POLITICAL CONDITIONS AT THE TIME OF IMAM AL-SADIQ (A.S.)
Political conditions, at any historical phase, appear to be the most dominant phenomenon of social life of human beings. That is because political conditions, the relations between the ruler and the ruled, the nature of the ruling power, the policies it adopts, are all closely connected to the security of the people, their living standards, the level of their faith, lifestyle, education, scientific progress and their inner stability. Political conditions become of high importance and their impact deepens especially when a given community holds onto a civilized mission, and to the political values and principles they believe in, but which are being pushed aside by the rulers who seized power by force.
Through the study of the history of the Muslim ummah, throughout the first six centuries during the Umayyad and Abbasid hegemony, the driving factors working at the depth of the Islamic culture attended by struggles, activities, revolutions and reforms, one can clearly detect three key factors:
1. Islam’s ability to renovate, create and give, at the levels of culture, originality of religious beliefs, political militancy, and protection of man’s freedom and dignity against injustice and tyranny.
2. Rulers. deviation from Islam. There is a wide gap between Islam’s principles and the ruling authorities. But there was an interval in which Umar bin Abdul-Aziz, an Umayyad caliph, tried to come to grips with the tragical condition of the ummah by detecting the causes of decay. Unfortunately, he failed to achieve lasting change.
3. During these two distinguished eras, we discover how energetic the Muslim ummah was in facing the rulers deviating from Islam. In this long, drawn out struggle, the role of the noble Ahlul-Bait (a.s.) appears as an indisputable historical fact. Ahul-Bait (a.s.) were themselves the leaders who guided the opposition. That is why they were persecuted, killed, tortured and made homeless at the hands of the Umayyad and Abbasid rulers.
Imam Ja’far bin Muhammad al-Sadiq (a.s.) lived with these three factors. He witnessed the oppression, terrorism and injustices directed at Muslims in general, and the Alawites, who descended from Imam Ali (a.s.), and Fatimah al-Zahra’, (a.s.) in particular, for the last forty years of the Umayyad rule.
Imam al-Sadiq (a.s.) was born in the days of the Umayyad caliph Abdul-Malik bin Marwan bin al-Hakam. He lived through the reigns of al-Walid bin Abdul-Malik, Sulaiman bin Abdul-Malik, Umar bin Abdul-Aziz, al-Walid bin Yazid, Yazid bin al-Walid, Ibrahim bin al-Walid, Marwan al-Himar, until the collapse of the Umayyad caliphate in 132 A. H. He lived under the reign of Abul-Abbas al-Saffah, the first Abbaside caliph, and nearly ten years under the reign of Abu-Ja’far al-Mansoor. The Imam (a.s.) lived through hard times, witnessed the tribulations of Ahlul-Bait (a.s.), felt the pains of the ummah, and heard its complaints and cries, but was unable to move to their defence. He could not openly challenge the Umayyads or the Abbasids because of the following reasons:
1. He was at the top ideological and social structure, the chief of Ahlul-Bait (a.s.), and the man to whom the ummah resorted at times of adversity. Therefore he was under constant surveillance by the Umayyads and Abbasids. Spies followed him, reporting to the authorities the slightest of his activities. That weakened his ability to indulge in political actions aimed at destroying the successive rulers at the time.
2. Ahlul-Bait (a.s.) had a painfully bitter experience with the masses. All the uprisings and revolts led by Imam Ali (a.s.), his sons, Imam Hassan (a.s.), and Imam Hussein (a.s.), had been crushed due to the ineptitude of the ummah and its reluctance to respond to Ahlul-Bait’s calls. Moreover, Ahlul-Bait would not even consider using such base ways to seize power as treachery, hypocrisy, bribery, etc. But, their foes, on the contrary, would not leave a stone unturned to achieve their mean goals. Such wide gaps in political awareness and disharmony between Ahlul-Bait (a.s.) and their followers had the greatest harmful effect on the battles and uprisings led by them.
For these reasons Imam al-Sadiq (a.s.) renounced open political struggle with the rulers and embarked, clandestinely, on building the resistance ideologically and morally in a way that would make it the embodiment of revolution. The revolution would have to be cared for, away from the rulers’ eyes so as to send its roots deep in the consciousness of the ummah.
