Regarding our discussion on the biography of Imam Sajjād (P.B.U.H.) and his methods, we will discuss here the plans [developed by the Imam] preparing an appropriate ground for a great Islamic movement which would lead to the establishment of an ‘Alawite and Islamic government:
In summary, the Imam’s (P.B.U.H.) methods are summed up in three pivots depending on the addressees, such as, “amplifying and explaining” for some, “managing and organizing” for some other and guiding and counseling for another group. In other words, Imam Sajjād (P.B.U.H.), through what we have portrayed, is found to be a tolerant man who, within 30 or 35 continuous years, tried to make the inappropriate ground of the Muslim world move toward the conditions through which he or the next Imams (P.B.U.T.) could do the main and ultimate activities and efforts in an attempt to form a Muslim community and an Islamic government. If we deduct those thirty-five years of Imam Sajjād’s (P.B.U.H.) efforts from the life of the Infallibles (P.B.U.T.), we would not find Imam Ṣādiq (P.B.U.H.) in the situation that he could act frankly and openly in his dealings with the Umayyad and later the ‘Abbasid regimes.
Therefore, in order to establish and achieve an Islamic society, there must be an intellectual and mental ground. This is more important than anything else. This intellectual and mental ground in those circumstances existing in the Islamic world was what had to be prepared over the years. That is exactly why Imam Sajjād (P.B.U.H.) underwent serious burdens and strenuous hardships.
Besides this, we find in the life of Sajjād (P.B.U.H.) some other activities which indicate the reality of the Imam’s (P.B.U.H.) progress in the said area. A substantial part of these endeavors is political and sometimes very difficult. Of which we can find an example in the Imam’s (P.B.U.H.) dealings−with those great scholars and narrators who worked in favor of the ruling regime. Here, our discussion is about this. Perhaps, one of the most interesting topics on the lives of the Infallibles (P.B.U.T.) is the honorable Imams’ (P.B.U.T.) dealing with a campaign of thought and culture (i.e. the scholars and poets) in the Muslim community.
These were the people who not only led people’s thought and mind to get accustomed to the situation the Umayyad and the ‘Abbasid sought but also they made people submissive toward such a situation. Imam Sajjād’s (P.B.U.H.) confrontations [with these scholars] were a fascinating and important part of his life as other Imams’ (P.B.U.T.).
As we know, the unjust and oppressive caliphs saw no way to rule on the hearts of the people who believed Islam unless they could win the hearts of the people. It was not passed a long time since the advent of Islam and thus, the people’s faith in Islam was still strong. The people would have not obeyed this oppressor if they had found that the pledge they made to such a person was not true and that the unjust should have not ruled as the successor of the Messenger of Allah (P.B.U.H. & H.H.). Even if we do not accept this, at the very least, we should acknowledge that there were many in the community who bore the non-Islamic situation of the caliphate regime due to their heartfelt faith, because they were thinking such a situation was Islamic. To keep this, the unjust caliphs took advantage of the narrators and theologians as much as possible. In this regard, they stirred narrators and theologians to do in line with their interests and asked them to fabricate traditions and attributed them to the Prophet (P.B.U.H. & H.H.) and his companions.
In this regard, we have cases which are very shocking. For example, I quote here a narration:
At the time of Mu‘āwīya, someone came across Ka‘ab al-Aḥbār. Having a close ties with Mu‘āwīya and the authorities of Shām, Ka‘ab al-Aḥbār asked this man, “Where are you from?”
I am from Shām.
Perhaps you are from the army, whereby the 70 thousand troops will enter Paradise without being brought to the account!
Who are they?
They are the people of Damascus.
No, I am not from Damascus.
So perhaps you are from the army Allah looks at twice every day!
Who are they?
The people of Palestine!
Perhaps if that person had said he was not from Palestine, Ka‘ab al-Aḥbār would likely have quoted narrations for all the people of Aleppo, Tripoli and other cities in Shām so as to show him the people of Syria were the best and they were the people of Paradise! By faking these traditions and narrations, Ka‘ab al-Aḥbār might have either sought to flatter Shām authorities in order to receive his share and grow his stature in their eyes or perhaps, due to his deeply rooted hostility toward Islam, he might have fabricated narrations and traditions so as to make it hard [for the people] to distinguish the sayings of the Prophet (P.B.U.H. & H.H.).
In the books of hagiology, traditions and biographies of the narrators of traditions, many of such stories are mentioned. Including the story of a ruler who sent his son to school but the teacher hit him. When the son went back in tears to the ruler and told him what had happened, he became angry and said, “I will go and order a tradition being made against this teacher so that he never dare to do such things again.”
From this story, we find that fabricating traditions and narrations was easy for them to the degree that they made a tradition against a teacher or the town where the teacher lived just because of the tears of their child. Moreover, this situation had led to a mixed, forgery, and false mentality and culture of Islam in the Muslim world, and the source of such wrong mentality was the same narrators and scholars who were then in the service of the powerful and the high-ranking officials of the time. So, in such a situation, dealing with this group was very important and crucial.
