The revolution against Uthman established a great victory for the Muslims. Because it ended the profiteering and playing with the destinies of the people and it destroyed social deceit and oppression and it demolished the throne of the despotic regime. It created for the community an important thing, which was awaited for the establishment of justice, prosperity and security.
That uprising kept in view the matters for shaping the future of the nation. Of them the most important was the selection of His Eminence, Amirul Momineen Ali (‘a) for the post of rulership. Historians say that the revolutionaries and other armed forces gathered around the Imam and raised slogans for his long life and they pleaded, “Except you, there is no Imam for us.”
People of various classes realized that this was the Imam who would fulfill their aims and aspirations and restore their honor and only in the shade of his rule would they achieve freedom, equality and justice. Therefore they insisted on his selection and to hand over the reins of power to His Eminence.
Disinclination and Silence of Imam (‘a)
The Imam, with disapproval and silence and dissatisfaction for caliphate faced the revolutionaries because he was aware of the terrible circumstances he would have to face in event of his acceptance of caliphate. From the aspect that the covetous groups that Uthman’s regime had created, they made misappropriation as their morsel and had made greed and selfishness as their dress. They would stand up against His Eminence and in confronting him become an obstacle in carrying out his political program for the establishment of justice and eradication of oppression.
Imam (‘a) announced in a loud voice to those who had gathered around him that he was absolutely not inclined to accept the caliphate. He said,
“I have no need of your offer. You may select whomsoever you like and I shall accept him…”
The Imam had no need of their caliphate because he had no concern to obtain anything for himself or his relatives. Rather he wanted to fulfill the aims of nation and rejuvenation of Islam to its natural path.
The milling crowd insisted that His Eminence accept their selection and they said, “We shall not accept anyone other than you…”
Imam paid no heed to them and remained firm on his disinclination and rejection. However the revolutionaries could not see anyone, except the Imam, suitable for administering the affairs of the community, as all the qualities of leadership were present in him. He was such that he had steadfastness on the path of truth and had the capability to bear the responsibility. On the basis of this view of theirs they were clamoring for the nomination of His Eminence for caliphate.
Conference of the Armed Forces
Before the Imam rejected their proposal, the armed forces held a special meeting to study the dangerous events that would befall due to the lack of an Imam in the community and they took the decision to summon the people of Medina and decided that if they do not select an Imam for the Muslims they must be threatened by violence. When they presented themselves they told them:
“You are the people of consensus committee and you appoint Imams and your choice is binding on the people. Thus find a person whom you can select and we shall follow you. We give you respite for today, that by Allah, if you don’t do it we shall kill Ali, Talha and Zubair as many people shall be sacrificed for this matter…”[1]
Medinites became anxious, a terror filled their hearts and they became aggravated. So they rushed to the Holy Imam (‘a) while they were pleading, “Allegiance! Allegiance!… Don’t you see what has befallen Islam and what calamity has come on us at the hands of rustic elements?
Imam emphatically reiterated his refusal and said, “Leave me alone and find someone else…”
And he informed them of the terrible circumstances that would develop in event of his acceptance of caliphate and he said, “O people, I am facing some matters, which have some causes and conditions, that neither can the heart remain firm on it nor the intellects shall be steadfast on it…”[2]
However the great multitude did not pay any heed to His Eminence and they surrounded him from all sides and cried, “O Amirul Momineen Ali (‘a)! Amirul Momineen Ali (‘a)!”[3]
People’s insistence on His Eminence and their pressure on him increased and he clearly explained the reality of the matter so that they may become perfectly aware of it. Then he said, “If I accept your proposal I shall lead you the way I want but if you leave me alone I am like one of you. Indeed, I shall be most heedful and obedient of one you select for yourself…”
More and more people crowded around the Imam and collected from all sides and implored him to accept the caliphate. His Eminence has described their petitioning and requests in these words: “I saw that people swamped me from all sides like the hair on shoulders,[4] such that Hasan and Husain were crushed and my sides were injured and they gathered around me like a herd of sheep…”
[1] Ibne Athir, Tarikh 3/192
[2] Muhammad Abduh, Sharh Nahjul Balagha 1/181
[3] Ansaab al-Ashraaf 5/7
[4] ‘YaalKiftaar’ = Thick hair that grow on the neck, used as idiom
Imam’s Acceptance
Imam had no option but to accept the caliphate from the risk that the evil of Umayyads may beset the community. Regarding this he says, “By Allah, I did not step towards it [caliphate] but for the fear that a goat of Bani Umayyah may jump on the nation and make the Book of Allah, the Mighty and the Sublime, a plaything…”[1]
Necessity and concern for Islam called His Eminence to the acceptance of caliphate. A caliphate, which was not aimed at anything but the establishment of truth and destruction of falsehood because the son of Abu Talib was that standard bearer of justice in Islam, not an aspirant for rulership and power and neither from those who wanted to secure personal gains from rulership. He was the child of revelation who in all the stages of his life preferred piety to material things and maintained distance from every worldly need.
Allegiance
People congregated in the great Masjid waiting impatiently that may be the Imam would accept their demand.
The Imam came forward surrounded by the surviving pure companions of the Prophet and faced the waves of slogans in his support, which showed their heartfelt longing that he accepts the leadership of Muslims. Imam (‘a) ascended the pulpit and addressed the huge gathering as follows:
“O people, this matter of yours, no one has any right in it but that you may have given him authority. And when yesterday we separated from you in the condition that we had no desire for your caliphate but you did not accept except that I should be the ruler on you. However, I have no right that I should take even a single dirham against you. Thus if you like I shall accept your responsibility otherwise I shall not question anyone about it.”
Imam clarified his economic policy before the people because he used to be extremely careful regarding public wealth. He did not reserve anything for his own self and he never took single dirham for his personal needs or his special expenses. And His Eminence indicated to those who had dived in the Central Treasury when the previous government was overthrown they plundered and appropriated it for themselves that they should know that if the Imam takes over the caliphate those people shall be deprived of that wealth and they shall be considered equal to all other people of the community and wealth shall be returned to the people as Allah wills and not as per the wish and will of the rulers.
