A. His Humbleness

A. His Humbleness

Once Imam Hussein (a.s.) passed by poor men eating crumbs of bread on a mat. He greeted them and they invited him to their meal. He sat among them and said: "If your food were not alms, I would have eaten with you. Come home with me," he asked them. There, he fed them, clothed them and provided them with money. ¹³

One could easily detect the depth of his humbleness through examination of this vivid testimony, particularly when we take into consideration that Imam Hussein (a.s.) was the political and ideological figure who was appointed as the legitimate leader of the Muslims by Allah, through His Messenger (s.a.w.).

As for his social position, he was so matchless and unique, that Ibn Abbas, the revered companion of the Holy Prophet (s.a.w.), used to hold the stirrup of his horse when he would mount it. Ibn Abbas was older than Imam Hussein (a.s.), but he did this out of his respect for him. ¹⁴

It is because of his glorious social status that the people would dismount from their horses and camels, on the way to Mecca to perform their pilgrimage, as long as he would travel on foot.

Another example reflecting his humble nature is that of his acceptance of an invitation to having food with the poor. He encountered a number of poor men. Having had their food they hastened to ask him to share with them. He dismounted from, his horse saying, "Surely, Allah doesn't like the haughty." He partook of their food and said: "I have accepted your invitation. Won't you accept mine?"

"Certainly, we Will," said they. He took them to his house and said to al-Rabab, his wife, "Bring us what you have been storing." ¹⁵

He did care for the people. He would always help them, even though, for the most part, they wouldn't recognize his legitimate right. Shu'aib bin Abdul-Rahman is reported to have said: "On the way of al-Taf (battle of Karbala', wherein he was martyred) a mark was seen on the back of Hussein bin Ali (a.s.). Imam Zain al-Abideen (a.s.) (his eldest son, and the son who survived the battle) was asked about it. 'It is the trace,' he replied, 'of the bag, which he puts on his back (carrying food) to the house of the widows, orphans and the poor." ¹⁶

This fact attests to his remarkable humbleness, his care for the ummah, his awareness and deep feeling of his responsibility toward the people.

B. His Forgiveness of the Wrongdoers

This is another one of his key attributes. Once a young servant of his did something which deserved punishment. When Imam Hussein (a.s.) wanted to punish him, the servant said:

"Who curb their anger." "Let him go", said the Imam.

"And those who forgive their fellow-man," added the servant.

"I forgive you," said the Imam.

"And Allah loves the charitable, sir," said the servant.

"I set you free, for the sake of Allah," said the Imam. "Henceforth I am going to give you the double of what I have been giving you." ¹⁷

These are only brief instances of the ethical side of the character of Imam Hussein (a.s.).

3. Aspects of His Thought

We deem it suitable to mention some of his activities in the field of Islamic thought. These texts testify to his great intellectual capacity, polished by the divine message and set on the right track by Allah, the Almighty. Nafi' bin al-Azraq, the head of the Azraqis who were among the Khawarij (those who mutinied against Imam Ali (a.s.) after the Battle of Siffeen), once asked him to describe his Lord Whom he worshipped.

"O Nafi'!," Imam Hussein (a.s.) started, "Whoever uses symbolism in religious matters will always remain in confusion, deviated as he stumbles off the right path, sticking to deviation wherever he goes, straying off the right course, and saying bad, and worthless things. O son of al-Azraq! I can describe my Lord with the very words He used to describe Himself: Never recognized by the five senses. Never compared to man. Very close but not to the point of being touched. Very far but not so far that He can't be detected. He is One and can't be partitioned. Known by His signs. Described by His attributes. There is no god but He, the Great, the Exalted."

At that point Ibn al-Azraq wept and said: "What beautiful words are yours." ¹⁸

On his way to Karbala', he assessed the general situation, pointing to the great deviation the ummah had been drawn into, and talked about his determination to win martyrdom, in the following words:

"Life has certainly changed disguises and its good has gone forever. This has continued till the remaining good in it amounts to the thin sediment at the bottom of a drinking untensil. Life is a mean food, a pasture covered with bad grass. Do you not see that the truth is not followed and falsehood not discouraged? The faithful must certainly desire to meet his Lord righteously. I do not deem death other than felicity and life among the unjust other than suffering and boredom. People are certainly enthralled with life. Faith is only something licked by them. They take good care of it as long as it secures their living. But once put to the tests of tribulation, religious men should be rarely found amongst them."

