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The goals of the revolutions, uprisings, and freedom and liberation movements raised against oppression, injustice, and deviation can be boiled down to a specific type and genre of goals and objectives announced in the declared slogans and mottos. These goals become identifiable through the conduct of those in charge of them. Typically, these announced or declared objectives arelimited by time and place and shaped after the view and ideology of those who raise them, as ordained by the subjective circumstances, related to the boundaries of the leader's capabilities and their aspect of expectations.

Thus, most of these uprisings and revolutions – if successful – are weak in effect and with limited efficiency, especially if they become antique and ancient where they, subsequently, will become memories of the history and valuable traditions. Undoubtedly beneficial for everyone that reads and study them.

This assumption and impression, regarding the revolutions and the movements of refusal, do not apply for the sanctified Husayni Uprising that Imam al-Husayn (PBUH) led, in light of its goals, outcomes, indications, and movement out of the borders of time and place. There is nothing strange and unusual about this inapplicability, for the leader of this uprising is of noble status with a firm determination like his grandfather, the Greatest Prophet, Muhammad (PBUH&HF). As the poet said:

He has determinations; endless are the great ones

More exalted than all time is the little one

The Goal of the Husayni Revolution and its Causes

The follower of the chapters and events in the Husayni uprising and its messages sent from its beginning all through its movement from Holy Medina after the death of Muawiya, through Mecca and ultimately to Karbala, can only agree that it is an embodying uprising. An uprising with a long-term perspective, wide horizon, and goals with several social, religious, ethical, and political dimensions. A revolution with purposes and objectives that would perplex the intellectuals and disable any brilliant mind from truly comprehending it.

Perhaps, the most outstanding sample of the wide banner of goals in the Husayni uprising, is what Imam al-Husayn (PBUH) announced in one of his uprising’s motto when he said in advisement to his brother Muhammad Bin al-Hanafiya:

Therefore, reformation applies to all these several dimensions and shapes of the goals of the Husayni uprising, thus, including all types of social, religious, political, ethical, and educational reformation, etc.

One can ask, why did the Husayni uprising carry all these goals? What happened in the nation that made Imam al‑Husayn (PBUH) undertake this grave mission and pay this high price?

To answer this question, we can say that from the viewpoint of the Imami Shiites – while other Muslims might agree – the path of the Islamic nation suffered a great disturbance and a dangerous deviation in the aftermath of the Holy Messenger’s demise (PBUH&HF). Due to things being done in discordance with Allah’s will, exalted is He. Therefore, the destiny and fate of the nation and the Muslims were placed in the hands of unqualified people, which is the least that can be said about them.

Subsequently, the gap began to widen and the crack to lengthen when the Emancipated Ones[2] of this nation became the guardians and governors of the Muslims in the era of the third caliph[3]. Furthermore, the circumstances did not allow the Commander of the Faithful (PBUH) – when things became in his hands – to correct what had been corrupted and sew what had been ripped apart, for the sinful hands assassinated him.

The Imam (PBUH) consequently became the martyr of righteousness and justice, and the nation was left with the greatest loss in its history. However, when Muawiya, son of Abu Sufyan, gained the power and the leadership of the Islamic nation, the wounds became even deeper, and Islam’s calamity greater. Even though it was forbidden for the progeny of Abu Sufyan [to become caliphs], as it was reported that Imam al‑Husayn (PBUH) said:

And I have heard my grandfather say, “The caliphate is forbidden for the progeny of Abu Sufyan.”[4]

No Muslim in the first two decades of Islam imagined that the caliphate would fall into the hands of the sons of Abu Sufyan, but this is due to the mock of destiny, and the failure and weak resolution of the nation.

If only it would end here, yet it continued till Yazid son of Muawiya – the impious alcoholic, and murderer of the respected lives – became the caliph of the Muslims. Thus, the bells of danger arose, and all the effort of the Prophet (PBUH&HF) was at risk. The reason to which Imam al-Husayn (PBUH) said:

To Allah, we belong, and to Him we will return, and farewell O Islam for the nation has been afflicted with a guardian like Yazid.[5]

– And:

Don’t you see that righteousness is not complied with, and that wrong is not being prevented [?] Let the believer wish to meet Allah while being righteous, for I do not consider death other than happiness and living with the oppressors as discontent.[6]

This deteriorating status that the Islamic society reached on every front, the social, political, religious, and ethical, obviously calls for a reformative uprising so great that it is in alignment with the size of the corruption and destruction that struck the whole nation. An uprising with a goal and message concerned with reforming every shape of this corruption while living up to the responsibility and the scale of the mission. That is why the goals of the Husayni uprising had such a great size with several dimensions, and thus the previous questions are answered.

We remain to know the path and method that Imam al‑Husayn (PBUH) used to achieve his reformative goals, and this is what we will elaborate next.

The Method of Imam al-Husayn (PBUH) and His Path to Achieve Reformation

Several opinions and views might be presented, explaining the path and method Imam al-Husayn (PBUH) used in his movement of change, to reach his objective in a general all-encompassing reformation. We will, however, limit it to two main opinions regarding the method, technique, and way the Imam (PBUH) used;

1. The Method of Seizing Power

2. The Method of Sacrifice and Martyrdom.

1. Seizing Power and Establishing the Divine Rule

The supporters of this method believe that Imam al-Husayn (PBUH) sought to realize the goals of his uprising by gaining control over the Islamic caliphate. Afterward, he would righten what the others corrupted and bring the nation back to its right path by controlling the state’s institutions and agencies, and use them to re-Islamize the society after it had lost its true Islamic identity.

The Imam’s (PBUH) attempt to seize power was not a personal objective and goal. Rather a means to an end and a method to accomplish his great uprising’s goals[7], and this is the usual behavior of the Imams (PBUT) when dealing with power and rule. In this regard, Imam al-Husayn (PBUH) said:

O Allah, You know, that what has been done by us, was not in competition for power, nor to acquire something from the useless chattels. Rather, it was to show the signs of Thy religion and display reformation in Thy land, and so that the oppressed among Thy slaves will be safe, and so that Thy requisites, traditions, and rules are complied with.[8]

We can elaborate on this opinion by depicting some facts and indicators, aiding those who adopt this opinion.

When Muawiya appointed his son Yazid as the commander of the Muslims before his death – while Yazid was inappropriate for this position by all terms – a wave of general disapproval rose amid the Muslim circles, and some Muslim leaders refused to pay allegiance to him. Thus, Imam al-Husayn (PBUH) saw that the circumstances were ready to take the initiative, as he was the one with all the necessary constituents for an Islamic ruler. Subsequently, the Imam (PBUH) announced his first slogan, including clear indications of his viewpoints:

I have not revolted while being false, nor ungrateful, nor corrupt, nor oppressing. Rather, I revolted to demand reformation in the nation of my grandfather. I want to enjoin the good and forbid the wrong, and walk the path of my grandfather, and father, Ali Bin Abi Taleb. Those who accepted me for the acceptance of righteousness, [know;] Allah is more entitled to righteousness[9], and those who retort this from me, I will have patience until Allah judges with righteousness between the people and me, and He is the best of judges.[10]

The letters from the people of Kufa to him, and their invitation of him and proclamation of preparedness to defend him and pay allegiance to his caliphate, aided in this regard. Therefore, the Imam (PBUH) sent Muslim Bin Aqeel to them, in order to assert the situation and prepare for the new state with al-Kufa as its capital.

