{"id":1690,"date":"2021-11-20T09:22:44","date_gmt":"2021-11-20T09:22:44","guid":{"rendered":""},"modified":"2021-11-20T09:22:44","modified_gmt":"2021-11-20T09:22:44","slug":"imam-as-sajjad-a-s","status":"publish","type":"post","link":"https:\/\/shiastudies.com\/en\/1690\/imam-as-sajjad-a-s\/","title":{"rendered":"Imam as-Sajjad A.S"},"content":{"rendered":"

Imam as-Sajjad A.S<\/strong><\/h1>\n

Imam as-Sajjad A.S: <\/strong>Humayd Ibn Muslim, present in Karbala, said, \u201cWhen Shimr came to kill Iman as-Sajjad, I dissuaded him saying he was a little boy\u201d. [2328] Found in another version when \u2018Ubayd Allah decided to murder Iman as-Sajjad (a), he commanded to examine the signs of his maturity. After they attested to it, he issued the verdict of his murder. Notwithstanding, Imam managed to change his mind by saying him \u201cIf you claim that you are from among the Prophte\u2019s kins (as Abu Sufyan\u2019s grandson), you are obliged to let a man accompany these women to Medina\u201d. [2329]<\/p>\n

It is also quoted that Zaynab (a) averted Iman as-Sajjad\u2019s murder saying \u201ckill me first if you want to kill him\u201d. [2330] Enumerating the Umayya atrocities, Jahiz has alluded to their irreverence about Iman as-Sajjad (a) by checking the signs of his maturity after the event of Karbala. [2331] Supposing the narration true [2332], Imam should have been younger since the maximum age of maturity was fifteen necessitated by the current situation.
\nAlthough such kinds of reports are recorded in various sources, there exists many a proof of hand which denies them. First, the renowned historians have recorded Imam\u2019s birth in 38, based on which Imam had been twenty-three years of age in the course of Karbala event. Secondly, it had by not means been ignored by the expert historians, from the very beginning they contradicted the common narration the genuineness of which had been confirmed and come into question however.
\nMuhammad Ibn \u2018Umar Waqidi, a distinguished narrator of the Sunnis, subsequent to a quotation from Imam as-Sadiq (a) as saying \u201d\u2018Ali Ibn Husayn (a) departed in 58\u201d added that this utterance vindicated that while 23 or 24, Iman as-Sajjad (a) had been with his father in Karbala and those describing him under age are wrong. Imam was seriously ill in Karbala; therefore, he was not able to participate in the war. How could he ever be immature whereas his son, Abu Ja\u2019far Muhammad Ibn \u2018Ali al-Baqir, had met Jabir Ibn \u2018Abd Allah Ansari and quoted hadiths from him. Jabir had passed away in 78 A.H. [2333]
\nThirdly, the way of Iman as-Sajjad\u2019s behaving towards \u2018Ubayd Allah Ibn Ziyad and even Yazid Ibn Abi Sufyan corroborates that he had been old enough and to discuss his maturity or immaturity in Karbala looked in vain. The scene set for his delivering sermons on the pulpit, in its turn, stemmed from his age as well. Such a ground could have never been prepared by Yazid for an individual whose maturity was open to question.
\nFourthly, with a glance at numerous narrations about Imam al-Baqir\u2019s birth in historical books, it can be observed that he had been present in Karbala as a four-year old boy. No one has declared it untrue. If assenting these reports, there is no alternative but admitting the common narration with a two-year-or-so discrepancy.
\nThree versions that certain figures like Biyhaqi have recorded telling Imam\u2019s date of birth (33, 36 and 38) are not unconnected to that mentioned above. The former was reported by Ibn \u2018Asakir. [2334] Zuhri also has confirmed that \u2018Ali Ibn Husayn was beside his father in Karbala at the age of twenty-three. [2335]
\nAnother controversial issue the analysis where of would bear fruitful results is the accurate name and pedigree of Iman as-Sajjad\u2019s mother. Regretfully, after all extensive studies that a number of writers have done in this respect, it is not still definite.
\nThe notion that his mother had been one of Sassanids princesses was recently denied lest the anti-Shi\u2019ite Muslims as a consequence judge that the spread of Shi\u2019ism in Iran had been due to the association of Imam\u2019s lineage with the Sassanids through Yazdgard III\u2019s daughter who has been alleged to be Iman as-Sajjad\u2019s mother. Professor Shahidi, in his foregoing book, has cited and criticized most of these narrations.
\nFurther, there are few quotations suggesting that she be \u201cUmm Walad\u201d (a bondswoman whose husband was not a bondsman). In spite of all controversies about the reports or their incompatibility with the reports of the contests and so forth, the genuine narration is definitively worthy and is mentioned in the Shi\u2019ites books belonging to the ancient times such as Waq\u2019a Siffin, Tarikh Ya\u2019qubi and Basa\u2019ir al-Darajat, all written in the third century.
\nA hadith also has been quoted from Imam as-Sadiq(a) in Kafi [2336]as reported by Qa\u010fi Nu\u2019man in the fourth century as well. [2337] Acknowledging that there does exist skepticism, we shall examine the illusory link between this issue and the spread of Shi\u2019ism properly later. [2338]
\nConsistent with what the Shi\u2019ites hadith-narrators have narrated, Iman as-Sajjad (a) is the successor of his father, Husayn Ibn \u2018Ali (a). These are narrated by Shiykh Kulayni in Kafi and Shiykh Hurr \u2018Amili in Ithbat al-Hudat, etc. It can also be detected from the Prophet\u2019s hadiths naming the Shi\u2019ites Imams. Heedless of it, approving Iman as-Sajjad (a) in Shi\u2019ites community as well as his Imama throughout history is an original proof itself.
\nThe one and the only mistrust at that critical point prevailing a small number of Ahl al-Bayt\u2019s supporters was Muhammad Ibn Hanafiyya\u2019s Imamate which will be discussed in berries later. As specified by Shi\u2019ites hadiths, the Prophet\u2019s sword, armor and so on should be with Imams and their being with Iman as-Sajjad was validated even in Sunnites books. [2339]
\nThe time at which Iman as-Sajjad lived was a special period that all religious values were exposed to the Umayya distortin and Medina residents, one of the religious centers, were all compelled to swear allegiance to Yazid like his slaves. Islamic commandments had turned into a plaything for people such as Ibn Ziyad, Hajjaj and \u2018Abd al-Malik Ibn Marwan. In Hajjaj\u2019s view, \u2018Abd al-Malik was superior to Allah\u2019s Messenger (S)!
\nUnlike Islamic narrations, he extorted \u201cJizya\u201d (poll-tax) from Muslims and with a slight calumny he handed over them to the executioners.
\nIn the shadow of such rule it was inevitable that the less people\u2019s religious training was elevated, the more disvalues were revived. Under those circumstances, Iman as-Sajjad (a) was only a worshipper and his most socially penetrating impact on establishing a link between people and Allah was solely through Du\u2019a (prayer).
\nSo influential a characteristic had he that people were enamored of him. A large number of knowledge-seekers were the narrators of his hadiths and availed themselves of his overflowing spring emanated from the Prophet and \u2018Ali\u2019s boundless body of knowledge. Describing Imam\u2019s personality, Muhammad Ibn Sa\u2019d, Sunnites historian and scholar, had said,\u0643\u0627\u0646 \u0639\u0644\u064a \u0628\u0646 \u0627\u0644\u062d\u0633\u064a\u0646 \u062b\u0642\u0629 \u0645\u0623\u0645\u0648\u0646\u0627 \u0643\u062b\u064a\u0631 \u0627\u0644\u062d\u062f\u064a\u062b \u0639\u0627\u0644\u064a\u0627\u064b \u0631\u0641\u064a\u0639\u0627\u064b \u0648\u0631\u0639\u0627\u064b [2340] \u201d\u2018Ali Ibn Husayn, trustworthy, said many hadiths. He was magnanimous, superior and pious.\u201d
\nIn his thesis about the reliability of this unique narration, Shafi\u2019i had written,\u0648\u062c\u062f\u062a \u0639\u0644\u064a \u0628\u0646 \u0627\u0644\u062d\u0633\u064a\u0646 – \u0648\u0647\u0648 \u0623\u0641\u0642\u0647 \u0623\u0647\u0644 \u0627\u0644\u0645\u062f\u064a\u0646\u0629 – \u064a\u0639\u0648\u0651\u0644 \u0639\u0644\u064a \u062e\u0628\u0631 \u0627\u0644\u0648\u0627\u062d\u062f [2341] \u201d\u2018Ali Ibn Husayn who was the only outstanding religious jurisprudent in Medina relied upon this unique narration.\u201d
\nAlthough Ibn Shahab Zuhri was from the Umayya kins and regardless of the dispute existing between the Umayya and Shi\u2019ite Muslims, he was among the scholars at Iman as-Sajjad\u2019s time. Getting zealously the most out of Imam\u2019s presence, he had praised him in many sentences. In a letter written by Imam, Zuhri was advised to reconsider his position as an instrument for the Umayya sovereignty. [2342]
\nOnce he was reproached by Iman as-Sajjad for his insultation to \u2018Ali Ibn Abi Talib (S) [2343]; however, he was his narrator and his narrations have been recorded in various books. [2344] Additionally he was enamored with Iman as-Sajjad\u2019s worshipping and purity. As reported,\u0643\u0627\u0646 \u0627\u0644\u0632\u0647\u0631\u064a \u0625\u0630\u0627 \u0630\u0643\u0631 \u0639\u0644\u064a \u0628\u0646 \u0627\u0644\u062d\u0633\u064a\u0646 \u064a\u0628\u0643\u064a \u0648\u064a\u0642\u0648\u0644: \u0632\u064a\u0646 \u0627\u0644\u0639\u0627\u0628\u062f\u064a\u0646 [2345] \u201cAs soon as Zuhri heard the name of \u2018Ali Ibn Husayn, he wept and said, Zayn al-\u2019Abidin the worshippers\u2019 beauty.\u201d
\nHe was quoted as saying, \u0639\u0644\u064a \u0628\u0646 \u0627\u0644\u062d\u0633\u064a\u0646 \u0623\u0639\u0638\u0645 \u0627\u0644\u0646\u0627\u0633 \u0645\u0646\u0651\u0629 \u0639\u0644\u064a\u0651 [2346] \u201d\u2018Ali Ibn Husayn was the most generous of all people.\u201d \u0645\u0627 \u0631\u0623\u064a\u062a \u0623\u062d\u062f\u0627\u064b \u0623\u0641\u0642\u0647 \u0645\u0646 \u0639\u0644\u064a \u0628\u0646 \u0627\u0644\u062d\u0633\u064a\u0646 [2347] \u201cI have seen no one being more erudite than \u2018Ali Ibn Husayn.\u201d
\nHis commendation for Iman as-Sajjad (a) was to the extent that some of the Marwanids told him, \u064a\u0627 \u0632\u0647\u0631\u064a! \u0645\u0627\u0641\u0639\u0644 \u0646\u0628\u064a\u0651\u0643 \u064a\u0639\u0646\u064a \u0639\u0644\u064a \u0628\u0646 \u0627\u0644\u062d\u0633\u064a\u0646 [2348] \u201cO Zuhri! What has your Prophet (\u2018Ali Ibn Husayn) done for you?\u201d
\nAbu Hazim, another hadith-narrator, had said,\u0645\u0627 \u0631\u0623\u064a\u062a \u0647\u0627\u0634\u0645\u064a\u0627\u064b \u0623\u0641\u0636\u0644 \u0645\u0646 \u0639\u0644\u064a \u0628\u0646 \u0627\u0644\u062d\u0633\u064a\u0646 \u0648\u0644\u0627 \u0623\u0641\u0642\u0647 \u0645\u0646\u0647 [2349] \u201cI have seen no one from the Hashimites whose Knowledge and jurisprudence be higher than those of \u2018Ali Ibn Husayn.\u201d
\nIt is quoted from Jahiz as stating, \u201cConcerning \u2018Ali Ibn Husayn\u2019s characteristic, the Shi\u2019ite Muslims, schismatics, the Kharijites were all unanimous and not a single one of those was sceptical about his superiority over others\u201d. [2350]
\nAs it will be discerned later, the most decisive reason for Imam\u2019s popularity with the people was his eloquent sentences within the framework of supplication engrossing people.
\nSa\u2019id Ibn Musayyib, an eminent hadith-narrator, described Iman as-Sajjad (a),\u0645\u0627 \u0631\u0623\u064a\u062a \u0623\u0648\u0631\u0639 \u0645\u0646 \u0639\u0644\u064a \u0628\u0646 \u0627\u0644\u062d\u0633\u064a\u0646 [2351] \u201cI have never seen one more pious than \u2018Ali Ibn Husayn so far.\u201d
\nDuring his lifetime, Imam was called \u201d\u2018Ali al-Khayr\u201d (example of goodness), \u201d\u2018Ali al-Aqharr (outstanding \u2018Ali) and \u201d\u2018Ali al-\u2019Abid\u201d (Worshipper). [2352] At that time Malik Ibn Anas was of this belief that there existed no one like Iman as-Sajjad in the Prophet\u2019s Ahl al-Bayt. [2353]
\nIbn Abi l-Hadid had said, \u0643\u0627\u0646 \u0639\u0644\u064a \u0628\u0646 \u0627\u0644\u062d\u0633\u064a\u0646 \u063a\u0627\u064a\u0629 \u0641\u064a \u0627\u0644\u0639\u0628\u0627\u062f\u0629 [2354] \u201d\u2018Ali Ibn Husayn was the highest in worshipping.\u201d
\nOn account of Imam\u2019s too many prostrations as well as of which mark on his forehead he was called \u201cDhi l-Thafanat\u201d (the Owner of Calluses). [2355] Also, Ibn Hibban had described Imam as follows,\u0648\u0643\u0627\u0646 \u0645\u0646 \u0623\u0641\u0627\u0636\u0644 \u0628\u0646\u064a \u0647\u0627\u0634\u0645 \u0645\u0646 \u0641\u0642\u0647\u0627\u0621 \u0627\u0644\u0645\u062f\u064a\u0646\u0629 \u0648\u0639\u0628\u0627\u062f\u0647\u0645 \u2026 \u064a\u0642\u0627\u0644 \u0639\u0644\u064a \u0628\u0646 \u0627\u0644\u062d\u0633\u064a\u0646 \u0633\u064a\u062f \u0627\u0644\u0639\u0627\u0628\u062f\u064a\u0646 \u0641\u064a \u0630\u0644\u0643 \u0627\u0644\u0632\u0645\u0627\u0646 [2356] \u201cHe was one of the most learned of the Hashimites, one of the jurisprudents and worshippers of Medina \u2026 it is said that he was the master of worshippers at that time.\u201d
\nAbu Zuhra also said, \u0641\u0639\u0644\u064a\u0651 \u0632\u064a\u0646 \u0627\u0644\u0639\u0627\u0628\u062f\u064a\u0646 \u0643\u0627\u0646 \u0625\u0645\u0627\u0645 \u0627\u0644\u0645\u062f\u064a\u0646\u0629 \u0646\u0628\u0644\u0627\u064b \u0648\u0639\u0644\u0645\u064b\u0627 [2357] \u201d\u2018Ali Zayn al-\u2019Abidin was Imam of Medina from the viewpoint of rank and knowledge.\u201d
\nReportedly, when Imam made ablution before prayer, he was noticed with a pale complexion. After being inquired for the reason, he replied, \u0623\u062a\u062f\u0631\u0648\u0646 \u0628\u064a\u0646 \u064a\u062f\u064a \u0645\u0646 \u0623\u0631\u064a\u062f\u0627\u064b \u0623\u0646 \u0623\u0642\u0648\u0645 [2358] \u201cDo you know before whom I am going to stand?\u201d
\nIt is recounted that at prayer time Imam began shivering while turning pale. In his answer to the question for its ground, he stated, \u0627\u0646\u064a \u0623\u0631\u064a\u062f \u0627\u0644\u0648\u0642\u0648\u0641 \u0628\u064a\u0646 \u064a\u062f\u064a \u0645\u0644\u0643 \u0639\u0638\u064a\u0645 [2359] \u201cI want to stand in front of the Great King.\u201d
\nHeeded to nothing while he was engaged in performing prayers. Once his child broke his arm. He was crying severely. An orthopedist was called to set the bone. Later, after finding the child with his arm hung from his neck, Imam realized the happening after all. [2360]
\nZamakhshari has narrated that when \u2018Ali Ibn Husayn immersed his arm to make ablution,\u062b\u0645 \u0631\u0641\u0639 \u0631\u0623\u0633\u0647 \u0627\u0644\u0649 \u0627\u0644\u0633\u0645\u0627\u0621 \u0648\u0627\u0644\u0642\u0645\u0631 \u0648\u0627\u0644\u0643\u0648\u0627\u0643\u0628\u060c \u062b\u0645 \u062c\u0639\u0644 \u064a\u0641\u0643\u0651\u0631 \u0641\u064a \u062e\u0644\u0642\u0647\u0627 \u062d\u062a\u064a \u0623\u0635\u0628\u062d \u0648\u0623\u0630\u0646 \u0627\u0644\u0645\u0624\u062f\u0646 \u0648\u064a\u062f\u0647 \u0641\u064a \u0627\u0644\u0645\u0627\u0621 \u201cHe raised his head staring at the sky, the moon and stars and pondering over as long as morning appeared and the Mu\u2019adhdhin started calling to prayer while his arm was still in water.\u201d [2361]
\nWhen his servant was questioned about him, she said, \u201cNever ever did I take him food during the day nor did I prepare bed for him at nights.\u201d [2362] It is narrated that while he was busy with his prayers, a snake approached him. The snake crept along through Imam\u2019s two feet but not a slight move or change of complexion was noticed. [2363]
\nIn giving alms and aiding the underprivileged he was proverbial. It was after his martyrdom when it revealed that a hundred families had been living on his alms and charity. [2364] Imam al-Baqir (a) has been quoted as saying that his father, Iman as-Sajjad (a), had been carrying food on his back at dead of night for the destitute stressing that charity at night-time mitigates Allah\u2019s wrath. [2365] People\u2019s affection for him beggared description. Narratedly, the Qur\u2019an reciters under on conditions set out to Mecca unless Iman as-Sajjad came and one thousand people on horseback followed him. [2366]
\nSumptuously dressed, he left home but promptly returned and asked to bring his previous robe pointing out, \u201cAs though I am not \u2018Ali Ibn Husayn.\u201d [2367] While he was passing the streets in Medina on horseback, not once did he ever warn \u201clet me through\u201d in view of the fact that he believed that the route was communal and he was never entitled to outrun. [2368]
\nHis son, Imam al-Baqir, was cited as saying, \u201cMy father sacrificed his properties entirely for Allah\u2019s sake twice\u201d. [2369]
\nAt the moment of breathing his last, Muhammad Ibn Usama Ibn Zayd was beside him. Muhammad was shedding tears when Imam asked the why.
\n\u201cI am 15000 dhms in debt\u201d, responded Muhammad.
\n\u201cDo not agitate yourself, I pay it\u201d, Imam stated. [2370])
\nAll of these mentioned points look a drop from the ocean of Iman as-Sajjad\u2019s virtues.<\/p>\n

