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)0%

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)

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

Author: Seyed Ali Khamenei
Translator: Barkatullah Sinovi and Others
Publisher: ABWA Publishing and Printing Center
Category: visits: 28069
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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)
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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

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

The Epic of Great Lady Zainab

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

Before moving to Karbala, elites like Ibn Abbas, Ibn Ja'far and other popular faces in early Islam, that claimed to be thoughtful, daring, leader and the sons of such a big man, and so on were present. They were astounded and could not understand what to do, but Zainab Kubra was not astounded and understood that she must follow this path, and should not leave Her Imam alone then she went. Not that She was not understanding the path is difficult to follow, She was feeling it more than others. She was a woman on a mission, separated from her husband and family. Because of this reason she took along her young babies and youths. She was feeling what the incidence will be. In those critical periods that the strongest men do not know what to do, she understood and follow her Imam and prepared him for martyrdom. After the martyrdom of Hussein ibn Ali (A.S), the world became dark, the hearts, souls and everything in the world became dark. This great woman became a light and lighting everywhere. Zainab got to a point that can only be reached by divine people- that is the prophets- in the history of mankind.1370/8/22

Frankly speaking, Karbala without Zainab is not karbala, Ashura without Zainab Kubra, that great historical incidence could not have remain. That is such a personality, the daughter of Imam Ali (A.S) in this incident from its beginning to the end. It was obvious and known that, one would feel like she another Imam Hussein in a woman attire, in the attire of the daughter of Imam Ali (A.S). Besides that, if Zainab was not present in Ashura what would have happened, maybe Imam Sajjad also could have been killed, maybe the message of Imam would have not reach any body. In those days before the martyrdom of Imam Hussein, Zainab was like a righteous sympathizer. Imam Hussein was not feeling loneliness, and was tireless in her presence. Such a role is witnessed by people in the face of Zainab and in her words and movement.

Zainab felt worried twice and told Imam Hussein about her condition. One happened in one of the stopover after the martyrdom of Muslim ibn Aqil after Imam heard some information and different stories were coming. Hadhrat Zainab of course was a woman with women emotions and feelings and she as daughter of the holy prophet is from the source of mercy. But at the same time she was brave, powerful, resistant and endurable. The source of ebullient and humanity, merciful to mankind all are from this family that Hussein ibn Ali (A.S) can be used as an example. A person who stands in front of the world and opposed it, a hungry wolf in a desert resisting alone and his body do not shake but in front of some small things it changes. For example when that black boy from Ethiopia felt down, Imam came to him, though he was young black boy and is among the faithful and lovers of Imam. May be John was slave of Abi Zar in terms of the social and cultural conditions of those days. Even though he had a high position among Muslims, he was not having a high level and honorable position. The noble and famous elders of Kufa like Habib ibn Mazahir and Zuhair ibn Qein and others were among the popular men of Kufa who became martyrs with Imam Hussein. This did not show the end or the fall of the Imam.Imam spoke to Muslim ibn Awsaja and said to him “By the will of Allah you will get reward from Him - but regarding this young boy who did not have any body- no child, no family which was waiting for him to cry for him, Imam Hussein came and do the same to John as he did to Ali Akbar. Imam sat on top of his head and put this bloody head on his thighs. But his heart could not calm down and suddenly everybody saw Imam bowing down and put his face on top of the face of this black boy. This is how people become emotional, so Zainab is a women with high emotion, with feelings. That shows that is not an ordinary woman, she was not just the sister to Imam Hussein, but a sister who loved Imam Hussein (A.S), a sister who left her husband, her family and came with Imam, and she was not alone. Her sons Awn and Muhammad were also brought along. I am probably saying that Abdullah ibn Ja'far was even not convinced that her children must come along. I am certain that Abdullah was satisfied, but Zainab brought them, just for them to be with her in this Godly path so that if they are to be killed, they too will also be martyrs. Now in one of the stopovers in the middle of the road he felt that there is danger, she went and told Imam Hussein. Brother I am feeling that there is danger, I see the conditions are very dangerous. I know the case, the case is martyrdom and captivity, but at the time such hysterics of this incidence is pressurizing me that is why I have attended to you. Here Imam did not tell her a lot of things but said, that is nothing, all what Allah wants will happen. This nearly means that: (whatever Allah wishes happened[85] ) whatever Allah wants that is what happens. Then we did not see anything from Zainab telling Imam Hussein or asking him something again except the night before Ashura.

