Alhassanain(p) Network for Heritage and Islamic Thought

According to Shi`as, the Prophet's Sunnah does not Contradict the Qur'an

Having researched the faith of both parties, i.e. that of the Shi`as as well as that of “Ahlul Sunnah wal Jama`a,” we found out that the Shi`as derive all their juristic injunctions only from the Holy Qur'an and the Prophet's Sunnah.

Then they put the Holy Qur'an first and the Prophet's Sunnah second. We mean, by saying so, that they submit the Sunnah to scrutiny, comparing it with the Book of Allah, the Exalted One. They accept it when it agrees with Allah's Book and they act accordingly while rejecting and disregarding it when it contradicts it.

In doing so, Shi`as refer to what the Imams from Ahlul Bayt, peace be upon them, have sanctioned for them. These Imams do so in accordance with the hadith they narrate from their grandfather the Messenger of Allah wherein he says, “If someone quotes one of my ahadith to you, compare it with the Book of Allah. If it agrees with Allah's Book, act according to it, and if it disagrees with Allah's Book, discard it.”1

Imam Ja`far al-Sadiq, peace be upon him, has quite often said, “Any hadith which does not agree with the Qur'an is nothing but a trifling.” Usul al-Kafi indicates that the Prophet delivered a sermon once at Mina wherein he said, “O people! Anything you hear about me which agrees with the Book of Allah is something which I said, and whatever you hear about me which contradicts the Book of Allah is something which I never said.”

Upon such foundation have the Shi`as set up the foundations of their jurisprudence and creed. No matter how accurate the isnad of one hadith may be, they still weigh it thus, comparing it with the Book which no falsehood can approach from before it or from behind it. And Imamite Shi`as are the only ones among the followers of Islamic sects who insist on such a prerequisite especially in a field wherein narrations and stories contradict one another.

In his book Tasheeh al-I`tiqad, Shaykh al-Mufeed says, “The Book of Allah, the most Exalted One, is given preference over ahadith and narrations. It is the final judge in as far as the authenticity of narrations, or the lack thereof, is concerned.

Only its decision is correct.” According to this condition, that is, comparing the hadith with the Book of Allah, the most Exalted One, Shi`as differ from “Ahlul Sunnah wal Jama`a” with regard to many fiqh-related injunctions as well as many beliefs.

Any researcher will find out that the ahkam and beliefs of the Shi`as are in total agreement with the Book of Allah, unlike the case with “Ahlul Sunnah wal Jama`a.” One who thoroughly researches this issue will find the beliefs and injunctions upheld by the latter clearly contradict the Holy Qur'an. You will come to know the truth in this regard, and we will shortly provide you with some of our own proofs, Insha-Allah.

The researcher, therefore, will also come to understand that the Shi`as do not label any of their books of hadith as “Sahih” or grant it the sanctity they grant the Holy Qur'an as is the case with “Ahlul Sunnah wal Jama`a” who brand as “Sahih” all the ahadith narrated by al-Bukhari and Muslim although they have among them hundreds of ahadith which contradict the Book of Allah.

Suffices you to know that the book titled Al-Kafi, though written by a great author, namely Muhammad ibn Ya`qoob al-Kulayni, who delved in depth in the science of hadith, Shi`a `ulema never claim that all what is compiled in it is “Sahih,” authentic. Rather, some of their scholars have discredited and labelled as “unauthentic” half of its contents.

Even the author of Al-Kafi himself does not claim that all the ahadith he compiled in his book are authentic. All this may be the outcome of the policy of the caliphs with regard to each of these two groups. “Ahlul Sunnah wal Jama`a,” on one hand, followed in the footsteps of religious leaders who were ignorant of the Sunnah and of the injunctions of the Holy Qur'an, or they knew them but preferred to follow their own ijtihad, thus contradicting the existing texts for various reasons some of which we have already explained above. Shi`as, on the other hand, emulated the purified Progeny of the Prophet who were the peers of the Holy Qur'an and the ones who explained it. Shi`as do not contradict these Imams, nor do they differ among themselves in this regard.

