Alhassanain(p) Network for Heritage and Islamic Thought

Lesson 42: The Fifth Imam (Muhammad ibn ‘Ali)

1. Birth & Early Life

Imam Muhammad bin ‘Ali’s lineage is unique in the sense that he is the only Imam who was connected to Fatimatu ‘z-Zahra’ through his father as well as his mother:

his father was son of Imam Husayn bin ‘Ali, and his mother was daughter of Imam Hasan bin ‘Ali Hence he was known as “Ibnu 1-Khayaratayn - the son of two virtues”. He was also known as “al-Baqir - the digger [of the knowledge of the prophets]”.

The first years of his life were blessed with the presence of his grandfather Imam Husayn bin ‘Ali. He was four years old when the massacre of Karbala took place;

and the childhood memories of that tragic event stayed with him forever. He witnessed the thirtyfour years of his father’s imamate and his contribution in furthering the education of the Muslims in general and the Shi’as in particular.

2. Continuation of Jihad by Knowledge

During the imamate of the fifth Imam, as a result of the injustice of the Umayyads, revolts and wars broke out in some parts of the Islamic world every day. Moreover, there were disputes within the Umayyad family itself which kept the government occupied and, to a certain extent, the Ahlu 1-Bayt of the Prophet were left alone. From the other side, the tragedy of Karbala and the oppression suffered by the Ahlu 1-Bayt, of which the fourth Imam was the most noteworthy embodiment, had attracted many Muslims to the Imams.

These factors combined to make it possible for people and especially the Shi’as to go in great numbers to Medina and to come into the presence of the fifth Imam.

Possibilities for disseminating truth about Islam and the sciences of the Ahlu 1-Bayt, which had never existed for the Imams before him, were presented to the fifth Imam.

The proof of this fact is the innumerable traditions recounted from the fifth Imam and the large number of illustrious men of science and Shi’a scholars who were trained by him in different Islamic sciences. These names are listed in books of biographies of famous men in Islam.

‘Abdullah bin ‘Ata’ al-Makki testifies that, “I have never seen students who are much older than their teacher in age as I have seen in the audience of Imam Muhammad bin ‘Ali. Hakam bin Utayba, with all his reputation and prestige, used to sit at his pulpit like a child sitting in front of his tutor.” ‘Abdullah, son of the second caliph ‘Umar, was a highly respected scholar for the early Sunni Muslims.

During the days of Imam Muhammad al-Baqir (a.s.), someone asked ‘Abdullah a question which he was unable to answer. “Ask that young man,” said ‘Abdullah pointing towards the Imam, “and also narrate to me his answer to your question.” When the person came back to ‘Abdullah bin ‘Umar with the answer, the latter said, “They belong to a family whose knowledge comes from God.”

3. Some Distinguished Companions of the Imam

Aban bin Taghlib had the opportunity of seeking knowledge from the fourth, fifth and sixth Imams. He was an expert in commentary of the Qur’an (tafsir) and hadith. Imam Muhammad al-Baqir (a.s.) asked him to sit in Masjidu ‘n-Nabi and give fatwa to the people “because I like to see people like you among my Shi’ahs.”

Zurarah bin A’yan was a student of the fifth and sixth Imams. He is counted as one of the six most prominent companions of these two Imams. His greatest contribution is in spreading the ahadith of these two Imams among the Shi’ahs.

Kumayt Asadi was a very powerful poet of the later Umayyid period. He used his talents in the defence of Shi’ism and the Imams of Ahlu 1-Bayt, and against the rulers of the Umayyads. He was always on the “most wanted” list of the rulers.

Once during hajj, Kumayt recited poems for Imam Muhammad al-Baqir (a.s.). The Imam became so pleased that he raised ten thousand dirhams from the Banu Hashim family to reward Kumayt. Kumayt refused to accept the money, saying: “By God! I did not say the poem for this money; if you must reward me, then please give me one of your own shirts.” He wanted to have that shirt with him in the grave for intercession in the hereafter.

Muhammad bin Muslim, an expert in Shi’a laws, was a prominent student of both the fifth and the sixth Imam. He was a resident of Kufa, but went to Medina and stayed for four years studying with the Imams.

Once ‘Abdullah bin Abi Ya’fur asked Imam as-Sadiq (a.s.), “Sometimes I have questions which I cannot answer and I cannot reach you at all times. What should I do?” The Imam said, “Why do not you ask Muhammad bin Muslim?”

4. Attitude of the Rulers

The Umayyid rulers during the imamate of Imam Muhammad al-Baqir (a.s.) were the following: 1. Walid bin ‘Abdu 1-Malik; 2. Sulayman bin ‘Abdu 1-Malik; 3. ‘Umar ibn ‘Abdu ‘l- Aziz; 4. Yazid bin ‘Abdu 1-Malik; 5. Hisham bin ‘Abdu 1-Malik.

