Alhassanain(p) Network for Heritage and Islamic Thought

Lesson 39: The Second Imam (Hasan bin ‘Ali)

1. Birth & Early Life

Imam Hasan al-Mujtaba -upon whom be peace- was the second Imam. He and his brother Husayn were the two sons of Amir al-mu’minin ‘Ali and Lady Fatimah, the daughter of the Prophet.

He was born in the year 3 A.H. in Medina. The Prophet came to ‘Ali’s home, congratulated the new parents and named the child, on Allah’s order, as “Hasan”.

He shared in the life of the Prophet for over seven years, growing up during that time under his loving care. The Prophet used to carry him over his shoulder and say: “O Allah! I love him, so You also love him.” Many other sayings of the Prophet have been recorded by historians - both Shi’a and Sunni- about Hasan and Husayn:

• “Whoever loves Hasan and Husayn, he also loves me; whoever hates these two, he also hates me.”

• “Hasan and Husayn are the chiefs of the youths of Paradise.”

• “These two children of mine are Imams’(leaders) no matter whether they rise up (against a tyrant) or make peace.”

Hasan and Husayn, in spite of their young age, were blessed with such a high level of spiritual purity that the Prophet would ask them to witness some of the treaties and documents issued by him.

Waqidi narrates that when the Prophet wrote a treaty for the tribe of Thaqif, Khalid bin Sa’id wrote the treaty whereas Hasan and Husayn have been named as witnesses to that treaty. Similarly, when the Prophet did mubahala with the Christians of Najran, Hasan and Husayn were among those whom he asked to accompany him.

The verse of purity, as mentioned in earlier lessons, also included Hasan and Husayn.

Many times the Prophet had said, “Hasan and Husayn are my children.” Because of these same words ‘Ali would say to his other children, “You are my children, and Hasan and Husayn are the children of the Prophet.”

2. With ‘Ali Amiru ’1-Mu’minin

After the death of the Prophet which was no more than three, or according to some, six months earlier than the death of lady Fatimah, Hasan was placed directly under the care of his noble father.

He was part of all the struggles and trials that his father went through during the rule of the first three caliphs. For example, when Abu Dharr al-Ghifari, the famous companion of the Prophet, was to be sent into exile on orders of the third caliph, people had been forbidden from bidding him farewell.

The only persons who dared to come to the city’s gate to bid farewell were ‘Ali, Hasan and Husayn (may peace be upon them all). This was also a way of protesting against the unjust decision of the third caliph against Abu Dharr.

In 36 A.H., Imam Hasan accompanied his father to Basra, where the Battle of Jamal took place. Before reaching Basra, Hasan was deputized by his father to go to Kufa, with ‘Ammar bin Yasir, to raise additional forces for the Imam’s army. With his articulate and moving sermons, he exposed the falsehood of opponents at Basra, gathered a considerable number of people and joined his father in the Battle of Jamal.

In the Battle of Siffin also, Hasan was alongside his noble father till the very end. Mu’awiyah sent ‘Ubaydullah bin ‘Umar to try and incite Hasan by saying: “Stop supporting your father, and we will make you the caliph because the Quraysh do not like your father who is responsible for killing many of their elders but they are prepared to accept you as their leader.”

Imam Hasan replied: “The Quraysh wanted to destroy Islam, whereas my father killed their elders for Allah and for Islam. This is the basis of why they hate my father!”

When the outcome of the arbitration in Siffin became obvious, Imam Hasan made a speech and said: “These two persons were chosen so that they may put the Qur’an before their personal whims but they acted in the wrong manner; therefore, they do not deserve to be considered as arbiters...”

3. The Imamate of Hasan bin ‘Ali

After the death of his father, through Divine command and according to the will of his father, Hasan became Imam. At dawn on the night of ‘Ali’s death, Imam Hasan addressed the people in which he said: “...There has died tonight a man who was the first among the early (Muslims) in good actions.

Nor did any later (Muslim) attain his level in good actions. He used to fight alongside the Apostle of God, may Allah bless him and his family, and protect him with his own life.

The Apostle of God used to send him forward with his standard while Gabriel supported him on his right and Michael supported him on his left. He would not return until God brought victory through his hands...

