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The uprising of Imam al‑Husayn (PBUH) is considered to be among the most significant reformative measurements able to change the course of events and simultaneously have its eternal fingerprints imprinted in history. The uprising reinforced and rooted the religious – rather, the humane – principles and values without being influenced by time and place. These factors instigated the uprising’s comprehensiveness and sustainability and made its bestowing consistent and everlasting.

This noble uprising and its great leader preserved the pillars of Islam after the devil had tried to disturb and disrupt it with his wicked agendas. Naturally, the devil represents the malicious force of evil that was and still is, awaiting a chance to strike the movement of Islam and the path of righteousness, this final religion and last beacon on the luminous path of guidance.

In reality, this uprising was a war against the satanic appearances, intellectual deviation, and moral and behavioral deterioration that would have destroyed Islam if allowed to spreadand expand whilst not being prevented by the great men of Allah.

Therefore, Imam al‑Husayn’s Ashura, is among the most important rings in the chain of virtue and reformation that began with Adam (PBUH) and will continue till the Day of Judgment.

The Beginning of the Intellectual and Behavioral Deviations

The Islamic world went through a very critical stage and entered a dark tunnel where the Umayyad state utilized several tools to destroy Islam by changing or removing its core principles. These efforts were not limited to some acts and deeds forbidden by the Islamic Law, such as alcohol consumption, excess spending of money, and the killing of them whom Allah, exalted is He, has forbidden to be killed. Rather, they included the propagation of false beliefs and intellectual deviations. This propagation and endorsement’s objective was to strike and uproot Islam.

The Umayyad Dynasty, which Muawiya established, did not come into existence suddenly; rather, it is considered to be the result of the deviation that occurred after the demise of the Great Prophet (PBUH&HF). The dynasty was a certain result of The Event of the Saqifa, as intellectual deviation began to appear from that day, naturally followed by practical and behavioral violations [of Islamic Law].

Accordingly, the Islamic principle stating the necessity of the legal successor being declared by the Holy Quran and the Tradition of the Prophet was altered, and the narrations of the Messenger (PBUH&HF) were neglected. People who narrated or recorded these narrations were punished as commanded by the first beneficiary from this matter, the author of the famous saying and the creator of the heretical doctrine:

We suffice with the book of Allah.[1]

This saying that clearly desecrated the inviolability of the religion and the Messenger (PBUH&HF), and distanced the Tradition of the Prophet [the Sunna] at a time where the Muslims were in dire need of it.

Among the essential narrations in this tradition was the famous narrations by the Great Prophet (PBUH&HF),The Narration of the Two Weighty Things, The Narration of the Pond of Khumm, The Narration of the Position, and the narration of Ali is With Righteousness and several others. These narrations represented the opinion of the Heavens, in what had to occur, and they resembled the guidebook to the Islamic community.

However, due to this exclusion and fabrication, the prophetic narrations entered a dark tunnel, and it became forbidden to report or spread them. Thus, the prophetic narrations were isolated from the Islamic scene – although being the second vein of the Divine teachings, spoken by him who does not speak out of desire [i.e., the Prophet]; it is but a revelation revealed.

Therefore, as a result of the removal of the Tradition of the Prophet (PBUH&HF) and because the Holy Quran paid attention to the general outlines in the Islamic proselytizing – excluding few instances – space was created for opportunistic people in power to play with the details.

The core objective of all this was to remove the legal guardian of this religion, as it would ease for some opportunists to play with the revenue and properties of the nation and to draw its path by the desire of their ill heart.

Subsequently, the Muslims suffered great hardships and difficult situations influencing the whole path of Islam. Some of these problems were:

Firstly: Identifying the referential authority in charge ofarticulating and defending the beliefs – regardless of it being core beliefs or sub-beliefs – and clarifying and answering any misgrounded conceit. The importance of such an authority is only emphasized considering the fact that the nation was newly acquainted with this religion and that its principles had yet to be rooted, in addition to having different nationalities enter Islam, carrying different convictions, cultures, and opinions.

Secondly: Identifying the referential authority after the Messenger of Allah (PBUH&HF) to articulate the religious laws and doctrines in their applications and new implementations. Furthermore, to articulate the words of the Messenger of Allah (PBUH&HF) as to whether to implement his words indefinitely, or in particular cases, or to understand its abrogations first, etc.

Since these problems continued, and an urgent need to provide answers in different subjects existed – otherwise, the Islamic daily life would halt – each person brought their opinions forth, and Islamic lawmaking was suddenly in the hands of whoever stepped up. Everyone began to answer legal inquiries as they pleased, and outline as they desired and saw beneficial.

If we add the political pressure, and the serving of party and group interests in addition to the harsh conditions that the Islamic state experienced; the result will be the creation of several jurisprudential sects, and strange and bizarre School of Thoughts, beginning with some materializing Allah and ending with some deifying materials.

Due to the removal of the religious, political, theological, and jurisprudential referential authorities, a large void was formed. This void was the great cause of the Umayyad Dynasty’s control since falsehood thrives and finds support with the absence of righteousness.

The crucial blow that The Camp of Righteousness suffered from the martyrdom of the Commander of the Faithful, Ali, (PBUH) and in Imam al‑Hasan’s (PBUH) acceptance to reconcile – as he prioritized Islam’s greater interest – tipped the scale in favor of falsehood. It was thus made possible for Muawiya to claim the leadership of the Islamic nation. A nation that had been worn out by misgrounded conceits and deviations.

Muawiya’s Policy in Destroying the Religion

The policy implemented by Muawiya sought to completely destroy the religion and strengthen the pillars of falsehood, paving the way to erase the final religion, Islam. The meticulous follower of [history] will notice that Muawiya implemented the politics of the devil, as he was the legal representative and the official spokesperson of the devil in that era the Islamic nation went through. Imam al-Sadeq (PBUH) described the conduct of Muawiya as being diabolic when he said:

So hideous! So diabolic! It resembles intellect but is not intellect.[2]

However, the main challenge that faced this diabolic movement was how the religious laws and displays could be changed, since every correct belief and religious law resembled a shout in the face of the deviation, oppression, and corruption [sought by Umayyads]. Monotheism, as an example, is the truth that always defeats the devil, while obedience to Allah is what tears him down. With these two, the diabolic forces become weaker, as the Quran stated:

Surely the strategy of the devil is weak.[3]

In addition, other beliefs and understandings had become deeply engraved in the mind of the Muslims, and they had become so accustomed to them that it was difficult to erase them. Such as the understanding;

Verily, the prayer prevents indecencies and evils.[4]

Any attempt to change this understanding directly would have dangerous consequences, as prayers are the believer’s cause for ascending[5]. Likewise is the case with the understanding that Hajj Pilgrimage is worship and loyalty[6], and that Zakat and Khums prevent the formation of social classes and economic corruption, and that fasting is chasteness and purification[7], and other true principles brought by Islam.

All these beliefs are not easily removed from the mind of the Muslim, for he has been greatly acquainted with these practices. Therefore, attempting to change these directly would cause the opposite effect for the diabolic front.

Thereupon, Muawiya, aided by the devil[8], worked seriously to empty these principles from their soul and heart in order to turn them into pointless practices, meaningless rituals, and solo practices unsuitable to withstand the ill intentions and projects. However, Muawiya did not dare to touch the Islamic displays, for he wanted to preserve his image, as Commander of the Faithful, from being defamed in the general public opinion, therefore, we witness that he advised his son Yazid:

Use your day to seek highness
And have patience with the absence of the dearly beloved

Until the night spreads
And the eye of the watcher is beautified with its closing

Then approach the night with what you desire
For the night is the day of the smart

You thought many impious ones to be chaste
But they approach the night with strange things.[9]

Muawiya’s Practices in Deviating the Islamic Principles

The deviation which occurred after the demise of the Honored Messenger (PBUH&HF) created a great gap in the jurisprudential and theological field. This [situation] provided Muawiya with an opportunity to fill these gaps, and instate whatever belief and law that serves his interests and objectives. He was aided by some lethargic men who enjoyed the title of being a Companion of the Prophet (PBUH&HF) or a Follower, as Abu Hurairah, Omar Bin al-‘Ass, al-Mugheera Bin Shu’eba, ‘Urwa Bin al‑Zubayr[10], etc. Subsequently, dangerous intellectual deviations occurred in this period, and they had a severe impact on the Islamic nation. Among these deviations were:

1. The separation of religion and jurisprudential laws from governing and politics. If one sought religion, he could go to the mosques, as politics were for the emir in his castle, and religion had no longer any right to interfere in politics.[11]

2. The spread and schooling of the theory of predeterminism and the belief that man’s actions are forced upon him.Therefore, he must succumb to these actions, even the ruler, as he is forced to rule the people, and no one has the right to oppose him, for he is forced to do so. Thus, laws surfaced ordering people to pray behind the ruler, regardless of him being devoted or debauched, just as instructed by the narrations that the Umayyad media agencies planted.[12]

3. The alteration of the Belief of Monotheism – the basis of the Islamic beliefs, by planting narrations materializing Allah, and ascribing Him, exalted is He, a body with a face, arms, and legs.[13]

4. The defamation of the greatest figure in Islam, theMessenger of Allah, Muhammad (PBUH&HF) by presenting him as someone who commits mistakes and errors[14], and that he forgets more than usual[15], rather, that he sometimes might commits sins, and that the devil might whisper to him, and even deceive him[16]. In addition to portraying the Prophet (PBUH&HF) as being lenient in the religious matters of the forbidden and permissible actions, as he (PBUH&HF) would listen to singing and participate in gatherings ofunlawful amusement[17]. The strange thing is that the Messenger of Allah (PBUH&HF) would restrain from these actions if some of the caliphs came to his house!

The even stranger thing is that the female drummers are abashed and would abandon their doing if the second caliph, the one keen to preserve the religion, came by, but that they would not care for the Messenger’s presence! While the strangest thing is, that the devil apparently is afraid of this caliph and runs from him, but is having fun and is playing while the Messenger is present[18]! Such scattered examples with the main objective of defaming the personality of the Messenger (PBUH&HF) continues in their Sahih books, for by attacking him, the Islamic Message is being attacked.

5. The rejection of the Divine Justice by rejecting the subject of Rational Good and Evil, which will result in dangerous outcomes on an intellectual and theological level.

6. The alteration of the Belief of the Day of Judgment, and the draining of its philosophical and existential content. The desired objective of this is to separate the understanding of The Day of Judgment, reward and punishment from the influence of people's actions and choices [in life], andascribe them to Allah’s, exalted is He, will and command only!

Therefore, the obedient might enter Hell, even if he was a prophet, and the infidel and sinner might enter Paradise even if he was a devil. In addition to other similar corruption, established by Muawiya through his hired media apparatus that he built by buying some people’s integrity and by employing those who carried deep hatred toward Islam and the Muslims.

Thereby Muawiya had taken his first step toward demolishing the religion by attacking its content and most important pillars, and by doing so, it will become easier for him to get rid of the Islamic displays completely.

We do not want to claim that Muawiya did not practice debauching and adultery, rather, he practiced it intensely, but only in certain fields and with the ones close to the regime, like with his alcohol imbibing[19], or when he added matters to the religion not part of it[20], or with his legalizing of impermissibilities[21], etc.

By doing so, Muawiya had paved the way for his successor, Yazid, to deliver his final blow to end Islam, who was worn out by differences and intellectual and theological deviations and exhausted by social and economic classes. The matter reaches a degree where the Muslim did not experience the meaning of prayers being prevention against indecencies and evil and that it elevates the believers, nor comprehend that fasting is purifying and cleansing, for the Islamic Laws had lost their meaning and content in Muawiya’s state.

The Outrageous Declaration to Infringe the Inviolability of Islam

After Muawiya had received [i.e., assured] the oath of allegiance to Yazid, and after he died, the way was subsequently paved for Yazid to accomplish the devil’s notorious objectives. [By appointing his son,] the tyrant Muawiya had invented a new method of ruling; that it should be inherited, and those that came after him followed in his footsteps. Thereby he had relived the traditions of the Age of Ignorance and the state of the devil.

Hence, Yazid began to commit hideous crimes, and infringe the inviolability of the greatest Islamic sanctities, and suppress the religious icons, and explicitly and outrageously commit debauchery and adultery, and also commit several sins and leave several obligations. Thus, he became well-known for imbibing alcohol and establishing gatherings of impermissible amusement, singing, and playing with monkeys and pigs. These practices became like a slogan he was known by, and when Imam al‑Husayn (PBUH) wanted to describe him, he used these words:

. . . and Yazid is a debauched and adulterous man, an imbiber of alcohol, a killer of the forbidden soul, the declarer of his debauchery and adultery.[22]

Several historians have accentuated this understanding about him, by saying:

Yazid, son of Muawiya, was known for alcohol imbibing, unlawful amusement, and hunting[23], rather, he was a debaucher addicted to alcohol.[24]

Al-Masoudi narrates that Yazid came to his cup-bearer and said:

“Pour me a drink that would water my dry land

Then pour another one for Ibn Ziyad, the debauched one

The entrusted one [i.e., Ibn Ziyad] is with me

An aid to my profit and efforts.”

And then he ordered the singers to sing this, and they did.[25]

The deviated acts of Yazid did not end here; rather, he began to display what he had hidden in his heart of disbelief, atheism, and hatred toward the House of the Great Messenger of Allah (PBUH&HF). As when he recited these verses after the killing of Imam al‑Husayn (PBUH):

If only my seniors in Badr [26] could see

the Fear of the Khazraj [27] from the doing of the Arrows

then they would have celebrated with joy

and said, “O Yazid, well done.”