With the exception of ‘Umar ibn ‘Abdu ‘l-’Aziz, all the rulers were as cruel and corrupt as their predecessors.

Walid appointed people (like Hajjaj bin Yusuf ath-Thaqafi) to the various positions in the Muslim empire who had no regard for Islamic values and were guilty of torturing and oppressing those who did not accept their views. Sulayman was comparatively less of a tyrant not out of kindness and a sense of responsibility but because he was deeply absorbed in the pleasures and excessively luxirious lifestyle at the expense of the public treasury!

‘Umar ibn ‘Abdu ‘l-’Aziz’s short reign of two years was the best period in the Umayyid history. He tried to establish justice and equality, and put an end to quite a few abhorrent practices started by Mu’awiyah: e.g., the practice of cursing Amiru 1-Mu’minin ‘Ali bin Abi Talib (a.s.) in the Friday khutbas.

Then Yazid bin ‘Abdu 1-Malik came to power who is considered to be morally the most corrupt of all the Umayyad rulers.

He was obsessed with music and dance, and would invite musicians and dancers from all over to his court in Damascus and reward them heftily. It was during his reign that pleasure pursuit, chess, playing cards and other such games became common ways of entertainment among the Arabs.

Hisham bin ‘Abdu 1-Malik was a mean and cruel person. He was insecure about his own position among the people, and was very jealous of the popularity and respect accorded by the people to the descendants of Imam ‘Ali (a.s.).

It was during his reign that Zayd bin ‘Ali (son of the fourth Imam) started an uprising against the Umayyads which, unfortunately, ended in defeat in which Zayd was killed very cruelly.

5. Final Days & Death

During one of the hajj rituals, the Imam gave a speech exholting the rights of his family and himself. This was reported to Hisham who was also in Mecca at that time. On his return to Syria, Hisham ordered Imam Muhammad al-Baqir (a.s.) and his son, Ja’far, to be brought to Damascus. Hisham tried to intimidate and humiliate the Imam but did not succeed. After some time, he was forced to let the holy Imam go back to Medina where he was always under surveillance by the regime’s spies and informers.

Finally, in the year 114 A.H., the Imam was poisoned by the Umayyad agents and died on 7th Dhu 1-Hijja, and was buried beside his father in the Jannatu 1-Baqi‘ graveyard.

* * *

This lesson has been written and compiled by Sayyid M. Rizvi using the following sources.

1. Shi’a Islam’ of Allamah Sayyid Muhammad Husayn at-Tabataba’i.

2. Pishway-e Panjum: Hazrat Imam Muhammad Bāqir (a.s.) by Dar Rah-e Haq.

3. Zindagāni-e Imamān be Zabān-e Sadeh by Ayaullah Ja’far Subhāni.

The main sources have been extensively edited in order to fit the requirements of our course. Also, for the sake of brevity, we have not included the references quoted by our sources. Those who are interested to know the sources may refer to the aforementioned sources.

Question Paper on Lesson 42

Question 1: [10 points]

True or False:

(a) “Al-Bāqir” as the title of the fifth Imam means the digger of knowledge of the prophets.

(b) Umayyad weakness provided an opportunity for spreading the teachings of the Ahlu ’l-Bayt.

(c) Kumayt Asadi was an expert in Shi‘a laws.

(d) Both parents of the fifth Imam were from Imam ‘Ali and Bibi Fātimah.

(e) Walīd bin ‘Abdu ’l-Malik was the most just of all the Umayyid rulers.

(f) Pleasure pursuit and chess became common among Arabs during the reign of Yazīd bin ‘Abdu ’l-Malik.

(g) Imam Muhammad al-Bāqir was buried in the Jannatu ’l-Baqi‘ graveyard.

(h) The fifth Imam died in the year 141 A.H.

(i) Zurārah bin A‘yan greatly contributed in spreading the ahādīth of the Imams among the Shi‘as.

(j) Imam al-Bāqir was 4 years old in Karbala.

Question 2: [20 points]

List the factors which brought about the circumstances in which the fifth Imam could disseminate the teachings of Islam to the people.

Question 3: [20 points]

Mu‘āwiyah came to power in 661 C.E. and ‘Umar bin ‘Abdu ’l-‘Aziz came to power in 717 C.E. For almost half a century, Amiru ’l-Mu’minin ‘Ali (a.s.) was cursed in the Friday khutbas by the imams of jum‘a on the government’s payroll.

In your assessment, how much would this have tarnished the good name of Imam ‘Ali (a.s.) in the minds of that generation?

Lesson 43: The Sixth Imam (Ja‘far bin Muhammad)

1. Birth & Early Days

Imam Ja’far as-Sadiq, son of the fifth Imam, was born in 83 A.H./702 C.E. After the death of his father in 114 A.H., he became Imam by Divine Command and decree of the Imam who came before him.