Thus, he made the scholars, preachers and the masses boycott and oppose the unjust rulers through raising the religious and political awareness of the ummah, guiding them to learn Islam’s beliefs and concepts, and enlightening them concerning their relations with the rulers. He is reported to have said:
“Whoever condemnes the injustice of an oppressor, Allah shall certainly place someone above him, who will persecute him. If he prays to Allah, Allah shall neither accept his prayer, nor shall He reward him in compensation for the injustices done to him.”
“The one who does injustices to others, the one who assists him in doing so, and the one who approves of that, are three accomplices.”
During the lifetime of Imam Ja’far bin Muhammad (a.s.) three momentous events took place which had an extraordinary effect on the life of the ummah:
1. Uprising of Zaid (121 A.H.):
Zaid bin Ali bin Hussein bin Ali bin Abi-Talib (a.s.), is the paternal uncle of Imam al-Sadiq (a.s.). Zaid was a leading man from the household of the Prophet (s.a.w.), and a famous faqih from Ahlul-Bait (a.s.). He was unbearably distressed by the continuing dilemma of the ummah, the terror, oppression and deviation practiced by the Umayyad rulers. Thus, he rushed with the courage of the revolutionary who saw no alternative to the sword and force in dealing with the rulers. He declared war on the Umayyad authorities. In 121 A.H. he decided to lead the oppressed and downtrodden in a revolt against the Umayyad caliph, Hisham bin Abdul-Malik. That took place during the Imamate of Imam al-Baqir (a.s.), Zaid’s brother. Imam al-Sadiq (a.s.) was 38 years old at that time. Deteriorating conditions, injustices, poverty, corruption and the extravagances of the rulers were so widespread that they were no longer endurable.
Historians present a good description of the deteriorating conditions. Abul-Hassan al-Mas’ood, the well-known historian, depicts Hisham in the following word:
“He was cross-eyed, rough, rude, stiff-necked. He was busy amassing wealth...”
Then he adds: “In his days silk and silken garments were made. All the people in his days followed his example and became stingy. Help to the needy decreased, and charities were stopped. No hard time were ever seen like those of his.”
Quoting al-Jahshiyari, Sayyid Hashim Ma’roof al-Hassani writes:
“The Umayyads imposed extra taxes such as those who lived on industries and handicrafts and on the people who wanted to marry or write contracts and documents. They restored the Sassanid taxes known as Nowrooz gifts. The first man who imposed them was Mu’awiyah. He levied them on the people of Iraq. The chief of the people of Harat met Asad bin Abdullah al-Qisri, the governor of Harat under Hisham bin Abdu l-Malik, and presented to him the gifts of the great festival.
They amounted to 1000,000, according to Ibn al-Athir, in the fifth volume of his book Al-Kamil fi al-Tarikh (The complete Accounts of History)...”
He also says, “Abdul-Malik ordered his governor of al-Jazirah to make a general census of the people, and consider all the people as workers devoid of the right to have property. He also instructed him to make everyone collect his whole product during one year, set aside a portion for his maintenance. The governor did so and considered them workers at certain wages. From their annual income, he put aside a sum of money for their daily expenses and clothing for one year. He found that for each one of them remained four Dinars. He obliged them to pay it.”
He further says:
“Usamah bin Zaid called on Sulaiman bin Abdul-Malik who was carrying with him the land tax revenues. Usamah, the governor of Egypt, said:
‘O commander of the faithful! I have not come to you until after (I have seen). If you think it better to treat them kindly, comfort them and lessen the amount of land tax which they pay, in order to build and renovate their country, and improve their living, then do it. That would be made up for next year.’ “May your mother be bereaved of you! Milk the milk. If it stop, then milk the blood, was his reply.” Sometimes, the caliphs would allow their governors to keep all the money. It might amount to millions of Dirhams. The governor of Khurasan gathered 20 million Dirhams. The caliph let him keep them similar offers of money were presented to him.”
Such was the economic life. The distribution of wealth, which was contrary to Islam’s economic principles and fair laws, was further aggravated by the policy of terror, hunting down and killing the political apponents of the rulers. Imam al-Sadiq, like his father and grandfathers, witnessed all this under the Umayyad rule.
That was one reason that prompted Zaid bin Ali to revolt against the Umayyads. He chose Kufah as the base for his uprising and “stayed there nearly a year and sent his messengers to different towns...”
“... the Shi’ites, along with other people, began to contact him and give their pledge of allegiance to him. His office counted fifteen thousand men from Kufah, not to mention those who came from the cities of Mada’in, Basrah, Wasit, Mosul, Khurasan, Ray and Gorgan.”