The first night of Ashura was the place where Zainab Kubra may have felt some sorrow and sympathy, and telling Imam about that, - the narrator of this matter is Imam Sajjad (A.S) and he was sick- Imam Sajjad is quoting that, they are saying that I was asleep in the tent, my aunt Zainab also was beside me and was serving me. The next tent was my father’s tent. We were sitting down and John - the slave of Abi Zar- was repairing the sword of the Imam Hussein, he was preparing himself for battle of the following day. He is saying that suddenly I saw my father starting to croon and recited a poem, that means the world has turned upside down, and age will not be fulfillment to mankind and death is closer. (O ages shame on you and your friend, how long are you going to be rising forever.[86] ) This show that whoever was reciting this poem certainly knew that they were going to quickly leave this world any time. Imam Sajjad is saying that I heard this poem, and understood the meaning and the message of this poem. I understood that Imam Hussein was giving news about his own death, but I could not comfort myself. Suddenly I looked and saw aunt Zainab becoming sorrowful and stood up and went to her brother’s tent and said: “My dear brother, I see that you are giving news about your own death, till now our heats were very calm for you. When our father passed away we said our brothers are still around, when my brother Imam Hassan became a martyr I said my brother Imam Hussein is still alive. For so many years I have calm my heat for you, I have been beside you, today I am seeing that you are giving news about your own death.

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

Zainab was not alone who lost her brother or two of her sons, or her other brothers and all these dear once or seventeen youth of Bani Hashim and loyal companions. That also was her role and may be its importance is not less than carrying all these reasonability within the enemy by, controlling, protecting and guiding these lost and sporadically deserted people. Even Imam Sajjad also was under her protection, so after hours of this incidence till the time they left, and it became clear what the enemy want to do with them, this period was dark and difficult time within the enemy for her, only Allah know what was happening to Zainab Kubra. So within this periods Zainab was moving up and down, run to this child and that woman, to that bereaved mother, to that sister who lost her brother and that baby. She was always making movements to gather all of them and condole them. At a certain point she got exhausted and spoke to her brother, she faced towards her martyred brother who was her only resort and refuge. In hadith it is narrated that Zainab Kubra came up on top of the head of the martyred body, wounded and cut into pieces. She stood and from the bottom of her heart shouted - (O Muhammad! The angels of the heaven pray for peace upon you) O our grandfather! O Prophet!

The angel send peace upon you (this is Hussein covered with blood.[87] ) this is the killed one laying on the ground covered by blood. This is you Hussein.1363/7/30

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

These are what remained from the explanations about Zainab Kubra, and today is within our hand, and it shows the greatness of the movement of Zainab Kubra. The unforgettable lectures of Zainab Kubra was not an ordinary words that is been said in market of Kufa, it was not a presentation of common views of a certain personality. It was a great analysis of conditions of the Islamic society of those days, with most beautiful words, meaningful and understandable conceptions used to explain such condition. You must look at the strength of the personality and see how this personality is strong.

Two days before, in a speech to her brother, Imam, leader, and to all these dear once, youths, children, who were been killed, this gathering of tens of people among them women and children were all captives and brought in front of the people and on a captive camel. The people came and looking at them, some were rejoicing and others were crying. In such a critical condition, suddenly this great sun rose using the tone that her father the Believers' Leader and Chief(Amir al-Mumineen) was using on top of pulpit of caliphate in front of the people. She spoke in the same manner with the same words and the same grammar and clearness and deep meaning - (O the people of Kufa! O the people of deceitfulness and disloyalty). O the people of treasons, O those who pretended, may be you yourself you believe it that you are following Islam and Ahlul-Bait but in examination you did less and in the sedition, and this is the blindness you showed. - (No one among you except arrogant, valueless enticing of slaves’ wink of enemies). Your attitude and your tongue were not the same with your hearts, you became too proud of yourselves and imagine that you have the faith. You imagine that you are revolutionists, you imagine that you are the followers of Imam Ali (A.S), meanwhile the matter was not like that, you could not take the responsibility to withstand the troubles and could not save yourselves. (Your example is like the one who overturns her yarning after his strength[88] ). You are like the one who turned cottons into string and then open the strings and turn it back to cotton or pre-cottons. With lack of awareness, lack of understandings of the condition and lack of distinguishes between the truth and the false, you spoiled your deeds and your past records. It appears that as if to be believers and their mouth is full with words pretending to be revolutionist, but inward was nothing, inward without resistance against the opposed mouthful of words and this is how weakness is known.