I am not from the tribe of Khandaf [28] if I do not take revenge

On the Progeny of Ahmad [29] for what he had done.[30]

In another transmission from the same poem, he said:

Hashim [31] has played with the governing for no

Revelation has been sent, nor any Spirit descended.[32]

Yazid did not believe in the religion or the Islamic laws, and all he possessed was a deep hatred toward the Messenger of Allah (PBUH&HF) and his pure family.

The Condition of the Islamic Society before the Husayni Uprising

Based on the famous saying, “people follow the religion of their kings,” the state that the Islamic society went through was repugnant, for the society was suffering an intellectual loss, and a theological aberration, and a jurisprudential lack. Thus deviation became the new normal, and the believer became alone in the Islamic circles. For Muawiya had emptied Islam of content and altered its principles and slain its souls, till the debauched son Yazid came and announced the practical end of this final religion. By doing so, the devil’s objective on earth, as mentioned in the Holy Quran, is accomplished:

I surely will beguile them all, save your sincere servants among them.[33]

Thereby the devil has taken his revenge upon all the Prophets and all the Guardians that represent the party of the All-Merciful on this plane.

Al-Masoudi, the famous historian, describes the conditions of the society in those dark days by saying:

The friends and employees of Yazid were indulging in what he did of debauchery. In his days [of rule] singing appeared in Mecca and Medina, and musical instruments were used again, and people began to consume alcohol publicly, and he had a monkey called Abu Qays, and he would bring him to his nights of amusement, and prepare a place for him to sit. . . [34]

This indicates the great gap that began surfacing between the Islamic society and the principles of the true religion.

Winds of Reform

Amid these events, and these sorrowful incidents which the Islamic society suffered at that time, Imam al‑Husayn (PBUH), announced his eternal revolution against that bitter reality, and against these regretful events and great and dangerous deviations which did not differentiate between the supporter or opponent [of these events], nor between the loyalist or others. Rather, its main purpose was to strike the religion and the Message of the Lord of the Worlds.

Hence, honorable Karbala rose to declare to the world the necessity of preserving the Islamic principles and the religious values and laws to safeguard the final religion, the last beacon of guidance to humanity.

Subsequently, the famous saying of the Messenger of Allah (PBUH&HF) materializes about Imam al‑Husayn (PBUH) being:

The Light of Guidance and the Vessel of Salvation.[35]

Imam al‑Husayn (PBUH) warned – through the slogans of his blessed revolution and his many speeches – against the great danger that was encircling the nation and its values, and he said:

. . . I have not revolted while being false, nor ungrateful, nor corrupt, nor oppressing. Rather, I revolted todemand reformation in the nation of my grandfather . . . [36]

He also shed light on the deviated and immoral practices that Yazid son of Muawiya used to practice by saying:

. . . and Yazid is a debauched man, an imbiber of alcohol, a killer of the forbidden soul, the declarer of his debauchery, and one like me would never pay allegiance to one like him.[37]

The Imam would also encourage the Muslims to rise and revolt against these deviations and evils.

The Husayni Reformation

The Reformation that Karbala wished to achieve was sought on two levels:

The First Level: The reformation inside the House of Shiism. The house that carries the right principles, and the true and firm beliefs, to present them to the Muslims in their true form. Thus, we witness that the Shiites were available to present the true form of Islam to the Islamic world, by following the light of Imam al‑Husayn (PBUH) and present its tolerant understandings that are represented by rejecting oppression and subjugation, while they at the same time were working toward uniting the Muslims and maintaining their unity. This [message] is what every Husayni dais preaches, and every Husayniya calls for, and every prominent speaker promulgates.

If everything that we possess today is not due to Imam al‑Husayn, then at least the majority of what we have is due to him (PBUH).

Today, the voice of the Husayni Dais can be heard at every corner of the world, and the Husayni displays and symbols are spread everywhere. Behold the manifestation of the sword’s victory over the blood and the victory of righteousness over falsehood, and this is nothing more than the fruits of that great uprising.

The Second Level: The general reformation andpreservation of the Islamic displays in the Islamic society in general, for the Husayni uprising, preserved these displays and prevented them from being extinct. That means that the bestowals of this blessed uprising were not limited to a specific circle of loyal Shiites, rather, its bestowals enriched the Islamic House in general, and prevented the devilish scheme that sought to erase the religion.

If asked: What is the importance of preserving these displays and rituals if the values were altered and the soul of its content absent?

It can be answered: The preserving of these matters enjoys great importance in several cases, among which, the most important ones are:

a) The preservation of religious displays and rituals aids in preventing the religion from a total deviation from its rules, basics, and principles. For even though altering the souls of those principles and rules, and emptying them of their content is dangerous and has negative impacts, they cannot uproot the religion. Therefore, we witness that the party of the devil believes that what Muawiya initiated, was not completed. Therefore, they tried relentlessly to complete it through Yazid’s atrocities, deviation, and corruption, but the Husayni uprising was the greatest hindrance preventing these hideous satanic objectives from being achieved.

b) By preserving these displays and rituals, the believer’s space of movement becomes enlarged, and it becomes easier to take care of these believers and look after them and serve their needs as it also becomes easier for them to conduct their daily activities, opposite to a situation without these displays. With these circles, the alienation of the believers becomes reduced.

c) Every appearance of these displays carries a part of the religion in itself, and an understanding from its understandings even though it might not be very noticeable. In addition to the displayer being considered a Muslim, i.e., a number [to the statistic] when comparing is done with other religions, and this is a positive and important point too.

d) Those who appear with these appearances are closer to being guided than those who do not. They have, after all, taken the first step toward the right path, and at least they do not need to change much of their appearance when they want to be guided, and that is important, especially when we consider the thousands of converts to the path of the Household (PBUT) who represents the true Islam.

In addition to such other important benefits to this matter.

Gaining the Public Opinion

Reformation cannot be achieved without, either winning the public opinion over, or by hiding the public opinion away. The first method is the method of the reformist and the leaders of the path of Good, for they always seek to win the public opinion through guidance and advisement, and by including proofs in their speeches and arguments to the laymen.

The second method is the method of the leaders of Evil and the followers of the devil. Those who always emphasize and make sure to hide the public opinion, or oppress and subjugate it so that the way is paved to achieve their satanic objectives.

Whereas, public opinion is usually won over by one of two methods:

The first method is through cultural dominance, freedom of opinion, spreading of truth, and the explanation of these in their clear form, by presenting proofs and arguments. It is apparent that this method was not feasible for Imam al‑Husayn (PBUH), as the regime at that time was an oppressing, hateful and violating regime, prohibiting the enlightening and guidance of others whatsoever.

The second method is to benefit from the tragedy and the oppression, for such matters have their huge impact on winning the public opinion over. That is because [other people’s experience of] oppression evokes emotions and feelings, and if emotions are evoked, questions begin to raise about the causes and reasons [for this oppression]. Thus, if a question is asked, awareness can be born, and enlightenment can spread, and the ignorant can be educated. For knowledge moves the public opinion and the majority of the nation so that it abandons its sleep and stand against the deviation and immorality and puts an end to the sinking into the abysses of corruption.

Hence, we witness that every moment of Karbala carried calamity and oppression, and every stance, a story of tragedy and sorrow. Whenever we explore an incident in the Tragedy of Karbala, we believe it to be the most oppressing and disastrous one, and when we then move to the next incident in Karbala, we find that one to be the most sorrowful and harsh one. The oppression that occurred in Karbala and the tragedies of Ashura did not occur to one class of people. It happened to people from all classes, to men and women, to the elderly as well as children, to lords and servants. Therefore, we witness the greatest examples of offerings, sacrifice, loyalty, bravery, ardency, benevolence, proper obedience, sincere worship, and competition to do good.

How beautiful is the stance of al-Abbas (PBUH), when he was standing in the water of Euphrates and recalled the thirst of the Imam (PBUH)! Or how beautiful is the scene with Ali al‑Akbar – the lookalike of al-Mustapha, identical to him in creation, manner, and mentality – fighting and being martyred in front of his Imam and father! Or how great is the scene with the young groom who becomes covered in his pure blood! How great is the scene with Abdullah al-Radhi’e [the Infant], with his throat bleeding, and his blood thrown to the sky without falling back to the ground! How bewildered becomes the mind, and the intellect baffled when one hears the oppressed voice of the Imam (PBUH) saying:

My Lord, take until You become content!

– And how beautiful are these scenes, how many are there, and how great is Zaynab (PBUH) when she says:

I only witnessed beauty [!][38]

The Fruits of Karbala

After Karbala had changed the public opinion and greatly influenced the Islamic scene, it began to deliver its fruit, among these blessed results were:

· Breaking the barrier of fear and demolishing the authority of the state, which Muawiya imposed withforce andviolence, threats and inducements, alteration, and deception. Subsequently, the voices opposing the tribe of Umayya’s politics became louder and louder. Thus, several revolutions rose that undermined the Umayyad’s regime and trembled their thrones, such as the Revolution of the Repenters, al‑Mukhtar’s revolution, and Zayd Bin Ali’s (PBUH) revolution, and other similar revolutions led by the noble ones and the champions of this nation reflecting the awareness the Husayni uprising triggered inside the Islamic nation.

· The cultural change that Karbala caused. This blessed uprising exposed the wicked practices that Yazid, the cursed one, was addicted to, and it conveyed that he was a murderous criminal, who did not care even for the Messenger’s family (PBUH&HF), the Prophet of this nation. The Messenger who brought this pure religion and brought the eternal message of Islam. Also, the slogans that this blessed uprising carried attested the immoral conduct of Yazid. The matter leading several Sunni Muslims, including radical ones, to disparage and curse Yazid and report his crimes, debauchery, and adultery. Like Ibn al‑Jawzi, who is considered to be radical, yet he still wrote a book to disparage and curse Yazid, and he named it, The Answer to the Stubborn Radical, who Opposes Dispraising Yazid.[39]His strongest argument for [permitting] the dispraising and cursing of Yazid, was this criminal’s deed at the Day of Ashura, with the killing of the grandson of the Prophet al‑Mustafa (PBUH&HF). He reports in his book:

The head of al‑Husayn was placed in front of Yazid, and Abu Barza was with him. Then Yazid began to move al‑Husayn’s lips with a stick while saying, “We opened heads[40] . . .” Then Abu Barza said, “Raise your stick, for, by Allah, I have witnessed several times the Messenger of Allah kiss these lips.”[41]

Moreover, he also narrates:

The head of al‑Husayn Bin Ali was brought and placed in front of Yazid son of Muawiya, and then he recited these two verses:

If only my seniors in Badr could see

the Fear of the Khazraj from the doing of the Arrows,

then they would have celebrated with joy

and said, “O Yazid, well done.” [42]

In addition to other examples that Ibn al-Jawzi mentions obligating one to dispraise and curse Yazid. These incidents were recorded by the Islamic nation’s different oriented historians such as; al‑Tabari in Tarikh al-Tabari, Ibn Mas’oud in Tarikh Ibn Masoud, Ibn al-Atheer in al-Kamel fi al-Tarikh, Ibn Katheer in al-Bidaya wa al-Nihaya, and others, all reflecting the scandal that happened to Yazid son of Muawiya, including anyone who followed, or is following, his politics.

The followers of the Umayyad movement can no longer defend their leader Yazid, and they are left with the use of denial and rejection. They also cannot accept [him] anymore, for the blood of Imam al‑Husayn (PBUH) can never be legally permitted to be spilled. Also, no Muslim, regardless of his orientation, belief, and sect, would accept its spilling and violation. The Blood of Imam al‑Husayn (PBUH) was the great stepping stone that the Umayyad and satanic movement could not cross and overcome. Subsequently, they had no other choice but to deny and reject, a field in which Ibn Taymiyya excelled in with his habitual denial of the simplest matters and the rejection of the firmest ones. Naturally, he also denied these crimes committed by his master Yazid.[43]

In the end, Karbala became the greatest donor in supporting the Islamic movement, regardless of it being in the special Shiite circles or the general Islamic circles, for this blessed uprising supported and strengthened the Islamic principles and values. It made the divine light of guidance glow and bloom on earth through age and time. It also preserved the Islamic displays and appearances, slogans, and signs, and it was the strong hindrance and fortified shield against the devil’s politics. The politics that the tribe of Umayya applied to strike the Islamic principles and displays in order to destroy the last way of divine guidance.

And the Holy Quran says:

They want to extinguish Allah’s light with their mouths, but Allah refuses except to complete His light, even though the disbelievers dislike it.[44]

Thus, Islam existed because of Muhammad and persisted because of al‑Husayn, and the saying of the Great Messenger (PBUH&HF) becomes evident:

I am from Husayn, and al‑Husayn is from me.[45]

Preface

Imam al‑Husayn’s Ashura was not unaware of the conditions and circumstances experienced by the Islamic society back then. On the contrary, Ashura was the definite result of the state of affairs heading toward the cliff of disunity, discord, and distance to the prophetic teachings, and toward the opposite direction of the message of values and heavenly morals.

The absolute slogan of reformation raised by Imam al‑Husayn (PBUH), will tell you about the corruption that completely overshadowed the Islamic nation. Therefore, the only weapon that could regain the dignity and honor of the nation was a revolution, as the nation had experienced several periods with tyrannical governments, leading the nation to lose its Islamic resolution and spirit. It had become a nation that was torn apart and controlled by desire.

Tribalism was slowly returning, and men had become like goods, sold, and bought by the rulers. The very same rulers that made use of terror, starvation, and the propagation of stories and legends about themselves to decorate themselves with the cloak of religiosity. A cloak that would hinder a revolution against them. Thus, they began to compose falsified narrations that prohibit revolting against the oppressing ruler. They also created new theological beliefs that would provide their action with complete legitimacy, such as the Jaber and Irja.

