umayyad government.
3. Yazid openly practiced dissoluteness, committed offenses and acts of disobedience (to Allah). Hence the good and Allah-fearing thought that it was incumbent on them to revolt against the government of Yazid. ‘Abd Allah b. Hanzala, a leader of the revolt, said: “We revolted against Yazid because we were afraid that stones would be thrown at us from the heaven. Yazid married mothers and (their) daughters,
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drank wine, and left the prayers. By Allah, if there was none of the people with me, I would stand the good test in fighting against him for the sake of Allah! [1] ” Al- Mundhir b. al-Zubayr, a great leader of the revolt, said: “Yazid has given me one hundred thousand (dinars). His benefaction toward me does not prevent me from telling you about him: By Allah, he drinks wine and becomes drunk to the extent that he leaves the prayers! [2] ”
I (the author) think that these are the most important factors which moved the people in Medina to revolt against the government of Yazid.
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[1]: Al-‘Aqdd al-Farid, vol. 3, p. 140.
[1]: Ibn Sa‘d, Tabaqat.
[2]: Al-Tabari, Tarikh, vol. 4, p. 368.
Dismissing the Governor of Medina
The revolutionists decided to dismiss the governor of Medina (Yathrib) and all the Umayyads. They formed and managed a temporary government. The governor was ‘Uthman b. Muhammad b. Abi Sufyan. He was a self-conceited young man. Experiences did not harden him, nor did the days educate him. The people threw stones at him and the Umayyads. [3] ”
Marwan seeks Refuge in the Imam
Marwan was very afraid of the revolt, for he was a destructive, corrupt person. He feared that the revolutionists would attack his womenfolk. Hence he went to ‘Abd Allah b. ‘Umar and asked him to protect them. However, Abd Allah b. ‘Umar refused to respond to him. Marwan burnt with grief and said: “May Allah make ugly such an affair! [4] ” Then he hurried to Imam Zayn al-‘Abidin, peace be on him, who was the source of mercy and clemency. Marwan presented the affair in the presence of the Imam, and he, peace be on
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him, responded to him. The Imam added Marwan’s womenfolk to his womenfolk and took them to Yanbu‘.
Then ‘A’isha, daughter of ‘Uthman and Marwan’s wife, went to al-Ta’if. She passed by Imam Zayn al-‘Abidin, peace be on him, and he feared for her. Hence he sent with her his son ‘Abd Allah to protect her. ‘Abd Allah stayed with ‘A’isha until the event was over. The historians said: “The Imam, peace be on him, guaranteed four hundred women along with their children, protected them, and added them to his family until Muslim b. ‘Aqaba left Medina. One of the women swore by Allah that she had never witnessed rest and ease in her father’s house as she witnessed in the house of Imam Zayn al-‘Abidin, peace be on him. [1] ”
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[3]: Ibn Sa‘d, Tabaqat, vol. 5, p. 47.
[4]: Abu` al-Farajj al-Asfahani, al-Aghani, vol. 1, p. 24.
[1]: Ahmed Fahmi, al-Imam Zayn al-‘Abidin, p. 64.
Muslim bin ‘Aqaba entrusted with War
The people of Medina (Yathrib) broke their pledge of allegiance to Yazid. They decided to overthrow his government, so they dismissed his governor. These news reached Damascus, and Yazid, the tyrannical, was anxious. He feared that the revolt would include the rest of the Islamic countries. Hence he appointed Muslim bin ‘Aqaba, the most dangerous criminal and terrorist, to war against the people of Medina (the City of the Prophet, may Allah bless him and his family). Al-Fakir said: “Muslim bin ‘Aqaba was one of the Arab tyrants. He was an old man when Yazid entrusted the Battle to him. ” The author of al-‘Aqdd al-Farid has mentioned Muslim’s characteristics as follows: “Muslim bin ‘Aqaba was one-eyed, wide-mouthed, and white-haired. He walked as
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if he drew his legs from mud. ” Dozey, an orientalist, said: “Muslim bin ‘Aqaba did not believe in Allah, nor did he believe in Islam. He was ill. When Yazid entrusted the leadership of the army to him, delight seduced him. ” Yazid said to him: “If you want, I will release you, for I see that you are ill and exhausted. ” However Muslim bin ‘Aqaba, the wicked one, said to him: “I swear by Allah that you should not deprive me of the wage which Allah has driven (to me)! [1] ”
Then Yazid supplied Muslim bin ‘Aqaba with these evil commands: “When you go to Medina and they hinder you, kill them with the sword, leave none of them, plunder their properties therein for three days, put their wounded to death, and kill those who turn their back in flight. [2] ”
In these commands, Yazid has expressed his wicked inclinations, for he harbored malice against man and was happy with mistreating him.
The Troops advanced toward Medina
The troops of error headed by Muslim bin ‘Aqaba, the terrorist, advanced toward Medina to occupy it. They passed by Yazid, who stood on a hill to greet them. The senior officials and the commanders of his army surrounded, and he recited:
Tell Aba Bakr when the event occurs
and the banners are hoisted in Wadi al-Qura (the Valley of
the Villages).
I wonder: Have these people gathered by drunk
or wakeful? [3]
The leaders of the opposition said that Yazid drank wine heavily. Hence, in this poetry, he asks them: “Have these troops been dispatched by drunk or
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wakeful? ”
Besieging Medina
Yazid’s troops covered the desert quickly, reached Medina, and besieged it. The people of Medina dug a trench similar that which dug by Allah’s Messenger, may Allah bless him and his family, at the Battle of the Allies. Addressing Yazid, their poet said:
Surly in the trench crowned with glory, there is striking
which has resulted from happiness.
You do not belong to us, nor does your uncle belong to
us, O you who have lost the prayers out of pleasures.
If you slay us, then be a Christian, drink wine, and leave
Friday prayers! [1]
Occupying Medina
Yazid’s troops were unable to occupy Medina. However, according to his father’s orders, ‘Abd al-Malik b. Marwan hastened to Muslim b. ‘Aqaba and told him about the defects of Medina. Hence Muslim was able to make his troops enter Medina. Then the two armies met each other at a bloody battle. ‘Abd Allah b. Hanzala (a Muslim hero) , his sons, a chose of the sons of the Muhajirin and the Ansar were martyred at this Battle. Moreover Medina lost eight Companions of the Prophet (may Allah bless him and his family) , to the extent that there was no Badri (those who took part at the Battle of Badr) in it. It also lost seven hundred people from Quraysh and the Ansar, ten thousand people from the rest of the people. [2] ”
Tragedies and Atrocities
Muslim b. ‘Aqaba, the terrorist, committed all kinds of serious offenses and crimes. He violated the sacredness of Medina (the City of the Prophet, may Allah bless him and his family). He named
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it Fitna [1] , while the Messenger called it Tiba. He permitted his army to violate it, and it killed innocent children, old men, women, dishonored them, and forced the rest of the people to pledge allegiance to Yazid as slaves. [2] Al-Sayyid Amir ‘Ali al-Hindi described the event and commented on it saying: “This Battle caused evil results to Islam. At it the choice of the people of Medina, from among the heroes and the special Companions of Allah’s Apostle (may Allah bless him and his family) , were martyred. In this manner the Umayyads violated Median and defiled it. Such was Medina, which sheltered the Messenger throughout his lifetime, and was the shelter of his Message. Besides its inhabitants, who granted sanctuary to the Messenger and sacrificed their lives for him at the hour of hardship, suffered the severest kind of torture and atrocity of which there is no like in history, except those committed by Constable, the French, and the Lutherans (supporters of George) when they besieged Rome.
“No wonder! Yazid’s troops turned the Mosque into stable for their horses. They demolished the Sacred Places and looted their furniture. Hence paganism won a victory over Islam even for a time. This paganism took revenge on Islam this time, as a European historian said. In this manner they treated Islam, which treated them with mercy and clemency when it triumphed over them.
“As for the chose from among the people of Medina: some of them were martyred; some of them fled to the
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remote countries in order to save their souls. As for the rest of them who remained in Medina, they accepted to be treated as prisoners and slaves of Yazid b. Mu‘awiya. As for those who refused (to accept this state) , they were disgracefully branded on the neck! [1] ”
The Imam and Muslim b. ‘Aqaba
Imam Zayn al-‘Abidin, peace be on him, felt fear of Muslim b. ‘Aqaba, for he saw that the sacredness of Medina was violated, the blood of the Muslims was shed without any right. Hence he, peace be on him, supplicated with this supplication: “My Lord, how many a favor you have bestowed upon me, but my thanksgiving to You for it is little! How many an affliction through which You have tested me, but me patience toward it is little! So abandon me not! O Possessor of kindness which never cuts off! O Possessor of favors which cannot be counted in number! Bless Muhammad and his Household, and repel his evil from! For I ask You to turn him away from me, and seek refuge in You from his evil! [2] ”
When this wicked criminal, Muslim b. ‘Aqaba, invaded Medina (the City of the Prophet, may Allah bless him and his family) , the Imam, peace be on him, hurried to the grave of his grandfather, Allah’s Messenger, may Allah bless him and his family. He sought sanctuary with it. He was captured and brought to Muslim b. ‘Aqaba, the tyrannical. When Muslim saw him, he shook with fear. He stood in honor for him and said
--------------------
[1]: ‘Umar Abu` al-Nasr, Mu‘awiya bin Abi Sufyan, p. 266.
[2]: Al-Mas‘u`di, al-Tanbih wa al-Ashraf, p. 263.
[3]: Al-Tanbih wa al-Ishraf, p. 263.
[1]: Ibid.
[2]: Al-Tabari, Tarikh, vol. 7, pp. 5-12.
[1]: Al-Mas‘u`di, Muru`jj al-Dhahab, vol. 3, p. 17.
[2]: Abu` al-Fida’, vol. 1, p. 206.
[1]: Mu‘awiya b. Abi Sufyan, pp. 265-266.