“He has left behind him no gold and silver except seven hundred dirhams of his stipend, with which he was intending to buy a servant for his family.” Then tears overcame him and he wept and the people wept with him. Then he continued: “I am the (grand)son of the one who brought the good news. I am the (grand)son of the warner.

I am the (grand)son of the man who, with God’s permission, summoned the people to God. I am the (grand)son of the light which shone out to the world. I am of the House, from whom God has kept away abomination and whom God has purified thoroughly. I am of the House for whom God had required love in his Book...” Then he sat down.

‘Abdullah ibn al-’Abbas arose in front of him and said, “People, this is the son of your Prophet, the testamentary trustee (wasi) of your Imam. So pledge allegiance to him.” The people answered him saying: “No one is more loved by us nor has anyone more right to succession.”

Then they rushed forward to pledge allegiance to Imam Hasan as the successor of Amiru 1-mu’minin. He also occupied the outward function of caliphate for about six months, during which time he administered the affairs of the Muslims.

During that time Mu’awiyah, a bitter enemy of ‘Ali and his family, and had fought for years with the ambition of capturing the caliphate, first on the pretext of avenging the death of the third caliph and finally with an open claim to the caliphate, he sent spies into Iraq, the seat of Imam Hasan’s caliphate, to incite rebellion and opposition.

After the spies of Mu’awiyah were captured and punished, Imam Hasan wrote him “...It is surprising that after the Prophet’s death, the Quraysh fought for the caliphate and considered themselves as superior to other Arabs because they were from the tribe of the Prophet. The Arabs accepted their argument.

“But then the Quraysh [based on same line of thought] refused to accept our superiority and shunned us aside although we were more closely related to the Prophet than they. We adopted forbearance so that the enemies and hypocrites do not destroy Islam.

“And today we are amazed by your claim to the caliphate even though you do not deserve it in the least; neither you have any religious superiority nor any good record in the past. You are a product of the group that fought against the Prophet and the son of the worst enemy of the Prophet among the Quraysh...” The Imam ended the letter with an advice for Mu’awiyah to accept the decision of the Muslim community and pledge allegiance to him.

Mu’awiyah replied: “...You and my situation is similar to your family and Abu Bakr’s situation. Abu Bakr occupied the caliphate on the pretext of having more experience than your father.

Similarly, I find myself to be more experienced than you...” Mu’awiyah not only refused to recognize Imam Hasan, he also marched with his army into Iraq.

War ensued during which Mu’awiyah gradually subverted the generals and commanders of Imam Hasan’s army with large sums of money and deceiving promises until the army rebelled against Imam Hasan.

One should realize that not all the people in the Imam’s army were Shi’as; they belonged to various groups: the Khawarij came because they also opposed Mu’awiyah; the opportunists who came for material gain if Imam Hasan succeeded; those who just followed their tribal leaders and owed loyalty to them and not the Imam.

The Imam was, finally, forced to make peace and to yield the caliphate to Mu’awiyah provided:

1. The caliphate would again return to Imam Hasan after Mu’awiyah’s death.

2. The Imam’s household and partisans would be protected in every way.

3. The practice of cursing Imam ‘Ali (peace be upon him) in Friday prayers will be discontinued.

4. Imam Hasan would not address Mu’awiyah as “amiru ‘1- mu’minin - leader of the believers.”

5. Mu’awiyah will rule on the basis of the Qur’an and the sunnah.

6. Mu’awiyah would distribute one million dirhams from the revenue of Dara among the children who became orphans during the battles of Jamal and Siffin.

In this way Mu’awiyah captured the caliphate and entered Iraq. In a public speech he officially made null and void all the peace conditions, and in every way possible placed the severest pressure upon the members of the Ahlul Bayt of the Prophet and the Shi’as.

During all the ten years of his imamate, Imam Hasan lived in conditions of extreme hardship and under persecution, with no security even in his own house.

4. His Noble Character

In human perfection Imam Hasan was reminiscent of his father and a perfect example of his noble grandfather. In fact, as long as the Prophet was alive, he and his brother were always in the company of the Prophet who even sometimes would carry them on his shoulders.

Both Sunni and Shi’ite sources have transmitted this saying of the Holy Prophet concerning Hasan and Husayn: “These two children of mine are Imams whether they stand up or sit down” (allusion to whether they occupy the external function of caliphate or not). Also there are many traditions of the Holy Prophet and ‘Ali concerning the fact that Imam Hasan would gain the function of imamate after his noble father.