2. His Imamate: Continuation of Scholarly Jihad

During the 34 years of imamate of as-Sadiq (a.s.) greater possibilities and a more favorable climate existed for him to propagate religious teachings. This came about as a result of revolts in Islamic lands, especially the uprising of the Muswaddah to overthrow the Umayyad caliphate, and the bloody wars which finally led to the fall and extinction of the Umayyads.

The greater opportunities for Shi’ite teachings were also a result of the favourable ground the fifth Imam had prepared during the twenty years of his imamate through the propagation of the true teachings of Islam and the sciences of the Ahlu 1-Bayt of the Prophet.

Imam as-Sadiq took advantage of the occasion to propagate the religious sciences until the very end of his imamate, which coincided with the end of the Umayyad and beginning of the Abbasid caliphates.

He instructed many scholars in different fields of the intellectual and transmitted sciences, such as Zurarah, Muhammad ibn Muslim, Mu’min at-Taq, Hisham ibn Hakam, Aban ibn Taghlib, Hisham ibn Salim, Hurayz, Hisham Kaibi Nassabah, and Jabir ibn Hayyan, the alchemist.

Even some important Sunni scholars such as Sufyan Thawri, Abu Hanifa (the founder of the Hanafi school of law), Qadi Sukuni, Qadi Abu 1- Bakhtari and others, had the honor of being his students.

It is said that his classes and sessions of instruction produced four thousand scholars of hadith and other sciences. Refering to the two years that he spent as a student of Imam as-Sadiq (a.s.), Abu Hanifa used to say: “If it had not been for those two years, Nu’man44 would have perished.”

The number of traditions preserved from the fifth and sixth Imams is more than all the hadith that have been recorded from the Prophet and the other ten Imams combined. That is why the Shi’a school of laws in Islam is known as “Ja’fari”.

3. Students & Companions

Hamran bin A’yan: Some of the students of Imam Ja’far as- Sadiq (a.s.) had reached such heights of excellence that they earned the complete trust of their teacher. Once a Syrian (who those days were usually against the Ahlu ‘1-Bayt because of the Umayyad propaganda) entered the gathering of the Imam.

Upon inquiring the purpose of his visit, he said, “I have been told whatever the people ask you, you have an answer for that. So I have come to debate with you.”

Imam (a.s.): “On what issue would you like to debate with me?”

Syrian: “About the Qur’an.”

Imam pointed towards Hamran bin A’yan and said, “Go and debate with him.”

Syrian: “I have come to challenge you and debate with you, not with him.”

Imam (a.s.): “Defeating Hamram would be like defeating me!”

So the Syrian went to Hamran and had a debate with him about the Qur’an. Hamran answered all questions satisfactorily until the Syrian ran out of them. He finally conceded his own defeat.

Mufazzal bin ‘Umar: He is well known for a treatise which the Imam dictated for him on the subject of tawhid. Here we will just mention one incident which shows that Imam Ja’far as-Sadiq was also actively working for peace and social harmony among his followers.

One day Mufazzal saw that two Shi’as were arguing and fighting with one another on the division of the estate of their relative. Mufazzal took both of them home and after discussion, resolved their conflict. In bringing about the resolution he had to add four hundred dirhams from himself.

As the two Shi’as were leaving, Mufazzal said, “You should know that the money I have used to resolve your conflict is not my own money; it belongs to Imam Ja’far as-Sadiq (a.s.) who had given it to me with the instruction that whenever I see conflict among his followers, I should try to maintain peace among them by using that money.”

4. Rulers & their Attitude

Imam as-Sadiq’s imamate coincided with the rule of the last five Umayyad rulers (Hisham bin ‘Abdu 1-Malik, Walid bin Yazid, Yazid bin Walid, Ibrahim bin Walid, and Marwan al- Himar) and the first two ‘Abbasid caliphs (Abu ‘l-’Abbas Saffah and Mansur Dawaniqi).

As mentioned in the previous lesson, the Muslim people were gradually turning away from the Umayyads. The anti-Umayyad sentiment which had started with the massacre of Karbala, finally led to the fall of the Umayyads in 132 A.H.

However, those who were leading the revolt in the name of Ahlu 1-Bayt could not resist the temptation of power, and seized the seat of caliphate for themselves. These were the descendants of ‘Abbas bin ‘Abdul Muttalib, the uncle of the Prophet. Hence the next dynasty to rule the Muslim world was known as Banu ‘Abbas or the ‘Abbasids.

Hisham, the Umayyad caliph, had ordered the sixth Imam to be arrested and brought to Damascus. The later Umayyad rulers were not strong enough to harass the Imam. The Imam was then arrested by Saffah, the first ‘Abbasid caliph and brought to Iraq. After some time, he was allowed to return to Medina.

