The Economic Life
As for the economic life in the time of Ima`m Zayn al-'Abidin, peace be on him, it was paralyzed and extremely disordered. Agriculture, which was the backbone of the general economy in that time, declined. This is because of the discords, local disorders, the State's neglecting irrigation projects and land reform. These bad conditions resulted in general famine, high prices, and paucity of life necessities such as clothing. An Asadi poet
1 described his bad economic life in a poem in which he praised some Kufa`n nobles asking kindness from them. Listen to his words:
____________
1 He was Ibn 'Abdal. He composed the poem on a mouse and a cat. The poem is weak in composition.
( 691 )
O Aba` Talha, the munificent! Relieve me with some of
your abundant bestowal!
Give life to my soul, may my soul be your ransom! You
have already known that I have no money!
Lend us some flour whose repayment, if you do it, is great!
You have known, neglect me not, what Allah has decreed
concerning the food of the orphan!
I have nothing except a jar and a half, a book decorated
like tattoo, a garment I patched with leather and sold for
a loaf (of bread), a saddle, and a quilt.
This is a miserable poet whom poverty and deprivation attacks. He is about to die because of hunger. Then he mentions his poor, simple furniture. Hence he flatters this generous man to help him with food to refresh his soul.
All the Muslim communities led a miserable life. The did not know plenty nor did they know ease. This is because the Umayyads and their hirelings dominated the Public Treasury.
The Luxury of the Umayyads
The Umayyads indulged in pleasures. Their children wore silk garments and looked like the Hercules Dina`rs.
1 'Umar b. 'Abd al-'Aziz bought a garment for four hundred dina`rs, wore it and said: "How coarse this garment is!"
2 Ha`ru`n b. Sa`lih reported on the authority of his father, who said: "We gave many dirhams to the washerman to wash our garments with the suds of the garments of 'Umar b. 'Abd al-'Aziz, for it was full of perfume (i.e. musk).
3" Marwa`n b. Aba`n b. 'Uthma`n wore seven shirts of different length, and they looked like a ladder, and on them he wore a 'Adani garment
____________
1 Abu` al-Farajj al-Asfaha`ni (Printed by Da`r al-Kutub), vol. 1, p. 310.
2 Ibn Sa'd, Tabaqa`t, vol. 5, p. 246.
3 Abu` al-Farajj al-Asfaha`ni, al-Agha`ni, vol. 9, p. 246.
( 692 )
which he bought for one thousand dirhams.
1 The historians have mentioned many examples of the Umayyad luxury and their playing with the economy and wealth of the community.
Their Gifts to the Poets
The Umayyads went too far in offering gifts to the poets. They bestowed lavishly upon their poet al-Ahwas. They one time gave him one hundred thousand dirhams
2, and another time they gave him ten thousand dina`rs.
3 In his poetry al-Ahwas has mentioned that he did not earn his plentiful wealth from commerce or inheritance; rather he earned it from the Umayyads' gifts and bestowals. He says:
My new possessions have not resulted from commerce,
nor had my old possessions rustled from inheritance.
However, the are the gifts of the blessed Ima`m, who has
filled the earth with kindness, munificence, and rightness.4
Praising al-Walid b. 'Abd al-Malik, al-Ahwas said:
Power spontaneously came to the Ima`m, and he wasted
for his power neither unlawful property nor blood.
The Lord of mankind has chosen him ruler over His
creatures. And Allah knows men better.
When Allah was pleased with him, he (al-Walid)
summoned the Muslims to pledge allegiance to him, and
they responded and submitted to him.
He who attains his affection attains riches and glory.
He who is the object of his evil omen fears sudden death.
In his hands are keys to mercy, and life rain, through which
____________
1 Ibid., vol. 17, p. 89.
2 Ibid., vol. 9, p. 172.
3 Ibid.
4 Ibid.
( 693 )
men remain alive, and which is a medicine (for them).1
These lines of poetry mean that he who made friends with al-Walid and was among his hirelings obtained plentiful wealth and riches. As for those who turned away from him, they obtained nothing except sudden death. Of course, these are the qualities of the dictatorial regime which follows caprice and desires, and does not conform to the law.