Slogans arose around the Masjid that announced their complete insistence on the selection of His Eminence and they said in a united voice, “We are just as we were when we separated from you yesterday…”
[1] Ansaab al-Ashraaf Vol. 1, Pg. 157
At that time waves of crowds fell towards the Imam to pay the oath of fealty and Talha – who very soon broke the pledge of God – came forward and gave oath with his crippled hand. The Imam had a feeling of dissatisfaction in his heart and he said, “Very soon he would break his pledge.”[1]
People were paying allegiance to the Imam in this manner and they were actually paying allegiance to Allah and His Messenger. The armed forces from Egypt and Iraq also paid allegiance to His Eminence and Arabs from provinces, Badr veterans, Emigrants and Helpers, all of them paid the oath of allegiance to His Eminence. None of the caliphs had ever received such a universal allegiance and happiness and gaiety had surrounded the people. The Imam has described their joy and celebrations in the following words:
“The joy of the people for their allegiance was to such an extent that even their children were overjoyed and their elders rushed to it and their ailing ones bore discomfort to reach it and women stepped out of their homes for it.”
Muslims were overjoyed due to this allegiance because their aims were to be fulfilled and they shall regain their honor and status that they anticipated. The oath of allegiance was given to His Eminence on Saturday the 11th night of Zilhajj in 35 A.H.[2]
Senior companions appeared before the great gathering of the people and expressed their full support to the Imam’s government and we have described in detail in our book, Life of Imam Hasan (‘a). And also in that book we have explained the arrival of delegations from different provinces to participate in the celebrations of Muslims and their pledge of support to the allegiance of Imam.
Sanitizing of Government Machinery
The first step that the Imam initiated immediately after taking over the caliphate was to dismiss the governors of Uthman who were utilizing the government machinery for their selfish gains and who had through embezzlement of public treasuries amassed a lot of wealth. His Eminence dismissed Muawiyah Ibn Abu Sufyan. Historians say that some of the sincere advisors of the Imam suggested to him to allow Muawiyah to continue for some time till the Imam’s government becomes established and then depose him later on. However the Imam refused to do so and he announced that it was a fraud in religion. It was such a thing that the conscience of the Imam was not prepared to accept. That he should follow a path that is remote from truth. And if he had left him on his post even for a moment it would have denoted that he had expressed his acknowledgement of Muawiyah’s justice and ability.
During his period of rulership the Imam resorted to extreme care and precaution and on the basis of this he kept away from every kind of political diplomacy that was based on deceit and fraud.
[1] Hayatul Imam Hasan (a.s.) 1/376 (Third Edition)
[2] Ansaab al-Ashraaf 5/22
Nationalization of Embezzled wealth
The standard bearer of Islamic justice in order to establish the rule of God in all corners of the Islamic kingdom and to hoist the flag of truth issued an absolute command to base it on the nationalization of the embezzled wealth that the former regime had plundered. Applying this law the Imam confiscated all the property that Uthman had appropriated for himself or given to his relatives, even if it were a sword or a coat of mail, it was restored to the Public Treasury and in this way the game governors and officials played with the destiny of the nation was destroyed.
Bani Umayyah were terribly worried and they began to criticize the Imam. Walid bin Uqbah denounced the Bani Hashim saying,
“O Bani Hashim retract the weapons of the son of your sister and do not plunder it as its plunder would not be lawful.
O Bani Hashim! How can peace be there among us when our horses and our clothes are with Ali?
O Bani Hashim, how can we befriend you when the clothes and armor of Uthman are with you?
O Bani Hashim! You do not return it; the killers and plunderers shall be same in our view.
O Bani Hashim! We are in front of what you have done like the crack in the stone, as the crack does not get the one who has made the crack.
You killed our brother so that you may occupy his position. Like border soldiers of Kisra had one day committed fraud on him.”
The above couplets well describe the animosity and hatred of the Umayyads against the Imam because they believed that it was the Holy Imam (‘a) himself who had instigated the uprising against Uthman that resulted in Uthman’s dethroning. The Bani Umayyah demanded the Hashemites to return Uthman’s sword, armor and his other belongings that the Imam’s government had confiscated and these couplets became popular and they were recited in gatherings and assemblies and memorized. Abdullah Abu Sufyan bin Harith has replied to this also in form of couplets, some of which are as follows:
“Do not demand your sword from us as your sword is destroyed and its owner had thrown it away in fear.
You have compared him to Kisra, well he was really Kisra in his behavior as well as his opulence.”[1]
This poet has criticized the personality of Uthman and shown him to be indolent because in the moment of fear when the revolutionaries attacked him, he did not defend himself by it and he did not take any step for his defense and support. Rather he surrendered himself to the swords of the revolutionaries and only then was he cut up into pieces.
[1] Hayatul Imam Hasan (a.s.) 1/385 (Second Edition)
Quraishites Panic
The Quraish tribes went into panic and they began to worry because they were sure that the Imam would definitely confiscate all the wealth that Uthman has wrongly bestowed on them. Amr bin Aas wrote a letter to Muawiyah saying, “Do what you like, while the son of Abu Talib would deprive you of everything you have, like a stick is shaved (peeled off)…”[1]
The Quraish feared the loss of their wealth and they were fearful of losing their power and position. Because they well knew the Holy Imam (‘a) and his program, which was aimed to establish truth and justice and the eradication of unlawful inequalities that they shall be dealt with like common people. Therefore they became deeply hateful and inimical to the government of His Eminence. Ibn Abil Hadid has described the level of their panic and aggravation in the following way:
“They were in such a condition that if on the day of the passing away of his cousin the caliphate had come to his hand and whatever was in his heart was expressed the contemporaries of Quraish, the youths and elders who had not seen his actions and had not witnessed his effect on their predecessors and not seen him perform such feats; if their predecessors had tried, they would have remained deficient in such things.”[2]
Jealousy was consuming the hearts of Quraish and hatred was shattering their intellects and they hastened forward in announcing disobedience and rebellion against the kingdom of the Holy Imam (‘a). We shall discuss this in detail in the coming chapters.
Afflictions of the Holy Imam (‘a)
Imam (‘a) bore hardships at the hands of the Quraishite clans and he had to face different types of troubles and problems in all stages of his life. His Eminence says, “Quraish frightened me in my childhood and bore enmity to me in my maturity till the Almighty Allah recalled His Prophet. At that time the great tragedy occurred. And the Almighty Allah, on the basis of what you say, is the giver of succor.”[3]
Imam (‘a) in his letter to his brother Aqil writes about their confronting him in battle after battle like they had confronted the Messenger of Allah (s). His Eminence says, “Leave the Quraish in misguidance and may they remain in destruction and continue to wander, because before this they had gathered to confront the Messenger of Allah (s) in battle. Those who reward may reward the Quraish in my place and they have cut off mercy from me and wrongfully taken away the power of my brother…”[4]
Imam (‘a) did not worry about them. He continued to advance his just politics so
[1] Al-Ghadeer 8/288
[2] Sharh Nahjul Balagha
[3] Sharh Nahjul Balagha 1/108
[4] Sharh Nahjul Balagha 16/148
that the aspirations of the community could be realized in establishment of social justice. His Eminence decided to confront them like they were confronting him. And if they disobeyed and did injustice he would deal with them with an iron hand and they shall be put to death. His Eminence says, “What do I have to do with Quraish. I killed them when they were infidels and if they continue to remain with falsehood I would kill them yet again. By Allah, I would split the falsehood so that truth becomes apparent besides it. So tell the Quraishites that they may begin to scream.”[1]
Quraish tried to put out the light of God and to destroy Islamic principles with all their powers to battle the Imam and to bring down his government just as previously they had endeavored to confront the Messenger of Allah (s) and to annihilate the message of Islam.