It was also possible for the Imam (PBUH) to win the loyalty of Holy Medina and Mecca. Hence, he began inviting whomever he met to join and aid him, and he sent letters and messages to the tribal chiefs, inviting them to join him in his battle against the oppressing regime. Among these letters, is what he sent to the chiefs of Basra:

I invite you to Allah and His prophet, for the [prophetic] tradition has been left to die, and if you answer my call, and obey my orders, I will guide you to the path of rectitude.[11]

Also aiding this opinion is what Imam al-Husayn (PBUH) wrote [to the Kufans] as an answer to the letters of Muslim Bin Aqeel who informed the Imam (PBUH) that the matters were in favor of the Household (PBUT) and that the Kufans had agreed to support Imam al-Husayn and his family (PBUT):

Forward, Muslim Bin Aqeel’s letter has reached me, informing me of your proper stance, and your unity to support us and demand our rights. Therefore, I have asked Allah to make appropriate for us the best of good deeds and to remunerate you for this, the greatest of rewards.[12]

Rather, according to some texts, Imam al-Husayn (PBUH) employed his authority as an active political ruler, like when he confiscated – while they were traveling [to Karbala] – money sent to Yazid by his operator in Yemen. Sayyid Ibn Tawoos says:

Then he traveled until he reached al-Tan’eem, where he found a donkey carrying a gift sent by Buhair Bin Raisan al-Hamiri, the operator of Yemen, to Yazid son of Muawiya, and he took the gift, for the authority to rule the Muslims was his.[13]

This issue remained important to the Imam (PBUH) even after the tides shifted in Kufa, and Muslim Bin Aqeel was martyred when the people who joined him left him while only a few of his most sincere companions stayed with him.Nonetheless, the Imam continued to remind people that he was more entitled to the caliphate and more eligible than Yazid, son of Muawiya. The Imam (PBUH) kept encouraging them to follow him as when he addressed the army of al-Hurr Ibn Yazid al-Riyahi when he met them on the way near Karbala:

O people, if you were to fear Allah and know the righteousness and its people, it would please Allah more with you. We are the Household of Muhammad, and we are more entitled to this[14] from you than these imposters of what is not theirs, who lead you with oppression and enmity.[15]

He did not even give up on proselytizing the Kufans – those who wrote to him – to support him and abandon the front of falsehood. Hence, when the Imam (PBUH) reached Karbala, he asked for a pen and paper, and wrote them a letter:

You have known that these people have taken upon them the obedience of the devil and turned away from the obedience of the All-Merciful. They have shown corruption and suspended the rules and kept the revenues [of the Muslims], and permitted what Allah has forbidden, and forbidden what He has permitted. I am more entitled to this due to my relation with the Messenger of Allah. Your letters have reached me, and your messengers have come to me with your allegiance, stating that you would not forsake nor abandon me. If you are to be faithful to your allegiance, you would be fortunate and reach rectitude.[16]

The advocates of this opinion believe that Imam al‑Husayn (PBUH), with his normal knowledge, thought this would come true. Consequently, he acted upon it, just as the Messenger of Allah (PBUH&HF) thought he would be victorious against the non-believers at [the Battle of] Uhud, and such is the case when Imam Ali (PBUH) rode out to the Battle of Siffin. Thus, an Imam’s handling and planning to receive the governing, does not necessarily mean that what he had planned for, would come true, for the Imams (PBUT) does not exceed the human limits in their social and political work, and they do not use metaphysical tools, with some exceptions due to certain circumstances.[17]

This opinion is also to find in the words of Sayyid Murtadha (may Allah have mercy on his soul) in his book, Tanzih al‑Anbiya. He mentions several questions regarding Imam al-Husayn’s uprising and travel from Medina to Karbala, such as:

What was the justification for Imam al-Husayn (PBUH) to travel to Kufa while it was filled with his enemies and while he knew what the Kufans had done to his father and brother?

Why did he not listen to his companions’ advice to not travel, for if he did so, he would be killed?

Why did he not return when he was informed of the killing of Muslim Bin Aqeel?

In addition to similar questions that Sayyid Murtadha answers by saying:

Whenever an Imam strongly thinks that he would acquire his right and conduct his responsibility by some action, [then that action] would become obligatory for him. If it contains some struggle that could be endured, he will endure it, and our Master Abu Abdillah (PBUH) only traveled to Kufa after being certain of the people. And after agreements and contracts, and after they wrote to him as free men, not forced to do so, and as initiators [of the correspondence] not as responders . . . and he (PBUH) saw that the Kufans were stronger than those appointed by Yazid to rule over them. He saw their rage toward him [Yazid] and the weakening [of their support] to him, all which strengthened his thought of [this path] remaining obligatory. It was upon him to do what he did by using his assessment and means to achieve this. He did not anticipate for any of the people to betray him, and that the people of righteousness would be weak in aiding him, and that those strange things would occur . . .[18]

We are not concerned with evaluating the opinions despite the critique against this opinion as much as we are concerned with presenting these two opinions.

2. The Path of Sacrifice and Martyrdom

Some look differently at this case and conclude that Imam al‑Husayn (PBUH) had no choice but to take the difficult road and walk in the path of sacrifice and martyrdom in order to achieve his great objectives, since:

The world has changed and has become masked. Its good has gone back . . . until nothing was left, only remnants and a despicable life resembling the cattle’s [effort] in grazing on a bad field.[19]

More so because Yazid, son of Muawiya, did not possess the same abilities in shiftiness and deception, rather he was foolish, stupid, and arrogant, and lacked a religious and social deterrent. Consequently, he decided to eliminate his opponents physically and anyone who opposed him, so he wrote to his operator in Medina:

If this letter from me reaches you, then answer it quickly. Inform me of everyone that is under my obedience, or have left it, and attach the head of al-Husayn Bin Ali to the answer.[20]

Yazid did not restrain in committing atrocities and crimes, and violate inviolabilities and sanctities if those were to hinder his position on the throne.