Imam Hasan was well-known for spiritual wayfaring; he had also gone for pilgrimage 25 times by walking all the way from Medina to Mecca.

The Imam was also known for his generosity. On hearing a man praying by the Ka’bah to Allah for relieving him of a 10,000 dirham debt, the Imam went home, returned with that money and gave it to that person. Three times in his life, the Imam divided his entire property and possessions and gave away onehalf in charity.

5. His Death

In the year 50 A.H. Imam Hasan bin ‘Ali (may peace be upon them) was poisoned and martyred by one of his own wives who, as has been accounted by historians, had been motivated by Mu’awiyah. The latter did not want the caliphate to return back to ‘Ali’s family; he wanted to remove all the obstacles from the way of his own son, Yazid to inherit the kingdom.

The Umayyids, against all the high principles of Islam and humanity, forcefully and violently barred the Banu Hashim from burying Imam Hasan next to his grandfather’s grave. He was finally buried in Jannatu 1- Baqi’.

Imam Hasan’s patience and forbearance is even acknowledged by his enemies. Marwan bin Hakam, Mu’awiyah’s governor in Medina who always persecuted the Imam, participated in the latter’s funeral.

Imam Husayn said, “While my brother was alive, you tried your best to oppose him and fight against him; and now you are showing up in his funeral!” Marwan said, “Whatever I did, I did to a person whose forbearance was stronger than this mountain” while pointing towards a mountain outside Medina.

* * *

This lesson has been compiled by Sayyid M. Rizvi by using the following sources.

1. Shi’a Islam’ of Allamah Sayyid Muhammad Husayn at-Tabataba’i.

2. A Brief History of the Fourteen Infallibles published by WOFIS, Tehran.

3. Pishway-e Dawwum: Hazrat Imam Hasan (a.s.) by Dar Rah-e Haq, Qum.

The main sources have been extensively edited in order to fit the requirements of our course. Also, for the sake of brevity, we have not included the references quoted by our sources. Those who are interested to know the sources, may refer to item # 1 and # 3 mentioned above.

Question Paper on Lesson 39

Question 1: [20 points]

Fill in the blanks from the list of words given below:

Imam Hasan bin ‘Ali was born in ______ A.H. in __________. For over ________ years, he shared in the life of the Prophet who used to say: “Hasan and Husayn are the ________ of the ________ of Paradise.”

Hasan was deputized by his father to go to _____ with _______ to raise additional _______ for the Battle of _______.

Mu‘āwiyah succeeded in ____________ the army of Imam Hasan because not all the people in the Imam's army were ________; they belonged to various groups like the ___________, the ____________, and people with loyalty to their _________ leaders.

Imam Hasan denied the religious legitimacy to Mu‘āwiyah's status by refusing to address him as ______________ The imamate of Imam Hasan did not depend on political power as attested by the saying of the Prophet concerning him and his brother that: “These two children of mine are Imams whether they __________ or ___________.

Mu‘āwiyah motivated one of the Imam's ________ to ________ him in order to pave the way for ____ to inherit the kingdom.

Khawarij Yazid

‘Ammār forces

subverting Shi‘as

opportunists 3

sit down tribal

poison Medina

youths seven

chiefs Jamal

stand up Kufa

wives amiru 'l-muminin

Question 2: [15 points]

True or False:

(a) Hasan & Husayn were witnesses to the Prophet's treaty with the tribe of Thaqif.

(b) Abu Dharr al-Ghifari was sent into exile on order of Mu‘āwiyah.

(c) Hasan was sent by his father to Medina for raising additional forces for the Battle of Jamal.

(d) The Prophet (s.a.w.) said: “Hasan and Husayn are my children.”

(e) `Abdullah ibn al-`Abbas was the first to invite people to pledge allegiance to Imam Hasan.

(f) Mu‘āwiyah honestly adhered to the peacetreaty.

(g) Imam Hasan had done 15 hajj by walking all the way from Medina to Mecca.

(h) Imam Hasan is buried next to the grave of his grandfather.

(i) Marwan testified to the great forbearance of Imam Hasan (a.s.).

(j) Jannatu 'l-Baqi` is a graveyard in Medina.

Question 3: [15 points]

Summarize the analysis that Imam Hasan (a.s.) has done in his letter to Mu‘āwyah for the events of Saqifa in which the caliphate was snatched away from the Ahlul Bayt.

