Alhassanain(p) Network for Heritage and Islamic Thought

The Tenth Infallible, Hadhrat Imam ‘Ali b. Musa al-Ridha, The Eighth Imam

The tenth Infallible and the eighth Imam of the Shi‘a, Imam ‘Ali b. Musa, was named as al-Ridha (as).

Imam al-Ridha (as) was born on Dhu'l-Qa‘da 11, 148/December 29, 765 in Medina. His honorable mother was Tuktam who was also called Najmah.

When the seventh Imam (as) was martyred in Baghdad prison, ‘Ali b. Musa al-Ridha (as) took over the Imamate and leadership of the Muslims as well as the guardianship and promulgation of the Islamic Ma‘arif and truth at the age of 35 by Allah's command and his noble ancestors’ appointment.

At the beginning of his Imamate, Imam Abu al-Hasan ‘Ali b. Musa al-Ridha (as) was contemporary with Harun al-Rashid and later on with his son, Amin, and finally with Ma’mun.

The holy Imam's residence was in Medina, wherefrom his holiness later on left for Iraq and Iran.

The Imamate of his holiness lasted 20 years, of which the first 10 years coincided with the caliphate of Harun, the next 5 years with that of Amin and the last part with the caliphate of Ma’mun in Khurasan. His Martyrdom is recorded to have happened in 203/818, indicating that he lived to the age of 55.

After Harun's death, a severe conflict erupted between his two sons, Amin and Ma’mun, eventually leading to bloody fighting. Amin was killed and an apparent peace was established. This way, Ma’mun could take over the rule and dominate over the Islamic lands.

The Abbasid caliphs were very antagonistic toward ‘Ali (a.s.)'s household, i.e. the ‘Alawi Sadat. Frequent uprisings by the ‘Alawi Sadat would sporadically threaten the ruling system. Although the noble Imams (as) and the real successors of the Holy Prophet (S) would not go along with these uprisings, but the caliphs who had spread out and cherished an aristocratic and hedonistic way of life, were weakened and alarmed by these uprisings.

Followers of the pure Imams (as) who were rapidly increasing in number detested the aristocratic ruling system of the Abbasids and held obeisance to the Infallible Imams (as) as obligatory.

The injustice and tyranny by Harun and other Abbasid caliphs had also caused the Iranians to acquire a very deep and hearty liking for ‘Ali (as)'s household. Among the Abbasid's atrocities was that Harun had given his governor, Humaid b. Qahtaba, full authority to assassinate the Shi‘as and the followers of ‘Ali (as)'s household wherever he might find them. This ruthless and bestial governor brutally beheaded sixty innocent and respectful Shi‘as in the prison overnight and dropped their bodies down into a well.1

Similarly, the same governor incarcerated ‘Abd Allah Aftas, Imam al-Ridha (as)'s brother, in the time of Harun and ordered his son, Yahya, to be given a hundred lashes every day although apparently he was granted a respite. And finally, they had Yahya, grandson of Imam Musa b. Ja‘far (as), starved to death and buried his body under the foundation of a building.2 These atrocities made people more disgusted with the Abbasid caliphate.

Although at first it was supposed that the Abbasids were attempting to promulgate Islam and love of and friendship with ‘Ali (as)'s progeny who were their cousins and kin, but gradually and in practice it so happened that the simplicity of the life of the Holy Prophet (S) and the early caliphs, equality, brotherhood, justice, and belief in piety and virtue and the Day of Judgment began to be forgotten and ignored among the Abbasids as it did among the Umayyads before them.

As a result, the pagan beliefs and aristocracy were revived under the guise of pretension as Muslims. Consequently, the noble Imams (as), who followed in the footsteps of the Holy Apostle (S) and their pure ancestors and who were in all instances the advocates of Justice and truth and actualization of the Islamic ideals in the society, were actually living under torture and persecution and under the surveillance of spies and tyrannical rulers of the pretentious Umayyad and Abbasid caliphs. Having piety, knowledge and virtue was considered sinful for our great leaders who were greatly envied and hated by the Abbasid caliphs.

Why was Imam al-Ridha (as) Invited to Khurasan?

When Amin was defeated and killed - with the help of Ma’mun's Persian advocates - the way was paved for his rule. In the era of Harun, Ma’mun who was supposed to accede to the throne after his brother Amin, had already been appointed as the governor of Khurasan. When Amin was driven out of the scene of caliphate, Ma’mun occupied the vacant seat and transferred the center of caliphate from Baghdad to Merv.

In order to add scholarly grandeur and status to his court and on the other hand, reduce voices of dissent from the advocates of ‘Ali (as)'s household and compensate the atrocities he had committed in the past, Ma’mun decided to invite Imam al-Ridha (as) to Merv upon consultation with his close companions, especially Fadhl b. Sahl, a smart man who managed the state and military affairs. Ma’mun asked Imam al-Ridha (as) importunately to go to Merv from Medina.

He had in mind, by this invitation, to reinforce the pillars of his rule and perhaps to discourage the Imam (as)'s position by drawing him to the core of the ruling system. Ma’mun, himself a learned and clever man, was more than anybody else aware of Imam al-Ridha (as)'s vast field of knowledge and piety and virtue. Fadhl b. Sahl, too, knew about the spiritual power of the the Imam (as) and was well-aware that the intuition, purity, and sincerity of the descendant of the Holy Prophet (S) had so widely spread around that people were spiritually prepared to welcome his leadership wholeheartedly.

Having decided to invite the Holy Imam (as), Ma’mun dispatched Raja’ b. Abi Dhahhak along with some trusted courtiers to Medina to persuade Imam al-Ridha (as) to travel to Khurasan. At first, Imam al-Ridha (as) did not give his consent to their invitation, letting people infer what secret and covert plans the ruling system was harboring by inviting him.

Finally, upon much insistence from Ma’mun, Imam al-Ridha (as) agreed to leave for Khurasan through Mecca and Iraq. Imam al-Ridha (as) said a heartrending and distressful farewell to the illuminated tomb of his noble ancestor, the Holy Prophet (S), all members of his family, and even his cherished only-child and successor Imam Muhammad al-Taqi al-Jawad (as).

The luxurious camel-litters and the retinue provided by the ruling system together with the entourage consisting of the governor and the nobles of Medina accompanied the Holy Imam (as) with utmost grandeur and splendor to Basra. How was it possible for Ma’mun, who had decided on killing his brother Amin and bringing his head to the capital to hold a festival for rewarding a bounty to the one who would manage to murder the latter, to renounce caliphate and turn it over to ‘Ali (as)'s household?! It was unbelievable.

However, everything he apparently did in honor and as homage to Imam al-Ridha (as) was a means to boost his own power and glory in caliphate that was actually the plans and plots carried out by the order from his cunning vizier, Fadhl b. Sahl.

At last, the eighth Imam (as), traveling through Basra, Khurramshar, Ahwaz, Arak, Qum, Rey, and Neyshabur arrived in Merv on Shawwal 10, 201/May 1, 817.

People of all these cities enthusiastically welcomed and appreciated visiting the only descendant of the Holy Apostle (S) and took advantage of this opportunity to seek Imam (as)'s assistance in solving their religious and worldly problems.

Hadith Silsilat al-Dhahab in Neyshabur

Hadith Silsilat al-Dhahab (Golden Chain)3 in Neyshabur

People of Neyshabur were eagerly looking forward to seeing Imam al-Ridha (as). At his arrival they asked him to stay on for a while longer so they could better see the charming and dignified countenance of the Prophet (S)'s grandson. Having dressed quite simply, the holy Imam (as) stood before the people.