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

Hadhrat Zainab Kubra was faced with this unreliable and incompetent people but she gave such a strong speech. She is a woman of history, this woman is no more consider as weak again, and woman cannot be regarded as weak. This valued womanly believer that is how she introduced herself in this difficult condition. This is a woman that her role is termed as module to all big men and women throughout the world. Prophetic revolution and Alawais revolution identifies the bad effects. They say that you people could not know the truth in front during sedition, you could not take on your responsibility and that resulted in the loved one of the Holy prophet his head went on top of the spear. The greatness of Zainab can be understood from this angle. 1389/2/1

The Movement of Imam Sajjad During the Captivity

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

The first proudest part of the life of the fourth Imam was the part of his captivity. Though the fourth Imam became captive twice, first from Karbala when he was chained and handcuffed to Damascus, and the second was from Medina during the era of Abdul Malik ibn Marwan. Imam Sajjad when he was among the caravan from Karbala, was taken as captive from Imam Hussein (A.S). Imam Sajjad was personification of Quran and Islam. From the time martyrs were covered with sand and soil the buoyancy of Ali ibn Hussein (A.S) started. The young girls, the young babies, the women without resort were gathered around Imam Sajjad (A.S) in that caravan with any male, and Imam Sajjad (A.S) led all of them. He gathered and cared for them and throughout the journey till they arrived at Damascus, Imam Sajjad and these people were related to each other in belief so how can they shake and terrified. They entered Kufa and Ubaidu Allah ibn Ziyad had already ordered all males of this family be killed, so that there is one man present among the captive caravans. Ibn Ziyad asked ‘Who are you’? He said I am Ali ibn Hussein. Then He threatens Imam Sajjad with death, and that was the first place of appearance of Imamate and spiritual leadership. - (areyou threatening me with death ?[89] ) So are you threatening me that I will be killed whilst our greatness is martyrdom? We are proud of losing our lives in the path of Allah. We are not scared of death. The proxy of Ubaidu ibn Ziyad withdrawn in the face of this courage.

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

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

In Kufa in front of Ubaidu ibn Ziyad, that predator and bloodthirsty, the one blood flows from his swords and he is drunk of proud of killing the sons of the holy prophet and drunk of victory, Imam spoke in a manner that ibn Ziyad ordered for his killing had it not been because of the action of Zainab (A.S) who threw herself and said, I will not allow you to kill him. And when they saw that they must deal with a woman and also they must carry them as captive to Damascus, they retreated but were almost killing Imam Sajjad (A.S).

In the Kufa marketplace, at the same time with the same voice with his aunt Zainab and his sister Sakinah were giving lectures to stimulate people and to expose the truth.

In Damascus, either in the gatherings of Yazid or in the Mosque in front of this big gatherings reality were expose with clear explanations. And these words and lecture consist of rightfulness of Ahlul-Bait on caliphate, and exposing of the criminalities of the mechanism of the present government. It was a bitter and real warning to unaware and ignorant people.

This is not a forum for me to re-say those lectures and uncover their veils, this is a separate topic. Whoever wants to explain this sayings must study them word by word and present them accordingly. This was the condition of Imam Sajjad (A.S) during the epic reforms of captives. There is this question that why Imam Sajjad (A.S) during the period after the captivity choose the moderate and calm methods, and willing to make reservation by using supplication and moderate action to cover his revolutionary actions. But why was he revolting during the period of captivity and was openly acting very hard?