The reign of Mansur, the second ‘Abbasid caliph, was even worse for the Shi’as. He ordered such torture and merciless killing of many of the descendants of the Prophet who were Shi’ite that his actions even surpassed the cruelty and heedlessness of the Umayyads.

At his order they were arrested in groups, some thrown into deep and dark prisons, and tortured until they died, while others were beheaded or buried alive or placed at the base of or between walls of buildings, and walls were constructed over them.

Once Mansur wrote to Imam as-Sadiq (a.s.) asking him why he did not visit him like other dignitaries. The Imam wrote in reply: “Neither do we possess any worldly treasure for which we may fear you, nor do you possess any spiritual virtue for which we may seek your favour. So why should we come to you?” Mansur replied, “Then come for admonishing us.” The Imam replied, “Those who seek this world will never admonish you, and those who seek the hereafter will never come to you.”

5. Last Days & Death

Finally, Mansur had Imam as-Sadiq (a.s.) arrested and brought to Samarrah (Iraq) where he had the Imam kept under supervision, was in every way harsh and discourteous to him, and several times thought of killing him.

Eventually the Imam was allowed to return to Medina where he spent the rest of his life under severe restrictions placed upon him by the Abbasid ruler, until he was poisoned and martyred through the intrigue of Mansur.

Upon hearing the news of the Imam’s martyrdom, Mansur wrote to the governor of Medina instructing him to go to the house of the Imam on the pretext of expressing his condolences to the family, to ask for the Imam’s will and testament and read it. Whoever was chosen by the Imam as his inheritor and successor should be beheaded on the spot.

Of course, the aim of Mansur was to put an end to the whole question of the imamate and to Shi’ite aspirations. When the governor of Medina, following orders, read the last will and testament, he saw that the Imam had chosen five people rather than one to administer his last will and testament: the caliph himself, the governor of Medina, ‘Abdullah Aftah, the Imam’s older son, Musa, his younger son, and Hamidah, his wife. In this way the plot of Mansur failed.

Abu Basir, a close companion of Imam Ja’far as-Sadiq (a.s.), went to the Imam’s house for expressing condolences on the death of the Imam. Umm Hamidah, the wife of the Imam, said, “O Abu Basir, if you had been at the Imam’s side when he died, you would have been surprised.

In his last moments, the Imam opened his eyes and asked that all family members come close to his bed. When everyone had gathered around him, he said, ‘Verily, the person who considers the salat as a trivial issue, he will not deserve our intercession.”

* * *

This lesson has been written and compiled by Sayyid M. Rizvi by using the following sources.

1. Shi’a Islam’ of Allamah Sayyid Muhammad Husayn at-Tabataba’i.

2. Pishway-e Shishum: Hazrat Imam Ja‘far-e Sādiq (a.s.) by Dar Rah-e Haq.

The main sources have been extensively edited in order to fit the requirements of our course. Also, for the sake of brevity, we have not included the references quoted by our sources. Those who are interested to know the sources may refer mentioned above.

Question Paper on Lesson 43

Question 1: [20 points]

True or False:

(a) The imamate of Ja‘far as-Sādiq (a.s.) was for thirty four years.

(b) The holy Imam’s imamate began in 141 A.H.

(c) Abu Hanifa studied under Imam Ja‘far as-Sādiq for two years.

(d) ‘Umar bin ‘Abdu ’l-‘Aziz, the most just of the Umayyads ruled during the imamate of the sixth Imam.

(e) Mufazzal used four thousand dirhams to resolve the dispute between two Shi‘as.

(f) Marwān al-Himār, the last Umayyad ruler, arrested the sixth Imam and brought him to Damascus.

(g) Abu Hanifa said, “If it had not been for those two years Nu‘mān would have perished.”

(h) “Ja‘fari” is the name for the Shi‘a school of Islamic laws.

(i) The ‘Abbāsid rulers, being cousins of the Prophet’s family, were kind and courteous towards them.

(j) The Umayyads were overthrown in the name of the Ahlu ’l-Bayt and the massacre of Karbala.

Question 2: [20 points]

Explain why you think that the ‘Abbasid rulers, even though they came to power in the name of the Ahlu ’l-Bayt, were always suspicious of the prominent figures of the Prophet’s family.

Question 3: [10 points]

Write your own impressions about the answer which Imam Ja‘far as-Sādiq (a.s.) wrote to Mansūr explaining why he does not visit the king.

Lesson 44: The Seventh Imam (Musa ibn Ja‘far)

1. Birth

Imam Musa al-Kazim, the son of the sixth Imam, was born in 128 A.H. in Abwa’, a village between Medina and Mecca while his parents were on their way to perform the pilgrimage at Mecca.

2. Political Circumstance of His Imamate

Musa al-Kazim (a.s.) became the Imam at the age of twenty through Divine Command and the decree of his forefathers. His imamate, however, began under a very difficult political atmosphere.