[2]: Al-Qani, Bahjat al-Abrar.
to him: “Ask me for your needs. ” Accordingly, the Imam interceded with him for those who were sentenced to death, and he responded to him. When Muslim went away, the Imam was asked: “We saw you moving your lips, what did you say? ” The Imam replied: [I said: ] “O Allah! Lord of the seven heavens and what they shade! (Lord of) the seven earths and what they carry! Lord of the Great Throne! Lord of Muhammad and his pure Household! I seek refuge in You from him, and ask you to turn him away from me! I ask You to give me his good, and spare me of his evil! ”
It was said to Muslim b. ‘Aqaba: “We heard you cursing this boy and his fathers. Why did you magnify him when he came to you? ” “This was not my opinion,” answered Muslim, “but he filled my heart with fear. ” [1] The Imam did not pledge allegiance to Yazid, neither did ‘Ali b. ‘Abd Allah b. al-‘Abbas. Hence al-Husayn b. Numayr said: “Our nephew shall not pledge allegiance (to anyone) except him to whom ‘Ali b. al-Husayn Pledge allegiance, for he is the cousin of the Commander of the faithful (Yazid) ; otherwise war (will break out) among us. Hence ‘Ali b. ‘Abd Allah was released from pledging allegiance to Yazid. He boasted of his uncles, who protected him from Muslim b. ‘Aqaba, and recited:
My father al-‘Abbas, the children of Qusay, and my uncles
(who are the kings from among the children of Wali‘a) ,
defended
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me on the day when the phalanxes of Musrif
(Muslim b. ‘Aqaba) and the children of al-Laki‘a (the
ignoble woman) came.
He wanted to do for me that in which there was no glory,
but the strong hands prevented him from this. [1]
The Heads before Yazid
Muslim b. ‘Aqaba, the criminal, ordered the heads of the martyrs from among the children of Medina (Yathrib) to be cut off. They were cut off and sent as gifts to Yazid. When they were placed before him, he became overjoyed and recited:
Had my chiefs at the (Battle of) Badr witnessed the
impatience of the Khazrajj of the stabbing of the spears,
they would feel happiness and say: O Yazid, may (your
hand) not be paralyzed! [2]
He had recited these lines of poetry when the head of al-Husayn the plant of sweet basil of Allah’s Messenger, Lord of the youths of the heaven was placed before him. He wanted his fathers, whose heads were cut off by the swords of the Muslims, to be present. He wanted them to see that he took revenge on the Prophet, may Allah bless him and his family, and the Muslims.
This battle was one of the most dangerous disasters in the world of Islam. As for Imam Zayn al-‘Abidin, peace be on him, he was very sad to see Yazid’s Army destroying Medina (the City of the Prophet, may Allah bless him and his family) , filling its houses with bereavement and mourning.
With this we will end our speech about this Battle, which is better known as the Battle of al-Hurra.
The Revolt of the Tawwabin
point
The Shi‘ites
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in Kufa showed great remorse for their abandoning Imam al-Husayn, peace be on him. It was they who wrote to him, and pleaded to him in order to save them from the tyranny and oppression of the Umayyads. When he responded to them, they left him alone before the swords and spears of the Umayyads. They did not help him nor did they defend him.
The Shi‘ites blamed each other, for they felt the terror of the heavy tragedy. Hence they thought about a practical way to expiate their sins. They found no means to efface their sins except announcing a revolt (against the Umayyads) and avenging the blood of al-Husayn. Then they announced their well-known motto: “Come on to avenge the blood of al-Husayn! ”
This motto moved the Shi‘ites and those who were displeased with the Umayyads. Now we will briefly present this revolt which holds the mark of Shiism, for it was the first revolt the Shi‘ites led on the external level.
The First Conference of the Tawwabin
The Tawwabin or the repenters held their first conference in the house of Sulayman b. Sart al-Khuza’i, a great Companion (of the Prophet) and leader of the Shi‘ites. The leaders of the movement delivered many speeches in this conference. In them they showed their remorse and regret for deserting Imam al-Husayn, peace be on him. They declared that they would deserve Allah’s displeasure if they did not avenge the blood of al-Husayn. The number of those who attended the conference was over a hundred men, from among the knights
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of the Shi‘ites and their great figures. [1] That was in the year sixty-one A. H. [2] It was the year when Imam al-Husayn, peace be on him, was martyred.
The Decisions of the Conference
The Conference took decisions of great importance, which showed their ripen political awareness. They are as follows:
1. Sulayman b. Sarat al-Khuza’i was elected as the leader of the movement, and commander-in-chief of the revolt. He was charged with designing political and military plans, corresponding with the regions which included the Shi‘ites in Iraq and outside it.
2. Keeping the movement a secret lest the authorities should be informed of it.
3. Collecting money and donations from the Shi‘ites to buy weapons and war equipment. Khalid b. Sa‘d donated all his possessions, and made the revolutionists move about in them freely. [3] Abu’ al-Mu‘tamar al-Kinani donated a sum similar to this. [4] They appointed ‘Abd Allah b. Wal al-Tamimi to collect money and buy weapons. [5]
4. Appointing al-Nukhayla as the place of their meeting and their revolt against the Umayyads.
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--------------------
[1]: Al-Mas‘u`di, Muru`jj al-Dhahab, vol. 3, p. 18.
[1]: Al-Mubarrad, al-Kamil, vol. 1, p. 222. Ibn al-Athir, al-Kamil.
[2]: Ibn Hisham, Sira, vol. 3, p. 143. Ibn Salam, p. 89.
[1]: Al-Tabari, vol. 2/1, p. 499.
[2]: Ibid. , p. 506.
[3]: Ibn al-Athir, Tarikh, vol. 3, p. 333.
[4]: Ibid.
[5]: Ibid.
Announcing the Revolt
When the fixed time came, the Tawwabin went out of Kufa. They were about four thousands. [6] They met at al-Nukhayla and had complete (war) equipment. That was in the year sixty-five A. H. It was the year when Yazid, the sinner, perished. The troops headed for the grave of Imam al-Husayn. They stayed by it for a day and night. They asked Allah to bless the great Imam and asked Him to forgive them. They wept before Allah and pleaded to Him. They showed their repentance and remorse before Him
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for deserting the grandson of the Prophet, may Allah bless him and his family, and his plant of sweet basil. Then they left the Holy Grave and swore by Allah to avenge the blood of al-Husayn. ‘Abd Allah b. ‘Awf al-Ahmar raised the spirits of the troops through his revolutionary poetry. He addressed them and recited:
I have become attentive, abandoned yearning for the
beautiful women, and said to my companions: Respond
to the caller, and say to him-before and after he summons you to
guidance- here we are! Here we are, O summoner!
The poet went on striking this right note, which moved the determinations of the souls. He spoke about the martyrdom of the great Imam (al-Husayn) reciting:
Al-Husayn was the target of spears, left
deprived (of his garments) , and stayed at al-Taf.
I wish I had witnessed him and defended him against
the spiteful enemies!
May Allah water with copious rain the grave at al-Taf,
the western, which has included glory and reverential
fear!
Then the poet addressed the community saying:
O Community, who has gone astray in foolishness, turn (to Allah in
repentance) and please the One, the Most Exalted!
This poetry moved the feelings of the Tawwabin (repenters) and urged them to fight against the troops of wrongdoing and error.
At ‘Ayn al-Warda
The phalanxes of the Tawwabin covered the desert. ‘Abd Allah b. ‘Awf headed them and recited:
They (the phalanxes) have become frowning, and gone out
in ranks shining through us, and containing heroes!
Through them we want to meet the heads, the unjust, the
treacherous, the straying!
We have left children, possessions, and women, that
we may please
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the Possessor of the bounteous favors! [1]
This poetry moved the Tawwabin and urged them to please Allah, the Exalted, through fighting against the unjust.
The phalanxes of the Tawwabin reached ‘Ayn al-Warda and stopped at it. Meanwhile ‘Ubayd Allah b. Ziyad, the criminal, headed his troops and advanced against them. The two armies met, and a violent battled occurred between them. The Tawwabin stood the good test in fighting, which none can describe. Their leaders were martyred at this Battle. Some of them were Sulayman b. Sarat, al-Musayyab b. Nujayya, and ‘Abd Allah b. Sa‘d. The Tawwabin thought that they had no ability to continue fighting against the Syrians, hence they left the battle-field and returned to Kufa at night. However, the Syrian troops did not follow them. The Shi‘ites were very sad to hear of the martyrdom of the leaders of the Tawwabin. A‘sha Hamadan, a great poet, elegized these leaders in a poem. In it he mentioned their bravery and resistance before the Syrian troops. This poem is as follows:
Through the mountain pass, the phalanxes advanced in
ranks against Ibn Ziyad.
Some of them sought Allah-fearingness; some of them
sought repentance of what they committed in the past.
They met huge troops at ‘Ayn al-Warda and greeted them
with sharp swords.
A troop followed by troops like the waves of the sea came
from Syria (and besieged) the phalanxes from all directions.
Shortly after this, the phalanxes were destroyed. None of
them was safe except some bands.
The patient (the phalanxes) were left thrown down, hence
east and south winds blew
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over them.
Al-Khuza‘i, the chief, was thrown down as if he did not fight,
along with him were the chief of the children of Shamkh
(the hero of his people) , al-Taymi (the guide of the phalanxes) ,
‘Amru’’ b. ‘Amru’, Ibn Bishr, Khalid, Bakr, Zayd, and
al-Hulays b. Ghalib.
They refused everything except hitting (with the sword)
which split open the tops of the heads at the battle, and
faultless stabbing with the spears.
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--------------------
[6]: Al-Tanbih wa al-Ishraf, p. 311.
[1]: Al-Mas‘u`di, Muru`jj al-Dhahab, vol. 3, p. 380.
O you who are the best troops for Iraq and its people, you
have made the mounts drink flowing blood.
(May Allah) not send you far, for you are the defenders of
the homeland.
You have been killed; slaying is the noblest death,
and everyone will face a misfortune someday.
You were killed, but you were as strong as the lions in
destroying the bands (of those troops).
In this poem ‘Asha Hamadan has drawn a wonderful picture of the Tawwabin. He has classified them into two categories: one category sought Allah-fearingness through its struggle; the other wanted to expiate its sins and turn to Allah, the Exalted, in repentance. They all showed bravery and resistance beyond description. East and south wind blew over the graves of those who were martyred in the battle-field and greeted them.
A‘sha Hamadan talked with admiration about the leaders of the revolt who were martyred in the battle-field. He praised and lauded them. At the end he asked Allah not to send them far, for they were the defenders of the city. This is one of the most wonderful poems composed on the Revolt of the Tawwabin.
