A 250 Years Old Person: Statements and Expressions of the Great Leader and Guardian On the Political Combats and Struggles of Infallible Imams (Peace Be Upon Them)

A 250 Years Old Person: Statements and Expressions of the Great Leader and Guardian  On the Political Combats and Struggles of Infallible Imams (Peace Be Upon Them)11%

A 250 Years Old Person: Statements and Expressions of the Great Leader and Guardian  On the Political Combats and Struggles of Infallible Imams (Peace Be Upon Them) Author:
Translator: Barkatullah Sinovi and Others
Publisher: ABWA Publishing and Printing Center
Category: Imamate

A 250 Years Old Person: Statements and Expressions of the Great Leader and Guardian On the Political Combats and Struggles of Infallible Imams (Peace Be Upon Them)
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A 250 Years Old Person: Statements and Expressions of the Great Leader and Guardian  On the Political Combats and Struggles of Infallible Imams (Peace Be Upon Them)

A 250 Years Old Person: Statements and Expressions of the Great Leader and Guardian On the Political Combats and Struggles of Infallible Imams (Peace Be Upon Them)

Author:
Publisher: ABWA Publishing and Printing Center
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

A

250 Years Old Person

Statements and Expressionsof the Great Leader and Guardian

On the Political Combats and Stuggles of Infallible Imams (Peace Be Upon Them)

A 250 Years Old Person

Statements and Expressionsof the Great Leader and Guardian

On thePolitical Combats and Stuggles of Infallible Imams (Peace Be Upon Them)

Tranlated by: The Ahl al-Bayt (as) World Assembly (ABWA): The Internatonal Relationship Department

First Edition: 2014

Published and Designed:Lebanan

Telephone: 0098-21-88950913 [Tehran, Iran]

Fax:: 0098-21-88950914[Tehran, Iran]

Table of Contents

Preface8

Publisher’s Preface10

Introduction 11

The First Chapter: The Great and Holy Prophet17

The Ordainment of the Prophet the Preamble of Awakening 17

The Underframe of the Islamic Authority 18

Preserving the Islamic Authority 23

The Islamic State and Its Stabilization 30

The Second Chapter: Imamate34

Four Influential Periods for Imams (A.S)36

The Third Chapter: the Believers' Leader and Chief (Amir al-Mumineen)40

The Period [Era] of Silence and Cooperation 42

The Period [Era] of Caliphate 45

Sovereignty, Be Oppressed, and Conquer in the life of the Believers' Leader and Chief (Amir al-Mumineen)49

The Fourth Chapter: The Great Lady Fatima al-Zahra56

The Fifth Chapter: Imam Hassan 63

The Most glorious Heroic Exercising in the History 64

The Sixth Chapter: Imam Hussein 78

The Purpose and Aim of Imam Hussein's Uprising 79

The Seventh Chapter: The Great Lady Zainab and Messengers of Karbala89

The Epic of Great Lady Zainab 89

The Movement of Imam Sajjad During the Captivity 93

The Eighth Chapter: Social and Political Conditions [Circumstances] after the Tragedy of Karbala96

The Ninth Chapter: Imam Sajjad 101

The Aims of the Imam 106

The Expressions of Imam Sajjad, as the Epiphany Point of Political Struggle and Combat109

The Tactics on the Stating of Third Period of Imams’ Movement118

Intense [Bitter] Stand of Imam Sajjad toward the Official Scholars 122

The Tenth Chapter: Imam Baqir (A.S)129

The Intellectual and Organizational Constructive Duration 129

Calling Imam Baqir to Syria (Damascus)135

The Eleventh Chapter: The End of Bani Umayya's Government and Imam Sadiq's Imamate140

Imam Sadiq’s Biography, in the Halo of Ambiguity 142

The Twelfth Chapter: Imam Sadiq 144

The Invitation of Imam Sadiq to Imamate 148

Preaching and Expressing the Religious Rules according to Shia Jurisprudence150

The Existence of the Hidden and Concealing Politico- Ideological Organizations153

The Thirteenth Chapter:155

The Secret and Concealing Organization 155

The Fourteenth Chapter: Imam Kazim159

The Tireless Endeavour and Appealing to Taqiyyah (Reservation)160

The Fifteenth Chapter: Imam Reza 168

The Sixteenth Chapter: Imam Jawad, Imam Hadi and Imam Askari176

Comprehensive Organizational Endeavor in Order to Have a Long Term Schedule176

The Seventeenth Chapter: Endpoint of 250 Years Old Person183

Table of Contents in detail195

Preface 195

Introduction 195

The First Chapter: The Great and Holy Prophet 195

The Second Chapter: Imamate 197

The Third Chapter: The Believers' Leader and Chief (Amir al-Mumineen) 197

The Fourth Chapter: The Great Lady Fatima al-Zahra 199

The Fifth Chapter: Imam Hassan 200

The Sixth Chapter: Imam Hussein 201

The Seventh Chapter: The Great Lady Zainab and Messengers of Karbala 202

The Eighth Chapter: Social and Political Conditions [Circumstances] after the Tragedy of Karbala 202

The Ninth Chapter: Imam Sajjad 203

The Tenth Chapter: Imam Baqir 204

The Eleventh Chapter: The Ends of Bani Umayya's Government and Imam Sadiq's Imamate 205

The Twelfth Chapter: Imam Sadiq 206

The Thirteenth Chapter: The Secret and Concealing Organization 207

The Fourteenth Chapter: Imam Kazim 207

The Fifteenth Chapter: Imam Reza 208

The Sixteenth Chapter: Imam Jawad, Imam Hadi and Imam Askari 209

The Seventeenth Chapter: Endpoint of 250 Years Old Person 210

Notes214

P reface

These important and well-explained contents are presentations of the Supreme Leader in the second World Congress of Imam Reza (A.S) - (Murdad 1365 ) about the component of Jihad and political combat in the life of Imams (A.S) with the title ((250 years old person )), thus the continual and conterminous of the imam’s (A.S) movement exemplifies the direction that is heading to one destination, therefore, we undertook to gather his presentation about the life of inerrant Imams (A.S) which had delivered around this noble time, the fruition of the collection of presentations of the Supreme Leader which is now in your hand.

Accurately, the title of the book has been drawn from the enlightened words of the Supreme Leader and being an expression of his view towards political life [the effort of Imams (A.S)]. The reason for giving this name to the life of Imams (A.S) as; the250 years old person , has been brought at the preamble of the book from his words in detail; therefore, it is important that you should benefit as you go through the introduction before entering inside the units of the book, in order to catch a full view of the250 years old person and the subject of the book; Insha’Allah.