With his sharp awareness, he defines the different levels of the relationship with Allah. He says:

"Some people serve Allah desiring (His rewards). It is the worship of merchants. Some people serve Allah out of fear. It is the worship of slaves. And some people serve Allah out of gratitude. This is the worship of the free. It is the best kind of worship." ²⁰

He addressed the people, prior to the battle of Karbala', defining the characteristics of the Ummayyad rule, and analyzing the political and administrative situation from an Islamic point of view He said:

"... O people! the Prophet of Allah (s.a.w.) had said: 'Whoever witnesses an unjust ruler considering the prohibitions of Allah as permissible, breaking the covenant of Allah, opposing the practices of the Prophet of Allah (s.a.w.), treating His servant sinfully and cruelly, and had seen all these misdeeds but did not oppose him bywords or actions, Allah surely will punish him as He wills.'

"Certainly these people have come to staunchly obey Satan, and given up obeying the Compassionate. They showed mischief, stopped acting in accordance with Islamic laws, took Muslims' property to themselves, made the haram designated by Allah, halal, and turned His halal to haram. I am more entitled than anyone else (to make the change). Your letters arrived, and your envoys came to me carrying your pledge of allegiance that you will not hand me over to my enemy, nor will you f ail me. Should you stick to your pledge of allegiance, you have surely made the right decision. I am Hussein bin Ali, and the son of Fatimah, the daughter of the Messenger of Allah (s.a.w.). I am, myself, with you, and my family is with yours. You find a good example in me. But, however, if you will not hold onto your pledge of allegiance, break your convenant, and throw off my pledge of allegiance, then, by Allah, it is not the first time you do it. You did it with my father, and you have done it with my brother, and my cousin Muslim bin Aqeel. He is certainly gullible who is deceived by you. You are missing your luck and losing your lot. He who breaks his oath, breaks it at his own peril. Allah will certainly compensate me if you leave me." ²¹

These are only scattered small examples of his great thought which occupies the center of original, serene Islam. Should the dear reader tend to know more about Imam Hussein (a.s.), he can refer to the books which dealt with his life. He will find out himself how deep and great were Imam Hussein's (a.s.) thought and faith. ²²

Imam Hussein's Role in Reviving Islam : Prologue

Imam Hussein's role in Islamic life started very early. While still a young man, he contributed effectively to the rising movement of Islam. Eminent was his role during the Imamate of his father, the Commander of the Faithful (a.s.). Side by side with his father, brother, and the loyal men around his father, he took part in the major battles of his father: al-Jamal, Siffin and al-Nahrawan.

During the Imamate of his brother, Hassan (a.s.), he lived as his loyal, obedient soldier. They shared the same views and acted in unison. He experienced, with his brother, the events, including the signing of the peace document with Mu'awiyah. Afterwards, he went to Medina along with his brother and the members of the house of the Prophet (s.a.w.). There, they did their best to carry out their mission of keeping the Divine Message away from the current of mounting deviation. As we have explained in our study of the life of Imam Hassan (a.s.), their religious task centered around ethical and ideological teachings, straightening up people's conduct, and pointing out their religious responsibility to them.

In the wake of Imam Hassan' s (a.s.) departure to his Exalted Lord, Imam Hussein's (a.s.) role entered a new phase due to the complications which sprung up in the midst of the ummah. Since the role of any Imam from the house of Prophet Muhammad (s.a.w.) is defined by the nature of the social, ideological and political developments in his time, Imam Hussein (a.s.) blazed a new trail in defining the progress of the Islamic movement which he led after taking the office of the legitimate Imam, in harmony with the Divine Will which was expressed in the statements and words of the Messenger of Allah (s.a.w.) in this respect.

Jabir bin Sumrah is reported to have said: "I went with my father to see the Prophet (s.a.w.). I heard him saying: 'Life will not come to an end before twelve caliphs have appeared.' Jabir went on to say: "I could not figure out what he said afterwards, and so I asked my father: "What has he said?"