Simultaneously, the noble Islamic traditions had vanished from the Islamic society, and the understandings had changed. Good had become wrong, and wrong had become good. The noble ones were exiled and marginalized, and the abject ones were invited inside and respected, as Imam al-Husayn (PBUH) describes:

Do you not see that righteousness is not complied with, and that wrong is not being prevented [?] Let the believer truly wish to meet Allah.[21]

And also:

. . . the prophetic tradition has been left to die.[22]

Imam al-Husayn (PBUH) then planned – with the support of the heavens – to conduct the operation of a total reformation by stepping forward with his household and companions as offerings to the reformation’s shrine. He did so by taking his family and household to meet the horrors of captivity and face several calamities, in order to create a strong quake. One that would shake the conscience of the nation, and become a ringing scream deafening its ears, so that it turns away from its deviation, wakes up from its sleep, and realizes what it had become.

Perhaps, this is what the saying of the Messenger of Allah (PBUH&HF) was hinting in the dream that Imam al-Husayn (PBUH) saw when he visited the grave of his grandfather? [In the dream] the Prophet said:

O son, O Husayn, it appears that I am to witness you soon; killed and slaughtered in the land of agony [Karb] and calamity [bala] at the hands of a group from my nation. In that state, you are thirsty, not getting water poured, and athirst, not getting saturated, and they still seek my intercession, what is it with them?! May Allah not grant them my intercession on the Day of Resurrection! For they will have no share with Allah.[23]

Thus, came the Imam’s announcement from the beginning of his movement, indicating his determination to achieve martyrdom, as he wanted and planned. Perhaps, the clearest statement regarding that method was his saying to Um Salama when he intended to leave Medina:

O mother, Allah, glorified and sublime be He, has wanted to see me killed and slaughtered while being oppressed, and due to enmity. He has wanted to see my wives, relatives, and female family members displaced, and my children slaughtered and oppressed, taken captives and in shackles, seeking aid, but finding no supporter or aide.[24]

Thus, when he wanted to travel from Mecca to Iraq, he emphasized this meaning in a letter he sent to Muhammad Bin al-Hanafiya and the rest of Bani Hashim:

Forward, whoever follows me will be martyred, and whoever does not follow me will not achieve the triumph.[25]

In addition to several other instances strengthening this understanding.

Subsequently, we witness that those who advised Imam al‑Husayn (PBUH) to refrain from revolting, and those that suggested that he did certain things, had not understood the gist of Imam al-Husayn’s (PBUH) decisions and actions. Like when he traveled with all bravery and honor to Kufa, which was known for its disloyalty, and with such few supporters and companions to face the armies of the Umayyads. Or when he brought the children and women with him, for it was time for those advisers and sympathizers to understand the divine plan and wide view that can only be possessed by an infallible and a commander in connection with the heavens.

Wherever we say that Imam al-Husayn (PBUH), sought to achieve his goals by obtaining the governing and authority, or that he chose the path of sacrifice and martyrdom, he sought to implement a practical reformation, in order with his divine duty and legal responsibilities as the Imam of this nation, and the legal leader of its destiny, religion, and fate.

We, as well as others, can ask about the effect Ashura had on the actuality and future of the nation after all these grave sacrifices that the Imam (PBUH) offered for the sake of his uprising, and after all these calamities, atrocities, and horrid, not witnessed by history before.

Could the Husayni uprising awaken the nation from its sleep, and revive its determination after it had become weak and frail, and bring back some of its lost principles and values?

Or did the uprising result in the opposite effect? I.e., that because the nation abandoned Imam al-Husayn (PBUH) and because of their negative and shameful stance toward his uprising, Allah, exalted is He, made them wear the cloak of disgrace and frailty, and they suffered a great deterioration in all fields.

These are two approaches and opinions which we will try to present to the dear reader, for him to understand the truth and the reality of both.

The First Opinion: The Deterioration of the Nation After the Incident of Karbala

Among the effective traditions of Allah, exalted is He, in His creations, is that reformation, change, and the path toward perfectness is born from the human society itself, for Allah, glorified be He, does not interfere constitutionally in making this change and reform occur, only in very special instances. Allah, exalted is He, said:

Allah does not change the condition of a people until they change what is within themselves.[26]

Many nations have suffered from oppression, persecution, and corruption because of their subjection to tyranny and injustice, and their forsaking of the reformers and the leaders of changes. The Islamic nation is no different from other nations. It had taken a series of regressive decisions, the first being its reluctance to aid the legal caliph after the Messenger of Allah (PBUH&HF), and refusal to instate him where Allah, exalted is He wished, an incident causing its own calamities and disasters. Then follows the nation’s abandoning stance toward the Husayni uprising that left Imam al-Husayn (PBUH), alone among his enemies, while he was the one who answered its call when it screamed for him in despair. Thus, the nation was destined with disgrace, humiliation, and deterioration everywhere.

The deterioration and regression of the Islamic nation after the incident of Karbala can be deduced from the actuality of history, and some texts regarding the Husayni uprising.

The Historical Reality of the Islamic Nation After Ashura

A swift broad gaze upon the historical actuality of the Islamic nation after the incident of Ashura – on all political, social, religious, and ethical levels – proves that the Muslims experienced a state of regress, descending, and distance to the Islamic teachings.

On a political level, the Islamic state was disunited after the events of Karbala. It was divided between the Umayyads in the Levant and other areas, while the Zubayris controlled Hejaz and Iraq and the Kharijites some parts of the Peninsula.

At the period of Abd al-Malik Ibn Marwan’s[27] rule, conflicts and fights arose between these groups leading to the Umayyad's governing and spread of influence in the majority of the areas. However, it did not last long before family feuds regarding the power surfaced, and that weakened the state.

Furthermore, the appearance of some Jihadi and guerilla fractions every so often aided in hastening the collapse of the Umayyad Dynasty at the hands of the Abbasids. To come to power, the Abbasids misused the slogan “Pleasing the Progeny of Muhammad,” and they attracted the masses who were spiteful toward the Umayyads, and secured their loyalty.

However, as soon as they gained control, they turned against the same slogan, and while they may have appeared strong at the beginning of their reign, which lasted less than a century, the Umayyads were still in Andalusia, and the Idrisids and the Kharijites in North Africa. Therefore, they swiftly suffered the same diseases as the Umayyad Dynasty did, such as internal battles over the power, and [operators] engulfing in the gathering of treasures.

Subsequently, the Abbasid Dynasty became fragile, and many and large parts of it were separated, with several states ruling over them based on sectarianism or nationalism. Many scuffles occurred between these states, where some collapsed, and some rose until matters reached a degree where the Abbasid caliph lost all his jurisdiction for a long period and became merely a name.[28]

Due to what the Muslims suffered from disunity between their states, separation, and feuds, the Moguls were capable of invading the land and overthrowing the Abbasid government. After that, the political reality of the Muslims declined and deteriorated until the Muslims became the prey of the Western colonialism that occupied the Islamic lands, robbed their treasures, and enslaved their people while gifting them with destruction and ruin. Which disgrace is greater than what the Islamic nation experienced in their political reality?