Lesson 40: The Third Imam (Husayn bin ‘Ali)

1. Birth & Early Life

Imam Husayn (Sayyidu ‘sh-Shuhada’, “the lord among martyrs”), the second child of ‘Ali and Fatimah, was born in the year 4 A.H.; and after the martyrdom of his brother, Imam Hasan al-Mujtaba, became Imam through Divine command and his brother’s will.

Imam Husayn was always with his brother during the life of the Prophet and Imam ‘Ali; he shared in the most important events of that era.

He stood by his brother during the difficult times of the latter’s imamat. His own imamat was for a period of ten years, all but the last six months coinciding with the caliphate of Mu’awiyah.

2. Mu’awiyah’s Rule

Imam Husayn lived under the most difficult outward conditions of suppression and persecution. This was due to the fact that, first of all, religious laws and regulations had lost much of their weight and credit, and the edicts of the Umayyad government had gained complete authority and power.

Secondly, Mu’awiyah and his aides made use of every possible means to put aside and move out of the way the Ahlul Bayt of the Prophet and the Shi’ah, and thus obliterate the name of ‘Ali and his family. And above all, Mu’awiyah wanted to strengthen the basis of the caliphate of his son, Yazid, who because of his lack of principles and scruples was opposed by a large group of Muslims.

Therefore, in order to quell all opposition, Mu’awiyah had undertaken newer and more severe measures.

By force and necessity Imam Husayn had to endure these days and to tolerate every kind of mental and spiritual agony and affliction from Mu’awiyah and his aides-until in the middle of the year 60 A.H. Mu’awiyah died and his son Yazid took his place.

3. Yazid’s demand for Bay’ah

Paying allegiance (bay’ah) was an old Arab practice which was carried out in important matters such as that of kingship and governorship. Those who were ruled, and especially the well known among them, would give their hand in allegiance, agreement and obedience to their king or prince and in this way would show their support for his actions.

Disagreement after allegiance was considered as disgrace and dishonor for the people and, like breaking an agreement after having signed it officially, it was considered as a definite crime. Following the example of the Holy Prophet, people believed that allegiance, when given by free will and not through force, carried authority and weight.

Mu’awiyah had asked the wellknown among the people to give their allegiance to Yazid, but had not imposed this request upon Imam Husayn.

He had especially told Yazid in his last will that if Husayn refused to pay allegiance he should pass over it in silence and overlook the matter, for he had understood correctly the disastrous consequences which would follow if the issue were to be pressed.

But because of his egoism and recklessness, Yazid neglected his father’s advice and immediately after the death of his father ordered the governor of Medina either to force a pledge of allegiance from Imam Husayn or send his head to Damascus.

After the governor of Medina informed Imam Husayn of this demand, the Imam refused to accept the demand and overnight started with his family toward Mecca. He sought refuge in the sanctuary of God which in Islam is the official place of refuge and security.

This event occurred toward the end of the month of Rajab and the beginning of Sha’ban of 60 A.H. For nearly four months Imam Husayn stayed in Mecca in refuge.

This news spread throughout the Islamic world. On the one hand many people who were tired of the inequities of Mu’awiyah’s rule and even more dissatisfied when Yazid became caliph, corresponded with Imam Husayn and expressed their sympathy for him.

On the other hand a flood of letters began to flow, especially from Iraq and particularly the city of Kufa, inviting the Imam to go to Iraq and accept the leadership of the populace there with the aim of beginning an uprising to overcome injustice and inequity.

Naturally such a situation was dangerous for Yazid. The stay of Imam Husayn in Mecca continued until the season for pilgrimage when Muslims from all over the world poured in groups into Mecca in order to perform the rites of the hajj.

The Imam discovered that some of the followers of Yazid had entered Mecca as pilgrims with the mission to kill the Imam during the rites of hajj with the arms they carried under their special pilgrimage dress (ihram).

The Imam shortened the pilgrimage rites and decided to leave. Amidst the vast crowd of people he stood up and in a short speech announced that he was setting out for Iraq.

In this short speech he also declared that he would be martyred and asked Muslims to help him in attaining the goal he had in view and to offer their lives in the path of God. On the next day he set out with his family and a group of his companions for Iraq.