Imam as-Sajjad (a) and Shi\u2018ite Muslims
\nOn the last day of the event of Karbala the Shi\u2019ites\u2019s political and ideological position was in a tragic situation both qualitatively and quantitatively. Kufa which had always been considered the center of Shi\u2019ites tendencies had turned into a base for suppressing them. All the vertical Shi\u2019ite Muslims of Imam Husayn having been either in Medina, or in Mecca or those from Kufa who could flourish to join Imam were martyred in Karbala.
\nAlthough there were some living in Kufa, they could in no way express themselves under the appalling circumstances exercised by Ibn Ziyad. Karbala was as a matter of fact a debacle for the Shi\u2019ite Muslims psychologically. What was seemingly publicized was that the Shi\u2019ite Muslims could no longer raise their heads aloft.
\nA group of Ahl al-Bayt headed by Imam Husayn had achieved martyrdom and the only remainng son from Imam Husayn and Fatima\u2019s issue was no one but Iman as-Sajjad who was not famed at that time. Imam Husayn\u2019s eldest son, \u2018Ali Akbar, haf also been martyred in particular. Iman as-Sajjad\u2019s life in Medina and being distant from Iraq did never allow opportunities to be provided for him to lead the Shi\u2019ite Muslims in Kufa.
\nIn such a status which Shi\u2019ites basis was determinedly targeted. Iman as-Sajjad had to resume from Zero and absorb people towards Ahl al-Bayt, Imam could successfully reach many achievements, however. [2371]
\nThe achievements have been verified in history. Iman as-Sajjad could not only breath new life into the Shi\u2019ite Muslims but also lay the foundations for both Imam al-Baqir\u2019s and Imam as-Sadiq\u2019s future activities. It has been evidenced by history that he, during his thirty-four-year activity, extricated the Shi\u2019ite Muslims from the thorniest periods of their lives, the period which had nothing save Shi\u2019ite Muslims\u2019 suppression by the Umayya and Ibn Zubayr.
\nHajjaj\u2019s twenty-year sovereignty in Iraq together with \u2018Abd al-Malik Ibn Marwan\u2019s dominance of the thorough Islamic realm had concentrated on suppressing the Shi\u2019ite Muslims and somewhere else suppressing other Umayyads opponents including Kharijites and such insurgents as \u2018Abd al-Rahman Ibn Muhammad Ibn Ash\u2019ath. Hearing the term of Shi\u2019ites was far more irritating than the term of disbeliever for Hajjaj. [2372]
\nDuring these years, two Shi\u2019ites movements were waged in Iraq either of which-despite the temporary victory of one-was defeated. Subsequently the Shi\u2019ite Muslims were with all might put under the threat of murder, torture and imprisonment by the Umayya. The penitents one of the movements was that of Tawwabin led by Sulayman Ibn Surad Khuza\u2019i with a small number of the renowned Shi\u2019ite Muslims of Kufa that we already discussed. It is alleged that Tawwabin had yielded to \u2018Ali Ibn Husayn\u2019s Imama. [2373]
\nWe could find no proof for the allegation in primary sources. What is worth consideration is that as a rule Tawwabin had been set to entrust Imama to Ahl al-Bayt if succeeded and naturally there existed no one from Fatima\u2019s issue but \u2018Ali Ibn Husayn (a). Not a report has been traced in history whether they were precisely of this opinion or not. It appears that no specific political relation between Iman as-Sajjad and Tawwabin had been established.
\nNevertheless, whatever had given Shi\u2019ites spirit to the movement was the active participation of the notable Shi\u2019ite Muslims of Kufa as well as its sentimental nature, that is, repenting for not defending Husayn Ibn \u2018Ali and getting martyred as the only way for the acceptance of their repentance. Nowhere of the movement was the name of Muhammad Ibn Hanafiyya mentioned.
\nTheir poletical blunder was assessing not the status quo, abandoning Kufa and leaving himself to the accidents. Believing that the leader of the movement was incapable of estimating military and political issues, not only Mukhtar did by no means collaborate but he also hindered a number of Shi\u2019ite Muslims to back the movement.
\nIman as-Sajjad\u2019s association with the second movement, namely Mukhtar\u2019s movement was as vague as the former one. Such a connection bore numerous troubles both form the viewpoints of politics and ideology. It was said that after attaining support from the Shi\u2019ite Muslims in Kufa, Mukhtar pleaded to \u2018Ali Ibn Husayn (a) for cooperation but Imam showed no delight. [2374]
\nBy taking Imam\u2019s abiding policy into account, the standing adopted looked reasonable. Later than the event in Karbala, Imam had well perceived that reviving such a dead community through securing the leadership was beyond the bounds of practicability.
\nBesides, implicating in another political movement with the presence of external powers might have preceded many a peril which was not worth risking at all. By this reason, the entity of Imam\u2019s movement throughout his Imamate elucidated that his was never merely a political one though in many cases secession from politics exactly denoted a certain political activity.
\nAnd the ideological aspect of the adventure commenced when Mukhtar asked for Muhammad Ibn Hanafiyya\u2019s assistance and advocacy. He consented but not officially. From then on, it was rumored that Ibn Hanafiyya\u2019s Imamate was accepted amongst the Iraqi Shi\u2019ite Muslims. Although this notion was not corroborated, later when a sect named the Kissanids was founded, the story began from the time of Mukhtar.
\nWith the infiltration of the Exaggerators\u2019 theories into the Shi\u2019ites nation in Kufa, Mukhtar also was subject to accusation later. It was rumored that Mukhtar had played an influential role in emerging the Exaggerators.
\nBased on noncount justifications, referring to which does not seem convenient here and have been discussed elsewhere, all of these issues even that a sect named the Kissanids believed in Muhammad Ibn Hanafiyya\u2019s Imamate and Mahdavitism are open to doubt.
\nNotwithstanding, regarding Iman as-Sajjad\u2019s position-taking against the Exaggerators there is evidence available. It was the predominant deviation among Iraqi Shi\u2019ite Muslims which compelled Imam to refrain from taking a transparent stance and setting up a direct link with them.
\nIman as-Sajjad (a) addressed a group of Iraqis saying, \u0623\u062d\u0628\u0648\u0646\u0627 \u062d\u0628\u0651 \u0627\u0644\u0627\u0633\u0644\u0627\u0645 \u0648\u0644\u0627 \u062a\u0631\u0641\u0639\u0648\u0646\u0627 \u0641\u0648\u0642 \u062d\u062f\u0650\u0651\u0646\u0627 [2375] \u201cAdore us for the sake of Islam but never promote us higher than we deserve.\u201d
\nSomewhere else, \u0623\u062d\u0628\u0648\u0646\u0627 \u062d\u0628\u064e\u0651 \u0627\u0644\u0625\u0633\u0644\u0627\u0645 \u0648\u0644\u0627 \u062a\u062d\u0628\u064f\u0651\u0648\u0646\u0627 \u062d\u0628\u064e\u0651 \u0627\u0644\u0623\u0635\u0646\u0627\u0645 [2376] \u201cAdore us for the sake of Islam but never idolatize us.\u201d
\nAbu Khalid Kabuli had recounted that he had heard Iman as-Sajjad (a) saying,\u0625\u0646 \u0642\u0648\u0645\u0627\u064b \u0645\u0646 \u0634\u064a\u0639\u062a\u0646\u0627 \u0633\u064a\u064f\u062d\u0628\u0651\u0648\u0646\u0627 \u062d\u062a\u0649 \u064a\u0642\u0648\u0644\u0648\u0627 \u0641\u064a\u0646\u0627 \u0645\u0627 \u0642\u0627\u0644\u062a \u0627\u0644\u064a\u0647\u0648\u062f \u0641\u064a \u0639\u0632\u064a\u0631 \u0648\u0645\u0627 \u0642\u0627\u0644\u062a\u0650 \u0627\u0644\u0646\u0635\u0627\u0631\u064a \u0641\u064a \u0639\u064a\u0633\u0649 \u0628\u0646 \u0645\u0631\u064a\u0645\u060c \u0641\u0644\u0627 \u0647\u0645 \u0645\u0646\u0651\u0627 \u0648\u0644\u0627 \u0646\u062d\u0646 \u0645\u0646\u0647\u0645 [2377] \u201cSome of our Shi\u2019ite Muslims go to extremes in adoring us to the extent that they repeat what the Jews and the Christians had declared about Ezra and Jesus Christ saying, \u201cNeither are we from them nor are they from us\u201d
\nIn accordance with Shi\u2019ites sources, Muhammad Ibn Hanafiyya was on no accounts a misled one and had assented Iman as-Sajjad\u2019s Imama. In order as a consequence to verify that Ibn Hanafiyya had indeed introduced himself as an Imam a few questions would be posed and solutions would be presumed that he had taken this action with the aid of Imam to keep Imam away although no historical proof supports such an assumption.
\nWhat merits to be borne in mind is that it beggars belief that Iman as-Sajjad (a) had uttered such words about Mukhtar, \u064a\u0643\u0630\u0628 \u0639\u0644\u0649 \u0627\u0644\u0644\u0647 \u0648\u0639\u0644\u0649 \u0631\u0633\u0648\u0644\u0647 [2378] \u201cHe attributes false things to Allah and the Prophet.\u201d
\nEspecially, when Mukhtar had sent \u2018Ubayd Allah\u2019s head to him, he had averred,\u062c\u0632\u0649 \u0627\u0644\u0644\u0647 \u0627\u0644\u0645\u062e\u062a\u0627\u0631 \u062e\u064a\u0631\u0627\u064b [2379] \u201cMay Allah award Mukhtar the best!\u201d Narratedly at that time,\u0644\u0645 \u064a\u0628\u0642 \u0645\u0646 \u0628\u0646\u064a \u200c\u0647\u0627\u0634\u0645 \u0623\u062d\u062f \u0627\u0644\u0627 \u0642\u0627\u0645 \u0628\u062e\u0637\u0628\u0629 \u0641\u064a\u200c\u0627\u0644\u062b\u0646\u0627\u0621 \u0639\u0644\u0649 \u0627\u0644\u0645\u062e\u062a\u0627\u0631 \u0648\u062c\u0645\u064a\u0644 \u0627\u0644\u0642\u0648\u0644 \u0641\u064a\u0647 [2380] \u201cThere was no one from the Hashimites who did not rise and admire Mukhtar.\u201d Quoted from Imam al-Baqir was, \u0644\u0627 \u062a\u0633\u0628\u0651\u0648\u0627 \u0627\u0644\u0645\u062e\u062a\u0627\u0631 \u0641\u0623\u0646\u0647 \u0642\u062a\u0644 \u0642\u062a\u0644\u062a\u0646\u0627 \u0648\u0637\u0644\u0628 \u062b\u0623\u0631\u0646\u0627 \u0648\u0632\u0648\u062c \u0623\u0631\u0627\u0645\u0644\u0646\u0627 \u0648\u0642\u0633\u0645 \u0641\u064a\u0646\u0627 \u0627\u0644\u0645\u0627\u0644 \u0639\u0644\u0649 \u0627\u0644\u0639\u0633\u0631\u0629 [2381]
\n\u201cInsult not Mukhtar for he has killed our assassins, has had our orphans marry and has allotted properties to us when in trouble.\u201d
\nAnd in an answer to the question of Mukhtar\u2019s son, he described his position about Mukhtar as positive. [2382]
\nAs discussed before, Mukhtar\u2019s movement did not politically last long and was suppressed by Ibn Zubayr followers in 67 AH. However, it had an impact on stimulating and perpetuating Shi\u2019ites emotions in Kufa and on motivating Mawali to take part in political activities.
\nDue to the aforesaid deviation and even unlike Ibn Hanafiyya\u2019s possible wish, some were ambivalent whom to choose as an Imam. Qasim Ibn \u2018Awf, one of Iman as-Sajjad\u2019s disciples, who had initially been hesitant whether to choose \u2018Ali Ibn Husayn or Muhammad Ibn Hanafiyya ultimately joined Iman as-Sajjad as confessed by himeslf. [2383]
\nAccording to Kashshi, Abu Hamza Thumali and Farat Ibn Ahnaf had been among his disciples. [2384]
\nAlthough Sa\u2019id Ibn Musayyib was controversial to be among them, he had apparently been ruling in accordance with the Sunnism. In Rijal, Kashshi has treated Sa\u2019id\u2019s position as disentanglement from Hajjaj. [2385] His veneration for Imam, at all events, is without a shadow of a doubt and availing himself of Imam\u2019s presence scientifically and ethically is confirmed. But he did not attend Imam\u2019s funeral ceremony and as a result was objected to. [2386]
\nAside from these individuals, there had been a number deemed steadfast Shi\u2019ite Muslims on the report of Shi\u2019ites sources. At the starting-point there had been only few with Imam such as Sa\u2019id Ibn Jubayr, Sa\u2019id Ibn Musayyib, Muhammad Ibn Jubayr Ibn Mut\u2019im, Yahya Ibn Umm al-Tawil and Abu Khalid al-Kabuli. [2387] The number of Iman as-Sajjad\u2019s disciples was said 173 by Shiykh al-Ta\u2019ifa. [2388]
\nAnyhow Imam could vastly contribute to Shi\u2019ism eternity and its dissemination. His style in Islamic jurisprudence domain was narrating the Holy Prophet\u2019s hadiths through \u2018Ali (a). Only were these hadiths authentic in Shi\u2019ite Muslims\u2019 sight. By the same token, Shi\u2019ites managed to take his first strides in Islamic jurisprudence averse to the existing deviations; nontheless, the main phase thereof procrastinated.
\nWhile calling for prayer (Adhan), Iman as-Sajjad inserted the sentence of, \u062d\u064a\u0651 \u0639\u0644\u064a \u062e\u064a\u0631\u0627\u0644\u0639\u0645\u0644 \u201cHasten to practice good deeds.\u201d
\nWhen objections raised, he stated that Adhan had been that form since the inception. [2389] Seceding from Iraqi deviations culminated in maintaining the doctrinal bases of Shi\u2019ism against deviations.
\nIn spite of Imam\u2019s serious endeavor, which, of course, led to the perpetual Shi\u2019ism, Medina could never ever be disposed to Shi\u2019ites growth in the light of its deviations created from the Early Islamic Era as well as its incitement against Shites. Iman as-Sajjad himself had asserted that their vertical devotees both in Mecca and Medina had not exceeded twenty people. [2390] Many lived in Iraq who were their enthusiasts, however.<\/p>\n