The Islamic society suffered harsh conditions. The Islamic principles were hidden away, and it became a slavish and depressed society, so much, that it accepted Yazid son of Muawiya as caliph. A man who was deprived of any value, and was as far away as possible from the line of the Prophet’s message. Hence, a choice had to be made, either to accept Yazid and the loss and eradication of Islam or to refuse and revolt with martyrdom and captivity as the outcome. However, Islam will rise again.

Imam al‑Husayn (PBUH) could only choose the second choice, for the word had lost its effect, and it was useless to advise them. Thus, blood was needed to awaken the souls and correct the deviation. And we had Ashura.

In these pages, we seek to depict short pictures of the terrible reality, suffered by the Muslims at that time until the arrival of the holy Husayni Revolution.

The Change of the Course, and the First Sights of Deviation

It is no secret that the first seeds of change of the Islamic nation were planted after the Noble Prophet’s death (PBUH&HF) when the nation was divided into two parts. A part who thought that the Muslims should follow the commands [of the Prophet] when appointing the caliph, while the other part thought that this should be decided by counseling the Muslims, hence the Event of the Saqifa and the appointment of caliph Abu Baker, and the isolation of Imam Ali and his family (PBUT).

If we wanted to ignore this disagreement and focus on what occurred of deviation in the reality of the Islamic nation, and when implementing the Islamic Laws, the Event of the Saqifa would remain one of the main causes of this deviation.

Perhaps, it would be difficult for us to estimate when the society came to realize its deviation. Since the change that occurred was a gradual change with no observable results at first. We can state – in accordance with what the historians have reported – that the beginning of the second half of the caliph Uthman’s period was where the society witnessed the public deviation from Islam’s principles. It goes without a doubt that this change had specific factors leading to it, and perhaps the most visible factor that aided in the change of the society was the previously mentioned Saqifa. Caliph Umar’s method of favoring when distributing the money, and the odd way in which Uthman came to power, also counts as main factors.

Furthermore, the Saqifa was packed with tribalism and factionalism, instigating people to obtain power. Especially for a group from Quraish, because when the Ansar met alone and began to discuss the matter and claim the caliphate, a fraction from Quraish appeared. This fraction believed that they were more entitled and eligible to the caliphate after the Messenger (PBUH&HF).

Disputes occurred between them, and much was said, and the Ansar were divided. Subsequently, the meeting at Saqifa ended with the appointment of Abu Baker since he was from Quraish. While the legal representative, the Commander of the Faithful, Ali (PBUH), was removed. He was not present at the Saqifa, as he and the Hashemites, together with some of the Companions, were all occupied with preparing the body of the Prophet (PBUH&HF), which had yet to be buried.

Hence, the attendees of the meeting forgot all the oaths to the Prophet (PBUH&HF) and his endorsement and orders to stand beside Imam Ali (PBUH), and we lack the space to mention them here. Subsequently, the foundation of the system of the caliphate was changed. Islam, wished for it to become an Islamic understanding, that would save the nation from deviation, and lead it following the teachings and advice of the Messenger (PBUH&HF), yet it had become a tribal government. With Quraish as the most entitled tribe to lead it, because Muhammad (PBUH&HF) was from Quraish! This matter had a huge effect in disuniting the Muslims till our present day.

The Event of the Saqifa was ended with Abu Baker as the one in charge, but the public norm in most of the matters had not changed yet, especially regarding the distribution of the money as the Muhammadic spirit was still alive within them.

Shortly before Abu Baker’s death, he reinstated the principle of Following the Command when appointing the caliph, and he commanded that Umar should succeed him. Apparently, counsel was not always beneficial, especially after it had served its purpose in distancing the Household (PBUT) from the caliphate!

However, this command was not similar to the command which the Prophet’s family referred to! That command was impeccable from any mistake or error, as it was the command of the Holy Messenger (PBUH&HF), while the other command, was Abu Baker’s in appointing Umar as a caliph after him!

Umar sat on the throne of the caliphate, and the nation began to distance itself from the teachings of the pure Islam. In year 20 HE, he began to implement the principle of favoring when distributing:

He favored the first ones over everyone else. And he favored the Muhajireen from Quraish over the rest of the Muhajireen, and he favored all the Muhajireen over all the Ansar. And he favored the Arabs over the non-Arabs, and he favored those with known ancestry over the unknown foreigners, and he had suggested this matter to Abu Baker when he was caliph, but he refused . . .[46]

He also favored the tribe of Mudhar over the tribe of Rabi’a, where he monthly distributed 300 [coins] to Mudhar and 200 [coins] to Rabi’a[47]. He also favored between the Ansar, where he favored the tribe of Aws over Khazraj, and he would begin with the family of Sa’ad Bin Ma’adh al-Ashhali from Aws, then the closest one to him[48].

This favoring had its consequences on the society, and social classes emerged as a result, in addition to creating tribal strives between Mudhar and Rabi’a, and also between Aws and Khazraj. The racial battle also appeared between the Arab Muslims and the other Muslims, due to the favoring of the Arabs over the non-Arabs and those with known ancestry over the unknown foreigners. Umar was also not aware of the many rules and practices of Islam, and had it not been for Imam Ali (PBUH), the rules would have looked different today. It was reported that he used to seek refuge in Allah from a problem that Imam Ali (PBUH) was not present to solve[49].

Umar also suggested a new project for the caliphate before he died. He established a consultative committee of six men, all from Quraish, to choose the caliph from this council’s members. These six men were: Imam Ali Bin Abi Taleb (PBUH), Uthman Bin Affan, Talha Bin Ubaid Allah, al-Zubayr Bin al-Awwam, and Sa’ad Bin Abi Waqas, Abdul-Rahman bin Afw. Then he tightened the circle, and gave the final decision to the group of three that Abdul-Rahman Bin Afw was among[50].

This idea had a great role in disuniting and dividing theMuslims, as it categorized people into different groups andclasses. For after this committee disagreed in appointing the caliph, Abdul-Rahman withdrew from it to appear neutral, while he wanted to decide the caliph himself. Al-Sha’abi says:

Abdul-Rahman left, and he kept counseling the people for three days. Then he came back, and many people gathered at the door. They did not doubt that he would swear allegiance to Ali Bin Abi Taleb. The wish of all the Tribes of Quraish – except for Bani Hashim – was to nominate Uthman, and a group of the Ansar wanted Ali, and another group wanted Uthman – the group with the fewest supporters. Another group did not care about whom they should swear allegiance to.[51]

Then Quraish began to consider the caliphate as one of their establishments, and they completely refused any of the Muslims nominating someone for the caliphate if it conflicts with their interest and desires. When al-Miqdad raised his voice and spoke about the necessity of choosing Imam Ali bin Abi Taleb (PBUH), Abdullah Bin Abi Rabi’a Bin Mughira al‑Makhzoumi answered him, saying:

O Son of the ally and laborer[52], since when did the likes of you dare to interfere in the matters of Quraish?![53]

Furthermore, when Ammar said:

Are you taking this [i.e., the caliphate] away from the Household of your Prophet?

– A man from the Makhzoum tribe answered him, saying:

You are acting unusual O son of Sumayya, what does it concern you if Quraish chooses their own leadership?![54]

The Consultative Committee’s process ended with Uthman as the winner, congruent with the desire of Quraish. Thisoutcome had terrible consequences in the aftermath and resulted in the disunity of the Muslims. We have a narration with Muawiya son of Abu Sufyan speaking to Ibn al-Haseen, where he admits the consequences of Umar’s consultative committee. He said:

“O Ibn Haseen, I have been informed that you possess a brilliant mind, so answer me about what I am about to ask you!” [Ibn Haseen] said, “Ask me about what you desire.” [Muawiya said,] “Tell me, what caused discord among the Muslims, and made them disunite and divide?” [Ibn Haseen] said, “Indeed, Uthman murdered the people.” [Muawiyah] said, “Your answer is incorrect.” He said, “Ali, when he marched to fight you.” He [Muawiyah] said: “Your answer is incorrect.” He said, “Then, Talha, al-Zubayr, and Aisha when they marched out, and Ali fought them.” He [Muawiyah] said, “Your answer is incorrect.” He said, “I do not have another answer, O Commander of the Faithful.” He [Muawiya] said, “Then I will tell you. Nothing divided the Muslims and planted discord and disunity among them, other than the Consultative Committee of six members which Umar ordered . . . for they all wanted it [i.e., the caliphate] for themselves, and their people wanted it for them, which made them desire it . . .”[55]

The council resulted in the rule of the Umayyads with Uthman in power, and the society began to taste the sourness of his distance to the legal successor, and the first sights of deviation began to appear. Consequently, that caliphate ended with an overwhelming revolution where Uthman was killed, and he was buried secretly at Hesh Kaukab[56], a graveyard for the Jews![57]

The Caliphate of Uthman and the Monopolization of the Umayyads

When Uthman was appointed caliph, he made use of a money administration policy unfamiliar to the Muslims. He appointed the tribe of Umayya to be in charge of the people, and together they appropriated the money for themselves. The Treasury of the Muslims became like a private property for Uthman and his governors, and they used it as they desired. Among the critic of Uthman is:

He fired Sa’ad Ibn Abi Waqass and appointed al-Walid Bin ‘Oqba, and he granted Aal al-Hakam some houses that he had built for them, and he bought properties for them, and he gave Marwan Bin al-Hakam the income from Africa, and he also took care of some people from his family and the tribe of Umayya.[58]

He also took adornments and jewelry from the treasury and gave them to some of his family, and when people criticized him for that, he delivered a speech and told them:

We will take our needs from this prize if some people like it or not![59]

Then he appointed his maternal half-brother, al-Waleed Bin ‘Uqba Bin Abi Mu’ed, as the governor of Kufa. He was known for his alcohol imbibing, and for having led the people in prayer while being drunk[60]. When al-Waleed entered Kufa, Sa’ad Bin Abi Waqqass said to him:

”O Aba Wahab, are you here as a visitor or as an emir?” He said, “No, as an emir.” Then Sa’ad said, “I do not know, have I become more stupid than you?!” He [al‑Waleed] said, “You have not become stupid, nor have I become smarter than you, but the people came to power and appropriated it for themselves.” Then Sa’ad said, “I only see you speaking the truth.”[61]

Then Uthman appointed Said Bin al-‘Ass after al-Waleed, and he also took exclusive possession of the money. He would say:

The green fields (the green fields of Iraq) are the [private] garden of Quraish and the tribe of Umayya.[62]

He also appointed his milk sibling, Abdullah Bin Sa’ad Bin Abi Sarah, as governor over Egypt, and he ruled them for years, then the people of Egypt came and complained over his oppression to Uthman[63].

Muawiya was the operator of Umar in Damascus and Jordan, then Uthman included Homs and Palestine, to his governorate. By doing so, he had paved the way for Muawiya to become caliph, and he had established a vast kingdom for him.

Dr. Taha Husayn says:

There is no doubt that it was Uthman that paved the way for Muawiya, to one day be able to transfer the caliphate to the progeny of Abu Sufyan and keep it with the tribe of Umayya. Since Uthman was the one who widened the governing of Muawiya, as he handed him Palestine and Homs, and made him a widespread Damascene stronghold . . .[64]

These governors were all under suspicion for not being believers, and among them were men whose debauchery were well-known. Said Bin al-Musayyib says:

His emirs would commit what the Companions of Muhammad (PBUH&HF) would condemn. And he would be criticized for having them, yet he would not remove them.[65]

This policy created some vast fortunes for some people and resulted in the appearance of social classes in society.Al‑Masoudi mentions some examples of these enormous fortunes at that time: the fortune of al-Zubayr included 50,000 gold coins, 1000 horses, and 1000 slaves, in addition to some villages and areas in Basra, Egypt, Kufa, and Alexandria. The daily share of Talha Bin Ubaidillah from Iraq was 1000 gold coins, and it was said that it was more than that, and even more than previously mentioned from the Mountains of Sarat. Abdul-Rahman Bin ‘Awf had 100 horses, and he had 1000 camels and 10,000 sheep. When he died, the fourth of his fortune was 84.000 [gold coins]. When Zayd Bin Thabet died, he left behind his gold and silver stones, so large, that they had to break them with axes. In addition to money and property reaching the value of 100.000 gold coins. Also, Ya’ala Bin Maniya died and left 500.000 gold coins, and people owed him money. He had properties and other belongings worth 300.000 gold coins.

While the caliph Uthman himself had 150.000 gold coins and 1.000.000 silver coins stored with his treasurer the day he was killed. The value of his farms in the Valley of Farms and Hunayn and other places was worth 100.000 gold coins, and he also left many horses and camels.

Al-Mas’oudi said after mentioning these people:

There is a lot to say and describe about those who owned property back then.[66]

Moreover, his method of dealing with some of the great Companions who opposed his politics had a great impact on increasing the resentment of all the Muslims toward him.

Abdullah Bin Masoud al-Hudhali opposed his monetary policy and his management, and he was the treasurer of the Treasury, and Uthman rejected him by saying:

“You are our treasurer, so do not oppose al-Walid about what he took of money.” Then Ibn Masoud delivered the keys and said, “I thought that I was the treasurer for the Muslims. But if I am your treasurer, then I do not need this . . .”[67]

Once he came to Medina, and Uthman saw him while delivering a speech, he said:

An evil vermicule has come to you. If it walks on your food, you will throw up and defecate.