Upon seeing the Imam (as), those people let out a cheerful chanting. When Imam al-Ridha (as) began to speak, two of the hadith memorizers named Abudhar‘a and Muhammad b. Aslam bade people to keep silent, and restated the graceful and elegant words of the holy Imam (as) loudly enough for all to hear. Imam al-Ridha (as) expressed a hadith regarding the unity and oneness of the Exalted Allah as follows:

“The statement La illaha illa Allah is My strong fortress, whoever says it will enter this fortress, and if he enters it, he will be safeguarded from the punishment of the Judgment Day.” And then, when his retinue were about to set off, he looked out of the camel litter. People found out that the Imam (as) intended to say something. Once again silence prevailed, and then Imam al-Ridha (as) concluded the above hadith by the following words:

“But yet on some conditions, and I am one of the conditions”.

By this Divine Hadith,4 the holy Imam (as) intended to state three points:

Firstly, by naming his ancestors who had each quoted the hadith from the previous ones back to the Holy Prophet (S) who had himself heard it through the trusted Gabriel from the Exalted Lord, he could remind people of his honorable ancestors who were all Shi‘ite Imams and rightful Caliphs of the true path.

Secondly, to remind people of monotheism and theology, which are the cornerstones of all beliefs and contentions to avert them from getting duped by illegitimate rulers, taghuts, and the tyrannical bullies.

Thirdly, real and non-idolatrous monotheism and theology free from hypocrisy requires and accompanies the Wilayat of Ahl al-Bayt (as), and that unless a just leadership is not set up in the Muslims' community, the idols and pseudo-idols and the illegitimate rulers will not allow Divine Unity turn in the right path.

Historically, it is recorded that when writing down this hadith, the eager people were so prepared that they had in their disposal 24 thousand pen-holders to be used in writing the precious words of the Holy Prophet (S)'s descendent.5

In Merv

When Imam al-Ridha (as) and his retinue approached Merv, Ma’mun and Fadhl b. Sahl accompanied by a large number of courtiers and state dignitaries marched toward his arrival direction for several kilometers to welcome him.

A few days later, Ma’mun told the Imam (as) what he had in mind, i.e. to hand over his caliphate to Imam al-Ridha (as), having in mind to kill two birds with one stone: both to put an end to the revolt of the ‘Alawis against the government or scale it down, and to mar the Holy Imam's (as) spiritual and pious image by bringing him in the ruling system which had always been criticized and protested by Imam ‘Ali (a.s.)'s progeny who always regarded the functionaries of the state as corrupt and impure.

He also planned to melt down the religious solidarity of the ‘Alawis and the Imam ‘Ali (as)'s Shi‘ites, so that the caliphate would no longer be endangered. Then Ma’mun and his cronies could carry on the ruling with a free mind.

However, contrary to what Ma’mun and Fadhl b. Sahl and the flattering worldly-minded people expected, Imam al-Ridha (as) refused to accept this offer.

The Holy Imam (as) was well-aware of the Abbasid's corrupt and disorderly ruling system; of the lavish and extravagant largesse which had started since half a century back in the aristocratic Abbasid governance being given away as hush money to certain people; of deviation of the governance from the right path under the guise of Islam and religiousness; and of handing over the crucial Islamic and ruling affairs to corrupt gold-hoarders and hypocrite individuals. How could have a friend of Allah and Infallible Imam tolerated such an unruly and chaotic situation?

The Imam (as) would take over the governance only when he can cut a tyrant's hands off an oppressed person and when he can help the wronged person take back his usurped rights, otherwise he would give up governance and caliphate.

Crown Princeship

When Ma’mun got disappointed of the Imam (as)'s acceptance of the caliphate, he plotted another scheme with the help of his counselors to make him justify his good and evil deeds as righteous with the implied consent of the Imam (as) and thereby deceive the people. What should he do? He had better ask the Imam (as) to accept his crown princeship and, of course, to take over the affairs of Muslims when Ma’mun dies.

The Imam (as), however, did not consent to this proposal, either. What should be done? Upon much insistence, Ma’mun forced the Imam (as) to accept the crown princeship. Imam al-Ridha (as) perforce consented under the condition that he would not interfere in installing or expelling officials and in other state affairs and would leave such kinds of tasks to the relevant authorities and statesmen.

On Ramadan 9, 201/March 31, 817, Ma’mun penned a writing in his own handwriting introducing Imam al-Ridha (as) as a manifestation of purity, piety, learnedness, and chastity; and then added that all Muslims must swear their allegiance first to Amir al-Mu’minin (Ma’mun), and then to ‘Ali b. Musa al-Ridha (as).

Imam al-Ridha (as) wrote the following on the back of the Ma’mun’s writing: “Praise be to the Lord of the worlds who will do as He wishes to do and there is nobody to avert His decree and commandment. He is aware of the treacheries of the eyes and the secrets hidden in the chests; and Allah's blessing be on Muhammad (S) who is His last of the Messengers and his progeny who are the virtuous and the noble.”

Then on Ramadan 10, 201/April 1, 817, all civil and military dignitaries swore allegiance to the Holy Imam (as). From this time on it was ordered that the black colored garment which was a token of the Abbasids to be transformed into the green one, a token of ‘Ali (as)'s progeny and the ‘Alawi Sadat.

The Consequence of Transferring Caliphate and its Tendency Toward the ‘Alawis

The jealous and the world adorers in different parts of the Islamic Empire whose hands were stained with the innocents' blood and who enjoyed well-to-do and luxurious lives were discontent with such a transfer. They knew well that Imam al-Ridha (as) would not tolerate tyranny and oppression for even a single moment.

This ‘Ali [b. Musa al-Ridha] (as) is the son of the same ‘Ali (as) who did not value the worldly matters and the caliphate, and if he accepted to rule, it was because he regarded it as a means for restoring and carrying out justice, serving the society and the oppressed people, and nothing else.

Therefore, this decisive and invincible method could not satisfy the lovers of worldly gaudiness and the servile flatterers. Ma’mun, his vizier and cronies tried from the very beginning to misrepresent the acceptance of crown princeship by Imam al-Ridha (as) as a weak point and convince people that he was infatuated with worldly issues and the superfluous attractions. Far from it! How this way of thinking was far from the sublime goal of the Holy Imam (as).

Anyhow, the sun of truthfulness would not remain under clouds: Imam ‘Ali b. Musa al-Ridha (as)'s simplicity and immaculate behavior as well as his vast field of knowledge and scholarship began to gain more and more popularity, and soon his righteousness and comprehensive learnedness were known to all. Debate sessions held in the presence of Ma’mun and others like the well-known court jurist, Yahya b. Aktham, who boasted of being knowledgeable and well-informed, lighted up the reality of Wilayat and Imamate.

Throughout these debates, everybody, even the leaders of other religions, found out about the extent of the Imam (as)'s omniscience and insight and realized that they had no power of speech and self-expression against the Prophet (S)'s descendants. That was why they had no choice but to surrender to the Imam (as). Perforce, the enemy's plots to mar the Holy Imam (as)'s status were not only abortive, but they also gave way to a reverse effect.

As an educated and a knowledgeable man, Ma’mun was well-aware of Imam al-Ridha (as)'s spiritual and scholarly elevated position, but suppressed his inner feelings and views and pretended to be caring and friendly toward the Imam (as).

On the ‘Id al-Fitr, 202 A H, Ma’mun implored Imam al-Ridha (as) to lead the congregational prayer. At first, he refused it, so that Ma’mun and his cronies as well as the people might know that he could not and wouldn't act as a puppet doing what the state intended him to do. Besides, the Imam (as) would not like to be a performer of the ostensible formalities of religion, knowing that the building [of religion] was tottering to its foundation.

