SAEDNEWS: Every Muslim thinker familiar with the history of Ashura has, according to their own understanding and interpretation of the event, expressed their views on the uprising of Karbala and its objectives.
According to Saed News, quoting Mehr News Agency, ever since the uprising of Imam Hussain (AS), questions have been raised among intellectuals, scholars, and even ordinary people regarding the core motivation behind his actions: Was the call from the people of Kufa the primary reason for his uprising, or was Imam Hussain’s movement the cause of their invitation? Was his ultimate aim to establish an Islamic government modeled after that of Imam Ali (AS), or could a more limited reform in the structure of the Islamic state also fulfill his goals? These and similar questions each reflect various perspectives on the event. In light of these diverse responses since the time of the tragedy until today, every Muslim thinker who has engaged with the history of Ashura has discussed the Karbala uprising and its aims based on their personal comprehension of the event.
The seventh installment of this series covers the views of Allameh Mohammad-Taqi Jafari on the role of Imam Sajjad (AS) in spreading the Hussaini movement, which follows below:
What stands out regarding Imam Sajjad (AS) is the particular perception that the Shi’a community has of this revered Imam. In the previous two discussions on the expansion of the uprising of Hussain ibn Ali (AS), it was mentioned that while the revolutionary and heroic wave of Karbala gradually faded over the centuries, its emotional and sentimental impact continued to grow and gain wider influence. It could be said that the distortion and deviation that took place in the understanding of the uprising of Hussain ibn Ali (AS) in Shi’a society also affected perceptions of Imam Sajjad (AS). Because the Shi’a community increasingly envisioned the Karbala event and its heroes and survivors as icons of oppression, weakness, sorrow, regret, weeping, and emotional sensitivity, Imam Sajjad—being part of that caravan—naturally came to be seen as a sick, weak, withdrawn, and secluded individual who stood beside the pillars of the mosque, constantly weeping, praying, and lamenting, and as someone who mourned his father's tragedy for forty years.
Of course, as previously stated, elements of oppression, emotion, and compassion are among the components of the story and movement—but not all of them. These are some of its highlights and waves, but not its entirety. In the life of Imam Sajjad, sorrow, grief, and sensitivity certainly exist, as do prayers and supplications, but the full portrait of the fourth Imam is not limited to these aspects. On the day of Ashura and in the few days following the incident, Imam Sajjad was ill. It is natural for anyone to fall ill for several days or even months. His sickness during those days appears to have been divinely ordained, because had he been healthy, Islamic duty in times of jihad and defense would have required him to join the battlefield, just as other sons, brothers, and companions of Hussain ibn Ali (AS) did. Imam Sajjad would certainly have joined the fight and, given the circumstances of the battlefield, would likely have been martyred. But since the people were destined to have a living Imam and spiritual leader, and had Imam Sajjad died, the lineage of Imamate would have ended, it appears to have been God’s will that he remain ill for a few days. Moreover, after the Karbala incident, his pale and sorrowful appearance was itself a factor in preserving his life. During the days immediately following the tragedy—when danger still loomed, when the swords of the Umayyads were still unsheathed and dripping with blood—Imam Sajjad remained ill and outwardly silent and calm.
Imam Sajjad (AS) in Kufa
In the events of Kufa, we hear that Zainab al-Kubra (SA) spoke with great courage and entered the political arena, shaking the foundations of Islamic governance at that historical juncture. By contrast, only scattered and brief words are heard from Imam Sajjad. Even in the court of Ibn Ziyad, the Imam spoke very little and used relatively soft expressions. Why? Because Ibn Ziyad, arrogant and bloodthirsty, whose soldiers had fought against Hussain ibn Ali (AS) just the day before, would have viewed Imam Sajjad as a rebellious and resilient fighter, and would have plotted to kill him. As we know, when Ibn Ziyad saw even a small sign of resistance from Imam Sajjad, he ordered his execution. When he asked the Imam his name and received the reply, “Ali ibn Hussain,” he sought to insult him, saying: “Didn’t God kill Ali ibn Hussain at Karbala?” The Imam replied, “That was my elder brother whom the people killed.” Ibn Ziyad insisted, “No, God killed him.” Imam Sajjad responded with a verse from the Qur’an: “Allah takes the souls at the time of their death.” Then he added, if by your interpretation God’s will led to his death, it does not mean He killed him—it means he gave his life for God.
This exchange triggered a brief emotional turmoil in Ibn Ziyad, who then shouted for the executioner to be brought to behead Ali ibn Hussain. At that moment, Zainab al-Kubra stepped forward, threw herself on her nephew’s neck, and insisted to Ibn Ziyad, “If you are to kill him, then kill me too—I will not allow you to harm my nephew.”
This is the reality. Emotions were still boiling, and had Imam Sajjad made a strong move or uttered defiant words against the regime’s agents, his life would have been endangered. But he chose patience—until the caravan reached Damascus.