“Can they [at all] be (like) those who accept a Clear (Sign) from their Lord, and who are taught by a witness from Himself, as did the Book of Moses before it, [who was] a guide and a mercy?” (Holy Qur'an, 11:17)

Surely Allah has said the truth.

Note

1. The exact words of the Prophet were: “... slam it on the wall,” an expression the Arabs use meaning “discard” or “ignore” it. _ Tr.

The Sunnah and the Qur'an According to Ahlul Sunnah wal Jama`a

Having come to know that Imamite Shi`as give preference to the Qur'an over the Sunnah, making it the final judge and the dominating authority, “Ahlul Sunnah wal Jama`a” are exactly the opposite: they advance the Sunnah over the Qur'an, making it the final judge, the ultimate authority. We come to this conclusion when we observe how they call themselves “Ahlul Sunnah,” followers of the Sunnah, due to the line of thinking which they adopted; otherwise, why did they not say that they were the followers of the Qur'an and the Sunnah especially since they narrate in their books saying that the Prophet had said, “I have left among you the Book of Allah and my Sunnah”?

Because the Sunnis neglected the Qur'an and gave it the back seat, upholding the alleged Sunnah and giving it the front seat, we understand the main reason why they now say that the Sunnah over-rules the Qur'an, which is quite odd.

I think they found themselves forced to do so when they discovered that they were doing things which contradicted the Qur'an, things which they made up after the rulers they obeyed forced them to act upon them. In order to justify doing those things, they fabricated ahadith which they falsely attributed to the Prophet. And since those ahadith contradict the injunctions of the Qur'an, they claim that the Sunnah over-rules the Qur'an, and that it abrogates the Qur'an.

Let me give you a clear example of what every Muslim individual does many times daily: the ablution (wudu) that precedes the prayers:

The Holy Qur'an states the following:

“O you who believe! When you stand for the prayers, wash your faces and hands to the elbows and wipe your heads and feet to the ankles” (Holy Qur'an, 5:6).

No matter how much is said, and regardless of where the accent marks are placed when one recites [the original Arabic text of] this verse, al-Fakhr al-Razi, who is one of the most famous scholars of Arabic among “Ahlul Sunnah wal Jama`a,” has said that the feet have to be rubbed (or wiped).1 Ibn Hazm has also said, “Whether the accent mark is placed underneath or above the laam, it is at any rate an injunction joining the heads in the same action (as that done to the feet), and no other possibility is valid.”2

Yet although he admits that the Qur'an mandates the rubbing of the feet in either case, al-Fakhr al-Razi is found fanatically supporting his Sunni sect and saying, “... but the Sunnah came to mandate the washing of the feet, thus abrogating the Qur'an.”3

Such an example of the alleged Sunnah which over-rules or abrogates the Qur'an has many similar examples to be found with “Ahlul Sunnah wal Jama`a.” Quite a few fabricated ahadith idle Allah's commandments based on the [false] claim that the Messenger of Allah was the one who abrogated it.

If we examine the verse referring to the ablution in Surat al-Maaida and take into consideration the consensus of Muslims that this Sura was the very last one revealed of the Holy Qur'an_it is said that it was revealed only two months before the demise of the Prophet _how and when did the Prophet abrogate the injunction in it referring to ablution?!

The Prophet had already spent twenty-three years performing his ablution, rubbing (not washing) his feet, doing so many times each day; is it reasonable to accept that only two months before his death, and after his having received the verse saying, “... and wipe your heads and feet,” he deliberately washed his feet contrarily to the commandment revealed in Allah's Book?! This is unbelievable...

How can people believe that such a Prophet invited them to uphold the Book of Allah and to act according to it, telling them, “This Book guides to what is best,” actually does the opposite of what the Qur'an enjoins?! Would his opponents, the polytheists and the hypocrites, then say to him, “Since you yourself do the opposite of what the Qur'an enjoins, how can you order us to follow it?!”

The Prophet would then find himself in an embarrassing situation, not knowing how to refute their argument; so, we do not believe such a claim, a claim which reason and tradition reject and is rejected by anyone who knows the Book of Allah and the Sunnah of His Messenger.