This historical document reflects the fury of the ummah at the Umayyads, and the widespread discontent in the majority of the main Muslim cities. One can only have a glimpse at the conduct of the Umayyad rulers, about which we have written elsewhere, and the nature of the uprisings and the men who led them so as to prove the unIslamic, brutal nature of the Umayyad rulers. Zaid, the revolutionary, for example, is described by Abul-Jarood in these words:
“I arrived in Madinah and whenever I asked about Zaid bin Ali it was said to me: ‘That is the ally of the Qur’an.”
Al-Tabari described him as being:
“A worshipper, pious, generous and brave,”
Zaid was supported by Abu-Hanifah al-Nu’man bin Thabit, the founder of the Hanafi school of thought. Abu-Hanifah leaned toward him and issued a religious decree allowing people to give the tax of poor-rates (zakat) in the cause of Zaid. As a result he stood trial and was greatly harmed. Many historians and writers emphasized this point. Mr. Muhammad Isma’il Ibrahim, for example, who wrote about the political role and the view of the faqih of the Hanafi school in the Umayyad rule, Zaid’s uprising, and Ahlul-Bait’s right to the caliphate, says:
“He (Abu-Hanifah) disapproved of the Umayyads’ illegal seizure of the office of caliphate, and userping power with the force of the sword and cunningness. So, deep in his heart, he was leaning to Ali bin Abi-Talib and his sons who fell victim to the Umayyads’ injustice and oppression. Most painful for was the murdering of Zaid bin Ali Zain al-Abideen, who was, in his view, a just Imam qualified for caliphate for his outstanding merits. Abu-Hanifah remained loyal to Ahlul-Bait and hostile to the Umayyads to the point that he rejected every offer to occupy a post in their government. Occasionally he would make public his leaning towards the Alawites in his lectures, which infuriated Ibn Hubairah, the governor of Kufah. He kept a watchful eye on Abu-Hanifah and tried to find fault with any of his activities so as to punish him. The opportunity arose when he appointed him a judge.
When Abu-Hanifah refused, Ibn Hubairah considered that a sign of disloyality to the state and beat him and threw him in prison. With the help of thc jailer, Abu-Hanifah escaped and took refuge in Mecca, where he settled. He remained there until the foundation of the Abbasid state. When the new rule asserted itself, he returned to Kufah.”
In these harsh conditions, Zaid decided to declare war on the rulers and hurry to Kufah. All the people attached their hopes to the uprising of Zaid, urging him to listen to their call and start the revolt.
Zaid did not want to install himself as the caliph and Imam of the people. He merely called for the restoration of power to Ahlul-Bait (a.s.). Zaid knew that his brother, Imam al-Baqir (a.s.) was the legitimate Imam of that era. He talked about thc matter with him and sought his advice. He intended to surrender power to him once the uprising succeeded. Imam Muhammad al-Baqir (a.s.) told him that traditions coming down from his forefathers, quoted from the Messenger of Allah (s.a.w.), specified the duration of the Umayyad rule, and that he would surely be killed if he rose up against Hisham bin Abdul-Malik.
Al-Mas’oodi, writes:
“Zaid bin Ali had consulted his brother, Abu-Ja’far (al-Baqir) bin Ali bin Hussein (a.s.). He advised him not to trust the people of Kufah, as they were deceitful and treacherous: ‘In Kufah your grandfather, Ali bin Abi-Talib, was murdered’, al-Baqir (a.s.) said to him. ‘And in it your uncle Hassan was stabbed, and your father Hussein was slain. In it and its villages we, Ahlul-Bait, were reviled. He told him about the duration of the reign of the sons of Marwan and the foundation of the Abbasid state. Zaid, however, was not convinced and insisted on seeking to restore Ahlul-Bait’s right to the caliphate. Finally al-Baqir said to him: ‘I fear, brother, that you, yourself, will be crucified tomorrow in the square of Kufah. , Abu-Ja’far took farewell of him, telling him that they would never see each other again.”
How truthful the words of Imam al-Baqir (a.a.) were! Zaid revolted, was killed in Kufah, and secretly buried by his followers. Hisham bin Abdul-Malik ordered the body of Zaid be taken out of the grave and crucified after being stripped of its clothes. That order was instantly carried out. The murder and crucifixion of Zaid, the Martyr, was a horrible event which shook the conscience of the Muslim ummah, inflammed the sentiments, kindled the spark of the Umayyads downfall. The Umayyads remained in power only 11 years after the killing of Zaid. That period witnessed many uprisings and revolts led by men from the noble Prophet’s household.