This book is composed of 17 units that its compilation method of contents of the biography of Imams (A.S) has been arranged in proper way from the period of the utmost prophet until the time of Imam Jawad, Imam Hadi and Imam Askari(A.S); in such a way that, the expression of Supreme Leader about these three prominent Imams has in this respect put in one section. In the first section, political life of the Holy Prophet of Islam has been briefly scrutinized, which is worthy by considering the events of this period as a mirror that displays the entire life of Imams (A.S) and being a measure and an element for understanding the initial movement of Islam in duration of 250 years. Three sections of this book are an exhibition to socio-political status of Islamic community more especially after the tragic occasion of Imam Hussein’s revolt until the era of Imam Sadiq (A.S). Gaining such information respectively, would help clear apprehension about the250 years old person.

Broadly speaking, the explanations in this book are speeches and written articles taken from the Supreme Leader. Therefore, some parts of the book have directly encompassed texts as it has also included the oral presentations of the Supreme Leader. In this case, it is pensionable to the reader to be attentive when reading. Likewise, in regarding to the sense that the book has direct manuscripts from the Supreme Leader, owing to this, maintaining the principles of writing and editing has been the duty of the center of Sahba, however, all the different principles in this book are being carefully observed by the reader.

In that total account, it is possible to make different paragraphs and abbreviations as in respect to Imams (A.S) such as; (A.S), (s), (S.A) inside the brackets. Additionally, the contents footnotes which have necessity of mentioning their references at the end assignably have been mentioned. This point, has located to the foremost condition in the books of those loyal rectors and Islamic sentry magazine.

In the essence of preserving the contents, in other bounded occasions, the information which were about special events in contemporaneous period or it had none of any direct scripts, or being eliminated or because of being intermingled with other different regions, or have been transferred to relativeareas. These places have been represented by this sign (…).

Throughout the contents, various verses and traditional quotes are beholden, expressed in Arabic accents by Supreme Leader; it appears that after intentionally the leader expresses in Arabic phrases, valuable purpose and that there is more acquaintance on audience familiarity with Arabic fluency, the more familiar with the language, the greater comprehensibility of verses and traditional narrations it becomes. As the content of the book ‘’a person of 250 years’’ is after conveying the bumptious connotation from the route and cross-purpose of the zealously life of the Imams, there-upon, prior to go into broad history books and manuscripts its important therefore to start with historical meta-analysis. Whichinstead of explaining the life eventsof the Imams, hasextendedly presented the life of each of the Imams by considering the appropriate historical eraand by alsokeeping in mind the main goal of which all Imams were after. Therefore, the more the historical knowledge of life of these great people gained by the dear reader, the better and melodious it will therefore be on the understanding of a person of 250 years for him.

Finally, it is worthy of mentioning that the extensive nature and mass of the collection of facts presented by the Supreme Leader which is about different angles of life of the Imams, specifically about the Holy Prophet of Islam, The Believers’ Leader and Chief (Amir al-Mumineen ), and Imam Hussein (A.S), as well as about individual biography of each of the infallibles, has been quantitatively than this quantity published in the book named‘’250 years old person’’ . Hence this book could be useful in an attempt to entering the noble knowledge of the infallible Imams in the speeches and presentations by the Supreme Leader.

After thrifty reading these manuscripts, you might question yourself, how can it be potentially possible for someone having done such a strong finesse and outstanding research in the life history of the Imams beside involvement in so overcrowded and composite areas in political activities [such as; extensive contentions and struggles before revolution and being in charge of the top responsibilities of his country after]? Perhaps as usual, this can be easily accomplished by a very common man who has been engaging in studies and extended research in various resources. However, it is almost impossible replying to that wonder by ignoring God’s Mightiness and ability on his continuance Wilayat as He is our only everlasting master. What just remains within the Godly power of appointment, is his ordainment as lieutenant of the Imam of the time [May God fasten his interval and arrival]. And, God has in the major absence of the last Imam made him an inheritor of the Prophets and the Saints of his. It was not only by scientific effort in the numerous resources, but also by tireless diligence in practical obedience to the biography and route of one’s infallible primogenitor in entire life affairs. The end result of this nice tree [Godly Wilayat], is not only that he became puissant and pundit professor in the faculty of history, but also he was made fountain of wisdom which some of its works is the book named: ‘‘250 years old person ’’ May beatitude be to whoever fills fully his soul with Godly Wilayat.

Publisher’s Preface

In the Name of Allah, the All-beneficent, the All-merciful

The unfamiliarity of infallible Imams (A.S) is not limited to their ling period, but rather their life’s important dimensions and conduct [Sirah] were not known during the later years continuously as should. We can say without any doubt that the books written during these centuries have prominent values, because they could transfer a bundle of narrations according to the life of these Islamic leaders for the coming and current generation.

We should choice the lives of Infallibles as the role model and lessons not only as the valuable and prominent memories. This purpose is not impossible without paying attention to their political attitude and method. Despite of what is apparently seen, the life of Shias’ Imams is a continuous and long movement in overall which starts from 11th Hijrah and had continued for 250 years.

These Holy Figures are one light and their goal and purpose one also.As narrated:

کلهم نور واحد

All of them are one light!

All what done by Imams during the 250 years is anaction of a Perfect Man with one goal, but in different tactics.

The book which is on your forward, named by“250 Years Old Person” and taken from the detailed statements and expressions of the Great Leader and Guardian shows a survey on the every one of the Infallibles’ political life with paying attention toward the related historical context and one purpose and goal which is chased by these Holies.

We should mention this point here that measures of expressions stated by Ayatullah al-Uzma Imam Khamenie about the different dimensions of Imams (A) specially The Holy Prophet (P.B.U.H), The Believers’ Leader and Chief (Amir al-Mumineen ) (A.S) and Imam Hussein (A.S) and same like about the individual conducts [Sirah ] of every one of the Infallibles (A.S) are so more than what published in the the book“250 Years Old Person” . Hence, this collection is presented about every one of the Infallibles (A.S) separately, may it would be a useful starting for entrance in the pure knowledge of our Holy Imams in the expressions of Great Leader.

We expect that Al-Mighty God will bestow us to follow and obey the conduct [Sirah ] of these Holies.

With the Best of Wishes

Muhammad Salar

The Incharge of International Affairs Department

The Ahl al-Bayt (as) World Assembly (ABWA)

I ntroduction

Estrangement of Imams have never been reached to an end all over their period, rather all centuries long, and it is possible disregarding other profound dimensions to say that the historical alienation ofthese magnanimous people continued to a certain extent. Undoubtedly, any written materials and scripts which were being recorded in these centuries, they have valued uniquely for the reason that they managed to keep the collections of narrations which were about the biography of these estimable to be the remembrance of future generation. However, an element (Hot political combat) which is making up the outspread-life of guidance of Imams (A.S) during 250 years long, in the midst of Qu’ranic verses and traditional narrations and biographies in consideration of knowledge and spiritual aspects are missing.

