INTRODUCTION
This survey of the unique revolution of Imam Hussain
(p.b.u.h.) is analytical in essence. The purpose of this essay
is to give a qualitative rather than quantitative account. It
has dealt with the causes, policy and results of this eternal
revolution. This is done in the hope of unveiling the
startling aspects of the revolution's message, which is often
neglected in its traditional commemoration.
In being confronted with this event, many questions need to
be answered. First, why did this revolution take place? What
were its implications and procedures? And what were its
conclusive results? The answers may provide a guiding light on
which people would formulate their judgments. Although the
following account is only a person's viewpoint which is not
necessarily the complete answer. Nevertheless, it is based on
the most popular and trustworthy authorities on the
subject.
The answers of the above questions are by no means easy,
because they involve analysis of the prevailing conditions
before and after the revolution. Indeed comprehensive answers
would require volumes in order that one may be satisfied. Not
to mention the stormy and turbulent events of the time, which
add substantial difficulties in the way of objective research
work.
To understand Imam Hussain's personality and the collective
culture of the society, a summary of Islam's view of life is
necessary. THE ISLAMIC MESSAGE
Islam is a philosophy of life. It gives reasons and a set
purpose for living. Furthermore, it defines the best ways to
secure progress and happiness. This is done by elevating the
spiritual side and satisfying the material needs of
people.
Islam considers man as a viceroy of God on earth. This
status is a fine one, but it is also critical for the
requirements must be satisfied. Thus, he is in an envied
position, and consequently his acts and behavior are expected
to conform with the high level he is occupying.
The Islamic concepts and laws are inseparable parts of the
Islamic ideology. They are the practical expression of Islam
in society and life in general. These concepts and laws are
essentially concerned with harmonizing people's relationships
among themselves, with other beings, and above all with the
Creator.
The basic Islamic outlook to this life is that of an
introductory course. This worldly life is viewed as a prelude
to another eternal life. Therefore, this world is a
preparatory stage for people in order to attain the spiritual
level, which permits them to enter Paradise. The other side of
the picture is the horror of Hell for people who misuse the
powers at their disposal. Hence, success and failure are not
measured with this worldly or materialistic supremacy. The
Islamic measure differs from materialistic standard by
accounting for the life hereafter. The satisfaction of God is
the sublime aim, which surpasses all other inclinations and
wishes. This is by no account neglecting materialistic
supremacy, but putting it in its rightful place. It is with
the satisfaction of God that Muslims seek materialistic
supremacy. WHO IS IMAM HUSSAIN?
Imam Hussain's life
and status in the Islamic history are formidable. Indeed, it
is not of obscurity but because of the vitality and the
significance of his contributions. The following account is
only a very brief record of his qualities.
He was one of two sons of Imam Ali and Fatimah, the
daughter of the Holy Prophet (p.b.u.t.). His father, Imam Ali,
needs no introduction. The least known of him as to be
acknowledged by the far and near and by his foes and admirers.
He was openly declared by the Prophet as the Commander of the
faithful's. Needless to mention his knowledge, bravery,
steadfastness, brotherhood to the Prophet, justice and
piety.
Fatimah was the dearest daughter to her father (p.b.u.t.).
Al-Turmudhi narrated through Usamah ibn Zaid that the Prophet
(p.b.u.h.) said, "The dearest member of my family to me is
Fatimah". She was declared by the Prophet as the master of all
women in the whole world. She and her husband were members of
the family who were signified for their qualities and roles.
They are examples of interest to Muslims, men and women. Their
role was an extension of the Prophet's role in the sense of
leading the great cultural transformation from the darkness of
an infidel's culture to the brightness of heavenly light.
Historians recorded
the birth of Imam Hussain as an exciting event for the Muslims
at Madina and especially to the Prophet of God. He was even
concerned with the name given to his grandson, 'Hussain'. And
the news flared up in the sky, the Muslims congratulated each
other for the new child whom the Prophet considered as his own
son. Thus the Prophet once declared, "Hussain is of myself and
I am of Hussain. O, God be pleased with those who please
Hussain". This statement was not accidental or the result of
emotional strains as it is wrongly claimed sometimes. This
declaration came from a responsible wise leader, the Prophet
of God who would never commit a mistake during the performance
of his Prophetic task. He was delivering the Islamic Message
and informing people of those who will act as springs and
guardians for this Message in the future. Emotions and
sentiments are not loose in a Muslim's life, but are
controlled by Islamic concepts and ideals. There is always a
criterion for like and dislike which evolves from the deeply
rooted Islamic concepts. Although Abu Lahab was the Uncle of
the Prophet, his infidelity made him cursed till the Day of
Judgment. The Prophet of God made another statement, which
leaves no doubt of Imam Hasan's and Imam Hussain's role. He
(p.b.u.h.) said, "Hasan and Hussain are the masters of youth
in Paradise". This was presented as a credential to the Muslim
nation in order to hold firm to their leaders.
At a certain time the Muslims at Madina felt the Islamic
Message's glory and good results. So that they intended to
reward the Prophet for his effort in guiding them. The gift
they presented to the Prophet (p.b.u.h.) was some gold, which
they had collected. The Prophets answer came in the following
verses, which were revealed during this incident. "Say: 'No
reward do I ask of you for this except being kind to those of
kin" (23/42). AI-Kashaaf narrated that when this verse was
revealed, people asked the Prophet "O Prophet of God, who are
these of kin which this verse makes their respect obligatory
upon us?" The Prophet answered, "They are Ali, Fatimah, and
their two sons". However, this did not imply disrespect for
other Muslims, companions or the rest of kin to him. Looking
objectively at the message of the verse it will indicate first
of all reluctance to accept material reward. If a reward was
not suitable then it cannot be restricted to material only.
