Ali ibn al-Husayn and the women were later sent to Yazid I in Damascus.
It is said that Yazid, who brought captives before the people gathered at his palace, then asked someone to give a speech against Husayn and his rebellion, after which Ali ibn al-Husayn asked Yazid to deliver a speech that would please God again. bring good to the people present there.
At the insistence of the people, Yazid agreed. Ali seized the opportunity to introduce himself and his family, Ahl al-Bayt, effectively, to strangers.
Yazid worried, to distract him, ordered the muezzin to call the people to pray. When Muzin shouted, "I bear witness that Muhammad is the Messenger of Allah", Ali ibn Husayn asked,
Yazid, is Muhammad your grandfather or mine? If you say you are yours it means you are lying and if you say you are mine why did you kill his family?
Ali ibn al-Husayn was finally allowed to return to Medina. Later Mashad Ali, as part of the great mosque of Damascus, was built in the area where Ali ibn Husayn was abducted.
On the way back to Medina, Ali delivered speeches and spread his father's intentions. in religious matters.
He renounced his political career, devoted his time to prayer, and earned the respect of Zayn al-Abidin and Sajjad. According to Chittick, Zayn al-Abidin spent his time in worship and reading, had authority over laws and hadiths, and was well-known for his good manners and dedication.
Several accounts record Zayn al-Abidin's deep grief over the massacre. It is said that, thirty-four years after the events in Karbala, Ali was crying when food was placed in front of him. One day the servant said to him: "O son of the Messenger of God!
Is it not time for you to end your misery?" He said: “You have not done justice to me according to these words. The prophet Jacob had twelve sons; God destroyed one of them.
Her eyes were white with tears, and her head was white with grief, and her head was white with sorrow, and her back was bent in the dark, though her son was still alive.
How should mine end.Zayn al-Abidin kept himself away from the Umayyad and Zubayri authorities and did not take sides in the Battle of al-Harra. Yazid.
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| Battle of al-Harra. |
This was also in part because he had once taken refuge with Marwan ibn Hakam and his family. consulted with him on the message he received in the form of a Bayzantine emperor.
Shia sources, on the other hand, refuted the claim, saying Sajjad's co-operation with the authorities was based on Taqiya's policy. The Kufans invited Husayn to go to Death and become their Imam, but they did not support him and his family against the ruler of Death, who massacred them.
Karbala. So they thought they were guilty of the Karbala tragedy and tried to compensate it by throwing themselves into the struggle to get revenge on Husayn's blood.
They chose Sulayman b. Surad al Khuza'I as their leader called themselves Tawwabun converts. They wanted an opportunity to do something, until Mukhtar al-Thaqafi came to Death and claimed to represent Muhammad ibn al-Hanafiyyah.
The majority of the Tawwabun, however, did not accept Mokhtar as their leader and led a futile war in which most of them were killed.
Mokhtar, instead, quickly gained the leader's authority and retaliated against those involved in Husayn's assassination. Umar ibn Sa'ad and Shemr were killed and their heads were sent to Muhammad ibn al-Hanafiyyah.
Ubayd Allah ibn Ziyad was also killed in the battle of Zab; his head was taken to the place of Death where Ubaid Allah had found Husayn's head.
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| Allah ibn Ziyad |
The governor of Medina did not think that Zayn al-Abedin was responsible for Mukhtar's actions, since he had already traveled from Medina to its suburbs to avoid involvement in political campaigns. Moreover, there is evidence that he was not tortured and freed from giving allegiance to Yazid, after the Battle of Harra, when the Medes were expelled and plundered by Yazid's army.
After the catastrophe of Karbala, there were various Shia sects, among them Tawwabin, who felt that the Umayyad Empire should be overthrown, and it was the Imam's duty to lead the rebel.
After Zayn al-Abidin's rejection, they gathered near Mokhtar who started his rebellion on behalf of Muhammad ibn al-Hanafiyyah. According to Shia, Mokhtar first sought to establish his revolt in the name of Ali ibn al-Husayn, and soon after his dismissal he turned to Mohammad ibn Hanafia.
It was during this time that the question of the right to succession between Ali ibn al-Husayn and Muhammad ibn al-Hanafiyyah received much attention.
Muhammad ibn al-Hanafiyyah was a sincere, courageous man who many regarded him as their Imam. Some Shi'ite sects claim that Zayn al-Abedin was entitled to inherit the Imamate, as his father, Husayn, appointed him as the next Imam.
According to Donaldson, Muhammad ibn al-Hanafiyyah said he was very fit. After the death of Ibn Zubayr, the ruler of Medina, Zayn al-Abedin and Muhammad ibn Hanafiyyah agreed to go to Mecca and appeal to the Black Stone of the Kaaba to try to determine which of them became a true follower.
They went to the Kaaba, where the Black Stone was laid. Muhammad prayed for a sign but the answer did not come. After that, Zayn al-Abedin prayed and the Black Stone shook almost to the wall; thus arose the answer that Zayn-al-Abidin was the true Imam after Husayn; response received by Muhammad.
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Black Stone
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Abu khalid al-Kabuli, originally a friend of Muhammad ibn Hanafiah, was among those who later turned to Zayn al-Abidin. According to Ismailils, Muhammad ibn Hanafiah appointed Husayn as interim Imam, as a cover to protect Zayn al-Abidin as the true, ongoing Imam.
After Muhammad's death, his followers joined Zayn al-Abidin. Kasaniyya is the name given to all sects from Mokhtar's uprising. Kaysaniyya, followed the Imamate to Muhammad ibn al-Hanafiyyah and his followers.