Anyhow, the
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revolt of the Tawwabin filled the murderers of Imam al-Husayn, peace be on him, with fear and terror, and prepared the Shi‘ites for struggle against the Umayyads. Dr. Yousif Khulayf said: “Regardless of its results, the revolt of the Tawwabin was the most violent of the revolts which the Shi‘ites announced after the murder of ‘Ali. It helped the Shi‘ites overthrow the Umayyad government. Moreover, it paved the way to another Shi‘ite revolt, which was the Revolt of al-Mukhtar. [1] ”
The Revolt of al-Mukhtar
point
Al-Mukhtar b. Yousif al-Thaqafi was among the Arab and Muslim brilliant figures in history. He was the Arab hero who could overcome the events and lead the greatest social revolt. He adopted political and social justice, and accomplished equal opportunities among the people, regardless of their nations and religions. We will briefly speak about his qualities and the achievements of his revolt.
His Qualities
point
As for the prominent qualities of this great figure, they are as follows:
1. Sharp Cleverness
Al-Mukhtar was very clever. An example of his sharp cleverness was that he could understand inner selves and address the feelings of the people. Through his cleverness he was able to lead his great revolt and make the hearts and feelings of the people incline to him. He grasped the events from their beginnings. The biographers have mentioned many examples of his cleverness.
Al-Mukhtar was among the most brilliant persons of the Arab world. An examples of his brilliancy is that he succeeded in executing his political plans aiming at destroying the forces which showed enmity toward the members of
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the House (ahl al-Bayt) , peace be on them. Though these forces represented the capitalist and aristocratic classes in Kufa, al-Mukhtar could destroy their influence, brought them down their thrones, and sent them to prisons and cemeteries.
2. Inspired Leadership
Among the qualities of al-Mukhtar was that he was a military inspired commander. He was the most brilliant of the army commanders in designing war plans and appointing military methods to overcome the events. It was he who schemed the successful plans of the military coup. He led this coup against the government of Kufa. Hence his plans were then unique in the Islamic world.
3. Allah-fearingness and Piety
Al-Mukhtar was Allah-fearing and pious. He devoted his life to his religion. He built the foundations of his government on inclusive justice among the people. In spite of his many works, he sat among the people and gave them legal decisions. He followed the policy of Imam ‘Ali, the Commander of the faithful, peace be on him. The narrators mentioned that al-Mukhtar fasted by daytime during his short-termed Caliphate, and always mentioned Allah, the Most High.
4. Friendship toward Ahl al-Bayt
As for the friendship toward the members of the House (ahl al-Bayt) , peace be on them, it was among the qualities of al-Mukhtar. He showed sincere friendship toward them and adored them. A proof for this is that Muslim b. ‘Aqil, al-Husayn’s emissary to Kufa, stopped at his house, told him of his secrets, negotiated with him about the affairs of the revolt, and informed him of those who pledged allegiance to Imam al-Husayn, peace be
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on him. Yazid, the tyrannical, appointed ‘Ubayd Allah b. Ziyad governor over Kufa, and he arrested the followers of Imam al-Husayn, peace be on him. Al- Mukhtar was one of those arrested. He remained in prison until Imam al-Husayn, peace be on him, was martyred. Then ‘Abd Allah b. ‘Umar, his brother -in- law, interceded for him with Yazid, and he accepted his intercession. When al-Mukhtar left prison, he struggled for holding the reins of authority to avenge the blood of al-Husayn. When Allah granted him victory over his enemies, he killed the murderers of Imam al-Husayn, peace be on him, and demolished their houses. We will mention this when we speak about his exalted position with the Imams.
His Exalted Position with the Imams
It was normal for al-Mukhtar to occupy an exalted position with the Imams of ahl al-Bayt, peace be on him, and attain their good pleasure. He pleased them when he avenged their blood, destroyed those who shed their blood. There are many traditions concerning lauding him, respecting him, and admiring his benefits toward the Household of the Prophet, may Allah bless him and his family. The following is some of them:
1. Imam Abu’ ‘Abd Allah al-Sadiq, peace be on him, said: “No Hashimite woman combed (her hair) nor did she dye (it) wit henna until al-Mukhtar sent us the heads of those who killed al-Husayn, peace be on him. [1] ”
Al-Mukhtar gladdened the Household of the Prophet, may Allah bless him and his family, who were sad for Imam al-Husayn, Lord of the youths of
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heaven, peace be on him. For he avenged his blood.
2. Imam Abu’ Ja‘far (al-Baqir) , peace be on him, said: “Curse not al-Mukhtar, for he killed those who killed us, demanded vengeance for us, made our widows join in marriage, and divided properties among us in the strained circumstances. ”
3. ‘Abd Allah b. Shurayk narrated: “We visited Abu’ Ja‘far (al-Baqir) , peace be on him, on the Day of al-Nahr. He was resting. He had sent for the barber. I sat before him. Then a Kufan came. The Kufan took Abu’ Ja‘far’s hand to kiss it, but he prevented him from this and asked him: ‘Who are you? ’ ‘ (I am) Abu’
Muhammad al-Hakam b. al-Mukhtar b. Abi ‘Ubayda al-Thaqafi,’ replied the Kufan. He sat far from Abu’ Ja‘far. Hence Abu’ Ja‘far reached out his hand to him, and was about to seat him on his lap, after he had withheld his hand from him.
--------------------
[1]: Hayat al-Shi‘r fi al-Ku`fa, vol. 73.
[1]: Al-Kashi.
Then Abu’ Muhammad al-Hakam b. al-Mukhtar said to Abu’ Ja‘far: ‘May Allah set you right, the people have said many words concerning my father. By Allah, I want your opinion of him. ’
“Abu’ Ja‘far asked: ‘What did they say? ’ ‘They say that he was a liar,’ answered Abu’ Muhammad al-Hakam b. al-Mukhtar, ‘I accept your orders. ’ Abu’ Ja‘far, peace be on him, said: ‘Glory belongs to Allah! By Allah, my father told me that al-Mukhtar had sent the dower of my mother. Did he not build our houses, kill those who killed us, and avenge our blood? May Allah have
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mercy on him! ’ [1] ” In this tradition there is a clear proof for the exalted position of al-Mukhtar with Imam Abu’ Ja‘far (al-Baqir) , peace be on him. Besides the tradition shows that he did the ahl al-Bayt, peace be on them, many favors. For example, he demanded vengeance for them, helped them with properties of which were the dowers of their womenfolk, and built their houses demolished by the Umayyad authorities.
4. Al-Mukhtar sent the heads of ‘Ubayd Allah b. Ziyad and ‘Umar b. Sa‘d to Imam Zayn al-‘Abidin, peace be on him, and he prostrated himself in prayer for Allah, and said: “Praise belongs to Allah who has taken my revenged on my enemies! May Allah repay al-Mukhtar good! [2] ”
The Alids were satisfied with al-Mukhtar, just as the members of the House (ahl al-Bayt) , peace be on them, were satisfied with him. They thanked him for his benefits toward them. The narrators reported on the authority of Muhammad b. al-Hanafiya, who said: “When al-Mukhtar sent me the heads of ‘Ubayd Allah b. Ziyad and ‘Umar b. Sa‘d, I prostrated myself in prayer for Allah, raised my hands in supplication for al-Mukhtar, and said: ‘O Allah, forget not this day for al-Mukhtar, and repay him the best repayment on behalf of the Household of Your Prophet, Muhammad. By Allah, none can blame al-Mukhtar for this! [3] ’”
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--------------------
[1]: Ibid.
[2]: Ibid.
[3]: Al-Majjlisi, Bihar al-Anwar, vol. 45, Chapter on the Conditions of al-Mukhtar.
Insignificant Accusations
The enemies and opponents accused this great figure (al-Mukhtar) of:
1. Revelation. They said that Gabriel came down to him and told him about unseen things.
2. Angels. They said that
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the angels came down in the form of white pigeons and warred against his enemies.
3. The Garden. They said that he guaranteed men the Garden, and wrote to them letters like Christian indulgences. [1]
They accused al-Mukhtar of these things because he avenged the blood of Imam al-Husayn, (father of the free, peace be on him) , ruined the Umayyad government through his great revolt, treated the Arabs and non-Arabs equally, and adopted the policy of Imam ‘Ali, peace be on him.
Being an experienced leader, al-Mukhtar occupied the highest position in the society of his time, became one of the historical heroes, who adopted the truth, raised the banner of the revolt against backwardness, and dullness. Hence it was normal for his enemies to envy him and accuse him of false things. As for the accusation that al- Mukhtar told (men) about unseen things, it is certain that he told them about the occurrence of some events, and they occurred. He took this knowledge from Maytham al-Tammar the most brilliant disciple and student of Imam ‘Ali, the Commander of the faithful, peace be on him when he was with him in prison during the days of ‘Ubayd Allah b. Ziyad. Does foretelling such events mean prophecy?
His Great Revolt
Al-Mukhtar announced his great revolt, which aimed at accomplishing social justice among men and demanding vengeance for al-Husayn, father of the free, peace be on him. He adopted this and appointed as motto for his revolt. Hence his people shouted in the lanes and streets of Kufa with this motto: “Come
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on to demand vengeance for al-Husayn! ”
This effective call echoed in the heaven of Kufa. It was a thunder-bolt against the traitors and criminals who committed the most atrocious crime in human history. The righteous, deprived people responded to him. Let’s listen to the wonderful poem of ‘Abd Allah b. Humam al-Salu’li, the poet of the revolt. In the poem he tells us about the people who supported al-Mukhtar eagerly. He says:
The night of al-Mukhtar astonished the youths and
distracted them from their heyday of youth.
He (al-Mukhtar) called out: “Come on to demand vengeance
for al-Husayn! ”
Hence phalanxes came from Hamadan after part of night,
from Madhhajj came Ibn Malik, the chief, leading a troop
followed by troops,
from Asad came Yazid along with all the young defenders
Na‘im, the best and strongest of all the Shayban came
to the battle.
As for Ibn Shumayt, he moved his people there, and they
did not abandon him, nor did they lose him.
Qays part of Nahd and Ibn Hawzan came. They all were
humble (before Allah). [1]
In this poem ‘Abd Allah talks about the motto al-Mukhtar raised for his revolt, and which is: “Come on to demand vengeance for al-Husayn! ” This motto had great impression on the Shi‘ites, and they responded to it. Besides he talks about the tribes who took part in this revolt.
Anyhow the revolt was successful and all things went well with it. As for al-Mukhtar, he undertook the affairs of the country. Then he formed a government including the members of his revolt and the leaders of his party.