Imam\u2019s Encounter with the Umayyads
\nImam\u2019s ever-first encounter with the Umayya rulers after Karbala event was with \u2018Ubayd Allah Ibn Ziyad. Ibn Ziyad asked his name.
\nImam replied, \u201cThis is \u2018Ali\u201d.
\n\u201cDid Allah kill not \u2018Ali Ibn Husayn?\u201d Ibn Ziyad asked surprisingly.
\n\u201cI had a brother whom people killed\u201d, responded Imam.
\n\u201cBut Allah did kill him\u201d, Ibn Ziyad added.
\nIman as-Sajjad stated, \u0627\u0644\u0644\u064e\u0651\u0647\u064f \u064a\u064e\u062a\u064e\u0648\u064e\u0641\u064e\u0651\u0649 \u0627\u0644\u0652\u0623\u064e\u0646\u0652\u0641\u064f\u0633\u064e \u062d\u0650\u064a\u0646\u064e \u0645\u064e\u0648\u0652\u062a\u0650\u0647\u064e\u0627.
\nConcluding to murder Imam, Ibn Ziyad was heroicly stopped by Zaynab (a). [2391]
\nYazid also met him in Damascus [2392] and reproached him. In an excellent sermon, Imam introduced himself and his family addressing the audience in the mosque. People who had for a long time been ignorantly influenced by the Umayya propagation and were not in the slightest acquainted with the Prophet\u2019s household became awakened somewhat by his sermon.
\nYazid had to interrupt Imam, demagogically imputed the wickedness to Ibn Ziyad and respectfully saw off \u2018Ali Ibn Husayn along with other captives of Karbala to Medina. Among the noteworthy points in Imam\u2019s sermon was that he introduced his father, his family and himself as the Prophet\u2019s descendants whereas both Mu\u2019awiya and the Umayya have been constantly striving to inroduce them \u2018Ali\u2019s descendants not the Holy Prophet\u2019s.
\nA while after the event in Karbala, revolting against the Umayya, the people of Medina organized the riot of Harra, moreover. The leadership of the riot lay with \u2018Abd Allah Ibn Hanzala, Aliyas Ghasil al-Mala\u2019ika whose character was anti-Umayyads and anti-Yazid and whose life style was non-Islamic.
\nIman as-Sajjad\u2019s as well as others\u2019 position from the Hashimites was not positive; consequently, they abandoned the town with a number of their families. In Imam\u2019s view, the aforementioned movement had not merely a Shi\u2019ites nature but was absolutely in line with Ibn Zubayr\u2019s intent, someone who had been among those occasioning the war of Jamal. Since Imam\u2019s any standing as a Shi\u2019ites leader could precede the riskiest consequence for the Shi\u2019ite Muslims, he did not involve himself.
\nBesides, when people had expelled the Umayyads, Imam\u2019s manliness entailed to give asylum to Marwan Ibn Hakam\u2019s wife at his request. Tabari has written that Imam\u2019s old friendship with Marwan accounted for Imam\u2019s action. [2393]
\nIt is in actual fact a barefaced lie. At that age and under those circumstances that his father and forefather had been in conflict with this reign, Imam\u2019s intimacy with Marwan as the most wretched element among the Umayyads was out of the question in a real sense of word. Marwan was the one who from the outset of securing allegiance in Medina had coerced the governor to either force Imam Husayn to swear allegiance or take his life. Imam\u2019s reaction was a sportsmanlike answer to the Umayyads\u2019 foulness so that history could compare the conducts.
\nAfter Muslim Ibn \u2018Uqba, Aliyas Musraf suppressed the movement of Medina people and committed the greatest atrocities during the Umayya age, he acted moderately towards \u2018Ali Ibn Husayn due to his absence in the movement. Muslim secured allegiance from people in a way that they know themselves Yazid\u2019s slaves; not withstanding, securing allegiance from \u2018Ali Ibn Husayn was quite normal. [2394] Prior to Imam\u2019s entry, Muslim was cursing Imam and his forebear. But on Imam\u2019s arrival, he behaved calmly.
\nWhen Muslim was asked for his change subsequent to Imam\u2019s departure, he responded,\u0645\u0627 \u0643\u0627\u0646 \u0630\u0644\u0643 \u0644\u0631\u0623\u064a \u0645\u0646\u0651\u064a \u0644\u0642\u062f \u0645\u0644\u06cc\u0621 \u0642\u0644\u0628\u064a \u0645\u0646\u0647 \u0631\u0639\u0628\u0627\u064e [2395] \u201cMy second conduct was not my wish. Fear had fully permeated into my heart.\u201d
\nHeedless of the fact that Imam\u2019s position-taking ought to be interpreted by considering the political state, military oppositions and the establishment of organizations, it had been the current situation which necessitated any Imam\u2019s responsibility [2396] at any juncture. Every politically rational man is cognizant that the approaches adopted vary in various situations. As examined history evidences how Iman as-Sajjad(a) reserved and proliferated Shi\u2019ism for the future activites.
\nAs far as the relations between the \u2018Alawites and the Umayya were concerned, Imam was vehemently suspected by them and as Imam\u2019s slight movement could bare negative outcomes, he naturally believed that action-taking was not worth. One of the most significant religious-political principles by using which Imam spent his political life was Taqiyya (precautionary dissimulation).
\nIt shielded the Shi\u2019ite Muslims\u2019 lives throughout history as pointed out by Imam over and over. Yet, in order to undermine the Shi\u2019ite Muslims, a group, not in need of manipulating it, denied it strongly although it had been straightforwardly stipulated in Holy Qur\u2019an. The Sunnis on account of being in power required not Taqiyya and only for accusing the Shi\u2019ite Muslims did they delete it from among the incontrovertible Islamic and Fiqhi commandments.
\nIn a hadith, Iman as-Sajjad has stated that anyone not enjoining good and forbidding evil is like one who has set the divine Book aside and turned his back on it unless he follows Taqiyya. He was asked what Taqiyya was. He answered, \u064a\u062e\u0627\u0641 \u062c\u0628\u0627\u0631\u0627\u064e \u0639\u0646\u064a\u062f\u0627\u064e \u064a\u062e\u0627\u0641 \u0623\u0646 \u064a\u0641\u0631\u0637 \u0639\u0644\u064a\u0647 \u0623\u0648 \u0623\u0646 \u064a\u0637\u063a\u0649 [2397] \u201cTo fear from a cruel ruler to kill him or oppress him.\u201d
\nBelieving in Taqiyya as a Qur\u2019anic principle was in terms of Islamic jurisprudence accentuated more by Imams who had to practice it. Iman as-Sajjad who lived an exceedingly difficult life had no other alternative but Taqiyya. It was fundamentally Taqiyya which safeguarded Shi\u2019ism at that time, what of which Kharijites, the extremists, did not avail themselves and as a result were struck hard. Narratedly, meeting Imam, someone asked him how he spent his life.
\nImam responded, \u201cWe pass the time among our people as Israelites were among the Pharaoh\u2019s people. They kill our children and take our women as bondwomen. People get nearer to our foes by insulting our lord. If Quraysh prides itself on having Muhammad before other Arabs and if Arabs consider themselves superior to non-Arabs for having Muhammad (S) and they have approved such a virtue for Arabs and Quraysh, we, Ahl al-Bayt, should be proud of ourselves before Quraysh because Muhammad has been from among us. Yet, they usurped our rights and this is the way our time goes by\u201d.
\nThe narrator added that Imam was speaking in a way that only those nearby be able to hear him.
\nOverall, Imam\u2019s lenience with the Umayya provided a free life in Medina for Imam and less was he center of attention on the part of the opponents. Furthermore it manifested Imam\u2019s scientific dimention in reserving the religion. The great admiration made by a Sunnites scholar about him is a proof. Were Imam involved in politics, no one could describe this aspect of Imam\u2019s character.<\/p>\n

