SHIISM

The book of IMAMATE SECRETS or ASRARUL EMAME is the mirror of SHIISM in Iran which has been written at the end of seventh century (A.H).
The said book is one of the last works of EMADODIN HASAN BEN ALI TABARI, because the date of its writing is 698. And in regard of his own view, he has written it in his old age, and should not have survived much. Although very probably, he was alive by the year 701.He has been from MAZANDARAN State (north of Iran) and after riots which occurred in the middle of seventh century and following Mogul invasion to Iran he has come to JEBAL region and specially Qom. He has been under MOHAMMAD JOVEINI's support in the 673 in Isfahan city and was able to write some works to defend SHIISM in that region, such as: MANAGHEBAL TAHERIN, SAGHIFE Real story, adeptness in Imamate and other articles which he wrote in the name of BAHAODIN MOHAMMAD. His biography was mentioned in different places. Therefore, we do not repeat those matters and wholly we go through ASRAROL EMAME analysis. Generally, his works are main points to recognizing Shiite opinions by passage of history. Even though the said book is about Imamate, but in the primary chapters and even between other subjects it has reviewed faith matters shortly and provided some points about monotheism, Prophecy and justice from SHIISM. However, this kind of discussions in comparison with Imamate is short and the major works are about history, narrative, verbal aspects of Imamate and its subordinates. We can consider this book as an important work in the seventh century (A.H). Especially it is not influenced by Iraqi religious schools such as Najaf and HELEH ideology and is more the thought product of Shiite people who have been brought up in Iran. This group has been influenced by the SHIISM traditional heritage and was synchronous with works that were prevalent in SHIISM circles in Iran. He has used from SAGHEB FELMANAGHEB and also ALMOSTARSHED FELEMAME, frequently in his works. Although ASRAROL EMAME editors have not reached ALMOSTARSHED book which is available everywhere to take advantage in editing. It is less probable that EMAD had imagined that EBN JARIR is also Sunnite, and this is wonderful and probable. (Look at page 242 that brings his name in SUNNI references). Naturally, we can`t accept this probability. On the whole, it is notable in the ASRAR book that is very important in introducing Shiite history in this period and prevailing opinions. In the introduction, he refers to his own BAHAEE complete book that has written it in the past and has become known among believers. Though when he went to REY city, one of his descendants, requested him to write FELEMAME in PERSIAN, but with strange look and composition. He has done this and the result is a medium book with a delicate text, in a way that nobody has written like that and friend and enemy have praised the book and made a copy. Then he decided to translate it to Arabic. He says with the old age and low eyesight he had done it, he got the result as he wished. This is the same secret of Imamate book that fortunately reached to our hand. Here, our aim is not to review the matters of the book. But we try to extract and provide some of the important historical points. EMAD TABARI provides some information about himself, too. For instance, referring to the book that has been written in verbal discussions and particularly divine science discussion with the title of "NOZHATOL OSOUL" and has not been recalled in other sources. Wonderful historical citations which is not found in other sources has come in this work. Nevertheless we do not know the major sources of some of these citations, and its origin. However in this work, more important than historical citations, are the analyses that he has in removing ambiguities. For instance, the discussion about the reason of SUNNI abundance and Shiites scarcity and their coercion to pretense is provided. He believes the reason is some of customary fatwas in SUNNI religious jurisprudence that has made the works, easy for people. His tone in these discussions is addressing and meanwhile not exact. Though, his references are indicative of some of important points in this regard. For example declaring clean music and other fatwas can help researchers in these fields. In his writing, although Shiites are few, but pilgrims visit Imams' graves and witness plenty miracles. More important is that in these days many infidels turn to Islam and directly accept SHIA. While contrary to that a Shiite dose not turn to Sunni. (page67) May be he refers to Moguls. He has emphasized this matter elsewhere and despite inclination of some people to SHIISM, no Shiite converts to other religions. And writes elsewhere: we see people from many