That tragedy and the likes of it, which deeply saddened Ahlul-Bait (a.s.) and the ummah left their marks on the Imam (a.s.) and affected his political and social activities. He turned his attention to promoting knowledge, protecting the Shari’ah and raising a generation of scholars, well-educated in Islamic sciences, jurisprudence (fiqh) and Prophetic traditions (Hadiths). As his freedom was extremely restricted, he threw his full weight behind those activities.
In spite of all that, Hisham bin Abdul-Malik remained fearful of Imam al-Sadiq (a.s.) and his father Imam al-Baqir and the sympathy they received from the Alawites. He called them to Syria and cross-examined them. Finding no evidence to harm them, he was forced to let them return to the city of Madinah unscathed.
2. Collapse of the Umayyad State (132 AH):
The second momentous event which took place during the Imamate of Ja’far bin Muhammad al-Sadiq (a.s.) was the fall of the Umayyads and the establishment of the Abbasid rule. The revolution against the Umayyads was raised under the slogan of supporting Ahlul-Bait (a.s.) and furthering their cause. But, the Abbasids were actually working to monopolize the caliphate. First, they called for the leadership of Ibrahim bin Muhammad al-Abbasi. Before his assassination, he had called the people to give their pledge of allegiance to his brother, Abul-Abbas Abdullah bin Muhammad al-Abbasi. When Abu-Salamah al-Khallal heard of the assassination of Ibrahim and the emergence of Abul-Abbas as the new leader, he feared the turn of events and wrote a letter in two copies. The first copy he sent to Imam al-Sadiq (a.s.) and the second to Abdullah bin al-Hassan,’
one of the well-known chiefs and leading men among the Alawites. In his letter to Imam al-Sadiq (a.s.) he urged him to go to Kufah to receive the pledge of allegiance from the people. He also ordered the messenger to demand clear answer from Imam al-Sadiq (a.s.). If the answer was positive, he should seek no other man, because he was the Imam and the qualified man for leadership. Otherwise, he (the messenger) should go to Abdullah bin al-Hassan. The messenger took the letter and rushed to Imam al-Sadiq (a.s.). He explained his mission to him. Imam al-Sadiq (a.s.) said nothing to him, but took the letter and burned it in front of the messenger. “Tell your master of what you have seen,” said the Imam. Then he recited a line of poetry quoted from al-Kumayt bin Zaid al-Asadi:
“O you who builds a fire, its light benefits other than you! O you who gathers firewood, you would only till it with someone else’s rope”
The messenger left him and went to see Abdullah bin al-Hassan. He gave the copy of the letter to him. Abdullah was greatly pleased by it. But he could not make up his mind. He was unable to make such a critical decision without the Imam (a.s.). He thought that the Imam (a.s.) would welcome and approve of the offer. Much to his disappointment, the Imam (a.s.) told him about the letter he had received and how he had set it on fire. He forbade Abdullah to accept the offer and warned him of grave consequences.
Imam al-Sadiq (a.s.) knew the turn of events and had no doubt about what would follow. His father al-Baqir (a.s.), had told him, depending on the traditions reports from the Holy Prophet (s.a.w.), all about it. It is reported that the Holy Prophet (s.a.w.) once said to the members of his family:
“We are a family for whom Allah preferred the hereafter over this life. Indeed the members of my family shall certainly be tribulated, made homeless and dismissed out of their homeland. That shall go on until some people come from the East raising black standards. They shall ask the right but shall be denied it. They shall fight helped by others, and shall be given what they seek. They shall not accept it until they give it (the leadership) over to a man from my family who shall fill the earth with justice after being filled with injustice. Whoever is lucky to live at that time, let him join them even if it is hard for him to do so, as hard as crawling over a snowy land.”
Abdullah bin al-Hassan did not want to listen to Imam al-Sadiq’s (a.s.) advice, “The people want my son, Muhammad, to be their leader as he is the Mahdi of this ummah,” Abdullah protested, “‘By Allah,” replied the Imam (a.s.),”he is not the Mahdi of this ummah. And if he draws his sword he will be surely killed.” Abdullah, by this time, was furious, “By Allah,” he said angrily “It is the envy that makes you deny this. “‘The Imam (a.s.) confirmed his good will by saying,” By Allah. I am only offering you my advice...”