Imam as-Sajjad\u2019s profiting from Du\u2018a (Prayer)
\nWhen the community was deviated, the spirit of comfort-loving and worldliness prevailed, it was confined by political, ethical and social corruption and when there was no opening to breathe politically, Iman as-Sajjad could partially express his beliefs throgh prayer and reactivate the nation to pay heed to insight and worship. Although, seemingly, the main aim within the prayers had been insight and worship, in regard with the phrases it can be claimed that people could have perceived the political concepts between the lines.
\nAl-Sahifa as-Sajjadiyya including more than fifty prayers is only a part of Iman as-Sajjad\u2019s compiled prayers. The number of the collections inclusive of his prayers is six with the above mentioned one. The prayers inside some of them exceed 180. [2398] These prayers had been used by the Sunnis in addition to the Shi\u2019ite Muslims, [2399] so it can be inferred how influential they had been at that time. Among all Shi\u2019ites Imams, Iman as-Sajjad (a) is more famous for his prayers.
\nWithin the prayers there is a phrase repeatedly used and rarely can a prayer be found excluding it. It is, \u0635\u0644\u0648\u0627\u062a \u0628\u0631 \u0645\u062d\u0645\u062f \u0648\u0622\u0644 \u0645\u062d\u0645\u062f \u201cPeace be to Muhammad and his progeny.\u201d
\nBasically it is an indication of genuine prayers. Once naming a baby \u2018Ali was decried and the Umayya could execute nothing without insulting \u2018Ali (a), [2400] observing such a phrase appeared virtuous.
\nSuch phrases as, \u0645\u062d\u0645\u062f \u0648\u0622\u0644\u0647 \u0627\u0644\u0637\u064a\u0628\u064a\u0646 \u0627\u0644\u0637\u0627\u0647\u0631\u064a\u0646 \u0627\u0644\u0627\u062e\u064a\u0627\u0631 \u0627\u0644\u0627\u0646\u062c\u0628\u064a\u0646 [2401] \u201cMuhammad and his decent, clean, chosen and honored descendants.\u201d
\nImam\u2019s insistence on uniting Muhammad and his descendants was what Allah had emphasized and it is of utmost importance for expressing Shi\u2019ites beliefs. Previous to narrating contents of some of his prayers it looks proper to refer to a hadith on consolidating the link between Muhammad and his Household.
\nIman as-Sajjad has stated, \u201cIt is incumbent upon a learned to say Salawat to Allah\u2019s Prophet. Allah has joined us to him as well. If anyone say Salawat for the Prophet but excludes us, not only does he make it imperfect but also he disobeys Allah. [2402]\u201d The union of Muhammad and his Household can substantially affect people\u2019s stance on the Holy Prophet\u2019s household.
\nThe issue of Imamate is one of the central religious-political contents of as-Sahifa. The concept of Imama as a Shi\u2019ites concept depicts the divine aspects of infallibility along with profiting from the prophets\u2019 body of knowledge in general and that of the holy Prophet in particular in addition to its superiority over caliphate and leadership.
\nWe show some examples,\u0631\u0628\u0651 \u0635\u0644\u0651 \u0639\u0644\u0649 \u0623\u0637\u0627\u0626\u0628 \u0627\u0647\u0644 \u0628\u064a\u062a\u0647 \u0627\u0644\u0630\u064a\u0646 \u0627\u062e\u062a\u0631\u062a\u0647\u0645 \u0644\u0623\u0645\u0631\u0643 \u0648\u062c\u0639\u0644\u062a\u0645 \u062e\u0632\u0646\u0629 \u0639\u0644\u0645\u0643 \u0648\u062d\u0641\u0638\u0629 \u062f\u064a\u0646\u0643 \u0648\u062e\u0644\u0641\u0627\u0626\u0643 \u0641\u064a \u0623\u0631\u0636\u0643 \u0648\u062d\u062c\u062c\u0643 \u0639\u0644\u0649 \u0639\u0628\u0627\u062f\u0643 \u0648\u0637\u0647\u0631\u0651\u062a\u0651\u0647\u0645 \u0645\u0646 \u0627\u0644\u0631\u062c\u0633 \u0648\u0627\u0644\u062f\u0651\u0646\u0633 \u062a\u0637\u0647\u064a\u0631\u0627\u064b \u0628\u0627\u0631\u0627\u062f\u062a\u0643 \u0648\u062c\u0639\u0644\u062a\u0647\u0645 \u0627\u0644\u0648\u0633\u064a\u0644\u0629 \u0627\u0644\u064a\u0643 \u0648\u0627\u0644\u0645\u0633\u0644\u0643 \u0627\u0644\u0649 \u062c\u0646\u0651\u062a\u0643 [2403] \u201cO Lord! Bless those pure from Muhammad\u2019s progeny, those whom Thou have chosen for ruling and those whom Thou have designated as Thy depositaries of science and guards of Thy religion. Thou created tem as Thy caliphs and proof for Thy servants on the earth. Thou not only cleansed them from any impurity of Thy own volition, but also determined them as a vehicle for reaching Thee and the abiding Heaven.\u201d<\/p>\n

\u0627\u0644\u0644\u0651\u0647\u0645 \u0627\u0646\u0651 \u0647\u0630\u0627 \u0627\u0644\u0645\u0642\u0627\u0645 \u0644\u062e\u0644\u0641\u0627\u0626\u0643 \u0648\u0623\u0635\u0641\u064a\u0627\u0626\u0643 \u0648\u0645\u0648\u0636\u0639 \u0623\u0645\u0646\u0627\u0626\u0643 \u0641\u064a \u0627\u0644\u062f\u0651\u0631\u062c\u0629 \u0627\u0644\u0651\u062a\u064a \u0627\u062e\u062a\u0635\u0635\u062a\u0647\u0645 \u0628\u0647\u0627 \u0642\u062f \u0627\u0628\u062a\u0632\u0648\u0647\u0627\u2026 \u062d\u062a\u0649 \u0639\u0627\u062f \u0635\u0641\u0648\u062a\u0643 \u0648\u062e\u0644\u0641\u0627\u0626\u0643 \u0645\u063a\u0644\u0648\u0628\u064a\u0646\u060c \u0645\u0642\u0647\u0648\u0631\u064a\u0646 \u0645\u0628\u062a\u0632\u0651\u064a\u0646 \u2026 \u0623\u0644\u0644\u0647\u0645 \u0627\u0644\u0639\u0646 \u0623\u0639\u062f\u0627\u0626\u0647\u0645 \u0645\u0646 \u0627\u0644\u0627\u0648\u0651\u0644\u064a\u0646 \u0648\u0627\u0644\u0627\u062e\u0631\u064a\u0646 \u0648\u0645\u0646 \u0631\u0636\u064a \u0628\u0641\u0639\u0627\u0644\u0647\u0645 \u0648\u0623\u0634\u064a\u0627\u0639\u0647\u0645 \u0648\u0623\u062a\u0628\u0627\u0639\u0647\u0645<\/p>\n

\u201cO Allah! Caliphate does solely belong to Thy caliphs, the chosen from creatures. The position Thou had assigned for Thy Trustee in sublime ranks was usurped by others\u2026 until Thy caliphs and chosen ones were vanquished by the oppressors and their rights were disregarded. O my Lord! Thy malediction be upon their enemies from the beginning to the end, upon those gratified with this oppression and upon their followers.\u201d [2404]<\/p>\n

\u0648\u0635\u0644\u0651 \u0639\u0644\u0649 \u062e\u064a\u0631\u062a\u0643 \u0627\u0644\u0644\u0651\u0647\u0645 \u0645\u0646 \u062e\u0644\u0642\u0643 \u0645\u062d\u0645\u0651\u062f \u0648\u0639\u062a\u0631\u062a\u0647 \u0627\u0644\u0635\u0651\u0641\u0648\u0629\u0651 \u0645\u0646 \u0628\u0631\u064a\u0651\u062a\u0643 \u0627\u0644\u0637\u0651\u0627\u0647\u0631\u064a\u0646 \u0648\u0627\u062c\u0639\u0644\u0646\u0627 \u0644\u0647\u0645 \u0633\u0627\u0645\u0639\u064a\u0646 \u0648\u0645\u0637\u064a\u0639\u064a\u0646 \u0643\u0645\u0627 \u0623\u0645\u0631\u062a \u0627\u0644\u0644\u0647\u0651\u0645 \u0627\u062c\u0639\u0644\u0646\u06cc \u0645\u0646 \u0623\u0647\u0644 \u0627\u0644\u062a\u0651\u0648\u062d\u064a\u062f \u0648\u0627\u0644\u0627\u064a\u0645\u0627\u0646 \u0628\u0643 \u0648\u0627\u0644\u062a\u0651\u0635\u062f\u064a\u0642 \u0628\u0631\u0633\u0648\u0644\u06a9 \u0648\u0627\u0644\u0627\u0626\u0645\u0629 \u0627\u0644\u0651\u0630\u064a\u0646 \u062d\u062a\u0645\u062a \u0637\u0627\u0639\u062a\u0647\u0645<\/p>\n

.
\n\u201cO Lord! Bless the best creature of all, Muhammad, and his chosen kinfolks. Make us obedient to them as Thou have commanded. O Lord! Make me one of the believers of the Prophet and Imams, those whose obedience Thou have ordered.\u201d [2405]<\/p>\n

\u0627\u0644\u0644\u0651\u0647\u0645 \u0627\u0646\u0651\u0643 \u0627\u064a\u0651\u062f\u062a \u062f\u064a\u0646\u0643 \u0641\u064a \u0643\u0644\u0651 \u0623\u0648\u0627\u0646 \u0628\u0627\u0645\u0627\u0645 \u0623\u0642\u0645\u062a\u0647 \u0639\u0644\u0645\u0627\u064e \u0644\u0639\u0628\u0627\u062f\u0643 \u0648\u0645\u0646\u0627\u0631\u0627\u064b \u0641\u064a \u0628\u0644\u0627\u062f\u0643 \u0628\u0639\u062f \u0627\u0646 \u0648\u0635\u0644\u062a \u062d\u0628\u0644\u0647 \u0628\u062d\u0628\u0644\u0643 \u0648\u062c\u0639\u0644\u062a\u0647 \u0627\u0644\u0630\u0651\u0631\u064a\u0639\u0629 \u0627\u0644\u064a \u0631\u0636\u0648\u0627\u0646\u0643 \u0648\u0627\u0641\u062a\u0631\u0636\u062a \u0637\u0627\u0639\u062a\u0647 \u0648\u062d\u0630\u0631\u062a \u0645\u0639\u0635\u064a\u062a\u0647 \u0648\u0623\u0645\u0631\u062a \u0628\u0627\u0645\u062a\u062b\u0627\u0644 \u0623\u0648\u0627\u0645\u0631\u0647 \u0648\u0627\u0644\u0627\u0646\u062a\u0647\u0627\u0621 \u0627\u0644\u064a \u0646\u0647\u064a\u0647 \u0648\u0623\u0646 \u0644\u0627 \u064a\u062a\u0642\u062f\u0651\u0645\u0647 \u0645\u062a\u0642\u062f\u0651\u0645 \u0648\u0644\u0627 \u064a\u062a\u0623\u062e\u0651\u0631 \u0639\u0646\u0647 \u0645\u062a\u0623\u062e\u0651\u0631 \u0641\u0647\u0648 \u0639\u0635\u0645\u0629 \u0644\u0644\u0627\u0626\u0630\u064a\u0646 \u0648\u0643\u0647\u0641 \u0627\u0644\u0645\u0624\u0645\u0646\u064a\u0646 \u0648\u0639\u0631\u0648\u0629 \u0627\u0644\u0645\u062a\u0645\u0633\u0643\u064a\u0646 \u0648\u0628\u0647\u0627\u0621 \u200c\u0627\u0644\u0639\u0627\u0644\u0645\u064a\u0646 \u2026. [2406] \u0648\u0623\u0642\u0645 \u0628\u0647 \u0643\u062a\u0627\u0628\u0643 \u0648\u062d\u062f\u0648\u062f\u0643 \u0648\u0634\u0631\u0627\u0626\u0639\u0643 \u0648\u0633\u0646\u0646 \u0631\u0633\u0648\u0644\u0643 \u0635\u0644\u0648\u0627\u062a\u0643 \u0627\u0644\u0644\u0651\u0647 \u0639\u0644\u064a\u0647 \u0648\u0627\u0644\u0647 \u0648\u0623\u062d\u064a \u0628\u0647 \u0645\u0627 \u0623\u0645\u0627\u062a\u0647 \u0627\u0644\u0638\u0651\u0627\u0644\u0645\u0648\u0646 \u0645\u0646 \u0645\u0639\u0627\u0644\u0645 \u062f\u064a\u0646\u0643 \u0648\u0623\u062c\u0644 \u0628\u0647 \u0635\u062f\u0627\u0621 \u0627\u0644\u062c\u0648\u0631 \u0639\u0646 \u0637\u0631\u064a\u0642\u062a\u0643 \u0648\u0627\u0628\u0646 \u0628\u0647 \u0627\u0644\u0636\u0651\u0631\u0627\u0621 \u0645\u0646 \u0633\u0628\u064a\u0644\u0643 \u0648\u0623\u0632\u0644 \u0628\u0647 \u0627\u0644\u0646\u0651\u0627\u06a9\u0628\u064a\u0646 \u0639\u0646 \u0635\u0631\u0627\u0637\u0643 \u0648\u0623\u0645\u062d\u0642 \u0628\u0647 \u0628\u063a\u0627\u0629 \u0642\u0635\u062f\u0643 \u0639\u0648\u062c\u0627\u064e \u2026 \u0648\u0627\u062c\u0639\u0644\u0646\u0627 \u0644\u0647 \u0633\u0627\u0645\u0639\u064a\u0646 \u0645\u0637\u064a\u0639\u064a\u0646. [2407<\/p>\n

]
\n\u201cO Lord! At any time Thou have appointed an Imam as a flag and a guidance lamp for Thy servants on the earth. Through establishing a direct link between Thyself and him, choosing him a way far drawing Thy gratification, enjoining all to obey his commands and prohibiting all from disobeying him, Thou did approve Thy religion. He is an Imam over whom no one has priority and from whom no one has the right to separate.
\nAn Imam for whom Thou have arranged a secure place for approaching Thee is he. Thou have bestowed firm faith on him who resorts Thy leading and favor and bestowed a highest honor in the world as he is a refuge for the believers\u2026 O Lord! Safeguard Thy book, Islamic limits, religious laws and Thy Prophet\u2019s Sunna by him, revive any of Thy religious tenets which the oppressor dissolved by him and obliterate any corruption or deviation in Thy straight path by him. Obviate the dangers in Thy way by him, make us obedient to him and successful in satisfying him.\u201d
\nIt can be evidently inferred from the sentences above that Imam\u2019s determination had been disseminating Shi\u2019ites beliefs through the concept of Imama as the most crucial in Shi\u2019ism. Similar contents admiring Ahl al-Bayt from Nahj al-Balagha had been presented in the discussion about Imam \u2018Ali\u2019s caliphate.
\nAs referred to the domain of the prayers is incredredibly vast and contains other aims such as devotional, intellectual and political. Brining an intellectual example would be appropriate here. Irbili recounted that while Iman as-Sajjad was in the Prophet\u2019s mosque in Medina he noticed that a group having a doctrinal discussion likened Allah to his creature. Imam who was incensed, stood up, went to the Prophet\u2019s grave and began praying from which the content of negating comparison could be deduced. Shedding tears he was praying,<\/p>\n