On a social level, the Muslims’ condition was no different from their political condition. The Muslims experienced harsh social conditions, after the event of Ashura, with the spread of poverty and corruption, and the absence of safety and order due to political fights, in addition to the outbreak of suppression, subjugation, and tyranny of the unjust and oppressive rulers. Such as al-Hajjaj – and other governors and rulers from the tribe of Umayya and al-Abbas – who killed several noble and benevolent people, and threw some in prison, and made others migrate. History is full of these encounters.

These conditions aided in the appearance of strange social phenomena in the Islamic society, like segregation based on race and nationality, which happened under the Umayyad Dynasty. The dynasty made a distinction between the Arabs and the foreigners, which meant that the Muslims became distant from their religious doctrines and their Prophet’s advice in this regard.

Perhaps, the worst thing that happened to this nation was that they forbid themselves from the pure spring of the Islamic teachings, the Household; the second of weighty things with the Qur’an, which were made a haven from deviation whenever you held onto both of them. Thus, the nation obtained its knowledge in Jurisprudence and Theology, etc., from anyone offering it, and that only added to its deviation and loss. Consequently, the phenomenon of The Scholars of the Tiled Floors[29] appeared. Scholars who legalized what the tyrants conducted of oppression and injustice. Consequently, opinions in accordance with the orientations and preferences of the authoritarian regimes and its rulers were born. Hence, jurisprudential and theological schools were established in the religious actuality of the Muslims, some were blotted out, and some still exist until today.

Furthermore, the nation was fated with some deviated schools that had no relation to Islam anymore, like the movement of the Zindiqs and the Dahriis, etc.

The majority of the rulers and governors who ruled the Muslims were at a great distance from the Islamic Laws and its regulations. Their palaces and homes were filled with displays of moral corruption, and religious deterioration, like alcoholism, adultery, playing on tanburs, dancing, singing, and unlawful entertainment, which naturally impacted the Islamic society, where these phenomena started to circulate, because people follow their king’s religion[30]as they say. To illustrate this, one can look at several of the countries conquered in the era of these tyrants, and witness that the countries would swiftly return to their religion and polytheism at the first chance when their state began to lose control over these areas.

The previously presented was a brief glimpse of the Islamic nation’s actuality after Ashura, in which it is clear that thenation had lost its identity and religion, and had become a separated nation, with a weak determination and a fragile resolution. [Factors] which represented a dangerous deterioration and regression as a result of its forsaking of their legal leaders, and their abandoning of enjoining good and forbidding evil and falsehood.

Textual Indications of the Occurrence of a Deterioration in the Nation After Ashura

In the aftermath of Imam al-Husayn’s stances, announcements, and speeches, the follower can spot some of his expressions indicating that he (PBUH) perceived the future of the nation.

He perceived what laid ahead of falling into disgrace, fear, and humiliation if the nation was to betray what was entrusted to it, neglect its duty, and not support righteousness. Not only by failing to stand by the people of righteousness, but also by supporting the people of falsehood and presenting support and aid to them, by combating, fighting, and killing the righteous ones. In an episode recorded by history, the Imam (PBUH) reached an area on his way to Kufa, where a man from there, called Aba Haram met and asked the Imam (PBUH) about the reason for leaving Medina, and the Imam (PBUH) answered him with some harshness:

Woe to you! O Aba Haram! They cursed my family, and I was patient. They demanded my money, and I was patient. They demanded my blood, and I escaped.

– The Imam (PBUH) then explained to him what he will suffer from a killing at the hands of these people, and what will occur to them as a result of this:

By Allah, they will kill me, then Allah will make them wear the cloaks of complete shame, and He will empower over them [rulers] who will kill and humiliate them.[31]

It appears from the words of Imam al-Husayn (PBUH) when he describes the shame that would occur to them as complete, that they would taste the sourness of shame on several levels other than them being killed or tortured at the hands of the oppressing rulers, which truly happened and was recorded by the history of the Muslims. Furthermore, we do not believe that this [prediction] is limited to those who were directly involved in the killing of Imam al-Husayn (PBUH), but that it applies to whoever knew of his revolution and uprising and chose not to support him, either out of fear or greed. And that it also applies to everyone who accepted and approved that which happened to him (PBUH), either among those who were contemporaneous with his uprising or people from future generations.

In a story similar to this story, a man named Aba Harra meets the Imam (PBUH) and asks him the same previous question, and the Imam (PBUH) answers him with the same answer, and perhaps the two stories are one story, but with the names altered. This indicates that after they kill Imam al‑Husayn (PBUH), the nation will have their fate and treasures controlled by their lowest till they reach the abyss of ruin and destruction. At the same time, the people of intellect and sound mind would remain subjugated and suppressed, as it happened with the people of Saba. Rather, they will suffer worse.

[The two historians] al-Tabari and Ibn Asaker both report that Imam al‑Husayn (PBUH) said:

By Allah, they will not invite me until they extract this [i.e., my soul] from me, and if they do [so], Allah will empower over them those who will humiliate them . . . [32]

These texts are in no need of explanation because of their clear indications of the disgrace and decadence that would befall these people, due to their own doing from violating the sanctities of Allah, exalted is He, by deserting Imam al-Husayn (PBUH) then killing him, his household, and companions, then capturing his relatives, and robbing them of their belongings.

If one says that these texts only concern those whom were directly involved in these actions against the Imam (PBUH), the answer is that they could still apply to anyone who was like them at that time. Such as the supporters of the oppressors and rulers of injustice, in addition to those who will come after them through the ages, and they are many as long as they protest against the people of righteousness – like the Imam (PBUH), the reformers and revolutionaries – and conduct all types of subjugation and oppression against them.

With this articulation, and through what we have swiftly presented from the historical actualities and textual indications, everything indicates the reality of the opinion suggesting that the nation deteriorated after the revolution of Imam al-Husayn (PBUH), and suffered feebleness and weakness in the majority of its history, only with some decent periods here and there.

The Second Opinion: The Uprising of al-Husayn and the Awakening of the Nation

In contrast to what was presented of analysis regarding the fate of the nation after the events of Ashura, there exists another impression and analysis with a view different from the first analysis on the Islamic society. Although, this view accepts that the nation in certain fields fell into several struggles in its path, and experienced periods of stagnation and regression, it simultaneously believes that the uprising of Imam al-Husayn (PBUH) and the sorrowful events of Ashura helped the nation in preserving many of its strength and energy factors. Due to what Ashura delivered of several results and implications, it became a nation pulsating with the spirit of refusal and revolution, granted with immunity from the movements and desires working to rip the nation apart from its religion and identity.