The Objectives of his Revolt
point
As for the
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objectives al-Mukhtar sought through his revolt, they are as follows:
1. Equality between the Arabs and non-Arabs
Al-Mukhtar accomplished equality between the Arabs and non-Arabs in all the rights and duties. He demolished the barriers the Umayyad government established to prefer the Arabs to non-Arabs and singled them out for distinctions. Some orientalists thought that the equality adopted by al-Mukhtar served Islam and spread it among the non-Arabs nations. [1] Filhawzin said: “Al-Mukhtar is worthy of praise, for he preceded others in understanding the states standing then. He thought that such states had not to be as they were. Only the Arab elements enjoyed the full civil rights in the State. If al-Mukhtar had accomplished his original objective, he would have been the savior of the Arab State. [2] ”
Al-Khartu’bi said: “It was al-Mukhtar who strengthened and activated the party of the non-Arabs. He raised the importance of the non-Arabs, treated them with justice, and defended them. He moved their hopes and ambitions. Moreover, he improved their political, social, and economic conditions. The non-Arabs craved for these rights throughout the time of the Umayyads and the ‘Abbasidis. [3] ” It is worth mentioning that the non-Arabs were the backbone of al-Mukhtar’s government. Hence al-Mukhtar entrusted the important offices to them, and appointed them as commanders -in-chief of his army. He was sure of their sincerity to him.
2. Demanding Vengeance for al-Husayn
Al-Mukhtar was not craving for kingdom when he announced his great revolt, as those who envied him said. Rather, he wanted to demand vengeance for Imam Abu’ ‘Abd Allah al-Husayn, the martyr, peace be on him.
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He was indignant with those who killed him, peace be on him. When the power went well with him, he ordered them to be pursued everywhere and arrested. Then he ordered them to be killed, their properties to be confiscated, and their house to be demolished. Now we will briefly present some of his measures against them.
Spreading Fear and Terror
Al-Mukhtar spread fear and terror among those who warred against Allah and His Messenger, killed Imam al-Husayn, the plant of sweet basil of Allah’s Messenger, may Allah bless him and his family, and master of the youths of Paradise. Some murderers fled Iraq and went to ‘Abd al-Malik b. Marwan in order to seek protection in him. One of them addressed him saying:
--------------------
[1]: Al-Farq bayna al-Furaq, pp. 33-34.
[1]: Al-Tabari, Tarikh, 2/2/637.
[1]: Da’irat al-Ma‘arif al-Islamiya (French Edition) , vol. 3, p. 765.
[2]: Al-Mukhtar, p. 6.
[3]: Ibid.
I have come to you, that you may have mercy on me
and protect me, but I see that you repel me, hence where is
the defender? [1]
‘Abd al-Malik b. al-Hajjaj al-Taghlubi turned his back in flight. He was among those who took part in fighting against al-Husayn, peace be on him. He sought refuge in ‘Abd al-Malik b. Marwan and said to him: “I have fled Iraq for you. ”
‘Abd al-Malik shouted at him saying: “You have told a lie! You have not fled Iraq for us! You have fled it because you are afraid of those who demand vengeance for the blood of al-Husayn! You have feared for your life, hence you have sought refuge in us! [2] ”
Asma’ b. Kharija was one of those whom al-Mukhtar terrified, for he was one of those who warred
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against Imam al-Husayn. Concerning him al-Mukhtar said: “A deep-black fire will come down from the heaven and burn the house of Asma’. ” When Asma’ heard of these words of al-Mukhtar, he was frightened and said: “By Allah, al-Mukhtar will burn my house! ” Then he fled Kufa. [1]
General Annihilation
Al-Mukhtar quickly order his followers to kill all those who took part in murdering Imam al-Husayn, master of the youths of heaven, peace be on him. He ordered them to kill two hundred and forty-eighty people at one time. Shimr b. Dhi al-Jawshan who harbored malice against Imam al-Husayn, peace be on him escaped. However, the men of al-Mukhtar pursued and killed him. Al-Mukhtar said: “It is not an act of our religion to leave the murderers of al-Husayn alive! If I do not kill those who killed the males from among the family of Muhammad, peace be on him, then I am a liar in this world. I ask all to help me against them. Food and drink are not permissible for me until I purify the earth from them. [2] ” A group of those who took part in war against al-Husayn was brought to al-Mukhtar. They were ‘Abd Allah b. Usayd al-Jahni, Malik b. Bashir al-Baddi, and Haml b. Malik al-Muharibi. Al-Mukhtar said to them: “O enemies of Allah and His Messenger, where is al-Husayn b. ‘Ali? Bring me al-Husayn! You killed him upon whom you were ordered to call down blessings! ”
They said to him: “We were sent (to war against him) by force. Hence be
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kind to us, and leave us alive. ” Al-Mukhtar shouted at them saying: “Were you kind to al-Husayn, son of your Prophet’s daughter? Did you leave him alive and give him water? ” [1] Then he ordered the hands and legs of Malik b. Bashir al-Baddi to be cut off. He left him in this state until he died. This is because it was he who deprived al-Husayn of his cap. Then al-Mukhtar ordered the two men to be killed. [2] Then the police arrested Ziyad b. Malik al-Dab‘i, ‘Umran b. Khalid al- Qushayri, ‘Abd al-Rahman b. Abi Khushara al-Bajali, and ‘Abd Allah b. Qays al-Khawlani. When they brought them before al-Mukhtar, he shouted at them with anger: “O You who killed the righteous! O You who killed the Lord of the youths of heaven! Allah has punished you on this unlucky day for your depriving (al-Husayn) of his garments! ”
It was they who deprived al-Husayn, peace be on him, of his garments. Hence al-Mukhtar ordered them to be executed. [3]
‘Umar b. Sa‘d was very afraid of al-Mukhtar. He sent him (a letter) and asked him to write him security. Al-Mukhtar did this. Then he announced before his companions that he would kill a man with great foot, hollow eyes, prominent eyebrows, and whose murder would gladden the believers and the angels brought nigh. Al-Haythem b. al-Aswad al-Nakha‘i understood that al-Mukhtar meant his friend ‘Umar b. Sa‘d. He sent his son to him, and he told him. Hence ‘Umar b. Sa‘d, the wicked, became terrified. He mounted
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his she-camel and fled Kufa. Al-Mukhtar was told about this, and he said: “There is a chain around his (‘Umar’s) neck, and it will bring him back. ” ‘Umar b. Sa‘d passed all the night (riding) his she camel, but he felt nothing. The she-camel took him through Kufa and brought him to his house in the morning. He came into his house. Al-Mukhtar sent Abu’ ‘Umra and a group of the police, and they attacked ‘Umar b. Sa‘d’s house. ‘Umar b. Sa‘d stood to take his sword, but he stumbled over his jubbah. Abu’ ‘Umra hurried to him, cut off his head and brought it to al-Mukhtar. Hafs b. ‘Umar b. Sa‘d was sitting beside al-Mukhtar. His father had sent him to seek for him security from al-Mukhtar. Al-Mukhtar said to him: “Do you know this? ” “Yes, and there is no good after him! ” replied Hafs. Hence al-Mukhtar ordered him to be killed in order to follow his father. Then he said: “This, pointing at ‘Umar’s head, in stead of al-Husayn’s (head) , and this, pointing at Hafs’s (head) , in stead of (the head of) ‘Ali b. al-Husayn. However, they do not equal al-Husayn. By Allah, if I killed three fourths of Quraysh, they would not equal one of his fingers. [1] ” With this the life of this wicked traitor, ‘Umar b. Sa‘d, ended. This is because he warred against Allah and His Messenger, and spared no effort to spread corrupt in the earth. He thought that he would through murdering al-Husayn
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enjoy the power over al-Ray, live in ease, plenty, and kingdom. However, Allah disappointed his expectations. That was when Ibn Ziyad broke his covenant concerning appointing him as governor over al-Ray. Hence he stayed in Kufa and was liable to curses until al-Mukhtar killed him and sent him to the Fire!
Among those who were punished justly was Harmala b. Kahil, the criminal, who killed ‘Abd Allah, baby of Imam al-Husayn. This wicked person, Harmala, saddened the Alids through this crime of his. Al-Minhal b. ‘Umar narrated: “When I wanted to leave Mecca, I visited ‘Ali b. al-Husayn, and he said to me: ‘O Minhal, what did Harmala b. Kahil al-Asadi do? ’
“I have left him alive in Kufa,” I (al-Minhal) replied.
The Imam raised his hands toward the heaven and supplicated warmly saying: “O Allah, let him (Harmala) taste the heat of iron! O Allah, let him taste the heat of the Fire! ”
Al-Minhal said: “When I returned to Kufa, I visited al-Mukhtar, who was my friend. I greeted him, but he was busy thinking and waiting for a certain affair. Moments ago, then Harmala b. Kahil was brought. Al-Mukhtar ordered a fire to be prepared, Harmala’s limbs to be cut off and thrown into the fire. [1] Hence I exclaimed: ‘Allah is Great! ’ Al-Mukhtar turned to me and said: ‘Exclaiming Allah is Great is good. Why have you exclaimed? ’ I (al-Minhal) told him about the supplication of Imam ‘Ali b. al-Husayn. This was great with al-Mukhtar. He fasted his daytime to show thanksgiving
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to Allah for responding to the supplication of ‘Ali b. al-Husayn at his hand. ” Al-Mukhtar killed those who killed Imam al-Husayn, peace be on him, filled their houses with bereavement, sadness and mourning.
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--------------------
[1]: Ibn Qutayba, ‘Uyyu`n al-Akhbar.
[2]: Hayat al-Imam Mohammed al-Baqir, vol. 2, p. 176.
[1]: Ibn al-Athir, al-Kamil, vol. 3, p. 368.
[2]: Ibid. , p. 369.
[1]: Ibid.
[2]: Ibid.
[3]: Ibid.
[1]: Al-Kamil, vol. 3, p. 37.
[1]: Ithbat al-Hudat, vol. 5, p. 214.
The Murder of Ibn Ziyad, the Tyrannical
Al-Mukhtar knew that ‘Abd al-Malik b. Marwan had appointed ‘Ubayd Allah b. Ziyad as commander over a huge army and sent him to conquer Kufa, that he commanded him to permit his soldiers to violate it for three days, as Yazid b. Mu‘awiya did in Medina, (the city of) the Prophet, may Allah bless him and his family. Hence al-Mukhtar prepared a strong believing army from among those who showed friendship toward the Household of the Prophet, may Allah bless him and his family, and harbored malice against the Umayyads. Then he appointed Ibrahim b. Malik al-Ashter as commander over the army. The Army of Ibn Ziyad surpassed Al-Mukhtar’s Army in number and equipment. However, it suffered low spirits and faith in war. The two armies met at a terrible battle, but Allah granted victory to the troops of Islam and faith. Accordingly the Syrian Army was defeated and suffered heavy casualties. As for Ibrahim, he killed ‘Ubayd Allah b. Ziyad with his own sword. He also killed al-Husayn b. Numayr and other Syrian commanders. Then he ordered their heads to be brought to al-Mukhtar, who became very pleased with seeing them.