Policies of the Holy Imam (‘a)
I don’t know of any political ruler or social reformer who had made justice with all its depth and meanings as the basis of his mission in the way that Imam Amirul Momineen Ali (‘a) had acted. Because His Eminence based his government on pure truth and absolute justice. He paid utmost regard for the restoration of the rights of the deprived classes inspite of the opposition he had to face from different communities and their trustworthiness. O Bani Hashim, before what you have done we are like the crack of a rock, that the crack does not get the one who has made it. And he put himself into hardships in order to spread different kinds of justices and equalities. Because His Eminence used to keep an eye on every department of his government and used to be concerned for all the affairs of the people and regarding the deprived and the weak classes in all the provinces of the kingdom spread he was very much caring and due to this he used to be with them with his coarse dress and difficult life. And therefore he fasted the days and even remained hungry at night that maybe in Hijaz or Yamamah there was someone who had nothing to eat and no hope of satiation. And it was due to this that he bore hardships and denied himself all the pleasures of life and made himself used to hardships and discomforts and he used his brilliant thoughts and a living consciousness for the welfare of people and spreading of prosperity…it is an indication that helps in understanding the policy of His Eminence.
Economic Policy of Imam Ali (‘a)
The economic policy followed by the Holy Imam (‘a) was a continuation of the policy of the Holy Prophet (s). It was aimed at imparting a comfortable economical life and progress in life of the common people in all the provinces of the kingdom and thus he accorded great importance to it. So that not a single destitute or needful person remains and this work took the shape of equitable distribution of wealth of the country among all the classes of people. The salient features of that economic policy were as follows:
[1] Hayatul Imam Hasan (a.s.) 1/382
1 – Equality in distribution of allowances in which no one had any sort of precedence and preference. All were considered equal. The Muhajir had no precedence over the Ansar and neither any preference was accorded to the family of the Prophet and his wives over others. Nor was there any superiority for an Arab oven a non-Arab. According to the unanimity of historians the Imam (‘a) fulfilled these things with absolute care and precaution and he established equality in distributing shares to the Muslims and he did not give preference to one community over other. So much so that a Quraishite lady came from Hijaz to demand her allowance. Before she could reach His Eminence she saw an old Iranian lady who resided in Kufa and she asked her the quantum of her allowance and found that her share was equal to her own share. So she brought her along to His Eminence and complained, “Is it justice that I and this Persian maid are considered equal?”
Imam glanced at her and then picked a handful of dust and turning it in his hand looked at her saying, “No part of this dust is superior to another.” Then he recited the words of the Almighty: “Surely We have created you of a male and a female, and made you tribes and families that you may know each other; surely the most honorable of you with Allah is the one among you most careful (of his duty)…”[1]
This equitable distribution angered the wealthy people of Quraish and others and they expressed their fury to the Imam and some of the companions of His Eminence came to him and asked him to change his policy. However His Eminence replied to them:
“Do you want me to achieve success by oppressing the weak? By Allah, till the time those who remain awake at night narrating stories and till the stars shine on the sky, I would not do this. Even if that were my own wealth I would have acted with equity. Then how could it be while it belongs to Allah? Indeed, wrongful distribution of wealth is excess and squandering which gives its owner a respectable position in the world but degrades him in the Hereafter. He becomes honorable in the view of the people but makes one humiliated before God…”[2]
Imam’s aim in his economic policy was the creation of a society in which amassing of wealth does not cause rebellion and there are no economic disasters in it. And that the society does not have to face any type of deprivation or hardship in earning its livelihood.
This luminous policy which was rooted in reality and teachings of Islam caused the rival powers to take a stand against Islam so that they may spread chaos and discord in the town and in this way they tried to bring down the Imam’s government…
Madayni believes that the most important cause of reluctance of Arabs in supporting the Imam was that His Eminence was acting upon actual equitability
[1] Surah Hujurat 49:13
[2] Muhammad Abduh, Sharh Nahjul Balagha 4/76
and in giving allegiance he did not give any preference to any noble and did not give any precedence to any Arab or a non-Arab.[1]
The nose of those tyrants had become swollen due to the Imam’s policy, a policy that had removed the obstacles, destroyed the class system and imposed equality among all the children of Islam not only in the matter of allowance but in all rights and duties.
2 – Spending for progress in economic life; starting of agricultural projects and steps to increase the output of farms that were pillars of general economy of the poor people of that time the Imam in his letter to Malik Ashtar emphasizes the development of land before he should collect taxes from them. Such that His Eminence says, “And your view in developing the land is more than taxing the land because it cannot be achieved without spending and whoever taxes without spending upon it destroys the lands and farms and this would not go on much longer.”[2]
The most important thing that the Imam considered in his economic policy was increasing personal income and spreading prosperity and comfort in such a way that it included all the provinces of the world of Islam. The letters of the Imam to his governors pointed out this part because His Eminence has stressed on the necessity of spending in the path of development of general economy so that no sign of poverty and deprivation remains in the country.
3 – He did not reserve anything from the wealth of the nation for himself. The Imam was absolutely careful in this regard and exercised extreme precaution and Islamic sources have recorded numerous examples that prove this precaution of Imam. Of them is the incident when his brother, Aqil approached him asking for money to make his life comfortable.
Imam (‘a) told him, “Whatever is in the Public Treasury belongs to the Muslims. No one has a right to take more or less from it. If he gives a thing more from it he has breached the trust.” However Aqil did not understand this matter and he continued to beseech the Imam and tried his best to get his demands fulfilled. So Imam (‘a) heated a piece of iron and brought it near Aqil. It was so near that it nearly scorched him and he screamed out aloud. When he regained his senses he decided to join Muawiyah so that he may gain from the wealth he had accumulated by embezzling the Muslims.