nations, sects and religions that give away their untruth religions and enter Ali's doctrine. It is added that, the number of these people, increases every day. In the SAGHIFE day (the day, prophet expired and some leaders forgot their promise in GHADIR`s day), there were only seventeen people with Ali, but now there are thousands of people from all nations and areas. It is not heard to say someone was Shiite and became Sunni. But we see that people who were SUNNI and became Shiite. This subject has been repeated in another way. Although, he writes: I researched in two Islam sects and saw that Shiite is in minority and Sunni is in majority. Meanwhile God has spoken badly about majority everywhere in Quran; here was the place God said it will fill the hell and it is clear that a Shiite who is in minority is not the proof of this filling. In his view, Shiites are one tenth of enemies, but they resist and argue with others and every day they proliferate. In addition, there are thousands of eulogists who praise Imam's virtues in the pattern of poetry and prose in presence of kings, queens and in bazars and earn their livings and still they are great and respectful and even the enemy can`t repel them. Shiite scholars write books always and I hope my book can provide all the needs in this technique. Then he brings a brief biography for individual innocents and specially a detailed discussion for Imam ZAMAN (PBUH) and has tried to answer the questions and ambiguities in this field. Here, he has written the date of writing the book and has discussed it in bringing forth this question about IMAM MAHDI and his age: it is not possible for someone to survive from 255- 698 (his present day). He says in our view HAZRAT Mahdi is secret from the viewpoint of his eminence and recognition and not from the viewpoint of appearance, because he is in the form of one of Imamate scholars, and we see each other but not know him tangibly .Imam ZAMAN for us is like great people`s subject for opponents. Every work of him brings another subject. Now he talks about Sunni scholars of Isfahan. One example is ABOUBAKR EBN MARDOUYEH (441 A.D.) who says he is in SHAFEI sect and born in Isfahan, who cited from God's prophet: there are five innocents in our family: I, ALI, FATEME, HASAN and HOSEIN. There are many citations from EBN MARDOYEH in this book. Another source from him in this field is the book, NEKTAL FOSOUL from ABOLFOTOUH ISFAHANI (622 A.D.).Fourteen examples have been cited from this book. From his other incumbents is ABOUBAKR SHIRAZI's commentary who has named his book: Quran's descent in ALI's dignity which was adapted from twelve commentaries. For example EMAD cites one example about Quran`s verse coming down about family of prophet from these people: SALEHANI, AJELI, DAMGHANI and NAHREVANI. NAHRAVANI, a resident of Isfahan is also of those persons, which EMAD TABARI has cited from him in this book and his other works. His belief in annoying FATEME is very obvious and he remembers it with the following interpretations: They beaten FATEME till she became black. In this book and others, he emphasizes on this point that Sunni`s name, originally is extracted from the damn tradition on Imam Ali made fashionable since MOAVIYEH`s time and it is not adapted from Mohammedan tradition. Because of this, when OMAR ABDOL AZIZ abolished it, the objection voice of ROATOL SONA (tradition has been changed) went to sky. The new point that EMAD TABARI cites about Shiite about shrines is this speech, Mecca is God's shrine and medina is prophet's shrine and except strange people, we do not see SUNNI there. Mecca people are all in ZEIDI sect and Medina people are all twelve Imam Shiite. TABARI was in Isfahan for a period at time of JOVEINI (678 A.H.) and under his support has written some works to defend Shiite. Here, he has remembered the debate he had when residing in Isfahan with a group of scholars about Imamate. To end his word he asked them: If one of prophet's followers resides in an area in this city and Ali in another, and meanwhile the prophet comes and does not have a house, where can he reside? They said: In Ali's house and he thanked God that love somebody that the prophet resides in his house. His other debate in Isfahan was another question when he asks SUNNIS: If the prophet was present in SAFEIN War, he would join Ali's army or he would be with SHAM corps? They said: with Ali He said. If we suppose that Mohammad (PBUH) comes to this city and the houses of four caliphs were here too, would he go to Ali and FATEME or others? They said: In FATEME and Ali's house. He tells something about ABASIAN Tribe and in the whole book frequently puts them beside BANIOMAYEH and talks about their oppression to Imams and Alavies.