The first ten years coincided with Mansur who, as already mentioned in the previous lesson, had given orders to his governor in Medina to behead the heir of Imam Ja’far as-Sadiq (a.s.). His plot failed because Imam as-Sadiq, predicting this move of Mansur, had written the last will in a way that confused the enemies but guided the seekers of truth to his rightful successor.

The Imam had written five names: the names of the caliph and his governor in Medina were just to confuse the enemy. It was obvious that Hamidah, being a woman, cannot be an imam. So we are left with two possible successors to Imam as-Sadiq: ‘Abdullah Aftah, the older son, and Musa al-Kazim, his younger son.

If ‘Abdullah, the older son, was capable of inheriting the father’s status, there was no need to mention the younger son’s name! This will, besides other proofs, clearly guided the Shi’as towards their new Imam.

Obviously with such a beginning, it was not possible for the Imam to openly assume the role of leadership. His contacts with the Shi’as were very much restricted. Some relief came when Mansur died in 158 A.H. and was succeeded by his son, Mahdi, who adopted a lenient policy towards the Shi’as and the Ahlu ‘1- Bayt.

During this time, the Imam’s fame in knowledge and piety spread far and wide. This fame prompted Mahdi to order his officers to arrest Imam Musa al-Kazim and bring him to Baghdad.

But soon the Imam was released and sent back to Medina. Now the Imam started meeting his followers more openly and continued the scholarly jihad of his forefathers.

In 169 A.H., Mahdi died and was succeeded by Hadi. Hadi, unlike his father, had no respect for people’s views, and openly persecuted the Shi’as and the Ahlu 1-Bayt. Morally he was a very corrupt person.

It was during his short reign that Husayn bin ‘Ali organized an uprising against Hadi which ended in an armed confrontation in Fakh. Unfortunately, Husayn and all his companions were killed.

Hadi died in 170 A.H. and was succeeded by Harun ar- Rashid. Harun, in spite of all the fame that he has in advancing sciences and knowledge, was a very tyrannical ruler-especially when it involved the Shi’as and the Ahlu 1-Bayt.

He exiled all the descendants of Imam ‘Ali in Baghdad to Medina; he used to give hefty rewards to the poets who composed verses against the Shi’a Imams; he even made it difficult for the people to visit the grave of Imam Husayn (a.s.) at Karbala.

Under such circumstances, Imam Musa al-Kazim strongly urged his followers to refrain from working or cooperating with tyrant rulers and governments. One interesting example is of Safwan bin Mihran al-Jammal. Once when Safwan came to visit him, the Imam said:

“You are a good person except for one thing.”

Safwan: “What is it, O Imam?”

Imam: ‘’You have rented out your camels to Harun.”

Safwan: “O Imam, I have rented them out to him for his journey to Mecca for hajj; and I have not personally gone for taking care of the animals, my employees are going with his caravan.”

Imam: “Don’t you have this wish in your heart that may Harun come back alive from this journey so that you may get back your camels and their rental?”

Safwan: “Yes, O Imam.”

Imam: “O Safwan, one who wishes the tyrants to live longer will be counted as one of them!”

There are, however, some cases where Imam Musa al-Kazim allowed a selected few (like ‘Ali bin Yaqtin) to work for Harun’s government only with the condition that they would use their positions to help their fellow Shi’as.

3. His Companions

In spite of the difficult political atmosphere the Imam had trained great companions in knowledge as well as in piety. Ibn Abi ‘Umayr: Anyone familiar with the Shi’i hadith literature would testify that Ibn Abi ‘Umary is the source of countless ahadith on Islamic laws. Just because he was a student of Imam Musa al-Kazim (a.s.), he suffered at the hand of the oppressive regimes of the ‘Abbasids. Once he was arrested and asked to reveal the names of all the prominent Shi’as of Iraq.

He refused even though he had to suffer a hundred lashes after which he was hanged between two trees. According to Shaykh Mufid, Ibn Abu ‘Umary was put in prison for seventeen years just because he was a follower of the Ahlu 1-Bayt.

‘Ali bin Yaqtin belonged to a prominent Shi’a family in Kufa. After the ‘Abbasid revolution, Harun ar-Rashid offered him the position of minister in his government.

He approached Imam Musa al-Kazim (a.s.) who told him to accept it but refrain from ever confiscating the money or property of the Shi’as. So ‘Ali bin Yaqtin, to show his loyalty to the government, would confiscate the money of the Shi’as but would then secretly return it to them.

Once Imam al-Kazim (a.s.) told ‘Ali bin Yaqtin: “You promise me one thing; and I guarantee you three things: you won’t be killed, neither face poverty nor suffer imprisonment.”

‘Ali: “What do I have to promise you?” Imam (a.s.): “Promise me that whenever a follower of ours comes to you, you would honour him and not turn him away.”