– Then Uthman ordered that he was to be harshly thrown out of the mosque, and some of his ribbons were broken.[68]

Abu Dhar al-Ghifari also opposed Uthman, then Uthman exiled him to Damascus, but he would still not refrain from opposing Uthman. Then Abu Dhar al-Ghifari began to criticize Muawiya’s distribution of the public money, and he began to open people’s eyes and expose the wrongdoings. People would listen to him, and that scared Muawiya of Abu Dhar’s call to righteousness, therefore he wrote to Uthman, informing him of Abu Dhar’s danger to Damascus. [As reported by the historian al‑Baladhuri:]

Uthman wrote back to Muawiya, “Henceforth. Send me Jundub[69] on the roughest and harshest ride.” Then Muawiya assigned those who would travel with him day and night [without any rest].[70]

In the end, Uthman banished him to al-Rabadha, and he stayed there alone until he died year 32 HE. Ammar Bin Yaser, the ally of the tribe of Makhzoum, opposed him, then Uthman cursed him and hit him and he was afflicted with Hernia and broke one of his ribbons and fainted.[71]

The Muslims expected Uthman to listen to their call originating from the reality of their daily life. However, they were greatly disappointed, as they witnessed terror, torture, and displacement being the fate of every opponent, factors sparking discontent among all the Muslims. On the other hand, the wealthy people began to abuse the conditions, and suddenly everyone began to gather people around themselves in an attempt to become the caliph after Uthman. In Tarikh al-Tabari it is written:

Umar Bin al-Khattab had prohibited the Muhajireen of the elite of Quraish, to travel outside the country without permission and return date . . . Then, when Uthman was appointed, he did not treat them like Umar used to treat them. And they spread in the countries, and when they saw the world, and people saw them, those who were not benevolent with Islam separated themselves. They indulged with people and were divided between them. They gave them hope, and they strived for it. Then people said, “They will rise to power, and we would have known them, who were close and loyal to them.” This was the first vulnerability that afflicted Islam, and the first Fitna that occurred to the public, whatsoever.[72]

In the same book, he also says:

A year had yet to pass of Uthman’s reign before people from Quraish began to distribute properties in the land, and people were driven toward them, and they waited for seven years, with each group wishing for their man to become the successor.[73]

At that point, the opposition against Uthman was surrounding him, for the Event of the Saqifa resulted in the creation of a social class that believed the caliphate to be theirs only. This social class was enjoying tremendous wealth due to Umar’s principle of favoring, and Uthman’s mentioned policy. In addition to what the principle of counseling the Consultative Committee had evoked of emotions in the hearts of its members, and also others, to achieve the rule. This made them utilize the situation and every condition to reach power.

Opposite of this social class, is the class of the poor people. They were prohibited from any benefits; hence, the conditions and reasons for revolution existed for everybody, especially after witnessing what Uthman committed of exemplary punishment of the Companions of the Messenger (PBUH&HF).

The whole nation exploded, igniting a revolution against the caliph of the Muslims, and they were led by the prominent Companions, the Reciters of the Quran, and the best of the Followers[74].

Ibn al-Atheer says about the incidents of the year 34 HE:

In this year, some of the Companions of the Messenger of Allah (PBUH&HF) and others corresponded with each other; “Come to us, for Jihad has come to us, and people have had enough of Uthman. They have detracted him in the worst way possible, and none of the Companions are preventing them, nor defending [Uthman]. Except for a few men, as Zayd Bin Thabet, Abu Aseed al-Saidi, Ka’ab Bin Malik, and Hassan Bin Thabet.” Then people gathered and spoke to Ali Bin Abi Taleb, and he went to Uthman and said to him, “I speak for the people, and they have told me about you . . .”[75]

It is worth noticing that Uthman did not deal with this popular movement with wisdom and justice. Instead of listening to the demands of the revolutionaries and preventing his operators and governors from their disgraceful behavior, he faced the revolutionaries with violence and belittled them! He gathered his governors and sought their advice on the matter and on how to deal with the people who demanded that he removed the operators. Abdullah Bin Amer said to him:

My opinion, O Commander of the Faithful, is to order them to a Jihad that will occupy them from you. Order them to position themselves close to the enemy [and not come back] until they humble themselves before you. At that moment, every man will care for himself . . .

– Then Uthman ordered his operators to return to their work and tighten the grasp around their predecessors and to assemble the people in the army. He decided to nullify people's payments so that they would obey him and become in need of him.[76]

The situation only worsened, and it ended with a revolution that costed the life of the caliph tragically. The Commander of the Faithful (PBUH) depicted these events with the most beautiful words:

He appropriated and did so wrongfully. And you [the people] became at unease and acted wrongfully, and Allah will have his judgment over the one who appropriated, and over those who were at unease and acted wrongfully.[77]

The Caliphate of Imam Ali (PBUH)

Years after the demise of the Messenger (PBUH&HF), and after the nation had been disunited and divided into social classes, and corruption had spread; people finally turned to Imam Ali (PBUH) after the demise of Uthman. They asked him to become the caliph, and the Imam (PBUH) did, at a time where the society was drowning in corruption and was in desperate need of an uprising on every front. Hence, the Imam (PBUH) insisted on removing Uthman’s governors, who had become known for their corruption, even though some asked the Imam (PBUH) to keep them since it would be better that way.

Imam Ali (PBUH) appointed Uthman Bin Hunaif as the governor of Basra, Sahel Bin Hunaif as the governor of Damascus, Qays Bin Sa’ad Bin ‘Abada as the governor of Egypt, and ‘Amara Bin Shehab as the governor of Kufa[78]. It has been said that he (PBUH) appointed Abu Musa al-Ash’ari, as advised byMalik al‑Ashtar[79], and that he removed him later on[80]. These were the large districts at that time, and Qays, Uthman, and Sahel were all from the Ansar that obviously were subject to dismissal before Imam Ali (PBUH).

The Imam (PBUH) wanted to revive the correct Islamic outlook of the society and nullify the differences created among the people by the rulers. Since Muslims are equal in rights and duties, and there is no difference between those who are from Quraish and those who are not. Moreover, [segregation] is a principle implemented by the Age of Ignorance and abolished by Islam. Therefore the Imam (PBUH) shortened his policy of rights to these sentences:

The weak one [in the eyes of the society,] is respected by me, and I will acquire his right for him. And the strong one [in the eyes of the society] is regarded weak by me, and I will take from him what is right.[81]

Imam Ali (PBUH) also fiercely attacked the group of people in power back then, those who had taken exclusive possession of the Muslims’ money. Hence, he decided to review their case, and he ordered all wages and salaries cut by Uthman to be reinstated, and that all the money that he had given to his loyalists should be returned to the treasury. He (PBUH) said:

Every nullification made by Uthman and all the money that he gave from Allah’s money will return to thetreasury, for rights, even if old, will not be nullified by anything. Even if I find that it [the money] had been used to marry women with, or distributed in the countries, I will return it to its original place. For justice encompasses all, and whoever feels that Justice is narrow, will feel that injustice is narrower.[82]

He (PBUH) also announced that money would be equally distributed between the Muslims. [Ibn Abi al‑Hadeed reports]:

“Men among you should not come tomorrow, while they were immersed in the material world and obtained lands and made rivers [to their land], and rode the best of horses, and attributed themselves with the best of qualities. Thus, it will become a disgrace for them, and a scandal if I am not to prohibit them from what they are engulfed in, and forced them back to what they only deserved. Hence, they will hate that, and they will oppose it and say, ‘The son of Abu Talib has deprived us of our rights.’ Anyone from the Muhajireen or the Ansar – from the Companions of the Messenger of Allah (PBUH&HF) – who believes that he is better than the others for his companionship, [should know] that the true enlightening quality is with Allah tomorrow, and Allah grants its remuneration and reward. And whoever answers the call of Allah and the Messenger, and believes in us, and enters our religion, and faces our Qibla have deserved the rights of Islam and deserves to be treated according to its regulations. You folks are the servants of Allah, and all property is Allah’s property, and it will be equally distributed between you. No one will be favored over the other, and the pious ones will tomorrow get the best remuneration from Allah, and the best reward. Allah did not make this world the remuneration or reward for the pious ones, and what Allah possesses is greater for the righteous ones. If tomorrow comes, by the will of Allah, then come to us, for we have money that we want to distribute to you. Do not disobey, regardless if you are an Arab or Non-Arab, if you are generous or not. Thus, attend if you are free Muslims. I uttered these words and asks forgiveness from Allah for you and me.” . . . When tomorrow came, people came and came to receive the money. He [the Imam] said to his clerk, Ubaidillah Bin Abi Raf’e, “Begin with the Muhajireen and call them out, and give everyone who attended three Dinars, then the Ansar, and give them the same amount, then everyone who attended, red or black, and give them the same amount.” Then Sahel Bin Hunayf said, “O Commander of the Faithful, this man was my servant yesterday, and I have freed him today.” He said, “We will give him, as we give you,” and he gave each of them three Dinars, and he did not favor anyone. Those who stayed away from this distribution were: Talha, Zubayr, Abdullah Bin Omar, Said Bin al-‘Ass, Marwan Bin al‑Hakam, some from Quraish, and others also.[83]

It is obvious that this justice did not suit the spoiled class from Uthman’s period, but it did revive the poor class, which suffered greatly. After that, a new conflict began to appear, and conspiracies were planned in secret. Hence, the unwise policies of the previous caliphs resulted in society’s deterioration, and its outcomes began to appear in daily life. Therefore, we witness that when the Commander of the Faithful (PBUH) summoned the leaders of this social class, to argue with them about their disagreement with him, they answered that they disagree with him because he did not divide and distribute the money as Umar did and because he treated them and others equally[84].

Thus, a battle began between the party who were affected by the justice of Imam Ali (PBUH), and the blood of Uthman became the cover for their greedy ambitions. Hence the mutiny in Basra began under that pretext[85], and the Battle of the Camel came to be where the mutineers were defeated, and Talha and Zubayr were killed, along with thousands of others from both camps.

At the same time, when the Imam (PBUH) was occupied facing the Nakithun[86], the Levant did not accept Imam Ali’s caliphate, nor their new governor. Rather, Muawiyah, the previous governor of the Levant and one of the leaders of the [previously mentioned] beneficiary class, began preparing for the destruction of the Imam’s (PBUH) government. He was able to assemble a large army strongly united in their false cause, and the Levant began to welcome every mutineer who opposed the leadership of Imam Ali (PBUH), and everyone who rejected the divine justice. The Levant became sought by the forces that benefited from the ruling period of Uthman, and by those who regarded the new government as a threat to them. Hence, a new battle was slowly becoming unavoidable after all the correspondences had failed, and unity was unachievable without the use of swords.

Consequently, the internal battles aided to the disunity, separation, and feebleness of the society, and even its incline toward falsehood. The situation worsened so much that when Imam Ali (PBUH) was at the brink of victory at the Battle of Siffin, the ignorance and weakness of his army resulted in them becoming victims of the deception of Muawiya when his army raised the Qurans on their spearheads. Imam Ali’s army then forced him to a mocking arbitration that resulted in a great dividing in the army of Imam Ali (PBUH). Some demanded that they return to fighting, and some wanted to settle and seek peace. Meanwhile, some wanted the war to continue, with the condition of having the Imam (PBUH) asking repentance from Allah and announcing it in front of everybody. According to them, he had exposed faithlessness when he had men arbitrate about the religion of Allah, and he had to repent. Hence, the army of the Imam (PBUH) was separated into three groups, as it is difficult to unite people around righteousness after falsehood had divided them and desires had ripped them apart.

Thus dividing began, disregard appeared, and the Takfirists separated themselves from the army of Imam Ali (PBUH) and gathered in Harura[87]. The drums of war were rolled out, after every effort of Imam Ali (PBUH) to have them return to his obedience and fight Muawiya again, were useless. Consequently, a new battlefront faced the Imam (PBUH), resulting in a third war, in which all the Kharijites who refused to return to the Imam’s obedience, were killed. Except for nine or ten of them, as the historians report.

This is what treasures can do, and this is the outcome of Uthman’s governors: three wars within a short period, which had exhausted the forces of Imam Ali (PBUH). The battles were occupying the Imam (PBUH) from achieving his great reformative revolution, and his army became inclined toward ease, comfort, and passivity, refusing to engage in battles or wars, except for a handful of them. The Imam (PBUH) tried to assemble them to fight the army of the Levant, which had mutinied against his caliphate, but to no use.

Due to these circumstances, we find anguish and sorrow in the speeches of Imam Ali (PBUH) to his army. He said to his army once:

Woe to you. I am tired of rebuking you. Do you accept this worldly life, instead of the next life? Or disgrace instead of dignity? When I invite you to fight your enemy, your eyes revolve as though you are in the clutches of death and the senselessness of one’s last moments . . . You resemble the camels whose protector has disappeared; if they are gathered from one side, they disperse from the other side . . . By Allah, if battle rages and death hovers around you, I believe, that you will cut away from the son of Abi Talib like the severing of a head [from its trunk][88].[89]

This speech seems to have occurred after the battle with the Kharijites, the Battle of Nahrawan, where the Imam (PBUH) tried to encourage his companions from Kufa against the people of the Levant [the followers of Muawiya]. Unfortunately, it did not work. Ibn Abi al-Hadeed mentions while explaining this speech:

When the people hated to travel for the Levant – after the Battle of Nahrawan – the Commander of the Faithful (PBUH) led them to al-Nukhayla. He ordered them to be ready and prepare themselves for Jihad at their camps, and reduce the visiting to their wives and children until they march towards their enemy. That was the sound decision if they had listened. But they did not, and they began to sneak into Kufa, and they left him (PBUH), and only a few of their noble ones remained. The camp was left empty. Those who entered Kufa, did not come back, neither did those who stayed with him have patience, and when he saw these conditions, he entered Kufa . . .[90]

He (PBUH) said in another speech:

May Allah deal with you! Is there no religion that may unite you? Nor sense of shamefulness that mayinstigateyou? Is it not strange that Muawiya calls out rude, low people and they follow him without any support orgrant, but when I call you, although you are the successors of Islam and the [worthy] survivors of the people, with support and distributed grants, you scatter away from me and oppose me? Indeed, there is nothing from me that reaches you that you will accept or unite in its detesting. What I love most of what I am to meet is death. I have taught you the Quran, clarified arguments for you, informed you of what you were ignorant of, and made you swallow what you were spitting out. Even a blind man would have been able to see, and he who was sleeping would have been awakened. How ignorant is their leader Muawiya, and their instructor Ibn an‑Nabighah, of Allah [?][91]

While the Imam (PBUH) was trying to rehabilitate his army and convince them to return and fight the Levant, he was viciously assassinated in his prayer niche. He won eternal life, and his journey in the worldly life ended, filled with struggle and burdens, trails, and ordeals.