The Imam’s life-style for us should be our role model and effective lesson not only valuable and magnificent memoirs, but, without considering their political-strategy and the features we cannot gain anything from them: meaning that it is important to look into their way of living. Personally, I’m interested in this post and I have found that their way of living arouses and holds my attention. And it is not bad to say that this notion for me developed during the year 1350, the period of baleful and affliction and affection to difficulties. Though, being that this great combats were done in position of sacrifice the propagation of the oneness of God and his kingdom, I became concerned but one point which just came abruptly into my realization was the life of these infallibles in addition to its wide disparities -in such a way that others in some areas of this biography have felt inconsistence- has continual progression and it is all the way starting from the year of tenth and eleventh hijr to 250 and having a continuance reaching to 260 - which is where the first minor absence began (Hidden from public view) - where the time of Imams (A.S) finalizes.

These infallibles are one, with one similar characteristic and personality. And none can dare to doubt that they are in sighting to one destination and target. Therefore, for us instead of working out separately or one by one on Imams biography as such; Imam Hasan Mujtaba (A.S) on his side, Imam Hussein (A.S), and finally Imam Sajaad (A.S) on his side as well - so that on certain occasions or in certain cases soaked into great dangerous due to the presence of apparent differences and disagreement in the biography of these three Imams - importantly, let us assume that someone has existed to 250 years, and in the year of eleventh of Hijrat, Steps has laid out in a way and traversed up to the year of 260 Hijir, which will consequently, allowing a reader to understand the movements of this great and inerrant man. Every man who luxuriates his intellect and wisdom in within a long-term movement, he will finally gain tactics and options in his movement. In some occasions the movement can be postulate, hasty and slowly and sometime it might be plaudit and wise to retreat, but the same retreat, in terms of the people who are familiar of his knowledge and intellectual and also his ambitiousness, this state is regarded as a foreside step. In this view, the life of these Imams;The Believers’ Leader and Chief (Amir al-Mumineen ), Imam Mujtaba, Hazarat Abi-Abdillah with the eighth Imam (A.S) -reaching to 260 years- it is a continuance movement. This is what I came to realize that year and I entered in their biography research, I took another look once more, and the more I proceeded, the more the idea was confirmed. By considering the point that the continuance life of these holy and inerrant Imams (A.S) aside has political aspect, it is important to take an independent special topic into a consideration, Insha’Allah, in the incoming sessions I will plunge into these matters perfectly.

To begin with, what are the political-combat and the acute political battle which are being proportioned to Imams (A.S)? The intent is that; the struggle of infallible Imams (A.S) were not just based on theological knowledge and rational dialects such as; rational dialects that you see during this era of Islamic history like Mu'tazilites and Ash'arites and the forth.The aim of Imams (A.S) from these informative meetings, lesson and expression on discourses, quoting education to people and Islamic laws exposition, was not because that the school of Jurisprudence and Theology was depending on them; to a way that they could a hundred per cent prove their idea to their opponents, but the matter was more than this. The same thing applies to the armed fights such as; in the period of the Zaid and his colleagues, so as Banil-Hasan and the other from the family of Ja'far(A.S) and the likes, in the life history of Imamshadn’t have such what is seen.As might be expected, in general again they were not committing mistake, far more, they could fall onto mistake in terms of the absence of penchant to armed combat.Some of them they were putting integral furtherance, and also participating on deploy [I wish someone from the family of prophet (s) came out for justice, I would take care of his family well being][1] . Giving honor and financial assistance, giving accommodation and even in the hiding state and the like. But from their chain as we know, none of them could go for armed combat with the view of Imam and respected man. The political-combat, not the first one nor the second, is refers as the struggling with only one political goal. And what is that political goal? It is the establishment of Islamic State and in our term is the; Alawite regime. Imams (A.S) from the moment when the Prophet (S.A) deceased up to 260 year, they were figuring of laying down and establishment of the kingdom of God among the Islamic societies, this is part of initial claims. But we cannot say that they wanted only to establish the Islamic State on their period -meaning each and every Imam laying down in his own time- ; there were differences in accordance to terms or time like the medium and long-term portrayal as well as short-term period of time. For instance in the period of Imam Mujtaba (A.S), according to my point of view questing in the constructing Islamic State there was a limited time. Imam Mujtaba in response to the question of the man -Musayyab bin Najaba and others- whom were saying to Imam that; why you are silent? he was saying: [I do not know -maybe it is a trial for you and an enjoyment for a while ][2] and during the time of Imam Sajad (A.S) in my regard, there was a medium term, when it comes to this turn, all available references and contents related to this I will explain them thoroughly. In the time of Imam Baqir (A.S) there is much probability that this regime had short-term. From there, after the martyrdom of eighth Imam, there are a lot of suggestions about long-term, for when? There were different occasions, but, it was always there. This is what it called Political-engagement.

All the works of Imams (A.S), except the spiritual obligations that has inter-connection to the personal matters towards God -between God and him- which is lesson, discourse, knowledge, theology, educational arguments, political arguments, proscription, advocating other group and rebound the other. So that, they consequently establishing the Islamic State, these are part of allegations.1365/4/28

Were Imams (A.S) fundamentally had typical political living or not? or were they just been a group of educatees or just people who believe and help to spread the doctrine of another (adherent), or putting away their own enthusiastic or, only teaching the regulation of prayer, Zakat, Hajj, Islamic ethics and morals, gnosis, fundamental religion principles and lecturing lessons? Or no, except what have been explained and became widely known and passed on, it is one of the targets in the life of Imams (A.S) and precisely that is a very political life we are talking about - this is the foremost point which needs to be taken into highly consideration. This issue would have been better to be elaborated reasonably and widely if there were enough time. I am going to point out the fundamental objections so that those who have fervency of tracing the matter, they will go for further reading in historical books and going through into tradition quotes, from there it is going to be understood how reality was the life of Imam Mussa bin Ja'far(A.S) or our other Imams which is up to now unknown, unsaid and incognito. Imams (A.S) after felt that, they were within the perimeter of Imamate and so Ahlul-bayt, and that the target of the prophet has not been fulfilled [..and to purify them, and to teach them the book and wisdom ][3] . and from the time they came to understand that the establishment of Islamic System, is the same as to institute the Islamic World Regime which is relevant to what the prophets wanted to do in the emergence of their mission that was totally forgotten, and that the fields for Imamate and prophecy were monopolized by; kingships, Leakages, dictatorial regimes, Caesars, Alexanders kingships, the ranking of tyrants and other Ruffians of the time in the name of succession in the family chain of Bani Umayyah and Abbasi came in charge in such a way that, they made an effort to bring their own exegesis and commentary, and hypnotizing people under insidious activities so thatthey could achieve their agendas, just in aftermath of their realization to the Imams (A.S) plot.

When I am saying Imams (A.S), I mean the whole chain of them fromThe Believers’ Leader and Chief (Amir al-Mumineen )to Imam Askari(A.S), I have repeatedly said that the life of Imams (A.S) have lasted 250 years and it is being assumed to be one’s life expectancy- 250 years old person- and they are not segregated ((All of them are one light))[4] . Anything which was said or an action Pursued by each and every one of these Imams (A.S), actually the same implementation also have presented by the rest of Imams (A.S). A person who has existed such 250 years, the entire work accomplished in the 250 years long, it is a duty of one an intended goal, done with different tactics.