Ma’mun, his courtiers, and other people insisted on the Imam (a.s.) to lead the prayer, to which he finally consented on the condition that: “I would lead ‘Id al-Fitr prayer but only with the same tradition that my ancestor, the Apostle of Allah (S) performed it in his own time.” People were very anxious to see that the way of the Prophet (S) would substitute the superfluous ceremony of the court. Ma’mun ordered all courtiers to wear their finest attires, ride on ornamented and gold-bridled horses with all pomp and circumstances to accompany the Imam (as) to participate in ‘Id al-Fitr prayer.

Imam al-Ridha (as), however, performed ablution, wore a simple white cotton shirt, put on a white turban, letting its two ends from over his chest down his shoulder, just in the way his noble ancestor did.

He perfumed himself, fastened the tail of his shirt to his waist, and set off bare-footed. When he reached the open land he called out with a loud voice: Allahu Akbar! Allahu Akbar! (Allah is the Greatest).

When people heard the Imam (as)'s voice, they began to chant Allahu Akbar altogether in a magnificent way, to the extent that the military officials and the civilian nobles as well as the courtiers were so influenced by the Imam (as)'s spiritual attraction that they dismounted from their horses, took off their boots and followed the Imam (as) bare-footed. The number of the crowd mounted minute by minute.

The Imam (as)'s heavenly voice and others' reverberated in the open air. The congregation was flooding toward the desert [gathering place for saying prayer]. The situation had turned unusual.

The news was reported to Ma’mun. He got perplexed, thinking if he let Imam al-Ridha (as) go on to the desert as such and then deliver his eloquent and important sermons, his fiery words would definitely be accepted whole-heartedly by people and this will tremble the pillars of his governance. Something should be done; for it is probable that the Imam (as)’s influential words would lead to a revolution in the ruling system.

Thus, in the middle of the way, Ma’mun sent a message to the holy Imam (as) stating that performing prayers in such a situation would make trouble for him. The Imam (as) returned from the middle of the way and someone else was appointed to lead the Fitr prayer in his place. God knows how this interference by Ma’mun had added to people's cynicism toward his monarchy and exposed the true nature of his ruling system.

The Last Intrigues and Deceptions

Some who saw Imam al-Ridha (as)'s just and scholarly manners detrimental to their worldly benefits, began to plot intrigues to annihilate both Imam al-Ridha (as) and Ma’mun as well as Fadhl b. Sahl. First, they Killed Fadhl in the well-known public bath of Sarakhs. In order to exonerate himself from this murder, Ma'mun mobilized his forces to look for and arrest the murderers of Fadhl b. Sahl and even offered an award for their arrest.

Nevertheless, eliminating Fadhl b. Sahl from the political arena was a source of hope for the Abbasids, but it was not sufficient. Thus, Ma’mun sought to assassinate Imam al-Ridha (as), so he poisoned and martyred the noble Imam (as) whom he had himself invited to Khurasan.

Surprisingly enough, Ma’mun and his caliphate system tried to show the Imam (as)'s martyrdom as natural death. He pretended to be extremely sorrowful of that heart-rending event, and that was actually due to his great fear of the followers of the Holy Imam (as) and the descendants of ‘Ali (as).

Burial Place of Imam al-Ridha (as)

We know that Harun al-Rashid fell sick in a trip toward the end of his life to Khurasan in order to suppress the popular rebellion there, and died after a little while and was buried in a garden belonging to Humaid b. Qahtaba.

When Imam al-Ridha (as) was martyred with the fatal poison that Ma’mun gave him, the latter had his Holiness buried next to his father, Harun. In the time, Humaid's garden was located in a place called Sanabad, where after the martyrdom of Imam al-Ridha (as) was re-named Mashhad al-Ridha and later on was called simply Mashhad.

Since the time of burial (in 203/818.), his holy tomb turned into a place for manifestation of favors and bounties and divine blessings, as well as a pilgrimage place for the Shi‘ites and the devoted and faithful people. Gradually, it so happened that the grandeur and magnificence of the Holy Threshold overshadowed all other manifestations.

Works Relating Imam ‘Ali b. Musa al-Ridha (as)'s Traditions:

As mentioned before, on many occasions Imam al-Ridha (as) held debates and arguments with the leaders of other religions such as Zoroastrians, Jews, Christians and even naturalists and materialists. Luckily, those debates and arguments are handed down to us in reliable volumes under the title, Al-Ihtijajat (Argumentations).

His precious traditions (ahadith), and wise sayings which were recorded in ‘Uyun Akhbar al-Ridha by Shaykh Saduq in the fourth century (A.H.), ‘Ilal al-Sharayi‘, Tuhaf al-‘Uqul and other reliable books are at present available and illuminating the world of Islam and Shi‘ism.

Some Sayings of Imam al-Ridha (as):

I. Man's friend is his intellect while ignorance is his enemy.

2. Expressing friendship to people is a half of intellect.

3. Those that are bestowed with a bounty must be open-handed and liberal to the members of their own family.

4. Imam al-Ridha (as) was asked about trust (in Allah); he answered such a trust is that you fear none but Allah.

5. Your helping out the weak is better than giving alms.

6. It is worthwhile that people provide the required facilities for their families and behave in such a way that the members of their families would not wish death for them.

7. Try to divide your night and day into four sections: one for worship and communion with Allah; one for earning livelihood; one for association with trustworthy friends who remind you of your deficiencies and who are sincere in their friendship; and one for resting and enjoying legitimate and healthy recreations, as desirable utilization of this section will enable you to carry out the other three sections.

8. Make utmost endeavor in satisfying the needs of the faithful, making them happy, and removing their distress; and know that apart from performing the religious obligations, nothing is better in the sight of the Exalted Allah than making the faithful people happy.

9. Do good to every good and bad person; if someone is worthy of that good, much the better, if he or she is not, it is you who are worthy of doing good.

10. No piety is more useful than to abstain from unlawful things and to avoid hurting the believers.6

Notes

1. Yadbud-i Hashtumin Imam-i Shi‘ayan Imam Ridha ‘Alayh al-Salam, p. 17 (Quoted from ‘Uyun Akhbar al-Ridha, vol. 1, p. 108.).

2. Ibid.

3. A tradition whose narrators are all Infallible Imams (as), relating one after another from the Holy Prophet (S).

4. Hadith Qudsi: a hadith revealed to the sacred heart of the Prophet from Divinity.

5. Muntahi al-Amal, p. 40 (Section on the biographical account of Imam al-Ridha - A.S.).

6. Durar al-Kalam.

The Eleventh Infallible, Hadhrat Imam Muhammad al-Taqi, Jawad al-A’imma, The Ninth Imam

Imam al-Jawad (as), the ninth Imam of the Shi‘ites, was born in Medina in 195/811. His name is Muhammad, also known as Jawad and Taqi.

His other nicknames are Radhi and Muttaqi, but Taqi is the most popular of all.

His noble mother was called Sabika or Khayzaran, both of which have been recorded in his biographies. When his father died, Imam Muhammad al-Taqi (as) was about eight years old.

After the heartrending martyrdom of Imam ‘Ali al-Ridha (a.s.) which took place late in the month of Safar, 203/September, 818, the office of Imamate was transferred to his honorable son Imam Jawad al-A’imma (as).

The Abbasid Ma’mun, who like other Abbasid caliphs was fearful of the Infallible Imam (as)'s spiritual popularity and innate influence as well as the spread of his virtues among the people, tried to take the son of Imam al-Ridha (a.s.) under his own special care.

