IMAM HUSAIN'S REVOLUTION

by

Hadi
Al-Modaresi

Dear Reader,

This booklet is one of several
Islamic publications that we distribute, as a contribution, among the
people throughout the world.

You are requested to study the
present publication with care and if you find it useful, please pass
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Yours
in Islam,

Publication
Secretary

FOREWORD

This booklet was originally published by the
Muslim Youth Association in the United Kingdom. Since our first
publication of 5,000 copies was received with great enthusiasm by the
readers, the response has encouraged us to re-publish the same for
wider circulation. We hope that wider circulation of this booklet
would help the cause of Islam, and help realise the goal set by this
group.

The basic concepts of Islam are the existence of
God, prophethood and the Hereafter. They are the foundation of the
Islamic culture.

The comprehension of these 'fundamental concept,
is the primary condition for achieving the Islamic culture in
practice.

The second condition is the belief in these
concepts.

The firm conviction which generates lively
emotions and sentiments moulded in the Islamic shape.

This type of belief which generates rich
sentiments would define the way of thinking, like, dislike, and
finally behaviour of people. When the Islamic basic concepts are
understood and believed, then it is expected to have the culture and
civilisation of Islam into real life. But when they are not perceived
as the case with Muslims today, the Islamic life should not be
expected. We should simply try to facilitate the ways and means to
study these thoughts, and see their logic and credibility. If Muslims
cared to give this vital points some attention, then a tremendous
change in the lives of Muslims might be witnessed within a short
time.

This booklet is a small attempt to simplify this
task for our young Muslim brothers. The esteemed author has kindly
devoted valuable time to write this booklet. We aspire that it will
fill part of the cultural vacuum existing throughout the
world.

INTRODUCTION

This survey of the unique revolution of Imam
Husain (p.b.u.h.) is analytical in essence. The purpose of this essay
is to give a qualitative rather than qualitative 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 judgements. 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 nn 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 Husain 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 behaviour 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 HUSAIN?

Imam Husain'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 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 faithfulls. 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.). AI-Turmudhi narrated through Usamah ibn Zaid that the
Prophet (p.b.u.h.a.h.f.) 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 Husain 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. "Husain'. 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, "Husain is
of myself and 1 am of Husain. 0, God be pleased with those who please
Husain". This statement was not accidental or the result of emotional
strains as it is wrongly claimed sometimes. This declaration came
#0m~ 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 Judgement.

The Prophet of God made another statement which
leaves no doubt of imam Hasan's and Husain's role. He
(p.b.u.h.a.h.f,) said "Hasan and Husain 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.a.h.f.) 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 1 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 AI-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 fast pilgrimage, said, "O people 1 am leaving
the book of God-and my family (Atrah) 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 quote 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 Husain 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,
piety and letters. 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 beasthood. 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 Sofyan'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 honour 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 Muslims' money, or intrusion upon peoples'
dignity and lives.

ORIGINS OF
DEVIATION

How did Muawiya ascend the ruling stage, and even
dare claiming the succession of the Prophet? VOW 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 peoples' 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 Message, or the way it war
conducted by the Prophet (p.b.u.h.a.h.f.) 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
tew 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 whi.ch 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 Is-haq Ahmad ibn Muhammad ibn Ibrahim AI-Nisabouri
AI-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 aims 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 AI-Ghifari
stating, g$ 1 heard the Prophet (p.b.u.h.a.h.f.) 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 " Ab'u 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 ml speech, so that they may
understand what 1 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 the without stint'. And You answered: 'Granted is
thy prayer, 0 Moses'. "O God 1 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 AI-Nizol by imam Wahidi. All interpreters of Kanz AI-Umaal held
the same opinion of the cause of the revelation of this.

On different occasions, the Prophet
(p.b.u.h.a.h.f.) told Imam Ali, "You are to me as Aaron was to Moses,
but there is not Prophet after me".

The consistency of narration’s 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 fast pilgrimage.
In a large congregation of Muslims he declared, "He whoever 1 am his
master, Ali is his master too. 0 God assist whoever supports him and
disgrace those who have enmity towards him". Indeed, these are only a
few quotation's 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 A]-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, honour and unity". Realising 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 1 lived this year, the
distribution of wealth will be even among all people as the Prophet
and Abu. Bakr used to do."

A rather serious measure taken by the Caliph Umar
ibn AI-Khattab was his appointment of six nominees to the Caliphate
post. This, it is believed had induced a desire in everyone of the
nominees to ascend one day to this powerful and honourable 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.

