|The Bleakest Days of Shi'ism|
The most difficult period for Shi'ism was the twenty-year rule of Mu'awiyah, during which the Shi'ites had no protection and most of them were considered as marked characters, under suspicion and hunted down by the state. Two of the leaders of Shi'ism who lived at this time, Imams Hasan and Husayn, did not possess any means whatsoever to change the negative and oppressive circumstances in which they lived. Husayn, the third Imam of Shi'ism, had no possibility of freeing the Shi'ites from persecution in the ten years he was Imam during Mu'awiyah's caliphate, and when he rebelled during the caliphate of Yazid he was massacred along with all his aides and children.
Certain people in the Sunni world explain as pardonable the arbitrary, unjust and irresponsible actions carried out at this time by Mu'awiyah and his aides and lieutenants, some of whom were like Mu'awiyah himself, among the companions. This group reasons that according to certain hadiths of the Holy Prophet all the companions could practice ijtihad, that they were excused by God for the sins they committed, and that God was satisfied with them and forgave them whatever wrong they might have performed. The Shi'ites, however, do not accept this argument for two reasons:
1. It is not conceivable that a leader of human society like the Prophet should rise in order to revivify truth, justice and freedom and to persuade a group of people to accept his beliefs - a group all of whose members had sacrificed their very existence in order to accomplish this sacred end - and then as soon as this end is accomplished give his aides and companions complete freedom to do with these sacred laws as they will.
It is not possible to believe that the Holy Prophet would have forgiven the companions for whatever wrong action they might have performed. Such indifference to the type of action performed by them would have only destroyed the structure which the Holy Prophet had built with the same means that he had used to construct it.
2. Those sayings which depict the companions as inviolable and pardoned in advance for every act they might perform, even one unlawful or inadmissible, are most likely apocryphal ; the authenticity of many of them has not been fully established by traditional methods. Moreover, it is known historically that the companions did not deal with one another as if they were inviolable and pardoned for all their sins and wrongdoings.
Therefore, even judging by the way the companions acted and dealt with each other, it can be concluded that such sayings cannot be literally true in the way some have understood them. If they do contain an aspect of the truth it is in indicating the legal inviolability of the companions and the sanctification which they enjoyed generally as a group because of their proximity to the Holy Prophet.
The expression of God's satisfaction with the companions in the Holy Quran, because of the services they had rendered in obeying His Command, refers to their past actions, and to God's satisfaction with them in the past, not to whatever action each one of them might perform in the future.
The Establishment of Umayyad Rule
In the year 60/680 Mu'awiyah died and his son Yazid became caliph, as the result of the allegiance which his father had obtained for him from the powerful political and military leaders of the community. From the testimony of historical documents it can be seen clearly that Yazid had no religious character at all and that even during the lifetime of his father he was oblivious to the principles and regulations of Islam. At that time his only interest was debauchery and frivolity. During his three years of caliphate he was the cause of calamities that had no precedent in the history of Islam, despite all the strife that had occurred before him.
During the first year of Yazid's rule Imam Husayn, the grandson of the Holy Prophet, was massacred in the most atrocious manner along with his children, relatives, and friends. Yazid even had some of the women and children of the Household of the Prophet killed and their heads displayed in different cities. During the second year of his rule, he ordered a general massacre of Medina and for three days gave his soldiers freedom to kill, loot, and take the women of the city. During the third year he had the sacred Ka'bah destroyed and burned.
Following Yazid, the family of Marwan gained possession of the caliphate, according to details that are recorded in the history books. The rule of this eleven-member group, which lasted for nearly seventy years, was successful politically but from the point of view of purely religious values it fell short of Islamic ideals and practices. Islamic society was dominated by the Arab element alone and non-Arabs were subordinated to the Arabs.
In fact a strong Arab empire was created which gave itself the name of an Islamic caliphate. During this period some of the caliphs were indifferent to religious sentiments to the extent that one of them - who was the "vicegerent of the Holy Prophet" and was regarded as the protector of religion - decided without showing any respect for Islamic practices and the feelings of Muslims to construct a room above the Ka'bah so that he could have a place to enjoy and amuse himself during the annual pilgrimage.
It is even recounted of one of these caliphs that he made the Holy Quran a target for his arrow and in a poem composed to the Quran said: "On the Day of Judgment when you appear before God tell Him 'the caliph tore me.'"
Naturally the Shi'ites, whose basic differences with the Sunnis were in the two questions of the Islamic caliphate and religious authority, were passing through bitter and difficult days in this dark period. Yet in spite of the unjust and irresponsible ways of the governments of the time the asceticism and purity of the leaders of the Household of the Prophet made the Shi'ites each day ever more determined to hold on to their beliefs.
Of particular importance was the tragic death of Husayn, the third Imam, which played a major role in the spread of Shi'ism, especially in regions away from the center of the caliphate, such as Iraq, the Yemen, and Persia. This can be seen through the fact that during the period of the fifth Imam, before the end of the first Islamic century, and less than forty years after the death of Husayn, the Shi'ites took advantage of the internal differences and weaknesses in the Umayyad government and began to organize themselves, flocking to the side of the fifth Imam.
People came from all Islamic countries like a flood to his door to collect hadith and to learn the Islamic sciences. The first century had not yet ended when a few of the leaders who were influential in the government established the city of Qum in Persia and made it a Shi'ite settlement. But even then the Shi'ah continued to live for the most part in hiding and followed their religious life secretly without external manifestations.