To this end, Ma’mun married her daughter Umm al-Fadhl off to Imam al-Jawad (as) so that he might have someone watch him from inside his own house. Pains and offences that Imam al-Jawad (as) has suffered from this domestic agent are all recorded in the history.1

Among the methods Ma’mun applied against Imam ‘Ali al-Ridha (a.s.) was holding debate sessions. Ma’mun and later Mu‘tasim ‘Abbasi wanted - to their false supposition- to force him thereby into tight corners. They applied the same method to his son, Imam al-Jawad (as), too, especially at the beginning of his Imamate, when he was too young. Ma’mun would not realize that Wilayat and Imamate which are Divine blessings, are not dependent upon young or old age.

Anyhow, although at an early age and in his short life, Imam al-Jawad (as) entered scholarly debates in a period when different Islamic and non-Islamic sects were thriving, great scientists were there, sciences and arts had developed in other nations, and many books had been translated and published in Arabic.

With the Divine gift of Imamate, which had originated from his absolute Wilayat and Divine revelation, he promulgated Islamic precepts like his noble father and ancestors, teaching and guiding Muslims and undertaking to answering various questions. As an example, one of his debates is related as follows:

In his Tafsir, ‘Ayyashi quotes Dharqan who was a companion and friend of Ahmad b. Abi Du’ad as saying: “One day his friend (Ibn Abi Du’ad) returned from the court of the Abbasid Mu‘tasim and looked very distressed and troubled. I asked him why he was so upset that day.

He replied: ‘Something shameful and belittling happened to us in the presence of the caliph and Abi Ja‘far (as), son of ‘Ali b. Musa al-Ridha (a.s.).’ I asked how come? He replied: ‘A thief was brought to the caliph and his theft was evident and he had confessed the stealing. The caliph asked how the penal law (hadd) would be carried out. A number of jurists were present. The Caliph ordered other jurists to be present too. He also sent for Muhammad b. ‘Ali al-Ridha.”

The caliph asked: “How should the Islamic hadd be carried out?”

I said: “The hand must be cut off at the wrist.”

The caliph said: “For what reason?”

I said: “Because a hand includes fingers as well as a palm which extends to the wrist; and it is read in the verse about tayammum; ﴾ And wipe a part of your faces and your hands with it [clean ground] ﴿ (Al-Qur’an, 5: 6)” Many of the jurists present in the court confirmed my view.

A group of scholars stated: “A hand must be cut off at the elbow.”

The caliph asked: “For what reason?”

They said: “Because of the verse about wudhu in the Qur’an which reads: ﴾ and your hands up to the elbows ﴿ (Al-Qur’an, 5: 6). And this verse indicates that a thief's hands must be cut off at the elbow.”

Another group asserted that the arm should be cut off at the shoulder because an arm has all these parts.

As dispute erupted, the caliph faced Imam Muhammad b. ‘Ali (as) and said: “O Abi Ja‘far! What do you say on this issue?”

The Holy Imam said: “Your scholars talked in this regard, spare me from further talk.”

The caliph replied: “I swear you to God that you too should express your opinion.”

Imam al-Jawad (as) said: “Now that you are swearing me, I will answer you. What was expressed by the Sunni scholars about theft penalty is flawed. The proper Islamic penalty is that the fingers of a hand, except the thumb, must be cut off.”

The Caliph asked: “Why?”

The Holy Imam (as) replied: “Because the Apostle of Allah (S) has said that prostration (sujud) should be made with seven parts of the body, namely, forehead, the palms of the hands, both knees, and the tips of the toes; so if the hand is cut off either at the wrist or elbow or from shoulder, then there will remain no limb for prostration before Almighty Allah, and it is mentioned in the Qur’an as follows: ﴾ The places of prostration belong to Allah ﴿ (Al-Qur’an, 72: 18); therefore no one should cut them off.”

Mu‘tasim got very delighted at this logical and Divine precept. He approved it and commanded the amputation of the thief's fingers to be carried out according to Imam al-Jawad (as)'s precept.”

Dharqan goes on to say: “lbn Abi Du’ad was intensely upset as to why his opinion had been rejected in the presence of the caliph.” Three days later, he went to Mu‘tasim and said: “O Amir al-Mu’minin! I have come here to admonish you, and I do this as a token of gratitude for your favors on me.” “What is it?” Asked Mu‘tasim.

lbn Abi Du’ad said: “When you hold a meeting consisting of the jurists and scholars to bring up a question or two, all the civil and military nobles are present, and even the retainers and doormen and guards witness the meeting and the debates being carried out in your presence. As they see that your great scholars' opinions are worthless vis-à-vis those of Muhammad b. ‘Ali al-Jawad, little by little people will get attracted to him and the caliphate will slip from your dynasty to the household of ‘Ali (as), which will tremble the foundations of your power and glory.”

This slanderous and spiteful admonition left its impact on Mu‘tasim, who since then had been seeking to extinguish this glazing torch and block up this overflowing fountain of science and piety.2

Before Mu‘tasim, Ma’mun too had applied the same procedure to Imam al-Jawad (as), as at the beginning of Imam al-Jawad (as)'s Imamate, Ma’mun proceeded again to hold debate sessions and among other things he asked Yahya b. Aktham, the grand Judge in his court, to propound some questions to the Imam (as) hoping he would be able to mar the Imam (as)'s reputation and status. It was of no avail, however, and the Imam left behind all these sessions with pride and confidence.

Once, as a compromise between Yahya b. Aktham and Ma’mun, a meeting was convoked and Imam al-Jawad (as) and all nobles and scholars were called in to witness what questions Aktham was going to ask the Holy Imam (as) and how he would manage to answer them.

Upon arrival the Imam (as) was respectfully welcomed by Ma’mun. The latter asked Yahya to raise whatever questions he wanted to ask. Yahya, an elderly man, upon permission from Ma’mun and Imam al-Jawad (as), turned his face to the Imam (as) and inquired: “Do you permit me to ask you a question on jurisprudence?” The Imam (as) replied: “Ask whatever you wish”.

Yahya b. Aktham asked: “What do you say about a muhrim (one who is in his/her pilgrim's garb) who kills a game”?

Imam al-Jawad (as) said: “Did the muhrim kill the game in the Holy Precinct or out of it? Was he discerning or ignorant? Was this killing willful or unintentional? Was he a slave or a master? Was he a boy or an adult? Was it the first time or not? Was the game bird or not? Was the muhrim insisting - after killing the game - or regretful? Did he kill the game at night when it was in its nest or in daylight and openly? Was the muhrim intending to perform the Hajj or the ‘Umra?”

Yahya was extremely amazed and perplexed, not knowing how to answer. He cast his head down shamefully. The courtiers exchanged glances. Being greatly disturbed, Ma’mun addressed the Abbasids and those present that were all in total silence: “Did you see what he did? Did you get to know Abu Ja‘far Muhammad b. ‘Ali al-Ridha?”3

Then he changed the topic to disperse the amazement of the audience.

Imam al-Jawad (as)'s position, however, got more deeply rooted following these debates.

During his 7 years of Imamate, Imam al-Jawad (as) dealt with dissemination and instruction of the truths of Islam, and had eminent disciples and companions, each being a pinnacle of the Islamic culture and scholarship. Some of them are as follows:

lbn Abi ‘Umayr Baghdadi, Abu Ja‘far Muhammad b. Sanan Zahiri, Ahmad b. Abi Nasr Bizanti Kufi, Abu Tammam Habib Aws Ta’i, the well-known Shi‘ite poet Abu al-Hasan ‘Ali b. Mahziyar Ahwazi, and Fadhl b. Shadhan Neyshaburi who all lived in the 3rd century.

