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The Spirit Of Valor

Sayyid Radi was a fearless and bold speaker whose fathomless powerful free spirit generated strong waves bestowing valor, resistance, and greatness upon the morals of the deprived. He was never scared of any person no matter how higher his rank and position might be. He regarded all the Abbasids Caliphs as usurpers of Caliphate, Wilayah, and Islamic Government, however, due to unfavorable circumstances he was forced to continue negative resistance against them. But at the same time, he was never negligent for even a moment for overthrowing the tyrant regime and for the revival of Karbala and Ashura. Throughout his life be kept looking for the right moment and right opportunity for rising against the taghut1 1 and tyrant Abbasids regime, striking the roots of oppression, corruption and destruction, taking the leadership of Islamic Ummah, and once again implementing the justice of Imam Ali (‘a).

The combatant Sayyid spoke about his revolutionary thoughts in private meetings with his confident, loyal, and sincere friends; where he recited his epic poems. In this regard, he was especially encouraged and supported by one of his close friends named Abu Ishaq Sabi, who in one of his fiery sensational poems addressed to Sayyid says as follows:

“O Abul Hasan! I am naturally gifted to recognize great personalities. I am sure that you are destined for an exalted position. In advance I congratulate you for achieving that exalted position. Long live our beloved leader! I will keep this matter hidden in my heart till the right opportunity arises for its announcement to others.

''If I am still alive at that time or may be dead. Do remember this glad tiding given by me and discharge your obligations towards me by taking care of my family and children."

Sayyid Radi in response to the above verse compiled a long satirical poem addressed to his friend Sabi in which he confirmed that when he will eventually accomplish his cherished goal, the preliminaries of which are already being readied, be will definitely fulfill his promise.

He further added:

"Oh Sabi! You will see that your heart’s desire will be materialized, but the time has not yet and nothing could be done to accelerate the outcome. "

The epic revolutionary poem of Abu Ishaq Sabi was circulated among the people till everybody became aware of it. Naturally the courtiers were too not unlucky enough to miss the circulated news. Finally, because of this leakage Abu Ishaq was summoned to the palace and was arrested for encouraging the masses for revolting against the government.

In order to save his life, he denied that he has compiled these verses for Sayyid Radi, and said that he had compiled these verses for Abul Hasan Abdul Aziz the writer of the Abbasid Caliph Attaye-billah, but actually the reality was not so and he had simply uttered these words2 for the fear of his life.

Yes! The great Sayyid in the field of valor and bravery was unique and matchless, and at a time when everybody in front of pomp, glory, and power of tyrant caliphs themselves smaller and worthless; he was single-handedly striving for implementation of justice against the ruling Abbasid regime.

  • 1. Taghut. "One who surpasses all bounds in his despotism and tyranny and claims the prerogatives of divinity for himself, whether explicitly or implicitly."
    -Hamid Algar, Islam and Revolution, p. 154.
    Also, Imam Khomeini (ra) in his lectures on "Islamic Government" defines in detail the illegitimate power (taghut) as follows:
    In the next verse, God says: “Have you not looked at those who claim to believe in what was revealed to you and what was revealed before you? They wish to seek justice from taghut [illegitimate powers}, even though they have been commanded to disbelieve therein" (4:60)
    Even if we do not interpret taghut as oppressive governments and all illicit forms of power that have revolted against Divine government in order to establish monarchy or some other form of rule, we must still interpret it as including both judges and rulers. For customarily, one has recourse to the judicial authorities to initiate legal proceedings and obtain redress and the punishment of the offender, but then, the judicial verdict that they reach must be implemented by the executive power, which usually forms a separate branch of the government.
    Tyrannical governments --- including the judiciary, the executive, and all other components of the state - comprise what is meant by taghut, for they have rebelled against Divine command by instituting evil laws, implementing them, and then making them the basis of judicial practice. God has commanded us to disbelieve in them; that is, to revolt against them and their commands and ordinances. All who wish to disbelieve, in this sense, in the taghut – that is, to rise up in disobedience against illegitimate ruling powers – have a formidable duty that they must strive to fulfill as far as they are able.
    Now let us examine the tradition known as the maqbula of 'Umar ibn Hanzala to establish its meaning and intent. 'Umar ibn Hanzala says: "I asked Imam Sadiq (upon whom be peace) whether it is permissible for two of the Shi 'is who had a disagreement concerning a debt or a legacy to seek the verdict of the ruler or judge. He replied: ’Anyone, who has recourse to the to the ruler or judge, whether his case be just or unjust has in reality had recourse to taghut [i.e. illegitimate ruling power]. Whatever be obtains as a result of their verdict, he will have obtained by forbidden means, even if he has a proven right to it, for he will have obtained it through the verdict and judgment of the taghut, that power which God Almighty has commanded him to disbelieve in.
    "They wish to seek justice from illegitimate powers, even though they have been commanded to disbelieve therein." [4:60])
    'Umar ibn Hanzala then asked: "What should two Shi'is do then, under such circumstances?" Imam Sadiq answered: "They must seek out one of you who narrates our traditions, who is versed in what is permissible and what is forbidden, who is well acquainted with our laws and ordinances, and accept him as judge and arbiter, for I appoint him as judge over you."
    -Hamid Algar, Islam and Revolution, pp. 92-93.
  • 2. Al-Daryat al-Rafiyeh p.471