Historians are unanimous that Imam himself bore many difficulties and hardships but neither he himself nor the people of his family profited from the public wealth and he did not reserve anything for himself till the greedy people began to desert him and encouraged one another among themselves.
[1] Ibne Abil Hadid, Sharh Nahjul Balagha 1/180
[2] Muhammad Abduh, Sharh Nahjul Balagha 3/96
Khalid bin Moammar Awasi told Alba bin Haitham a companion of Ali (‘a): “O Alba! Fear Allah with regard to your family and think about yourself and your family. Whom have you reposed faith in? In the person you asked to increase few dirhams in the allowance of Hasan and Husain and he refused to do it and became angry at it…?”[1]
No matter how much justice the world practices it cannot create a system as equitable as the one Imam (‘a) had established. This was so because he was aware of the reality of life and he did not separate from practices. And more than anything else he followed equitability in distribution, spreading prosperity for all and in eradicating needfulness and deprivation.
Yes! The economic policy that the Imam brought into force was very detestable to the powers that had deviated from Islam and they became aloof from the Imam and Ahle Bayt (‘a) and they joined the forces of Umayyads so that they may arrange for them the plunder, looting, cheating people and playing with the economy of the nation…this was the reason that the military officers rushed to fight against the beloved one of the Messenger of Allah (s) from among the affluent personages by Amr bin Hareeth, Shabt bin Rabia and Hijar bin Abjar and others because the Umayyad regimes had given them exceeding wealth and they hastened to fight the Imam in order to protect their interests and to save their property that they had acquired through unlawful means. Because they knew that if Imam Husain (‘a) succeeds in defeating the Umayyads and comes to power he would not deviate from the policy of his revered father and they would lose all the bestowals and gifts given to them by the Umayyad regimes. We shall discuss this in more detail in the coming pages.
Here comes to conclusion the discussion on the economic policy of Imam Ali (‘a).
Internal Policy of Imam Ali (‘a)
The Holy Imam (‘a) endeavored greatly to establish social and economical justice among the people. And he established them on a right and clear path without any crookedness and ambiguity and he acted upon the policy of the Messenger of Allah (s), which keeps in view all the far and near ones in applying justice and in the spread of truth in such a way that the entreaty of an oppressed one or deprived one is not heard and the shadows of poverty and indigence does not remain just as the Almighty Allah wants in the earth.
Imam (‘a) focused on eradicating factors of backwardness and decadence and to create conditions favorable for a respectable life so that man may obtain all the needs of his life from comfort, security, facilities and stability. In the coming paragraphs we shall discuss some of these policies.
[1] Ibne Abil Hadid, Sharh Nahjul Balagha 10/250
Equality
Equality among the people was from the principles of personal policy of Imam (‘a) and he applied them in all the areas of his government and raised its slogan till he became famous as the standard bearer of justice and equality on the earth. This was demonstrated in the following:
1 – Equality in rights and duties
2 – Equality in shares from Public Treasury
3 – Equality before the law
Imam (‘a) announced to his governors and officials the necessity of applying the rules of equality among the people without any bias based on differences in class or religion. His Eminence in one of his letters that he wrote to his officers says:
“Be humble to the people and smiling face to them and act with them with softness (kindness) and to see them or salute and honor be equitable in this so that elders may not be greedy to deviate from you and weak people may not despair of your equitability.”[1]
In no religion or social doctrine such an illuminated equality is established that sought to restore the respect and merits of man and create love between intelligence and spirits and it brought the people in the sphere of love and brotherhood.
Freedom
In the view of the Holy Imam (‘a) freedom is a personal right of every man and it should be provided to one and all with a condition that it should not be used to encroach upon or injure others. The most important types of freedoms are as follows:
Political Freedom
Our aim in this is that the people should have complete freedom so that every political agenda should be such that any ruling system does not impose an opposing view on them. And the Imam presented the people with the most widespread meanings and in that he did not even care for his enemies and opponents. Those who had refrained from paying allegiance to him like Saad bin Abi Waqqas, Abdullah bin Umar, Hissan bin Thabit, Kaab bin Malik, Musialama bin Mukhlad and Abi Saeed Khudri and others like them who had supported the previous regime as Uthman had given them exceeding wealth and gifts and the Imam did not compel them and in no way did he take any absolute step against them like Abu Bakr had done against the Holy Imam (‘a) when he refused to pay the oath of allegiance.
Imam believed that people are free and it is necessary for the government to provide them freedom so that they do not harm the security and may not rebel or rise up against the present government.
[1] Muhammad Abduh, Sharh Nahjul Balagha 3/76
His Eminence accorded freedom to the Kharijis and he did not deprive them their shares from the Public Treasury inspite of knowing that they were forming the most powerful force against the government. However when they began to cause destruction in the land and a terror and worry gripped the people, for protecting general system and protecting the life and property of the people, he hastened to fight against them. This policy branches out into the following:
1 – Freedom of Expression
From the signs of widespread freedom that the Imam had bestowed to the people was the “freedom of expression”, even though it may be opposed to government interests but if one creates mischief he would be held liable for it. Historians have related that Abu Khalifa Tai met some of his brothers (fellowmen). Abul Izaar Tai was among them and he was from the Khawarij. So he said to Adi bin Hatim, “O Abu Tareef! Have you taken the booty and are safe and sound or an oppressor and sinner?”
Adi bin Hatim: Rather I have taken booty and I am safe and sound.
Abu Khalifa Tai: This decision is upon you.
Aswad bin Zaid and Aswad bin Qais became fearful about him and they arrested him and brought him under arrest to the Imam and told him about his mischievous statements.
His Eminence asked them, “What should I do?”
“Kill him.”
“Shall I kill one who has not risen against me?”
“Imprison him.”
“He has not committed any crime. Release him.”
Such a freedom has never been accorded to the citizens by any of the social doctrines.
On the basis of this the Holy Imam (‘a) never punished the people due to what they had uttered. Rather they were accorded freedom to remain in any condition they liked and he did not keep any special surveillance so that there be separation between them and their freedom.
2 – Freedom of Criticism
From the expression of political freedom that the Imam provided to the people was freedom to criticize the government and thus those who were critical of the government were never targets of reprimand or harassment.