Like their Holy Imam (as) who was continually kept under surveillance, they too were somehow persecuted and annoyed. Fadhl b. Shadhan was expelled from Neyshabur by ‘Abd Allah b. Tahir who then searched through the content of his books. When he was informed about the topics of the books which were on monotheism and the like, he was not convinced, and insisted to further know about his political views, as well.

The poet, Abu Tammam was not an exception in this respect, either. The Amirs who were themselves among writers and poets refused to hear his poems or have a copy of them, though he was the best poet of his time and well-known in the Islamic and Arabic history of literature.

When his poems were read to them unprecedentedly, they would enjoy and praise them, but as soon as they found out that the poems belonged to Abu Tammam, that is, the Shi‘ite poet who was faithful to Imam al-Jawad (as) and an advocate of his school, they would order the poems to be torn up. lbn Abi ‘Umayr, the most reliable scholar, also was extremely annoyed, incarcerated, and flagellated in the eras of Harun and Mu’mun.

His books, which were the Major sources in science of religion, were taken away from him and destroyed, and so on.4 This was the way the despotic ruling system of the Abbasids treated advocates of scholarship and virtue, and how tyrannical it was!

Martyrdom of Imam al-Jawad (as)

This newly blossomed flower of Wilayat and infallibility, though living but a short while, would refresh the souls with his fragrant aura. The intellectual works and traditions narrated from Imam al-Jawad (as), as well as the problems answered and the wise sayings left behind by His Holiness will forever remain as ornaments to the leaves of history of Islam. He lived 25 years, of which 17 years were spent in his Imamate.

The Abbasid Mu‘tasim invited Imam al-Jawad (as) to go to Baghdad from Medina. Imam al-Jawad (as) arrived in Baghdad in Muharram, 220/January, 835. Mu‘tasim connived with his niece Umm al-Fadhl, i.e., Imam al-Jawad (as)'s wife, and Ja‘far son of Ma’mun, to murder the Holy Imam (as).

As mentioned before, this connivance was a result of the ominous thought that the caliphate was likely to be transferred from the Abbasids to the ‘Alawis. That was why they began to spur Umm al-Fadhl, telling her that she was the daughter and niece of caliphs and respecting her was obligatory in every aspect; and that her husband, Muhammad b. ‘Ali al-Jawad (as), preferred his son ‘Ali al-Hadi's mother to her.

They both kept coaxing Umm al-Fadhl to the extent that, as is the case with barren women, she was instigated by jealousy and got annoyed with his honorable young husband and finally surrendered to Mu‘tasim and his brother's plot.

Then the two criminals inserted fatal poison in some grapes and sent them to the Imam (a.s.)'s house for Umm al-Fadhl, the disgraced woman, to feed them to his husband. She placed the dish of grapes before Imam al-Jawad (as), and began to commend them, persuading and insisting the Imam (as) to eat from the grapes. Imam al-Jawad (as) had some. In a short while he felt the effect of poison inside him and an intense pain took him over. The disgraced woman got repented and began to cry as she saw her young husband in that agonizing state, though her repentance was of no avail.

Imam al-Jawad (as) asked her: “Why are you crying? Now that you are killing me, your crying is of no use. Know that in these few days of your worldly life, the Almighty Allah will inflict such ailment on you and you will find yourself in such a state that you will not be able to relieve yourself from.”

There are some other reports on how Imam al-Jawad (as) was poisoned.5

Imam al-Jawad (as)'s Wives and Children

Imam al-Jawad (as)'s wife was Umm al-Fadhl, daughter of Ma’mun. She did not bear him any children. Imam Muhammad al-Taqi (as) had another spouse who was an umm walad named Samana Maghribiyya. His children are reported to have been four sons and four daughters as follows:

1. Hadhrat Abu al-Hasan Imam ‘Ali al-Naqi (Hadi) (as)

2. Abu Ahmad Musa Mubarqa‘

3. Abu Ahmad Husayn

4. Abu Musa ‘Imran

5. Fatimah

6. Khadija

7. Umm Kulthum

8. Hakima

Like his ancestress Fatimah al-Zahra (as), Imam al-Jawad (as) lived a short life which was replete with sufferings and oppressions. The malevolent prevented this blazing torch from shining on. The ninth Imam (as) left the transient world for the Eternal one late in the month of Dhu'l Qa‘da, 220/October, 835. His sacred tomb is in Kazimayn (or Kazimiyya), Iraq, at the rear of the radiant tomb of his grandfather Imam Musa b. Ja‘far (as), which is a pilgrimage center for the Shi‘ite and lovers of the Infallible Imams (as).

Some Sayings of Imam al-Jawad (as):

1 .Trust in the Almighty Allah is the cost to every valuable thing, and a ladder to any lofty height.

2. Believers' honor is in their independence from others.

3. Beware of being Allah's lover and friend in public and His enemy in private.

4. Whoever does favor to a brother in Faith, will be granted an abode in the Paradise [in return].

5. How would a person be ruined and wasted when Allah has accepted his devotion? How may anyone be salvaged when broken away from Allah and joined others? The one who acts in an unscholarly way (i.e., through the way of ignorance and naivety) will cause devastation rather than improvement.

6. Beware of friendship with ignorant and evil people, for they are like unsheathed swords, which look beautiful but produce ugly results.

7. Being the traitors' trustee suffices someone to show his fraudulence and roguery.

8. A believer is in need of three virtues: success from Allah, a self-preacher who constantly admonishes him from within, and access to advisers who would help him to attain guidance.6

Notes

1. Imam dar ‘Ayniyat-i Jami‘a, p. 76.

2. Majmu‘a-yi Zindigi-yi Chahardah Ma‘sum ‘Alayhim al-Salam, p. 511.

3. Majmu‘a-yi Zindigi-yi Chahardah Ma‘sum ‘Alayhim al-Salam, p. 511. For the Imam’s answers, see the same source p. 505.

4. Imam dar ‘Ayniyat-i Jami‘a, from page 77 on (with slight changes).

5. Majmu‘a-yi Zindigi-yi Chahardah Ma‘sum ‘Alayhim al-Salam, p. 520.

6. Muntahi al-Amal.

The Fifth Infallible, Hadhrat Imam al-Husayn, Sayyid al-Shuhada, The Third Imam

Imam al-Husayn (as), second child of ‘Ali (as), whose mother was Fatimah (as) daughter of the Holy Prophet (S), was born on the third of Sha‘ban in the year 4 AH (January 8, 626). After martyrdom of his honorable brother, Imam al-Hasan (as), he attained Imamate by the command of Allah and his brother's last will.

As pointed out in the life account of the fourth Infallible, Imam al-Hasan (as) was forced to accept Mu‘awiya's peace proposal due to hypocrisy of many of his troops; the escape of ‘Ubayd Allah b. ‘Abass, his chief of army to Mu‘awiya’s military headquarters; deception of a large number of his troops which, by historical evidences, included two thirds of his whole army; apostasy of the rest of his troops; intrigue of the Khawarij; and the culmination of slanders and false charges against him.

By signing the peace agreement, Mu‘awiya conceded that: companions of ‘Ali (as) and his followers and the Shi‘ites in all cities be secure and protected from aggression, no trickery or deception be made against them, and nobody be appointed as Mu‘awiya's successor after him.

Shortly after peace agreement, however, he showed that he is truly disloyal to his pledge.