\u0627\u0644\u0647\u064a \u0642\u062f \u0628\u062f\u062a \u0642\u062f\u0631\u062a\u0643 \u0648\u0644\u0645 \u062a\u0628\u062f \u0647\u064a\u0626\u062a\u0643 \u0641\u062c\u0647\u0644\u0648\u0643 \u0648\u0642\u062f\u0651\u0631\u0648\u0643 \u0628\u0627\u0644\u062a\u0642\u062f\u064a\u0631 \u0639\u0644\u0649 \u063a\u064a\u0631 \u0645\u0627 \u0627\u0646\u062a \u0628\u0647 \u0641\u0634\u0628\u0651\u0647\u0648\u0643 \u0648\u0623\u0646\u0627 \u0628\u0631\u064a\u0621 \u064a\u0627 \u0627\u0644\u0647\u064a \u0645\u0646 \u0627\u0644\u0630\u0651\u064a\u0646 \u0628\u0627\u0644\u062a\u0651\u0634\u0628\u064a\u0647 \u0637\u0644\u0628\u0648\u0643 \u2026<\/p>\n

\u201cO my Allah! Thy might is revealed. They do not appreciate Thee. They ordain despite what Thou have foreordained. They compare Thee with mankind while I loathe it. O my Allah! Who are those who seek Thee with comparison?\u201d [2408]
\nOne of the Imam\u2019s actions at different times was to make people acquainted with the Prophet\u2019s Household about whom all the rights and virtues were specified in Qur\u2019an and Sunna. In Damascus the Umayya introduced themselves the Holy Prophet\u2019s Household as in Hijaz some of the Prophet\u2019s wives did so.
\nSince his wives died one after another and left no child, the existence of Ahl al-Bayt was rendered null and void. And now no one but Fatima\u2019s offspring was remained. Making them known was requisite especially in as much as the incidents after the Prophet\u2019s departure had them keep silent in political scenes. Iman as-Sajjad introduced the household when he was taken to Damascus and it was in his famous sermon as confirmed by a number of historical records.
\nIn this regard, we present a narration:<\/p>\n

\u0648 \u0623\u062a\u064a \u0628\u062d\u0631\u0645 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0651\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0622\u0644\u0647 \u062d\u062a\u064a \u062f\u062e\u0644\u0648\u0627 \u0645\u062f\u064a\u0646\u0629 \u062f\u0645\u0634\u0642 \u0645\u0646 \u0628\u0627\u0628 \u064a\u0642\u0627\u0644 \u0644\u0647 \u00ab\u062a\u0648\u0645\u0627\u0621\u00bb\u060c \u062b\u0645 \u0623\u062a\u064a \u0628\u0647\u0645 \u062d\u062a\u0649 \u0648\u0642\u0641\u0648\u0627 \u0639\u0644\u064a \u062f\u0631\u062c \u0628\u0627\u0628 \u0627\u0644\u0645\u0633\u062c\u062f \u062d\u064a\u062b \u064a\u0642\u0627\u0645 \u0627\u0644\u0633\u0628\u064a \u0648\u0627\u0630\u0627 \u0627\u0644\u0634\u064a\u062e \u0642\u062f \u0623\u0642\u0628\u0644 \u062d\u062a\u0649 \u062f\u0646\u0627 \u0645\u0646\u0647\u0645 \u0648\u0642\u0627\u0644, \u0627\u0644\u062d\u0645\u062f \u0644\u0644\u0647 \u0627\u0644\u0630\u064a \u0642\u062a\u0644\u0643\u0645 \u0648\u0623\u0647\u0644\u0643\u0643\u0645 \u0648\u0623\u0631\u0627\u062d \u0627\u0644\u0631\u062c\u0627\u0644 \u0645\u0646 \u0633\u0637\u0648\u062a\u0643\u0645 \u0648\u0623\u0645\u0643\u0646 \u0623\u0645\u064a\u0631\u0627\u0644\u0645\u0624\u0645\u0646\u064a\u0646 \u0645\u0646\u0643\u0645. \u0641\u0642\u0627\u0644 \u0644\u0647 \u0639\u0644\u064a \u0628\u0646 \u0627\u0644\u062d\u0633\u064a\u0646, \u064a\u0627 \u0634\u064a\u062e! \u0647\u0644 \u0642\u0631\u0623\u062a \u0627\u0644\u0642\u0631\u0622\u0646\u061f \u0642\u0627\u0644: \u0646\u0639\u0645 \u0642\u062f \u0642\u0631\u0623\u062a\u0647\u060c \u0642\u0627\u0644: \u0641\u0639\u0631\u0641\u062a \u0647\u0630\u0647 \u0627\u0644\u0627\u064a\u0629: \u0642\u0644 \u0644\u0627\u0623\u0633\u0626\u0644\u0643\u0645 \u0627\u062c\u0631\u0627\u064b \u0627\u0644\u0627 \u0627\u0644\u0645\u0648\u062f\u0651\u0629 \u0641\u064a \u0627\u0644\u0642\u0631\u0628\u0649\u061f \u0642\u0627\u0644 \u0627\u0644\u0634\u064a\u062e: \u0646\u0639\u0645. \u0641\u0642\u0627\u0644 \u0639\u0644\u064a \u0628\u0646 \u0627\u0644\u062d\u0633\u064a\u0646: \u0641\u0646\u062d\u0646 \u0627\u0644\u0642\u0631\u0628\u0649 \u064a\u0627 \u0634\u064a\u062e\u060c \u0642\u0627\u0644: \u0647\u0644 \u0642\u0631\u0623\u062a \u0641\u064a \u0633\u0648\u0631\u0629 \u0628\u0646\u064a \u0627\u0633\u0631\u0627\u0626\u064a\u0644: \u0648\u0622\u062a \u0630\u0627 \u0627\u0644\u0642\u0631\u0628\u064a \u062d\u0642\u0647\u061f \u0642\u0627\u0644 \u0627\u0644\u0634\u064a\u062e: \u0642\u062f \u0642\u0631\u0623\u062a \u0630\u0644\u0643\u060c\u200c \u0641\u0642\u0627\u0644 \u0639\u0644\u064a: \u0646\u062d\u0646 \u0627\u0644\u0642\u0631\u0628\u0649 \u064a\u0627 \u0634\u064a\u062e. \u0648\u0647\u0644 \u0642\u0631\u0623\u062a \u0647\u0630\u0647 \u0627\u0644\u0627\u064a\u0629 \u00ab\u0648\u0627\u0639\u0644\u0645\u0648\u0627 \u0623\u0646\u0645\u0627 \u063a\u0646\u0645\u062a\u0645 \u0645\u0646 \u0634\u064a\u0621 \u0641\u0627\u0646 \u0644\u0644\u0647 \u062e\u0645\u0633\u0647 \u0648\u0644\u0644\u0631\u0633\u0648\u0644 \u0648\u0644\u0630\u064a \u0627\u0644\u0642\u0631\u0628\u0649\u060c \u0642\u0627\u0644 \u0627\u0644\u0634\u064a\u062e: \u0642\u062f \u0642\u0631\u0623\u062a \u0630\u0644\u0643\u060c \u0641\u0642\u0627\u0644 \u0639\u0644\u064a: \u0641\u0646\u062d\u0646 \u0630\u0648 \u0627\u0644\u0642\u0631\u0628\u0649 \u064a\u0627 \u0634\u064a\u062e. \u0648\u0644\u0643\u0646 \u0647\u0644 \u0642\u0631\u0623\u062a \u0647\u0630\u0647 \u0627\u0644\u0627\u064a\u0647:\u200c \u0627\u0646\u0645\u0627 \u064a\u0631\u064a\u062f \u0627\u0644\u0644\u0647 \u0644\u064a\u0630\u0647\u0628 \u0639\u0646\u0643\u0645 \u0627\u0644\u0631\u062c\u0633 \u0623\u0647\u0644 \u0627\u0644\u0628\u064a\u062a \u0648\u064a\u0637\u0647\u0631\u0643\u0645 \u062a\u0637\u0647\u064a\u0631\u0627\u064b\u060c\u200c \u0642\u0627\u0644 \u0627\u0644\u0634\u064a\u062e: \u0642\u062f \u0642\u0631\u0623\u062a \u0630\u0644\u0643. \u0642\u0627\u0644 \u0639\u0644\u064a: \u0641\u0646\u062d\u0646 \u0627\u0647\u0644 \u0627\u0644\u0628\u064a\u062a \u0627\u0644\u0630\u064a \u062e\u0635\u0646\u0627 \u0628\u0622\u064a\u0629 \u0627\u0644\u0637\u0647\u0627\u0631\u0629. \u0641\u0628\u0642\u064a \u0627\u0644\u0634\u064a\u062e \u0633\u0627\u0639\u0629 \u0633\u0627\u0643\u062a\u0627\u064b \u0646\u0627\u062f\u0645\u0627\u064b \u0639\u0644\u064a \u0645\u0627 \u062a\u0643\u0644\u0651\u0645\u0647\u061b \u062b\u0645 \u0631\u0641\u0639 \u0631\u0623\u0633\u0647 \u0627\u0644\u064a \u0627\u0644\u0633\u0645\u0627\u0621 \u0648\u0642\u0627\u0644: \u0627\u0644\u0644\u0647\u0645 \u0627\u0646\u064a \u062a\u0627\u0626\u0628 \u0627\u0644\u064a\u0643 \u0641\u064a \u0645\u0627 \u062a\u0643\u0644\u0645\u062a\u0647 \u0648\u0645\u0646 \u0628\u0639\u0636 \u0647\u0648\u0644\u0627\u0621 \u0627\u0644\u0642\u0648\u0645\u060c\u200c \u0627\u0644\u0644\u0647\u0645 \u0627\u0646\u064a \u0623\u0628\u0631\u0621 \u0627\u0644\u064a\u0643 \u0645\u0646 \u0639\u062f\u0651\u0648 \u0645\u062d\u0645\u062f \u0648\u0622\u0644 \u0645\u062d\u0645\u062f. [2409<\/p>\n

]
\nThe Prophet\u2019s Household were brought. They were entered Damascus through a door called \u201cTuma\u2019\u2019\u201d They stood by the mosque door with other captives.
\nAn old man approached them and said, \u201cI offer my appreciation to Allah who killed you and let people relieve and Amir al-Mu\u2019minin Yazid overcame you\u201d.
\n\u2018Ali Ibn Husayn asked him, \u201cMan, have you ever recited Qur\u2019an?\u201d \u201cSure, I have\u201d the old man answered.
\n\u201cHave you ever seen the verse of Say, I do not ask of you any reward for it (my mission) but love for my near relatives\u201d, Imam asked.
\n\u201cYes, I have\u201d, said he.
\n\u2018Ali Ibn Husayn added, \u201cThose near relatives are we, man\u201d. Imam asked again. \u201cHow about the verse in Bani-Isra\u2019il Sura \u201cGive the rights of the relatives?\u201d
\n\u201cYes\u201d, he answered.
\n\u201cWe are those relatives\u201d, stated Imam. \u201cHave you ever read the verse of \u2018And know that whatever thing you gain, a fifth of it is for Allah and for the Apostle and for the near of the kin\u2019 \u201d, asked \u2018Ali Ibn Husayn.
\nThe man answered, \u201cYes\u201d.
\n\u201cHow about this verse, man? Allah only desires to keep away the uncleanness from you, O people of the House! And to purify you a (thorough) purifying\u201d, asked Imam.
\n\u201cYes, I have read it\u201d, he said.
\n\u201cThese people of the house are we\u201d. \u2018Ali Ibn Husayn added.
\nThe man ashamed of whatever he had produced kept silent for a while. Then he rose his head up to the sky and said, \u201cO My Allah! I repent of what I have said and of the grudge I have born them. I loathe the enemies of Muhammad and his progeny\u201d.
\nIman as-Sajjad\u2019s lamentation as well as his real worship within the frame of these prayers was an instructive lesson for the present corrupted community wherein Islam was disdained by the Umayya. His lamentation was also for the harrowing event of Karbala.
\nImam had stated, \u201cAlthough doubtful about his death, Jacob wept for Joseph so hard that his eyes turned blind. How can I not help weeping while sixteen people from the Prophet\u2019s Household were martyred in front of my very eyes.\u201d [2410] His lamentation did automatically make people conscious of the event in Karbala though he himself recounted the details of the event, moreover. [2411]<\/p>\n

Iman as-Sajjad (a) and Slaves
\nOne of Imam\u2019s activities, both religious and political, was his heed to a class who had been under socially vehement pressure from the caliph II\u2019s tenure onward particularly during the Umayyads\u2019 term and had been the most underprivileged group in the Islamic community in early centuries. The bondsmen and bondswomen whether Iranian, Roman, Egyptian or Sudanese suffering the most laborious tasks were humiliated by their masters.
\nLike Amir al-Mu\u2019minin (a), Iman as-Sajjad (a) absorbed a number of Iraqi Mawali (freed slaves) through his Islamic conduct and attempted to upgrade the social reputation of this class. Once Imam freed a bondswoman and married her, in order to censure her, \u2018Abd al-Malik Ibn Marwan reproached him for this marriage, Imam referred to the verse:<\/p>\n

\u0644\u064e\u0642\u064e\u062f\u0652 \u0643\u064e\u0627\u0646\u064e \u0644\u064e\u0643\u064f\u0645\u0652 \u0641\u0650\u064a \u0631\u064e\u0633\u064f\u0648\u0644\u0650 \u0627\u0644\u0644\u064e\u0651\u0647\u0650 \u0623\u064f\u0633\u0652\u0648\u064e\u0629\u064c \u062d\u064e\u0633\u064e\u0646\u064e\u0629\u064c<\/p>\n