Uthman’s policies were resented by the vast
majority of Muslims. 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. At-Waieed 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 behaviour. Peoples' 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 AI-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
utilised 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 peoples' 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.a.h.f) uttered, and
watching every sign he made. The Prophet took Ali ibn Talib's hand
and raised ft while saying "'O, people who-ever 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 colours, 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 reproachment. 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 f or 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 w ' ho 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 con duct, 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, 1 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.a.h.f.), 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, hold 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 slavewomen which brought
disgrace upon them. Whenever 1 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
Ali's policies were aiming at stripping them completely of their
social privileges, financial statusand 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 .3s a person they were fighting,
but h was the ideals 'and Policies which he (p.b.u.h.) had advocated.
Thus the Umayyad s 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
Qur’an.

Five years had lapsed which were full of violent
events. The camel's 'war in Basrah, Sifsin 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.uh.) 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 1 fought you to establish
prayers or giving aims, (Zakat) -or perform pilgrimage?" He
continued, "I know you pray, pay aims, and perform pilgrimage.
Indeed, 1 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, 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 Al-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
descendants 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. I t 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 heatedly. "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 fabriaction 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 favour 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 favour.

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
Qur’an. Therefore, it was 1 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 Husain's revolution as
1 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 " 1 wonder what
God was doing for the revelation when Muawiya was 'part of the
infidels' 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 Qur’an and other verified Hadiths but are
calling Muslims to be slaves of their rulers. This was exactly what
the Ummayads' were aimingat.

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 for 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
disasterous in the political sense. The apparent dispute between the
two parties was symbolised by Imam Ali and Muawiya. 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 Muawlya'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 polarise 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
utilise 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.
1 did not want to go through something which they disliked. 1
reconciled especially for the sake of our followers to be spared from
being killed. However, 1 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!; 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 conductor Muawiya's ruling and his clique exposed the
seriousness of his danger and put people in continuous struggle
against this 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 Instalment of Yazid
as his heir in ruling the Muslim world. In writing to Imam Husain he
found no pleasant answer to his demands. Thus, Muawiya reminded his
son to beware of Imam Husain. Yazid took his father's advice and
promptly wrote to his governor at Madina, Al-Waleed ibn Atabah to
secure recognition from Imam Husain. But Al-Waleed's efforts were in
vain. Imam Husain'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 ".

Yaz id's ascent to power was arranged by his
father. Thus all the power at his disposal was transfered 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 apoisonous 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
Umayad’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 oven
his life was at stake.

3. The Umayyads considered the Muslim world to be
their own property. The aims (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, wine-making, 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 Muslims' 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 Husain 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
Muhammad 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, 1 have
decided to reform my grandfather's nation. 1 want to enjoin what is
right and forbid dishonour. People who accept my call for being
right, then God is the Master of righteous people. Those who reject
my call, then 1 shall be steadfast till God passes H is Judgement.
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.a.h.f.) saying "He who sees a cruel governor violating
God ' s 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
Umayyad’s 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 Muslims' wealth. Besides
forbidding what is permitted and allowing what is
forbidden."

Imam Husain'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 Husain and his religious
reputation was beyond question or doubt. Therefore, no wonder of
carrying ouch 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 Husain's address to the people at Mecca was this:
"O people, as if my body be cut to pieces by spears and wolves
between AI-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 Husain 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 Husain 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
Umayyad’s of keeping allegiance to deviated regimes.

The
Revolution's Results

What had Imam Husain'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 Husain's revolution is appropriate at this
stage.

1. Murdering Imam Husain (p.b.u.h.) the
grandson of the Prophet (p.b.u.h.a..h.f.) 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 Husain's revolution set a, lively example
as to the duty of Muslims in such conditions.. It had deeply
penetrated peoples' 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 Husain's
revolutionary spirit and reforms emerged at successive intervals.
Twabeen’s revolution took place immediately after Karbala's
tragedy. Another revolution at Madina was aiming at doing away with
the Umayyad’s deviated regime Al-Mukhtar Al-Thaqafi led another
revolution which stormed the Umayyad's regime in Iraq. He was able to
punish all principal collaborators in the campaign against Imam
Husain in Iraq. Mitraf ibn Al-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 Husain'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 unshakeable conviction which puts
material supremacy and gain in an inferior position to God ' s
satisfaction. These ideals were demonstrated by Imam Husain when the
Muslims were in need of such an example most.

The revolution of Imam Husain was not solely for
changing a government. If it was so, then it would be wrong to call
it a revolution.. Imam Husain 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 Muslims'
minds and thoughts. In other words, Imam Husain 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 Husain was let
down by the tribes of Kofah 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.