Historians say: His Eminence was busy in reciting the Surahs in Prayers and some of his companions were behind him. Then one of them, in opposition of the Imam’s recital recited as follows: “the judgment is only Allah\'s; He relates the truth and He is the best of deciders.”[1]
[1] Surah Anam 6:57
The Imam replied: “Therefore be patient; surely the promise of Allah is true and let not those who have no certainty hold you in light estimation.”[1]
And he did not initiate any step against that man. Rather he forgave him and released him because His Eminence believed in according widespread freedom to the people and he did not impose anything on anyone and he never forced anyone to obey him. He didn’t compel them for anything they didn’t like.
These were some of the signs of freedom that the Holy Imam (‘a) had provided to the people during the period of his caliphate and he had established social and political justice among the people.
Universal Justice
“Universal Justice” was the slogan that the Imam called out in a widespread manner and he made it the foundation in all the periods of his rule because His Eminence made many efforts to establish and to elevate its luminous status and according to the historians he was the first ruler in Islam who established a house of justice so that oppressed ones and those who have received injustice or excess has been committed against them may appeal there and the Imam personally looked into their appeals. And he obtained their rights for them and removed the oppression or excess from them.[2]
Imam paid special attention for spreading of justice and propagating it among the people and according to the unanimity of historians, he used all his government machineries for destroying injustice and uprooting and erasing its effects. His Eminence has said: “The lowly is honorable in my eyes till I obtain his right for him and the strong one is weak in my view till I take the right from him.”
His Eminence dismissed one of his governors when Sawdeh binte Ammarah informed His Eminence that he had committed oppression in his rule. The Imam began to weep and said with extreme grief, “O Allah, You are a witness over me and over them that I have not commanded them to oppress any of the people and neither for leaving off Your right…”
After that he dismissed him immediately.[3] Historians have narrated numerous examples of the justice of His Eminence among the people that anything like that is not seen in any of the periods of history.
National Integration
The Holy Imam (‘a) bore many hardships and untold difficulties so that he may provide unity to all the classes of the community. And that love and kindness is spread among the children of community (people). He considered Islamic attachment as one of the greatest bounties of God on this nation and he has said: “Certainly, it is a great blessing of Allah, the Glorified that He has engendered
[1] Surah Rum 30:60, Sharh Nahjul Balagha 3/73
[2] Subhul Aashi
[3] Al-Iqdul Farid 1/211
among them unity through the cord of affection in whose shade they walk and take shelter. This is a blessing whose value no one in the whole world realizes, because it is more valuable than any price and higher than any wealth.”[1]
The Imam opposed anyone who invited towards disunity and discord and according to his statement he issued orders that the sword should be pulled before them. In the same way His Eminence resisted and opposed nepotism and prejudice to ones own tribe etc. as it was one of the factors that created enmity and disunity among the people. However for perfection of morals he used to even encourage people to be prejudiced!
So much so that His Eminence says:
In case you cannot avoid vanity, your vanity should be for good qualities, praiseworthy acts, and admirable matters with which the dignified and noble chiefs of the Arab families distinguished themselves, as attractive manners, high thinking, respectable position and good performances. You too should show vanity in praiseworthy habits like the protection of the neighbor, the fulfillment of agreements, obedience to the virtuous, opposition to the haughty, extending generosity to others, abstention from rebellion, keeping aloof from blood-shed, doing justice to people, suppressing anger and avoiding trouble on the earth.[2]
Imam (‘a) accorded importance to national unity and he kept in view all the factors that promoted integration and consensus and in all the periods of his life he protected this unity because he even let go of his right and for protecting the community from divisions and discord he maintained peace with the caliphs.
Training and Education
It is not narrated regarding any caliph that he gave as much importance to training and education as given by Imam Amirul Momineen Ali (‘a). Rather they focused all their attention and energies to military affairs, martial activities, spreading their jurisdiction on Islamic Kingdom and imposing their power on the world. While the fields of religious training had become very weak and it was this problem that led to the spread of religious problems and lack of knowledge about Islam. Its consequences were the appearance of apostasy and they were the beginning of the ruins Umayyads and Abbasids. And also of its consequences is the spread of lack of observing the Islamic modest dress (Hijab) and shamelessness in many of the areas. And the palaces of the caliphs and ministers themselves were centers of vice and sensuality.
Imam Amirul Momineen Ali (‘a) was a believer in the importance of education and made the Kufa Masjid as the center of training, where he delivered addresses consisting of religious information and his own explanations. And most of the time he spoke only in inviting towards Almighty Allah and spoke on the philosophy of Monotheism and spreading manners and Islamic morals and his aim was to make
[1] Muhammad Abduh, Sharh Nahjul Balagha 2/154
[2] Sharh Nahjul Balagha 2/150
religious knowledge common and available to all so that a generation may be produced that has a belief in Allah by reasoning and not a belief by blindly following their ancestors. The sermons of His Eminence shook the depths of the souls and caused them to humble before the Almighty. In the school of His Eminence a group of good and righteous Muslims were trained like Hujr bin Adi, Mitham Tammar, Kumail Ibn Ziyad and other pious and righteous people in Islam.
The bequests of His Eminence for his two sons, Hasan and Husain (‘a) and his other teachings were from the most important principles of training Islam that specified the foundations of training and based its methods on personal experience so that it may be the most valuable wealth of the Muslims in this field.
But in the field of education the Imam (‘a) himself was the teacher and he was having spirit of knowledge and it were he that opened doors of knowledge in Islam like philosophy, scholastic theology, exegesis, jurisprudence, grammar and other sciences etc. that number more than thirty and the appearing of new branches of scientific movement in the period of the ascendancy of Islam, according to the view of historians are all connected to His Eminence.
Imam was the greatest founder of sciences and divine recognition in the Islamic world and he concentrated all his efforts for dispensing knowledge and promoting good morals and culture among Muslims and he repeated this statement of his among his companions that: “Ask me before you miss me, because certainly I am acquainted with the passages of the sky more than the passages of the earth…”
It is indeed a matter of great regret and remorse that those people did not take benefit from this lofty personality. And they did not ask him about the reality of space and the planets floating in it and other secrets of Nature as His Eminence has received their recognition and knowledge from the Holy Prophet (s). They did not ask him any of these things. Rather they tried to make fun of him and a joker among them asked, “How many strands of hair do I have on my head?”
The Imam was helpless among these ignorant people. So ignorant that they did not understand his value and aims of His Eminence. They did not even try to achieve the reality of his value and they did not realize his personal greatness and the gifts of His Eminence.
In any case the Imam established his government for spreading wide the intellectual and scientific life and the dispersal of knowledge and ethics in all areas of the kingdom.