Imam Husayn was determined not to give his allegiance to Yazid and knew full well that he would be killed. He was aware that his death was inevitable in the face of the awesome military power of the Umayyads, supported as it was by corruption in certain sectors, spiritual decline, and lack of will power among the people, especially in Iraq. Some of the outstanding people of Mecca stood in the way of Imam Husayn and warned him of the danger of the move he was making. But he answered that he refused to pay allegiance and give his approval to a government of injustice and tyranny.

He added that he knew that wherever he turned or went he would be killed. He would leave in order to preserve the respect for the house of God and not allow this respect to be destroyed by having his blood spilled there.

4. Towards Karbala

While on the way to Kufa and still a few days’ journey away from the city, he received news that the agent of Yazid in Kufa had put to death the representative of the Imam in that city and also one of the Imam’s determined supporters who was a wellknown man in Kufa.

After their death, their feet had been tied and they had been dragged through the streets.

The city and its surroundings were placed under strict observation and countless soldiers of the enemy were awaiting him. There was no way open to him but to march ahead and to face death. It was here that the Imam expressed his definitive determination to go ahead and be martyred; and so he continued on his journey.

Approximately seventy kilometers from Kufa, in a desert named Karbala, the Imam and his entourage were surrounded by the army of Yazid. For eight days they stayed in this spot during which the circle narrowed and the number of the enemy’s army increased.

Finally the Imam, with his household and a small number of companions were encircled by an army of thirty thousand soldiers. During these days the Imam fortified his position and made a final selection of his companions. At night he called his companions and during a short speech stated that there was nothing ahead but death and martyrdom.

He added that since the enemy was concerned only with his person he would free them from all obligations so that anyone who wished could escape in the darkness of the night and save his life.

Then he ordered the light to be turned out and most of those who had joined him for their own advantage, dispersed. Only a handful of those who loved the truth and the Banu Hashim remained.

Once again the Imam assembled those who were left and put them to a test. He addressed his companions and Hashimite relatives, saying again that the enemy was concerned only with his person. Each could benefit from the darkness of the night and escape the danger.

But this time the faithful companions of the Imam answered each in his own way that they would not deviate for a moment from the path of truth of which the Imam was the leader and would never leave him alone. They said they would defend his household to the last drop of their blood and as long as they could carry a sword.

On the ninth day of the month the last challenge to choose between “allegiance or war” was made by the enemy to the Imam. The Imam asked for a delay in order to worship overnight and became determined to enter battle on the next day.

On the tenth day of Muharram of the year 61/680 the Imam lined up before the enemy with his small band of followers, less than ninety persons consisting of his companions, thirty some members of the army of the enemy that joined him during the night and day of war, and his Hashimite family of children, brothers, nephews, and cousins.

That day they fought from morning until their final breath, and the Imam, the young Hashimites and the companions were all martyred. Among those killed were two children of Imam Hasan, who were only thirteen and eleven years old; and a five-year-old child and a suckling baby of Imam Husayn.

The army of the enemy, after ending the war, plundered the family of the Imam and burned his tents. They decapitated the bodies of the martyrs, denuded them and left them on the ground without burial.

Then they moved the members of the family, all of whom were helpless women and girls, along the heads of the martyrs, to Kufa. Among the prisoners there were three male members: a twenty-two year old son of Imam Husayn who was very ill and unable to move, namely ‘Ali bin Husayn, the fourth Imam; his four year old son, Muhammad ibn ‘Ali, who became the fifth Imam. The enemy took the prisoners to Kufa and from there to Damascus before Yazid.

5. The Consequences of Karbala

The event of Karbala, the capture of the women and children of the Ahlu 1-bayt of the Prophet, their being taken as prisoners from town to town and the speeches made by the daughter of ‘Ali, Zaynab, and the fourth Imam who were among the prisoners, disgraced the Umayyads. Such abuse of the family of the Prophet annulled the propaganda which Mu’awiyah had carried out for years.

The matter reached such proportions that Yazid was compelled to publicly disown and condemn the actions of his agents. The event of Karbala was a major factor in the overthrow of Ummayad rule although its effect was delayed. It also strengthened the roots of Shi’ism.

Among its immediate results were the revolts and rebellions combined with bloody wars which continued for twelve years. Among those who were instrumental in the death of the Imam not one was able to escape revenge and punishment.