Imam al-Hasan (as) had accepted Mu‘awiya's peace treaty proposal for the interests of Islam and the unfavorable circumstances for the household of ‘Ali (as) and prevention of fratricide, and Mu‘awiya had apparently agreed on all items of the peace treaty but he actually did not believe in Islam, and like his father Abu Sufyan, had accepted the outward of Islam out of fear or for the sake of worldly pleasures, gradually revealing his plan which was gaining power and taking over the rule and thus exposing the falsity of his faith.

After making peace with Imam al-Hasan, Mu‘awiya was the absolute ruler of Sham (Syria), ten years of which being during the life of Imam al-Hasan (as), and ten years during the Imamate of Imam al-Husayn (as).

Because of the popularity and influence of Imam al-Hasan (as) and his own peace treaty, Mu‘awiya had to restrict his rebellion and aggression - although ostensibly - and at times procure some friends for himself through fraudulence and compromise.

And since he viewed Imam al-Hasan (as) as in a way opposed to many of his anti-Islamic and ambitious goals, he plotted the murder of the Holy Imam (as) with the help of Ja‘da, the wife of Imam al-Hasan (as) and martyred the grandson of the Holy Prophet (S) in the final days of Safar, 50 A.H (March, 670 CE). Upon the martyrdom of Imam al-Hasan (as), Mu‘awiya found it more convenient to carry out his ominous intentions.

First of all he commenced a series of persecutions, tortures, and murdering of the Shi‘ites and followers of Imam ‘Ali (as). This horrific era coincided with the Imamate of Imam al-Husayn (as), who was an Imam for ten years. All his Imamate period - except his last six months of life - was spent during the caliphate of Mu‘awiya.

The circumstances then were of an extremely adverse nature and toughest strangulation. Among the elements which prompted the great uprising of Imam al-Husayn (as) were: reappearance of the paganism (jahiliyya); increasing spread of monarchy and royal luxury; wasting and embezzling of public treasury of the Muslims; unduly liberality; oppressions and cruelties done in the name of Islam; deprivation of the followers of ‘Ali (as)'s household of their undeniable rights in the public treasury and granting them to the sycophant of the court; and above all, invalidation of religious rules and the Islamic laws and violation of divine precepts and indifference to commands and prohibitions of Allah and of the Messenger of Allah (S).

Mu‘awiya and his cronies made great efforts to force Ahl al-Bayt (a.s.) into seclusion, eradicate the Shi‘ites by any means, and obliterate the name of ‘Ali (as) and his progeny. When they uttered his name, they did it with curse and abuse. At the same time the propaganda system (of Sham) was to convince people that cursing such a great man as ‘Ali (a.s.) was regarded as worship and would be rewarded in the next world!

With his vile and crafty plans, Mu‘awiya intended to gradually establish the foundations of the rule and kingship of his lewd, nasty, and drunkard son, Yazid. When gradually Mu‘awiya's intention about his son, who was notorious as a despicable and lewd person, was revealed, a group of Muslims were unhappy about it and began to express their dissidence. Mu‘awiya, however, proceeded with new crackdown and severities to prevent the widespread dissidence.

Imam al-Husayn (as) was well aware that the Abu Sufyan's clan basically opposed Islam and the name of Muhammad b. ‘Abd Allah (S) and had done their best to extinguish the light of Islam. This vile intention was most of all pursued by Mu‘awiya. To understand this we quote a hadith related in reliable sources:

“... Mutrif b. Mughayra said: “My father and I were guests to Mu‘awiya in Sham. My father used to frequent Mu‘awiya's court. One night when he returned from Mu‘awiya's palace I found him very disappointed and upset. I asked him about the cause of his sadness. He said: 'this man, i.e., Mu‘awiya is an evil-doer and the filthiest man of all times'. 'What has happened'? I asked him.

He replied, 'I suggested Mu‘awiya now that his wishes had been fulfilled and he had taken over the Islamic caliphate, he had better treat the people with justice and not to mistreat the Bani Hashim so harshly, as they are also your kindred and nothing much is left with them to scare you of revolting against you.' Mu‘awiya replied: 'Alas! Abu Bakr practiced caliphate and spread justice and nothing happened except that he died and his name also faded out as well as ‘Umar and ‘Uthman who died similarly, even though they were benevolent and well-behaved toward the people.

However, they left but a name and passed away. But the name of this Hashemite man (i.e., the Hoy Prophet (S) is called out five times a day from atop the minarets of the world of Islam: ‘Ashhadu anna Muhammadan Rasul Allah’ (I profess that Muhammd (S) is the Messenger of God).

Now that the caliphs' names have died and Muhammad's name lives on, nothing is left to be done but the name 'Muhammad' to be buried and obliterated.”1

Imam al-Husayn (as) and Mu‘awiya

As long as his brother was alive, Imam al-Husayn (as) was not to oppose the decisions made by his brother who was a proof (hujja) of God and an Imam, to whom obedience was incumbent on every Muslim and obeying him was the same as obeying God. On the other hand, Imam al-Husayn (as) was well aware of the reasons forcing Imam al-Hasan (as) to accept peace treaty.

Imam al-Hasan al-Mujtaba (as) never did anything opposed to wisdom and the expediency of the Muslims to which his brother would have disagreed. If Imam al-Husayn (as) had been in his brother's place, he would have done the same as what Imam al-Hasan (as) had done in his time.

The Imamate and leadership are, in any case, in the same line; but in different times they differ in tactics: a time is for peace, a time for war; a time is for supplication, a time for guidance and teaching. In any era, each one of the noble leaders has somehow struggled against the tyrant rulers and held up the banner of the Truth.

Anyhow, little by little Mu‘awiya exposed his filthy plan and paved the way for its implementation. He intended to make monarchy and authority over Muslims hereditary in his dynasty and, through this devastating act, thoroughly uproot Islam.

He wanted to appoint his son Yazid as Amir al-Mu‘mimin and the ruler of Muslims. Yazid actually had no art except hedonism and wearing flamboyant clothes. He was so reckless that he would easily and frankly declare lawful the things proclaimed as unlawful by the Prophet (S). Following is what he has been quoted as saying:

“If wine has been made unlawful in the religion of Ahmad, let's then turn the goblet around by the religion of Jesus, son of Mary.”

Yazid was such a person to perpetrate incest in his drunken state2 . He was constantly indulged in seeking pleasures, drinking, playing with monkeys, and engaged in other amusements. Whenever indulged in drinking, he was apt to whisper what was hidden in his heart as follows:

“My companions! Come over and listen to the intoxicating tune of the singers. Pour yourselves cups after cups of wine and let go of your scholarly rhetoric. The pleasant tune reverberated from a harp and lute distracts me from the call of Allahu Akbar. I have exchanged the paradise houris with the dregs of wine. This exciting tune of music, these dancers with their enticing bodies, and the goblets of ruby-colored wine suffice me; I neither wish for houris nor other such things.”

It was for such a mean and nasty son of his that Mu‘awiya wanted to secure allegiance from people.

First, Mu‘awiya pursued this goal in cities other than Medina, since he knew the latter was more significant than other cities. At first, he ordered Marwan b. Hakam to take allegiance from the people of that city… even from Husayn b. ‘Ali (as).

In order to pave the way, Mu‘awiya left Sham to go on Hajj but went to Medina and spoke harshly to Husayn b. ‘Ali (as), Zubayr's son and ‘Umar's son. Then, he gathered the people in the mosque and talked to them about Yazid's competence, asserting that “all Muslims except you have sworn allegiance…”

Interrupting him, Imam al-Husayn (as) stood up and said: “I swear by God, you are putting aside, in favor of Yazid, the one whose father and mother are better and more competent than Yazid's father and mother and he himself is better than Yazid.”