Hence, the verse was indicating respect to some specific
people, not because they are his relatives as such. But the
real reason behind this respect was to safeguard the Islamic
Message. The role they assumed to play in the Islamic history
required such respect in order to enable them to perform their
task.
Al-Hakim narrated through Abu Saaid Al-Khidri that the
Prophet said, "He who dislikes us, we the family, God will
place him in Hell". This implies those who dislike Islamic
conduct and life.
Jabir narrated that the Prophet in his speech after
performing the last pilgrimage, said, "O people I am leaving
the book of God and my family (Itrah) for guidance. If you
hold fast to them, surely you will never go astray". This
Hadith was narrated through some twenty different sources of
trusted chains of narrators. Muslim in his Sahih quoted some
of them.
Another striking Hadith obtained through Abu Dhar where he
quoted the Prophet saying, "O people, let my family act as a
head of a body of you, and as eyes of a head among you".
The last few Hadiths are impressive in many respects. First
they were narrated by different sources of different
inclinations which add to them extra weight. Secondly the same
content of all indicates the consistency of the event.
Imam Hussain as already stated, was one member of the
family of the Prophet. He was brought up in the Prophetic
guidance where he received the direct concern of the Prophet.
The ideal atmosphere where he had grown up with his
grandfather, father, mother and elder brother was the highest
level ever attained.
Thus he acquired wisdom, generosity, bravery, and piety. He
occupied outstanding posts during his father's reign in the
Islamic State. During the terror and corruption which swept
the Muslim World at the hands of the Umayads, he was the sole
hope of the Muslims to restore the establishment of the
Islamic laws which would bring them prosperity, peace and
happiness of the two worlds. He never failed the Muslims, but
acted as expected of a great ideological leader and discharged
his duty to the best. WHO IS YAZID?
Yazid was the son of Muawiya Ibn Abu Sufyan, from the
family of Umayyah, one of Quraish's families. Abu Sufyan was
acting as the chief adversary in the infidel's campaign
against Islam. Muawiya's mother, Hind, ate the liver of Hamza,
the Uncle of the Prophet because of her burning hatred and
beast hood. Muawiya too was an active opponent to Islam.
Indeed, Abu Sufyan's family was performing the strategic,
financial and boosting morale in the infidel's campaign
against the Muslims. Their efforts, wealth and diplomacy were
of great burden on preventing the spread of Islam among Arab
tribes.
Time had lapsed and Mecca was suddenly besieged with
enormous forces of the Muslims. The unbelievers at Mecca were
struck with seeing the Muslim fighters who had caught them
unprepared. Thus, the infidels had no choice but to abandon
their arrogance, which had prevented them from accepting God's
sovereignty. During this incident, historians recorded some
peculiar stories about Abu Safyan's family. However, there is
one thing certain that they accepted Islam unwillingly, and
they were treated in a special way for that. For instance,
they were given extra donations in order to gain their hearts
towards Islam. But whether this generosity had any influence
to produce a change in their materialistic thinking is a
different matter. Indeed subsequent events revealed no change
in their way of thinking and life.
Yazid was brought up in a family whose atmosphere was
electrified with emotions of its dead who fought Islam.
Besides seeing those Muslims who killed them receiving full
honor and respect by the whole society. Not to mention the
wasted wealth, injured pride and stripped privileges of their
family. However, Yazid had some unique qualities in the
adverse sense. He was known as a playboy during his youth.
Historians recorded him being drunk, committing adultery and
in general leading a very corrupt life. Some even quoted Yazid
saying, "The family of Hashim staged a play to get a Kingdom.
Actually there was neither news from God nor a revelation".
Even if we discarded this extreme, there is no escape from
facing the rest of his shameful deeds and horrifying crimes.
Not to mention his illegal claim to rule the Muslim World, or
misusing Muslim's money, or intrusion upon people's dignity
and lives. ORIGINS OF DEVIATION
How did Muawiya ascend the ruling stage, and even dare
claiming the succession of the Prophet? What happened to the
Muslim World to be silent at the assumption of power by an
ignoble person like Yazid? Indeed, it is astonishing to
witness the indifference and irresponsibility shown by the
vast majority of Muslims. Islamic values and ideals were as if
totally alien to the society. What has happened to the dynamic
forces, which had awakened the world? The Prophet's voice had
not yet died away regarding the responsibility of Muslims. He
once said, "He who sees a cruel governor, violating God's
laws, breaking His Covenant, acting in contract to the
Tradition of the Prophet, doing mischief and intruding upon
people's rights, then does not try to change that governor
through action or speech, God has promised him a suitable
place in Hell".
We all may wonder over the causes of deviation, which led
to this deplorable situation. We know for sure that Islam is a
perfect and practical religion. Islam is no doubt assured of
guiding the Muslims to a stable and prosperous life. However,
the question of deficiency in the Islamic Massage, or the way
it was conducted by the Prophet (p.b.u.h.) has no place.
Therefore, the only possible errors are confined to the
subsequent status of the Muslims, their handling of affairs,
and their conformity to the Islamic laws; besides the natural
obstacles encountered in the sequence of events.
This topic is so large that it cannot be dealt with in this
short review. Nevertheless, it is inevitable to have a few
glances at it. It is well known that the Islamic State
extended its borders to vast areas embracing huge populations.