Governors and Officers of Imam Ali (‘a)
Imam (‘a) exercised utmost precaution and care in selection of governors and officials and he did not appoint anyone in any of the Islamic provinces and did not entrust anyone with a post of responsibility before ascertaining his honesty, capability and ability to fulfill his responsibilities. He did not appoint anyone due to friendship or preferring him for a government post. Rather he employed the righteous and good people from the Muslims like Malik Ashtar, Muhammad bin
Abu Bakr, Sahal bin Hunaif, monk of the community, Abdullah Ibn Abbas and others like them who were having complete knowledge of affairs of administration and organizational expertise and he gave them an important documents (letter) in which he presented matters of governance and policies of the government and also fixed their rights and duties.
The most important of these political sources are instructions of His Eminence to Malik Ashtar which includes important rules for improvement of political, economic and military life and it is the most progressive political document whose aim is social development and protection of interests of the society. If it had not been beyond the scope of this book we would have presented a detailed analysis of its statements.
Supervision on Governors
According to the unanimous opinion of historians, the Imam verified the dealings of his governors and officials and he used to send a person secretly to keep an eye on their actions and affairs. Whenever he saw an instance of breach of trust or a shortcoming in fulfillment of their duty he dismissed them and accorded them the toughest punishment.
Information reached His Eminence that Ibn Hirma had committed embezzlement in the market of Ahwaz. So he wrote to his governor:
“When you read my letter, remove Ibn Hirma from his shady dealings in the market. And for the well being of the people keep him restrained. And keep him under arrest and announce regarding him and write a letter to your agents and inform them about our view about him. Under no circumstances should you be careless or lacking in this matter because you shall be destroyed near Allah and I shall dismiss you in the worst manner and I am warning you of this. Thus when it is Friday you must bring him out of the prison and lash him 35 times and take him around the market and if anyone comes to testify for him you put him under oath and repay his outstanding from the income he received from his business and issue the command so that he is taken back to the prison in utmost humiliation and degradation.”[1]
This is the intensity of justice that destroys embezzlement and eradicates bribes and no one could dare to commit any cheating. And the Imam kept an eye on all the actions and dealings of his governors. He received information that his governor in Basra had attended a dinner hosted by one of the affluent residents of that city. Imam (‘a) wrote a letter to him and reprimanded him for that. He wrote as follows:
“Ibn Hunayf! I have received information that a person of Basra invited you to a dinner and you immediately accepted the invitation. I have also heard that very sumptuous meals were served there! Finest varieties of viands were placed before
[1] Bihar 16/26
you in large plates and you enjoyed them. I am sorry to hear the news. I never expected that you would accept the invitation of a person who invites big officers and rich people and from whose doors poor persons and hungry paupers are turned away rudely.
Look carefully into the things which you eat. If there is even a shade of their being obtained unlawfully then throw them away, only eat those things about which you are perfectly certain that they are obtained by honest means.”[1]
No matter how much experience and progress humanity may attain, no matter how many innovations they may bring in the administration and operating of a government it is not capable of creating such a system which invites its operators to such courage and steadfastness and demands them that they must not accept all invitations so that it may not be that one may trespass some right and may reply favorably to those who are accused of embezzlement and pride.
Keeping away the Opportunists
Imam (‘a) did not allow near him anyone who was an opportunist, who had no regard for truth and who were only greedy and remained concerned with their personal gains and who did not recognize the benefits of the general public, because they were supporters of ruling powers in falsehood and not in justice. The society of Kufa had a big group of these people in it. Like Ashath bin Qays, Amr bin Hareeth, Shabt bin Rabi and others like them, whose interests were harmed during the tenure of the Holy Imam (‘a). So they began to be connected with the regime in Damascus and took over the activities of that regime and began to devise plots so that they may destroy the army and people of the Imam. And their aim was to destroy the Imam’s government.
According to historians, these very people became army commanders who committed the most terrible carnage, which was the carnage of Kerbala, because they were sure that if the Imam is able to obtain victory their personal interests shall be finished because the Imam’s policy would be a continuation of the policy of his father. A policy in which there was no place for cheaters and criminals.
Keeping away the Greedy Elements
Imam (‘a) considered the government as a means for social reformation which should be given only to those who were careful and those who would fulfill the oaths (responsibilities) and those who were not inclined to their selfish desires and personal gains. And the power of government should be used to provide the well being of the people. And it is not permissible that it should be given for the sake of friendship and undue prejudice. His Eminence in his letter to his judge, Rufa bin Shaddad wrote:
“O Rufa! Know that this leadership is a trust and whoever commits breach of trust in it, shall be accursed till the Day of Judgment. And one who appoints an
[1] Muhammad Abduh, Sharh Nahjul Balagha 3/70
embezzler to a post of government in the world in the Hereafter, His Eminence, Muhammad shall be disgusted with him.”[1]
Whenever Imam found anyone inclined to selfish desires he never appointed him on any office because he would make his appointment as a means to obtain his personal gains. When Talha and Zubair expressed their ardent desires to be appointed as governors, the Imam refused to fulfill their demands. And he summoned Abdullah Ibn Abbas and asked, “Have you heard what these two (Talha and Zubair) say?”
He replied, “Yes, I see that they would like to become governors. So appoint Zubair as the governor of Basra and Talha as the governor of Kufa.”
Imam (‘a) objected to his view and said, “Woe be unto you. There are people and property in Iraq (in Basra and Kufa) and if they are made governors of these provinces they would deviate the foolish by greed, oppress the weak and dominate the powerful by the power given to them. And if I appoint one of them as governor, on the basis of their merits or benefits, I might as well have appointed Muawiyah as the governor of Syria. If their greed with regard to rulership had not been clear to me, I had something else in mind for them.”[2]
It was due to these sensitive matters that His Eminence did not appoint the two of them over the two Iraqi provinces…because in the belief of the Imam it is not allowed to entrust governance and other government posts to anyone except those honest people who always endeavor for the benefits of the community and do not consider rulership as a means of obtaining wealth and other personal benefits.
Frankness and Truthfulness
The most obvious matter in the policy of Imam Amirul Momineen Ali (‘a) was the necessity of openness and rightfulness in all the affairs of his policy and His Eminence under no circumstance resorted to hypocrisy, deceit and fraud. Rather he followed an open policy, which had no ambiguity. And he moved on the method of his cousin, His Eminence, the Messenger of Allah (s) and selected his mannerism and guidance of His Eminence. He trod in his footsteps and all his steps were in accordance with those of the Holy Prophet (s). And if His Eminence had acted upon the accepted principles of politics that permits resorting to hypocrisy and deceit for obtaining power the caliphate would never have reached Uthman. Because Abdur Rahman bin Auf insisted upon him that he shall pay oath to him with the condition that he would continue the practice of Abu Bakr and Umar. His Eminence refused to accept this condition and told him frankly that he would govern the affairs of the community in accordance with the Book of Allah, the practice of the Messenger of Allah (s) and his own judgment. And he would not act on any other source in the field of jurisprudence and Islamic politics. His Eminence says, “If deceit and fraud had not been in the fire (deadly sins) I would have been the most crafty person.”