Anyone who studies closely the history of the life of Imam Husayn and Yazid and the conditions that prevailed at that time, and analyzes this chapter of Islamic history, will have no doubt that in those circumstances there was no choice before Imam Husayn but to be killed.

Swearing allegiance to Yazid would have meant publicly showing contempt for Islam, something which was not possible for the Imam, for Yazid not only showed no respect for Islam and its injunctions but also made a public demonstration of impudently, treading under foot its basis and its laws.

Those before him, even if they opposed religious injunctions, always did so in the guise of religion, and at least formally respected religion.

They took pride in being companions of the Holy Prophet and the other religious figures in whom people believed. From this it can be concluded that the claim of some interpreters of these events is false when they say that the two brothers, Hasan and Husayn, had two different tastes and that one chose the way of peace and the other the way of war, so that one brother made peace with Mu’awiyah although he had an army of forty thousand while the other went to war against Yazid with an army of less than a hundred persons.

For we see that this same Imam Husayn, who refused to pay allegiance to Yazid for one day, lived for ten years under the rule of Mu’awiyah, in the same manner as his brother who also had endured for ten years under Mu’awiyah, without opposing him.

It must be said in truth that if Imam Hasan or Imam Husayn had fought Mu’awiyah they would have been killed without there being the least benefit for Islam.

Their deaths would have had no effect before the righteous-appearing policy of Mu’awiyah, a competent politician who emphasized his being a companion of the Holy Prophet, the “scribe of the revelation,” and “uncle of the faithful” and who used every stratagem possible to preserve a religious guise for his rule.

Moreover, with his ability to set the stage to accomplish his desires he could have had them killed by their own people and then assumed a state of mourning and sought to revenge their blood, just as he sought to give the impression that he was avenging the killing of the third caliph.

* * *

This lesson has been adopted with changes from ‘Allamah Sayyid Muhammad Husayn at-Tabataba’i, Shi’a Islam, Qum. For references, see the original source.

Question Paper on Lesson 40

Question 1: [20 points]

True or False:

(a) All but the last six months of Imam Husayn's imamat coincided with the caliphate of Mu‘āwiyah.

(b) Sayyidu 'sh-Shuhadā' means the lord of the martyrs.

(c) Yazid came to power in the middle of 61 A.H.

(d) The people of Cairo invited Imam Husayn to go to Egypt.

(e) Imam Husayn was fully aware that he would be killed if he did not pledge allegiance to Yazid.

(f) The event of Karbala was a major factor in the overthrow of the Umayyad rule.

(g) Hasan and Husayn had two different tastes because one chose peace and the other war.

(h) Yazidi forces respected the sanctity of the Ka`bah.

(i) Imam Hasan's two children, aged 13 and 11, were martyred in Karbala.

(j) The capture of the women and children of Ahlul Bayt did not annul the Umayyad propaganda.

Question 2: [10 points]

What is bay‘ah or bay‘at; and what are its implications?

Question 3: [20 points]

Why did Imam Husayn choose to fight Yazid whereas Imam Hasan decided to make peace with Mu‘āwiyah?

Lesson 41: The Fourth Imam (‘Ali ibn al-Husayn)

1. Birth & Early Life

Imam ‘Ali ibn al-Husayn was the son of the third Imam and his wife, the queen among women, the daughter of Yazdigird the last Sasanid king of Iran. He was known as “Zaynu ‘l-‘Abidin - the prince of the worshippers” and “Sajjad - the one who prostrates most”.

Imam Zaynu ‘l-‘Abidin was two years old when his grandfather was martyred. In his early teens, he witnessed the situation in which his uncle Imam Hasan lived.

2. Karbala & His Imamat

In his late teens and early twenties, he also observed the suppression and persecution under which his father lived during the reign of Mu’awiyah.

As you have already read in the last lesson, Imam Zaynu 1-’Abidin was the only son of Imam Husayn to survive, for his other two brothers ‘Ali Akbar and ‘Ali Asghar who was a suckling baby were martyred during the event of Karbala.

The Imam had also accompanied his father on the journey that terminated fatally in Karbala, but because of severe illness and the inability to carry arms or participate in fighting he was prevented from taking part in the holy war and being martyred.