The short time of conquest made its cultural assimilation near
to impossible. Besides the language difficulties and primitive
means of communications and propagation. Many Arab tribes had
even fought against Islam after the Prophet's departure to the
next world, who were under the political influence of
Islam.
It is needless to say that any real and thorough cultural
transformation needs time as a basic factor. A complete
transition from one culture to another might require
generations before the new culture is firmly established. The
second factor in determining any cultural change is the
presence of the ideological leadership. The kind of
leadership, which has a deep insight into the message and
potentially ready to sacrifice for its success. Naturally, the
ideological leader is expected to conform by the message's
orders otherwise, the aim of his presence would not be
realized.
The Muslims had elected Abu Bakr as the successor to the
Prophet. The confused moves and events, which accompanied the
procedure of election, was sadly recorded by all historians.
This is by no means an objection to or doubting the ability of
a respected companion in the category of Abu Bakr (may God be
pleased with him): But careful observation lead to the
conclusion that Abu Bakr himself remarked that there were
other people who were more able than himself for the task.
It is indeed eye-catching in Islamic history the many
incidents and Hadiths which encourage Muslims to follow and
proclaim the leadership of Imam Ali after the Prophet. For
instance, in Tafseer Abi Ishaq Ahmad ibn Muhammad ibn Ibrahim
Al-Nisabouri Al-Thaalabi who died in 337 A.H. gave a
commentary on the following verse:
"Your guardians are God, His Prophet, and the believers who
pray and give alms while prostrate to God. Regarding those who
disobey God, His Prophet and the believers, the party of God
are the victors " (5:58,59) He quoted Abu Dhar Al-Ghifari
stating, "I heard the Prophet (p.b.u.h.) With these ears or
would be deaf, and saw him with these eyes or would be blind;"
the Prophet once said, "Ali is the leader of the best
believers, and the killer of unbelievers, victor who supports
him, and weak who doesn't " Abu Dhar added, One day we were
praying with the Prophet, a beggar had entered the mosque. The
beggar was requesting people for help but none helped him
except Imam Ali. While Imam Ali was offering his prayer, he
donated his silver ring by pointing his finger to the poor man
and the latter took it filled with joy. After this incident
the Prophet prayed humbly to God and said, "O God, my brother
Moses asked You, O my God, expand my breast; ease my task for
me; and remove the impediment from my speech, so that they may
understand what I say; and give me a Minister from my family,
Aaron, my brother; add to-my strength through him, and make
him share my task, that we celebrate thy praise without stint,
and remember thee without stint. And You answered: 'Granted is
thy prayer, O Moses'. "O God I am your servant and Prophet.
Expand my breast; ease my task; and give me a Minister from my
family, Ali, my brother; add to my strength through him, and
make him share my task". Abu Dhar concluded: "By, God, as soon
as the Prophet completed his prayer the trustworthy Gabriel
came with the following verses: "Your guardians are God, His
Prophet and the believers who pray and give alms while
prostrate to God . . .!" (5:58, 59). Ibn Sinan narrated this
incident in Sahih Al Bukhari. Ibn Abbas narrated this story in
Asbab Al-Nizol by Imam Wahidi. All interpreters of Kanz
Al-Umaal held the same opinion of the cause of the revelation
of this verse.
On different occasions, the Prophet (p.b.u.h.) told Imam
Ali, "You are to me as Aaron was to Moses, but there is not
Prophet after me".
The consistency of narrations leave no room for doubt that
Imam Ali was chosen by God and His Prophet to be the
ideological leader after the Prophet's departure. A noteworthy
point is the number and variety of people who confirmed the
authenticity of these stories. Perhaps the most outstanding
occasion, which sank into people's memories, is the Prophet's
speech during his last pilgrimage. In a large congregation of
Muslims he declared, "He whoever I am his master, Ali is his
master too. O God assist whoever supports him and disgrace
those who have enmity towards him". Indeed, these are only a
few quotations, which Imam Ali had from God and the
Prophet.
Hence it can be safely concluded that Imam Ali's exclusion
from his assigned duty marked the first major mistake. The
inevitable consequences were a slow deviation, which ended up
in a turbulent stream of events, which no one was able to
exercise control over.
Abu Bakr's reign lasted two years or so, which was an
eventful epoch. The dangers besieging the Muslims were so
great that the very existence of the Muslim community was put
between two brackets. But that danger was eliminated by the
many sacrifices of Muslims in lives and substance.
Umar ibn Al-Khattab was appointed by Abu Bakr as the
Caliph, and the former ruled for ten years. His reign is
particularly important because of the vast changes and events,
which took place during his time. The conquest of vast areas
brought enormous wealth to the Muslims. But the way this
wealth was handled had created complex problems, which forced
Umar to admit their grave consequences. Indeed, he tried to
reform the laws but it was too late to act for he was
murdered. Umar ibn Al-Khattab was the first person in charge
of Muslim affairs to start uneven donation of rations among
Muslims. He used to prefer some people to others for various
reasons, which generated social classes and sparked off
enmities and rifts in the Muslim society. The laws were not in
conformity with the Tradition of the Prophet or even with Abu
Bakr's procedure. Umar was sad when he saw the unrest and
rifts in the Muslim community and declared, "I was informed
that people have distinct gatherings. When two sit together
they talk of the different groupings and separate entities. By
God that is harmful to your religion, honor and unity".