"He (s.a.w.) said," my father replied, 'All of them are from the Quraish.'" ²³

Ababah bin Rab'i bin Jabir is reported to have said: "The Prophet of Allah (s.a.w.) said: 'I am the master of the prophets, who will come after me are twelve, the first one of whom is Ali and the last one is al-Mahdi, who will revolt against injustice.'" ²⁴

Salman (may Allah be pleased with him) said: "I went to see the Prophet (s.a.w.). I saw Hussein on his lap. The Prophet was kissing him on the cheeks and mouth. I heard him saying: 'You are a master, the son of a master, and the brother of a master. You are an Imam, the son of an Imam and the brother of an Imam. You are the Proof of Allah, the son of a Proof of Allah, and the brother of a Proof of Allah, and the father of nine Proof s of Allah, the ninth one of them is al-Mahdi, the one who will revolt against injustice.'" ²⁵

There are a plethora of statements and traditions reported from the Prophet of Allah (s.a.w.) in which he states, implicitly and explicitly, that his successors are twelve caliphs. ²⁶

Imamate took a new turn during Imam Hussein's (a.s.) term. That is what we Will explain, Insha'llah, in the following pages.

Post - Peace Treaty Events

Mu'awiyah entered the city of Kufa after signing the peace treaty with Imam Hassan (a.s.). His army encircled it. He addressed the Kufans in these words: "O people of Kufa! Do you think that I have fought you for the sake of prayer, poor-rate and hajj (pilgrimage), whilst I know you offer your prayers, give the poor-rate and perform hajj? Nay, I fought you so as to be your ruler and seize control of your lives. Allah granted any property plundered or any blood shed in this sedition is irretrievable. Any promise I have given is trampled under these two feet of mine ..." ²⁷

This address of Mu'awiyah amounted to a public revocation of the treaty which was conducted with Imam Hassan (a.s.) as expressed in these words: "Any promise I have given is trampled under these two feet of mine." Not a few days had passed after the signing of the peace document, when Mu'awiyah began implementing a new plan, totally in contrast to the terms of the peace document. The following goals figure in his notorious plan:

1. Unleashing a wave of terror, and embarking on elimination of all opposition forces, particularly the followers of Imam Ali (a.s.). They were bunted down, and every means of oppression and terror was employed to silence every free voice. No better testimony to the danger of this savage and horrifying policy than the following text, which carries the orders of Mu'awiyah to one of his military officers:

" ... And kill any one you come across who does not hold the same views you hold, and attack every town you pass by. And plunder property as plundering property is tantamount to killing, and it is more hurting to the heart ..." ²⁸

If the deviant Ummayyad plot, expressed clearly in this text, is devilish, it was first implemented during the life of Imam Ali (a.s.); it took on more dangerous proportions after the signing of the peace document with Imam Hassan (a.s.). More innocent blood was shed, and opponents, who came from different schools of thought, at the head of which were the followers of Imam Ali (a.s.) and the Ahlul Bait (a.s.), were put to the sword.

Mu'awiyah wrote to his governors in all provinces: "See to it that whoever is proven, by irrefutable evidence, to love Ali and his household, his name is erased from the public register and his pay and food allotment are dropped." ²⁹

In another letter, he wrote: "Whomever you accuse of being loyal to these people, severely punish him and tear down his house." ³⁰

In short and expressive words Imam Muhammad al-Baqir (a.s.) depicts this bloody tragedy. He says: "... Our followers were killed in every city. Hands and legs were cut off at the slightest suspicion. Whoever was reported to love us or had any contact with us would either be imprisoned or robbed of his property or his house destroyed. Oppression increased in volume and became unduly harsh, till the time of Ubaidullah bin Ziyad, the murderer of Hussein (a.s.)." ³¹

At the head of the victims of that horrible carnage was a group of pious companions of the Prophet (s.a.w.) including Hijr bin Uday and his followers, Rasheed al-Hajari, Amru bin al-Humq al-Khuza'i, Awfa bin Hisn and many others. Books such as al-Tabari, al-Kamil and Sharh Nahj al-Balaghah collected countless stories about Mu'awiyah's hatred for the followers of Ahlul Bait (a.s.).