Imam al-Sadiq’s words came true. Abul-Abbas al-Saffah was given the pledge of allegiance even before the messenger had returned to Abu-Salamah al-Khallal.
The Abbasids seized power and trampled on the promises they had given to Ahlul-Bait (a.s.) and the people. After alluring the people, by pretending to be loyal to Ahlul-Bait (a.s.), fighting to restore their right to the caliphate, they showed their true colours. The Alawites, as well as other people, suffered terribly at the hands of the Abbasids. The first Abbasid caliph, Abul-Abbas, earned the niekname “‘al-Saffah” (bloodshedder) because of the countless number of people he had put to the sword. Imam al-Sadiq (a.s.) bore the burnt of Abbasid’s brutalities.
As a precautionary measure Abul-Abbas al-Saffah sent for Imam al-Sadiq (a.s.) and forced him to live in al-Hirah under his watchful eye. That was only for a short time. The Imam (a.s.) returned to Madinah and resumed his educational activities.
After the ascension to power of Abu-Ja’far al-Mansoor, his fears of the Imam (a.s.) deepened, his envy intensified due to the fact that the Imam (a.s.) was held in high esteem by the people. Imam al-Sadiq (a.s.) was known everywhere across the Islamic homeland, and his name, as a religious and political leader, eclipsed all the known intellectuals and politicians of the time. Such considerations made Abu-Ja’far al-Mansoor call Imam al-Sadiq (a.s.) several times to Iraq to interro gate him, so as to know if the Imam (a.s.) was leading an anti-Abbasid underground organization. It was an undeniable fact that the ummah was rallying around the Imam. Imam’s strong character and high qualifications were widely acknowledged. But, above all, al-Mansoor knew that the Alawites were working to put an end to the Abbasid hegemony, and restore the leadership of the ummah to Ahlul-Bait (a.s.).
Many times Abu-Ja’far al-Mansoor tried to woo Imam al-Sadiq (a.s.) to his side but to no avail. The Imam (a.s.) actually boycotted the Abbaside rule, knowing that his attitude represented the right legal one that should be adopted by the people, and exposed the regime’s deviation. As a result the image of the authorities gradually tarnished in the minds of the people, the “‘legitimacy” of the rule was stripped, and the way paved for its overthrow.
Abu-Ja’far al-Mansoor wrote a letter to Imam al-Sadiq (a.s.) asking his companionship. He wrote: “Why do you not visit us as others do?”. In response, Imam al-Sadiq (a.s.) wrote back: “We have nothing for which we may fear you, nor do you have anything to do with the hereafter for which we may seek your companionship. You have not acquired a new favour for which we should congratulate you, nor a tribulation has befallen you so that we should console you”
“Keep us company so as to offer us your advice,” wrote al-Mansoor insisting. “The one who seeks this life would not counsel you,” replied al-Sadiq (a.s.).’” And the one who desires the hereafter would not associate with you.”
Abu-Ja’far al-Mansoor was boiling with anger, envying Imam’s social position and uprightness. Al-Mansoor was even helplessly hesitant as what attitude he should have. He once said,” ‘This is the sorrow that sticks in the throats of the caliphs. He cannot be exiled, and it is haram to kill him. If I and him were not of the same tree, whose roots were good, branches high, fruits delicious, and whose offspring were blessed and hallowed in the divine books, I would have dealt with him cruelly, for his harsh criticism, and his bad judgements of us.”
3. Uprising of Muhammad bin Abdullah bin al-Hassan (al-Nafs al-Zakiyyah) (145 A.H.):
The third important event which took place during the Imamate of Imam al-Sadiq (a.s.) was the uprising of Muhammad Dhil-Nafs al-Zakiyyah against Abu-Ja’far al-Mansoor, who assumed power in 136 A.H. succeeding his brother, Abul-Abbas al-Saffah. He was more hostile to and spiteful of Ahlul-Bait (a.s.).
Muslims, in general, suffered from his repression, a fact which urged Muhammad bin Abdullah bin al-Hassan, a cousin of Imam al-Sadiq (a.s.) to revolt against al-Mansoor. We have explained Imam’s attitude toward the attempt of Abdullah bin al-Hassan and his son to assume the caliphate. Imam al-Sadiq (a.s.) was sure that any of the Alawite attempts to seize power would fail. Thirteen years earlier, he met Abdullah bin al-Hassan and told him that the Abbasids would seize power, and his son, Muhammad, would be killed by al-Mansoor.