Realizing the causes of this social phenomenon he added, "I
used to allure people in order to gain their goodwill by
preferring some to others. But if I lived this year, the
distribution of wealth will be even among all people as the
Prophet end Abu Bakr used to do."
A rather serious measure taken by the Caliph Umar ibn
Al-Khattab was his appointment of six nominees to the
Caliphate post. This, it is believed had induced a desire in
every one of the nominees to ascend one day to this powerful
and honorable position. Thus it was a matter of time for
everyone and they were engaged in preparing the ground for
their ascent.
Uthman ibn Affan was chosen by Abdul Rahman ibn Auf to be
the next Caliph, after being turned down by Imam Ali. Imam Ali
refused to accept the Caliphate post because Abdul Rahman ibn
Auf put a condition, which meant retaining the status quo and
preventing any radical change.
The vast majority of Muslims resented Uthman's policies.
His monetary policy was the focus point of resentment, because
he donated large amounts of money to his relatives while the
rest of the people were left empty handed ( Muroj Al-dhahab
2/241 by Al-Masaudi Al-Ansab and Al-Ashraf [5/25, 28,48,52] by
Al-Baladhiri). Indeed, the governors who were assisting in
administering the country had neither ability nor piety. It is
believed that they were appointed because they were of kin to
him. For instance, Al-Waleed ibn Aqabah ibn Abi Muaeet was
appointed to govern Kofah. Al-Waleed was reputed to be a
drunkard and people were very dissatisfied with his behavior.
People's pressure was tremendous that Uthman had to yield and
finally replaced him by another one. The new governor was
Saaid ibn AI-As who had the famous statement "Iraq is
Quraish's garden, we take or leave of it whatever we like"
(Muroj Al-dhahab 2/346 by Al-Masaudi). Muawiya was governing
Damascus and Jordan during the reign of Umar, Uthman added to
his state Hams, Palestine, and Jazera. Egypt's governor was
Abdullah ibn Abi Sirah. All the previous governors are
Uthman's relatives.
The most striking feature of this bunch of rulers was their
contempt for people's rights and dignity. They simply looked
at the whole Muslim country as their private property, as it
is shown in Al-Waleed's statement.
Moreover the principal treasury at Madina was not utilized
in its rightful ways. Many Muslims like the treasurer's trust,
Ammar ibn Yasir, Abu Dhar and similar distinguished companions
objected strongly against Uthman's monetary policies. Uthman's
reply to those people was, "We take from the treasury whatever
we want in spite of some people's objections".
These policies were not only foreign to Islamic conduct and
ideals but caused tremendous sufferings and hardships to the
majority of Muslims. Responsible Muslims played their role in
warning Uthman against these deviations but their advice was
in vain. Thus, the situation reached its danger point one day
and exploded which resulted in Uthman's murder. This act of
violence as I believe could have been avoided by using some
peaceful method.
The chaotic conditions and the deterioration of the Muslims
material and social status forced them to rethink their past,
present and future. Perhaps it was like a film passing in
their minds, reminding them of events which were connected
with their presence. It is normally the last incident and last
speech, which remain alive in people's memories. Indeed, it
was the Prophet's famous speech in Khum during his last
pilgrimage, which was recalled. Muslims remembered that
significant event where there were more than one hundred
thousand Muslims present and the Prophet went briefing the
Islamic message to them. In the middle of that anxious crowd,
listening carefully to every word i.e. (p.b.u.h.) uttered, and
watching every sign he made. The Prophet took Ali ibn Talib's
hand and raised it while saying "O, people whoever I am his
master, then Ali is his master too. O, God, assist those who
support him and disgrace those who do not".
Thus the Muslims found their way out suddenly after the
cloud of events disappeared. They hurriedly went to Imam Ali
(p.b.u.h.) calling him to perform his assigned duty. But the
abnormal situations existing at the time did not make his task
easy. Indeed, the very acceptance of his duty during such
situations was not healthy. Imam Ali's reply to the Muslims
was negative. He (p.b.u.h.) said, "Leave me aside and seek
someone else". We are heading at a subject which has many
facets and various colors, neither the hearts would rise to,
nor the minds would be firm upon. The horizons are black and
gloomy while reason is rejected. You should know that my
acceptance means what I know will be applied and obeyed. I
shall not conform to one's ideas or listen to others
rapprochement. On the other hand, leaving me aside means I am
one of you, listening and conforming to whom you have
appointed for your affairs. "I am better a minister than
commander for you". In this speech, perhaps, he (p.b.u.h.)
wanted to gauge people's interests and determination.
Moreover, he showed his disinterest for power and ruling if
that means an aim by itself. But the vast majority of Muslims
were determined to see the Prophet's words and will
implemented. They left no choice to Imam Ali but to accept his
rightful role of being the ideological leader to the Muslim
community. IMAM ALI'S REFORM
The major problems, which were confronted at the time, were
the existence of a corrupt and incompetent administration,
unjust social privileges, and wide financial gap between the
rich and the poor. Thus, Imam Ali's reforms covered these
three major fields.
1. Administration: All previous governors were
instantly expelled from their posts. And the following people
were put in charge, Uthman ibn Haneef for Basrah, Sahl ibn
Haneef for Syria, Qais ibn Saad ibn Ubadah for Egypt, and
Mousa Al-Ashari for Kofah. It is noteworthy that all the
mentioned governors were not from Quraish tribe. This was
bitterly taken by Quraish who were accustomed to rule and get
the lion share of money and authority. It is not out of place
to mention that the new governors were not only known for
their piety and good conduct, but possessed sound
administrative abilities. However, it must be taken into
account that the conditions in which they were operating and
the unstable situation of that period gave them no chance to
manifest fully their talents. But, still the marks, which they
left in the society, were so deep that they survived and
remembered for generations.
