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