|A Brief History Of The Lives Of The Twelve Imams|
The First Imam
Amir al-mu'minin Ali - upon whom be peace - was the son of Abu Talib, the Shaykh of the Banu Hashim. Abu Talib was the uncle and guardian of the Holy Prophet and the person who had brought the Prophet to his house and raised him like his own son. After the Prophet was chosen for his prophetic mission, Abu Talib continued to support him and repelled from him the evil that came from the infidels among the Arabs and especially the Quraysh. According to well-known traditional accounts Ali was born ten years before the commencement of the prophetic mission of the Prophet. When six years old, as a result of famine in and around Mecca, he was requested by the Prophet to leave his father's house and come to the house of his cousin, the Prophet. There he was placed directly under the guardianship and custody of the Holy Prophet.
A few years later, when the Prophet was endowed with the Divine gift of prophecy and for the first time received the Divine revelation in the cave of Hira', as he left the cave to return to town and his own house he met Ali on the way. He told him what had happened and Ali accepted the new faith.
Again in a gathering when the Holy Prophet had brought his relatives together and invited them to accept his religion, he said the first person to accept his call would be his vicegerent and inheritor and deputy. The only person to rise from his place and accept the faith was Ali and the Prophet accepted his declaration of faith. Therefore Ali was the first man in Islam to accept the faith and is the first among the followers of the Prophet to have never worshipped other than the One God.
Ali was always in the company of the Prophet until the Prophet migrated from Mecca to Medina. On the night of the migration to Medina (hijrah) when the infidels had surrounded the house of the Prophet and were determined to invade the house at the end of the night and cut him to pieces while he was in bed, Ali slept in place of the Prophet while the Prophet left the house and set out for Medina.
After the departure of the Prophet, according to his wish Ali gave back to the people the trusts and charges that they had left with the Prophet. Then he went to Medina with his mother, the daughter of the Prophet, and two other women. In Medina also Ali was constantly in the company of the Prophet in private and in public. The Prophet gave Fatimah, his beloved daughter from Khadijah, to Ali as his wife and when the Prophet was creating bonds of brotherhood among his companions he selected Ali as his brother.
Ali was present in all the wars in which the Prophet participated, except the battle of Tabuk when he was ordered to stay in Medina in place of the Prophet. He did not retreat in any battle nor did he turn his face away from any enemy. He never disobeyed the Prophet, so that the Prophet said, "Ali is never separated from the Truth nor the Truth from Ali."
On the day of the death of the Prophet, Ali was thirty-three years old. Although he was foremost in religious virtues and the most outstanding among the companions of the Prophet, he was pushed aside from the caliphate on the claim that he was too young and that he had many enemies among the people because of the blood of the polytheists he had spilled in the wars fought alongside the Prophet. Therefore Ali was almost completely cut off from public affairs.
He retreated to his house where he began to train competent individuals in the Divine sciences and in this way he passed the twenty-five years of the caliphate of the first three caliphs who succeeded the Prophet. When the third caliph was killed, people gave their allegiance to him and he was chosen as caliph.
During his caliphate of nearly four years and nine months, Ali followed the way of the Prophet and gave his caliphate the form of a spiritual movement and renewal and began many different types of reforms. Naturally, these reforms were against the interests of certain parties that sought their own benefit. As a result, a group of the companions (foremost among whom were Talhah and Zubayr, who also gained the support of A'ishah, and especially Mu'awiayh) made a pretext of the death of the third caliph to raise their heads in opposition and began to revolt and rebel against Ali.
In order to quell the civil strife and sedition, Ali fought a war near Basra, known as the "Battle of the Camel," against Talhah and Zubayr in which A'ishah, "the Mother of the Faithful," was also involved. He fought another war against Mu'awiyah on the border of Iraq and Syria which lasted for a year and a half and is famous as the "Battle of Siffin."
He also fought against the Khawarij at Nahrawan, in a battle known as the "Battle of Nahrawan." Therefore, most of the days of Ali's caliphate were spent in overcoming internal opposition. Finally, in the morning of the 19th of Ramadan in the year 40 A.H., while praying in the mosque of Kufa, he was wounded by one of the Khawarij and died as a martyr during the night of the 21st.
According to the testimony of friend and foe alike, Ali had no shortcomings from the point of view of human perfection. And in the Islamic virtues he was a perfect example of the upbringing and training given by the Prophet. The discussions that have taken place concerning his personality and the books written on this subject by Shi'ites, Sunnis and members of other religions, as well as the simply curious outside any distinct religious bodies, are hardly equaled in the case of any other personality in history.
In science and knowledge Ali was the most learned of the companions of the Prophet, and of Muslims in general. In his learned discourses he was the first in Islam to open the door for logical demonstration and proof and to discuss the "divine sciences" or metaphysics (ma'arif-i ilahiyah). He spoke concerning the esoteric aspect of the Quran and devised Arabic grammar in order to preserve the Quran's form of expression. He was the most eloquent Arab in speech (as has been mentioned in the first part of this book).