2. Protection of Rights: The rights of Muslims
whether social or financial were carefully observed and
protected. Thus Imam Ali (p.b.u.h.) declared "O people, I have
the same rights and obligation as the rest of you" Therefore,
he cut the way of every intruder who wanted to exploit his
position or kinship or religious reputation. Imam Ali again
stated, "It should be known that whoever is an immigrant
(Muhajir) or a supporter (from Ansar) who accompanied the
Prophet (p.b.u.h.), and think he is better than others for his
companionship, then his goodness will be rewarded by God in
the Hereafter. Every person who believes in God and His
Prophet is entitled to the same rights and obligations. Money
belongs to God, which must be divided equally among people.
No-one will get a greater share than others, those pious
people would get their reward in the Hereafter".
3. Fiscal and Monetary Policy: The extravagant
monetary policy of Uthman which accumulated the wealth among
his relatives and associates, had seriously imbalanced the
society. However, Imam Ali (p.b.u.h.) had to take some drastic
measures against the existing unnatural imbalance in the
society. Thus he warned all people, "I shall follow the
Prophet's Tradition and execute whatever he had commanded,
hence, every gift which Uthman gave, or God's money which he
donated will be returned to the treasury. Nothing will cancel
its belonging to the treasury even if it was married with, or
distributed in the wide country. Justice must be implemented.
If someone feels hard to accept justice then injustice is
harder to accept".
Moreover, he condemned prodigals who run after the
pleasures of this life only while disguising in religious
masks. In this respect Imam Ali said, "There are some people
whom life has absorbed completely. They have built many
houses, made rivers, rode beautiful horses, and took to
themselves slave women, which brought disgrace upon them.
Whenever I prevent them from indulging in bad deeds and give
them no more than their rights, they turn angry and object
furiously. They say, "Ali ibn Abi Talib has prevented us our
rights".
However these new policies irritated the Quraishite. They
no longer enjoyed their garden of Iraq and the rest of the
Muslim country. Even what they have already gained was
endangered of restoration to the Muslims treasury. Therefore,
Imam All's policies were aiming at stripping them completely
of their social privileges, financial status and authority.
Quraish was not pleased with the new regime and worked
continuously to hinder the stabilization of the new authority.
Dissents and wars were launched successively shaking the whole
State, economically, socially, politically and morally.
Meanwhile, the poles of Quraish who were campaigning against
Imam Ali's rule, realized that they were fighting Islam again.
It was not Imam Ali as a person they were fighting, but it was
the ideals and policies, which he (p.b.u.h.) had advocated.
Thus the Umayyads who accepted Islam under various conditions
but belief found that their materialistic thinking cannot
reconcile with Islamic values. Hence, they decided to distort
Islamic values and ideals, since opposing Islam openly was
fatal, as they had experienced previously. So Muawiya had
ordered the formation of a committee to fabricate Hadiths and
distort the interpretation of Quran.
Five years had lapsed which were full of violent events.
The camel's war in Basrah, Siffin war against Muawiya,
Nahrawan war against Khawarij, and many other campaigns, which
were continuously on the move. Thus the opposition was able to
feed unrest practically in every part of the Islamic State,
which shook the authority of the new administration.
Imam Ali (p.b.u.h.) was murdered at Kofah mosque, and
Muawiya was given access to rule the whole country. The
circumstances in which Muawiya assumed power will be discussed
later. MUAWIYA'S REIGN
The following points are the main features of his rule:
1. Authority: Muawiya assumed authority by sheer
force. He did not hide this fact and put it plainly in his
address at Kofah. He said, "O people of Kofah, do you think I
fought you to establish prayers or giving alms (Zakat) or
perform pilgrimage?" He continued, "I know you pray, pay alms,
and perform pilgrimage. Indeed, I fought you in order to
command you with contempt, and God has given me that against
your wishes. You must be certain that whoever has killed any
of us, and then he will be killed. And the contract between us
of amnesty is under these feet of mine".
2. Terrorism: Muawiya's rule was terror in the whole
Muslim land. This terrorism was spread by sending many convoys
in various regions of the country. It was narrated that
Muawiya summoned Sufyan ibn Auf AI-Ghamidi, one of his army
commanders, and said, "This Army is under your command,
proceed along the river Euphrates till Heet. Any resistance in
the way should be crushed, and then invade Anbar. After that
penetrate deep into Madaain. O Sufyan, these invasions will
frighten the Iraqis and please those who like us. Such
campaigns would attract frightened people to our side. Kill
whoever having different opinions from ours, loot their
villages and demolish their houses. Indeed, the War against
money is similar to killing but is more painful to their
hearts".
Another commander, Basar ibn Artat, was summoned and
ordered to proceed towards Hijaz and Yemen. Muawiya instructed
him, "Proceed to Madina and expel its people, Meanwhile,
people in the way who are not from our camp should be
terrorized. When you enter Madina, let it appear as if you are
going to kill them. Make it appear that your aim is to
exterminate them. Then pardon them. Terrorize the people
around Mecca and Madina and scatter them".