We now have a picture of this society who inclined toward passivity and submissiveness and rejected battle and fighting. A society that did not become united by their religion, nor instigated by their fervor. Like a worn-out, ripped apart towel. The Commander of the Faithful (PBUH) would rather die than live with them. This strongly enlightens the reason behind Imam al‑Hasan’s (PBUH) stance toward the peace treaty with the tyrant of the Levant.

The Caliphate of Imam al‑Hasan Bin Ali (PBUH)

After the Imam succeeded his father in the caliphate, he sought to walk in the same path of his father in combating the leadership of the Levant and fighting the sources of conflict and disunity. In the first moment of pledging the oath of allegiance, we witness him requiring obedience from the people. To be at peace with whomever, he is at peace with, and fight whomever he is fighting. However, the society began to forsake him from the very beginning, and they were suspicious toward this condition, and they said:

He is not to be considered a friend[92].[93]

In an attempt to encourage people to fight, he increased the wages of the fighters with 1000 [silver coins].[94]

When Muawiya was informed about people swearing the oath of allegiance to Imam al‑Hasan (PBUH), he sent a spy from Himyar[95]to Kufa and a man from the tribe of al-Qeen to Basra. Their mission was to report back to him about any news and to corrupt any project of Imam al‑Hasan (PBUH), and the Imam (PBUH) became aware of this. He ordered the Himyarite to be brought out from a cupping therapist, and he was brought out, and the Imam (PBUH) ordered them to execute him. He also wrote to Basra and ordered them to take the Qeenione out of the tribe of Salim, and he was also executed[96]. Then, the Imam (PBUH) wrote to Muawiya:

Forward, you have sent spies to plot and assassinate, and you have planted informers as if you liked to meet [us in a battle]. I do not doubt that, so anticipate it by the will of Allah, and I have been notified that you have gloated about what even the intellectuals do not gloat about.

And you resemble what the First one said,

“Then say to the one that desire
the opposite of what has happened

Prepare for one more like it, since it seems like
[it will happen again]

For we, and those who died among us, are like

those that spend the evening at the lodging,
only to wake up.”[97]

This was a clear warning and threat of war from Imam al‑Hasan (PBUH) to Muawiya, that destroyed any dream he had about seizing Kufa without any obstacles.

Muawiya began to prepare himself for a new battle, and he wrote to his operators, allowing them to attack Iraq. In some of his letters, he wrote that some of the nobles and leaders of Kufa had written to him to receive amnesty for themselves and their tribes.[98]

This report – if authentic, and not a scheme by Muawiya – depicts that people’s forsaking [of the Imam] transpired from the very beginning.

Muawiya began to march, and when Imam al‑Hasan (PBUH) was notified of his movement, and that he had reached the bridge of Manbij, the Imam (PBUH) began preparing his army. However, the response from his men was slow and unhurried, and the Imam (PBUH) sat on the dais and praised Allah and glorified Him and said:

“Forward, Allah has prescribed Jihad for his creations, and he made it obligatory while you detest it.” Then, he said to the people of Jihad of the believers, “Be steadfast! Lo! Allah is with the steadfast.[99] And you O people, will not achieve what you desire unless you become steadfast against what you despise. I have been notified that Muawiya has been informed that we have decided to march against him, and therefore he moved. Thus, come out – may Allah have mercy upon you – to your camp at al-Nukhayla . . .” And they were silent, and none of them said anything or even answered him with a single letter.[100]

This silence clearly indicates the forsaking in the army of the Imam (PBUH). When Uday Bin Hatem saw this, he stood up and spoke to the people and encouraged them to aid their Imam. Then Qays Bin Sa’ad Bin ‘Ebada al-Ansari, and Ma’aqal Bin Qays al-Rayahi, and Ziyad Bin Sa’asa’a al-Taymi, all rebuked, admonished, and encouraged the army. Then they addressed Imam al-Hasan (PBUH) with the same words of acceptance and answering of the call of Uday. As a result, people were invigorated to march out.[101]

As a result, the army of the Imam (PBUH) began to prepare itself for the battle. However, it was an army that had predestined its defeat before it even reached the battlefield, as it consisted of an inhomogeneous assortment of people.

Al-Mufeed reports:

And a mixture of people joined him. Some were followers of him or his father. And some were Muhakkama, i.e., Kharijites that favored fighting against Muawiya by any means available. Some were people of sedition desiring spoils. Some were doubters, and some were people of tribalism who followed their tribal leaders, and they would not follow any religion.[102]

Some of the tribal leaders wrote to Muawiya that they would obey him in secrecy, and they urged him to march toward them. They guaranteed Muawiya that they would hand over Imam al‑Hasan (PBUH) to him or assassinate him, and the Imam (PBUH) was informed of this.[103]

The situation only worsened with the commander of Imam al‑Hasan’s army, Ubaid Allah Bin Abbas, fleeing to Muawiya’s army under cover of night. He had received a letter from Muawiya, in which the latter wrote:

“Al‑Hasan has corresponded with me regarding a treaty, and he has left the matter to me. Therefore, if you become obedient to me now, you will become followed[104]. Otherwise, you will become obedient and a follower yourself. I will grant you, if you answer me now, a thousand, thousand, silver coins, that I will give the half of now, and the second half if you enter Kufa.” Hence, Ubaid Allah fled to him at night, and he entered the camp of Muawiya, and Muawiya kept his words. People woke up and were waiting for Ubaid Allah to come out [of his tent] to lead the prayer with them, but he did not come out, and it was sunrise. So they began to look for him but did not find him, and then Qays Bin Sa’ad Bin ‘Ebada led the prayer with them.[105]

Muawiya bought the integrities of people and planted spies – such was the case with ‘Amrun Bin Hurayth, and al‑‘Ash’ath Bin Qays, and Hajjar Bin Abjar, and Shibth Bin Rabi’e and others[106]. Muawiya spread rumors, such as that Qays Bin Sa’ad – the next in charge of Maskan after the fleeing of Bin Abbas – had made a treaty with Muawiya and had joined him. He also planted people among the soldiers of Qays to spread [lies] that Imam al‑Hasan (PBUH) had made a treaty with Muawiya and had accepted him[107]. In Madaen, he spread a vicious rumor that Qays Bin Sa’ad had been killed and that people should escape, and the people charged against the tent of Imam al‑Hasan (PBUH) and stole his properties. They even disputed with him over a carpet that was underneath him.[108]

Muawiya was the one to ask for a peace treaty. He sent Imam al‑Hasan (PBUH) the letters of his companions, in which they promise to assassinate Imam al‑Hasan (PBUH) or hand him over to Muawiya. If we consider these events, in addition to other events, which we do not have the time to mention here, it will be clear to us why the Imam (PBUH) inclined toward the peace treaty suggested by Muawiya.

The society had simply become incapable of rising and tolerating the consequences of war or victory. A war would mean that the Imam (PBUH) and his devoted companions would be eradicated, and Muawiya would enjoy a decisive victory allowing him to destroy Islam. A peace treaty was the only real choice Imam al‑Hasan (PBUH) had, considering that he was an apostolic, reformative leader. He had three options; war, handing the governing over to Muawiya and stepping down, or accepting a peace treaty where he could benefit from the event to his and his goal’s advantage.

Imam Al‑Hasan (PBUH) could not pick the first option, because if he were to fight Muawiya with those harsh conditions and with his military force that was shattered and spineless, the outcome was clear. He would be killed along with his devoted followers and – among them, his brother, Imam al‑Husayn (PBUH) – without achieving any victory, not even in the long run because Muawiya would easily be able to justify his doings – even his previous war with Imam Ali bin Abi Taleb (PBUH) [would he be able to justify falsely], and [still] keep his status afterward.

He proclaimed that the war with Imam Ali (PBUH) was in order to demand justice for the blood of Uthman. [He could argue that] he was as a companion of the Prophet (PBUH&HF). Someone that was trusted by the two caliphs, Umar and Uthman, and that he now was trying to make peace between the two parties through a peace treaty. And trying to avoid a conflict. He could prove his good intentions to the public, for he had signed an empty sheet where Imam al‑Hasan (PBUH) would be able to set any condition he wanted. Muawiya had his special way and means of tools to convince that submissive society.

Therefore, if Imam al‑Hasan (PBUH) had rejected the peace treaty and fought Muawiya, he would have been killed along with his companions, and their blood would have been in vain, without having achieved the desired goal. Furthermore, the truth would not be exposed, nor the souls awakened.

The other option – in which he abdicates and steps down without a peace treaty – does not correspond with the apostolic position the Imam (PBUH) was in charge of. It would not benefit the Muslims at all, and it would allow Muawiya to seize control over the Muslims without any conditions or restrictions.

Consequently, Imam al‑Hasan (PBUH) had no other option but to accept the peace treaty, and he did so. He set his conditions to Muawiya, among which were that Muawiya was not to have a successor after him, rather Imam al‑Hasan (PBUH) would be in charge, and if something would happen to Imam al‑Hasan (PBUH), then his brother Imam al‑Husayn (PBUH) would be in charge. Also, that the cursing of the Commander of the Faithful (PBUH) was to seize to exist, along with the supplications against him in the prayers, and that he (PBUH) should be properly mentioned. And that people should be safe wherever they were at Allah’s earth and such other conditions[109] whose implementation would benefit Islam greatly.

The Imam (PBUH), sought, with this peace treaty, to have the people learn about the truth themselves, and watch the result of their negligence toward fighting. His main objective was to prepare a society that could rise against injustice and corruption, and there was no doubt that a great reaction would come from the people when they would learn the truth about Muawiya’s policy. They would witness that his promises were all lies – as expected from a man who did not adhere to his treaties, nor their conditions.

The first episode that shocked the people was when Muawiya entered Kufa after he had gained what he wanted. He delivered a speech in which he said:

I have – by Allah – not fought you in order to make you pray, nor fast, nor to perform the Hajj pilgrimage, nor to pay the obligatory alms. You already do all that. Rather, I fought you, to be in charge of you, and Allah has granted me this, and you hate it. Indeed, I have made al‑Hasan hope for matters, and I have promised him matters, and all that, is under my foot now, I will not keep any of my words to him.[110]

Then he began some procedures that shocked the residents of Iraq at that time. He cut their pay and increased the pay of the Levantine people, and he used them to fight the Kharijites. Therefore, they did not receive that peace of mind, nor experience the peace they craved for. He also initiated his doctrines of terror, starvation, and pursuits of people, which we will address later.

The result of the peace treaty began to appear, and people began to truly understand, what had happened by the doing of their own hands:

The people of Iraq began to recall their days with Ali, and they would become sad for having lost them. They regretted their negligence toward their [previous] caliph, and they also regretted the peace treaty between them and the Levantine people. And whenever they would meet each other, they would rebuke one another over that which had occurred, and they would think about what could be done. And only a few years afterward, their delegations would travel to Medina to meet al‑Hasan (PBUH) to share their matters with him and listen to him.[111]

Some of them even asked him to start a revolution, but the Imam (PBUH) would postpone such matters to the future. He would explain that the current period was one of preparing and waiting, not negligence and withdrawal. He said to al-Hijr:

I witness the desire of the greatest people in the peace treaty. They hated war, and I do not want to force them to do what they hate. Therefore, I accepted the peace treaty to keep especially our Shiites from being killed; hence I believed that it was better to postpone these fights to another day, for Allah exercises (universal) power every day.[112]

The Imam (PBUH), was preparing the Islamic nation to annihilate and overthrow the Umayyad rule by exposing the truth of the rule that was far away from being near the pure Islamic methodology. He showed them, and they witnessed it with their own eyes, the starvation, terror, and killing policy implemented by those rulers. The Imam (PBUH) himself, was a victim of that Umayyad evil, as his wife, Ju’eda Bin al-‘Ash’ath, poisoned him with a lethal poison. Muawiya had tempted her with money, in accordance with his method of betrayal, a method he had mastered.[113]

The Government of Muawiya

There was no doubt that the existence of Imam Ali’s principles, that called for justice and reformation and opposing color-based segregation, would become an ongoing challenge for Muawiya and his family. They would lead to his end and the end of his rule.