.
\n\u201cAllah\u2019s Messenger is a good model for you.\u201d
\nConcerning the Prophet\u2019s approach about Safiyya. He also pointed out the marriage of the Prophet\u2019s cousin with Zayd Ibn Haritha. [2412] Accordingly, he breathed new life into Prophet\u2019s dead tradition afresh.
\nSayyid al-Ahl has written that although Imam never needed slaves, he purchased them regularly only for the purpose of their releasing. Reportedly, some one hundred thousand slaves were freed by Imam. Discerning Imam\u2019s intention, the slaves exposed themselves to him to be purchased. Since Iman as-Sajjad had been purchasing them day in and day out, a large group was formed in Medina like an army including male and female slaves being all Imam\u2019s Mawali. [2413]
\nNarrated by \u2018Allama Amini, at the end of each fasting month of Rama\u010fan, Iman as-Sajjad freed twenty slaves. He has added that never did he keep a slave more than a year and even after setting free he granted some properties to them. [2414]
\nDuring that period they personally got well acquainted with Iman as-Sajjad\u2019s extensive knowledge, ethics and piety and their affection for him was as a consequence natural. Some time a bondwoman with a bowl of water was pouring water on Imam\u2019s hands.
\nAll of a sudden it dropped down, knocked Imam on the face and injured him. As soon as Imam took a look at her, she said, \u0648\u0627\u0644\u0643\u0627\u0638\u0645\u064a\u0646 \u0627\u0644\u063a\u064a\u0637 \u201cThose restraining their anger.\u201d Imam said, \u201cI restrained my anger\u201d. \u0648\u0627\u0644\u0639\u0627\u0641\u064a\u0646 \u0639\u0646 \u0627\u0644\u0646\u0627\u0633 \u201cThose forgiving people.\u201d,added she. \u201cI forgave you\u201d, Imam stated. \u0648\u0627\u0644\u0644\u0647 \u064a\u062d\u0628 \u0627\u0644\u0645\u062d\u0633\u0646\u064a\u0646 [2415] \u201cAllah loves the benevolent,\u201d she recited. Imam said, \u201cFor Allah\u2019s sake, I released you\u201d. [2416]
\nOn stepping out of the mosque, Iman as-Sajjad (a) was insulted by someone. When Imam\u2019s Mawali invaded him, Imam hindered them and stated, \u201cWhat has remained unrevealed about us is more than what he expresses\u201d. The man became ashamed after all and was pardoned by Imam generously. [2417]
\nNow once again Imam\u2019s magnanimity is mentioned. It is worth recounting a story.
\n\u2018Abd Allah Ibn Muhammad Ibn \u2018Umar had narrated, \u201cHisham Ibn Isma\u2019il, an Umayya governor in Medina had ignored the neighbors\u2019 rights and had begun annoying us specifically \u2018Ali Ibn Husayn. When he was deposed, Walid commanded to expose him to the public so that any one willing could take revenge on him.
\nHisham confessed that he scared no one that much but \u2018Ali Ibn Husayn. While being hung from the Marwan bulwark, he requested his friends not to utter an insulting word when Iman as-Sajjad passed by. As soon as noticing Imam going, Hisham yelled out, \u0627\u0644\u0644\u0647 \u0627\u0639\u0644\u0645 \u062d\u064a\u062b \u064a\u062c\u0639\u0644 \u0631\u0633\u0627\u0644\u062a\u0647 [2418] \u201cAllah truly knows with whom to lay His mission.\u201d<\/p>\n