But “Ahlul Sunnah wal Jama`a” who, as we have come to know in past researches, are in fact Umayyad rulers and those who followed in their footsteps, deliberately fabricated many ahadith which they attributed to the Prophet in order to thus justify the views and the ijtihad of the imams of misguidance, and to bestow upon the latter religious sanctity.

They did so in order to justify the ijtihad of such persons versus the available texts, claiming that the Prophet himself had adopted ijtihad (and followed his own personal views) contrarily to the Qur'anic texts, thus abrogating whatever he desired of such texts. Those who harbored bid`as would thus derive their legitimacy in contradicting the Qur'anic texts. They claim that they only follow the Prophet, something which is quite untrue; it is simply a lie.

In a previous research, we provided strong proofs and arguments that the Messenger of Allah never, not even for one day, followed his own view, nor did he ever adopt the principle of qiyas; rather, he always waited for revelation. This is proven by the verse saying,

“... so that you may judge between people according to what Allah has taught you” (Holy Qur'an, 4:105)”.4

After all, is he not the one who cited His Lord saying,

“And when Our clear Signs are recited to them, those who do not wish for the meeting with Us say: Bring us a Qur'an other than this one, or change it. Say: It is not for me to change it of my own accord; I only follow what is revealed to me. I fear lest I should disobey my Lord the torment of a great Day” (Holy Qur'an, 10:15”

Did his Lord not threaten him in the strongest terms against his trying to attribute one single word to Allah? He, the Sublime, the most Exalted One, said,

“And had he fabricated against Us any statement, We would certainly have seized him by the right hand, then We would certainly have cut off his aorta, and none of you could then have withheld Us from him” (Holy Qur'an, 69:44-47).

Such is the Holy Qur'an, and such is the Prophet whose conduct was the embodiment of the injunctions of the Holy Qur'an. But “Ahlul Sunnah wal Jama`a,”5 because of the intensity of their animosity towards Ali ibn Abu Talib and Ahlul Bayt (peace be upon them), deliberately contradicted the latter in everything, so much so that their motto was to oppose Ali and his Shi`as in every aspect, even if that meant contradicting a Sunnah which they themselves regard as authentic.6

Since Imam Ali was famous for reciting the basmala audibly even while reciting the inaudible prayers in order to revive the Prophet's Sunnah, a number of the sahaba expressed their view that it is makrooh to recite it in the prayers. So is the case with regard to holding the hands versus placing them on the sides, the supplication during the qunoot, in addition to other issues relevant to the daily prayers.

Anas ibn Malik, therefore, used to weep and complain thus: “By Allah! I hardly find anything being done anymore which the Messenger of Allah used to do.” He was asked, “What about the prayers?” He said, “You have altered it, too.”7

What is strange is that “Ahlul Sunnah wal Jama`a” remain silent about such differences: Their four sects differ with one another, yet they do not find anything wrong with it, saying that their differences are a mercy.

Yet they scandalize the Shi`as whenever the latter differ from them about any issue; it is then that mercy turns into a calamity. They do not endorse except the views of their Imams although the latter are no match to the Imams from the purified Progeny of the Prophet in their knowledge, deeds, merits, or dignity.

Just as we have indicated with regard to washing the feet [versus wiping them], and despite the fact that their books testify that rubbing is what the Holy Qur'an enjoins, and that it is also the Sunnah of the Prophet,8 they resent the Shi`as doing any of that, accusing them of interpreting the Qur'an and contradicting the creed.

The second example which has also to be mentioned is the mut`a marriage to which the Holy Qur'an refers and which was sanctioned by the Prophet's Sunnah. In order to justify Umar's following his own ijtihad in this regard and his prohibition of it, they invented a false tradition which they attributed to the Prophet. They aimed by it to scandalize the Shi`as for permitting such marriage relying on the hadith narrated by Imam Ali ibn Abu Talib, peace be upon him.

Add to this the fact that their Sahih books testify that the sahaba practiced it during the life of the Messenger of Allah and during the reign of Abu Bakr and a portion of the reign of Umar before the latter outlawed it. They also testify that the sahaba differed among themselves about it: some permitting it while others prohibiting it.