Therefore, Muawiya fought these principles, and he tried to form people into a shape that would grant him control over the country, without any oversight or protesting. Hence, he followed the policy of depriving the Muslims of their freedom, and he moved the Muslims away from their desired goals. Killing and starvation was the fate of anyone who did not agree with him politically. Sufyan Bin ‘Awf al-Ghamidi says:

Muawiya called me, and he said, “I will send you with a heavy army, equipped with tools for torture. Travel beside the Euphrates until you pass Heet. If you find any soldier there, then attack them. If you do not find any, then continue until you attack al-Anbar, and if you do not find any soldiers there, then continue until you enter deep inside Madaen. Then come to me, and avoid Kufa. Know that if you attack the people of al-Anbar and al‑Madaen, it will be as if you had attacked Kufa. O Sufyan, these attacks on the people of Iraq will frighten them while pleasing any of them who supports us, and they will attract anyone who fears affliction. Thus, kill anyone that you meet that do not share your viewpoint, and destroy every village you come by, and confiscate their properties, for confiscating the properties equals killing them, but it is more painful!”[114]

He also summoned al-Dhahak Bin Qays al-Fehree and ordered him to travel to Kufa, and he said to him:

“Travel until you reach the area of Kufa, and stay at a distance from it as much as you can.Attack any of the Bedouins whom you find that are obedient to Ali . . .” Al-Dhahak came and looted the money and killed whom he could find of the Bedouins until he came by Al‑Tha'labiyya. Here he attacked the pilgrims and took their belongings. Then he continued and met Amer Bin Umays Bin Mas’oud al-Hedhli, the nephew of Abdullah Bin Mas’oud (the companion of the Messenger of Allah), and he killed him on the road of the pilgrims near al‑Qedqedane, and he also killed other people with him that were companions too.[115]

This was the preferred policy by Muawiya after the episode of the arbitration, to kill, hunt, and terrorize people. He continued this practice, and he wrote definite letters to his operators after The Year of the Gathering, i.e., the year of the peace treaty stating that:

The disavowed is the one who reports anything of Abu Turab[116] or his families’ attributes. Hence every speaker at every town and village, on every dais, began to curse Ali and disavow him and swore at him and his family. Those who suffered the most were the people of Kufa, as there were many Shiites of Ali (PBUH) there. He used Ziyad Bin Sumayya against them, and he also gave him the responsibility for Basra. He would track the Shiites, and he knew them well, as he was one of them back in the days of Ali (PBUH). He killed them wherever he found them, and he frightened them. He cut their arms and legs, tore their eyes out, and crucified them on the palms and he banished and expatriated some from Iraq, and none of their famous people were left there.[117]

He also used starvation and the obstructing of livelihood, as a policy. And the Muslims suffered greatly from this, except – of course – his supporters from Damascus.

In this regard, we will suffice with mentioning one message sent from Muawiya to all his operators. [As reported by Ibn Abi al-Hadeed] where he said:

“Behold those, whom it has been proven, that they have a love for Ali and his household, and erase them from the books and nullify their salaries and obstruct their livelihood.” Then he attached another letter with the text, “Those whom you accuse of following these people [i.e., Ali and his household], make an example out of them and demolish their homes.” His worst and his most harsh treatment happened to the people of Iraq, especially Kufa. A man from the Shiites of Ali (PBUH) would have someone he trusts, visiting him in his home, and sharing his secret with him while being afraid of the man’s servant and slave. He would not talk until he would be guaranteed with heavy oaths that his secret would be kept.[118]

Muawiya also instigated racism among the Muslims, aswhen he considered the Arabs to be superior to the rest. He would say about the people of Egypt:

“I found the people of Egypt to be of three types, a third of them are humans, a third of them resemble humans, and a third of them are not humans.” Muawiya Bin Hadeej then said to Muawiya Bin Abu Sufyan,“Enlighten us, O Commander of the Faithful.” He said, “The third who were humans are the Arabs among them, and the third that resemble humans are the Non-Arabs . . .”[119]

The Non-Arabs would be regarded with ridicule, mockery, and contempt, completely in discordance with Allah’s will and command, stating that preferring and favoring should be based on one’s fear of Allah and good deeds. One day a quarreloccurred between an Arab and a Non-Arab in front of Abdullah Bin Amer, and the Non-Arab said to the Arab, [as reported by al‑Andalusi:]

“May Allah not increase the likes of you among us,” and the Arab said, “Rather, may Allah increase the likes of you among us.” Then it was said to him, “He makes supplication against you, and you make supplication for him?!” He said, “Yes, they sweep our roads and sew our leather socks and clothes.”[120]

Among the most dangerous practices adopted by Muawiya, in order to strengthen his governing and rule, and topple his opponents, was the planting of narrations, the creation of theological sects, and the funding of orators that would spread stories about attributes of the Prophet’s companions and Muawiya. The orators were also ordered to defame the Commander of the Faithful (PBUH) and the Pure Household (PBUT). Abu Jafar al-Iskafi said about what Ibn Abi al-Hadeed said in Sharh Nahj al-Balagha:

Muawiya had a group of the Companions, and a group from the Followers report vicious narrations about Ali (PBUH) that would cause the defaming and disavow of him. He gave them a prize for their doings, which one only wishes for, and they made up narrations that pleased him. Among the people were Abu Hurairah, Umar Bin al-‘Ass, and al-Mughira Bin Shu’aba. And among the Followers were Urwa Bin al-Zubayr . . .[121]

Muawiya exploited these people to spread fake and incorrect narrations that go back to the Prophet (PBUH&HF), in order to create a religious hindrance inside the mind of people that would prohibit them from raising against him. A part of these narrations was made to defame Imam Ali and his household (PBUT).

Such as what ‘Urwa Bin al-Zubayr said:

Aisha reported to me: “I was with the Messenger of Allah and al-Abbas, and Ali came. Then he said, ‘O Aisha, these two will die while not being on my faith.’ Or he said, ‘My religion.’”[122]

In another narration from ‘Urwa he reports that Aisha said:

I was with the Prophet, and then al-Abbas and Ali came. And he said, “O Aisha, if it pleases you to witness two of Hell’s people then look at these two who left,” and I looked, and it was Al-Abbas and Ali Bin Abi Taleb![123]

Also, what Umar Bin al-’Ass reported having heard the Messenger of Allah (PBUH&HF) say:

The Progeny of Abu Talib are not a support for me; rather, Allah and the proper believers are my support.[124]

In addition to other narrations compiled by these authors, whose inauthenticity is certain and doubtless. On the other hand, Muawiya planted a series of narrations that praised the tribe of Umayya and mentioned their fabricated attributes. [Ibn Abi al-Hadeed reports that] Muawiya wrote to his operators:

“Search for Uthman’s followers, lovers, and loyalists among those that preceded you, and search for those who narrate his attributes and qualities. Then keep them close to you, make them feel near to you, and reward them. Thus, write back to me everything any of them narrates, withhis name, and the name of his father and tribe.” And they did so accordingly. They had narrated several narrations about Uthman’s attributes and qualities, due to which Muawiya would send them prizes, clothes, gifts, and land. He would be abundant in this matter, with both Arabs and Non-Arabs, and this phenomenon occurred everywhere. They began to compete about the ranks and the material world. No outcast would come to an operator of Muawiya’s operators and narrate an attribute or quality about Uthman without having his name written down by the operator, placed closer to him, and granted intercession. The situation kept like this for a while, and then he wrote to his operators that the narrations about Uthman had become too many and that they were spread in the whole country, to every corner. “If this letter from me reaches you, then call the people to narrate attributes of the Companions and the first caliphs. And do not let anything being reported by one of the Muslims regarding Abu Turab, without having made me a narration regarding the Companions that would challenge it. I would prefer that. And I would be pleased, and it would trouble the evidence of Abu Turab and his Shiites, and it is more harmful to them than [fake] narrations about Uthman’s attributes.” His letters were read out loud to the people, and several false reports were narrated about the Companions’attributes. There was no truth to these reports, yet people made an effort to narrate such reports, and they began to mention these narrations on the daises, and they were delivered to the teachers. Hence the students and pupils were taught a great deal of these narrations, till they began to recite and learn them like they would learn the Quran. They even taught these narrations to their daughters, wives, servants, and helpers, and they kept doing so for a long period.[125]

They also fabricated other narrations to avoid any revolution by the Muslims, such as this report that says that the Messenger of Allah (PBUH&HF) said:

You will witness after me, selfishness (on the part of other people), and other matters that you will disapprove of.

– They asked:

What do you order us to do, O Allah's Messenger (under such circumstances)?

– He said:

Pay their rights to them (to the rulers) and ask your right from Allah.[126]

And [another false narration such as]:

Different evils will make their appearance shortly. Strike with the sword, anyone who tries to disrupt the affairs of this nation, while they are united, whomever he may be.[127]

In addition to all this, the Umayyads created some religious, political groups that presented interpretations of the religion serving the regime. Such as the Murji’ah sect who interprets faith to be a belief in the heart only, and believes that sin does not do harm the Muslim if he still has faith, or that obedience does not benefit him if he has faithlessness in his heart. This theology call for the spread of corruption in the society, while, on the other hand, it provides legitimacy to the caliph’s deviation and great sins, [as he can commit any sin he desires, as long as he has faith in his heart.]

Another sect, whose beliefs lead to the same outcome, is the Jabriya, who believe that man is forced in his actions, and that his will, has no influence on his actions, [i.e., everything one does is predestined and is out of one's control.]

Abu Abdullah al-Mu’etazeli (Ibn Abi al‑Hadeed’s teacher) said:

The first ones to believe in the unrestricted ‘Irja[128]was Muawiya and Umar Bin al-‘Ass. They would claim that sin does not harm if one still has faith.[129]

Al-Qadhi Abdel Jabbar, mentions that Muawiya was the first to spread the idea of predeterminism and follow it:

He did so, to use it as an excuse for what he would do, and then deceive people into believing that he was right with it. Moreover, that Allah appointed him as a leader and made him in charge, and this attitude existed in all of the leaders of the tribe of Umayya.[130]

Al-Nashhar said:

Muawiya used to declare his adherence to predeterminism in the Levant publicly.[131]

[Ahmad Amin mentions in his book Dhuha al‑Islam that] Muawiya, and the rest of the rulers of the tribe of Umayya:

. . . hated the opinion of freedom in determining, not only religiously, but also politically, as predeterminism served their interest. The outcome of predeterminism was that Allah, who decides the matters, had decided that the tribe of Umayya were to rule people, just as He had decided all other matters. Their government was the fate and destiny determined by Allah. Accordingly, one must succumb to fate and destiny.[132]

Revolution – The Inevitable Conclusion

One can say that the harsh conditions afflicted upon the Islamic society, such as the policy of annihilation, starvation, terrorization, racial and tribal segregation, divided the people into two groups.

The first group was covered by a religious facade or made use of the religion as a facade to cover themselves with. Despite the humiliation and abasement – due to suppression and tyranny – and the obvious deviation from the Islamic principles and values, the feeling of guilt and remorse – that did exist – was squashed with religious terminologies. Terminologies about the necessity of accepting, succumbing to, and following the rule, through the Murji’ah theology and belief of predeterminism, and the prohibitionof rising against an unjust ruler. Thus, silence suddenly representedthe obedience to the Islamic laws! Hence, there is no hope in the people of this group to move or rise in a revolution as long as silence represents the divine will in their opinion.

The other group, who were not victims of the Umayyad’s deceiving and trickery, and did not believe in their fabricated beliefs, was not that much better than the first group. Double standards were the quality of this group, for they were well aware of the deviation that occurred in the nation. However, the policy of starving, terrorizing, and the tribal inclining that orders obedience to their leaders and rulers without hesitation prohibited thisgroup from speaking the truth. It changed them into succumbing, humiliated humans, greedy for a little part of Muawiya’s world.

Al-Ferazdaq described these people well when he was asked by Imam al‑Husayn (PBUH) about the people [fighting him], as he said:

Their hearts are with you, but their swords are against you.[133]

The society had become a succumbing society, accepting of humiliation and yielding. The member of this society changed into only living within his narrow tribal domain. Far away from any heavenly value or principle. Without any deeper thoughts, beliefs, or will. He had changed from being a man with faith, carrying a revolutionary soul against the suppression and supremacy, into a conflicted man whose interest comes first and with different opinions all the time. He had changed from being a person who fought oppression and corruption – wherever it comes from – into a man who is almost an oppressor himself if he was not forcibly oppressed himself. The Muslims became a cheap good, sold by the Umayyads in the market, and thus, the souls became without integrity, swiftly changing belief and orientation.

Among such rulers, and such a society, we find the Household (PBUT), representing the voice of righteousness and the true call of Muhammad (PBUH&HF):

Whoever witnesses an unjust ruler, who permits what Allah has prohibited, breakes the oath to Allah, opposes the conduct of the Messenger of Allah, and rules the people viciously and with enmity, then does nothing, nor says anything, then Allah is right to punish him like the ruler.[134]

They began to prepare the society and plant the seeds, and defend Islam to the limits of their abilities, beginning with the Commander of the Faithful (PBUH), who fought the group of the Qasitun[135], Nakithun[136], and the Mariqoun[137], and was then martyred at the hand of the most miserable person in history.

Then came his successor in the combat, his son, Imam al‑Hasan (PBUH), who was almost martyred in the blood-soaked fight. Nevertheless, he remained the loudest voice of the opposition and the demanders of the implementation of the Islamic justice, till he left this world, as a result of a wicked scheme, orchestrated by the Tyrant of the Levant, who had bought the soul of that woman[138] with his rotted money to poison him.

He left this world, having done his utmost to prepare the society and the Islamic field for a great revolution that would tremble the thrones of the oppressors. His blessed peace treaty, was the first step of Imam al‑Husayn’s (PBUH) revolution as his enemy was smart and deceitful, and his army completely disunited. Especially when his army woke up to discover the absence of their commander[139]. Therefore, there was no other way than to accept a peace treaty. One that would enable the Imam (PBUH) to prepare the mind of people and prepare their simple conception to confront the deceiving reality of the madmen from the tribe of Umayya.

Henceforth, we witness that Imam al‑Husayn (PBUH), continued the same path, as he did not rise when Muawiya was in charge, and he would order his companions to be calm, for the people of Iraq had written letters to him, asking the Imam (PBUH) to answer their call with a revolution after the martyrdom of Imam al‑Hasan (PBUH). He wrote back:

Regarding my brother, Allah has made him successful and has supported him in what he did. However, I do not have this opinion today, thus, may Allah send His mercy upon you, stay on the ground, and take cover in the houses, and be cautious about assumptions as long as Muawiya is alive. And if Allah is to destine something to him, while I am still alive, then I will write my opinion to you. With peace.[140]

This silence was nothing more than a continuance of the policy of exposing the reality of the Umayyads and preparing the nation. The conditions were the same as before, and some swift responses from some do not elicit an uprising. The deceiving enemy who wears the clothes of Islam to appear Islamic – still exists. Also, the peace treaty had put its mark on this stage. Thus, any reaction or movement at that stage would have had negative consequences harming Islam. All the reasons for an uprising existed; however, the conditions were not in its favor.