4. Death in Prison

During Harun’s reign, Imam Musa al-Kazim (a.s.) lived in very difficult times, in hiding, until finally Harun went on the hajj and in Medina had the Imam arrested while praying in the Mosque of the Prophet.

He was chained and imprisoned, then taken from Medina to Basra and made a prisoner in the house of Isa bin Ja’far, the governor of that city. Isa was so much impressed by the Imam’s personality that he requested Harun to relieve him of this responsibility. Imam al-Kazim (a.s.) was moved from Basra to Baghdad where for years he was transferred from one prison to another.

During his imprisonment in Baghdad, he was taken to meet Harun from time to time. In one such meeting, an interesting conversation took place. We will reproduce just a section from that conversation:

Harun: “Why do you allow the people to address you by words like ‘O son of the Prophet’ while you are in reality sons of ‘Ali? People are mostly known by their paternal lineage; whereas your are related to the Prophet through your grandmother [i.e., Fatimah].”

Imam (a.s.): “If the Prophet becomes alive and comes to you, and asks for the hand of your daughter in marriage - would you accept his proposal?”

Harun: “Praise be to Allah! Why not? That would be the greatest privilege for me over all the Arabs and non-Arabs!” Imam (a.s.): “The Prophet would never ask for my daughter’s hand; nor would I accept his proposal.”

Harun: “Why?”

Imam (a.s.): “Because the Prophet is my direct ancestor (even though from my grandmother’s side); but he is not your ancestor.” The Imam was saying that all the descendants of Fatimah would be considered the children of the Prophet, and; therefore, it would be unlawful for the Prophet to marry any one of them.

Whereas the ‘Abbasids descended from the Prophet’s uncle ‘Abbas, so they are not directly related to him; the Prophet, if he wished, could marry the descendants of his uncle. This difference shows that the Imams of Ahlu 1-Bayt had full right to be addressed as “the son of the Prophet”.

Finally he died in Baghdad in the prison of Sindi ibn Shahak through poisoning and was buried in the cemetery of the Quraysh which is now located in the city of Kazimayn.

* * *

This lesson has been written and compiled by Sayyid M. Rizvi by using the following sources.

1. Shi’a Islam’ of Allamah Sayyid Muhammad Husayn at-Tabataba’i.

2. Pishway-e Haftum: Hazrat Imam Musa al-Kādhim (a.s.) by Dar Rah-e Haq.

The main sources have been extensively edited in order to fit the requirements of our course. Also, for the sake of brevity, we have not included the references quoted by our sources. Those who are interested to know the sources may refer mentioned above.

Question Paper on Lesson 44

Question 1: [10 points]

True or False:

(a) The seventh Imam’s imamate started during the reign of Abu ’l-‘Abbās Saffāh.

(b) Imam al-Kādhim’s imamate coincided with the reign of Mansūr, Mahdi, Hādi, and Hārun.

(c) Safwān bin Mihrān was in the business of renting out horses and camels.

(d) Ibn Abi ‘Umary was a minister in the government of Hārun ar-Rashīd.

(e) Hārun had Imam Musa al-Kādhim (a.s.) arrested in the Masjidu ’l-Harām in Mecca.

(f) Hādi adopted a lenient policy towards the Shi‘as.

(g) Hārun exiled the descendants of Imam ‘Ali from Baghdad to Medina.

(h) ‘Isa bin Ja‘far was Hārun’s governor in Kufa.

(i) Imam al-Kādhim is buried in Kazimayn.

(j) Imam al-Kādhim died in the prison of Sindi ibn Shāhak.

Question 2: [20 points]

Explain in your own words the will of Imam as-Sādiq which confused the enemies but also guided the Shi‘as to Imam al-Kādhim.

Question 3: [20 points]

In the light of Imam al-Kādhim’s life, explain under what conditions one is allowed to work with unjust governments/rulers.

Lesson 45: The Eighth Imam(‘Ali ibn Musa)

1. Birth

Imam ‘Ali ar-Rida was the son of the seventh Imam and according to well-known accounts was born in 148/765 and died in 203/817.

2. Political Circumstances of His Imamate

Imam ar-Rida (a.s.) became the Imam at the age of thirtyflve, through Divine Command and the decree of his forefathers. The period of his imamate coincided with the caliphate of Harun and then his sons Amin and Ma’mun.

Harun had appointed Amin as his successor with the condition that the latter would name his brother, Ma’mun, as his successor. But after the death of Harun in 194, Amin named his own son, Musa, as his successor. This became a cause of conflict between the brothers which led to bloody wars and finally the assasination of Amin in 198, after which Ma’mun became caliph.

Imam ar-Rida took advantage of this chaotic situation and continued the tradition of his forefathers in educating and teaching his companions and followers.

Until that day the policy of the.’Abbasid caliphate toward the Shi’ites had been increasingly harsh and cruel. Every once in a while one of the supporters of ‘Ali would revolt, causing bloody wars and rebellions which were of great difficulty and consequence for the caliphate.