Arguments in this subject are quite numerous. They prove that the Sunnis abrogate the Qur'anic text through their use of false traditions. We have stated a couple such examples, and our objective is to remove the curtain from the sect followed by “Ahlul Sunnah wal Jama`a” and acquaint the reader with the fact that the Sunnis prefer hadith over the Holy Qur'an and openly say that the Sunnah over-rides the Qur'an.

The jurist Imam Abdullah ibn Muslim ibn Qutaybah, traditionist and jurist of “Ahlul Sunnah wal Jama`a,” who died in 276 A.H./889 A.D., openly says, “The Sunnah overrides the Book (Qur'an); the Book does not override the Sunnah.”9

The author of the book titled Maqalat al-Islamiyyeen cites Imam al-Ash`ari, the chief Imam of “Ahlul Sunnah wal Jama`a” with regard to the usool saying, “The Sunnah abrogates the Qur'an and cancels its injunctions, whereas the Qur'an neither abrogates nor cancels the Sunnah.”10

Ibn Abd al-Birr also says that Imam al-Awza`i, one of the major Imams of “Ahlul Sunnah wal Jama`a,” has said, “The Qur'an is more in need of the Sunnah than the Sunnah of the Qur'an.”11

Since statements like these testify to their creed, it is quite natural that these folks contradict what is said by Ahlul Bayt in as far as comparing the hadith with the Book of Allah and weighing it accordingly. The Qur'an is the one that determines the Sunnah. It is also natural that they reject these traditions and refuse to accept them, even though they were narrated by the Imams from Ahlul Bayt, simply because they undermine their sect entirely.

Al-Bayhaqi, in his book Dala'il al-Nubuwwah, transmits saying that the tradition wherein the Prophet says, “If you come across one hadith reported about me, compare it with the Book of Allah,” says, “This tradition is false and inaccurate, and it is self-contradictory, for there is no evidence in the Qur'an suggesting making a comparison between the hadith and the Qur'an.”

Ibn Abd al-Birr quotes Abd al-Rahman ibn Mahdi saying that the tradition in which the Prophet is quoted saying, “Whenever I am quoted to you, compare it with the Book of Allah; if it agrees with the Book of Allah, then I have said it, but if it contradicts the Book of Allah, then I never said it,” cannot be accepted by people of knowledge as having been authentic, especially since traditions to its contrary have been authenticated. He concludes by saying that atheists and Kharijites were the ones who fabricated it.12

Notice such blind fanaticism which leaves no room for scientifically verifying something and the yielding to the finding: they label the narrators of this tradition, who are the Imams of guidance from the purified Progeny of the Prophet, as atheists and Kharijites, accusing them of fabricating hadith!

Can we ask them, “What is the goal of atheists and Kharijites behind fabricating this tradition which makes the Book of Allah, the one which falsehood can never approach from the front or the back, the reference for everything?!

Any fair-minded wise person would even sympathize with these so-called “atheists” and “Kharijites” who thus glorify the Book of Allah and give it the highest status to derive legislation therefrom rather than with such “Ahlul Sunnah wal Jama`a” who put an end to the Book of Allah through the medium of false traditions and abrogate its injunctions through alleged innovations.

“A grievous word, indeed, comes out of their mouths; surely what they utter is a lie.” (Holy Qur'an, 18:5)

Those whom they label as “atheists” and “Kharijites” are none other than the Imams of the Prophet's family, the Imams of guidance, the lanterns that shatter the dark, the ones who were described by their grandfather the Messenger of Allah as the security of the nation against dissension: if one tribe differs from them, it will become the party of Satan.

Their only “sin” is that they upheld the Sunnah of their grandfather and rejected anything besides it of innovations introduced by Abu Bakr, Umar, Uthman, Mu`awiyah, Yazid, Marwan, and Banu Umayyah. Since the ruling authority was in the hands of the afore-mentioned individuals, it is only natural that they condemned their opponents, labelling them as “Kharijites” and “atheists,” fighting and denouncing them. Were not Ali and Ahlul Bayt cursed from their pulpits for eighty years? Did they not poison Imam al-Hasan ? Did they not kill Imam al-Husayn and his offspring?