The Results and Implications of the Husayni Uprising

Firstly: The Umayyad’s Legal Cover was Removed, andthe Household’s (PBUT) Entitlement was Voiced

Despite Muawiya son of Abu Sufyan’s, superficially proper conduct and practices in accordance with Islam, he still struggled topreserve his image in front of the Muslims. [He cared to] present himself as a Companion, the “Writer of the Spirit,” operator for the second and third caliph in the Levant, and the demander of justice for the spilling of caliph Uthman’s blood and such matters, thatdeceived vast groups of simpleminded people in the nation.

However, when he appointed his son Yazid as the caliph of the Muslims, someone had to stand against this step and remove the legitimacy from Yazid and his government while presenting the legal alternative, namely the Household (PBUT). That is what Imam al-Husayn (PBUH) said to al-Waleed Bin Atiya, the governor of Medina, when he asked him to pay allegiance:

O Emir, we are the Household of the Prophethood, and the center of the Message, and the place where the angels descend and ascend. Allah began with us and ended with us[33], and 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.[34]

At the beginning of the article, we referred to the narration of the Imam (PBUH):

I have heard my grandfather say: The caliphate is forbidden for the progeny of Abu Sufyan.[35]

[The caliphate is forbidden for the progeny of Abu Sufyan], for they are the Emancipated Ones of this nation. Those who had not had the belief established in their hearts, and only became Muslims when they saw the legions of the Muslims liberating Mecca and purifying it from the leftovers of polytheism and idolatry.

In another episode, Imam al-Husayn (PBUH) describes the requirements of the Islamic legal ruler, which must be met by the one administering the Muslims’ affairs, for not everyone who gains the power – albeit by force and dominance – must the nation obey. The Imam (PBUH) mentioned these requirements when he answered the letters from the Kufans, which he received while in Mecca. He (PBUH), said:

By my life, an Imam is nothing more than one working in accordance with the Book [the Holy Quran], and rules with justice, and is a utilizer of righteousness, and one who dedicates himself to Allah.[36]

Moreover, these characteristics are very distant from Yazid and his likes from the tribe of Umayya. They can only be found in Imam al‑Husayn (PBUH) and the Household (PBUT), for the Imam(PBUH), with his blessed uprising, had strengthened the pillars of this rule. A rule that Islam brought and the Messenger of Allah (PBUH&HF) proselytized after the tribe of Umayya nearly destroyed it and changed it by instituting new qualificationsfor the Islamic ruler, far from the spirit of Islam and its righteous message.

The Husayni uprising delivered its fruits in the matter of uprooting the legitimacy from the tribe of Umayya. This transpired after Yazid son of Muawiya had appointed his son, Muawiya son of Yazid, as the next caliph [after him], and after Yazid died year 64 HE. Thus, this [other] Muawiya delivered a speech among people, where he clarified the illegitimacy of the caliphate of the tribe of Umayya, and that they usurped it from those legally entitled to it. Al-Yakoubi narrates, in his history book thatMuawiya son of Yazid said in his speech:

Verily, my grandfather Muawiya son of Abu Sufyan, usurped it from the someone more entitled to it, by being closer to the Prophet and more obedient to the Islamic rule, and by coming [to Islam] before the Muslims, and [being] the first believer, and the cousin of the Messenger of the Lord of the Worlds, and the father of what was left behind by the Seal of the Messengers.[37]

Muawiya son of Yazid did not stay in power for more than three months or 40 days – according to different sayings[38]– then he died under mysterious circumstances, and the differences blazed in the Umayyad Dynasty. The regime experienced a political void that almost made it collapse if Marwan Bin al-Hakam had not taken over in its last moments.

Their state kept lacking the legitimacy in its governing of the Muslims, despite its control over people with an iron fist and its allurement of others with positions or money. Subsequently, the way was paved for the victory of the Abbasid’s claim, when they raised their slogan regarding being more eligible for the rule than the tribe of Umayya, due to their close family relation to the Messenger of Allah (PBUH&HF). Subsequently, the way was paved for the collapse of the Umayyad Dynasty and the establishment of the Abbasid on its ruins.

Secondly: The Role of Tragedy and Oppressing in the Awakening of the Nation

The sun had merely set on the 10^th of Muharram (year 61 HE) before the nation woke up to the horror of the tragedy that happened. To witness the last of the Prophet’s grandchildren slaughtered, and his head separated from his body, and the rest of his brothers and household, young, adults, and companions being stamped at by the hooves of the horses, and his women escaping from place to place, and the tents burned, and the women robbed and taken captives from one country to another, with the heads of their relatives as gifts to the tyrants of the tribe of Umayya.

The most eloquent words, the most fluent terms, and the most brilliant minds and thoughts would stand speechless when attempting to describe a part of this tragedy that history had not seen the like of before. Perhaps, among the most important tools which Allah, exalted is He, wanted to use in creating a total reformation was the sorrowful aspect in the event of Ashura. For the righteous and oppressed one, would meet the empathy of every member of the society, despite their different orientations and tendencies, age, and culture. Then imagine what would happen if the oppression was so great that it could not be described!

Tragedy is a language understood by every segment and class of the society, and it moves their hearts and addresses their consciousness and feelings where some internal energy is created, encouraging them to stand by the part that experienced the said tragedy and support it. They will then become influenced by the oppressed side’s thoughts and ideas. As a result, we witness that as soon as the curtains were pulled for the tragedy of Karbala, the Husayni uprising’s volcano erupted in the face of its enemies and devoured them one after one, due to the spread of the wave of refusal, and the escalation of hatred toward anything connected to the tribe of Umayya and their dynasty.

Therefore, Yazid’s government did not last for more than four years, and then he perished while only controlling few parts of the Islamic areas that the Zubayri Dynasty had appropriated, expanding from Hejaz to Iraq and parts of the Levant.

The torch of the Husayni uprising kept burning inside the hearts of the believers. Fueling itself from the heritage of the tragedy of Karbala and the oppression its people suffered. In this regard, it has been narrated that the Prophet (PBUH&HF) said:

The killing of al-Husayn holds a warm in the heart of the believers that will not cool down ever.[39]

Imam al-Husayn also said (PBUH):

I am the killed one of the tears. No believer mentions me without tearing up.[40]

The Household’s Role in Rooting the Tragedy in the Hearts of the Nation

The Household (PBUT) strived to keep the memory of Imam al‑Husayn (PBUH) and the tragedy of Karbala alive in the hearts of the believers, and at every time and place, to preserve the impulse of the Husayni uprising so that it achieves its goals of reformation and change. Therefore, in many of their narrations, it is visible that accentuating the sorrowful aspects of the event of Ashura, by mentioning some of its painful scenarios is being emphasized. As Imam al-Redha (PBUH) stated:

Muharram was a month that the people of the Age of Ignorance would prohibit combat in. Yet, the spilling of our blood was made permissible in it, and our inviolability was violated, our relatives and women were taking captives,our settlement was enkindled, and its belongings robbed. No inviolability of us was respected for the sake of the Messenger of Allah (PBUH&HF).[41]