The Imams (A.S) when they realized that the religion had stricken into alienation and that the Islamic community had not taken an effect.They eventually put the most basic aggressive measurements, as such, introducing Islamic as well as it’s teachings with total accuracy. Islam on the glance of those who were in comfort of the power throughout this extended time, it could be something bothersome. The same Islam of prophet Muhammad (s.a.w), the Islam of Qur’an, the very Islam gained from great battles like; Badr and Hunain, the Islam against idol worshippers, against discrimination, backing up the helplessness, the Islam which was not suitable for those who had excessive pride feelings, people who wanted to live as Pharaoh who was leading luxurious life such as Namrud, it was totally impossible for them to have a reassembling life to that of prophet Ibrahim and Moses (A.S). Therefore, they were enforced to misrepresent Islamic doctrines, it was impossible at once to keep Islam away from the mind of people since people had believed in Islam; they were obliged to change the initial core of Islam andempty it’s real teachings.

This is similar as you know to what you have experienced during previous regime; in accordance with the Islamic manifestations were taking place. This previous regime were not against the Islamic parades, rather, the core and meaning of Islam, crusade of Islam with the commanding of good and forbidding of evil as well as with articulation of real teaching of Islam, for what reason?. But, they were corresponding to what was not against their interest.This state or condition had taken a shape also in the successorship of Umawiyy and Abassi, so in order to allocate Islamic destination improperly, had to hire authors and rhetoricians to play their pivotal role in misinforming and diverting people from the right path. They were offering money for writing and composing narrations which could bring their glorification. It is said that, when Sulaiman bin Abdul-Malik was dead we saw books of a great scholar - whom I am not going to mention his name- being carried away by carriers away from the book shelf of Sulaiman bin Abdul-Malik. Thus, this author and the great traditional narrator who has outstretched fame in Islamic scripts had been writing about Sulaiman bin Abdul-Malik. Alright, do you expect any sort of written underestimation about Sulaiman bin Abdul-Malik? Sulaiman bin Abdul-Malik who oppresses, who drinks beer, putting Muslims and poor people under pressure, who promotes discrimination amongst the people, taking people’s properties, which Islam accepts such bad activities and actions? This great Islamic community‘s inconvenience was there during the first centuries. The Imams (A.S) were experiencing that the valuable heritage of the Prophet (s.a.w) was misleadingly articulated such as Islamic laws that were supposed to be remained all over the time for the guidance of the people. One of the foremost targets of the Imams (A.S), was to lay down the Islamic teachings accordingly and interpreting Qur’anic exegesis genuinely also puzzling out against distortion and misrepresentation of facts.

Just look at words of Imams (A.S), you will see that what is said in different places are a viewer of things that in the name of Islam, were said by scholars and tradition narrators who were belonging to systems of regime and government, were rejected by the imams and they were instead explaining the realities and Islamic laws in details as this was their great basic goal. This duty itself has political nature. This is to say that, when we know that distortion and misrepresentation of facts, is done by instigation by the kingship and caliphate and, hiring of people to write only by looking at the scholar’s manifest for wage, it is obvious that if someone acts against such misrepresentation of facts, in frankly speaking that person has made a ploy against the politics of the rulers and the kings. Nowadays, there are some hired scholars and authors by administrations in some Islamic countries writing books so that they evoke disunity among the Muslims, or, for other Islamic brethren’s faces should appear bad and ugly, and if an author in those countries comes out and writes a book about Islamic unity and brotherhood among Islamic communities, his move is regarded as a political one; but in other sense it is against the administration’s policies and agendas. One of the styles of Imams (A.S) inside their activities was, whenever they were educating the Islamic laws it doesn’t mean that by that time among the Islamic communities were not circulating. Why? It is because every corner had people who were aware of Qur’an, traditional quotes which were been narrated from the prophet (s.a.w), other narrators had thousands of Hadiths, disregarding geographical regions such as those from Mecca, Medina, Kufa and Baghdad but, entire Islamic regions -look into History- in Khurasan, where a young scholar compiled one thousand narrations. In Taberestan a great scholar had narrated thousands of Hadiths from the prophet and his companions. There were activities; Islamic laws were also being presented. The only thing which was not done was: the fully explanation about Islam in every areas and affairs within Islamic societies, this was an area which Imams (A.S) wanted to step on, this was one of the fundamental responsibilities for Imams (A.S).

Another important issue was to indicating people about Imamate. Thus, Imamate is statesmanship for Islamic society. Because major and significant issues which were not ready understood amidst the Muslims were that of Imamate, and practically according to the speculation were also twisted. Who is Imam of the Islamic Society? Things reached to an extent that those who were acting irrelevant to Islamic laws publicly, shamelessly began the allegation that they were eligible to prophet successorship. There was no need to obscure things, because people were seeing on their own a drunken and an imprudent caliph standing on their front for Friday leading a prayer and praying after him. People knew that Yazid bin Muawiyah had psychological affections and a person who was practicing big sins. Concurrently, when it was said to people let us stand against this tyrant, they were saying "We have already swear allegiance to him, so there is no need to stand against him" Instantly, people were not clearly understanding the virtues and attributes of Imamate. They were thinking that it is possible for the person who has no morals and spiritual values to hold Imamate or leading Islamic society, a person of sins, misdeed, and an oppressor, who is acting contrary to the teachings of Islam and Qur’an, people were not considering this.

This was overwhelming challenge more specifically by considering the substantial polices of the system and its influence to the community, it was a very great danger in the Islamic world. From this case, Imams (A.S) knew that it is important to ponder into these two things for people.

One of these two is by saying; Imam (A.S) has such this specifications and necessities whereby Islamic leader also has its specifications too. Being inerrant, being righteous, and possessing knowledge, being with spiritual life, good conducts upon other people and good deeds towards God. Among Imams (A.S) specifications is to demonstrate the Islamic leadership to the people. Secondly, to ascertain who has such qualifications today? They were averment and introduce themselves to people; this is one of the most crucial work and political education.

If Imams (A.S) had only these mentioned works, it was enough to say that their life from the beginning to the end was political movement. Every occasion of their interpretation, and Islamic education, they could perform a political action as well. And in time when they were clarifying about Imams (A.S), again political action was in the play. This means that, Imams (A.S) their education to the people it constitutes these two specifications, tittles, and two thematic which I have explained again their life was a political life, but they did not suffice into these matters. In addition to all what explicated, Imams (A.S) at least from the period of Hassan Mujtabah onward they carried out an underground movement of political and revolutionary with the intent of sweeping and pre-empting the tyrant government. No doubts that Imams (A.S) had this movement. Unfortunately, what I am explaining is an issue which is unclear, and has not been brought into the biography books of Imams (A.S) such as; the life of Imam Sadiq (A.S), Mussa bin Ja'far and in other biography of Imams (A.S).