Here, we refer to an example of such dealings in Imam Sajjād’s (P.B.U.H.) life. This example is on how the Imam (P.B.U.H.) dealt with Muḥammad b. Shahāb Zuhrī:
Muḥammad b. Shahāb Zuhrī was initially a disciple and companion of Imam Sajjād (P.B.U.H.). That is, he was among those who not only learned lessons from the Imam (P.B.U.H.) but also quoted some traditions from him; however, he gradually–due to his obstinacy–got close to the caliphate and served it as one of the scholars and narrators whom the Infallibles (P.B.U.T.) stood against.
In order to understand this man better, we mention some of his sayings as follows:
One of these sayings is where he says, “We used to detest [writing down] science until the authorities commanded us to, so that none of the Muslims would be deprived of.” It is understood from this narration that until the time, it was not customary among this group of narrators to write down whatsoever they knew about traditions and narrations. It also obviously indicates that Muḥammad b. Shahāb Zuhrī was in the service of authorities and they made him write whatsoever suited them.
Someone called Mu‘ammar says, “We thought we had quoted many traditions from Zuhrī, until Walīd was murdered. After his murder, we saw many books loaded on the back of beasts of burden and bringing out of the treasury house of Walīd. We heard some say, ‘These are the knowledge of Zuhrī!’” This means that Zuhrī had written so many books and booklets−for Walīd and by his command−that once they wanted to bring these stocks of books out of Walīd’s treasury houses, they had to carry them on beasts of burden. What kind of narrations and traditions did these books and booklets–written down by Walīd’s command−have? There is no doubt that he did not condemn Walīd; rather, he even confirmed Walīd’s actions and those who were like him.
There is another tradition quoted by Zuhrī which is undoubtedly related to the period of his affiliation with the ruling regime. Ya‘qūbī narrated in his chronicle, “Zuhrī narrated from the Messenger of Allah–Peace be upon him and his household–saying, ‘Do not set out on a journey except to three mosques: the Sacred Mosque, the Medina Mosque and the Farthest Mosque and indeed the rock on which the Messenger of Allah (P.B.U.H. & H.H.) put his foot [in the Farthest Mosque] would be like Ka‘ba.”, The last part of this tradition comes to my attention that he deemed this stone as Ka‘ba and gave it the same value and dignity!
This tradition dates back to the time when ‘Abdullāh b. Zubayr was the governor of Mecca, and of course, the people who wanted to make a pilgrimage to Mecca had to enter Mecca−which was under the influence of ‘Abdullāh b. Zubayr–and stayed there for some days. These days gave ‘Abdullāh b. Zubayr a chance to propagandize against his enemies−especially ‘Abdul Malik b. Marwān. On the other hand, as ‘Abdul Malik was aware of the significance of this matter, and in order to prevent people from going to Mecca, he deemed it best to fabricate a tradition in which the honor of Jerusalem was like the honor of Mecca and Medina. We know–in the Islamic custom and culture–there is no area in the world equivalent to the honor and standing of Ka‘ba and there is no stone in the world comparable to the Black Stone. The main aim of fabricating such a tradition was to deter people from making a pilgrimage to Ka‘ba and Medina–which were probably the center of propaganda against the regime of ‘Abdul Malik–and encourage them to go to Palestine because it was a part of Shām and under the influence of ‘Abdul Malik. To what extent was the impact of such a tradition on the hearts of the people and their deeds? It should be found out whether there was a time that the people went on pilgrimages to Jerusalem in order to visit the rock instead of Mecca or not?! If such a thing had happened, the real offender or criminal would have been Muḥammad b. Shahāb Zuhrī who deflected the people’s minds [from real Islam] for the political purposes of ‘Abdul Malik b. Marwān.
Once Muḥammad b. Shahāb became affiliated to the caliphate, nothing could stop him from fabricating traditions against Imam Sajjād (P.B.U.H.) and the ‘Alawites organization–including the two traditions I found in the book “Ajwabat Masā’il Jār-Allāh”–written by the late Mr. ‘Abdul Ḥusayn Sharaf udDin–in which Muḥammad b. Shahāb claims the Commander of the Faithful (P.B.U.H.) was a fatalist and attributes this saying to the Prophet (P.B.U.H. & H.H) that the word “man” in the verse “But man is the most disputatious of creatures”, refers to the Commander of the Faithful (P.B.U.H.)! Allah forbid! In another narration, Muḥammad b. Shahāb quotes that Hamza Sayyid al-Shuhadā drank wine. Fabricating these two traditions is done just to support the authoritarian−the political front of ‘Abdul Malik and the Umayyad–against the Imams of Guidance (P.B.U.T.) and thus to undermine the Prophet’s household (P.B.U.T.) and descendants–who were facing the Umayyads as first-rate Muslims and show them as other commoners and negligent people in the application of the ordinances of religion!