The Hashimites after the Event of Karbala\u2019
\nAside from Iman as-Sajjad there existed two \u2018Abbasids and \u2018Alawites figures who cooperated in political and collective activities. One was Muhammad Ibn Hanafiyya, \u2018Ali\u2019s son, and the other was \u2018Abd Allah Ibn \u2018Abd al-Muttalib whose fame was thanks to the narrations quoted from the Prophet notably dealing with interpretation. [2419]
\nNot Fatima\u2019s son however, he was deemed high-ranking by the Shi\u2019ite Muslims due to his elderliness among the other \u2018Alawites as the leader of political Shi\u2019ite Muslims, propounding Ahl al-Bayt\u2019s leadership politically.
\nMuhammad Ibn Hanafiyya had been eminent and focus of Imam \u2018Ali\u2019s attention in the course of wars at that Imam\u2019s term. The flag of Imam\u2019s army in the war of Jamal was held aloft by Ibn Hanafiyya. [2420] His own analysis was that both Imam Hasan and Imam Husayn were Imam \u2018Ali\u2019s eyes and he was his hand and it was hand which ought to protect the eyes. [2421]
\nIndicating the positions of these three brothers, Imam \u2018Ali had state,\u0623\u064a\u0646 \u0627\u0644\u0646\u062c\u0645 \u0645\u0646 \u0627\u0644\u0634\u0645\u0633 \u0648\u0627\u0644\u0642\u0645\u0631 [2422] \u201cWhere is the star of the sun and the moon.\u201d
\nImam enlightened them why the flag was given to Ibn Hanafiyya. It had been for the protection of the Prophet\u2019s descendants. [2423] That he had not been from the Fatimids was an excuse for Ibn Zubayr to humiliate him later [2424] although never did it affect the Shi\u2019ite Muslims.
\nNo one doubts that he had been one of the most steadfast Shi\u2019ite Muslims as his actions had verified the fact; nevertheless, no evidence could ever be located from the historical sources about his claim for leadership, though others might take advantage of him, even found a sect and believe his Mahdavitism. Many individuals including a few Shi\u2019ites Imams had the same affliction too. Ibn Hanafiyya was the narrator of the hadiths which could lead people more towards the Holy Prophet\u2019s Household.
\nHe has been quoted as saying, \u0645\u0646 \u0623\u062d\u0628\u0646\u0627 \u0644\u0644\u0647 \u0646\u0641\u0639\u0647 \u0627\u0644\u0644\u0647 \u0628\u062d\u0628\u0646\u0627 \u0648\u0644\u0648 \u0643\u0627\u0646 \u0627\u0633\u064a\u0631\u0627\u064b \u0628\u0627\u0644\u062f\u0651\u064a\u0644\u0645 [2425] \u201cAny one who loves us, he will be benefited by Allah even if he is imprisoned in Diylam.\u201d
\nThe devotees of the Household were many whereas the loyal to the verse of,\u0642\u064f\u0644\u0652 \u0625\u0650\u0646\u0652 \u0643\u064f\u0646\u0652\u062a\u064f\u0645\u0652 \u062a\u064f\u062d\u0650\u0628\u064f\u0651\u0648\u0646\u064e \u0627\u0644\u0644\u064e\u0651\u0647\u064e \u0641\u064e\u0627\u062a\u064e\u0651\u0628\u0650\u0639\u064f\u0648\u0646\u0650\u064a. \u201cSay, If you love Allah, then follow me\u201d were few.
\nOwing to this fact Iman as-Sajjad had stated, \u0645\u0627 \u0628\u0645\u0643\u0629 \u0648\u0627\u0644\u0645\u062f\u064a\u0646\u0629 \u0639\u0634\u0631\u0648\u0646 \u0631\u062c\u0644\u0627 \u064a\u062d\u0628\u0646\u0627 266 \u201cOur Faithful Shi\u2019ite Muslims do not exceed twenty both in Mecca and Medina.\u201d
\nThe number of the political enthusiasts was great, however.
\nWhen addressing him, Ibn Hanafiyya\u2019s followers usually said,\u064a\u0627\u0628\u0646 \u062e\u064a\u0631\u0627\u0644\u0627\u062e\u064a\u0627\u0631 \u0648\u0627\u0628\u0646 \u0627\u0628\u0631\u0651 \u0627\u0644\u0627\u0628\u0631\u0627\u0631 \u0645\u0627 \u062e\u0644\u0627 \u0627\u0644\u0646\u0628\u064a\u064a\u0646 \u0648\u0627\u0644\u0645\u0631\u0633\u0644\u064a\u0646 [2426] \u201cO son of the best of the best, son of the benevolent of the benevolent after the prophets and the Apostles.\u201d
\nMore threatening of Ibn Zubayr\u2019s two adversaries namely, Muhammad Ibn Hanafiyya and Mukhtar was Ibn Hanafiyya. The whys and the wherefores were one, Mukhtar had risen up in Kufa under his banner and the other was that the leadership of some part f Shi\u2019ites movement apparently had been undertaken by him. Ibn Zubayr who had determinedly bent his efforts to smear their reputation banned reciting blessing to the Holy Prophet (S) for 40 weeks.
\nBeing asked for its reason, he said, \u0627\u0646 \u0644\u0647 \u0623\u0647\u064a\u0644 \u0633\u0648\u0621 \u0641\u0627\u0646 \u0630\u0643\u0631 \u0645\u062f\u0651\u0648\u0627 \u0623\u0639\u0646\u0627\u0642\u0647\u0645 \u0644\u0630\u0643\u0631\u0647 [2427] \u201cHis family is small. Whenever he is commemorated, all members of this family will say we are in this family.\u201d
\nHe had made more offensive remarks in this respect as well [2428] like, \u0628\u064a\u062a \u0633\u0648\u0621 \u0644\u0627 \u0623\u0648\u0644 \u0644\u0647\u0645 \u0648\u0644\u0627 \u0623\u062e\u0631 \u201cThe sinister house for which there is neither beginning nor end.\u201d
\nIt aroused Ibn \u2018Abbas\u2019s anger acutely banished by Ibn Zubayr to Ta\u2019if. [2429] Ibn Zubayr himself had made a confession that it had been 40 years he bore this family a grudge. [2430] He was the one who incited his father to betray Ahl al-Bayt and stand against Imam \u2018Ali (a) in Jamal.
\nConcerning him Imam \u2018Ali had stated, \u0645\u0627 \u0632\u0627\u0644 \u0627\u0644\u0632\u0628\u064a\u0631 \u0645\u0646\u0627 \u0627\u0647\u0644 \u0627\u0644\u0628\u064a\u062a \u062d\u062a\u064a \u0646\u0634\u0623 \u0627\u0628\u0646\u0647 \u0627\u0644\u0645\u0634\u0624\u0648\u0645 \u0639\u0628\u062f \u0627\u0644\u0644\u0647 [2431] \u201cZubayr always belonged to us, Ahl al-Bayt until his inauspicious son, \u2018Abd Allah, emerged.\u201d
\nAs narrated by Ibn Abi l-Hadid, the only stimulater of \u2018Ayisha had also been \u2018Abd Allah Ibn Zubayr according to Ibn \u2018Umar. [2432] It was not unreasonable why she felt affection for him after his father and the Prophet. [2433]
\nThese was a testimony that how great was the grudge Ibn Zubayr bore the \u2018Alawites, Although his archenemy was the Umayyads, neverever did he leave the Hashimites relieved. Since the Hashimites naturally swore no allegiance to him, he emancipated Ibn Hanafiyya, Ibn \u2018Abbas together with 24 people from among the Hashimites in the entrance to the well of Zamzam. Mukhtar\u2019s envoys succeeded to release them in an ambush attack with their bare hands. [2434]
\nIbn Zubayr\u2019s determination had been to burn them to death. When \u2018Urwa Ibn Zubayr, famous for narrating the Prophet\u2019s hadiths, was objected in this regard, he reacted as saying that it had been done for the purpose of maintaining Muslim solidarity and it had been what the caliph II had adopted against those who opposed to swearing allegiance to Abu Bakr. Even he had accumulated logs to set fire to their houses. [2435]
\nNevertheless, Ibn Zubayr had not the audacity to do so in view of the fact that a majority of his followers had turned to him merely due to the Umayyads oppression and as a matter of fact they would rather be with a corrupt man than be with a more corrupt one and on no accounts would they allow him. [2436]
\nTime after time in his sermons, Ibn Zubayr cavilled Imam \u2018Ali (a) and made Ibn Hanafiyya raise an objection. Consequently, verbal dispute flared up between them. [2437] It resulted in Ibn Hanafiyya\u2019s expulsion which was followed by Ibn \u2018Abbas\u2019s protest. [2438]
\nSeeking advantage by exploiting this dispute, \u2018Abd al-Malik wrote to Ibn Hanafiyya inviting him to Damascus. Ibn \u2018Abbas admiring Ibn Hanafiyya\u2019s character requested \u2018Abd al-Malik to make allowances for him. He accepted his demand, hence Muhammad Ibn Hanafiyya betook himself to Damascus.
\nAnyone who passed by him on the way talked about his uprising. His features had become proverbial. \u2018Abd al-Malik who predicted his menace informed Ibn Hanafiyya while en route that he should swear allegiance to him if coming to Damascus. Declining his proposal, he switched his way to Mecca again and resided in Abu Talib mountain-pass with a group of his Kufiyan friends.
\nThe conflicts between him and Ibn Zubayr reignited and sparked off his expulsion to Ta\u2019if. Meanwhile Ibn \u2018Abbas was expelled from Mecca to Ta\u2019if too; therefore, both began propagating against Ibn Zubayr together. It was where Ibn \u2018Abbas passed away in 68 and Ibn Hanafiyya said prayer for him. [2439]
\nThe final phases of Ibn Hanafiyya\u2019s life remained vague. Some people known as followers of the Kissanids claimed that he had been alive and living on Ra\u010fwa mount. In accordance with Ibn A\u2019tham, he left Ta\u2019if with 40 Shi\u2019ite Muslims to Ra\u010fwa mount and disappeared without trace. [2440]
\nHis going to Ra\u010fwa mount was mentioned by Ya\u2019qubi as well.266 From Sayyid Himyari\u2019s poems, once a believer of the Kissanids, a belief in Ibn Hanafiyya\u2019s Mahdavitism and his disappearance from sight can be inferred.
\nAlluding to the Prophet\u2019s hadith on Mahdavitism, \u201cHis name is like that of mine and his nickname also resembles that of mine\u201d, he had composed,
\n\u064a\u0641\u0648\u0632 \u0628\u0643\u0646\u064a\u062a\u064a \u0648\u0627\u0633\u0645\u064a \u0644\u0627\u0646\u064a \u0646\u062d\u0644\u062a\u0645\u0640\u0627\u0647 \u0648\u0627\u0644\u0645\u0647\u062f\u064a \u0645\u0646 \u0628\u0639\u062f\u064a
\n\u064a\u063a\u064a\u0651\u0628 \u0639\u0646\u0647\u0645 \u062d\u062a\u0649 \u064a\u0642\u0648\u0644\u0648\u0627 \u062a\u0636\u0645\u0646\u0647 \u0628\u0637\u064a\u0628\u0629 \u0628\u0637\u0640\u0646 \u0644\u062d\u0640\u0640\u062f
\n\u0633\u0646\u064a\u0646 \u0648\u0623\u0634\u0647\u0631 \u0628\u0631\u0636\u0648\u0649 \u0628\u0634\u0639\u0628 \u0628\u064a\u0640\u0646 \u0623\u0646\u0645\u0640\u0627\u0631 \u0648\u0623\u0633\u062f [2441]
\n\u201cHe will be in a grace that I have bestowed him with my name and nickname. He will be the leader after me. He will disappear while people say he has gone to his last resting-place. For years and months he will be invisible in the valley among the lions and leopards and on Ra\u010fwa mount.\u201d
\nThe lines below belong to Kuthayyir \u2018Azza about Kissanids tenets,
\n\u0623\u0644\u0627 \u0627\u0646 \u0627\u0644\u0627\u0626\u0645\u0629 \u0645\u0640\u0646 \u0642\u0631\u064a\u0634 \u0648\u0644\u0627\u0629 \u0627\u0644\u062d\u0642 \u0623\u0631\u0628\u0639\u0640\u0629 \u0633\u0640\u0648\u0627\u0621
\n\u0639\u0644\u064a \u0648\u0627\u0644\u062b\u0644\u0627\u062b\u0647 \u0645\u0640\u0646 \u0628\u0646\u064a\u0640\u0647 \u0647\u0645 \u0627\u0644\u0627\u0633\u0628\u0627\u0637 \u0644\u064a\u0633 \u0628\u0647\u0645 \u062e\u0641\u0627\u0621
\n\u0641\u0633\u0628\u0637\u060c \u0633\u0628\u0637 \u0627\u064a\u0645\u0640\u0627\u0646 \u0648\u0628\u0631 \u0648\u0633\u0628\u0637 \u063a\u064a\u0651\u0628\u062a\u0640\u0647 \u0643\u0631\u0628\u0640\u0644\u0627\u0621
\n\u0648\u0633\u0628\u0637 \u0644\u0627 \u064a\u0630\u0648\u0642 \u0627\u0644\u0645\u0648\u062a \u062d\u062a\u0649 \u064a\u0642\u0648\u062f \u0627\u0644\u062e\u064a\u0644 \u064a\u0642\u062f\u0645\u0647 \u0627\u0644\u0644\u0640\u0648\u0627\u0621
\n\u062a\u063a\u064a\u0628 \u0644\u0627 \u064a\u0631\u064a \u0641\u064a\u0647\u0645 \u0632\u0645\u0627\u0646\u0640\u0627 \u0628\u0631\u0636\u0648\u064a \u0639\u0646\u062f\u0647 \u0639\u0633\u0644 \u0648\u0645\u0627\u0621 [2442]
\n\u201cBe informed that Imams from Quraysh and the owners of rights are four, \u2018Ali and his three sons. These are his sons not anyone else. A son of his was the example of faith and goodness while his another son was removed in Karbala. The other one who has not yet tasted death in order to lead cavalrymen having a standard at the front is disappeared from view on Ra\u010fwa mount with honey and water.\u201d
\nSome considered Mukhtar as the founder of the Kissanids which might have been named after one of Imam \u2018Ali\u2019s slaves called Kissanids. [2443] Other reasons have been presented for its denomination in various books related to different sects and religions. No scientific research has ever been done yet, but some are of this belief that the Kissanids have been wholly fabricated by narrators. [2444]
\nAs a number believed that Ibn Hanafiyya had shared in foundation of such a sect, the \u2018Abbasids tried from the outset to secure power through \u2018Ali\u2019s succession, thus they declared a proportion for Ibn Hanafiyya. In order to justify their caliphate, they announced that the Prophet\u2019s authority transferred to \u2018Ali then to Imam Hasan and Husayn and entrusted to Ibn Hanafiyya by Imam Husayn (a). After being transferred to Ibn Hanafiyya\u2019s son, Abu Hashim, it was devolved to Muhammad Ibn \u2018Ali Ibn \u2018Abd Allah Ibn \u2018Abbas subsequent to Abu Hashim\u2019s death. [2445]
\nConnecting these two issues reveals that the Kissanids sect had been beneficial to the \u2018Abbasids so that it could transfer the caliphate this way to their lineage. Later on, that way went disadvantageous to the \u2018Abbasids. Accordingly, they decided to legitimize their caliphate with recourse to \u2018Abbas and proving his inheritance from the Prophet. [2446]
\n\u2018Abd Allah Ibn \u2018Abbas, another distinguished member of the Hashimites, was among Ibn Zubayr\u2019s unyielding opponents in Mecca. Yazid, when alive, had held him in high esteem for his opposition against Ibn Zubayr owing to the fact that he had imagined he could use this opportunity in favor of himself.
\nIn response to his letter, touching upon Imam Husayn\u2019s and \u2018Abd al-Muttalib\u2019s offspring\u2019s murders, Ibn \u2018Abbas reproved him as saying,\u0644\u0627 \u0623\u0628\u0627\u064b\u0644\u0643 ! \u0623\u0646\u0633\u064a\u062a \u0642\u062a\u0644\u0643 \u0627\u0644\u062d\u0633\u064a\u0646 \u0648\u0641\u062a\u064a\u0627\u0646 \u0639\u0628\u062f\u0627\u0644\u0645\u0637\u0644\u0628\u060c \u0645\u0635\u0627\u0628\u064a\u062d \u0627\u0644\u062f\u062c\u064a \u0627\u0644\u0630\u064a\u0646 \u063a\u0627\u062f\u0631\u0647\u0645 \u062c\u0646\u0648\u062f\u0643 \u0645\u0635\u0631\u0639\u064a\u0646 \u0641\u064a \u0635\u0639\u064a\u062f \u0648\u0627\u062d\u062f \u0645\u0631\u0645\u0644\u064a\u0646 \u0628\u0627\u0644\u062f\u0645\u0627\u0621 \u0645\u0633\u0644\u0648\u0628\u064a\u0646 \u0628\u0627\u0644\u0639\u0631\u0627\u0621 \u063a\u064a\u0631\u0645\u0643\u0641\u0646\u064a\u0646 \u2026 \u201cO fatherless! Have I forgotten Husyan\u2019s murder and \u2018Abd al-Muttalib\u2019s youths who were lights in darkness, those whom your troops left while shrouded in their blood and stripped off they had been fallen on the ground?\u201d
\nAnd about his father he added,\u0648\u0642\u062f \u0623\u0645\u0627\u062a \u0627\u0628\u0648\u0643 \u0627\u0644\u0633\u0646\u0651\u0629 \u062c\u0647\u0644\u0627\u064b \u0648\u0623\u062d\u064a\u0627 \u0627\u0644\u0628\u062f\u0639 \u0648\u0627\u0644\u0627\u062d\u062f\u0627\u062b \u0627\u0644\u0645\u0636\u0644\u0651\u0629 \u0639\u0645\u062f\u0627\u064b [2447] \u201cYour father did ignorantly dissolve the Prophet\u2019s Sunna and did expressly revive the misleading heresies.\u201d