The Shiite Imams would not cooperate with those who carried out these rebellions and would not interfere with their affairs. The Shi’ites of that day, who comprised a considerable population, continued to consider the Imams as their religious leaders to whom obedience was obligatory and believed in them as the real caliphs of the Holy Prophet.

They considered the caliphate to be far from the sacred authority of their Imams, for the caliphate had come to seem more like the courts of the Persian kings and Roman emperors, and was being run by a group of people more interested in worldly rule than in the strict application of religious principles.

The continuation of such a situation was dangerous for the structure of the caliphate and was a serious threat to it.

Ma’mun thought of finding a new solution for these difficulties which the seventy-year old policy of his ‘Abbasid predecessors had not been able to solve. To accomplish this end he adopted some pro-Shi’ite policies:

• he openly used to say that Imam ‘Ali bin Abi Talib was better suited for caliphate than Abu Bakr or ‘Umar ibn Khattab. • he openly used to curse Mu’awiya bin Abi Sufyan.

• he gave Fadak back to the descendants of ‘Ali and Fatima.

• he chose Imam ‘Ali ar-Rida as his successor, hoping in this way to overcome two difficulties: first of all to prevent the descendants of the Prophet from rebelling against the government since ,they would be involved in the government themselves, and secondly, to cause the people to lose their spiritual belief and inner attachment to the Imams.

This would be accomplished by having the Imams become engrossed in worldly matters and politics itself, which had always been considered by the Shi’ites to be evil and impure. In this way their religious organization would crumble and they would no longer present any danger to the caliphate.

Obviously, after accomplishing these ends, the removal of the Imam would present no difficulties to the ‘Abbasids.

3. Imam ar-Rida’s Historical Journey to Marw

In order to have his last decision put into effect, Ma’mun asked Imam ar-Rida to come to Marw from Medina. This was the longest journey undertaken by any of the Shi’a Imams: from Medina (north-west of Arabia) to Marw (in Turkmenistan, north of the Afghan border). The Imam passed through southern Iraq, into sourthern Persia on to the famous city of Neshapur and further north into Turkmenistan.

This journey itself availed an opportunity for the Muslim populace to see the Shi’a Imam (a descendant of the Holy Prophet) in person and hear his words of wisdom. While the Imam was about to leave Nishapur, the scholars of the city took hold of his camel’s reign and insisted upon him to narrate from his forefathers: The Imam obliged as follows:

My father, Musa bin Ja’far, narrated to me from his father, Ja’far bin Muhammad, who narrated from his father, Muhammad bin ‘Ali, who narrated from his father, ‘Ali ibn al-Husayn, who narrated from his father, al-Husayn bin ‘Ali, who narrated from his father, ‘Ali bin Abi Talib, who said, I heard the Prophet (s.a.w.) saying, “I heard Jibrail saying, The Almighty Allah said, “I surely am the God besides whom there is no god, so worship Me.

Whoever comes with the testimony of tawhid sincerely, he has surely entered My castle; and whoever enters My castle, he shall be protected from My chastisement.”

Then the Imam added that this salvation is guaranteed “with its conditions; and I am one of its conditions.” That is, together with tawhid, one must also believe in other fundamentals of Islam like nubuwwa and imamat in order to gain salvation in the hereafter.

Because of its excellent chain of narrators, this hadith is known as “hadith silsilatu ‘dh-dhabab - hadith with the golden chain [of narrators].”

4. Ma’mun’s Decision & Its Consequences

Finally Imam ar-Rida arrived at Marw. Ma’mun offered him first the caliphate and then the succession to the caliphate.

The Imam made his apologies and turned down the proposal, but he was finally compelled to accept the successorship-the Imam accepted the successorship with the condition that he would not interfere in governmental affairs or in the appointment or dismissal of government agents.

This event occurred in 200/814. But soon Ma’mun realized that he had committed an error, for there was a rapid spread of Shi’ism, a growth in the attachment of the populace to the Imam, and an astounding reception was given to the Imam by the people and even by the army and govenment agents.

For example, once just a few days before an ‘idd, Ma’mun asked Imam ar-Rida to lead the ‘idd prayer. The Imam refused at first, but then Ma’mun insisted.

Finally, the Imam accepted but on the condition that he would lead the prayer the way the Prophet used to do. On the day of ‘idd, all the high ranking officials of Ma’mun came to the Imam’s house and waited for him outside.

There were also many common people waiting for the Imam as well. The holy Imam came out of the house, barefooted, and started walking calmly with a walking stick in one hand. The officials stepped down from their horses and started walking behind the Imam.

After every few steps he would stop and look towards the sky and say “Allahu Akbar.” The official entourage and the masses followed the Imam in what he was doing. Soon the entire city of Marw was ringing with the sound of “Allahu Akbar.