The answer is that this season was an exceptional season, here Imam Sajjad (A.S) apart from being Imam He must lay a foundation for divine and Islamic government, and be a speaking tongue for the blood that were shed in Ashura. Imam Sajjad (A.S) in this situation was not for himself but rather the silent tongue of Imam Hussein (A.S). And he must appeared as revolutionist in Damascus and Kufa. If Imam Sajjad (A.S) was such a hardliner, sharp cutter and unequivocally in explaining matter, really there would have not been any working platform for him in future. The platform for his future work is the boiling blood of Imam Hussein, which was also platform for Shia uprising throughout the history. First he must warn the people then within this warning he can draw the attention of the main opposition, deep and long term enemies, and this can only be done by this hard words.

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

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

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

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

In a narration from Imam Sajjad (A.S), that is narrated by Abu Umar Mahdi- said: I heard from Imam Sajjad (A.S) said: (there is not in Mecca and Medina twenty people who loves us. [90] ). In Mecca and Medina those who love Ahlul-bait was not up twenty people.

We quoted these two Hadith to explain the general condition of Islamic world related to the Imams and their followers. This suppression brought such a condition that the follower of Imams were separated and disorganize, and hopeless and brutalized. It was not possible to make a unity movement. Though in the same Hadith of Imam Sadiq it says also that: (then the people were joined together to be many. [91] ) gradually people were gathered and became many.

If we need to explain the aforesaid matters in detail, then will be according to after the martyrdom of Imam Husain (A.S) some people were terrified. But there were no such fears that leads to total destruction of the system of the followers of Ahlul-bait, and the reason was that even when the captive of Karbala were brought to Kufa, some movements were witnessed that it interprets the presence of Shia movements.

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

In those days when the descendants of the Holy Prophet (s.a.w) was in Kufa, in one of the nights, at the place where they were imprison a stone felt from the sky, they took and stone and saw a paper attached to it and it was written in the paper that: (the governor of Kufa as sent someone to Yazid - in Damascus - to bring his orders about your condition and how to deal with you. So till tomorrow night if you heard the voice of Allahu Akbar you must know that you will be killed right here, and if you did not hear then there will be good condition for you .[92] )

When we are hearing these stories we clearly understand that one person from the friends and a member of this secret movement is within the system of the governors of ibn Ziyad, and he knows all the matters and have a link to the prison, and also aware about what is going to happen to this prisoners. And can also send the message to Ahlul-Bait though the sound of Allahu-Akbar. With all these brutality and fears such a secret movement also exist.

Therefore despite the matter of hard brutality and fears brought this conditions, but it was not in a manner that could destruct the activities of Shia follower totally, and lead to weakness and disorganizations. After some period of time some other incidence happened and strengthen this efforts more. From here we can clearly understand this Hadith: (people abandon their religion except three ) that is related that time of incidence or after that incidence or related to some period of time that occurred in between this incidence.

Throughout this number of years - before this brutality incidence- the Shias were making arrangements to regain their former stability and unity. Here this is what Tabari is quoting: (but the people were still gathering weapons of war and were ready to fight. [93] ) that is those people means Shia, they were gathering the weapons of war, and were preparing themselves for war. Secretly gathering and calling people from Shia and non-Shia to seek for the blood of Husain ibn Ali (A.S), and people were responding positively to these calls in groups, and these conditions continued till the death of Yazid ibn Mu’awiya.

Therefore we could see that despite the brutalities and suppressions, at the same time these movements also were going on.

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

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

The incidence of Harreh occurred expertly sixty three year of the Islamic calendar. The incidence is briefly is that, in the sixty second year of the Islamic calendar a youth with lack of experience from Umayyad became the governor of Medina. He was thinking that in other to gain the hearts and minds of Shia in Medina, is good to take some of them to travel to meet with Yazid so he did the same as he was thinking. Some of the Islamic nobles and big leaders in Medina -there mostly who were having interest in Imam Sajjad (A.S) - called for journey to Damascus and the met with Yazid and they were his visitors for some few days and well served. After that Yazid gave each of them a lot of money - almost fifty to hundred thousand dirham - and they came to Medina.