\nYazid in his answer accused Ibn \u2018Abbas of being an accomplice of \u2018Uthman\u2019s assassins. In return, Ibn \u2018Abbas said that the main culprit had been his father, Mu\u2019awiya, because he had delayed his assistance until \u2018Uthman was dead. [2448]
\nLike Muhammad Ibn Hanafiyya [2449], in Ibn \u2018Abbas\u2019s opinion caliphate had been changed terribly from Prophethood and caliphate into monarchism. He advised people to keep as far away from both Ibn Zubayr and the Umayyads as possible, for they both drive them toward Hell. [2450]
\nQuite compatible was the position adopted by Ibn \u2018Abbas about the events in Mecca during Ibn Zubayr\u2019s time with that of Muhammad Ibn Hanafiyya. Ibn \u2018Abbas mainly backed Ibn Hanafiyya and every now and then they both got into argument with Ibn Zubayr over diverse issues. [2451]
\nOne of their most considerable arguments was when Ibn Zubayr set Ibn \u2018Abbas against the people abiding by caliph II in the issue of \u201ctemporary marriage ban\u201d by accusing him on the pulpit of believing in \u201ctemporary marriage\u201d. Ibn \u2018Abbas stood up all at once and declared that his belief in temporary marriage was based on what the Holy Prophet had prescribed and if he (Ibn Zubayr) had doubted, he could have asked his mother. [2452]
\nIbn \u2018Abbas\u2019s oposition culminated in his expulsion from Mecca. Banished to Ta\u2019if, under no circumstances did he relinquish his struggle.
\nAbout Ibn Zubayr he told people,\u0628\u0642\u064a \u0623\u0642\u0648\u0627\u0645 \u064a\u0637\u0644\u0628\u0648\u0646 \u0627\u0644\u062f\u0646\u064a\u0627 \u0628\u0639\u0645\u0644 \u0627\u0644\u0627\u062e\u0631\u0629 \u0648\u064a\u0644\u0628\u0633\u0648\u0646 \u062c\u0644\u0648\u062f \u0627\u0644\u0636\u0623\u0646 \u062a\u062d\u062a\u0647\u0627 \u0642\u0644\u0648\u0628 \u0627\u0644\u0630\u0626\u0627\u0628 \u2026 \u0644\u064a\u0638\u0646 \u0627\u0644\u0646\u0627\u0633 \u0623\u0646\u0647\u0645 \u0645\u0646 \u0627\u0644\u0632\u0627\u0647\u062f\u064a\u0646 \u201cThose who are remained are seeking worldly life and are wolves in sheep\u2019s clothing to pretend they are ascetic people.\u201d
\nIt caused Ibn Zubayr to write to him taking him to task. Notwithstanding, Ibn \u2018Abbas, an eminent figure, never abstained from answering him reproachfully. [2453]
\nIbn Hanafiyya said prayer for \u2018Abd Allah Ibn \u2018Abbas who passed away in 68 in Ta\u2019if and announced, \u0627\u0644\u064a\u0648\u0645 \u0645\u0627\u062a \u0631\u0628\u0627\u0646\u064a \u0647\u0630\u0647 \u0627\u0644\u0627\u0645\u0629 \u0631\u062d\u0645\u0647 \u0627\u0644\u0644\u0647 \u062a\u0639\u0627\u0644\u064a \u201cToday a divine person from among this nation died. May Allah bless him.\u201d
\nUp to that time and even after a long while, there was no strife amongst the Hashimites. As observed afterwards, conflict between the \u2018Abbasids and the Talibites triggered off and developed so gradually that the Talibites were deemed the \u2018Abbasids\u2019 archenemies at Mansur\u2019s time and were under their heaviest pressure.
\nWhatsoever had been narrated regarding the Hashimites after \u2018Abd al-Malik\u2019s sovereignty shows that he had adopted the policy of condescension and had written to Hajjaj to avoid streaming the blood of \u2018Abd al-Muttalib\u2019s descendants. Since Abu Sufyan\u2019s family had lost their power this way. [2454]
\nIn the meantime, until Zayd Ibn \u2018Ali\u2019s uprising in 122 there had been no openly political activity on the part of the Hashimites except what had been said vaguely about the \u2018Abbassid\u2019s.
\nNotes:
\n[2327] al-Ithaf bi hubb al-Ashraf, p. 143; the date of martyrdom reported by Mas\u2018udi is 95; see also Muruj al-dhahab, vol. III, p. 160
\n[2328] Tarikh at-Tabari, vol. V, p. 229 (\u2018Izz al-din publication
\n[2329] Ibid vol. V, p. 231
\n[2330] Ibid vol. V P. 231
\n[2331] Ibn Abi l-Hadid,Sharh Nahj al-Balaghah, vol. XV, p. 236
\n[2332] \u2018Ali Ibn al-Husayn, Sayyid Ja\u2019far Shahidi, pp 32, 33
\n[2333] Tabaqat al-Kubra, vol. V, p. 222; Mukhtasar Tarikh Dimashq, vol. XVII, p. 256; Kashf al-ghumma, vol. II, p. 191 Not only can Jabir\u2019s demise be a cogent reason for Imam al-Baqir\u2019s birth before the event of Karbala, although it weakens the probability of his birth after Karbala Waqidi\u2019s reasoning has been the report of Imam al-Baqir\u2019s birth not his visit with Jabir
\n[2334] Mukhtasar Tarikh Dimashq, vol. XVII, p. 230
\n[2335] Mukhtasar Tarikh Dimashq p. 231
\n[2336] al-Kafi, vol. II, p. 369
\n[2337] Sharh al-akhbar, vol. III, p. 266
\n[2338] See a concise paper about the relation between Shi\u2018ism and Iran, Isfahan, 1365
\n[2339] Tabaqat al-Kubra, vol. I, pp 486, 488
\n[2340] Ibn Abi l-Hadid,Sharh Nahj al-Balaghah, vol. XV, p. 274
\n[2341] Tabaqat al-Kubra, vol. V, p. 222
\n[2342] Tuhaf al-\u2018Uqul, p. 200
\n[2343] Ibn Abi l-Hadid, Sharh Nahj al-Balaghah, vol. IV, p. 102
\n[2344] For instance see Tabaqat al-Kubra, vol. VIII, p. 172; Hilyat al-awliya\u2019, Vol III, p. 86; Kashf al-ghumma, vol. II, p. 103
\n[2345] Hilyat al-awliya\u2019, vol. III, p. 135
\n[2346] Tabaqat al-Kubra, vol. V, p. 214
\n[2347] Zayn al-Abidin, Sayyid al-Ahl, p. 43
\n[2348] Sharh al-akhbar, vol. III, p. 258
\n[2349] Tadhkirat al-Khawas, p. 186; Kashf al-ghumma, vol. II, p. 80
\n[2350] \u2018Umdat al-Talib, p. 193
\n[2351] Hilyat al-awliya\u2019, vol. III, p. 141; Kashf al-ghumma, Vol II, p. 80; Mukhtasar Tarikh Dimashq, vol. XVII, p. 236; Tahdhib al-tahdhib, vol. VII, p. 305; Siyar a\u2018lam al-Nubala\u2019, vol. IV, p. 391
\n[2352] Ibn Abi l-Hadid, Sharh Nahj al-Balaghah, vol. XV, p. 273
\n[2353] Tahdhib al-tahdhib, vol. VII, p. 305
\n[2354] Ibid Vol I, p. 27
\n[2355] Mu\u2018jam al-udaba\u2019,, vol. XI, p. 103
\n[2356] al-thiqat, vol. V, p. 160
\n[2357] al-imam As-as-Sadiq, p. 22
\n[2358] Sifat As-Safwa, vol. II, p. 55; Nur al-absar, p. 127; Tabaqat al-Kubra, Vol V, p. 216; al-Ithaf, p. 136; al-Fusul al-Muhimma, p. 201, al-\u2018Iqd al-farid, Vol III, p. 114
\n[2359] Sharh al-akhbar, vol. III, p. 258
\n[2360] Ibid vol. III, p. 263
\n[2361] Rabi\u2018 al-Abrar, vol. III, pp 160, 163
\n[2362] A\u2019immatuna, vol. I, p. 263, Manaqib Ibn Shahr Ashub, vol. II, p. 255
\n[2363] Ibn Abi l-Hadid, Sharh Nahj al-Balaghah, vol. X, p. 159
\n[2364] Hilyat al-awliya\u2019, Vol III, p. 136; Kashf al-ghumma, Vol II, pp 78; Mukhtasar Tarikh Dimashq, Vol XVII, p. 238
\n[2365] Mukhtasar Tarikh Dimashq, vol. XVII, p. 238
\n[2366] Ikhtiyar Ma\u2018rifat al-rijal, p. 117
\n[2367] Makarim al-Akhlaq, p. 58; Wasa\u2019il Ash-Shi\u2018a, vol. II, p. 364; It is also narrated that he occasionally wore impressive dress lest people might assume that he acted contrary to what Allah had ordered, \u0642\u064f\u0644\u0652 \u0645\u064e\u0646\u0652 \u062d\u064e\u0631\u064e\u0651\u0645\u064e \u0632\u0650\u064a\u0646\u064e\u0629\u064e \u0627\u0644\u0644\u064e\u0651\u0647\u0650 \u0627\u0644\u064e\u0651\u062a\u0650\u064a \u0623\u064e\u062e\u0652\u0631\u064e\u062c\u064e \u0644\u0650\u0639\u0650\u0628\u064e\u0627\u062f\u0650\u0647\u0650 \u0648\u064e\u0627\u0644\u0637\u064e\u0651\u064a\u0650\u0651\u0628\u064e\u0627\u062a\u0650 \u0645\u0650\u0646\u0652 \u0627\u0644\u0631\u0650\u0651\u0632\u0652\u0642\u0650 \u201cSay, who has prohibited the embellishment of Allah which he has brought forth for these servants?\u201d See Tafsir al-ayyashi, vol. II, p. 15, the second hadith; Mustadrak al-wasa\u2019il, vol. III, p. 203
\n[2368] Mukhtasar Tarikh Dimashq, vol. XVII, p. 246
\n[2369] Ibid vol. XVII, p. 238
\n[2370] Mukhtasar Tarikh Dimashq, vol. XVII, p. 239; Sharh al-akhbar, vol. III, pp 261-262 (His name is mentioned Zayd Ibn Usama Ibn Zayd in the second one
\n[2371] Dirasat wa Buhuth fi l-Tarikh wa l-Islam, Vol I, p. 61 (lst edition) the paper of al-imam Sajjad Ba\u2018ith al-Islam min jadid
\n[2372] See Imam al-Baqir\u2019s remarks in Sharh Nahj al-Balaghah of Ibn Abi l-Hadid, Vol XI, p. 44; al-imam As-as-Sadiq of Abu Zuhra, pp 111-112
\n[2373] Tashayyu\u2018 dar masir Tarikh, p. 286
\n[2374] Ikhtiyar Ma\u2018rifat al-rijal, p. 126
\n[2375] Hilyat al-awliya\u2019, Vol III, p. 136
\n[2376] Mukhtasar Tarikh Dimashq, Vol XVII, p. 242
\n[2377] Ikhtiyar Ma\u2018rifat al-rijal, p. 102; Tabaqat al-Kubra, Vol V, p. 214; Nasab Quraysh, Mus\u2018ab Zubayri, p. 58
\n[2378] Tabaqat al-Kubra, Vol V, p. 213
\n[2379] Ikhtiyar Ma\u2018rifat al-rijal, p. 127
\n[2380] Tabaqat al-Kubra, Vol V, p. 285
\n[2381] Ikhtiyar Ma\u2018rifat al-rijal, Ibid p. 128
\n[2382] Ibid p. 126
\n[2383] Ibid p. 124
\n[2384] Ibid. p. 124.
\n[2385] Ibid. p. 124.
\n[2386] Ikhtiyar Ma\u2018rifat al-rijal p. 116
\n[2387] Ibid p. 115; In another narration, they are ntroduced three,\u0627\u0631\u062a\u062f \u0627\u0644\u0646\u0627\u0633 \u0628\u0639\u062f \u0642\u062a\u0644 \u0627\u0644\u062d\u0633\u064a\u0646 \u062b\u0644\u0627\u062b\u0629, \u064a\u062d\u064a\u0649 \u0628\u0646 \u0627\u0645 \u0627\u0644\u0637\u0648\u064a\u0644\u060c \u0627\u0628\u0648 \u062e\u0627\u0644\u062f \u0627\u0644\u0643\u0627\u0628\u0644\u064a\u060c \u062c\u0628\u064a\u0631 \u0628\u0646 \u0645\u0637\u0639\u0645\u060c \u062b\u0645 \u0627\u0646 \u0627\u0644\u0646\u0627\u0633 \u0644\u062d\u0642\u0648\u0627 \u0648\u0643\u062b\u0631\u0648\u0627\u2026 \u201cAfter Husayn\u2019s murder all people apostatized but three, Yahya Ibn Umm al-Tawil, Abu Khalid al-Kabuli and Jubayr Ibn MuT\u2018im People joined them then\u2026\u201d see also Ikhtiyar Ma\u2018rifat al-rijal, p. 123
\n[2388] Rijal al-Tusi, pp 81-102
\n[2389] al-Musannaf, Ibn Abi Shayba, vol. I, p. 215 (published in India)
\n[2390] Sharh Nahj al-Balaghah of Ibn Abi l-Hadid, vol. IV, p. 104; Bihar, vol. XXXXVI, p. 143; al-Gharat, p. 573
\n[2391] Tarikh at-Tabari, vol. V, p. 231 (published by \u2018Izz al-din); Nasab Quraysh of Mus\u2018ab Zubayri, p. 58
\n[2392] al-\u2018Iqd al-farid, vol. V, p. 131
\n[2393] Tarikh at-Tabari, Vol V, p. 245; al-Imamah wa\u2019l-Siyasah, vol. I, p. 208
\n[2394] Sharh Nahj al-Balaghah of Ibn Abi l-Hadid, vol. III, p. 259; Tabaqat al-Kubra, vol. V, p. 215; Kashf al-ghumma, vol. II, p. 107; Tarikh al-Ya\u2019qubi, Vol II, p. 25
\n[2395] Muruj al-dhahab, vol. III, pp 70, 71
\n[2396] The unseen knowledge is consistent with the duty mentioned not separated from it
\n[2397] Tabaqat al-Kubra, vol. V, p. 214; Hilyat al-awliya\u2019, vol. III, p. 140
\n[2398] al-Dhari\u2018a, vol. XV, pp 18-21
\n[2399] Sharh Nahj al-Balaghah of Ibn Abi l-Hadid, vol. XI, p. 192; vol. VI, pp 178-186; vol. V, p. 113
\n[2400] Sharh Nahj al-Balaghah of Ibn Abi l-Hadid, vol. XIII, p. 220; Ansab al-Ashraf, vol. I, p. 184
\n[2401] As-Sahifat As-Sajjadiyya, prayer 6, item 24
\n[2402] Tarikh Jurjan, p. 188
\n[2403] Tarikh Jurjan, prayer 47, item 56
\n[2404] Ibid prayer 48, items 9-10
\n[2405] Tarikh Jurjan prayer 34
\n[2406] Ibid prayer 47
\n[2407] loc cit
\n[2408] Kashf al-ghumma, vol. II, p. 89
\n[2409] al-Futuh, vol. V, pp 242-243
\n[2410] Mukhtasar Tarikh Dimashq, vol. XVII, p. 239
\n[2411] Tarikh at-Tabari, vol. V, pp 196, 212, (published by \u2018Izz al-din
\n[2412] Tabaqat al-Kubra, vol. V, p. 24; al-\u2018Iqd al-farid, vol. V, p. 140
\n[2413] Zayn al-Abidin, Sayyid al-Ahl, pp 7, 47
\n[2414] A\u2018yan Ash-Shi\u2018a, vol. IV, p. 468 (First Edition
\n[2415] Al Imran, 134
\n[2416] Sharh al-akhbar, vol. III, p. 260
\n[2417] Kashf al-ghumma, vol. II, p. 101; al-Ithaf, pp 137, 138; Mukhtasar Tarikh Dimashq, vol. XVII, p. 243
\n[2418] Tarikh at-Tabari, vol. VI, p. 526; Sharh al-akhbar, vol. III, p. 260
\n[2419] Hujjati, Muhammad al-Baqir, Si Maqalih dar Tarikh tafsir wa nahw (three papers n history of Interpretation and Syntax), from p. 27 on (Tehran, 1360
\n[2420] Sharh Nahj al-Balaghah, vol. I, p. 243
\n[2421] Sharh Nahj al-Balaghah, vol. XI, p. 28 He had been one of the bravest in the Hashimites; Sharh Nahj al-Balaghah of Ibn Abi l-Hadid, vol. XV, p. 285
\n[2422] Sharh Nahj al-Balaghah, p. 245
\n[2423] Sharh Nahj al-Balaghah, Ibn Abi l-Hadid, vol. IX, p. 111
\n[2424] Ibid vol. IV, p. 63
\n[2425] Ibid vol. IV, p. 105
\n[2426] al-Futuh, vol. VI, pp 239, 240
\n[2427] Ansab al-Ashraf, vol. IV, p. 29
\n[2428] Ibn Abi l-Hadid, Sharh Nahj al-Balaghah, vol. IV, p. 62; pp 127, 129; al-\u2018Iqd al-farid, vol. V, p. 161
\n[2429] Ibn Abi l-Hadid, Sharh Nahj al-Balaghah, vol. XX, p. 128
\n[2430] Ibid, vol. IV, p. 62; vol. XX, p. 148
\n[2431] Ibid, vol. XX, p. 102
\n[2432] Ibid, vol. XX, p. 107
\n[2433] Ibn Abi l-Hadid, Sharh Nahj al-Balaghah, vol. XX, p. 110
\n[2434] Tarikh al-Ya\u2019qubi, vol. II, p. 261; They were 17 in another narration; Sharh Nahj al-Balaghah, Ibn Abi l-Hadid, vol. XX, pp 123, 124
\n[2435] Sharh Nahj al-Balaghah of Ibn Abi l-Hadid, vol. XX, p. 147; Muruj al-dhahab, vol. III, p. 86
\n[2436] Ibn Abi l-Hadid, Sharh Nahj al-Balaghah, vol. XX, p. 128
\n[2437] Tarikh al-Ya\u2019qubi, vol. II, p. 262
\n[2438] al-Futuh, vol. VI, p. 252
\n[2439] al-Futuh, vol. VI, pp 240-253
\n[2440] Ibid, vol. VI, p. 253
\n[2441] al-Aghani, vol. VII, p. 234, It is reported that later Sayyid Himyari changed his beliefs and became Imam as-Sadiq\u2019s disciple and composed, \u062a\u062c\u0639\u0641\u0631\u062a \u0628\u0627\u0633\u0645 \u0627\u0644\u0644\u0647 \u0648\u0627\u0644\u0644\u0647 \u0627\u0643\u0628\u0631 \u0648\u0623\u064a\u0642\u0646\u062a \u0628\u0627\u0644\u0644\u0647 \u064a\u0639\u0641\u0648 \u0648\u064a\u063a\u0641\u0631 \u201cIn the name of Allah, the Great, I became Ja\u2019far\u2019s follower while certain of Allah\u2019s forgiveness\u201d Although some expressed doubt about his conversion from the Kissanids, al-Aghani, vol. VII, pp 231, 235, 241-242
\n[2442] al-Milal wa l-Nihal, vol. I, pp 133, 134; Sharh al-akhbar, vol. III P. 297
\n[2443] al-Milal wa l-Nihal, vol. I, p. 131
\n[2444] Madhahib Ibtada\u2018atha As-Siyasia fi l-Tarikh, \u2018Abd al-wahid al-Ansari, published in Beirut 1973; Qamus al-rijal, p. 452
\n[2445] Sharh Nahj al-Balaghah of Ibn Abi l-Hadid, vol. VII, pp 149, 150
\n[2446] al-Hayat As-Siyasiyya li l-Imam al-Ri\u010fa, from p. 37 on
\n[2447] Tarikh al-Ya\u2019qubi, vol. II, pp 248, 250; the letter is fully in al-Ma\u2018rifat wa l-Tarikh, by Fasawi, vol. I, pp 531-533
\n[2448] Ansab al-Ashraf, vol. IV, p. 18
\n[2449] al-Futuh, vol. VI, p. 238
\n[2450] Ansab al-Ashraf, vol. V, p. 196
\n[2451] Sharh Nahj al-Balaghah of Ibn Abi l-Hadid, vol. XX, pp 134, 148
\n[2452] See al-Ziwaj al-Muwaqqat fi l-Islam \u201cAl-Mut\u2018a\u201d, pp 99, 103 by Kitab Muslim, vol. IV, p. 133; Nasb al-raya, vol. III, p. 180; Sharh Nahj al-Balaghah, Ibn Abi l-Hadid, vol. XX, p. 130
\n[2453] Sharh Nahj al-Balaghah, Ibn Abi l-Hadid, vol. XX, pp 125, 126
\n[2454] al-\u2018Iqd al-farid, vol. V, p. 149<\/p>\n

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