Their Gifts to the Singers
The Umayyads lavishly spent money on the singers. Al-Walid b. Yazid gave Mi'bid, the singer, twelve thousand dina`rs.
2 He ordered all the singers of al-Hija`z to be brought, and he gave them many gifts.
3 Mi'bid, Ma`lik b. Abi al-Samh, and Ibn 'A'isha visited Yazid b. 'Abd al-Malik, and he gave each of them one thousand dina`rs.
4 Al-Walid sent for Younis al-Ka`tib, and he went to him and sang before him. Al-Walid admired Younis's songs and gave him three thousand dina`rs.
5
In this manner the wealth of the community was divided among the singers and the dissolute. In the meantime the community suffered poverty and miserliness, and Islamic economy disappeared from life.
The Life of Amusement
The life of amusement, vanity, and impudence prevailed most the Islamic countries, and especially as it concerned the holy places such as Medina and Mecca. The Umayyad government intentionally spread amusement places in these two sacred cities, that the Muslims might abandon them. We will briefly present the amusement and impudence in Medina.
____________
1 Ibid., vol. 1, p. 29.
2 Ibid., vol., 55, p. 1.
3 Ibid., p. 111.
4 Ibid., vol. 4.
5 Ibid., vol. 4, p. 400.
( 694 )
Singing
Singing spread in Medina to the extent that it became its center. Concerning the people of Medina, Abu` al-Farajj said: "Their scholar did not deny singing, nor did their worshipper repel it!
1" Abu` Yousif said to one of the people of Medina: "How wonderful your affair in these songs is, O people of Medina! Why do your noble and ignoble not abstain from singing?"
2 When the singers sang, all young men, young women, old men, and old women came to listen to their songs.
3 Dahma`n, the famous singer, came to 'Abd al-'Aziz al-Makhzu`mi, the judge of Medina, to bear witness against an Iraqi. The judge accepted Dahma`n's witness and justice. Hence the Iraqi said to him: "Dahma`n is a singer, and he teaches the slave-girls singing!" However, the judge said: "May Allah forgive me and you! Where is he who does not sing? (i.e., all the people sing.)"
4
Ma`lik b. Anas, the Jurist of Medina, had perfect knowledge of singing. Husayn b. Dahma`n al-Ashqar reported: "I was in Medina. The street was void (of people) at midday, and I began singing the following: What's the matter with your family, O Raba`b? They look askance (at me) as if they were angry! Suddenly, a door was opened, and a man with a red beard appeared. Then the said: 'O Dissolute, you have performed (the song) in a bad manner, prevented songstress, and proclaimed atrocity.' Then he began singing. Hence I asked him: 'May Allah set you right, where have brought this song?' 'When I was young, I would follow the singers to learn (songs) from them,' he replied, 'but my mother said to me: If the singer has an ugly face, none listens to his songs. Hence leave singing and study jurisprudence, for the ugliness of face does not injure it. Accordingly, I abandoned the singers and followed the jurists.' Then I said to him: 'Repeat (the song), may I be your ransom!' 'No,' he said, 'do you
____________
1 Ibid., vol. 8, p. 224.
2 Al-'Aqdd al-Farïd, vol. 3, p. 233.
3 Ibid., vol. 3, p. 245.
4 Abu` al-Farajj al-Asfaha`ni, al-Agha`ni, vol. 6, p. 21.
( 695 )
want to say that you have learnt singing from Ma`lik b. Anas?' Suddenly, he was Ma`lik b. Anas, but I did not recognized him.
1" Whether this narration is true or fabricated against Ima`m Ma`lik in order to degrade his importance, it is sure that Medina in that time was one of the singing centers in the Islamic world, and a special institute for teaching slave girls singing.
Singing and Dancing Parties
Singing and dancing parties were held in Medina. Perhaps men and women attended them, and there were no curtains between them.