[1] Nahjus Sa-a’-dah Dar Mustadrak Nahjul Balagha 5/33
[2] Al-Imamah was Siyasah 1/51
Enlightened intellect, full of piety and obedience of Almighty does not accept resorting to deceit and fraud to obtain power since the most pious people have been associated with the former qualities. His Eminence lamented due to the pains caused to him at the hands of the enemies and said, “Woe be to them that they commit deceit with us. And know that I am aware of their deceit and I am more knowledgeable of the different types of frauds than they are. However I know that deceit and fraud are deadly sins. Thus I remain patient on their deceit and I shall never do what they are doing...”[1]
His Eminence refuted one who had said about him that he was not aware of political affairs and that Muawiyah was more informed than him saying, “By Allah, Muawiyah is not cleverer than me. Rather he resorts to deceit and commits transgression. And if deceit hadn’t been an undesirable quality I would have been the most clever on of all.”[2]
His Eminence had spoke of some factors that are undesirable but some people rely on them in order to achieve their aims, actions like deceit and other things like it, like fraud and hypocrisy and whoever considers them as good manners is criticized by the Imam that, “One who knows what its consequences are, does not resort to deceit. But we live in such a time that most people consider deceit as something good and the ignorant people of this time consider it as good manners. What shall be there for them? The Almighty Allah shall kill them. The man who is aware sees the form of deceit and in front of it he sees the obstacle of divine do’s and don’ts. Thus he leaves it in a knowing manner while he were having the power to have committed it. However those who do not observe precaution in religion they consider this opportunity best…”
Imam (‘a) based his policies on these ethics, policies which in the world of Islam were illuminated and caused immortality of His Eminence and the pride of humanity for His Eminence in all generations and time periods.
Here we conclude our discussion regarding the lofty examples of Imam’s policies. Policies that without any doubt had original aims in view that Islam has made them its slogan however those generations did not recognize him because they had got used to bias and profiteering and therefore they did not get the Tawfeeq to obtain that diplomacy.
With Imam Husain (‘a)
Sentiments of Imam Amirul Momineen Ali (‘a) merged with the emotions of his son, Husain and his spirit became like his spirit. So much so that he became an incomparable image of His Eminence that tells us of the reality and guidance of His Eminence.
Imam bequeathed all his personal traits to his son, Husain and bestowed him with his love and sincerity and embellished him with the loftiest wisdom and manners.
[1] Jame as-Sa’daat 1/239
[2] Sharh Nahjul Balagha 2/180
The great love of his with relation to him was such that he was not allowing him to take an active part in the battle of Siffeen. In the same way he was also not permitting his brother Hasan, as he feared that the Progeny of the Prophet may become extinct.
The lofty values of Imam and his other ways of thinking had created an imprint in the soul of Husain and His Eminence like his father used to rise up in confronting injustice and falsehood and against oppression and force. And he used to sacrifice all he could in establishment of truth and justice and in all the paths of reformation and goodness.
His Eminence, in bravery, steadfastness, respect of the self, lofty values and courage was like his father and his enemies on the Day of Taff confessed to this because when they proposed him to surrender to the son of Marjana and to humble before his demands, one of them said: “He would never accept your proposal because the spirit of his father has entered into him.”
Yes, the spirit of his father, the brave stalwart of this community and the standard-bearer and high status towards honor and merits with all the signs had found a place in the being of Imam Husain (‘a). So much so that it is said that there was no difference between the father and the son. Both of them were such illuminated personages that humanity has prided upon them in all generations.
Imam Ali’s Prophecies on the Martyrdom of Imam Husain (‘a)
Imam (‘a) had informed the people about the martyrdom of his son, Imam Husain (‘a) like the Messenger of Allah (s) had also prophesied about this matter. The Imam on numerous occasions has mentioned this subject and some of the instances are presented below:
1 – Abdullah bin Yahya[1] has narrated from his father that he traveled with Ali to Siffeen and he was appointed as the attendant of His Eminence. When they reached besides Nainawa, the Imam became overcome with sadness and he raised up his voice and said, “Be patient, O Aba Abdillah! Be patient, O Aba Abdillah! On the banks of the Euphrates.”
Yahya was stunned and he asked, “Who is this Aba Abdillah?”
The Imam with a heavy heart and sorrowful mood told him, “I came to the Messenger of Allah (s) and saw that the eyes of His Eminence were full of tears. I asked: ‘O Messenger of Allah (s), has someone made you distraught? Why are there tears in your eyes?’ He replied: ‘Jibraeel stood near me and said: Husain shall be slain at the banks of Euphrates. And he asked: Shall I get you the soil of his place of martyrdom for you to smell? I replied: Yes. Then he brought a handful of dust and gave it to me. I was not able to control my eyes from weeping.’”[2]
[1] And in Tibrani Abdullah bin Naji has narrated it.
[2] Ibne Asakir, Biography of Imam Husain, Pg. 236. Tibrani in Mojam al-Kabir has explained it in this way in the account of Imam Husain (a.s.).
2 – Harsima bin Sulaym has narrated: I was with Ali in the battle of Siffeen. When we reached near Kerbala he recited prayers with us and after the conclusion of prayers took up some of the soil of that place and smelt it and then he said, “Know that, O dust! A community shall go from you to the Gathering that shall enter Paradise without accounting.”
Harisma was bewildered and the statements of Imam were remained in his mind but he did not accept them. Thus when he returned to his wife, Jarda binte Sumair who was a Shia of Ali he told her what he had heard from the Imam. His wife said, “O man! What have we got to do with you? Because Amirul Momineen Ali (‘a) does not say anything other than the truth.”
Days passed and the time arrived when Ibn Ziyad sent his forces to fight the beloved son of the Messenger of Allah (s) and Harisma was among them. When he reached Kerbala and saw Husain and his companions, he recalled the statement of Imam Amirul Momineen Ali (‘a) and he became disgusted with fighting and he went to the side of Imam Husain (‘a). And told His Eminence what he had heard from his father.
Imam told him, “Are you with us or against us?”