Mu‘awiya said: “It sounds you mean yourself?”

Husayn (as) retorted: “Yes.”

Mu‘awiya went on: “Verily, your saying that your mother is better than Yazid's mother is true because Fatimah is the daughter of the Messenger of Allah, and her religiosity and bright lifespan is evident to everybody... As for your saying that your father was better than Yazid's father, however, God made his father superior to your father.”

The Imam (as) said: “The ignorance suffices you that you regard the transient world as superior to the Eternal World.”

Mu‘awiya said: “As for your opining that you are better than Yazid, I swear by God that Yazid is better and more competent for the umma of Muhammad (as) than you.”

The Imam (as) replied furiously: “This is a lie and calumny. Is the drunkard and negligent Yazid better than me?”

When Mu‘awiya noticed this open opposition, he ordered to station two armed agents in each allegiance center so that if anyone uttered any word of dissidence, they would do away with him. This was not acceptable to Imam al-Husayn (as), however, and Mu‘awiya's attempts did not come through.

A study on the states of Imam al-Husayn (as) shows that during the reign of Mu‘awiya, Imam al-Husayn (as) would always consider rebelling against the tyrannical rule of the Abu Sufyan's clan and constantly pointing out Mu‘awiya's innovations (bid‘a) and wrong doings.

However, he would regard his noble brother's peace agreement and the presence of Mu‘awiya as a barrier to his uprising and waited for a time when the people would get informed about the corruption in the Umayyad ruling system and would become well-aware of the poisonous propaganda against the household of ‘Ali (as).

It would take years for the people to feel the bitter taste of the despotic rule, so that they could appreciate the uprising of such a pious man as al-Husayn (as) and make it their paradigm for ever.

If Imam al-Husayn (as) had started his movement in time of Mu‘awiya, the latter would have been able to, by his trickery and cunning tricks, murder the Imam and neutralize the efficacy of his spilled blood. However, the collapse of Mu‘awiya's ruling system by way of unlawful acts, tyranny, and impurities, gradually paved the way which reached its peak in the time of Yazid. Perforce the bloody uprising and the immortal epic of the Prophet (S)'s grandson was matured enough to get ready to emerge.

Preparation for the Everlasting Epic of Karbala

Mu‘awiya died on the fifteenth of Rajab, 60 and his son, Yazid, succeded to the throne. First of all, he decided to secure al-Husayn (as)'s allegiance. To this end, he wrote a letter to Walid b. ‘Ataba, the governor of Medina, and demanded him to elicit allegiance from Husayn b. ‘Ali (as) as soon as possible, not allowing any delay in this respect. The same night, Walid sent an envoy to Imam al-Husayn (as) to invite him to his palace.

The Imam called a group of his kin and told them to get armed and accompany him to the governor's seat of rule, telling them that Walid had sent for him supposedly to ask him do something which he would be unable to do.

He advised them to keep his company to the gate of the palace and as soon as they heard him raising his voice enter the house and get rid of Walid. Then, Imam al-Husayn (as) went to Walid who received him warmly and humbly, then he read the letter and brought the issue of allegiance. Marwan b. Hakam was also present.

Imam al-Husayn (as) addressed Walid: “I do not suppose you would be content with my secret allegiance. If you want my allegiance, let it be sworn in the presence of people.” “Yes it is better,” responded Walid. To which the Imam (a.s.) added: “So, you'd better wait until tomorrow morning.'' Walid asked him to leave then to attend a public meeting the next day. Marwan said sycophantically: “Do not let Husayn b. ‘Ali leave. You will not find another chance like this. Either incarcerate him or have him swear allegiance, or behead him!” The Imam (as) rose to his feet, signs of fury in his countenance, saying:“Oh son of the blue-eyed woman, is that you or Walid who will kill me? I swear by God that you lied and sinned.” Having said this, he left them.

Since Imam al-Husayn (as) did not agree with allegiance, within a day, i.e. Friday night of Rajab 19, 60 AH (Dec. 29, 679), he left Medina for Mecca.

Before Imam al-Husayn (as) together with his family and some of his relatives left Medina, he bade farewell to the tomb of his noble grandfather (S), Fatimah (as), and his brother and wrote a testament to his brother Muhammad Hanafiya who was a noble, brave, and pious man, proclaiming in it both his uprising and the reason for his movement, clarifying that in this movement he had no goal but enjoining the good and forbidding the evil, and reviving the Religion of God and the way of his grandfather, the Apostle of Allah (S) and his father, ‘Ali Murtadha (as).

He also wrote a letter to Bani Hashim and called for help, and another letter to the people of Basra, explicating the philosophy of his movement.

Anyhow, Imam al-Husayn (as) who was the guardian of truthfulness and Islamic justice entered Mecca, which was frequented by Muslims from all over the Islamic lands, to take the required measures and to inform people, by eloquent sermons and letters and talks, of the hazards threatening Islam.

For several months he stayed in Mecca and made many negotiations and wrote many letters to introduce Yazid and to uncover his evil and ill-famed face and the wrongdoings of his functionaries.

Imam al-Husayn (as)'s stay in Mecca lasted until the time of Hajj pilgrimage.

Muslims from all over the Muslim world were entering Mecca in groups and were preparing to perform Hajj rituals. At this time, the Imam (a.s.) took advantage of any moment and position to propagate the religion, to guide the people and to clarify his sacred goals and the chaotic situation of Islam and the Muslims through giving speeches and writing letters. It was then that he found out that a number of Yazid's agents had set out for Mecca, apparently to perform Hajj but actually to assassinate Imam al-Husayn (as).

They had the mission to carry arms hidden under their pilgrimage garments to shed the pure blood of the Prophet (S)'s grandson in the Sanctuary of Ka‘ba. Consequently, the Imam performed the ‘Umra (minor Hajj) in lieu of Hajj of Tamattu‘ (major Hajj), after which he gave a short talk to a group of people and told them of his preparedness for martyrdom in order to revive his grandfather's religion, and asked the Muslims for help to this end.

The next day, Dhu'l Hijja 8, he set out for Iraq with a group of his companions and kindred. Some of the dignitaries tried to prevent his journey, however, the Imam (as) said: I will not swear allegiance to Yazid and confirm the rule of tyranny and corruption. Now, I leave Mecca to preserve the sanctity of the House of Allah.

Letters of Invitation from the People of Kufa

In the five-year period of ‘Ali (as)'s fair and impartial rule, the people of Kufa had partly become familiar with his virtues and had witnessed his piety, asceticism, and justice. They heard of Imam al-Husayn (as)'s abstention from swearing allegiance to Yazid and his going to Mecca. Thus, they wrote many letters to him and invited him to Kufa.

First, Imam al-Husayn (as) sent his cousin, Muslim b. ‘Aqil, who was an efficient, brave, and self-sacrificing man to Kufa to verify the genuineness of their invitation. The Kufans apparently welcomed him warmly and 12 thousand of them swore allegiance to him, eagerly looking forward to the arrival of Imam al-Husayn (as). Muslim b. ‘Aqil wrote to the Imam informing him of the favorable situation of Kufa and the people's enthusiasm for his visit.

On the other hand, the administration of the Umayyads which was frightened by this invitation got embarrassed and appointed ‘Ubayd Allah b. Ziyad, who was a ruthless and murderous man, as the governor of Kufa. ‘Ubayd Allah went to Kufa and dispersed the people from around Muslim b. ‘Aqil by threat and deception, so that the latter was eventually left alone.