He is not satisfied with ZEIDI and criticizes their riotous approach that remembers as rebellion. Considering Imamate on condition of revolt as proven is not true. Because some day maybe one hundred ALAVI may rebel. Naturally there would be some differences among them. Then they fight each other and so on. This would be an unsolved problem. In addition, why Ali did not rise over caliphs? Was not then an Imam? But if someone says: HOSEIN EBN ALI did not revolt and ZEYD conformed to him, then we should say: Imam HOSEIN did not rebel for getting imamate, but rebelled for rebuffing harm and resulted in his death . People asked him to follow a pagan and he refused to do so. Thus ZEYD's revolt was sin and neology. His analysis about Imam HOSSEIN`s aim of rebel, that he considers it as harm repellence is interesting. In addition, the majority of obedient scholars followed Imam BAGHER and except rude people did not follow ZEYD. In his view, patience is a condition of Imamate. So Imam Ali waited for 25 years. One who revolts does not have patience and the qualification for Imamate. Thus he shows that he does not have a favorable opinion of ZEYD. He has discussed revolt elsewhere. Why Ali put away the killing? The answer is that God is braver than Ali, but made Pharaoh and NAMROUD free. God has given sufficient time to king to obey Joseph Prophet and did not kill pharaoh, to grow Moses in his house. In addition, sword rebel is related to the time where enemy is showing the sin obviously, like MOAVIYEH. But at time of Ali, opponents were apparently following Islam and religious law and apostasy was secret. In addition, does religious law gives permission for killing every pagan? Aren't they ZEME followers (believers in holy books) and their killing is not lawful? (They are from other religions and under Islamic government `s support). HAROUN that Ali was in place of him before prophet did not fight against "ABADAL EJL" tribe. But opponents express joy at ASHURA day, wear their best colored clothes and put Henna on their hand and foot and have fun and play tambourine and dance. Even they have a tradition that in ASHURA day, they say: ENA FATAHNA verse (we win), because of happiness with the aim about victory for YAZID`s government. They killed the prophet and disciples' children. While there is no doubt that if God's prophet was alive in KARBALA, he would be in HOSEIN's army and his companion. Elsewhere in this book, he remembers west region that in many cities on ASHURA night they take a dead donkey's head and spear it. People gather round it and light torches at night and play tambourine and sing. They stops by every house and say: we move HOSSEIN's head and. And they distribute MONTAFESE, it is a kind of sweet they eat on that night and are happy. Put henna on their hands and feet, and wear their best clothes like their feasts and weddings. Someone who is not satisfied, is not a real SUNNI. In fact this news at least in this form is rarely true. However, celebrating in ASHURA was customary among SUNNIS. EMAD has also an explanation of ISFAHANIS celebration in ASHURA in the year 673. He has provided information about curtsy and reverence of tribes who had role in Karbala against Imam HOSSEIN. These tribes are having respect in SYRIA: BANVALSENAN was the son of the person who put HOSSEIN's head on his arrow. BANVALTASHT was the son of who put Imam HOSEIN's head in the basin beside YAZID. BANVALLAL was the descendant of the fellow who ran the horse on Imam HOSEIN's corpse. They took the horseshoe and the father gave it to the son to hang it on the door to bring good luck. BANVAL MOKABAR was the descendant of the person, who at time of the entrance of HOSEIN's head to sham loudly said: "God is great". BANVAL FARDAJ was the descendant of the fellow, who brought HOSEIN's head from FARZDAJ `s door to the city. BANVAL GHAZAYB was the descendant of whom brought a sword for YAZID to beat HOSEIN's tooth. BANVAL FATH was the descendant of whom shouted "victory" for YAZID as good news in the evening of Imam HOSSEIN's killing. TABARI does not know about religious sects of the authors exactly. For example he cites some cases from ALZEINEH book. But the writer is HAMDAN RAZI and is ESMAILI Shiite. Surprisingly, the editors of the book have written in the footnote, that they haven't reached this book. He has remembered MOHAMAD BEN SAEB in another place and that all the commentators believe that the Clean Verse is about Ali, FATEME, HASAN and HOSEIN except MOHAMAD BEN SAEB. Then he adds that said fellow was morally corrupt. SHAHR BEN HOSHAB, who