2 Abu` al-Farajj reported: "A beautiful woman sat and wore a long burnoose. There was a Yemeni cloak on her shoulder. She made those who were with her were shorter burnooses. Then she stood, sang, and plaid on the lute. Then Ibn Surayjj, Mi'bid, Ibn 'A'isha, and Ma`lik stood and danced with her. They had lutes in their hands and played on them as she did. Then she requested colored garments for her and the people, and they wore them. Then she walked, and the people walked behind her. She sang, and they repeated her song, as chorus.
3 'A'isha, daughter of Talha, held mixed parties, and 'Azzah al-Mayla`' sang at them.
4"
Singing spreads among the People of Medina
Singing spread among the People of Medina to the extent that it controlled their feelings and emotions. The narrators reported: "Mohammed b. 'Umran al-Tamimi, the judge of Medina, heard a slave girl singing. Her song moved him, and he unconsciously went to his sandal and hung it in his ear owing to intense glee. Then he crept and said: 'Guide me, I am a camel! Guide me, I am a camel!
5'"
Ibn Abi Rabi'a heard a beautiful woman singing, and he
____________
1 Ibid., vol. 4, p. 222.
2 Al-Shi'r wa al-Ghina`' fi al-Medina wa Mecca, p. 250.
3 Abu` al-Farajj al-Asfaha`ni, al-Agha`ni, vol. 8, p. 227.
4 Ibid, vol. 10, p. 57.
5 Ibid., vol. 7, p. 331.
( 696 )
unconsciously tore his shirt, and it became like a cloak.
1 The people of Medina were so fond of singing that they went out to see off Sala`ma al-Qas, a songstress 'Abd al-Malik bought from her master for twenty thousand dina`rs. They crowded in the yard of the palace, and she stood among them and sang them:
They separated themselves from me, and I firmly believe that
those who die will never return.
She repeated these words, and they people wept and wailed.
2 Yazid b. 'Abd al-Malik bought Habba`ba, a songstress. She began singing before him. Her previous master, who was from Medina, sat beside Yazid. He unconsciously exposed his beard to a candle, and it burnt out of intense glee.
3 The historians have mentioned many examples of the singing in Medina.
The Songstresses in Medina
Many songstresses were in Medina (Yathrib). They played an active role in teaching the youths singing. They spread singing, impudence, and corruption. Unfortunately, Medina (the City of the Prophet, may Allah bless him and his family) became the center of a corrupt life in the time of the Umayyads. The people expected that Medina would be an institute for religious culture, a source for intellectual, civilizational radiance in the Arab and Islamic world. However, the Umayyads deprived it of this aspects and made it lose its political and religious leadership.
The Dissoluteness of the Umayyads
The Umayyad kings led a life of amusement, vanity, dissoluteness, and impudence. Their red nights witnessed wine, singing, and dancing. Yazid b. Mu'a`wiya was the first Umayyad to
____________
1 Ibid., vol. 8, p. 206.
2 Ibid., p. 343.
3 Ibid., vol. 6, p. 316.
( 697 )
adopt singing and shelter the singers. He brought them from Medina.
1 He openly practiced dissoluteness and drank wine.
Al-Walid b. Yazid was one of the dissolute Umayyads. He summoned Ibn 'A'isha, the singer, to sing him a song, and he sang him. Al-Walid became gleeful and said to Ibn 'A'sha: "By Allah, you have done well, my emir!" Then al-Walid took off his clothes and gave them to Ibn 'A'isha. He remained naked until similar clothes were brought to him. Then he gave Ibn 'A'isha one thousand dinars, make him mount a mule, and said to him: "May my father and mother be your ransom, mount the mule and go away! You have left me yearning for your songs!"