At last, the blood thirsty troops of ‘Ubayd Allah besieged Muslim who stood up to them bravely and with amazing resistance, but finally was arrested and killed as a martyr. Hurr b. Yazid Riyahi, who later on joined the companions and martyrs of Karbala, was assigned to block the road on Husayn b. ‘Ali (as) who was on the way to Kufa; however, being decisive in self-sacrifice and fighting against Yazid, although he got informed on the way to Kufa of his cousin's death, he continued his way toward Kufa.

Hurr planned, by the order of ‘Ubayd Allah b. Ziyad, to persuade Imam al-Husayn (as) to surrender, but the Prophet (S)'s grandson refused to give up. He turned his way to another direction and arrived in a land called “Karbala” on the second of Muharram.

Before arriving in Karbala, Imam al-Husayn (as) delivered a sermon in a place called “Baydha” addressing Hurr and his troops and those present at the place, and elaborated on his sacred movement and its causes. The following are excerpts of that sermon:

“O people! Whoever sees that a ruler is tyrannizing and violating the Divine laws, committing perjury and opposing the traditions and sira of the Apostle of Allah (S), and not to prevent his wrongdoing, verily God will punish him along with the tyrant.” Then, pointing out Yazid's despotism, he went on to say: “They have given up the obedience to God and taken to obey Satan.

They regard as lawful what is ordained unlawful by God and as unlawful what is ordained lawful by God. Now, as the son of ‘Ali b. Abi Talib (as) and Fatimah al-Zahra (as) daughter of the Apostle of Allah (S), I am the most competent of all to make a stand against all these... If you are ready, as you have written in your letters, to help me, you will achieve eternal bliss.”

Imam al-Husayn (as), then, said the noon and afternoon prayers in the residence of Sharaf together with his companions and troops of Hurr b. Yazid. After prayers the Imam (as) said:

“O people! If you are pious and regard the truth as belonging to the people of truth, this will please God. We, the household of the Prophet (S), are more competent to be your leaders and Imams than the ones who are now in charge and practicing tyranny and oppression. If your opinion is different from what is implied from your letters, I will return.”

Hurr b Yazid said: “I swear by God that I am not aware of these letters.” The Imam (as) ordered one of his companions to bring two packs of the Kufans’ letters to Hurr. He said he did not know anything about those letters and that he was commissioned to take him to Ibn Ziyad. The Imam (as) told him: “Death is closer to you than this mission.”

Then he ordered his companions to mount the horses and return. Hurr tried to stop the Imam (as) and supposedly began to advise him, saying: “I swear you by God not to wage war; otherwise, you will be killed.” The Imam (as) retorted indignantly: “Are you frightening me of death? Do you think you will be relieved and your problems solved by killing me?”

All those who were present heard the precious words of the Imam (as). But there was only one conscious and living heart that heard him and was influenced, and that was Hurr himself, who joined the camp of al-Husayn (as) in the morning of ‘Ashura and was martyred in the way of Imam al-Husayn (a.s.).

On Thursday of Muhararm 2, 61 AH/ October 2, 680, Imam al-Husayn (as) stopped in an area of Naynawa called Karbala, where he set up the tents of his pure household. The next day four thousand troops led by ‘Umar b. Sa‘d arrived from Kufa and positioned before the Imam (as).

From that day on, frequent negotiations took place which resulted in proposing that Imam al-Husayn (as) get prepared to surrender and to swear allegiance to Yazid. Husayn b. ‘Ali (as) said: “I will not tolerate baseness, neither will I go hand in hand with Yazid. I regard death in the path of Allah nothing but happiness, and life with the tyrants nothing but destruction and wretchedness.”

As the poem goes:

The man of God does not submit to degradation,

Man is free to acquire dignity or disgrace.

Finally, on the day of ‘Ashura (Muharram 10, 61 AH), the most tragic event and at the same time the most outstanding epic in the history of Islam and the world occurred. Imam al-Husayn (as) and his children and companions stood out firmly to the cost of their lives and embraced all kinds of afflictions and hardships in order to restore Islam and to set up the truth; they sacrificed their loved souls to pull down the tyranny palace of the cruel and corrupt dynasty of the Umayyads and to reveal to people the hideous face of the oppressors.

Throughout the day of ‘Ashura, Imam al-Husayn (a.s.) encountered disasters and hardships, the smallest of which would have been enough to render a man helpless. However, this man of truth, with his thorough faith and trust in God, stood up to all those afflictions and sufferings honorably and did not surrender his body and soul to disgrace and degradation. With full bravery he said:

“I swear to God that I will not stretch my hand in begging before you, and will not flee from you like slaves.” Anyhow, the battle started quite fiercely on the day of ‘Ashura. The retainers, companions, and the Bani Hashim, each in turn, fought with several of the enemy troops, while chanting brief rhetoric epic verses by means of which they would clarify the reality of their uprising and express the reasons for their support of Imam al-Husayn (as).

Hadhrat Zaynab (as), Imam al-Husayn (as)'s sister, was, in this awesome situation, engaged in pacifying the women and children of Imam al-Husayn (as) and helping him and assisting in gathering the sacred bodies of the martyrs, and above all, taking care of Imam's son, Hadhrat Sajjad (as), who was due to Divine expediency sick and feverish in those days. She did all this as steadfastly as a mountain, and at the same time maintained her patience and tolerance as she was aware of the ending and the secret of Imam al-Husayn (as)'s great uprising.

The more the pressures intensified and the close companions of the Imam were martyred and their number decreased, the more would Imam al-Husayn (as) become cheerful and smile at the beauty of martyrdom. The battle continued until the afternoon of ‘Ashura. Almost eight hours of incessant hand-to-hand fighting and attacking of thirty thousand troops against seventy two people, was carried out.

What an astonishing event! One person versus a full scale army! Indeed, Husayn (as) drank up the bitter goblet of love and lay down his head on the hot soil of Karbala, while all his body was strewn with painful wounds and blood was flowing down as if from fountains. In this state, however, he was - as always - in remembrance of his Beloved, the Almighty Allah, and praying as follows:

“I am content with your ordinance and decree, and patient with the disasters You send on me; I have no beloved and goal but You, O Helper of those who call for help.”

After that, the tents were set on fire, the pure household of Sayyid al-Shuhada were taken captive, and then taken to Kufa, Sham, and finally to Medina. These are events which are heart-rending and bringing blood to the eyes of his Shi‘ites and lovers.

Some Sayings of Hadhrat Sayyid al-Shuhada (as):

1. People are slaves of the world, with the religion only at the tip of their tongues; as long as it provides for their material life they stick to it but once they are afflicted (and the religion contradicts their interests), then the number of real religious people will diminish.

2. When there comes a trial, people can be known (it will then be known who is really faithful).

3. Benevolence and good-doing must like the rain of mercy fall upon both the acquainted ones and the strangers.

4. On the journey to Karbala, he said: “Verily, this world has turned upside down and bizarre; its good has vanished and nothing is left but a little moisture like that remaining inside a bowl, and a troublesome life. Truly, I see death but happiness and life with tyrants but misery...

5. He said to the man in his presence who was speaking ill behind another man: “Keep away from backbiting, since it is the food for the dogs of the Hell.”

6. God's gradual leading man to perdition (istidraj) is in that He gives him abundant bounties and takes away from him the [chance of] thankfulness.

7. He said: It is not that doing favor to the unworthy is wasteful, benevolence is like a fast rain which falls upon both good and evil.

Notes

1. Barrasi-yi Tarikh-i ‘AShura, p. 17.

2. Zaynab (as) Himasa-i Abadi Bar Faraz Tarikh, p. 59.