“This one (Abu-Ja’far al-Mansoor).” the Ímam (a.s.) said to him,” will murder him on the oily stones. Then he will kill his brother after him at al-Tufoof while his horse is wading through the water.
The Imam angrily rose to his feet. dragging his clock. Abu-Ja’far al-Mansoor who was present, followed him and asked: .’Do you know what have you said, O Abu-Abdullah?” “Certainly, I know, it.” “By Allah. This shall certainly be”
“When Abu-.Ja’far al-Mansoor assumed the caliphate he nicknamed Ja’far al-Sadiq” (The Truthful). Whenever he mentioned him afterwards, he would say: ‘Al-Sadiq Ja’far bin Muhammad said to me such and such.’ He became to be known by this name.”
When Muhammad Dhul-Nafs al-Zakiy Tyah revolted against the injustices and oppression of Abu-Ja’far al-Mansoor, Imam al-Sadiq (a.s.) had the same feeling and the very desire for change which Muhammad bin Abdullah bin al-Hassan had. But there was a difference. Imam al-Sadiq (a.s.) clearly saw the future. He knew full the failure to overthrow the regime, while his cousin, Muhammad, was ignorant of it. Because of the failure of the attempt and the grave consequences it would entail regarding Ahlul-Bait, the Imam disapproved of the revolt.
Muhammad Dhul-Nafs al-Zakiyyah called the people to support him in his bid to seize power. For some time he went into hiding. No sooner were his father, his family and the sons of his uncle arrested, then he revolted in the city of Madinah. The uprising failed and Muhammad was killed. Later, his son, Ali, was murdered in Egypt. So was his son Abdullah in al-Sind. His son al-Hassan was arrested in Yemen and thrown into prison where he died. Poisoned, Idris, his brother, died in Morocco. Yahya, another brother declared war on the regime in Basrah. Heading a small army of his followers, he moved toward Kufah, but was slain before entering it. And thus ended the Alawite revolution, which brought so much woes and disasters on Ahlul-Bait (a.s.). Imam al-Sadiq (a.s.) was not spared. Al-Mansoor, the Abbasid caliph, who was haunted by fear and doubts about Imam’s activities, thinking him to be the driving force behind every hostile anti-Abbasid act, sent for Imam al-Sadiq (a.s.), when the movement of Muhammad Dhul-Nafs al-Zakiyyah gained ground. He accused the Imam (a.s.) of supporting Dhul-Nafs al-Zakiyyah. Al-Mansoor harassed the Imam (a.s.), and put him on trial. After hearing the answers of Imam al-Sadiq (a.s.) al-Mansoor became sure that the reports and complaints about Imam’s alleged hostile activities were false. He eventually released him. Once more, after Muhammad Dhul-Nafs al-Zakiyyah’s death, al-Mansoor sent for him. He accused him of collecting money and weapons, and gathering followers in preparation for a revolt. Al-Mansoor brought the spy who had made up these false reports about Imam al-Sadiq (a.s.) so as to repeat his allegations in the Imam’s face. When the man came, Imam al-Sadiq (a.s.) asked him to swear that what he had told al-Mansoor about him was true. “By Allah.’” said the man,” besides whom there is no god but Him, the All- Powerful, the Living and the Eternal one...’”
“Do not hasten in your oath, I adjure you..”
Interrupted the Imam (a.s.), “What wrong do you see in this oath?”, al-Mansoor asked Imam al-Sadiq (a.s.):
“Allah is so merciful and bountiful, that when a servant of Him praises Him, He does not hasten him with punishment,” replied the Imam (a.s.), “but, O man, say, I renounce Allah’s power and authority and resort to my own power and authority and what I have said is true...”
“Take the oath which Abu-Abdullah has just asked you to take,” al-Mansoor ordered the man. No sooner did the man swear the oath than he dropped dead. Al-Mansoor, witnessing all that, trembled and fear gripped him.
“O Abu-Abdullah.” he said to Imam al-Sadiq (a.s.), “you can take your departure from me and go to the sanctuary of your grandfather, if you choose so. But if you like to stay with us, we will not hesitate to be generous and kind to you. By Allah, I will never believe anything said about you by anybody henceforth.”
In such an atmosphere filled with animosity, terror, spying and persecution, the Imam (a.s.) lived. But, turbulent, though the political scene was, he succeeded in carrying out his great task of spreading knowledge and teaching, and graduating a whole generation of scholars, jurisprudents, and preachers.
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