As they came back to Medina - because they saw the astonishing things that were happening in the government of Yazid -a lot talks and criticism started. The matter happened contrary, instead of introducing Yazid it rather exposed his criminality, and people were told: how can Yazid be a caliph while he is drunkard, playing with dogs and doing kinds of corruptions and dissolution, and we are to overthrow him as caliph.

Abdullah ibn Hanzalah[94] is one of the people with personality and also influential in Medina was gradually gathering the people who rise up against Yazid and overthrew him.

This movement forced Yazid to react and show some action, at the end one of the old and descript commanders of Umayyad called Muslims ibn Uqubah and some people were sent to Medina to silence the people of Medina. Muslim ibn Uquba came to Medina with intentions of disorganizing the resistance of the people so he surrounded them. Therefore he entered the town and killed and suppressed as many as he can, and did astonishing things that can be Lesly seen the history of Islam.

He was well known in killing and suppression till he killed as many as he can and was given a name called - spendthrift - and became known as spendthrift ibn Uqba. The incidence of the events of Harreh is many and I do not want to explain all the incidence. I want to mention some of it that shows that the event was a big excuse for brutalizing friends and the followers of Ahlul-bait. Especially in Medina some cried and some were killed. A group of good companions of Ahlul-bait like Abdullah ibn Hanzala and others became martyrs without successors. This news broadcasted to every place in the world, and it was known that proxies of the ruler is getting rid of this movements and will not allowed them to react.

The next incidence that also caused the fall and weakness of Shia is, the event of the martyrdom of Mukhtar and taking control of the entire Islamic world by Abdul Malik ibn Marwan.

After the death of Yazid, the caliphs who came one of them was Mu’awiya ibn Yazid, and could not governed for more than three months. After him came Marwan ibn Hakam and governed for two years or less, and after him Abdul Malik came to be caliphate and he was one of the most skilful of Umayyad, it was said about him that: (Abdul Malik was the hardest snaffle among them And most determed.[95] ).

Abdul Malik was able to grab and control the whole Islamic world, and form a controllable government with brutality and terror.

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

However even if therepentance movement in the years sixty four and sixty five, - that is the martyrdom of the repentance movement appears to be in the year sixty five - brought a new atmosphere into Iraq, but their martyrdom till the end, for the second time another hard brutality and fears took over Iraq again. After a period the enemy from the Umayyad government -that is after Mukhtar and Mus’ab ibn Zubair - fall against each other’s lives. Abdullah ibn Zubair from Mecca, and Mukhtar the supporter of Ahlul-bait could not withstand and he was killed by Mus’ab. This also increased the brutality and fears and hopes were faded. And at the end Abdul Malik came to power and after a short periods all the Islamic world came the powers of shameful Umayyad, and Abdul Malik rule powerfully for twenty one years. 1365/4/28.

However this incidence started from the event of Ashura follow by repercussions like the incidence of the Harra and getting rid of the repentance movement[96] in Iraq and the martyrdom of Mukhtar, Ibrahim ibn Malik, Nakhee and other Shiite elders. After the martyrdom if this big men the liberation movements either in Medina or Kufa - those were two main centers for Shia -was got rid of and hard suffocated Present in the Islamic world and the followers of Imam (a/s) were marginalize and left alone.[97]

Another factor occurred in addition to this terror and that is, people intellectual degradation throughout the Muslims world. The cause of this was from lack of consideration of religious thought in last period of twenty three year ago. And that is studying of religion and faith and Quran commentary and also explanation of facts from the Holy Prophet. - In the period of the twenty three years after fourth year of lunar calendar forward -, was abandoned. People in terms of faith and themes of belief were empty and hollow. When man put the lives of those people in that period under microscope, these issues are present in different kind of history and narration that are explained, and those are scholars, reciter of the holy Quran and the followers of Hadith. We shall talk about those people. But the majority of the people were face with lack of faith, weakness and very strong faithful disorder to some extend that even some of the caliphate proxies put question mark on Prophet Hood. It is written in books that Khalid ibn Abdullah Qasri, one of the puppets and hard supporter of Umayyad - (he used to separate caliphate from Prophet Hood), it was said: the caliphate is above Prophet Hood. And also present point to proof it, and saying that: (is your caliph among your people is your most love one or is the Holy Prophet.[98] ). Successor among you from your people is above and closer to you or that person who brought a message to you? It was clear that the person from your people is to be appointed as your caliph. He is closer to you, therefore is the caliphate of Allah. - And will not be called the caliph of the holy prophet- the caliph of Allah is above the holy Prophet.