They also emphasized that al-Husayn’s (PBUH) tragedy is greater and harsher than the previous tragedies that encountered the Household (PBUT)[42]. In addition to Imam al-Husayn’s dayhaving blistered their eyelids, made their tears run, and humiliated their dear one in the land of Karb [agony] and Bala [calamity] which inherited them with agony and calamity to the Day of Judgment.[43]

The Household’s deep sorrow and grief were visible, and their faces reflected depression in the periods of Ashura and at the remembrance of the martyrdom of Imam al-Husayn (PBUH). They would encourage their companions and Shiites also to show sorrow and grief over Abu Abdillah’s tragedies and to weep in sadness over what occurred to him of calamities and atrocities. They explained the great reward and high remuneration for these actions, and they ordered Husayni lamentation and bewailing ceremonies to be established, in which Abi Abdillah al-Husayn, his household and companions’ tragedies, and the bestiality of their oppressors, are mentioned together with a preach. By doing so, Imam al-Husayn’s (PBUH) tragedy will remain a fresh renewing lump in the throat, evoking the nation’s emotion of refusal of any injustice, suppression, and subjugation through the ages, in memory of Imam al-Husayn (PBUH).

Subsequently, Ashura represented a source of nervousness and a headache to the subjugating regimes in every era as regimes fear the occurrence of environments that are suitable for uprisings and revolutions against them. Hence, we witness their work toward banishing the ceremonies by all means as it happened in the days of the Baathist subjugating regime which ruled Iraq, as they fought the Husayni rituals and tried to forbid visiting Imam al‑Husayn (PBUH), and oppressed and subjugated the loyalist and lovers of the Household (PBUT).

Thirdly: The Anxiety of Remorse and the Reprimand of Oneself

Among the important results from the event of Ashura, which had a significant role in awakening the nation and agitate it to rise, was the great sense of negligence and regret, born amid wide groups in the Islamic nation. Not because of Ashura’s sorrowful reality and what occurred of atrocities and pain, but because the nation felt that it had committed a tremendous mistake and an unforgivable sin by leaving Imam al-Husayn (PBUH) alone to face his enemies without helping and supporting him nor fighting his opponents and oppressors.

The feeling of guilt and reprimand of oneself made a large group of Muslims commit actions in which they sought to relieve themselves of this feeling and perhaps compensate for what they had done. The clearest example of this group is the Repenters, who were formed in Kufa and were determined to revolt against the Umayyads when the circumstances allowed so. They were led by their feeling of remorse and guilt over their negligence toward Imam al-Husayn (PBUH).

Ibn al-Athir said:

When al-Husayn was killed, and Ibn Ziyad went back from his camp at al-Nakhila and entered Kufa, he was met by the Shiites with blaming and regret. They believed that they had committed a great mistake by inviting al‑Husayn and then abandoning supporting him and answering him until he was killed near them. They saw that their disgrace and sin could not be washed away, only by killing those who killed him and doing so extensively.[44]

Since this group’s movement was caused by their feeling of remorse, and a desire to perform true repentance, they rejected an offer from Abdullah Bin Yazid al-Ansari, the operator of Ibn al-Zubayr[45] over Kufa, involving providing them with a military force. However, they went out until they reached the grave of Imam al-Husayn (PBUH), and they cried and repented for their abandoning, and then they decided to go to the Levant and fight the tribe of Umayya.[46]

Moreover, the idea of feeling remorse and regret evolved into an idea of retaliating against the killers of Imam al-Husayn (PBUH) and avenging him (PBUH). Consequently, movements and revolutions based on retaliation began to surface, as the movement of al-Mukhtar al-Thaqafi in Kufa, in which al‑Mukhtar was able to eliminate the prominent figures and leaders of the Umayyad army – including Ubaydillah Bin Ziyad – whom all went out to fight Imam al-Husayn (PBUH).

One can fairly say that this outcome that was born from the Husayni uprising, aided in creating a reaction in the nation toward the deviation and corruption. Although this result was productive, it was limited in time and place.

One can also say, that many movements and revolutions in Islam, till our present-day kept rising the motto “O Avengers of al-Husayn,” since Imam al-Husayn (PBUH) began to represent a revolution against any form of deviation, corruption, and oppression. Other revolutions and movements also rose based on the feeling of remorse and guilt. All this represented an outstanding period in the history of Jihad and the contending of [evil].

The Husayni uprising became a source of inspiration to many revolutions and resistances, and a sample capable of being imitated and implemented in every era and time.

Fourthly: The Event of Ashura Restored the Appreciation of the Religious Principles

As a result of the human constitution, including an earthly and materialistic dimension, people might lean toward the love of peace and affableness. They have an attachment to what is in this world of status, authority, money, children, and other pleasures. Hence, if the Muslim is not tested and forced to choose, either his earthly life with its benefits or his religion and afterlife, he has yet to be vetted. This is the difficult exam that many Muslims do not pass, as our Islamic history and current reality prove. However, we believe that the main factor leading the Muslim to fail in such tests is not the materialistic aspect and the affection for the world. Rather, it is due to the absence of awareness, the lack of a true apprehension of the belief and the religion’s value, and the deprioritizing of them in one’s priority list.

The absence of this comprehension and correct understanding of the place of the religion in a human’s life – the Muslim’s life – is due to several factors, among which, the most important one is when turning away from the pure spring of the religion and its teachings while turning towardother scattered sources. Hence, the picture will become blurry with indistinguishable features, and such was the case when the Household (PBUT) was distanced from the Islamic field [by the corrupt ones], and others were presented as referential religious authorities to the Islamic nation.

Other factors are the efforts of the rulers and oppressors to bolster the love for the world, weaken the Muslims’ religious deterrent, and remove them from the principle of enjoining good and forbidding evil. By doing so, they avoid the wrath of the people and their [possible] revolution against their conduct and behavior in deep contrast with Islam.

Imam al-Husayn (PBUH) alluded to the reality that the nation had reached in its weak relation to its religion. A nation that was not ready to sacrifice its means of living and causes of livelihood, if it was to be threatened in its religion and belief, and subjected to calamity and testing. Then he (PBUH) said:

People are slaves of the world, and religion is just utterance from their tongues. They surround it whenever it benefits their livelihood, but if they were tested with calamities, the religious ones would decrease.[47]

The same essence is mentioned in the Holy Qur’an in His saying, exalted is He:

And among mankind is he who worshipped Allah upon a narrow marge so that if good befalls him, he is content therewith, but if a trial befalls him, he falls away utterly. He loses both the world and the Hereafter. That is the sheer loss.[48]

Thus, the Husayni uprising came to bring the true importance of the belief and the religion, and to practically value the Islamic principles with live implementations. The uprising clarified – through the events at Karbala, and that which were offered of sacrifices and bestowals – that everything a Muslim owns is worth nothing when measured against one's religion and belief. Because if a man loses his religion and beliefs, nothing of what he gained from the ruins of the world, however mighty and large they were, would help him.