The courage of Ali was proverbial. In all the wars in which he participated during the lifetime of the Prophet, and also afterward, he never displayed fear or anxiety. Although in many battles such as those of Uhud, Hunayn, Khaybar and Khandaq the aides to the Prophet and the Muslim army trembled in fear or dispersed and fled, he never turned his back to the enemy. Never did a warrior or soldier engage Ali in battle and come out of it alive.
Yet, with full chivalry he would never slay a weak enemy nor pursue those who fled. He would not engage in surprise attacks or in turning streams of water upon the enemy. It has been definitively established historically that in the Battle of Khaybar in the attack against the fort he reached the ring of the door and with sudden motion tore off the door and cast it away. Also on the day when Mecca was conquered the Prophet ordered the idols to be broken.
The idol "Hubal" was the largest idol in Mecca, a giant stone statue placed on the top of the Ka'bah. Following the command of the Prophet, Ali placed his feet on the Prophet's shoulders, climbed to the top of the Ka'bah, pulled "Hubal" from its place and cast it down. Ali was also without equal in religious asceticism and the worship of God.
In answer to some who had complained of Ali's anger toward them, the Prophet said, "Do not reproach Ali for he is in a state of Divine ecstasy and bewilderment." Abu Darda', one of the companions, one day saw the body of Ali in one of the palm plantations of Medina lying on the ground as stiff as wood. He went to Ali's house to inform his noble wife, the daughter of the Prophet, and to express his condolences. The daughter of the Prophet said, "My cousin (Ali) has not died. Rather, in fear of God he has fainted. This condition overcomes him often."
There are many stories told of Ali's kindness to the lowly, compassion for the needy and the poor, and generosity and munificence toward those in misery and poverty. Ali spent all that he earned to help the poor and needy, and himself lived in the strictest and simplest manner. Ali loved agriculture and spent much of his time digging wells, planting trees and cultivating fields. But all the fields he cultivated or wells that he built he gave in endowment (waqf) to the poor. His endowments, known as the "alms of Ali," had the noteworthy income of twenty-four thousand gold dinars toward the end of his life.
The Second Imam
Imam Hasan Mujtaba - upon whom be peace - was the second Imam. He and his brother Imam Husayn were the two sons of Amir al-mu'minin Ali and Hadrat Fatimah, the daughter of the Prophet. Many times the Prophet had said, "Hasan and Husayn are my children." Because of these same words Ali would say to his other children, "You are my children and Hasan and Husayn are the children of the Prophet."
Imam Hasan was born in the year 3 A.H. in Medina and shared in the life of the Prophet for somewhat over seven years, growing up during that time under his loving care. After the death of the Prophet which was no more than three, or according to some, six months earlier than the death of Hadrat Fatimah, Hasan was placed directly under the care of his noble father.
After the death of his father, through Divine Command and according to the will of his father, Imam Hasan became Imam; he also occupied the outward function of caliph for about six months, during which time he administered the affairs of the Muslims. During that time Mu'awiayh, who was a bitter enemy of Ali and his family and had fought for years with the ambition of capturing the caliphate, first on the pretext of avenging the death of the third caliph and finally with an open claim to the caliphate, marched his army into Iraq, the seat of Imam Hasan's caliphate.
War ensued during which Mu'awiyah gradually subverted the generals and commanders of Imam Hasan's army with large sums of money and deceiving promises until the army rebelled against Imam Hasan. Finally, the Imam was forced to make peace and to yield the caliphate to Mu'awiyah, provided it would again return to Imam Hasan after Mu'awiyah's death and the Imam's household and partisans would be protected in every way.
In this way Mu'awiyah captured the Islamic caliphate and entered Iraq. In a public speech he officially made null and void all the peace conditions and in every way possible placed the severest pressure upon the members of the Household of the Prophet and the Shi'ah. During all the ten years of his imamate, Imam Hasan lived in conditions of extreme hardship and under persecution, with no security even in his own house. In the year 50 A.H. he was poisoned and martyred by one of his own household who, as has been accounted by historians, had been motivated by Mu'awiyah.
In human perfection Imam Hasan was reminiscent of his father and a perfect example of his noble grandfather. In fact, as long as the Prophet was alive, he and his brother were always in the company of the Prophet who even sometimes would carry them on his shoulders. Both Sunni and Shi'ite sources have transmitted this saying of the Holy Prophet concerning Hasan and Husayn: "These two children of mine are Imams whether they stand up or sit down" (allusion to whether they occupy the external function of caliphate or not). Also there are many traditions of the Holy Prophet and Ali concerning the fact that Imam Hasan would gain the function of imamate after his noble father.
The Third Imam
Imam Husayn (Sayyid al-Shuhada', "the lord among martyrs"), the second child of Ali and Fatimah, was born in the year 4 A.H. and after the martyrdom of his brother, Imam Hasan Mujtaba, became Imam through Divine Command and his brother's will. Imam Husayn was Imam for a period of ten years, all but the last six months coinciding with the caliphate of Mu'awiyah. Imam Husayn lived under the most difficult outward conditions of suppression and persecution.