Ma’mun was informed by his spies that if this procession continues to the prayer area, the masses could easily turn against the ‘Abbasids and in favour of the Ahlul Bayt. Ma’mun immediately sent an emissary with the message to the Imam that by insisting that you lead the prayer, we have put you in difficulty so please return to your residence and the ‘idd prayer will be led by the regular imam.

The Imam ordered that his shoes and horse be brought, he got on it and returned home. This episode made it clear for the people that Ma’mun was not sincere in his show of respect towards Imam ar-Rida: he would respect him as long as that did not endanger his own caliphate.

Unlike other caliphs, Ma’mun displayed great interest in having works on the intellectual sciences translated into Arabic. He organised gatherings in which scholars of different religions and sects assembled and carried out scientific and scholarly debates.

Imam ‘Ali ar-Rida also participated in these assemblies and joined in the discussions with scholars of other religions. Many of these debates are recorded in the collections of Shi’ite hadiths.

These debates also gave a high profile to the Imam’s status in knowledge to the extent that people started making comments that ‘Ali ar-Rida is more deserving of the caliphate than Ma’mun.

Concerned with the spread of Shi’ism and the popularity of Imam ar-Rida, Ma’mun sought to find a remedy for this difficulty - he had the Imam poisoned and martyred. After his death the Imam was buried in the city of Tus in Iran, which is now called Mashhad.

5. Words of Wisdom

Some one asked Imam ar-Rida, “Where is God?”

The Imam: “This is an invalid question because God created space; He cannot be limited to a place or recognized by the senses; He is unlike everything.”

“When did God come to exist?”

The Imam: “Tell me when He did not exist, so that I can tell when he came to exist!”

“What is the proof that the world was created?”

The Imam: “It did not exist, and then came to being. You know that the world did not create itself.”

“Can you describe God for us?”

The Imam: “Whoever describes God by attributes of other things is mistaken and misguided. I will describe God the way He has described Himself without forming any shape or image in my mind:

“He is not perceived by the [five] senses.

“He cannot be compared to people.

“He is wellknown without resemblance to anything.

“He is not unjust in His judgements...”

“What is iman (faith) and what is islam (submission)?”

The Imam: “Iman is superior to islam; taqwa (constant consciousness of God) is superior to faith; conviction is superior to taqwa...”

“What is conviction?”

The Imam: “Putting your trust in God, and submitting yourself to His command and wish, and being pleased with His decree, and leaving the final decision to Him.”

“Why did the people turn away from ‘Ali and accept others as caliphs while they knew of his exemplary services to Islam and his high status in the eyes of the Prophet?”

The Imam: “Since ‘Ali had killed many of their fathers, uncles, brothers and relatives who had come to fight against Islam;

and this created the feeling of animosity in their hearts against ‘Ali and, consequently, they did not like that ‘Ali should become their leader.

They did not harbour such feelings against the other [caliphs] since they did not hold the same [high] position with the Prophet as that of ‘Ali neither did they rank equal to him in defending Islam in jihad. This is the reason why people turned away from ‘Ali and accepted others.”

* * *

This lesson has been written and compiled by Sayyid M. Rizvi by using the following sources.

1. Shi’a Islam’ of Allamah Sayyid Muhammad Husayn at-Tabataba’i.

2. Pishway-e Hastum: Hazrat ‘Ali ar-Riza (a.s.) by Dar Rah-e Haq, Qum.

The main sources have been extensively edited in order to fit the requirements of our course. Also, for the sake of brevity, we have not included the references quoted by our sources. Those who are interested to know the sources may refer to those mentioned above.

Question Paper on Lesson 45

Question 1: [10 points]

True or False:

(a) The eighth Imam’s imamate started in 194 A.H.

(b) Imam ar-Ridā’s imamate coincided with the reigns of Hārun, Amin and Ma’mun.

(c) Violation of the conditions of successorship led to a civil war between Amin and Ma’mun, and the eventual death of the former.

(d) Imam ar-Ridā’s journey from Medina to Marw was the longest journey undertaken by any Shi‘a Imam.

(e) Imam ar-Ridā narrated the hadith silsilatu ’dh-dhahab in the city of Marw.

(f) Hārun ar-Rashid organized scholarly debates in Marw.

(g) “Many people turned away from Imam ‘Ali because he had killed many of their relatives in the battles between Muslims and non-Muslims.”

(h) Imam ar-Ridā was riding a horse on his way to the ‘idd prayer.

(i) Ma’mun was concerned with revolts by the Shi‘as.

(j) Ma’mun was sincere in making the Imam his heir.

Question 2: [20 points]

Describe the pro-Shi‘ite policies adopted by Ma’mun ar-Rashid.

Question 3: [20 points]

Describe the impact of Imam ‘Ali ar-Ridā’s journey from Medina to Marw.