Imam al-Husayn (PBUH) [with his great sacrifices] silenced anyone who came with excuses and pretexts claiming that they wanted to protect themselves, their families, their money, or their honor while putting their religion and principles at risk. Although the believer must protect himself, his money, and his family and safe keep his female family members; he must still sacrifice all this for the sake of his religion and true beliefs if it were to conflict with the preservation of the principle.

This notion was evident in the speeches of Imam al‑Husayn (PBUH) with his companions and household when he prepared to leave Mecca, as he said:

Whoever is laying out his soul for us, and has settled on meeting Allah, let him travel with us, for I am traveling in the morning by the grace of Allah, exalted is He.[49]

We can also derive the obligation of prioritizing the religion and the principle, over money, oneself, and the family, and derive the notion that matters must not converse, nor priorities inverted. We witness this in the debate which occurred between Imam al‑Husayn (PBUH) and Omar Bin Sa’ad at the night of the 10^th of Muharram, where the Imam (PBUH) asked him to fear Allah, exalted is He, and not fight him while knowing who he was.

He asked him to leave these people and join him, for there lays Allah’s satisfaction, glorified is He. Omar Bin Sa’ad answered the Imam (PBUH) that he fears that his house will be demolished, and his village would be seized or his family killed. The Imam (PBUH) left him when he saw that Omar Bin Sa’ad did not care for his religion or his hereafter, and did not prioritize them over his earthly life.[50]

Imam al-Husayn (PBUH), with his unique, fierce, heroic battle, had a clear impact in solidifying these understandings in the conscience of the nation, in order for it to become a nation where the meaning of sacrifice still lives. He gave the dearest and most precious in the path of righteousness and to preserve the principles and the religion. The Jihad and liberation movements kept enriching themselves with the principles of sacrifice and bestowals from the well of Imam al‑Husayn’s Ashura (PBUH). A well that will never dry out.

Fifthly: The Criteria of Victory and Loss in the Eyes of Imam al-Husayn (PBUH)

Usually, the results of a victory or loss are measured by immediate materialistic calculations, like when one of [two struggling] parts inflicts a loss over the opponents by killing them, or destroying their equipment, or forcing them to surrender, or escape, or retreat, then this part would be considered victorious.

However, this perspective in evaluating the results of thefight is inadequate and not precise. The view must be wider, deeper, and encompassing every aspect of the matter, for one might find a part that was able to inflict its enemy a – at the moment – militarily loss, but the results in the future would not be in favor of this winning part. Thus, this military victory would become a nightmare terrorizing the winners in their sleep, and the victory would shift to the looser and the killed one.

This is indeed what the uprising of the Imam (PBUH) emitted as the end result, as it came with correct and new criteria to evaluate the results of the victory and loss in the measurements of fight and battles occurring between opponents. The first and at-the-time, present results indicated the victory of the Umayyad army in the Battle of Karbala, and the killing of Imam al‑Husayn (PBUH), his household, and his companions, and the robbing of their belongings, and the captivity of his women.

However, Imam al-Husayn (PBUH) changed the outcome with his proper method and the right steps taken by him from the beginning of his uprising, and when he left Medina, headed toward Mecca, and all the way to Iraq till he reached Karbala.

Rather, Imam al-Husayn (PBUH) was certain of achieving this brilliant victory, according to the right criteria. He wrote to his brother Muhammad Bin al-Hanafiya, and the rest of Bani Hashim:

Forward, whoever follows me will be martyred, and whoever does not follow me will not achieve the Triumph.[51]

This expression from the Imam (PBUH) has been a center of studies and analysis, and there has been some exegesis of it. Alama al-Majlesi said:

His (PBUH) saying, “will not achieve the Triumph” – i.e., will not acquire what he desires from the conquests of the world and the pleasures of it – has the appearance of blaming, and it can mean that he (PBUH) gave them a choice in this matter. Thus, no sin has been committed by those who deserted.[52]

We think that these interpretations are not in line with his (PBUH) objectives. The interpretation closer to his objectives is the one we are working with; that he (PBUH) fully realized that he would achieve the victory and the great triumph, by achieving the objectives of his uprising, reformation and change, and by the removal of the state of injustice and subjugation.

Also, his followers fully realized that with their martyrdom, they would achieve this grand victory, and acquire this great status that is denied to those who did not join this uprising.

A swift overview of the historical events depicts the clarity of the view the Imam (PBUH) shed light upon in his previous saying, as the Husayni uprising had delivered excessive results. On a political level, the tribe of Umayya was only able to continue their reign for some years, which was filled with problems and upheavals, till their reign ended at the hands of the Abbasid Dynasty with the motto “Pleasing the Progeny of Muhammad.” The very same conditions existed for the Abbasid Dynasty, for several uprisings and revolutions, rose against them, using the Husayni sample as their method[53]. While on a social and religious level, the Husayni uprising continues to be an unending source of bestowal to this day.

We must allude that Imam al-Husayn’s (PBUH) Ashura revived some values and noble principles while giving them a moral injection, among which is the principle that dying with respect and honor is better than a life in humiliation and disgrace under the rule of oppressors and tyrants. [the Imam (PBUH) said:]

I do not consider death other than happiness and living with the oppressors as discontent.[54]

In addition to the principle of steadfastness in confrontation till the very end and not to lean toward a humiliating surrender or a disgraceful escape, all matters earning the revolutionary respect and appreciation from everybody.

There is no doubt that there exist further facts and resultborn from the Husayni uprising – other than what we mentioned – that aided in the rising and the awakening of the nation, and preserved the spirit of the refusal of any submission and humiliation. That is proved by the phenomena of awakening and uprising witnessed in the Islamic countries in the last decade.

Syncretism

In the end, it is possible to harmonize between the first opinion, stating that the nation was destined with humiliation and servility after it had abandoned supporting the Husayni uprising, and abandoned benefiting from it, and the second opinion that we presented previously. We can harmonize between them, by saying; since the Husayni uprising is an important and rudimentary phase in the journey of the human completion, it benefits those that join it, or enrich themselves with its bestowals and use of its abundance. While those that avoid it or opposite it, will become damaged, and inflicted with humiliation and subjugation, and they will suffer defeat and failure.

Perhaps, this is the status of many in the Islamic nation. This does not mean, in any way, that the Husayni uprising was the reason behind the nation’s descending into the lowland of decadence and humiliation, [rather] it resembles the proselytizing of the prophets and messengers, where some people [joined and] were saved, and some [rejected the proselytizing, and thus] were corrupted and lost.