The historians said: “A snake came into the mouth of the head of Ibn Marjana (‘Ubayd Allah b. Ziyad) and went out of its nostril, an then
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it did this several times. [1] ” Then al-Mukhtar sent the head to Imam ‘Ali b. al-Husayn and ordered the messenger to put it before the Imam at the time when food was placed on the table-clothe after finishing the noon prayers. The messenger came to the door of the Imam at the time when the people went to have food, and then he called out: “O Household of the Prophet, Origin of the Message, Place of descent of the angels, the House of Revelation, I am the messenger of al-Mukhtar b. Abu’ ‘Ubayda, and the head of ‘Ubayd Allah b. Ziyad is with me! ” Hence all the Alid womenfolk in the houses of the Hashimites cried. [2] They remembered the crimes Ibn Marjana (‘Ubayd Allah b. Ziyad) committed against the Prophet’s womenfolk.
When the Imam saw the head of ‘Ubayd Allah b. Ziyad, he prostrated himself in prayer, thanked Allah for this, and said: “Praise belongs to Allah who has not made me die until he has fulfill what he had promised and punished my enemy! ” [3] Then the Imam turned to those who were present and said to them: “Glory be to Allah! None is deceived by the world except him who shows ingratitude toward Allah’s favors! The head of Abi ‘Abd Allah (al-Husayn) was sent to Ibn Ziyad at the time when he was having lunch! [4] ”
The historians said: “None saw Imam Zayn al-‘Abidin, peace be on him, smiling from the day when his father was martyred, except on the day when he
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saw the head of b. Marjana (‘Ubayd Allah b. Ziyad). He had camels, and they carried fruit for him from Syrian. Hence, peace be on him, ordered the fruit to be divided among the people of Medina. [1] ”
All the Muslims were delighted when they heard of the death of ‘Ubayd Allah b. Ziyad. All the people cursed him. The poets satirized him and gloated over his death. Yazid b. al-Mufarragh said:
When death visits a tyrant, it tears apart the curtains of
chamberlains and gatekeepers.
I say at his death: Away with the son of the lowly, wicked
woman!
You were not jostled for power, and you defended it,
nor did you belong to the people.
You do not belong to Nazar and Jadhim Dhi Yumn;
you are a mere rock when you are thrown into the flame!
The earth refuse to accept their dead. How does it accept
a dirty one in garments? [2]
The poet added: Allah killed at al-Zab him who lived
trickier and died slave! [3]
Suraqa al-Bariqi praised Ibrahim al-Ashtar saying:
A young man from among the chiefs of Madhhajj has
come to you. He is bold against the enemies and does not
recoil (from fighting).
Hence, Ibn Ziyad, draw on yourself the greatest death, and
taste the sharp sword!
May Allah reward the Troops of Allah, for they have
quenched my thirst upon ‘Ubayd Allah. [4]
‘Umayr b. al-Habbab al-Salmi satirized the Army of ‘Ubayd Allah b. Ziyad saying:
The army which brings together wine and fornication does
not triumph when its meets an enemy. [5]
The army which hurried along with ‘Ubayd Allah b. Ziyad was composed of a criminal band which
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did not believe in Allah and the hereafter. Rather it hurried with him to look for its interests and purposes. Anyhow, al-Mukhtar gladdened the Alids when he killed ‘Ubayd Allah b. Ziyad and his criminal friends, who took part in murdering Imam al-Husayn, Lord of the youths of Heaven. He did not confine himself to this great act toward the Alids, rather he gave them a lot of money. He sent twenty thousand dinars to Imam Zayn al-‘Abidin, and he accepted it and built the houses of the children of ‘Aqil, which were destroyed by the Umayyads. [1] He give as gift a lot of money to the Imam, Muhammad b. al-Hanafiya, and the rest of the Alids.
Al-Mukhtar was one of the good things of the world, object of pride of the Arab and Islamic communities, and hero of history. He revolted against the Umayyads to support the truth and to adopt the fatal affairs of the community. Through his immortal revolt Allah gladdened the hearts of the believers. For he destroyed that traitorous band and made it taste the outcomes of its evil deeds. With this we will end our speech about the revolt of al-Mukhtar.
--------------------
[1]: Ibn al-Athir, al-Kamil, vol. 3, p. 381.
[2]: Al-Ya‘qu`bi, Tarikh, vol. 3, p. 6.
[3]: Ghayat al-Ikhtisar, p. 156. Quttb al-Rawandi, Da‘awat, p. 59.
[4]: Al-’Aqdd al-Farid, vol. 5, p. 143.
[1]: Al-Ya‘qu`bi, Tarikh, vol. 3, p. 6.
[2]: Al-Kamil, vol. 3, p. 381.
[3]: Al-‘Aqdd al-Farid, vol. 5, p. 143.
[4]: Al-Kamil, vol. 3, p. 381.
[5]: Ibid. , p. 382.
[1]: Safinat al-Bihar, vol. 1, p. 435.
The Revolt of Ibn al-Zubayr
point
The people of al-Hijaz harbored malice against the Umayyads. This is because the Umayyads attacked during the days of Yazid Medina (the City of the Prophet, may Allah bless him and his family) , and the Holy Kaaba, which are the object of pride of Muslims. When Ibn al-Zubayr summoned the people of al-Hijaz to pledge
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allegiance to him, the overwhelming majority of them responded to him. Al-Hijaz and other Islamic countries were ready to support Ibn al-Zubayr. However, Ibn al- Zubayr was not worthy of this important office. He did not take care of saving the community from the wrongdoing of the Umayyads, nor did he take care of its interests. Rather he wanted kingdom and authorities. ‘Abd Allah b. ‘Umar recognized the qualities and inclinations of Ibn al-Zubayr. His wife asked him to pledge allegiance to Ibn al-Zubayr, and he said to her: “Have you not seen the date-palms which Mu‘awiya visited? Surely, Ibn al-Zubayr wants nothing except them! [1] ”
Ibn al-Zubayr showed worship. He clung to the Sacred House. He sometimes circled it, and sometimes prayed in it. He did all this to deceive the simple. Concerning him, Imam ‘Ali, the Commander of the faithful, peace be on him, said: “Ibn al-Zubayr will set up the snare of the religion to choose the world! ” [2] Ibn al-Zubayr had black past, for it was he who warred against Imam ‘Ali, the trustee of Allah’s Apostle, may Allah bless him and his family, and the gate of the city of his knowledge. It was he who urged his father al-Zubayr to wage war against him. Through this he encouraged the Umayyads to announce an armed mutiny against the legal authority of Imam ‘Ali, and then they held the reins of the government.
The people disliked Ibn al-Zubayr and hated his government. This is because he was a miser. It was
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said that he gave money to the poor from the Public Treasury as if he gave to them from his father’s inheritance! [1] Al-Fakhri said: “His miserliness was abundant, hence power did not go well with him. [2] ” Abu’ Hurra criticized him for miserliness saying:
The non-Arabs have admonished the Caliph and
complained to him of hunger and poverty.
What is against us? What has befallen us? Which a king
has overcome that which is all around us? [3]
Ibn al-Zubayr wanted to conceal his miserliness from the people saying: “My stomach is a span of the hand, hence it holds nothing of the world! It is I who seek refuge in the House and seek sanctuary in the Lord! ” [4] These words of him made the people laugh at him. This is because the people knew that he was like a wolf, that he did not abstain from plundering their possessions, and that he bit the properties of Allah as the camels bit spring plants!
Al-Dahhak b. Fayru’z ridiculed him saying:
You have told us that a handful (of food) satisfies you,
that your stomach is a span of the hand or less than it.
However, when you attain a thing, you burn it as the shiny
fire burns the nabk wood.
If you repay a relative or do (him) a favor, then affection
will return you to ‘Amru’. [5]
The political analysts ascribed the overthrowing of his government to his miserliness and psychological weakness. They said that if the government went well with him, he would spread miserliness and poverty among the people.
His Detesting the Alids
Ibn al-Zubayr detested the
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Household of the Prophet, may Allah bless him and his family, and harbored malice against them to the extent that he left calling down blessings upon the Prophet, may Allah bless him and his family, in his sermons. He was asked about this and he replied: “For he (the Prophet) has evil family who crane their neck when they hear his name! [1] ”
Ibn al-Zubayr said to Ibn ‘Abbas: “I have concealed detest toward you, the members of this House, for forty years! [2] ” This rude person (Ibn al-Zubayr) denied the Household of the Messenger who were the source of awareness and thought in Islam. Moreover, he forget the bounty of the great Prophet, may Allah bless him and his family, toward his people when he saved them from the poor life in the desert, built for them glory and kingdom, made them the masters of nations and peoples.
His Arresting the Alids
Ibn al-Zubayr asked the Alids to pledge allegiance to him, but they refused to accept this and said: “We will not pledge allegiance (to you) until the members of the community come together. ” Hence he ordered his policemen to arrest them, and they arrested them at Zamzam, threatened them with death and burning. Then Ibn al- Zubayr appointed for them a fixed time. Some followers of b. al-Hanafiya advised him to ask help from al-Mukhtar, the ruler of Iraq. Accordingly, Ibn al-Hanafiya wrote to al-Mukhtar and told him about the conditions of the Alids in al-Hijaz. At once, al-Mukhtar responded to him. He appointed ‘Abd Allah
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al-Jadali as commander over some military troops and commanded him to hurry to al-Hijaz. ‘Abd Allah took his troops and hurried to Mecca. When they reached it, they raised their banners and called out: “Come on to demand vengeance for al-Husayn! ” Then they arrived at the Holy Mosque (in Mecca). As for Ibn al-Zubayr, he ordered wood to be prepared at the gate of the prison where the Alids were. He intended to burn them. However, the troops broke into the prison and took the Alids out of it. Then they asked Muhammad b. al-Hanafiya to permit them to war against Ibn al-Zubayr, but he refused their request and said to them: “I do not regard (fighting) in Mecca as lawful! ” Concerning the salvation of Muhammad b. al-Hanafiya from the prisons of Ibn al-Zubayr, Ibn ‘Abd al-Rahman, a great poet, said:
If the people see this chief at al-Khif, part of Mina, they will
recognize that he is not a wrongdoer.