When Muawiya died, and Yazid sat on the throne, there were no hindrances for an uprising, as Imam al‑Husayn (PBUH) had no treaty, nor any agreement with Yazid. Furthermore, Yazid did not possess the same deceitfulness and trickery as his father did. He did not care for anything and would commit any sin or crime, and he would publicly declare his debauchery. The Islamic society began to comprehend the reality of the peace treaty of Imam al‑Hasan (PBUH). The Umayyad deception had become exposed, especially when Yazid Bin Muawiya succeeded his father – a man who had no relation to Islam. However, and even though the society possessed a dual personality, they still had some of the old remnants from the Umayyad policies affecting them, and they could not, even at that point, utter the truth.

Therefore, Ashura

Imam al‑Husayn (PBUT) was contemporaneous with all these conditions. He witnessed how they planned for the fall and the decline of Islam at that stage. He witnessed how the caliphate was handed over to Yazid, a lecherous and profligate person. Also, he saw that nothing would hold him back from his great reformative uprising. The time had come to water the previously planted seeds with his pure blood and harvest them.A clear and solid stance was required against this Umayyad tyranny, and the spark of the revolution was lit the moment Imam al‑Husayn (PBUH) refused to pledge the oath of allegiance to that man. A man who had befriended cheetahs and monkeys. Imam al-Husayn (PBUH) said:

Yazid is a debauched man, an imbiber of alcohol, a killer of the forbidden soul, he declares his debauchery, and one like me would never pay allegiance to one like him.[141]

He continued on this path of his, combating the power ofevil and hypocrisy, standing against this succumbing and subjugation, and awakening the human soul. He said:

Farewell, O Islam, for the nation has been afflicted with a ruler like Yazid . . .[142]

When the Imam (PBUH) wanted to rise, he wrote a will to his brother Ibn al-Hanafiyya, in which he elucidated his purpose and wrote:

I have not revolted while being false, nor ungrateful, nor corrupt, nor an oppressor. Rather, I rose seeking reformation for the nation of my grandfather. I want to enjoin the good and forbid the wrong . . .[143]

Imam al‑Husayn’s piercing shouts continued in order to evoke the Islamic society to conduct its religious and theological duty. Even when he was aware that reformation would not happen without his pure blood as the price, he declared fiercely:

I do not consider death other than happiness and living with the oppressors as discontent.[144]

Truly, what is the value of life with such humiliation and succumbing?! What is the value of life with such Umayyad tyranny?!

The journey of Imam al‑Husayn (PBUH) continued, and his echoing shouts, refusing oppression and subjugation, continued. Up until Ashura. The day where Imam al‑Husayn (PBUH) and his companions delivered the best lesson in human values and principles. They offered their lives as sacrifices in an epic battle in order for the nation to enjoy the blessings of freedom. A bloody sacrificial battle with the costs; decapitated heads, throats cut open, bodies left on the soil, captivated women, blood raining from the skies, all to allow for a new era and awaken and revive the souls. For the nightmare of fear had ended, and self-confidence returned, and the Islamic Revolutions against corruption and deviation from the right path were lit, announcing the victory of Imam al‑Husayn’s revolution. The beacon of freedom shined again, and the tree of Islam began to blossom, for Islam existed with Muhammad, and persisted with al-Husayn.

[1] Al-Bukhari, Muhammad Bin Ismail. Sahih al-Bukhari. Vol. 5, p. 138, [Hadith number 4432.]

[2] Al-Kulayni, Muhammad Bin Yaqoub. Al-Kafi. Vol. 1, p. 11.

[3]The Holy Quran. Sura al-Nisa’e, Verse 76.

[4]Ibid. Sura al-‘Ankaboot, Verse 45.

[5] See: Al-Majlesi, Muhammad Baqer. Bihar al-Anwar. Vol. 79, p. 303.

[6] It has been narrated that Imam al-Sadeq (PBUH) said:

When Allah, blessed and exalted be He, received the pacts from the servants, He ordered the stone to swallow these pacts. Therefore, one says, “I have returned the trust, and I have respected my pact, so testify that I was loyal.” [Meaning: when Allah received the pacts from humans before their creation, He also ordered the Black Stone, located at the Eastern corner of the Holy Ka’aba, to safeguard these pacts. Thus, when the pilgrim is performing Hajj, he faces this stone and state that he has honored the pact of obedience and servitude, and then he asks the stone to testify in this matter to Allah.]

Source: Al-Kulayni, Muhammad Bin Yaqoub. Al-Kafi. Vol. 4, p. 184.

[7] Referring to the fact that fasting improves the health and heals some diseases. The Messenger of Allah (PBUH&HF) said, “Fast and you will be healthier.” Source: Al‑Majlisi, Muhammad Baqer. Bihar al-Anwar. Vol. 59, p. 267.

[8] In addition to Muawiya’s craftiness, and the advisers that he had employed to aid him in the planning of schemes, such as Sirjoun Bin Mansour al‑Rumi al-Nasrani, and Omar bin al-’Ass. See Ibn Khayyat, Khalifa. Tarikh Khalifa Bin Khayyat. P. 173. Also: Al-Tabari, Muhammad Bin Jurayr. Tarikh al‑Tabari. Vol. 4, p. 243.

[9] Ibn Katheer, Ismail. Al-Bidaya wa al-Nihaya. Vol. 8, p. 250.

[10] Ibn Abi al-Hadeed. Sharh Nahj al-Balagha. Vol. 4, p. 66.

[11] Many narrations with the notion of separating religion from politics, have been planted, and they were narrated in Sunni books. Among them is the narration that claims that the Messenger of Allah (PBUH&HF), as reported by Hudhayfa, said:

[As tranlated into English by the Sunni Muslims:]

”There will be leaders who will not be led by my guidance and who will not adopt my ways? There will be among them men who will have the hearts of devils in the bodies of human beings. I said: What should I do. Messenger of Allah, if I (happen) to live in that time? He replied: You will listen to the Amir and carry out his orders; even if your back is flogged and your wealth is snatched, you should listen and obey. ”

Source: Al-Nisabouri, Muslim Bin al-Hajjaj. Sahih Muslim. Vol. 6, p. 20. [Hadith 1847 b. Translated by Abdul Hamid Siddiqui.]

It has been reported that Muawiya son of Abu Sufyan, said:

“By Allah, I have not fought you so that you pray, nor so that you fast, nor so that travel for the Hajj Pilgrimage, nor so that you pay Zakat. You already do all these. Rather, I fought you to be in command over you, and Allah has bestowed me with this, while you despise that.”

Source: Al‑Isfahani, Abu al-Faraj Ali Bin al‑Husayn. Maqatel al‑Talebiyeen. P. 45.

[12] Al-Darqatni and al-Bayhaqee have both reported in their Sunan [i.e., Sunan al‑Darqatni and al-Sunan al-Kubra] that Abu Hurairah narrated that the Messenger of Allah (PBUH&HF) said, “Pray behind every devoted, and every debauched one.” Source: Al‑Darqatni. Ali Bin Omar. Sunan al‑Darqatni. Vol. 2, p. 44. Also: Al‑Bayhaqee, Ahmad Bin al‑Husayn. Al‑Sunan al‑Kubra. Vol. 4, p. 19.

[13] Several narrations have been reported in the Sunni’s Sahih-books [i.e., Sahih Muslim, Sahih Bukhari, etc.] that “proves” that Allah has a body with a face, arms, and legs. Among these narrations is what Muslim [the author of Sahih Muslim] reports in a long narration in his Sahih, where he mentions that Allah, glorified is He, will say to his servants at the Day of Judgment:

[As tranlated into English by the Sunni Muslims:]

He would say: “I am your Lord.” They would say: “We take refuge with Allah from thee and do not associate anything with Allah.” They would repeat it twice or thrice, till some of them would be about to return.” It would be said: “Is there any sign between you and Him by which you will recognize Him?” They would say: “Yes.” And the things would be laid bare. Those who used to prostrate themselves before God of their own accord would be permitted by God to prostrate themselves. But there would remain none who used to prostrate out of fear (of people) and ostentation but Allah would make his back as one piece, and whenever he would attempt to prostrate he would fall on his back. Then they would raise their heads and He would assume the Form in which they had seen Him the first time!

Source: Al-Nisabouri, Muslim Bin al-Hajjaj. Sahih Muslim. Vol. 1, p. 115-116 [Hadith 183 a. Translated by Abdul Hamid Siddiqui. A crucial line from the narration has been translated incorrectly! The incorrect translation is regarding the line: “and the things would be laid bare”, whereas the correct translation is, “and He would lay bare a leg” indicating that Allah apparently has a leg they know Him by!]

[14] Muslim reports in Sahih Muslim:

[As tranlated into English by the Sunni Muslims:]

Allah's Messenger, peace be upon him, happened to pass by the people who had been busy in grafting the trees. Thereupon he said: “If you were not to do it, it might be good for you.” (So they abandoned this practice) and there was a decline in the yield. He (the Holy Prophet) happened to pass by them (and said): “What has gone wrong with your trees?” They said: “You said so and so.” Thereupon he said: You have better knowledge (of a technical skill) in the affairs of the world.

Source: al-Nisabouri, Muslim Bin al-Hajjaj. Sahih Muslim. Vol. 7, p. 95. [Hadith 2363. Translated by Abdul Hamid Siddiqui.]

[15]Sunni sources mention regarding the Prophet’s forgetfulness, what Aisha narrates:

[As tranlated into English by the Sunni Muslims:]

The Prophet, peace be upon him, heard a man (reciting Qur'an) in the Mosque, and he said, “May Allah bestow His Mercy upon him. No doubt, he made me remember such-and-such Verses of such-and-such Sura which I dropped (from my memory).”
Source: Al‑Bukhari, Muhammad Bin Ismail. Sahih al-Bukhari. Vol. 3, p. 152 [Hadith 2655. Translated by Dr. M. Muhsin Khan.] See also: al-Nisabouri, Muslim Bin al-Hajjaj. Sahih Muslim. Vol. 2, p. 190. [Hadith 788 a. Translated by Abdul Hamid Siddiqui.]

[16] Sunni sources mention:

The Messenger of Allah recited Sura al-Najm in Mecca, and when he reached the Verse “Have you considered al-Lat and al-Uzza? And Manat, the third one, the other,” the Devil tempted him to utter, “These are the exalted cranes, whose intercession is hoped for,” and people said, “He has never said any good about our gods before,” then he prostrated, and they prostrated. Then, Jibrail came after that and said, “Present me with what I came to you with,” so when he reached, “These are the exalted cranes, whose intercession is hoped for,” Jibrail said to him, “I did not bring you this. This is from the Devil.” Then Allah sent, “We never sent a messenger before you, nor prophet . . .”

Source: Al-Suyouti, Abd al-Rahman Bin Abi Baker. Al-Durr al‑Manthoor. Vol. 4, p. 366.

[17] Al-Bukhari reports in Sahih al-Bukhari with a narrator chain going back to Aisha that she said:

[As tranlated into English by the Sunni Muslims:]

Allah's Apostle (p.b.u.h) came to my house while two girls were singing beside me the songs of Buath (a story about the war between the two tribes of the Ansar, the Khazraj and the Aus, before Islam). The Prophet (p.b.u.h) lay down and turned his face to the other side. Then Abu Bakr came and spoke to me harshly saying, "Musical instruments of Satan near the Prophet (p.b.u.h)?" Allah's Apostle (p.b.u.h) turned his face towards him and said, "Leave them." When Abu Bakr became inattentive, I signaled to those girls to go out and they left . . .

Source: Sahih al-Bukhari. Vol. 3, p. 228 [Hadith 949. Translated by Dr. M. Muhsin Khan.]

[18] Al-Tirmidhi reports in Sunan al-Tirmidhi with a narrator-chain going back to Buraidah that he said:

[As tranlated into English by the Sunni Muslims:]

The Messenger of Allah (peace be upon him) went out for one of his expeditions, then when he came back, a black slave girl came to him and said: “O Messenger of Allah! I took an oath that if Allah returned you safely, I would beat the Duff before you and sing." So the Messenger of Allah (peace be upon him) said to her: “If you have taken an oath, then beat it, and if you have not then do not.” So she started to beat the Duff, and Abu Bakr entered while she was beating it. Then 'Ali entered while she was beating it, then 'Uthman entered while she was beating it. Then 'Umar entered, so she put the Duff under her, and sat upon it. So the Messenger of Allah (peace be upon him) said: “Indeed Ash-Shaitan is afraid of you O 'Umar! . . ”

Source: Al-Tirmidhi, Muhammad Bin ‘Isa. Sunan al-Tirmidhi. Vol. 5, p. 284 [Hadith 3690 in the English translation, and 4054 in the original Arabic.]

[19]See: Ibn Hanbal, Ahmad. Musnad Ahmad Bin Hanbal. Vol. 5, p. 347. And: Ibn Asaker, Ali Bin al‑Hasan. Tarikh Madinat Demashq. Vol. 27, p. 127.

[20] Al-Shafi’i, Muhammad Bin Idris. Kitab al-Omam. Vol. 1, p. 208.

[21] Al-Suyouti, Jalal al-Deen . Al-Durr al-Manthoor. Vol. 2, p. 137.