cited this news was the person who stole one bag of flour from his neighbor and in the court sworn that he did not do it, but the flour bag was found in his house. He also writes about visiting Imam's graves: one of Ali's greatness and his descendant is the people's attention to their pilgrimage. Day, night, summer and winter, thousands of people visit them. In mourning days for Ali and HOSSEIN 300 or more people gather there. Scholars write books describing their pilgrimage. All the world see the magnificence of their grave; the enormity that no king in east and west has. In one year or month some of the sick heal on their grave and this is well known. That God has captured the hearts for going to their grave is an extra ordinary matter and this is the cause of their imamate. In his view, Shiites, as compared to others, certainly avoid wine and adultery and try to say their prayers, while the opponents are vice versa. Here he mentions about the knowledge of Ali and other Imams and compares them with prophet's sciences. Here, it is surprising for the writer of these lines that there is no least indication in this book to the Quran distortion argument. According to his view points , It was expected that he had a quick inclination in this field. But it is clear that he knows Quran is fully far from distortion. But his view about BANI ABAS is very negative. He counts ABASIAN dynasty one by one and mentions about the last one which was killed by HALAKOU khan, who came with 400 thousand Turkish corps and settled with 100 people beside Baghdad in a military camp. Here he says: one morning Amir ABOUBAKR, son of MOSTAASEM passed by KARKH area in Baghdad. He heard someone cursed a group of companions. He attacked KARKH the same day and plundered them and captivated their children. This news reached the minister of capital MOHAMAD BEN ALGHAMI who was Shiite. He got sad from ABOUBAKR attempt and wrote a letter to khan and wanted him to make his army ready. The khan moved, and killed MOSTAASEM the caliph, with forty scholars and dropped him to the sea and occupied the Arab territory .The heavenly narration is about this matter and God said: I have a corps that live in the east and are Turk and their heart is like iron and do not show pity on those who cry. These are my brave men and I revenge my insurgents with their help. There are interesting discussions in different parts of the book. Such as ABOUTALEB's faith', definition of paganism cities, the faith of prophet's fathers, the story of Imam Ali's daughter in marriage with Omar. Here he emphasizes that Loot prophet gave his daughter to the pagans while here Omar seemingly followed Islam. Thus such a marriage can adopt with QORAN criteria. A chapter is allotted to OMAR ABDOLAZIZ, when he tried to put away damning tradition on Ali. Then he remembers MAMOUN and someone who told him to order cursing MOAVIYEH. He said: MOAVIYEH does not deserve to have his name brought on the pulpits. I would do something that the Arab generation curse him in the alley, bazar, vicinity and pathways. There is a reference to EBN RAVANDI, too, and was a Jew and converted to Islam and when becoming Muslim, he believed in ABAS EBN ABDOL MOTALEB. His writing literature is fluent and scholarly. But sometimes takes the form of masses. Frequently he refers that seventeen people of companions, accompanied Imam Ali in SAGHIFE day and one of them was Salman who objected in Persian: whether you do or do not, you took my right. Explanations have been frequently provided in this book about RAFEZI and Shiite in pages 454-457.He writes: no doubt SHIISM goes to heaven in this way and it should be reflected. One interesting narration is this: someone told a news to AHMAD BEN HANBAL about virtues of Imam Ali. Ahmad told him: swear to God, you must not narrate this Hadith for GHOMI. This news is the cause of GHOMI's fame in SHIISM in his days in the first half of the third century. A wonderful news of AHMAD BEN HANBAL`s meeting With Imam MOUSA KAZEM seems not to be true from time view point. The new section of this book is the abridgement of SHAHRESTANI`s book that sometimes there are subjects about some sects naturally from other sources .This subject contains new points like what came about SABIYEH or NASIRIYEH. Somewhere about the meaning of KHODA that Iranians have chosen for God. That, he is unique. Also brings a Persian poem: You are the top and down of the world / I do not know what you are, you are everything. This point that explicitly calls RAGHEB ESFAHANI as a SHIA is notable. The book ends in page 521.