Several times the descendants of the Prophet (who are called in Persian sadat-i 'alawi) rebelled against the injustice of the government, but each time they were defeated and usually lost their lives. The severe and unscrupulous government of the time did not overlook any means of crushing them. The body of Zayd, the leader of Zayd Shi'ism, was dug out of the grave and hanged; then after remaining on the gallows for three years it was brought down and burned, its ashes being thrown to the wind. The Shi'ites believe that the fourth and fifth Imams were poisoned by the Umayyads as the second and third Imams had been killed by them before.
The calamities brought about by the Umayyads were so open and unveiled that the majority of the Sunnis, although they believed generally that it was their duty to obey the caliphs, felt the pangs of their religious conscience and were forced to divide the caliphs into two groups. They came to distinguish between the "rightly guided caliphs" (khulafa rashidun) who are the first four caliphs after the death of the Holy Prophet (Abu Bakr, Umar, Uthman, Ali), and the others who began with Mu'awiyah and who did not possess by any means the religious virtues of the rightly guided caliphs.
The Umayyads caused so much public hatred as a result of their injustice and heedlessness during their rule that after the definitive defeat and death of the last Umayyad caliph his two sons and a number of their family encountered great difficulties in escaping from the capital. No matter where they turned no one would give them shelter. Finally after much wandering the deserts of Nubia, Abyssinia, and Bajawah (between Nubia and Abyssinia) during which many of them died from hunger and thirst, they came to Bab al-Mandab of the Yemen. There they acquired travel expenses from the people through begging and set out for Mecca dressed as porters. In Mecca they finally succeeded in disappearing among the mass of the people.
Shi'ism During the 2nd/8th Century
During the latter part of the first third of the 2nd/8th century, following a series of revolutions and bloody wars throughout the Islamic world which were due to the injustice, repressions, and wrongdoings of the Umayyads, there began an anti-Umayyad movement in the name of the Household of the Prophet in Khurasan in Persia. The leader of this movement was the Persian general, Abu Muslim Marwazi, who rebelled against Umayyad rule and advance his cause step by step until he was able to overthrow the Umayyad government.
Although this movement originated from a profound Shi'ite background and came into being more or less with the claim of wanting to avenge the blood of the Household of the Prophet, and although people were even asked secretly to give allegiance to a qualified member of the family of the Prophet, it did not rise directly as a result of the instructions of the Imams. This is witnessed by the fact that when Abu Muslim offered the caliphate to the sixth Imam in Medina he rejected it completely saying "You are not one of my men and the time is not my time."
Finally the Abbasids gained the caliphate in the name of the family of the Prophet and at the beginning showed some kindness to people in general and to descendants of the Prophet in particular. In the name of avenging the martyrdom of the family of the Prophet, they massacred the Umayyads, going to the extent of opening their graves and burning whatever they found in them.
But soon they began to follow unjust ways of the Umayyads and did not abstain in any way from injustice and irresponsible action. Abu Hanifah, the founder of one of the four Sunni schools of law, was imprisoned by al-Mansur and whipped. The sixth Imam died from poisoning after much torture and pain. The descendants of the Holy Prophet were sometimes beheaded in groups, buried alive, or even placed within walls of government buildings under construction.
Harun al-Rashid, the Abbasid caliph, during whose reign the Islamic empire reached the apogee of its expansion and power, occasionally would look at the sun and address it in these words: "Shine wherever thou wilt, thou shalt never be able to leave my kingdom." On the other hand his armies were advancing in the East and West, on the other hand a few steps from the palace of the caliph, and without his knowledge, officials had decided on their own to collect tolls from people who wanted to cross the Baghdad bridge. Even one day when the caliph himself wanted to cross the bridge he was stopped and asked to pay the toll.
A singer, by chanting two lascivious verses, incited the passions of the Abbasid caliph, Amin, who awarded him three million dirhams. The chanter in joy threw himself at the feet of the caliph saying, "Oh, leader of the faithful! You give me all this money?" The caliph answered, "It does not matter. We receive money from an unknown part of the country."
The bewildering amount of wealth that was pouring every year from all corners of the Islamic world into the public treasury in the capital helped creating luxury and a mundane atmosphere. Much of it in fact was often spent for the pleasures and iniquities of the caliph of the time. The number of beautiful slave girls in the court of some of the caliphs exceeded thousands. By the dissolution of Umayyad rule and the establishment of the Abbasids, Shi'ism did not benefit in any way. Its repressive and unjust opponents merely changed their name.
Shi'ism in the 3rd/9th Century
At the beginning of the 3rd/9th century Shi'ism was able to breathe once again. This more favorable condition was first of all due to the fact that many scientific and philosophical books were translated from Greek, Syriac, and other languages into Arabic, and people eagerly studied the intellectual and rational sciences.
Moreover, al-Ma'mun, the Abbasid caliph from 198/813 to 218/833, had Mu'tazilite leanings and since in his religious views he favored intellectual demonstration, he was more inclined to give complete freedom to the discussion and propagation of different religious views.
Shi'ite theologians and scholars took full advantage of this freedom and did their utmost to further scholarly activities and propagate Shi'ite teachings. Also, al-Ma'mun, following demands of the political forces at the time, had made the eight Shi'ite Imam his successor, as is recounted in most standard histories.
As a result, the descendants of the Holy Prophet and their friends were to a certain extent free from pressures from the government and enjoyed some degrees of liberty. Yet before long the cutting edge of the sword once again turned towards the Shi'ites and the forgotten ways of the past came upon them again. This was particularly true in the case of al-Mutawakkil (233/847-247/861) who held a special enmity towards Ali and the Shi'ites. By his order the tomb of the third Imam in Karbala was completely demolished.