[22] Al-Majlesi, Muhammad Baqer. Bihar al-Anwar. Vol. 44, p. 325. See also: Ibn ‘Atham al-Kufi, Ahmad. Kitab al-Futooh. Vol. 5, p. 14.

[23] See: Al-Dhahabi, Abu Abdillah Shams al-Deen. Tarikh al-Islam. Vol. 5, p. 5.

[24]Al-Atabki, Ibn Taghree Bordi al-Henafi. Al-Nojoom al-Zahera fi Akhbar Misr wa al-Qahera. Vol. 1, p. 163.

[25] Al-Masoudi, Ali Bin al‑Husayn. Murooj al-Dhahab Wa Ma’aden al‑Jawhar. Vol. 3, p. 67.

[26] [Yazid is referring to his infidel relatives who fought the Prophet (PBUH&HF) at the Battle of Badr.]

[27] [He is referring to the Arabs.]

[28] [The tribe of the real author of the poem, as this is a poem that Yazid took from another poet and altered, yet he left some verses from the original poem among which is this verse.]

[29] [The Prophet Muhammad (PBUH&HF).]

[30] Al-Majlesi, Muhammad Baqer. Bihar al-Anwar. Vol. 45, p. 157.

[31] [The Tribe of Hashim – The Prophet’s tribe, also known as Bani Hashim.]

[32] Al-Tabari, Muhammad Bin Jurayr. Tarikh al-Tabari. Vol. 8, p. 188.

[33] The Holy Quran. Sura Saad, Verses 82-83.

[34] Al-Masoudi, Ali Bin al‑Husayn. Murouj al-Dhahab wa Ma’aden al-Jawhar. Vol. 3, p. 67.

[35] Al-Sadooq, Muhammad Bin Ali.‘Uyoun Akhbar al-Redha. Vol. 1, p. 62.

[36] Al-Majlesi, Muhammad Baqer. Bihar al-Anwar. Vol. 44, p. 329.

[37] Ibid. P. 325.

[38] Al-Helli, Ibn Nama. Mutheer al-Ahzan. P. 71. And: Al-Majlesi, MuhammadBaqer. Bihar al-Anwar. Vol. 45, p. 116.

[39][Title translated. Original title: Al-Rad ‘ala al-Muta’aseb al-Man’e min Dhami Yazid.]

[40] [A verse from a poem in which he boasts himself for his action and criticizes Imam al‑Husayn (PBUH).]

[41]Ibn al-Jawzi, Abdel Rahman Bin Ali. Al-Rad ‘ala al-Muta’aseb al-Man’e min Dham Yazid. P. 58.

[42] Ibid. P. 59.

[43] See: Ibn Taymiyya. Minhaj as-Sunnah. Vol. 4, p. 557.

[44]The Holy Quran. Sura al-Tawbah, Verse 32.

[45]Al-Kufi, Ibn Abi Shiba. Al-Musanef. Vol. 7, p. 515. And: Al-Hakem al‑Nisabouri. Al-Mustadrak. Vol. 3, p. 177.

[46] Ibn Abi al-Hadeed. Sharh Nahj al-Balagha. Vol. 8, p. 111.

[47] See: Al-Yakoubi, Ahmad Bin Abi Yakoub. Tarikh al-Yakoubi. Vol. 2, p. 153.

[48] See: Ibn Sa’ad, Muhammad Bin Sa’ad. Al-Tabaqat al-Kubra. Vol. 3, p. 296.

[49] See: Ibn Abdel-Berr, Yousef Bin Abdullah. Al-Isti’ab. Vol. 3, p. 1103.

[50] See: Ibn Sa’ad, Muhammad Bin Sa’ad. Al-Tabaqat al-Kubra. Vol. 3, p. 61.

[51] Al-Jawhari, Ahmad Bin Abdel-Aziz. Al-Saqifa wa Fadak. P. 86.

[52] [I.e., lowlife].

[53] Ibid. P. 86.

[54] Ibn Shabba al-Numayri, Umar Bin Shabba. Tarikh al-Madina. Vol. 3, p. 930.

[55] Ibn Abed Rabbah Al-Andalusi, Ahmad Bin Muhammad. Al-Aqed al‑Fareed. Vol. 5, p. 33-34.

[56] See: Al-Haythami, Noor al-Deen Ali. Majm’a al-Zawaed. Vol. 9, p. 95.

[57] Al-Tabari, Muhammad Bin Jurayr. Tarikh al-Tabari. Vol. 3, p. 438.

[58] Al-Baladhuri, Ahmad Bin Yahya. Ansab al-Ashraf. Vol. 6, p. 208.

[59] Ibn Abi al-Hadeed. Sharh Nahj al-Balagha. Vol. 3, p. 49.

[60] Ibn Hajar, Ahmad Bin Ali. Al-Isaba. Vol. 6, p. 482.

[61] Al-Baladhuri, Ahmad Bin Yahya. Ansab al-Ashraf. Vol. 6, p. 138-139.

[62] See: al-Tabari, Muhammad Bin Jurayr. Tarikh al-Tabari. Vol. 3, p. 365. And: Ibn Abi al-Hadeed. Sharh Nahj al-Balagha. Vol. 2, p. 129.

[63] See: Al-Baladhuri, Ahmad Bin Yahya. Ansab al-Ashraf. Vol. 6, p. 134.

[64] Taha Husayn. Al-Fitna al-Kubra. Vol. 1, p. 120.

[65] Al-Baladhuri, Ahmad Bin Yahya. Ansab al-Ashraf. Vol. 6, p. 134.

[66] Al-Masoudi, Ali Bin al‑Husayn. Murouj al-Dhahab. Vol. 2, p. 332-333.

[67] Al-Baladhuri, Ahmad Bin Yahya. Ansab al-Ashraf. Vol. 6, p. 140.

[68] Ibid. P. 147.

[69][The birth name of Abu Dhar al-Ghifari.]

[70] Ibid.P. 147.

[71] See: Ibn Abdel Berr, Yousuf Bin Abdullah. Al-Isti’ab. Vol. 3, p. 1136. And:Al‑Baladhuri, Ahmad Bin Yahya. Ansab al-Ashraf. Vol. 6, p. 161-162.

[72] Al-Tabari, Muhammad Bin Jurayr. Tarikh al-Tabari. Vol. 3, p. 426.

[73] Ibid. P. 427.

[74][The Followers, “al-Tabi’oun” in Arabic: The title for those who did not accompany, nor meet the Prophet (PBUH&HF), but accompanied one of his companions. They came after, i.e., followed the era of the Prophet or were contemporaneous, yet did not meet him.]

[75] Ibn al-Atheer, Ez al-Deen Ali Bin Abi al-Karam. Al-Karam Fi al-Tarikh. Vol. 3, p. 150-151.

[76] Al-Tabari, Muhammad Bin Jurayr. Tarikh al-Tabari. Vol. 3, p. 373-374.

[77] Ibn Abi al-Hadeed. Sharh Nahj al-Balagha. Vol. 2, p. 126.

[78] See: Al-Tabari, Muhammad Bin Jurayr. Tarikh al-Tabari. Vol. 3, p. 462.

[79] See: Al-Yakoubi, Ahmad Bin Abi Yakoub. Tarikh al-Yakoubi. Vol. 2, p. 179.

[80] See: Al-Tabari, Muhammad Bin Jurayr. Tarikh al-Tabari. Vol. 3, p. 512.

[81] Muhammad Abduh. Sharh Nahj al-Balagha. Vol. 1, p. 89.

[82] Ibid. P. 269.

[83] Ibn Abi al-Hadeed. Sharh Nahj al-Balagha. Vol. 7, p. 37-38.

[84] See: Al-Toosi, Muhammad Bin al-Hassan. Al-Amali. P. 727. And: Ibn Abi al‑Hadeed. Sharh Nahj al-Balagha. Vol. 7, p. 41.

[85] [To avenge the blood of the second caliph Uthman.]

[86] [I.e., the Oath-Breakers.]

[87] [Area close to Kufa.]

[88] [Meaning; a permanent separation, unable to be fixed.]

[89] Muhammad Abduh. Sharh Nahj al-Balagha. Vol. 1, p. 82-83.

[90] Ibn Abi al-Hadeed. Sharh Nahj al-Balagha. Vol. 2, p. 193.

[91] Muhammad Abduh. Sharh Nahj al-Balagha. Vol. 2, p. 101.

[92] [I.e., he will not incline toward your desires.]

[93] Ibn al-Athir, Ez al-Deen Ali Bin Abi al-Karam. Al-Kamel fi al-Tarikh. Vol. 3, p. 402.

[94] Al-Isfahani, Abu al-Faraj Ali Bin al‑Husayn. Maqatel al-Talebiyeen. P. 34.

[95] [Present day Yemen.]

[96] See: Al-Mufeed, Muhammad Bin Muhammad. Al-Ershad. Vol. 2, p. 9.

[97] See: Ibid. P. 9-10.

[98] Al-Isfahani, Abu Faraj Ali Bin al‑Husayn. Maqatel al-Talebiyeen. P. 38.

[99] The Holy Quran. Sura al-Anfal, Verse 46.

[100] Al-Isfahani, Abu al-Faraj Ali Bin al‑Husayn. Maqatel al-Talebiyeen. P. 39.

[101] Ibid. P. 39-40.

[102] Al-Mufeed, Muhammad Bin Muhammad. Al-Ershad. Vol. 2, p. 10.

[103] Ibid. P. 12.

[104] [Become a leader.]

[105] Ibn Abi al-Hadeed. Sharh Nahj al-Balagha. Vol. 16, p. 42.

[106] See: Al-Sadooq, Muhammad Bin Ali. Elal al-Sharae’e. Vol. 1, p. 220-221.

[107] See: Al-Yakoubi, Ahmad Bin Abi Yakoub. Tarikh al-Yakoubi. Vol. 2, p. 214.

[108] See: Al-Tabari, Muhammad Bin Jurayr. Tarikh al-Tabari. Vol. 4, p. 122.

[109] See: Sharaf al-Deen. Suleh al‑Hasan. P. 259-260.

[110] See: Al-Mufeed, Muhamad Bin Muhamad. Al-Ershad. Vol. 2, p. 14.

[111] Taha Husayn. Al-Fitna al-Kubra Ali Wa Banooh. P. 188.

[112] Al-Dinawari, Abu Hanifa. Al-Akhbar al-Tewal. P. 220.

[113] See: Al-Isfahani, Abu al-Faraj Ali Bin al-Husayn. Maqatel al-Talebiyeen. P. 31.

[114] Ibn Abi al-Hadeed. Sharh Nahj al-Balagha. Vol. 2, p. 85-86.

[115] Ibn Abi al-Hadeed. Sharh Nahj al-Balagha. Vol. 2, p. 117.

[116] A title attributed to Imam Ali (PBUH).

[117] Ibn Abi al-Hadeed. Sharh Nahj al-Balagha. Vol. 11, p. 44.

[118] Ibid. P. 45.

[119] Al-Isfahani, Abu al-Faraj Ali Bin al-Husayn. Al-Aghani. Vol. 3, p. 28.

[120] Al-Andalusi, Ibn Abed Rabeh. Al-Aqed al-Fareed. Vol. 1, p. 419.

[121] Ibn Abi al-Hadeed. Sharh Nahj al-Balagha. Vol. 4, p. 63.

[122] Ibn Abi al-Hadeed. Sharh Nahj al-Balagha. Vol. 4, p. 64.

[123] Ibid.

[124] Ibid.

[125] Ibn Abi al-Hadeed. Sharh Nahj al-Balagha. Vol. 11, p. 45.

[126] Al-Bukhari, Muhammad Bin Ismail. Sahih al-Bukhari. Vol. 8, p. 87. [Sahih al‑Bukhari, Hadith No. 7052.]

[127] Al-Nisabouri, Muslim Bin al-Hajjaj. Sahih Muslim. Vol. 6, p. 22. [Sahih Muslim, Hadith No. 1852a.]

[128] [The Murji’ah theology.]

[129] Ibn Abi al-Hadeed. Sharh Nahj al-Balagha. Vol. 6, p. 325.

[130] Al-Qadhi, Abdul Jabbar. Al-Mughnee fi Abwab al-Tawheed. Vol. 8, p. 3.

[131] Al-Nashhar. Nash’at al-Fekr al-Falsafi fi al-Islam. Vol. 1 p. 231.

[132] Ahmad Amin. Dhuha al-Islam. Vol. 3, p. 81.

[133]Al-Dinawari, Abu Hanifa. Al-Akhbar al-Tewal. P. 245. See also: Al‑Mufeed, Muhammad Bin Muhammad. Al-Ershad. Vol. 2, p. 67.

[134] Al-Tabari, Muhammad Bin Jurayr. Tarikh al-Tabari. Vol. 4, p. 304.

[135] [The Unjust Ones.]

[136] [The Rengers.]

[137] [The Renegaders.]

[138] [I.e., Ja’ada Bint al-Ash’ath, the wife of Imam al‑Hasan (PBUH).]

[139] [The Army Commander had deserted under cover of night, and fled to the camp of Muawiya.]

[140] Al-Dinawari, Abu Hanifa. Al-Akhbar al-Tewal. P. 222.

[141]Ibn Tawoos, Ali Bin Mousa. Al-Lahoof fi Qatla al-Tufoof. P. 17. Ibn A’atham al‑Kufi, Ahmad. Al-Futooh. Vol. 5, p. 14.

[142] Ibn A’atham al-Kufi, Ahmad. Al-Futooh. Vol. 5, p. 17.

[143] Al-Majlesi, Muhammad Baqer. Bihar al-Anwar. Vol. 44, p. 329.

[144] Ibn Tawoos, Ali Bin Mousa. Al-Lahoof ‘Ala Qatla al-Tufoof. P. 48.

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Preface

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Preface

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PrefacePreface

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