Although there are many evidences that prove that the Imams (A.S) were struggling to establish extensive political movement, it is still untold and unmentioned and it is a major shortcoming when trying to understand the life of the Imams (A.S). But, the reality is that the Imams had begun this movement. Therefore, ladies and gentlemen should know from this summary that Imams (A.S) since the time they were becoming successors, one of the priorities was political combat, which was a political effort of overcoming the system. This political endeavor is similar to all other endeavors which are also used by those who want to establish a system, this was also being done by Imams (A.S).1364/1/23

All these conflicts you see, which are found between Imams (A.S) and the autocrat systems were all along the period of the Imams (A.S) deriving from the same political endeavor. Those who were disagreeing with our Imams (A.S), were poisoning Imams, killing them, detaining them, blockading them, their quarrels were rotating around the government arrogations of imams (A.S). However, you see that between the invitation and propagation of Imams (A.S) the word Imam and its related issues are so wide and sensitive, thus, when Imam Sadiq wants to make assertion of Islamic sovereignty and political power he says: ((Dear people! the Messenger of Allah was the Imam)) he was standing in the midst of the people and saying; dear people! -In the crowd of people at Arafat-: ((The Messenger of Allah was the Imam)), Imam of the Community, he was the community rector, ((next was Imam Ali (A.S) bin Abi-Talib, then Al-Hasan and then Al-Husain))[5] up to his own. That means; entire moots with their opponents and issues about their companions and their engagements, this was the same system and autonomy and vilayat in general and Political strength on people, regardless the spiritual status.

Sometimes there were some people in a community during the time of the caliphs, who were practicing temperance, who were people of knowledge and were also well known in exegesis grounds and many others. Caliphs, not only did they respect them but also they were sincere to them. They were showing regards to them, they were approaching them and requesting some advice from them. Why? It is because these people had no any political idea, some of them were Hassan Basariy, Ibun Shubrumah and Amru bin Ubaid.

PREAMBLE

The Holy Prophet (s) ignited his giant revolution in an ignorant society that lacked any gleam of light in its inner self; it abided in ignorance, held to the sins of life, buried alive the newborn girls, and built its economical life on oppression and transgression. The powerful among them used to invade the week and usurp their lives. In few words, this society was dispossessed of any constituent of civilization and of any human value. The youths, the juveniles, and the old used to revel in the fields of amusement, dissipation, and impudence.

The blessed revolution of Islam created a devastating quake in this society of lowly customs and traditions. The first spark of light raised by the Holy Prophet (s) in Makkah was the statement of ‘There is no god save Allah,’ which is the most precious thing in the world and the secret of life in this universe. As a second stage, the Holy Prophet (s) took upon himself the mission of washing their brains and purifying their souls from the filth of paganism and worshipping the idols that they themselves had made and positioned in Makkah.

Upon seeing this change, the polytheists of Makkah realized that the earth had been quaked under their feet and they hoped that they had been swallowed by it before they would witness this revolution, especially when they saw Imam ‛Ali, the Commander of the Faithful, go up the Holy Prophet’s shoulders, take their idols that were positioned on the roof of the Holy Ka‛bah, and throw them on the ground, raising his voice with Almighty Allah’s words:“The truth has come and the falsehood has vanished. Surely, falsehood is a vanishing thing. (17/81)”

Upon witnessing this scene, the polytheists burst in anger, flew off the handle, and the earth, vast as it is, was straitened for them.

Let us now refer to some glimpses of the principles of Islam as briefed in the following points:

1. Islam has proclaimed the observation of human rights. It thus raised the motto of establishing absolute justice among people. This justice included such items like perfect equality of all human beings in rights, duties, taxes, and financial rights, which must be levied by the ruling authorities and distributed among the needy people equally. For instance, there is no discrimination among the classes of the society in receiving the poor-rate (i.e.zakat ).

Islam has also declared that all people, be they the head of the state or the lowliest social class, are equal before the law and none is privileged with immunity when any law of Almighty Allah is violated.

2. Islam has laid emphasis on the necessity of spreading knowledge and eliminating ignorance. It has thus declared that seeking knowledge is a duty imposed on every Muslim male and female. Putting this principle in practice, the Holy Prophet (s) offered to the polytheist prisoners of the Battle of Badr to teach some Muslim juveniles as ransom for obtaining their freedom. The Holy Prophet’s Mosque in al-Madinah was a center of learning the religious laws and the Islamic manners. At this mosque, the majority of the Holy Prophet’s companions received knowledge and reported many of his discourses, laws, traditions, and manners.

3. Islam has forbidden usury in all of its categories. Before that, usury was widely circulated in Makkah; therefore, the fortunes were accumulated in the hands of some usurers like Abu-Sufyan the head of the Umayyad family, Hind his wife and Mu‛awiyah’s mother, al-‛Abbas ibn ‛Abd al-Muttalib, Abu-Jahl, and other tyrants of Quraysh. On the other side, the poor people had to mortgage their sons to these usurers in order to obtain some usurious money.

As a result of the forbiddance of usury, the rich heads of Quraysh could not put up with this new law, because usury was the heart of the economy of Makkah. One of its bad consequences was the widespread of poverty and destitution among the majority of people while finances were accumulated by the usurers.

4. Another most important feature of Islam was the liberation of women from servitude, suppression, and humility, and declaring them equal to men in all rights and duties.

The society of the pre-Islamic era exceeded all limits in humiliating and belittling women who were at that time merchandized just like any other stock. Moreover, some tribes used to bury the newborn girls alive, considering this shameful act as one of the nobilities of character. When one of their sons died, his father would marry his wife or marry her off to someone and seize her dowry.

When Islam came, it carried bliss for women who could find under the shadow of its legislations the dignity that no other religion or social system has ever given to them all over history. One of the features of the Holy Prophet’s custody of women is that he declared that the best of men is he who best regards his women. The Holy Prophet (s) thus said:

The most virtuous of you all are the most virtuous to their women. I am therefore the most virtuous to my women. No one confers honor upon women but the noble and no one disgraces them but the lowly.[3]

In his meetings and from the minbar (i.e. pulpit) of his mosque, the Holy Prophet (s) used to celebrate the virtues of his daughter Lady Fatima (‛a). A big number of traditions about the highness of her standing and extraordinary status has been unanimously reported from him.

For instance, he (s) is reported to have said to her (‛a):

Verily, Allah is angry when you are angry and is pleased when you are pleased.[4]

Fatima is part of my flesh; whoever makes her angry will have made me angry.[5]

Exclusively, Fatima is a branch of me; whatever relieves her will relieve me and whatever exacerbates her will exacerbate me.[6]

All these tradition point to two facts:

a) Lady Fatima al-Zahra' (the Luminous) enjoys a high standing and rank in the view of Almighty Allah and His Messenger.

b) Muslims must learn how to confer honor upon their women and how to deal with them with deference and tribute.

5. In his capacity as the leader and the person responsible for teaching and putting into practice the laws of Islam, the Holy Prophet (s) adopted the weak, the slaves, and the men and women whom were socially oppressed under his custody. In turn, these people received the Holy Prophet (s) warmly, believed in his mission, and knew for certain that they would be the chiefs of the future while the tyrants of Quraysh would be the slaves and the weak.