2 Al-Walid sent for 'Attrad, the singer. When he heard one of his songs, he lost consciousness, tore his embellished garment, and threw himself into a pool of wine. He was still in the pool until he was brought out of it. He was drunk as if he was dead. When he became conscious, he said to 'Attrad: "I imagine that you will go to Medina, that you will stand, sit in its assemblies, and say: 'The Commander of the faithful (al-Walid) summoned me, and I paid him a visit. He asked me to sing, and I sang him. I made him gleeful, and he tore his garments.' By Allah, if you told the people of this event, and I heard of it, I would cut off your neck!" Then al-Walid gave 'Attrad one thousand dina`rs, and he took them and went away.
3
Yazid b. 'Abd al-Malik is another example of the dissolute Umayyads. He sent for Ibn 'A'isha, and he came to him. He asked him to sing, and he sang beautifully. Accordingly, he became gleeful and said to his butler: "Give us wine to drink in the fourth heaven!
4"
These kings spread dissoluteness and corruption all over the Islamic world, and especially as it concerns Medina (Yathrib). This is because they wanted to defile the holiness of this city and its remarkable position with the Muslims.
____________
1 Ibid.
2 Ibid., 8, p. 324.
3 Ibid., vol. 2, p. 226.
4 Ibid., vol. 3, p. 307.
( 698 )
The Attitude of the Ima`m
As for Ima`m Zayn al-'Abidin, peace be on him, he adopted a solid attitude toward these corrupt trends, which destroyed all moral traits. He shed on them light of his holy spirit which appears in al-Sahifa al-Sajja`diya, which shakes inner selves. This is because the Sahifa contains, preaching, guidance, moral lessons, and Islamic values.
Al-Sahifa al-Sajja`diya, the Gospel of the Household of Mohammed (may Allah bless him and his Household), protected Islam against the Umayyad corrupt methods. It warned the Muslims against intellectual and social decline and urged them to obey Allah, the Creator of the world and Giver of life.
Moreover Ima`m Zayn al-'Abidin, peace be on him, followed the behavior of his grandfather, the greatest prophet, may Allah bless him and his family. Hence he was able to guide the straying to the right path.
The Scientific Life
As for the scientific life in the time of the Ima`m, peace be on him, it was paralyzed in the full sense of the world. This is because the Umayyad government turned away from knowledge, sent far cultural awareness, and spared no effort to make the Muslims ignorant. The Umayyads firmly believed that their interests would be destroyed through knowledge and public awareness, hence they established their kingdom on ignorance. Ima`m Zayn al-'Abidin, peace be on him, realized this destructive problem, so he, peace be on him, raised the banner of knowledge and summoned the youths of the community to release themselves from the shackles of ignorance.
Ima`m Zayn al-'Abidin, peace be on him, opened brilliant horizons to knowledge which men had not recognized before. He presented the Islamic sciences such as hadith, jurisprudence, interpretation (of the Qur'a`n), theology, philosophy, etc. The biographers said: "The religious scholars narrated countless science (traditions) from 'Ali b. al-Husayn."
( 699 )
The School of the Next Generation
The School of the Next Generation was established in the time of the Ima`m, peace be on him. It was the first Islamic school to be established in Medina after the School of the Ima`ms from among the members of the House (ahl al-Bayt) , peace be on them. This school took care of the Islamic sciences. As for its members, they were Sa'id b. al-Musayyab, 'Urwa b. al-Zubayr, al-Qa`sim b. Mohammed b. Abi Bakr, Abu` Bakr b. 'Abd al-Rahma`n b. al-Ha`rith b. Hisha`m, Sulayma`n b. Yasa`r, 'Ubayd Allah b. 'Uttba b. Mas'u`d, and Kha`rija b. Zayd. Concerning them, the poet said:
If it is said that who are the seven great ones in knowledge,
whose narration is not outside knowledge?
Say: They are 'Abd Allah, 'Urwa, Qa`sim, Sa'id, Abu` Bakr,
Sulayma`n, and Kha`rija.
Another poet said:
He who does not follow the Ima`ms, his division is unjust
and is outside knowledge.
They are Abd Allah, 'Urwa, Qa`sim, Sa'id, Sulayma`n, Abu`
Bakr, and Kha`rija.1
It is worth mentioning that some of these religious scholars studied under Ima`m Zayn al-'Abidin, peace be on him, and reported hadith and jurisprudence on his authority, especially as it concerns Sa'id b. al-Musayyab.