He replied, “Neither with you nor against you. Being away from my wife and children I am fearful of Ibn Ziyad.”
The Imam advised him, “Go away from here so that you may not witness our slaying, because by the One in Whose hands is the life of Muhammad, whoever sees my slaying and does not come to help us, the Almighty Allah shall make him enter Hell fire.”
Harisma went away from Kerbala and he did not witness the massacre of Imam Husain (‘a).[1]
3 – Abu Johfa has narrated that Urwah Bariqi came to Saeed bin Wahab when I heard him that he asked, “You told me of the statement of Ali Ibn Abi Talib (‘a)?” He replied, “Yes, Makhnaf bin Sulaym sent me to Ali and I went to him in Kerbala. Then I saw him that he was gesturing and saying: “It is here. It is here.”
A man hastened to His Eminence and asked, “What is that, O Amirul Momineen Ali (‘a)?”
His Eminence replied, “A family from the clan of Muhammad shall arrive here. Then woe be on those from you! And woe be on you from them!”
That man did not understand what the Imam said. So he asked, “O Amirul Momineen Ali (‘a), what does it mean?”
Imam replied, “Woe be on them from you as you would slay them. And woe be on you from them that Almighty Allah shall send you to Hell for slaying them.”[2]
[1] Waqa’tus Siffeen, Pg. 140-141, Sharh Nahjul Balagha 3/170
[2] Waqa’tus Siffeen, Pg. 141
4 – Hasan bin Kathir has narrated from his father that Ali (‘a) came to Kerbala and stood there. Then it was asked to His Eminence, “O Amirul Momineen Ali (‘a), is this Kerbala?”
Imam (‘a) replied while he was overcome with grief, “It is having grief and hardships.” Then he gestured to a place and said, “This is the place where they shall take abode.” Then he pointed to another place and said, “This is the place where their blood shall be shed.”[1]
5 – Abu Hareema has narrated: I was with Ali at the river of Kerbala. Then we passed by a tree underneath which lay deer droppings and His Eminence took a handful of dust and said, “From this place seventy thousand shall go to the Gathering and they shall enter Paradise without accounting.”[2]
6 – Abu Hayyana has narrated: I was with Ali when he reached Kufa. Then he ascended the pulpit and praised and extolled Almighty Allah. Then he said, “How shall you be if the Progeny of Prophet comes to you?”
They replied, “In that case we shall behave with them in the best way.”
Imam told them, “By the one in Whose hands is my life! They shall come to you and you shall go out to them and you shall slay them.”
Then he further said,
“They invited them on a false pretext and implored him to fulfill their demands till the time no salvation and excuse remained.”[3]
7 – Tibrani has narrated with his chains from His Eminence, Ali that he said, “Husain shall be slain and I am acquainted with a land between two streams where he shall be slain.”[4]
8 – Thabit has narrated from Suwaid bin Ghaflah that one day His Eminence, Ali (‘a) delivered a sermon when a man stood up from below the pulpit and said, “O Amirul Momineen Ali (‘a), I passed by the valley of Qura and saw that Khalid Ibn Arafta was dead. So I sought divine forgiveness for him.”
His Eminence said, “By Allah, he is not dead and he shall not die till he does not become the commander of a deviant armed force whose standard bearer shall be Habib bin Himar.”
At that time a man stood up before His Eminence and cried, “O Amirul Momineen Ali (‘a), I am Habib bin Himar a Shia and partisan of yours.”
Imam asked, “Are you Habib bin Himar?”
“Yes,” he replied.
Imam (‘a) repeated his statement, “Are you Habib?” and he replied, “Yes.”
[1] Ibid, Sharh Nahjul Balagha 3/171
[2] Majma az-Zawaid 3/117/Hadith no. 2825
[3] Majma az-Zawaid 9/191, Tibrani, Mojam al-Kabir 3/117/H no. 2823
[4] Ibid. Tibrani, Mojam al-Kabir 3/117/H no. 2824
After that Imam (‘a) said, “Yes, by Allah, you shall carry the standard, you shall carry it and you shall enter from this gate.” Saying this he pointed to the Baab-e-Feel (Elephant Gate) in the Kufa Mosque.
Thabit said, “By Allah, I didn’t die till I saw Ibn Ziyad send Umar Ibn Saad to fight against Husain bin Ali and appoint Khalid bin Arafta in the forefront of the battalion and made Habib bin Himar his standard bearer. And he entered with him from the Baab-e-Feel.”[1]
9 – Imam Amirul Momineen Ali (‘a) delivered a sermon and inter alia said, “Ask me before you miss me, because, by Allah, Who has my life in His hands, if you ask me anything between now and the Day of Judgment or about the group who would guide a hundred people and also misguide a hundred people I would tell you who is announcing its march, who is driving it in the front and who is driving it at the rear, the stages where its riding animals would stop for rest and the final place of stay, and who among them would be killed and who would die a natural death.”
At this time Tamim bin Saama Tamimi, that filthy and dirty man glanced at His Eminence and asked, “How many strands of hair do I have on my head…?”
Imam (‘a) glared at him and told him, “By Allah, I know about that but what is the proof if I tell you about it? And I inform you about your rising and your saying and I have been told that for each strand of hair on your head there is an angel who curses you and there is a Satan who instigates you and its sign is that in your house is a degraded one who would slay the son of the Messenger of Allah (s) and encourage others on his slaying…”
Ibn Abil Hadid says, “The matter was just as His Eminence had informed, because his son Haseen at that time was an infant. He remained alive and became the police commissioner of Ubaidullah Ibn Ziyad and Ubaidullah sent him to Ibn Saad to command him to fight against Imam Husain (‘a) and he warned him that he should not delay the matter. Thus His Eminence was martyred the next day to the night Haseen had brought the letter to Saad.”[2]
10 – His Eminence told Bara bin Aazib, “O Bara, would Husain be slain while you are alive and you don’t help him?”
Bara replied, “O Amirul Momineen Ali (‘a)! It won’t be like this.”
When His Eminence, Husain (‘a) was martyred, Bara became regretful and he recalled the statement of Imam Amirul Momineen Ali (‘a) and said, “What a great remorse that I was not with him so that I would have been martyred before him.”[3]
11 – Amirul Momineen Ali (‘a) said, “As if I am seeing the palaces that are raised around the grave of Husain. I am seeing the bazaars that have come up around his grave. There is no passing of day and night there but that people arrive there from
[1] Sharh Nahjul Balagha 2/286
[2] Sharh Nahjul Balagha 10/14
[3] Ibid. Pg. 15
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