The Yazidi forces had taken the womenfolk of Ahlul Bayt (a.s.) as captives to Kufa and from there to Damascus with the intent of humiliating the holy family and also presenting them as an example for any potential opposition to Yazid’s rule.

But Allah had planned it otherwise: the journey of the captives turned, instead, into an opportunity for the Ahlul Bayt (a.s.) to present their innocence to the people, convey the message of Husayn and enlighten the masses about the atrocities of the Yazidi regime.

The caravan of the captives from Ahlul Bayt exposed the true face of Yazid and his establishment. The most important role played in this awakening of the masses was by Zaynab bint ‘Ali, Husayn’s sister, and Imam Zaynu l-’Abidin.

The speeches of the holy Imam in the city of Kufa, in the court of Ibn Ziyad (the governor of Kufa), in Damascus and in the court of Yazid himself are excellent examples of how Imam Zaynu l-’Abidin was able to gain victory for Husayn and expose the tyranny of Yazid. And all this was done while he was a prisoner!

Here we shall just present a part from the speech given by Imam Zaynu l-’Abidin in the court of Yazid in response to a speech by a speaker of the establishment who had tried to create hatred in the minds and hearts of the audience against Imam ‘Ali bin Abi Talib and his family.

The Imam went on the pulpit shackled in chains and introduced himself as follows: “...Those who know me, they know me...And those who do not know, then listen:

I am the son of Mecca and Mina; I am the son of zamzam and Safa; I am the son of the noble one who placed the black stone in the Ka’bah;

I am the son of the one who put on the ihram and did tawaf; I am the son of the one who was taken from Masjidul Haram to Masjidul Aqsa [in mi’raj]; I am the son of one on whom Allah sent revelations;

I am the son of Husayn who was killed in Karbala; I am the son of Muhammad al-Mustafa; I am the son of Fatimah az-Zahra’;

I am the son of Khadija al-Kubra;

I am the son of the one who was killed and left in a pool of his own blood; I am the son of the one who was left without a shroud and without burial; I am the son of the one who was killed thirsty...”

He soon turned the tide against Yazid; the entire audience started to cry in sympathy for the Imam and his family. It was such speeches that forced Yazid to publicly disown the actions of his own men.

After spending a period in imprisonment, the Imam and the womenfolk of Ahlul Bayt (a.s.) were sent with honour to Medina because Yazid wanted to conciliate public opinion.

3. Jihad by Knowledge

The fourth Imam, upon returning to Medina, retired from public life completely and spent his time in worship and in educating his loyal followers. He was in contact with the elite among the Shiltes such as Abu Hamzah Thumali, Abu Khalid Kabuli and the like.

The elite disseminated among the Shi’ah the religious sciences they learned from the Imam. The number of such students of Imam reached to 170. In this way Shi’ism spread considerably and showed its effects during the imamate of the fifth Imam.

The high status of knowledge and piety of the companions of Imam Zaynu l-’Abidin can be seen from one example of Said bin Jubayr. Said was arrested by Hajjaj bin Yusuf ath-Thaqafi, the governor of the Umayyads in Iraq and a bitter enemy of Imam ‘Ali and the Shi’as. When Said was brought to Hajjaj, an interesting conversation took place and we present part of it below:

Hajjajj: “What is your belief about Abu Bakr and ‘Umar- are they in Paradise or Hell?” (Hajjajj was looking for an excuse to kill Said.)

Said: “If and when I go to Paradise and see the people over there, then I will be able to say who is there; and if I go to Hell, only then I will know who is over there.”

Hajjajj: “What is your belief about the caliphs?”

Said: “I am not responsible for them.”

Hajjajj: “Whom do you like the most among the caliphs?”

Said: “The one with whom God is most pleased.”

Hajjajj: “With whom is God most pleased?”

Said: “God knows best.”

Hajjajj: “How should I kill you.”

Sa’id: “Kill me in whatever way you like, because, by God, you will be treated in the same way on the day of judgment.”

Hajjajj finally ordered the executioner to kill Sa’id. May Allah bless his soul and elevate his ranks among the martyrs.

Among the works of the fourth Imam is a book called as- Sahifah as-Sajjadiyah. It consists of fifty-seven prayers concerning the most sublime Divine sciences and is known as “The Psalm of the Ahlul Bayt.”

Another famous work of the Imam is Risalatu ‘l- Huquq (the Charter of Rights) on socio-ethical rights in fifty different cases. Fortunately, both these works are available in English also.