Imam Sajjād (P.B.U.H.) stood firm and tough against this person as seen in a letter addressed to Muḥammad b. Shahāb. Some people may wonder to what extent this letter could illustrate the Imam’s (P.B.U.H.) stance but paying attention to the severe tone of the letter addressed to Muḥammad b. Shahāb shows that the Imam’s (P.B.U.H.) stance is quite firm and rigid against him and the ruling regime, and it is not only confined to Muḥammad b. Shahāb as it fell into the hands of others and moved gradually through the tongues and remained through history (as we are speaking about it now after more than 1300 years). Paying attention to these things, we can realize how this letter made the artificial and demonic sanctity of such scholars dwindle away. Although this letter is addressed to Muḥammad b. Shahāb, other people like him are the addressees as well. Obviously, once this letter fell in the hands of Muslims, especially the then Shi‘ites, these scholars lost their prestige and status in the people’s eyes! Here, we quote some passages from this letter:
The letter starts as, “May Allah keep the temptation far from me and you, have mercy on you and keep you away from the hellfire.” In the second part of this sentence, only Muḥammad b. Shahāb is addressed. Because every human being is tempted, even Imam Sajjād (P.B.U.H.), but he never fell for while Muḥammad b. Shahāb was exposed to temptation and fell for. As for the hellfire, it would never approach the Imam (P.B.U.H.); therefore, the Imam (P.B.U.H.) attributes these to Muḥammad b. Shahāb. Starting the letter with such words is due to the Imam’s (P.B.U.H.) dealing with him which was both hostile and humiliating. Then the Imam (P.B.U.H.) adds, “Because you are entangled in a state that you need mercy.” Notice who is the addressee in this sentence?
It was directed at someone whom everyone envied and who was a great scholar close to the ruling regime whereas the Imam (P.B.U.H.) called him weak and miserable: you are entangled in a state that you need mercy.
Afterward, the Imam (P.B.U.H.) refers to the blessings and responsibilities that Allah has given to Muḥammad b. Shahāb and then states, “Can you say before Allah how you expressed your gratitude toward Him for such bounties or not?” Then the Imam (P.B.U.H.) mentions a number of verses of the Qur’an and says, “Allah will never accept your excuses and consent to your shortcomings because He has asked the learned to explain the truth to the people, ‘You shall explain it for the people and you shall not conceal it’.”,
After this introduction, the Imam (P.B.U.H.) reproached Muḥammad b. Shahāb severely, saying, “Remember that the least of the truth you have concealed and the lightest burden that you carried is that you approached the tyrant and accepted [his invitation] whenever he invited you.” This demonstrates the words which the Imam (P.B.U.H.) utters apparently relate to the regime and the caliphate. “You have received the things which were not yours, and have been close to the one [i.e. the tyrant caliph] who did not give the people what was due to them. When you were close to such a person, you have not prevented any wrong-doing.” Here, the Imam (P.B.U.H.) indicates Muḥammad b. Shahāb that he could not make an excuse by claiming that he got close to the caliph in order to vindicate the right and the wrong because he never did so. “You have taken for friends people who were against Allah.”
Another remarkable sentence of this letter is where the Imam (P.B.U.H.) states, “Is it not that their inviting you was to pave their ways to cruelties they committed? With your help they have done something that Muslims look at the true learned men with suspicion and doubt; and you caused the ignorant follow them.” Then he adds, “[Even] their strongest friends and their most powerful companions could not justify their wrongdoings as effectively as you did.”,
In this vehement, highly-worded, and eloquent letter, Imam Sajjād (P.B.U.H.) exposed this current of intellectual authority and scientific leadership which facilitated the political authority and social leadership. The Imam (P.B.U.H.) also made those who had willingness to conciliate with the regime doubtful and prompted them to ask questions which had been raised in the then Muslim community and will remain in history forever.
I consider this one of the important sections of Imam Sajjād’s (P.B.U.H.) life, and I feel the Imam (P.B.U.H.) did not content himself with a scientific and educational movement among a limited group; rather, he began a political movement to such extent, as well.
This is a brief biography of Imam Sajjād (P.B.U.H.). And here, of course, I refer to this point as well: Although Imam Sajjād (P.B.U.H.) during his Imamate, which lasted more than 34 years, did not involve in an overt confrontation with the ruling regime, the dissemination of the Imamate, training and educating a great number of loyal and sincere followers and propagating the invitation of the household of the Prophet (P.B.U.T.) were of his greatest achievements. These were actually what made the Umayyad resent the Imam (P.B.U.H.) and subject him to an ordeal, and at least once they took him in handcuffs and shackles from Medina to Shām.
There is no certainty that there were fetters around the Imam’s (P.B.U.H.) neck while he was taken to Shām after the incident of Karbalā; however, this truly happened in this case. In other words, they mounted the Imam (P.B.U.H.) over a camel in Medina and took him to Shām in handcuffs and shackles. In many other cases, the Imam (P.B.U.H.) was also tortured and tormented by the opponents. Lastly, the Imam (P.B.U.H.) was poisoned and martyred by the agents of the caliphate in the year 95 A.H. / 714 C.E. during the reign of Walīd b. ‘Abdul Malik.