2. Dispersing money for the sake of buying-out men, and weakening their Islamic character, and helping the deviant policy of Mu'awiyah to fulfill its devilish objectives. In reality, two kinds of men were bought out:

A. A number of preachers and traditionists whose role was outrageous in working in favor of Mu'awiyah. They forged traditions and narratives and falsely attributed them to the Prophet of Allah (s.a.w.) in order to depricate Imam Ali (a.s.) and all the members of his family.

B. Leading social men who might act against the Ummayyad rule. It was a policy practised by Mu'awiyah and the other rulers of the Ummayyad dynasty. This policy became an adopted line of action throughout the Ummayyad rule. No better testimony to this policy than Mu'awiyah's sending 1,000 Dirhams to Malik bin Hubairah al-Sakoon. The latter was enraged to hear of the murder of the great companions of the Prophet (s.a.w.), Hijr bin Uday, and his followers (may Allah be pleased with them). Mu'awiyah sent him the money. Al-Sakooni, upon receiving it, gave up any intention of rising against oppression and corruption.

3. War of starvation. It was the most effective weapon used by the Ummayyads. The Muslim ummah felt humiliated and unable to challenge the rulers.

As this policy was based on fighting the opposition forces with their daily bread and depriving them of the means to earn their living, Mu'awiyah employed the most horrendous way to besiege the followers of Ahlul Bait (a.s.) in particular. His recorded directive, which he sent to his governors in this respect said: "... See to it that whoever is proven, by irrefutable evidence, to love Ali and his household, his name is erased from the public register, and his pay and food allotment are dropped."

One can see for himself the repercussions of this inhuman policy, adopted by the Ummayyad house to corrupt people and numb their conscience. It was not a temporary line of action. Mu'awiyah made it a consistent policy throughout the twenty years of his rule (41-60 A.H.).

4. Breaking the bonds holding the Muslim ummah as one entity by stirring up the nationalist, tribal and regional spirit among the different groups. Thus, plunging the Muslims into infighting at the expense of their real opposition to the oppressive rule of the Ummayyads. Mutual spite and hatred between the Arab tribes were awakened and soon differences and violence began to surface. The tribes of Qays and Mudhar fought each other. The people of Yemen and those of Medina jumped at each other's throats. And so was the case among the tribes of Iraq! In the same way sectarianism was revived between the Arabs and non-Arab Muslims who came to be historically known as al-Mawali. This policy of ignorance was expressively reflected in the poetry of many poets like Miskeen al-Darimi, al-Farazdaq, Jareer, al-Akktal and others. ³²

5. Assassination of Imam Hassan bin Ali (a.s.) as he was the legitimate symbol of original Islam.

6. Crowning Yazid as the new king after his father, Mu'awiyah. Such a move was taken in a severe atmosphere of oppression, and in line with the stick-and-carrot policy, which ran counter to the peace treaty which appointed Imam Hassan (a.s.) as the next caliph after the death of Mu'awiyah. If Imam Hassan (a.s.) himself was already dead at the time of Mu'awiyah's death, the document said that Imam Hussein (a.s.) would be the next caliph.

And so Mu'awiyah completed his plot of revoking every term of the treaty he concluded with Imam Hassan (a.s.). Mu'awiyah, thus, went another step in tresspassing the Islamic concept of rule, by adopting the hereditary rule, which implies dictatorship, as a system of rulership in the Muslim world. Islamic principles and the Muslim ummah were exposed to the most violent tragedy in their history. The ummah's movement swerved off the right track it was supposed to tread.

Deviation took a clear shape shortly after the death of Mu'awiyah and the ascension of Yazid to the office of caliphate. Such was the desire of Mu'awiyah who nurtured and kept it alive till it was completely realized.

The mandate given to Yazid to lead the Muslim ummah, plan its future, and define its course of action meant, in reality, the liquidation of the Islamic existence. It was an actual regression from it shrouded in another attire.

Yazid, as history testifies, was overwhelmed by deviation in his thought, practices and feelings. Unbiased researchers would admit that Yazid could not find the chance to consciously open to Islam and its high objectives which models man as an individual and a member in a society in a way that keeps him totally away from the pillars of ignorance. It is the best model of man any ideology can produce.