He is named by the name of the Prophet (the chosen) ,
and is his cousin. He releases those who are in shackles
and profits the doubters.
He is lofty. He does not buy error for the right direction,
nor does he fear the blame of a blamer for the sake of
Allah.
We have recited Allah’s Book through praising Him at this
Khif of the unlawful, where pigeons are safe, and the
enemy is like the peaceful friend.
Happiness will not subsist for the people of the world, nor
will intense affliction last.
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--------------------
[1]: Hayat al-Imam al-Husayn, vol. 2, p. 310.
[2]: Sharh Nahjj al-Balagha, vol. 7, p. 24.
[1]: Al-Ya‘qu`bi, Tarikh, vol. 3, p. 9.
[2]: Al-Fakhri, p. 105.
[3]: Hayat al-Imam al-Baqir, vol. 2, p. 180.
[4]: Abu` al-Farajj al-Asfahani, al-Aghani, vol. 1, p. 22.
[5]: Hayat al-Imam al-Baqir, vol. 2, p. 180.
[1]: Al-Ya‘qu`bi, Tarikh, vol. 3, p. 8.
[2]: Al-Mas‘u`di, Muru`jj al-Dhahab, vol. 3, p. 26.
You tell him whom you meet that you are a
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seeker of
refuge (in Allah) ; rather the seeker of refuge (in Him)
is he who is oppressed in a terrible prison! [1]
I (the author) firmly believe that Ibn al-Zubayr would have killed all the Alids if the affairs had gone well with him. However, Allah, the Exalted, ruined Ibn al- Zubayr’s power through His kindness!
The Overthrowing of his Government
It was normal for the people to overthrow the government of Ibn al-Zubayr, for he was afflicted by miserliness, dictatorship, and vain glory, as Abd al-Malik b. Marwan said. [2] Anyhow, the Umayyad troops headed by al-Hajjaj b. Yousif al-Thaqafi advanced against Ibn al-Zubayr and occupied Mecca. Ibn al-Zubayr sought protection with the Sacred House. He expected safety and salvation. He imagined that his seeking protection with the Sacred House would profit him, that the Umayyads would not aggress against him. However, he made a mistake in this because the Umayyads did not respect Allah, nor did they respect His House. Anyhow, the Umayyads began throwing fire at Ibn al-Zubayr. Hence his companions abandoned him and asked al-Hajjaj for security, and he granted them this. Only few persons stayed with Ibn al-Zubayr, hence the Umayyad troops attacked Ibn al-Zubayr, and then al-Hajjaj ordered him to be crucified beside the Holy Mosque. He remained crucified. Al-Hajjaj did not allow anyone to bury him until ‘Abd al-Malik ordered him to be buried. With this we will end our speech about the revolt of Ibn al-Zubayr, who aimed through his revolt at accomplishing his personal desires, paying no attention to the interests of
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the community and its achievements.
These are some of the revolts which broke out in that time. They resulted from the political pressure of the Umayyads against the community. The revolts aimed at accomplishing tranquillity, security, preventing the authorities from pursuing the free and the Muslim thinkers.
The Economic Life
As for the economic life in the time of Imam Zayn al-‘Abidin, peace be on him, it was paralyzed and extremely disordered. Agriculture, which was the backbone of the general economy in that time, declined. This is because of the discords, local disorders, the State’s neglecting irrigation projects and land reform. These bad conditions resulted in general famine, high prices, and paucity of life necessities such as clothing. An Asadi poet [1] described his bad economic life in a poem in which he praised some Kufan nobles asking kindness from them. Listen to his words:
O Aba Talha, the munificent! Relieve me with some of
your abundant bestowal!
Give life to my soul, may my soul be your ransom! You
have already known that I have no money!
Lend us some flour whose repayment, if you do it, is great!
You have known, neglect me not, what Allah has decreed
concerning the food of the orphan!
I have nothing except a jar and a half, a book decorated
like tattoo, a garment I patched with leather and sold for
a loaf (of bread) , a saddle, and a quilt.
This is a miserable poet whom poverty and deprivation attacks. He is about to die because of hunger. Then he mentions his poor, simple furniture. Hence he
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flatters this generous man to help him with food to refresh his soul.
All the Muslim communities led a miserable life. The did not know plenty nor did they know ease. This is because the Umayyads and their hirelings dominated the Public Treasury.
The Luxury of the Umayyads
The Umayyads indulged in pleasures. Their children wore silk garments and looked like the Hercules Dinars. [1] ‘Umar b. ‘Abd al-‘Aziz bought a garment for four hundred dinars, wore it and said: “How coarse this garment is! ” [2] Haru’n b. Salih reported on the authority of his father, who said: “We gave many dirhams to the washerman to wash our garments with the suds of the garments of ‘Umar b. ‘Abd al-‘Aziz, for it was full of perfume (i. e. musk). [3] ” Marwan b. Aban b. ‘Uthman wore seven shirts of different length, and they looked like a ladder, and on them he wore a ‘Adani garment which he bought for one thousand dirhams. [4] The historians have mentioned many examples of the Umayyad luxury and their playing with the economy and wealth of the community.
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--------------------
[1]: Abu` al-Farajj al-Asfahani, al-Aghani, vol. 8, p. 31.
[2]: Hayat al-Imam al-Baqir, vol. 2, p. 183.
[1]: He was Ibn ‘Abdal. He composed the poem on a mouse and a cat. The poem is weak in composition.
[1]: Abu` al-Farajj al-Asfahani (Printed by Dar al-Kutub) , vol. 1, p. 310.
[2]: Ibn Sa‘d, Tabaqat, vol. 5, p. 246.
[3]: Abu` al-Farajj al-Asfahani, al-Aghani, vol. 9, p. 246.
[4]: Ibid. , vol. 17, p. 89.
Their Gifts to the Poets
The Umayyads went too far in offering gifts to the poets. They bestowed lavishly upon their poet al-Ahwas. They one time gave him one hundred thousand dirhams [5] , and another time they gave him ten thousand dinars. [6] In his poetry al-Ahwas has mentioned that he did not earn his plentiful wealth from commerce or inheritance; rather he earned it from the Umayyads’ gifts and bestowals. He says:
My new possessions have not resulted from commerce,
nor had my old possessions rustled from
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inheritance.
However, the are the gifts of the blessed Imam, who has
filled the earth with kindness, munificence, and rightness. [1]
Praising al-Walid b. ‘Abd al-Malik, al-Ahwas said:
Power spontaneously came to the Imam, and he wasted
for his power neither unlawful property nor blood.
The Lord of mankind has chosen him ruler over His
creatures. And Allah knows men better.
When Allah was pleased with him, he (al-Walid)
summoned the Muslims to pledge allegiance to him, and
they responded and submitted to him.
He who attains his affection attains riches and glory.
He who is the object of his evil omen fears sudden death.
In his hands are keys to mercy, and life rain, through which
men remain alive, and which is a medicine (for them). [2]
These lines of poetry mean that he who made friends with al-Walid and was among his hirelings obtained plentiful wealth and riches. As for those who turned away from him, they obtained nothing except sudden death. Of course, these are the qualities of the dictatorial regime which follows caprice and desires, and does not conform to the law.
Their Gifts to the Singers
The Umayyads lavishly spent money on the singers. Al-Walid b. Yazid gave Mi‘bid, the singer, twelve thousand dinars. [3] He ordered all the singers of al-Hijaz to be brought, and he gave them many gifts. [4] Mi’bid, Malik b. Abi al-Samh, and Ibn ‘A’isha visited Yazid b. ‘Abd al-Malik, and he gave each of them one thousand dinars. [5] Al-Walid sent for Younis al-Katib, and he went to him and sang before him. Al-Walid admired Younis’s songs and gave him three thousand dinars. [6]
In this
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manner the wealth of the community was divided among the singers and the dissolute. In the meantime the community suffered poverty and miserliness, and Islamic economy disappeared from life.
The Life of Amusement
point
The life of amusement, vanity, and impudence prevailed most the Islamic countries, and especially as it concerned the holy places such as Medina and Mecca. The Umayyad government intentionally spread amusement places in these two sacred cities, that the Muslims might abandon them. We will briefly present the amusement and impudence in Medina.
Singing
Singing spread in Medina to the extent that it became its center. Concerning the people of Medina, Abu’ al-Farajj said: “Their scholar did not deny singing, nor did their worshipper repel it! [1] ” Abu’ Yousif said to one of the people of Medina: “How wonderful your affair in these songs is, O people of Medina! Why do your noble and ignoble not abstain from singing? ” [2] When the singers sang, all young men, young women, old men, and old women came to listen to their songs. [3] Dahman, the famous singer, came to ‘Abd al-‘Aziz al-Makhzu’mi, the judge of Medina, to bear witness against an Iraqi. The judge accepted Dahman’s witness and justice. Hence the Iraqi said to him: “Dahman is a singer, and he teaches the slave-girls singing! ” However, the judge said: “May Allah forgive me and you! Where is he who does not sing? (i. e. , all the people sing. ) ” [4]
Malik b. Anas, the Jurist of Medina, had perfect knowledge of singing. Husayn b. Dahman al-Ashqar reported: “I was in Medina. The
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street was void (of people) at midday, and I began singing the following: What’s the matter with your family, O Rabab? They look askance (at me) as if they were angry! Suddenly, a door was opened, and a man with a red beard appeared. Then the said: ‘O Dissolute, you have performed (the song) in a bad manner, prevented songstress, and proclaimed atrocity. ’ Then he began singing. Hence I asked him: ‘May Allah set you right, where have brought this song? ’ ‘When I was young, I would follow the singers to learn (songs) from them,’ he replied, ‘but my mother said to me: If the singer has an ugly face, none listens to his songs. Hence leave singing and study jurisprudence, for the ugliness of face does not injure it. Accordingly, I abandoned the singers and followed the jurists. ’ Then I said to him: ‘Repeat (the song) , may I be your ransom! ’ ‘No,’ he said, ‘do you want to say that you have learnt singing from Malik b. Anas? ’ Suddenly, he was Malik b. Anas, but I did not recognized him. [1] ” Whether this narration is true or fabricated against Imam Malik in order to degrade his importance, it is sure that Medina in that time was one of the singing centers in the Islamic world, and a special institute for teaching slave girls singing.