Allah, exalted is He said:

We send down in the Quran healing and mercy for the believers, but it increases the wrongdoers only in loss.[55]

[1]Al-Majlesi, Muhammad Baqer. Bihar al-Anwar. Vol. 44, p. 329. Also: Al‑Khawarezmi. Maqtal al‑Husayn. Vol. 1, p. 88.

[2] [The Emancipated Ones, al-Tulaqa in Arabic: People from the Tribe of Quraish, who reluctantly entered Islam, either when taken captives in a battle with the Prophet (PBUH&HF) whereafter he emancipated them, or when the he conquered an area and released the people within.]

[3] See: Al-Asfari, Khalifa Bin Khayyat. Tarikh Khalifa Bin Khayyat. P. 133.

[4] Al-Helli, Ibn Nama. Mutheer al-Ahzan. P. 15.

[5] Ibn Tawoos. Al-Lahoof fi Qatla al-Tufoof. P. 18.

[6] Al-Majlesi, Muhammad Baqer. Bihar al-Anwar. Vol. 44, p. 381.

[7]When some intellectuals came upon the assumed goals and causes and which of them were correct and which not, they considered the issue of seizing power among the causes and goals of the Husayni uprising. See: Al‑Shahroudi, Mahmoud. Muhadharat fi al-Thawra al‑Husayniya. P. 50 and continuing.

[8] Al-Harrani, Ibn Shu’eba. Tuhaf al-Uqool. P. 239.

[9] [I.e., accept Allah.]

[10] Al-Majlesi, Muhammad Baqer. Bihar al-Anwar. Vol. 44, p. 329-330.

[11] Ibid. Vol. 44, p. 340-341.

[12] Al-Mufid. Al-Irshad. Vol. 2, p. 70. See: al-Baladhari. Ansab al-Ashraf. Vol. 3, p. 167.

[13] Ibn Tawoos. Al-Lahoof fi Qatla al-Tufoof. P. 42.

[14] [Pledge of allegiance.]

[15] Al-Mufid. Al-Irshad. Vol. 2, p. 79.

[16] Al-Majlesi, Muhammad Baqer. Bihar al-Anwar. Vol. 44, p. 382.

[17]See: Al-Shahroodi, Mahmoud. Muhadharat fi al-Thawra al‑Husayniya. P. 51-58.

[18] Al-Shareef al-Murtadha. Tanzih al-Anbiya. P. 228-229.

[19] [Said by Imam al‑Husayn (PBUH)]. Al-Irbili, Ali Bin Abi al-Fateh. Kashef al-Ghuma fi Ma’arefat al-Aimma. Vol. 2, p. 242.

[20] Al-Sadooq, Muhammad Bin Ali Bin Babaweyeh. Al-Amali. P. 216.

[21] Al-Majlesi, Muhammad Baqer. Bihar al-Anwar. Vol. 44, p. 381.

[22] Ibn Katheer. Al-Bidaya wa al-Nihaya. Vol. 8, p. 170. And: Al-Helli, Ibn Nama. Mutheer al-Ahzan. P. 17.

[23] Al-Kufi, Ibn A’atham. Al-Futooh. Vol. 5, p. 19.

[24] Al-Majlesi, Muhammad Baqer. Bihar al-Anwar. Vol. 44, p. 331-332.

[25] Ibn Qawlaweyeh, Jafar Bin Muhammad. Kamil al-Ziyarat. P. 157.

[26] The Holy Quran. Sura al-Ra’ad, Verse 11.

[27] See: Suhayl Daqouch. Tarikh al-Dawla al-Umawiya. P. 89.

[28] See: Ibid. P. 243.

[29] [The scholars of, or with, the regime.]

[30] [Arabic proverb.]

[31] Al-Sadooq, Muhammad Bin Ali Bin Babaweyeh. Al-Amali. P. 218.

[32]Al-Tabari, Muhammad Bin Jurayr. Tarikh al-Tabari. Vol. 4, p. 296. Ibn Asaker. Tarikh Madinat Demashq. Vol. 14, p. 216 and in another narration, “lower than the groups of the nations”. Al-Mufeed. Al-Irshad. Vol. 2, p .76.

[33][According to some exegesis, the Imam (PBUH) refers to the Prophet Muhammad (PBUH&HF) as the beginning and Imam al-Mahdi (PBUH) as the end.]

[34] Ibn Tawoos. Al-Lahoof fi Qatla al-Tufoof. P. 17.

[35] Al-Helli, Ibn Nama. Mutheer al-Ahzan. P. 15.

[36] Al-Tabari, Muhammad Bin Jurayr. Tarikh al-Tabari. Vol. 4, p. 262.

[37] Al-Yakoubi. Tarikh al-Yakoubi. Vol. 2, p. 254.

[38] See: Ibn Asaker. Tarikh Madinat Demashq. Vol. 59, p. 302.

[39] Al-Noori, Mirza Husayn. Mustadrak al-Wasael. Vol. 10, p. 318.

[40] Ibn Qawlawayeh, Jafar Bin Muhammad. Kamil al-Ziyarat. P. 215.

[41] Al-Sadooq, Muhammad Bin Ali Bin Babawayeh. Al-Amali. P. 190.

[42] See: Al-Hurr al-Ameli. Wasa’el al-Shia. Vol. 14, p. 503 (Aal al-Bayt edt.).

[43] See: Al-Sadooq, Muhammad Bin Ali Bin Babawayeh. Al-Amali. P. 190.

[44] Ibn al-Athir. Al-Kamel fi al-Tarikh. Vol. 4, p. 158.

[45] [The Zubayris.]

[46] See: Suhayl Daqouch. Tarikh al-Dawla al-Umawiyyah. P. 71.

[47] Al-Harani, Ibn Shu’aba. Tuhaf al-Uqool. P. 245.

[48] The Holy Quran. Sura al-Hajj, Verse 11.

[49] Ibn Tawoos. Al-Lahoof fi Qatla al-Tufoof. P. 38.

[50] See: Al-Majlesi, Muhammad Baqer. Bihar al-Anwar. Vol. 44, p. 388.

[51] Ibn Qawlaweyeh, Jafar Bin Muhammad. Kamil al-Ziyarat. P. 157.

[52] Al-Majlesi, Muhammad Baqer. Bihar al-Anwar. Vol. 42, p. 81.

[53] Among them are e.g.: “The Revolution of the Hero of Fakh”, [also known as the Revolution of Sahib Fakh]. The leader was al‑Husayn son of Ali son of al-Hasan al-Muthalath son of al-Hasan al-Muthana son of Imam al-Hasan (PBUH), and he rose in the era of al-Hadi al-Abbasi, year 169 HE. See: Al‑Tabari, Muhammad Bin Jurayr. Tarikh al-Tabari. Vol. 6, p. 410, and other sources.

[54] Ibn Shahar Ashoub. Manaqeb Aal Abi Taleb. Vol. 3, p. 224.

[55] The Holy Quran. Sura al-Isra, Verse 82.

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