3. Islamic Concepts and Laws: During Muawiya's reign
even basic human rights were denied to people. No one is free
to express his opinion. Spies were employed to terrorize
people, besides the army and police who spared no opportunity
to crush people and silence their voices. There are some
documents, which reveal Muawiya's instructions to his
governors. For instance, the following letter was addressed to
all judges. "Do not accept the witness of Ali's followers or
his descendents in courts". Another letter stated "If you have
evidence that some person likes Ali and his family, then omit
his name from the rations of Zakat". Another letter continued,
"Punish whoever is suspected to follow Ali and bring his house
down". Such was the situation of Muawiya's rule. Historians
who were recording these waves of terror described them as
unprecedented in history. People were so frightened that they
did not mind being called atheists, thieves, but not followers
of Imam Ali.
Another facet of Muawiya's rule was the discrimination
between Arabs and non-Arabs. It is an established fact that
non-Arabs during Muawiya's reign were treated as third class
citizens. Although they embraced Islam but still had to pay
Kharaj and Jizyah! Non-Arab soldiers in the state armies used
to fight for bare subsistence level. Once a dispute between an
Arab and a non-Arab was presented to a court. The Judge was
Abdullah ibn Amir. During the procedure, the non-Arab sadly
remarked to his opponent. "May God does not multiply people of
your kind" (meaning Arabs). The Arab answered him light
heartedly. "O God, increase their population among us"(meaning
non-Arabs). People who were present asked the Arab in a state
of bewilderment "How do you pray for their increase while he
prays for your decease?" The Arab answered, "Yes indeed, they
clean our streets, make shoes for our animals, and weave our
clothes".
Perhaps the most dangerous mischief, which Muawiya had
embarked upon, was the fabrication of Hadiths. When he was
facing Imam Ali (p.b.u.h) as an adversary, he found his case a
hopeless one. His past was dark and shameful, while that of
Imam Ali was glorious and shining. In order to sustain his
campaign and boast his followers, Muawiya had to attract some
weak character companions, and employed them to fabricate
Hadiths. Naturally, his aim was to boast his campaign,
challenge adversaries, and legalize his claim to rule.
Muawiya's order was not to let any Hadith or incident in favor
of Imam Ali but to fabricate a similar one and attribute it to
Uthman, Umar and Abu Bakr. The second phase of this
psychological warfare was to put Hadiths in Muawiya's favor.
The third phase was to silence people and keep them calm at
what he did whether in wronging Muslims or his violation of
Islamic laws.
This trend of fabrication of Hadiths, was constituting a
grave danger to the integrity of Islam. Hadith is considered
as the second source of Islamic legislation after Quran.
Therefore, it was very important to divert this danger. The
exposition of this trend to the Muslims at large was very
vital. This was done by disgracing those who embarked upon
this terrible mischief and nurtured it. Thus, Imam Hussain's
revolution as I can see it.
Few samples of the fabricated Hadiths are the following.
Through Abu Hurairah, the Prophet said "God has trusted three
for his revelation: myself, Jabriel and Muawiya ". I wonder
what God was doing for the revelation when Muawiya was part of
the infidel's camp. Again, Abu Hurairah narrated that the
Prophet had given Muawiya an arrow and told him "Take this
arrow until we meet in Paradise". What a lucky arrow to enter
Paradise.
Abdullah ibn Umar claimed that the Prophet said "You will
see greed after me, and things which you would disagree with"
People asked "O Prophet of God, then what do you order us?"
The Prophet said, "Do the governor's right and ask God for
yours". Another fabricated Hadith said to be narrated by
Abdullah ibn Umar "Endure what you do not like of your
governors, because if you separate from the group (Jamaa) one
foot and then died, you would have died as an unbeliever".
These fabricated Hadiths are not only principally
contradicting the Quran and other verified Hadiths but are
calling Muslims to be slaves of their rulers. This was exactly
what the Ummayad's were aiming at.
4. Appointing Yazid: Muawiya was not ruling as an
individual, but was representing a way of thinking different
in nature from that of Islam. However, he was not content to
leave the ruling stage without making sure that it was
properly looked after. His pragmatic and materialistic mind
drove him to prepare the crowning of his son, Yazid. Although
he made many promises that he would not contemplate installing
Yazid. The conditions at the time were not suitable because
still there were Muslims who were politically conscious and
wanted to see the restoration of Islamic laws and values.
Hence, Muawiya had a difficult job to perform before leaving
this world. Indeed, he tried his best far buying allegiance to
his son of Army commanders, chiefs of tribes and distinguished
personalities. But, his efforts failed with many, and he left
general instructions of the way to deal with them. IMAM
HASAN'S POLICY
Wars and internal strife during five long years caused
tremendous strain among people. Imam Ali's speeches at Kofah
were manifesting this phenomenon clearly; People were tired of
wars, because they were worn out economically. The murder of
Imam Ali was disastrous in the political sense. Imam Ali and
Muawiya symbolized the apparent dispute between the two
parties. The murder of Imam Ali (p.b.u.h.) gave Muawiya a
stronger hand in the political field, since his opponent had
disappeared from the stage.
Although Imam Hasan assumed power after his father, his
authority was not established. Thus, some Iraqi tribes
defected to Muawiya's camp when the latter promised them high
donations and animated their hopes of success and good reward.
However the scene in Kofah was hopeless, the majority of
people were longing for peace. They did not realize at the
time the price of peace they were wishing. Nevertheless the
political scene required nothing but wise manipulation and
patience. The Iraqis and the rest of the Muslim World seemed
to be in need of direct experience with the Umayyad rule. Imam
Hasan (p.b.u.h.) gave them this chance in order to polarize
them permanently against the Umayyads. Besides, in such
conditions, the most daring, islamically conscious who would
get killed. Imam Hasan wanted to spare such people from being
killed and utilize them for a greater task. The task, which
the purity of Islam depended upon, and the existence of
Islamic ideals and practices in the society. Those people were
entrusted with the propagation of Islamic concepts, unveiling
the un-Islamic character of the Umayyads and expose their
deviation to the society.