Singing and Dancing Parties
Singing and dancing parties were held in Medina. Perhaps men and women attended them, and there were no curtains between them. [2] Abu’ al-Farajj reported: “A beautiful woman
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sat and wore a long burnoose. There was a Yemeni cloak on her shoulder. She made those who were with her were shorter burnooses. Then she stood, sang, and plaid on the lute. Then Ibn Surayjj, Mi‘bid, Ibn ‘A’isha, and Malik stood and danced with her. They had lutes in their hands and played on them as she did. Then she requested colored garments for her and the people, and they wore them. Then she walked, and the people walked behind her. She sang, and they repeated her song, as chorus. [1] ‘A’isha, daughter of Talha, held mixed parties, and ‘Azzah al-Mayla’ sang at them. [2] ”
Singing spreads among the People of Medina
Singing spread among the People of Medina to the extent that it controlled their feelings and emotions. The narrators reported: “Muhammad b. ‘Umran al-Tamimi, the judge of Medina, heard a slave girl singing. Her song moved him, and he unconsciously went to his sandal and hung it in his ear owing to intense glee. Then he crept and said: ‘Guide me, I am a camel! Guide me, I am a camel! [3] ’”
Ibn Abi Rabi’a heard a beautiful woman singing, and he unconsciously tore his shirt, and it became like a cloak. [4] The people of Medina were so fond of singing - Page824 - The Life of Imam Zayn al -Abidin
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[5]: Ibid. , vol. 9, p. 172.
[6]: Ibid.
[1]: Ibid.
[2]: Ibid. , vol. 1, p. 29.
[3]: Ibid. , vol. , 55, p. 1.
[4]: Ibid. , p. 111.
[5]: Ibid. , vol. 4.
[6]: Ibid. , vol. 4, p. 400.
[1]: Ibid. , vol. 8, p. 224.
[2]: Al-‘Aqdd al-Farid, vol. 3, p. 233.
[3]: Ibid. , vol. 3, p. 245.
[4]: Abu` al-Farajj al-Asfahani, al-Aghani, vol. 6, p. 21.
[1]: Ibid. , vol. 4, p. 222.
[2]: Al-Shi‘r wa al-Ghina’ fi al-Medina wa Mecca, p. 250.
[1]: Abu` al-Farajj al-Asfahani, al-Aghani, vol. 8, p. 227.
[2]: Ibid, vol. 10, p. 57.
[3]: Ibid. , vol. 7, p. 331.
[4]: Ibid. , vol. 8, p. 206.
that they went out to see off Salama al-Qas, a songstress ‘Abd al-Malik bought from her master for twenty thousand dinars. They crowded in the yard of the palace, and she stood among them and sang them:
They separated themselves from me, and I firmly believe that
those who die
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will never return.
She repeated these words, and they people wept and wailed. [1] Yazid b. ‘Abd al-Malik bought Habbaba, a songstress. She began singing before him. Her previous master, who was from Medina, sat beside Yazid. He unconsciously exposed his beard to a candle, and it burnt out of intense glee. [2] The historians have mentioned many examples of the singing in Medina.
The Songstresses in Medina
Many songstresses were in Medina (Yathrib). They played an active role in teaching the youths singing. They spread singing, impudence, and corruption. Unfortunately, Medina (the City of the Prophet, may Allah bless him and his family) became the center of a corrupt life in the time of the Umayyads. The people expected that Medina would be an institute for religious culture, a source for intellectual, civilizational radiance in the Arab and Islamic world. However, the Umayyads deprived it of these aspects and made it lose its political and religious leadership.
The Dissoluteness of the Umayyads
The Umayyad kings led a life of amusement, vanity, dissoluteness, and impudence. Their red nights witnessed wine, singing, and dancing. Yazid b. Mu‘awiya was the first Umayyad to adopt singing and shelter the singers. He brought them from Medina. [3] He openly practiced dissoluteness and drank wine.
Al-Walid b. Yazid was one of the dissolute Umayyads. He summoned Ibn ‘A’isha, the singer, to sing him a song, and he sang him. Al-Walid became gleeful and said to Ibn ‘A’sha: “By Allah, you have done well, my emir! ” Then al-Walid took off his clothes and gave them to Ibn ‘A’isha. He remained naked until
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similar clothes were brought to him. Then he gave Ibn ‘A’isha one thousand dinars, make him mount a mule, and said to him: “May my father and mother be your ransom, mount the mule and go away! You have left me yearning for your songs! ” [1]
Al-Walid sent for ‘Attrad, the singer. When he heard one of his songs, he lost consciousness, tore his embellished garment, and threw himself into a pool of wine. He was still in the pool until he was brought out of it. He was drunk as if he was dead. When he became conscious, he said to ‘Attrad: “I imagine that you will go to Medina, that you will stand, sit in its assemblies, and say: ‘The Commander of the faithful (al-Walid) summoned me, and I paid him a visit. He asked me to sing, and I sang him. I made him gleeful, and he tore his garments. ’ By Allah, if you told the people of this event, and I heard of it, I would cut off your neck! ” Then al-Walid gave ‘Attrad one thousand dinars, and he took them and went away. [2]
Yazid b. ‘Abd al-Malik is another example of the dissolute Umayyads. He sent for Ibn ‘A’isha, and he came to him. He asked him to sing, and he sang beautifully. Accordingly, he became gleeful and said to his butler: “Give us wine to drink in the fourth heaven! [3] ”
These kings spread dissoluteness and corruption all over the Islamic world, and especially as it concerns Medina
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(Yathrib). This is because they wanted to defile the holiness of this city and its remarkable position with the Muslims.
The Attitude of the Imam
point
As for Imam Zayn al-‘Abidin, peace be on him, he adopted a solid attitude toward these corrupt trends, which destroyed all moral traits. He shed on them light of his holy spirit which appears in al-Sahifa al-Sajjadiya, which shakes inner selves. This is because the Sahifa contains, preaching, guidance, moral lessons, and Islamic values.
Al-Sahifa al-Sajjadiya, the Gospel of the Household of Muhammad (may Allah bless him and his Household) , protected Islam against the Umayyad corrupt methods. It warned the Muslims against intellectual and social decline and urged them to obey Allah, the Creator of the world and Giver of life.
Moreover Imam Zayn al-‘Abidin, peace be on him, followed the behavior of his grandfather, the greatest prophet, may Allah bless him and his family. Hence he was able to guide the straying to the right path.
The Scientific Life
As for the scientific life in the time of the Imam, peace be on him, it was paralyzed in the full sense of the world. This is because the Umayyad government turned away from knowledge, sent far cultural awareness, and spared no effort to make the Muslims ignorant. The Umayyads firmly believed that their interests would be destroyed through knowledge and public awareness, hence they established their kingdom on ignorance. Imam Zayn al-‘Abidin, peace be on him, realized this destructive problem, so he, peace be on him, raised the banner of knowledge and summoned the youths of
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the community to release themselves from the shackles of ignorance.
Imam Zayn al-‘Abidin, peace be on him, opened brilliant horizons to knowledge which men had not recognized before. He presented the Islamic sciences such as hadith, jurisprudence, interpretation (of the Qur’an) , theology, philosophy, etc. The biographers said: “The religious scholars narrated countless science (traditions) from ‘Ali b. al-Husayn. ”
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[1]: Ibid. , p. 343.
[2]: Ibid. , vol. 6, p. 316.
[3]: Ibid.
[1]: Ibid. , 8, p. 324.
[2]: Ibid. , vol. 2, p. 226.
[3]: Ibid. , vol. 3, p. 307.
The School of the Next Generation
The School of the Next Generation was established in the time of the Imam, peace be on him. It was the first Islamic school to be established in Medina after the School of the Imams from among the members of the House (ahl al-Bayt) , peace be on them. This school took care of the Islamic sciences. As for its members, they were Sa‘id b. al-Musayyab, ‘Urwa b. al-Zubayr, al-Qasim b. Muhammad b. Abi Bakr, Abu’ Bakr b. ‘Abd al-Rahman b. al-Harith b. Hisham, Sulayman b. Yasar, ‘Ubayd Allah b. ‘Uttba b. Mas‘u’d, and Kharija b. Zayd. Concerning them, the poet said:
If it is said that who are the seven great ones in knowledge,
whose narration is not outside knowledge?
Say: They are ‘Abd Allah, ‘Urwa, Qasim, Sa‘id, Abu’ Bakr,
Sulayman, and Kharija.
Another poet said:
He who does not follow the Imams, his division is unjust
and is outside knowledge.
They are Abd Allah, ‘Urwa, Qasim, Sa‘id, Sulayman, Abu’
Bakr, and Kharija. [1]
It is worth mentioning that some of these religious scholars studied under Imam Zayn al-‘Abidin, peace be on him, and reported hadith and jurisprudence on his authority, especially as it concerns Sa‘id b. al-Musayyab. [2] Anyhow, the scientific life in the time
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of the Imam, peace be on him, was very weak, for the people busied themselves with forming parties in order to hold the reins of the government and control the wealth of the Islamic countries.
The Literary Life
The poets have shown in their poetry the literary life during the Umayyad government. Unfortunately, this poetry does not represent the social problems in this time. Besides it does not represent the intellectual and literary life. Rather it represents their tribal beliefs. The poets spoke about their tribal qualities such as generosity, bravery, immense wealth and number. They employed poetry as means to satirize each other and to call one another by nicknames. Hence poetry became a destructive tool. You can clearly see this quality in al-Farazdaq’s and Jarrir’s poetry. Most their poetry is on satire, cursing, and slander. They satirized each other to the extent that they used all the words in the dictionary of cursing and slander. This indicates that the pre-Islamic opinions returned in an ugly manner during the days of the Umayyad government.
Al-Kumayt al-Asadi, a Muslim great poet, seized the opportunity to laud the good traits of his people, the Madaris. He preferred them to the Qahtanis. With this he was able to move discords among the tribes. This act of him is regarded as one of the original factors which resulted in overthrowing the Umayyad government. Listen to his words concerning praising his people and satirizing the Qahtanis:
To us belong the moon of the sky and every star to which
the hands
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of those who follow them point.
I have known that Allah named Nazar and lodged them in
Mecca as inhabitants.
He has appointed the noble traits for us only.
(He has appointed) back for men, and forehead for us.
The womenfolk of Nazar did not give birth to hybrids, for
they did not marry non-Arab males.
(The children of Nazar) did not make the asses copulate
with the good mares, and they gave birth to mules.
The daughters of Nazar did not give birth to black and red
children.