2 Any how, the scientific life in the time of the Ima`m, peace be on him, was very weak, for the people busied themselves with forming parties in order to hold the reins of the government and control the wealth of the Islamic countries.
____________
1 Abu` al-Fida`'.
2 Haya`t al-Ima`m Mohammed al-Ba`qir, vol. 2, p. 130.
( 700 )
The Literary Life
The poets have shown in their poetry the literary life during the Umayyad government. Unfortunately, this poetry does not represent the social problems in this time. Besides it does not represent the intellectual and literary life. Rather it represents their tribal beliefs. The poets spoke about their tribal qualities such as generosity, bravery, immense wealth and number. They employed poetry as means to satirize each other and to call one another by nicknames. Hence poetry became a destructive tool. You can clearly see this quality in al-Farazdaq's and Jarrir's poetry. Most their poetry is on satire, cursing, and slander. They satirized each other to the extent that they used all the words in the dictionary of cursing and slander. This indicates that the pre-Islamic opinions returned in an ugly manner during the days of the Umayyad government.
Al-Kumayt al-Asadi, a Muslim great poet, seized the opportunity to laud the good traits of his people, the Madaris. He preferred them to the Qahta`nis. With this he was able to move discords among the tribes. This act of him is regarded as one of the original factors which resulted in overthrowing the Umayyad government. Listen to his words concerning praising his people and satirizing the Qahta`nis:
To us belong the moon of the sky and every star to which
the hands of those who follow them point.
I have known that Allah named Naza`r and lodged them in
Mecca as inhabitants.
He has appointed the noble traits for us only.
(He has appointed) back for men, and forehead for us.
The womenfolk of Naza`r did not give birth to hybrids, for
they did not marry non-Arab males.
(The children of Naza`r) did not make the asses copulate
with the good mares, and they gave birth to mules.
The daughters of Naza`r did not give birth to black and red
children.
( 701 )
We married our daughters to our cousins and called the
children by their fathers' names.1
In these lines of poetry, al-Kumayt prefers the good traits of his people to those of the Qahta`nis. He ascribes to his people the moon of the heaven and the brilliant stars from among men. He singles them out for noble qualities and laudable deeds. He reviles their opponents, the Qahta`nis. This is because the Qahta`nis married their daughters to the Abyssinians and the Persians, and they gave birth to black and red children. Al-Kumayt says that this marriage results in an offspring like mules. Hence this satire made the Qahta`nis angry, moved discords and detest between them and the Madaris. In the meantime, Di'bil al-Khuza`'i, the poet of the doctrine, answered al-Kumayt and praised his people in a poem composed of six hundred lines of which is the following:
Pay attention to your blame, O spouse. The passing of the
forty (days) is sufficient for you.
Have the events of the nights, which have turned the
tresses white, not grieved you?
I am greeting the famous chiefs from among my
people! We have greeted you, O Medina!
If the family of Isra`'il belong to you, and you boast of the
non-Arabs, then forget not the pigs which were
transformed along with apes despised and hated.
At Ilah and the Gulf, they have ruins which have not been
effaced yet.
Al-Kumayt has satirized us for our helping (the prophet),
not for wronging him.
(The children of) Naza`r know that my people boast of their
supporting the Prophet.
____________
1 Al-Mas'u`di, Muru`jj al-Dhahab, vol. 2, p. 196.
( 702 )
The historians said: "The Naza`ris went on preferring themselves to the Yemenis, and the Yemenis went on preferring themselves to the Naza`ris until they destroyed the country and moved tribalism in the deserts and the cities.
1"
Any how, the purposes of poetry were confined to boasting and calling by nicknames. This kind of poetry has no sense of an intellectual life nor has it a summons to good and virtue. Rather it has a summon to decline and backwardness. With this we will end our speech about the time of Ima`m Zayn al-'Abidin, peace be on him.
____________
1 Ibid., 197.