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

(Umayyad wake up your sleep is longer verily the caliph, Yaqub ibn Dawood has lost your caliphate, O! people seek for pardon, the caliph of Allah is between debris and falling.[99] )

Even those days when they want to libel the caliph they still called him the caliph of Allah.

The poems of the famous poets in those time like Jaril and Farasdaq and many more who were present were hundreds in number and also big famous. When they are congratulation the caliph and speaking, they say the Caliph of Allah not caliph of the Holy Prophet, and this is just an example. This is how people’s religious belief was washed away, and the moral behavior of the people was destroyed.

I pay attention to a point when I was revising the book - al-agani- for Abu al-Faraj, and that is in years around seventies, eighties, nineties and hundreds, nearly up to fifty, sixty year after, the biggest musician, reciters, sybarite and tens of demanders of wealth in the Islamic world either they from Medina or Mecca. Anytime the caliph in Damascus depressed for music and he is looking for a musician, they will someone to Medina or Mecca to look for a good and big musician and minstrel to send to him. The worst and the most dissolute poets were living in Medina or Mecca. The place of prophetic revelation and birth place of Islam was turn to the place of corruption and prostitution. It is good for us to know this about Mecca and Medina. Unfortunately in the works we have today such a situation is not recorded meanwhile they are fact that occurred. I as a servant of Allah I want to explain one example about corrupted marriage and prostitution for you.

In Mecca there was a poet called Umar ibn Abi Rabee’a among the poets who speaks about sex, lack of veil and sybarite, though with high skills and powerful in poems, died. Now the stories of Umar ibn Abi Rabee’a himself and what they did in Medina, it a chapter full of tragic and sorrowful history of those days. Mecca and circumambulation and pelting of Satan - (I swear by Allah I do not know and if I had known, pelting of Satan is it seven or eight time.). We have read in a book called - Mugni -and it is about this place, but when they were pelting Satan they were saying that:

(It was clear and preserved during the pelting, and during the pelting hand are decorated with beauty.)

This Umar ibn Abi Rabee’a when he died, a narrator quoted that in Medina it was general mourning and in every place of Medina people were crying. Everywhere I go I saw a groups of youths, men and women gathered and condoled his death. I saw a bondsman who was after a work, example holding a basin going to fetch water, she was crying and condoling on Umar ibn Abi Rabee’a while she was going to fetch the water. When she got to some youths they said: why are you crying so much, she said: because this man has died and no more with us. One said do not feel sad there is another poet in Medina. Khalid ibn Makhzumi, was once a scholar from Damascus and he was governor of Mecca, he is also among the poets like Umar ibn Abi Rabee’a, he was harlot, shameless with lusty speeches. He recited a poem, and said that this is one of the poems of those poets. This bondwoman listen for a while - this poem and its features is in a book called (again) - then she cleaned your tears and said - (thanks to Allah the one who did non empty is house -Kaaba), thanks to Allah that He did not leave his Kaaba - that is his house -empty, eventually if one is gone one must replace him and take his place, and his was the conditions of the moral behavior of the of Medina.

You see that the night gatherings of Mecca and Medina were not only for ordinary people but it was for all kinds of people. He was wretched, greedy, hungry and well known lay man, and ordinary in every place were like him.The famous noble sons of Quraish and even the Hashemite - were among those who deepened themselves in these dissolutions. During the rule of this man, Makhzumi, Aisha bint Talha came and was circumambulating the Kaaba and this man was falling in love with her. When it was time azan -call for prayer- she sent a message that they should not call for prayer because she is still in circumambulation. Then this man ordered for not to call for the afternoon prayer, so he was criticized that because of one person, a woman who is circumambulating the Kaaba, you are saying people must delay their prayer? He said I swear by Allah even if her circumambulation will prolong till tomorrow morning I will order for not be called for prayer. This was the conditions of those days. 1365/4/28