When Yazid got rid of the atmosphere of good education furnished by Islam for its followers, it is no wonder that our history brims over with stories about Yazid's daily practices which were immersed in deviation, under the noses of the majority of the Muslims in Syria. He plunged himself into debauchery, loose entertainment, alcohol-drinking, womanizing and singing...He was so careless and morally loose that he used to put gold bangles on his dogs! ³³

And so the ummah stood at the threshold of a new stage of its history. Ahead of it, there were two choices:

Either to develop a strong rejection of the type of life being imposed on it, whatever the price; or accept the de facto life, wherein it had to give up its Message, the source of its greatness and symbol of its pride among other nations.

Then, which choice did the ummah prefer?
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13. Manaqib Aal Abi-Talib (Virtues of the Family of Abu-Talib (a.s.)), His Good Traits, Ibn Shahrashoob.

14. Al-Majalis al-Saniyyah, vol. 1, Fourth Majalis, and Tadhkirat al-Khawas, Ibn al-Jawzi, p. 245.

15. Ahlul-Bait, Imam's Modesty and Asceticism, Abu Alam.

16. Manaqib aal Abi Talib, His Good Traits.

17. Kash al-Gummah, vol. 2, p. 141.

18. Ahlul-Bait, His Knowledge and Eloquence, Abu Alam.

19. Tuhaf al-Uqool (Treasures of Minds), Ibn Shu'bah al-Harrani, 5th ed., p. 174, Chapter of "What was Narrated about Hussein (a.s.).

20. Ibid., p.175.

21. His address before the battalion of al-Hurr bin Yazid al-Riyahi, Al-Watha'iq al-Rasmiyyah li-Thawrat al-Imam al-Hussein (a.s.) (The Official Documents of Imam Hussein's Revolution) Abdul-Karim al-Qazwini, vol. 1.

22. Al-Watha'iq al-Rasmiyyah, and Hadith Karbala' (Story of Karbala'), Abdul-Razzaq al-Muqarram, p. 134.

23. Sahih Muslim, vol. 2. Reported in different ways in slightly different words, al-Tirmidhi and Abu-Dawood.

24. Yanabi' al-Mawaddah (Spring of Love), Shaikh al-Qandoozi, 77th Part, vol. 3.

25. Yanabi' al-Mawaddah, reported on the authority of al-Hamwini, Muwaffaq bin Ahmad al-Khawarizmi, and Saleem bin Qais al-Hilali.

26. Yanabi' al-Mawaddah, Shaikh al-Qandoozi. Accounts about the Twelve Imams with their full names, vol. 3.

27. lbn Abul-Hadid, Sharh Nahj al-Balaghah (Explanation of the "Peaks of Eloquence"), vol. 16, p. 15, 1959 ed., Ihya' al-Kutaun al-Arabiyyah Publishing House.

28. Ibid., vol. 2, p. 86.

29. Ibid., vol. 11, p.45.

30. Ibid.

31. Ibid., p.43.

32. Thawrat al-Hussein (Revolution of Hussein), Revival and Exploitation of Tribal Bigotry, Muhamamd Mahdi Shams al-Deen, p. 61, (Beirut: Al-Andalus Publishing House).

33. Al-Sifr al-Qayyim li al-Imam al-Hussein (a.s.) (The Invaluable Book of Imam Hussein (a.s.)), Abdullah al-Alaili, and Ma'a al-Hussein fi Nahdhatih (With Hussein in His Uprsing), Asad Haidar.

34. Abdullah al-Alaili, Al-Imam al-Hussein, and al-Mas'oodi Murooj, al-Dhahab (Tracts of Gold), Life of Yazid.

35. Al-Hurr bin Yazid al-Riyahi subsequently deserted the forces of Yazid and was among the first martyrs of the battle of Karbala'.

36. Murooj al-Dhahab, Al-Mas'oodi.

37. Maqtal al-Hussein (The Story of the Martyrdom Of Imam Hussein (a.s.)), Sayyid al-Moosawi al-Muqarram, p. 194.