We married our daughters to our cousins and called the
children by their fathers’ names. [1]
In these lines of poetry, al-Kumayt prefers the good traits of his people to those of the Qahtanis. He ascribes to his people the moon of the heaven and the brilliant stars from among men. He singles them out for noble qualities and laudable deeds. He reviles their opponents, the Qahtanis. This is because the Qahtanis married their daughters to the Abyssinians and the Persians, and they gave birth to black and red children. Al-Kumayt says that this marriage results in an offspring like mules. Hence this satire made the Qahtanis angry, moved discords and detest between them and the Madaris. In the meantime, Di‘bil al-Khuza’i, the poet of the doctrine, answered al-Kumayt and praised his people in a poem composed of six hundred lines of which is the following:
Pay attention to your blame, O spouse. The passing of the
forty (days) is sufficient for you.
Have the events of the nights, which have turned the
tresses white, not grieved you?
I am
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greeting the famous chiefs from among my
people! We have greeted you, O Medina!
If the family of Isra’il belong to you, and you boast of the
non-Arabs, then forget not the pigs which were
transformed along with apes despised and hated.
At Ilah and the Gulf, they have ruins which have not been
effaced yet.
Al-Kumayt has satirized us for our helping (the prophet) ,
not for wronging him.
(The children of) Nazar know that my people boast of their
--------------------
[1]: Abu` al-Fida’.
[2]: Hayat al-Imam Mohammed al-Baqir, vol. 2, p. 130.
[1]: Al-Mas‘u`di, Muru`jj al-Dhahab, vol. 2, p. 196.
supporting the Prophet.
The historians said: “The Nazaris went on preferring themselves to the Yemenis, and the Yemenis went on preferring themselves to the Nazaris until they destroyed the country and moved tribalism in the deserts and the cities. [1] ”
Anyhow, the purposes of poetry were confined to boasting and calling by nicknames. This kind of poetry has no sense of an intellectual life nor has it a summons to good and virtue. Rather it has a summon to decline and backwardness. With this we will end our speech about the time of Imam Zayn al-‘Abidin, peace be on him.
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[1]: Ibid. , 197.
Chapter 15: To The Shelter Garden
point
Imam Zayn al-‘Abidin, peace be on him, became old and weak. This is because he exhausted himself by hard worship and obedience to Allah. The historians unanimously agreed that the Imam passed most his lifetime fasting by day and standing in prayer by night. Meanwhile, he remembered the tragedy of Karbala’. When he looked at his aunts and his sisters, he remembered their escape from one tent to another, and the caller of the people called out: “Burn the houses of the
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wrongdoers! ” These memories saddened him very much and affected his body.
Anyhow, as we intend to end this book, it is necessary for us to speak about the last stage of the lifetime of the Imam, peace be on him, and the events which accompanied it.
The Imam is given Poison to drink
Imam Zayn al-‘Abidin enjoyed great popularity. The people spoke with admiration about his knowledge, his jurisprudence, and his acts of worship. The assemblies admired his patience and all his other qualities. The Imam occupied the hearts and feelings of the people. Hence blessed was he who saw him, met him, and listened to his words. This situation frightened the Umayyads, especially as it concerns al-Walid b. ‘Abd al-Malik, who was the most spiteful toward the Imam. Al-Zuhri reported on the authority of al-Walid b. ‘Abd al-Malik, who said: “I cannot have a rest as long as ‘Ali b. al-Husayn is in this world! [1] ”
When al-Walid became king, he decided to assassinate the Imam. He sent poison to his governor of Medina, and ordered him to mix the poison (with liquid) and give it to the Imam to drink. [2] The poison reacted on the Imam’s body, and he suffered severe pain. The Imam remained on the bed of illness for some days. He complained to Allah of this and asked Him for forgiveness and good pleasure. The people crowded to visit him, and he, peace be on him, praised and lauded Allah for providing him with martyrdom at the hand of the most wicked creature.
His Designation of al-Baqir for the Imamate
Imam Zayn al-‘Abidin,
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peace be on him, entrusted the Imamate to his son al-Baqir, peace be on him, who was the pioneer of the cultural, scientific movement in Islam. Al-Zuhri said: “I visited ‘Ali b. al-Husayn and asked him: If Allah’s inevitable command comes, whom shall we follow after you? ”
The Imam gently looked at him and replied: “ (Follow) this son of mine (pointing to his son Muhammad al-Baqir) , for he is my testamentary trustee, my inheritor, the box of my knowledge, the origin of knowledge, and the one who will split knowledge open. ”
“Why have you not appointed your most obedient son as your testamentary trustee? ” asked al-Zuhri.
Al-Zuhri did not understand the affair of the Imamate. He thought that it was based on the tribal customs.
“O Aba ‘Abd Allah, the Imamate is not based on oldness and youngness. In this manner, Allah’ Apostle, may Allah bless him and his family, entrusted (the Imamate) to us, and in this manner we have found it in the tablet (lawh) and the parchment (sahifa) ,” answered the Imam.
Demanding more information, al-Zuhri asked: “O Son of Allah’s Apostle, did your Prophet appoint you as testamentary trustees after him? ”
“We have found twelve names in the parchment and the tablet. Their Imamate, the names of their fathers, and of their mothers have been written in the tablet,” replied the Imam, “and seven testamentary trustees will come out of the loins of my son Muhammad. Al-Mahdi will be one of them. ” [1] Some Shi‘ites visited the Imam, and he nominated his son Muhammad
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al-Baqir before them, and ordered them to follow him. Then he gave him a document and a box in which were the inheritances of the prophets, the weapon and books of Allah’s Apostle, may Allah bless him and his family. [1] ”
His Commandments to his Son al-Baqir
Imam Zayn al-‘Abidin, peace be on him, entrusted his commandments to his son Imam Muhammad al-Baqir, peace be on him. The following is some of his commandments to him:
1. He commanded him (to take care of) his she-camel. He said to him: “I performed the hajj on this she-camel of mine twenty times, yet I did not whip it. When it dies, bury it. Let not the beasts eat its meat, for Allah’s Messengers, may Allah bless him and his family, said: ‘If a camel stops seven times at ‘Arafa, Allah will place it among the favors of the Garden, and bless its offspring. ’ [2] ” Imam al-Baqir carried out these commandments of his father.
2. The Imam gave to his son this commandment, which displays the brilliant sides of the qualities of the members of the House (ahl al-Bayt) , peace be on them. He said to him: “O my little son, I will command you with what my father commanded me when death was close to him. He said to me: ‘O my little son, beware of wronging him who finds no helper against you except Allah. ’ [3] ”
3. He commanded him to wash and shroud him [4] and to undertake all his other affairs until he buried him in his final resting place.
To the Shelter Garden
The state of
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the Imam became worse. His illness became intense. The Imam suffered exhausting pain, for the poison reacted on all the parts of his body. He told his family that he would move to Paradise at night. He fainted three times. When he came to consciousness, he recited Surat al-Fatiha, and Surat Inna Fatahna. Then he, peace be on him, said: “Praise belongs to Allah, Who has made good to us His promise and made us inherit the land; we may abide in the garden where we please; so goodly is the reward of the workers. [1] ”
Then the Imam’s great soul went to its Creator, as the souls of the prophets and the messengers did. Allah’s angels, favors and greetings surrounded it with magnification and admiration.
This great soul met its Creator after it had illuminated the horizons of this world with knowledge, worship, and freedom from all inclinations of caprice.
His Preparation for Burial
Imam Abu’ Ja‘far al-Baqir undertook the preparation of the corpse of his father. He washed his pure body. The people saw the places of his prostration, which were like the knees of camels, out of his abundant prostration (in prayer) for Allah, the Exalted. They also saw his shoulders, which were like the knees of camels. Then they asked al-Baqir about this, and he replied: “He would put food into his bag, carried it on his shoulders, and divided the food among the poor and the deprived. [2] When al-Baqir had finished washing the corpse of his body, he shrouded it, and prayed over
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it with the written prayers.
Escorting him to his Final Resting Place
Great escorting was held for the Imam. Medina (Yathrib) had never witness such escorting before. This is because the righteous and the sinful escorted him. The masses surrounded the great coffin. They wept and lamented for the Imam in humbleness. They felt a heavy loss, for they lost immense good, and unique spirituality. - Page835 - The Life of Imam Zayn al -Abidin
--------------------
[1]: Hayat al-Imam Mohammed al-Baqir, vol. 1, p. 51.
[2]: Al-Ithaf bi Hub al-Ashraf, p. 52. Al-Sawa‘iq al-Muhriqa, p. 53.
[1]: Al-Khazzaz, Kifayat al-Athar. Ithbat al-Hudat, vol. 5, p. 264.
[1]: Basa’ir al-Darajat, p. 146. Ithbat al-Hudat, vol. 5, p. 268.
[2]: Al-Barqi, Mahasin, vol. 2, p. 635.
[3]: Al-Amali, p. 161. Al-Khisal, p. 185.
[4]: Al-Kharaiyjj, p. 20.
[1]: Roudat al-Kafi.
[2]: Hayat al-Imam Mohammed al-Baqir, vol. 1, p. 54.
When the Imam died, the tongues kept silent, and the intellects became perplexed. Hence the people of Medina crowded all around the Holy Corpse. Blessed was he who carried it. It is worth mentioning that Sa‘id b. al-Musayyab, one of the seven jurists in Medina, did not succeed in escorting the Imam and praying over him. Hushrum, the retainer of Ashja‘, blamed Sa‘id for this, and he answered: “To say two ruk‘as in the Mosque is more beloved to me than to prayer over this righteous man in the Righteous House. [1] ” This excuse is weak, for escorting the Imam, who delivered the guidance of the prophets, is the best and most beloved act of obedience to Allah, the Exalted.
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[1]: Al-Kashi, Rijal, p. 76.
At his Final Resting Place
In the middle of a halo of exclaiming Allah is great and praising Him, the people brought the Holy Corpse to al-Gharqad Cemetery. They dug a grave for him beside the grave of his pure uncle, Imam al-Hasan, the master of the youths of Paradise, and the plant of sweet basil of Allah’s Apostle, may Allah bless him and his family. Then Imam al-Baqir, peace be on him, buried his father in his final resting
place. With him he buried knowledge, kindness, reverential fear, spirituality of the prophets and of the Allah-fearing. After Imam al-Baqir had finished burying his father, the people hurried to him to condole him. The Imam, his brothers, and the other Hashimites, thanked them for their condolences.