Thus Imam Hasan's answer to Hijr ibn Uday Al-Kindi came "I
found people wishing to reconcile and disliked war. I did not
want to go through something, which they disliked. I
reconciled especially for the sake of our followers to be
spared from being killed. However, I have only postponed the
war, and God has a surprise every day".
It is noteworthy that Imam Hasan's move was politically
sound. He actually scored many points against Muawiya in that
incident. First, he showed his keen concern for Muslim's lives
and well being. Secondly, he displayed his integrity and
disinterest in power if that meant an aim as such. Thirdly, he
respected the contract while Muawiya broke it as soon as it
was signed. Fourthly, the very conduct of Muawiya's ruling and
his clique exposed the seriousness of his danger and put
people in continuous struggle against his power. Thus,
Muawiya's religious mask was stripped off, and at least,
responsible people had no doubt about his real character.
Therefore the danger of his deeds was partly
eliminated. YAZID'S CLAIM
Muawiya was busy preparing the installment of Yazid as his
heir in ruling the Muslim world. In writing to Imam Hussain he
found no pleasant answer to his demands. Thus, Muawiya
reminded his son to beware of Imam Hussain. Yazid took his
father's advice and promptly wrote to his governor at Madina,
Al-Waleed ibn Atabah to secure recognition from Imam Hussain.
But Al-Waleed's efforts were in vain. Imam Hussain's reply was
definite and direct. He said "We the family of the Prophet,
the essence of the message and the visiting place of angles .
. . While Yazid is a corrupt, drunkard, murderer and fostering
his sins. A person like me cannot obey a person like him".
His father arranged Yazid's ascent to power. Thus all the
power at his disposal was transferred to Yazid. And the latter
used every means to obtain submission for his unholy policies
of oppression and aggression. Therefore, Yazid had no legal
right whatsoever in his claims and demands. On the contrary,
he was responsible for many illegal deeds, which demand scorn
and required punishment. THE REVOLUTION'S MOTIVES
The motives for revolution were numerous. Some were direct
grievances of the general people while others were
ideological. The following were the most apparent:
1. There were many defects and drawbacks but the most
urgent one was the attempt to distort Islamic concepts and
ideals. This aspect was of extreme importance and preoccupied
the minds of responsible Muslims at the time. The fabrication
of Hadith was all too common, which had a poisonous effect on
the lives of Muslims. This, was giving the Umayyads for a
while a free hand to carry out their inhuman deeds and
policies. The mask of religion, which they used to hide their
un-Islamic conduct, was extremely dangerous. In the long run,
this could have changed Islamic concepts of ruling and
inverted social ideals. Thus, stripping off this mask and
exposing the true Umayyad's picture was of utmost
necessity.
2. The State's structure was built on an un-Islamic basis.
Quraish was born to rule, Arabs were second-class citizens,
and non-Arabs constituted the base of the society's pyramid.
That was the general social picture of the Muslim world under
the Umayyads dynasty. Freedom of thought and expression were
denied, when one dared to express an opinion contrary to that
of the Umayyad's, prison became his home, his property was
robbed, and even his life was at stake.
3. The Umayyads considered the Muslim world to be their own
property. The alms (Zakat) and other Islamic dues were
collected, but no one knows or can question where that money
went. Large gifts and donations were given to few cruel
governors and tribal chiefs in order to secure their
allegiance. Large sums of money were wastefully spent on
racing, gambling, winemaking, and buying slave women to
entertain high-class people in power. Hence, the majority of
Muslims were left near starvation level while the ruling group
all enjoyed the social and material privileges.
4. The Muslims had apparently got used to the un-Islamic
rule of the Umayyads as time passed by. Their resistance
slackened and some people began adjusting themselves to the
new conditions. Hence, the revolutionary spirit of Islam began
to disappear gradually from Muslim's lives and thoughts.
Therefore, a new stimulant to their souls was necessary to
activate their lives and try to restore, Islamic conduct to
the society. THE REVOLUTION'S PROCEDURE
Imam Hussain made no doubt of his intentions to fight the
regime of the Umayyads. The speeches he delivered at Mecca
were consistent. Besides, the will which he entrusted to his
brother Mohammad ibn AI-Hanafia who remained at Madina. That
will, in fact, was a formal declaration of the revolution. He
(p.b.u.h.). Wrote, "I am not campaigning for unwillingness to
accept righteousness, or having intent to do mischief and
suppress people. Indeed, I have decided to reform my
grandfather's nation. I want to enjoin what is right and
forbid dishonor. People who accept my call for being right,
and then God is the Master of righteous people. Those who
reject my call, and then I shall be steadfast till God passes
His Judgment. Indeed, God is the best Judge".
During his travels to Karbala, he never ceased calling
people to strive for the Islamic ideals of social justice and
government, and to wage war against deviation from Islamic
conduct. In his speech (p.b.u.h.) at Karbala, he quoted the
Prophet (p.b.u.h.) saying "He who sees a cruel governor
violating Gods law, breaking his covenant, acting in contrast
to the Tradition of the Prophet, mischievous and suppressing
people, then he does not try to change that ruler by action or
speech; indeed God has promised with an appropriate place in
Hell". "O people those Umayyads have pledged allegiance to the
Devil and left God's obedience. They have spread corruption,
suspended the application of Islamic laws, and taken to
themselves Muslim's wealth. Besides forbidding what is
permitted and allowing what is forbidden."