4. Attitude of the Rulers

Although Imam Zaynu ‘l-‘Abidin refrained from any political activity and dedicated his life to further the knowledge of his followers in religious and spiritual matters, the caliphs were always uneasy with him and kept a close watch on his movements and on those who visited him.

The knowledge and character par excellence of the Imam attracted people of all kinds towards him. This was the main reason that created jealousy in the hearts of the rulers who thought that this attraction to the Imam had the potential of turning a political tide against their establishment. One incident in the life of the Imam clearly shows the hold he had on the hearts and minds of the common people:

Once, Hisham, son of caliph ‘Abdu ‘1-Malik, entered the Masjidul Haram in Mecca with his entourage for doing tawaf of the Ka’bah. There were many people doing the tawaf, but nobody gave any importance to Hisham or gave room for him to get close to the Black Stone.

While he was waiting on the perimeter for the crowd to become less so that he may go and kiss the Black Stone, he noticed a sudden movement among the people who starting making way for a person who had just entered the mosque. That person went straight to the Black Stone and kissed it. It was none other than Imam Zaynu ‘l-‘Abidin (a.s.).

Hisham knew him; but, out of jealousy, he asked his entourage: “Who is this?” Farazdaq, the famous and powerful poet of the time, was standing close by.

When he heard Hisham’s question filled with jealousy and contempt, he could not control himself and extemporaneously started to recite a poem in praise of the Imam. That piece of poetry is of such high eloquence and clarity that even the modern anthologies of Arabic literature include it in their collections. It is a long poem, but we shall just present a few lines:

He is the one whose footsteps are known to the holy land, the Ka’bah knows him, so does the sanctuary and the land beyond.

He is the best of all Allah’s servants; he is the pious, the pure, and the knowledgeable.

The father of this person is the chosen Ahmad43 , may Allah shower blessings on him for ever.

If the Black Stone would know who is kissing it, it would fall upon his footsteps and kiss the ground.

When the Quraysh see him, they say, “With his character, nobility reached perfection.” Your statement “Who is this?” does not diminish him, the Arabs and others know him whom you refuse to recognise.

His mother is Fatimah, if you do not know him!

And with his grandfather ended the prophethood.

This one incident clearly shows the attitude of the caliphs towards our Imam. And, therefore, it is not surprising that ‘Abdu ‘1-Malik ordered him to be arrested, chained and sent from Medina to Damascus and then again returned to Medina.

It was during the reign of Hisham that the holy Imam was poisoned by Walid ibn ‘Abdu 1-Malik and died in 95 AH/712 CE after thirty-five years of imamate.

* * *

This lesson has been written and compiled by Sayyid M. Rizvi by using the following sources.

1. Shi’a Islam’ of Allamah Sayyid Muhammad Husayn at-Tabataba’i.

2. Pishway-e Chaharum: Hazrat Imam Sajjad (a.s.) by Dar Rah-e Haq, Qum.

The main sources have been extensively edited in order to fit the requirements of our course. Also, for the sake of brevity, we have not included the references quoted by our sources. Those who are interested to know the sources may refer mentioned above.

Question Paper on Lesson 41

Question 1: [20 points]

True or False:

(a) The fourth Imam’s mother was a princess of the Sasanid royal family.

(b) Imam Zaynu ’l-‘Ābidīn did jihād in Karbala.

(c) Hajja was a companion of the fourth Imam.

(d) Nahju 'l-Balāghah is one of the works of Imam ‘Ali ibn al-Husayn.

(e) Risālatu ’l-Huqūq deals with socio-ethical rights in fifty different cases.

(f) Farazdaq was a famous and powerful poet.

(g) Walid bin ‘Abdu ’l-Malik became jealous and said “Who is this?” regarding the Imam.

(h) Imam Zaynu ’l-‘Ābidīn was born in Medina and also died in Medina.

(i) The holy Imam was taken to Damascus only once.

(j) The fourth Imam had 701 students.

Question 2: [20 points]

Explain in your own words the role of Imam Zaynu ’l-‘Ābidīn in awakening the masses against Yazid and in conveying the message of Imam Husayn to the people.

Question 3: [10 points]

Write your own feelings about Farazdaq and the circumstances under which he extemporaneously composed the poem about the holy Imam.