In this connection, the Holy Prophet (s) is reported to have said to his followers:

Allah the All-exalted has honored by means of Islam those who were humble and humiliated those who were mighty.[7]

The poor, weak, and miserable people got on intimate terms with Islam because it removed the distinctions between the others and them, removed whatever rancor they would find in their hearts, and covered it with mutual love and felicity.

Likewise, a big number of women believed in Islam so steadfastly that they would set against their polytheist husbands and relatives. As a result, the tyrants of Quraysh jumbled and incurred the animosity of Islam although this religion intended nothing for them but bliss and honorable life that is based on virtue.

Disturbance of the Polytheists of Quraysh

The polytheists of Quraysh were extremely disturbed by the Holy Prophet (s) who stultified their beliefs and depreciated the idols they and their fathers used to worship. He then called them to serve Allah, the Creator of the universe and the One and Only God Who holds all things under His control. The Holy Prophet (s) proved that the idols that they had made with their own hands and then served as deities could neither benefit nor harm them. He also criticized their wicked traditions and customs, such as consuming intoxicants, committing adultery, and perpetrating indecencies.

The polytheists of Makkah could not stand such Prophetic teachings and revolution, because mutinies against them increased gradually, their slaves began to disobey them, and some of their sons and women joined the new religion. As an attempt to find a solution, they held a meeting and decided to impute to the Holy Prophet (s) false accusations so as to make people turn away from him. They therefore accused him of telling lies, sorcery, and insanity.

As a natural result, all these attempts went on the blink, because the Holy Prophet (s) had been already well known by all of them for his honesty and trustworthiness. He had nothing to do with sorcery and he was characterized by everybody as the most reasonable of all their men. Hence, these accusations could not find any ground.

Persecuting the Believers Physically

The tyrannical chiefs of Quraysh wreaked their wrath upon the weak people who believed in Islam and upon the slaves who did not have any shelter to resort to. They persecuted ‛Ammar and his parents Yasir and Sumayyah so brutally that they martyred both the parents. However, ‛Ammar survived their various sorts of physical torture. They also persecuted Bilal al-Habashi (i.e. of Abyssinia), ‛Abdullah ibn Mas‛ud, and many others with the cruelest sorts of physical torture. However, these fresh Muslims did not care for the persecution; rather, they showed steadfastness, did not abandon their new faith, and ridiculed the persecutors.

Emigration to Abyssinia

Muslims had to flee to Abyssinia (currently Ethiopia) so as to escape the torture and violence of the chiefs of Quraysh. They thus turned to a country where they would be able to worship Almighty Allah freely and carry out their religious duties safely. In this new land, they did not fear the plots of the conspirers and the injustice of the tyrants anymore. Although the chiefs of Quraysh did their best to force these Muslims to return to Makkah in order to torture them over again, the king of Abyssinia did not consent to the demand of the chiefs of Quraysh; rather, he kept the Muslims under his protection to practice their devotional acts safely and securely.

Among those who migrated to Abyssinia was Ja‛far ibn Abi-Talib, the immortal martyr, the brother of Imam ‛Ali (‛a), and the cousin of the Holy Prophet (s). Carrying his faith, he had to flee his homeland, leaving behind him his city and family. He acted as source of amusement for the other emigrants who were distressed by their alienation, remoteness from their homeland, and separation from their people and homes. Ja‛far showed them a high level of lenience and took part in their pains and grievances.

The Holy Prophet in Yathrib

The tyrannical chiefs of Quraysh agreed unanimously upon assassinating the Holy Prophet (s) after he had lost his uncle Abu-Talib who always protected his faith and him with all means possible. After the demise of Abu-Talib, the tyrants of Quraysh deemed the Holy Prophet (s) weak, helpless, and unaided, since he did not have any one else to protect him.

Heavily armed, the criminal gang who decided to eliminate the Holy Prophet (s) physically gathered around his house in the darkest hours of night. Historicists affirm that this gang was composed of forty men.

However, the Holy Prophet (s) left his house while they were encompassing it, took a handful of dust and threw it on their filthy faces while repeating this holy verse:“And We have made before them a barrier and a barrier behind them, then We have covered them over so that they do not see. (36/9)”

Before that, the Holy Prophet (s) had ordered his brother, successor, and cousin Imam ‛Ali ibn Abi-Talib (‛a) to replace him in his bed so that the assassinators would believe that the Holy Prophet (s) was still there. Imam ‛Ali (‛a) spent that night with supplication and implorations to Almighty Allah to save the Holy Prophet (s) from the hands of that bunch of criminals. With the first sparks of dawn, the criminals attacked the Holy Prophet’s house, believing that he was still in his bed.

Immediately, Imam ‛Ali (‛a) stood up and unsheathed his sword to face them. Surprised by this situation, they cried out,“Where is Muhammad?” Intensely and strictly, Imam ‛Ali (‛a) replied,“Have you appointed me as his guard?”

Thus, the criminals, defeated and followed by disgrace and shame, went back to their houses.

In the meantime, the Holy Prophet (s) was on his way to Yathrib. He headed for a mountain and entered a cave therein. He was accompanied by Abu-Bakr who was encompassed by terror and fear from the tyrants of Quraysh. Having noticed so, the Holy Prophet (s) tried to calm him down by saying,“Do not panic. Allah the All-exalted is with us.”

About this incident, this holy verse was revealed:

If you will not aid him, Allah certainly aided him when those who disbelieved expelled him, he being the second of the two, when they were both in the cave, when he said to his companion, ‘Grieve not! Surely, Allah is with us.’ So Allah sent down His tranquility upon him and strengthened him with hosts which you did not see, and made lowest the word of those who disbelieved; and the word of Allah, that is the highest; and Allah is Mighty, Wise. (9/40)

Paying no heed to anyone, the Holy Prophet (s) moved along towards Yathrib. When he reached there, he was received so warmly that all the inhabitants of this city went out to welcome him with cheerful exclamations and pleasant faces. In Yathrib, the Holy Prophet (s) could find protection, security, thorough response to his call, and strong faith. These factors delighted him very much.

Foundation of the Islamic State

In Yathrib (lately called al-Madinah al-Munawwarah), the Holy Prophet (s) started establishing his great state that adopted positively and applicably the human rights, dignity, security, luxury, and teaching. First, he (s) founded a mosque to be the center of his government. From this mosque, all decisions were taken, all laws were enforced, and all treaties and truces were concluded.

Let us now refer to a number of the Prophetic declarations that were issued in this mosque:

Islamic Brotherhood

As soon as he resided in al-Madinah, the Holy Prophet (s) declared the principle of Islamic brotherhood. Practically, he brought into fraternal association each couple of Muslim individuals; one from the Muslims of Makkah who had emigrated to Yathrib and another from the inhabitants of Yathrib who supported and received his companions and him. In other words, he fraternized a member of the tribe of al-Aws with another from the tribe of al-Khazraj; the two major tribes that lived in Yathrib. He also fraternized a member of the emigrants of Makkah (Muhajiruni) with a member of the citizens of Yathrib (Ansar).