This was due to the fact that, first of all, religious laws and regulations had lost much of their weight and credit, and the edicts of the Umayyad government had gained complete authority and power. Secondly, Mu'awiyah and his aides made use of every possible means to put aside and move out of the way the Household of the Prophet and the Shi'ah, and thus obliterate the name of Ali and his family. And above all, Mu'awiyah wanted to strengthen the basis of the caliphate of his son, Yazid, who because of his lack of principles and scruples was opposed by a large group of Muslims.
Therefore, in order to quell all opposition, Mu'awiyah had undertaken newer and more severe measures. By force and necessity Imam Husayn had to endure these days and to tolerate every kind of mental and spiritual agony and affliction from Mu'awiyah and his aides- until in the middle of the year 60 A.H. Mu'awiyah died and his son Yazid took his place.
Paying allegiance (bay'ah) was an old Arab practice which was carried out in important matters such as that kingship and governorship. Those who were ruled, and especially the well-known among them, would give their hand in allegiance, agreement and obedience to their king or prince and in this way would show their support for his actions.
Disagreement after allegiance was considered as disgrace and dishonor for a people and, like breaking an agreement after having signed it officially, it was considered as a definite crime. Following the example of the Holy Prophet, people believed that allegiance, when given by free will and not through force, carried authority and weight.
Mu'awiyah had asked the well-known among the people to give their allegiance to Yazid, but had not imposed this request upon Imam Husayn. He had especially told Yazid in his last will that if Husayn refused to pay allegiance he should pass over it in silence and overlook the matter, for he had understood correctly the disastrous consequences which would follow if the issue were to be pressed. But because of his egoism and recklessness, Yazid neglected his father's advice and immediately after the death of his father ordered the governor of Medina either to force a pledge of allegiance from Imam Husayn or send his head to Damascus.
After the governor of Medina informed Imam Husayn of this demand, the Imam, in order to think over the question, asked for a delay and overnight started with his family toward Mecca. He sought refuge in the sanctuary of God which in Islam is the official place of refuge and security. This event occurred toward the end of the month of Rajab and the beginning of Sha'ban of 60 A.H. For nearly four months Imam Husayn stayed in Mecca in refuge.
This news spread throughout the Islamic world. On the one hand many people who were tired of the iniquities of Mu'awiyah's rule and were even more dissatisfied when Yazid became caliph, corresponded with Imam Husayn and expressed their sympathy for him. On the other hand a flood of letters began to flow, especially from Iraq and particularly the city of Kufa, inviting the Imam to go to Iraq and accept the leadership of the populace there with the aim of beginning an uprising to overcome injustice and iniquity. Naturally such a situation was dangerous for Yazid.
The stay of Imam Husayn in Mecca continued until the season for pilgrimage when Muslims from all over the world poured in groups into Mecca in order to perform the rites of the hajj. The Imam discovered that some of the followers of Yazid had entered Mecca as pilgrims (hajjis) with the mission to kill the Imam during the rites of hajj with the arms they carried under their special pilgrimage dress (ihrami).
The Imam shortened the pilgrimage rites and decided to leave. Amidst the vast crowd of people he stood up and in a short speech announced that he was setting out for Iraq. In this short speech he also declared that he would be martyred and asked Muslims to help him in attaining the goal he had in view and to offer their lives in the path of God. On the next day he set out with his family and a group of his companions for Iraq.
Imam Husayn was determined not to give his allegiance to Yazid and knew full well that he would be killed. He was aware that his death was inevitable in the face of the awesome military power of the Umayyads, supported as it was by corruption in certain sectors, spiritual decline, and lack of will power among the people, especially in Iraq.
Some of the outstanding people of Mecca stood in the way of Imam Husayn and warned him of the danger of the move he was making. But he answered that he refused to pay allegiance and give his approval to a government of injustice and tyranny. He added that he knew that wherever he turned or went he would be killed. He would leave Mecca in order to preserve the respect for the house of God and not allow this respect to be destroyed by having his blood spilled there.
While on the way to Kufa and still a few days' journey away from the city, he received news that the agent of Yazid in Kufa had put to death the representative of the Imam in the city and also one of the Imam's determined supporters who was a well-known man in Kufa. Their feet had been tied and they had been dragged through streets.
The city and its surroundings were placed under strict observation and countless soldiers of the enemy were awaiting him. There was no way open to him but to march ahead and to face death. It was here that the Imam expressed his definitive determination to go ahead and be martyred ; and so he continued on his journey.
Approximately seventy kilometres from Kufa, in a desert named Karbala, the Imam and his entourage were surrounded by the army of Yazid. For eight days they stayed in this spot during which the circle narrowed and the number of the enemy's army increased. Finally the Imam, with his household and a small number of companions were encircled by an army of thirty thousand soldiers. During these days the Imam fortified his position and made a final selection of his companions.