Imam Hussain's speeches were aiming directly at stripping
the religious mask of the Umayyad's regime. He was,
introducing himself to people and explaining his message to
the nation. Indeed, the personality of Imam Hussain and his
religious reputation was beyond question or doubt. Therefore,
no wonder of carrying such a great task while many
distinguished people were not ready to raise a finger.
Any objective study of this great revolution will show that
something unique about its procedure and results. The leader
predicts his own death before even setting a foot in the
march! But, he goes on carrying out all necessary preparations
for his campaign. Imam Hussain's address to the people at
Mecca was this: "O people, as if my body be cut to pieces by
spears and wolves between Al-Nawawees and Karbala. ... There
is no question of the day, which was already written. God's
satisfaction is our aim, we the family of the Prophet".
The way Imam Hussain and his Companions fought was a
glorious record of bravery and nobility. They were only
seventy fighting men against thousands of the Umayyad's Army.
Even with this imbalance of fighting power, the Umayyad's Army
used the most vicious and ignoble methods in fighting this
tiny camp. The Umayyad's Army went to the extent of preventing
them drinking water and kept them for three days tortured in
the burning heat of the desert. But, the firm faith of Imam
Hussain and his followers in their cause was never shaken.
Thus they set an ever-shining torch of Jihad against deviation
from Islamic conduct and smashed the myth of the Umayyads of
keeping allegiance to deviated regimes. THE REVOLUTION'S
RESULTS
What had Imam Hussain's revolution meant in history? Some
people, who are not familiar with its motives, innocently
inquire about its results. Others have even questioned its
wisdom that striking at a mighty force like the Umayyad's was
fatal.
Although the revolution's motives were already discussed,
but a brief review of the changes in the Muslim World after
Imam Hussain's revolution is appropriate at this stage.
1. Murdering Imam Hussain (p.b.u.h.) the grandson of the
Prophet (p.b.u.h.) was a great shock to the whole Muslim
world. This is not to mention the way he was murdered or the
treatment given to his family who had the highest esteem and
respect of all Muslims. Consequently, all Muslims dissociated
themselves from the Umayyad's deeds and policies. Indeed, who
want to share in the certain curse upon those who murdered the
family of the Prophet? Thus, this revolution had done the task
of unveiling the Umayyad's un-Islamic character to the general
public and left no doubt in any person's heart about the
Umayyad's substance. Therefore, the concepts, which the
Umayyad's were propagating in order to distort the ideals of
Islam, found no listening ear any longer. Hence, diverting the
Umayyad's mischief of changing Islamic concepts and
ideals.
2. Imam Hussain's revolution set a lively example as to the
duty of Muslims in such conditions. It had deeply penetrated
people's hearts, and produced great pains for not doing their
Islamic duty. This feeling, which pained people all the time
transformed into repentance and then to an open revolt against
the Umayyad's regime. Thus, the revolution provided the
stimulant to move their spirit and set it in a dynamic
movement. Indeed, the Islamic movement was put to a new gear
throughout the rest of the Islamic history. A series of
revolutions manifesting Imam Hussain's revolutionary spirit
and reforms emerged at successive intervals. Tawabeen's
revolution took place immediately after Karbala's tragedy.
Another revolution at Madina was aiming at doing away with the
Umayyads deviated regime Al-Mukhtar Al-Thaqa filed another
revolution, which stormed the Umayyad's regime in Iraq. He was
able to punish all principal collaborators in the campaign
against Imam Hussain in Iraq. Mitraf ibn AI-Mughira's
revolution against Hajjaj and Abdul Malik was another result.
However, there were a chain of revolutions in all parts of the
Muslim world which eventually had done away with the Umayyad's
regime. Imam Hussain's revolution was the principal slogan of
the revolutionaries against the Umayyad's.
The Abasides came and soon their conduct was exposed as not
that which the family of the Prophet were advocating. They
realized that the revolution results were stolen and before
they could do anything, the main personalities, which carried
the revolt through, were treacherously eliminated by murder,
poison and imprisonment.
The attempts to restore Islamic conduct were never ceased
throughout Islamic history. Bitter experiences and
intermittent material failures are natural results of
struggle. Most important is the triumph of the Islamic spirit
against intimidation and attempts to obscure its shining face
and glory. A ceaseless revolution in Muslim lives is a
reality, which the enemies of Islam failed to extinguish. The
secret key of this blessed revolution lies in the firm faith
in God. The unshakable conviction, which puts material
supremacy and gain in an inferior position to God's
satisfaction. Imam Hussain demonstrated these ideals when the
Muslims were in need of such an example most.
The revolution of Imam Hussain was not solely for changing
a government. If it was so, then it would be wrong to call it
a revolution. Imam Hussain was advocating a drastic change in
the social set up, the economic and political structures, and
refining Islamic concepts from foreign ideas, which had crept
into Muslim's minds and thoughts. In other words, Imam Hussain
wanted to change the life of Muslims to be in conformity with
Islamic laws and ideals. Indeed, this explains one main reason
for why Imam Hussain was let down by the tribes of Kofa after
being promised support, and his call was ignored by the rest
of the Muslim world. Hence, a revolution means a drastic
change in one's life or the collective life when applied to a
large scale. |