In fact, this fraternity is considered closer and firmer than family and blood ties.

No one remained except the Holy Prophet (s) who fraternized with Imam ‛Ali (‛a) and said to him,

You are my brother in this world and the Next World.[8]

Enactment of Laws

It is understood that any human civilization cannot appear except under the shade of certain laws through which the subjects are protected against any violation and all the general and individual rights of both the community and the individuals are secured. In plain words, there is no civilization unless there are laws governing it. This fact has been confirmed by all jurists.

Following this rule, Islam has enacted laws some of which appertained to the government as a whole, and others appertained to the interior, exterior, economic, military, and official affairs. The articles of all of these laws can obviously be seen in the famous epistle of Imam ‛Ali (‛a) to Malik al-Ashtar when he appointed him as the deputy governor of Egypt. Besides, we can put our hands on other political documents of Muslim leaders that precisely and objectively treated all the affairs that are related to the Islamic government, such as contracts and treaties with the other states and governments.

No matter to which level human civilizations can reach and whatever governmental laws they can enact, no civilization can ever ratify such political systems that Islam has performed, since these laws and systems are still proceeding in conformity with all ages and all global advancements.

Overseeing profoundly and comprehensively the progress of human beings from the beginning of their creation to the last stage of their lifetimes, Islam has enacted the most wonderful and most genuine laws.

To have a scrutinizing look at these laws, the gentle reader is advised to refer to my book entitled al-Islam manhajun mushriqun lil-hayat (Islam: A Bright Approach of Life).

To sum it up, this huge endeavor of laws and regulations that were enacted by Islam through the Holy Prophet (s) cannot be left without appointing an honest guardian to put them into effect precisely. In other words, it is impossible, ineffectual, and unfeasible to claim that the Holy Prophet (s) had neglected the issue of appointing one as the next leader thoroughly and allowed Muslims to do whatever they wish in this regard, because this issue is related to the destiny of Muslims. Hence, it is ridiculous to believe that the Holy Prophet (s) left his community before he had nominated his successor.

This point will be further discussed in the coming topics of the book.

Panic of the Chiefs of Quraysh

Back to our main topic, the polytheists of Quraysh lost control of themselves when they knew about the Holy Prophet’s successful flight from Makkah and migration to Yathrib. They knew for sure that he (s) should take after them to avenge himself on them for what they had excessively done against him and for the torture, persecution, and attempts of assassination they had committed against him and his believing companions. They believed that they had no chance but to fight against him to kill his followers and him. They therefore mobilized armies to fight him.

The Battle of Badr

Among the many wars that the disbelievers of Makkah waged against the Holy Prophet (s) was the conflict known as the Battle of Badr. This conflict was under the commandership of Abu-Jahl, the most vehement enemy of the Holy Prophet (s). This man led a big army to protect Abu-Sufyan on his commercial journey back from Syria along with the money and goods he had brought with him from there for the chiefs of Quraysh. The Holy Prophet (s) had ordered his companions to confiscate these money and goods so that Muslims would be financially strong and a deathblow would be targeted at the polytheists of Quraysh. When Abu-Sufyan knew about this, he took another way that spared his life. The army of the polytheists came from Makkah towards a region called Badr where there was a famous spring. This spring had been already controlled by the Holy Prophet and his followers so as to waylay Abu-Sufyan’s commercial caravan. Abu-Jahl, along with the officers of his army, decided to attack the Holy Prophet’s army, because this army was little in comparison with Abu-Jahl’s huge army and armaments. So, they attacked the Muslims. In this battle, Almighty Allah decided victory to be the Muslims’; therefore, Abu-Jahl and his troops were heavily defeated and they suffered gross casualties. The Muslims could kill Abu-Jahl and many other chiefs of Quraysh and could capture seventy warriors. The dead bodies of the dead were thrown in a well situated in that region. Muslims could also take as booty the majority of the enemies’ military equipments.

In the Battle of Badr, the polytheists were defeated. The majority of their human casualties were killed by the sword of Imam ‛Ali (‛a), as has been confirmed by reference books of history.

The Battle of Badr thus recorded a categorical victory for Muslims and a humiliating defeat for their enemies whose hearts were full of terror, while the Muslims’ hearts were full of faith and certitude of victory.

The Battle of Uhud

The polytheists of Quraysh who could escape the deadly strikes of Imam ‛Ali’s sword returned to Makkah broken and humiliated. They shed heavy tears for their victims. Their women received them with lamentation and expressions of grief for this severe loss. Hind, the mother of Mu‛awiyah ibn Abi-Sufyan, felt great sorrow, since her father, brother, and other family members were killed in this battle. She thus forbade weeping for these losses so that grievance would not leave the hearts before they would revenge them on the Holy Prophet (s). Thus, the polytheists of Quraysh restarted mobilizing more troops and preparing more weapons and arms.

Under the commandership of Abu-Sufyan, they advanced to fight against the Holy Prophet (s), although this divine man had come to liberate them, save them from the fables of the pre-Islamic era of ignorance, and grant them immortal integrity and glory.

The two armies reached Mount Uhud. The army of the Muslims settled in the versant of this mountain and the Holy Prophet (s) ordered the shooters to settle on the mountain’s top so as to hold back the sneaking enemies from attacking the Muslims from the backside. With the first strikes of the battle, the Muslims commanded by Imam ‛Ali (‛a) could defeat the polytheists. However, when the shooters saw how the enemies were defeated and forced to retreat, they left their positions and hurried to collect the spoils of the war. Seizing this opportunity, Khalid ibn al-Walid who led a troop of the polytheistic enemies occupied the positions left by the Muslim shooters. He then attacked the Muslim army from the rear while the absconding troops returned and attacked the Muslims from the front. Hence, the Muslim troops were surrounded from both sides. In this battle, great Muslim personalities, on the top of whom was the champion Hamzah ibn ‛Abd al-Muttalib, were martyred. The enemies surrounded the Holy Prophet (s) and could cause him many wounds. Sparing no single effort, Imam ‛Ali (‛a) hurried to protect the Holy Prophet (s). Had it not been for ‛Ali (‛a), the Holy Prophet (s) could have been killed there.

Hind hurried to the dead body of the martyr Hamzah and mutilated it so maliciously. She took out the liver and chewed it.[9] She then cut off some of his body parts and used them as necklace! Likewise, Abu-Sufyan stopped at the dead body of Hamzah, kicked it, and showed rejoicing and gloating.

The troops of the polytheists returned to Makkah chanting songs of victory and vengeance on the Holy Prophet (s).

These were some of the fierce conflicts that the polytheists of Quraysh waged restlessly against the Holy Prophet (s) as attempts to suppress his voice and extinguish the lights of his principles and values. However, Almighty Allah eventually gave His Prophet victory, supported His religion, and protected His Messenger.