Kaysaniyya itself is divided into different sects, however, its common view is that Hasan, Husayn and Muhammad ibn Hanfiyya, are true followers of Ali; although other extremist sects rejected Imamate Hasan and Husayn.
After the death of Muhammad ibn Hanafiyya, some of his followers, who were called Carbiyya, believe that Muhammad did not die, but was hiding on a mountain near Medina; and he would appear again as the Mahdi, to fill the earth with justice.
Another group, called Hashemiyya, insisted that Muhammad ibn Hanafiyya died on the mountain and gave his son Abu Hashim the Imamate.
All Keysaniy sects were divided by love for Ali and his family and hatred for the ruling monarchy. According to Abd al-Jabbar ibn Ahmad, after the death of Muhammad ibn Hanafiyya, other Kaysans joined Zayn al-Abidin.
It was during this time that the teachings of Nass, the clear name of the Imam of his successor found their significance in Shia Fiqh. Ali ibn Husayn has had between eight and fifteen children, of whom four sons were born to Umm Abdullah Fatimah bint Hasan. , some to concubines.
According to Chittick, Zayn al-Abidin gave birth to 15 children, 11 boys and 4 girls. According to Al-Shaykh Al-Mufid, the names of his children were: Muhammad al-Baqir, Zayd, Hasan, Husayn al-Akbar, Husayn al-Asghar, Abdullah al-Bahar, Abd al-Rahman, Sulayman, Muhammad al-U- Asghar, Umar al-Ashraf, Ali, Umm Kulthum, Khadija, Fatimah and Aliya.
Zayn al-Abidin was poisoned by Umayyad ruler Al-Walid under the influence of Umayyad ruler Hisham ibn Abd al-Malik in Medina.
The date of his death is 95 / 713-14; He was buried next to his uncle, Hasan, in the Al-Baqi cemetery in Medina.
After his death, many people discovered that their lives came from him. He would come out with a sack of food on his back, knock on the doors of more than 100 families, and give freely to anyone who turned a blindfold on him to avoid being seen.
After the death of Zayn al-Abidin, there was a division among him. the eldest son, Muhammad al-Baqir, who, according to Twelvers, had chosen his father as the next Imam, and his half-brother, Zayd ibn Ali, a rebel against the Umayyads; thus they gained the support of a large number of Shia.
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grave at Jannat al-Baqī |
Baqir, like his father, avoided getting involved in political affairs until his death. Zaid, however, led a revolt during the time of the Imamate of Baqir's son, Ja'far al-Sadiq, and was assassinated.
Ali ibn al-Husayn was revered by his followers, who regarded him as the fourth imam, and a group of Medina scholars. who regarded him as a prominent traditionalist.
Attorney Said ibn al-Musayyib and lawyer and traditionalist Al-Zuhri although linked to the Umayyad court are among his followers.
Al-Zuhri presented the honorable Zayn al-Abedin the adornment of the devotees and narrated many hadiths. Zayn al-Abidin is highly regarded by Sunni Muslims for his extensive knowledge of theology and Islamic studies, which the famous jurist Malik ibn Anas describes as "a sea of knowledge".
Evidence of his superior position among the people comes from the order quoted by the famous Arab poet Farazdaq. This order refers to a time when Caliph Hisham ibn Abd al-Malik was overshadowed by the respect shown by Zayn al-Abidin.
It was Hajj time when they both tried to reach the Dark Stone among the crowd turning the Kaaba. People released Zayn al-Abedin while Hisham struggled.
This infuriated the Caliph, who asked sarcastically about whom the people had shown such respect. Farazdaq, who was there, made an order in response to Hisham's question; is regarded as the masterpiece of Arabic literature and the most reliable modern documentary of Zayn al-Abidin.
According to Donaldson, Ali ibn al-Husayn, was similar to his grandfather, Ali: the same length, red hair, white face and neck and broad chest and abdomen.
He always served. As the time for prayer drew near, he was terrified, trembling with fear of God. It is often said that at night, so as not to be seen, he would cover his face, and he would carry food supplies to distribute to the poor.
Only after his death do people realize who their benefactor is. As for his self-control, it is said that when a slave poured a bowl of soap on him, he did not punish him, but rather gave him his freedom.
According to Kohlberg, Ali ibn al-Husayn treated others with respect even when they were wronged: Hisham ibn Isma'il al-Makhzumi ruled for four years in Medina, where he often insulted Zayn al-Abidin, yet after his expulsion by al-Walid, Zayn al-Abidin ordered his family and friends not to speak ill of him.
It is narrated by Zayn al-Abidin that when he saw the beggar crying, he said: If the earth were in his hands and suddenly descended from him, there would be no need to weep.
Zayn al-Abidin renounced the pleasures of the world but did not allow poverty and weakness, instead "he was faithful to what God forbade". Zayn al-Abidin denied himself and left the country. The Sufis considered him a Sufi and wrote his life story about him.
While walking around the Kaaba, Zayn al-Abidin heard a man begging for patience from God, so he turned to him and said: "He begs God for mercy. Say: O God, I wish you well and thank you for it."
Zayn al-Abidin replied, "Asceticism has ten degrees: The highest level of self-denial is the lowest level of devotion. The highest level of self-respect is the lowest level of certainty.
The highest level of certainty is the lowest level of satisfaction. so that you may not grieve for what you have escaped, and not rejoice over what He has given you.