The Conquest of Makkah

After that, the Holy Prophet (s) rebuilt his armed forces and supplied them with all sorts of weapons and equipments. As a result, he had in a short time the most powerful armed forces of that age. Leading them, he advanced towards conquering Makkah. His advancement towards Makkah was however secret; lest, the polytheists of Quraysh would know about the matter and then a military conflict would take place and casualties would fall. Another reason for this secrecy was that the Holy Prophet (s) wanted Makkah to be a secure place and free of any bloodshed.

When the Muslim army was on the outskirts of Makkah, the Holy Prophet (s) ordered all of his soldiers to kindle fire in the darkness of night. When fires flamed, their light covered all the quarters of Makkah. Panicked by this scene, Abu-Sufyan said, “I have never seen such fire at any other night.” Badil ibn Warqa', who was next to Abu-Sufyan, trying to furnish a justifying explanation, said, “By God, these fires must have been kindled by the tribe of Khuza‛ah to declare a war.” Disproving his explanation, Abu-Sufyan said, “The troops of the tribe of Khuza‛ah are too little and too humble to cause such fires.”

Al-‛Abbas ibn ‛Abd al-Muttalib, having recognized Abu-Sufyan’s voice, called at him with his epithet: “Abu-Hanzalah!” Abu-Sufyan answered back, “Abu’l-Fa¤l!” Al-‛Abbas said, “Woe to you, Abu-Sufyan! This is the Messenger of Allah leading the people. What a disgracing mourning the people of Quraysh will see if he (i.e. the Prophet) conquers Makkah by force!”

Trembling all over, Abu-Sufyan asked with a disrupting accent, “What should we do? May my father and mother be sacrificed for you?”

Then, al-‛Abbas asked Abu-Sufyan to ride behind him on his riding animal and led him to the Holy Prophet (s). Before the Holy Prophet (s), al-‛Abbas said, “I have granted this man immunity!” Hence, the Holy Prophet (s) said, “Now, escort him to your place. In the morning, bring him to me.”

The next morning, Abu-Sufyan, trembling and fearing the Holy Prophet (s), was brought before him. The Holy Prophet (s) asked him, “Abu-Sufyan, woe to you! Have you not yet known that there is no god save Allah?” With a low tone, Abu-Sufyan said, “May my father and mother be sacrificed for you! You are so lenient, so noble, and so observant of relation ties! By God, I believe that if there had been any other god beside Allah, he should have saved me!”

Answering him, the Holy Prophet (s) said, “Abu-Sufyan, woe to you! Have you not yet known that I am the messenger of Allah?”

Rudely, Abu-Sufyan answered, “May my father and mother be sacrificed for you! You are so lenient and so observant of relation ties! By God, I have some reservation about this!”

Here, al-‛Abbas reproached Abu-Sufyan and ordered him to declare that Muhammad is the messenger of Allah; lest, he would be beheaded.

Having had no other way, Abu-Sufyan had to say the two professions of faith of Islam. However, his heart was still full of disbelief.

Then, the Holy Prophet (s) issued a general amnesty for all the people of Quraysh who had stood against him, fought him, and spent whatever they had in possession to eliminate him.

Nonetheless, the conquest of Makkah was a turning stage in the history of Islam. This incident imparted to Muslims more power and invulnerability and made the opposing powers believe that they can no longer resist this religion; therefore, they had no other choice than declaring their conversion to Islam in order to spare their lives even if this declaration was only verbal, while in their inner selves they were disbelievers and hypocrites.

The Anti-Islam Front

Hereinafter, I will review the powers that stood and bore a grudge against Islam, waited the befalling of calamities to it, and did not stop hatching conspiracies and schemes against it:

The Hypocrites

The group of hypocrites includes those whose tongues declared conversion to Islam while their hearts were fully involved with disbelief and hypocrisy. They form the greatest danger against Islam, because an interior enemy is always more dangerous than the exterior. These people used to spread animosity among Muslims and distort the words of Almighty Allah. Once, they built a mosque and requested the Holy Prophet (s) to offer a prayer therein. However, when he knew about the actual intention of these people, the Holy Prophet (s) ordered their mosque to be set on fire.

On account of the mass danger they caused to Islam, an entire Qur'anic chapter (i.e. Surah) was revealed to disclose their manners, malice, and hypocrisy. Abu-Sufyan and the majority of the members of the Banu-Umayyah tribe were on the top of the list of the hypocrites, since Islam has annihilated their chiefs and stamped out their interests and influence.

The Jews

The Jews were always the rivals and enemies of the Holy Prophet (s) whose military victories shocked them. They were also astounded by the Holy Prophet’s magnificent laws and eminent teachings that affected all hearts. In the Arab Peninsula, the Jews were the striking power. They took upon themselves the mission of fighting against Islam. They had supplied Abu-Sufyan with finance and military equipments in order to clash the Holy Prophet (s). Moreover, they dedicated all their economic capacities to challenging Islam and eliminating the Holy Prophet (s).

Once the Holy Prophet (s) realized that the Jews stood for the greatest danger that threatened his mission and that Islam would not rule completely as long as they stood against it, he faced them determinedly and banished the Banu’l-Na¤ir Jewish tribe from al-Madinah his capital. Due to this procedure, the capital of the Islamic state was clear of the Jews. Moreover, the Holy Prophet (s) waged a war against the Jews in the fortresses of Khaybar and eliminated their heads and chiefs.

The Holy Prophet (s) regarded the Jews as a destructive element in the human community; he therefore warned against their evils more than once. In this respect, al-Waqidi, a historicist, has reported that the Holy Prophet (s), in his last will, said, “Take the Jews out of your peninsula.”

The previously mentioned topics regarding the sufferings of the Holy Prophet (s) are only introductory topics to the coming discussions in this book, all of which revolve round the fact that the Holy Prophet (s) did not depart this world before he had appointed a leader to guide and direct his community and to act as the guardian and trustee over his huge efforts of establishing and circulating the values and principles of Islam.

To claim that the Holy Prophet (s) neglected the critical issue of appointing a next leader and left his community to choose a leader for themselves is in reality one of the weakest and shallowest opinions, because this is in violation of the line of the divine mission that aims at protecting the community from deviation and behavioral retardation.

Indeed, the Holy Prophet (s) constructed the protective fence that shields his community against seditious matters and deviations all of the stages of history to include all generations. This fence is namely the Holy Qur'an and the Ahl al-Bayt (i.e. the Holy Prophet’s Household). Although he confirmed this fact on many occasions, some of his Companions (i.e. Sahabah) broke this fence and declared, “The Book of God is sufficient for us!” Raising this slogan led to the spread of seditions among Muslims, hurled down their principles, and allowed tyrannical people to rule over them. Thus, the Umayyad and then the ‛Abbasid dynasties ruled over the Muslims tyrannically and circulated injustice, bias, and persecution among them. They also forced them to do what they would not like to do.


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