Let us not go back to discuss the tragedy of Ahlul Bayt, injustice to whom is still ongoing, and let us go back to those who call themselves “Ahlul Sunnah wal Jama`a” and who reject the hadith enjoining comparing the Sunnah with the Qur'an.

Why did they not label Abu Bakr “al-Siddeeq” a Kharijites since it was he who burnt the hadith then delivered a sermon in which he said, “You quote ahadith about the Messenger of Allah regarding which you differ with one another, and people after you will be more intense in their differences; so, do not quote anything about the Messenger of Allah. If anyone asks you, say: `Between us and you is the Book of Allah; so, follow what it permits and refrain from what it prohibits.”13

Did Abu Bakr not put the Sunnah ahead of the Qur'an? He even regarded it as the sole reference, rejecting the Sunnah altogether, claiming his reason for doing so was people differing among themselves about it.

Why did they not call Umar ibn al-Khattab a Kharijite since he was the one who rejected the Sunnah from day one saying, “The Book of Allah suffices us”? He, too, burnt all what the sahaba had collected of the ahadith and sunan during his reign14 , going beyond that to forbidding the sahaba from publicly narrating hadith.15

Why did they not call the mother of the faithful Ayesha, from whom they derive half of their creed, a Kharijite since she was the one who was famous for comparing the hadith with the Holy Qur'an? Whenever she heard one hadith with which she was not familiar, she would compare it with the Book of Allah and reject it if it contradicted the Qur'an.

She, for example, objected when Umar ibn al-Khattab quoted one hadith saying, “A dead person is tormented in his grave on account of his family weeping over him.” She said to him, “Suffices you to refer to the Qur'an where it says: `No sin-bearing soul shall ever bear the sin of another.'“16

She also rejected one hadith narrated by Abdullah ibn Umar saying that the Prophet came once to a cemetery where some atheists were buried after having been killed at the Battle of Badr and communicated with them then turned to his companions and said, “They most surely hear what I say.” Ayesha denied the dead could hear. She said, “Rather, the Messenger of Allah said, `They now know that what I used to tell them is the truth,'“ then she cited the following verse to testify to the falsehood of that tradition:

“And surely you cannot make those in the graves hear you” (Holy Qur'an, 35:22). 17

She rejected many other ahadith. In each time, she would compare each hadith with the Book of Allah. Once someone told her that Muhammad had seen his Lord, so she said to him, “My hair stands on account of what you have just said... Where do you stand with regard to three things about which anyone who narrates a tradition lies: whoever tells you that Muhammad saw his Lord is a liar,” then she cited the verse saying,

“No vision can ever conceive him while He conceives all vision, and He knows the subtleties, the Aware” (Holy Qur'an, 6:103), and also the verse saying, “And it is not for any mortal to speak to Allah except by revelation or from behind a barrier” (Holy Qur'an, 42:51).

“And whoever tells you,” she went on, “that he knows what tomorrow holds for him is a liar.” Then she cited the verse saying,

“No soul knows what it shall earn tomorrow” (Holy Qur'an, 31:34).

“And whoever tells you,” she continued, “that he kept any revelation for himself (without revealing it to others) is a liar,” then she cited the verse saying,

“O Messenger! Convey what has been revealed to you from your Lord” (Holy Qur'an, 5:67).

Likewise, Abu Hurayra, the narrator of Ahlul Sunnah, used to quite often narrate one hadith, then he would say: “Recite whatever you please of what the Exalted One says,” then he compares his hadith with the text of the Book of Allah so that the listeners might believe him.

So why don't “Ahlul Sunnah wal Jama`ah” call all these persons “Kharijites” or “atheists” since they all compare the ahadith they hear with Allah's Book and falsify whatever contradicts the Qur'an?! Surely they would not dare to do that.

But if the matter involves the Imams from Ahlul Bayt, they will not hesitate to curse them and attribute shortcomings to them without these Imams having committed any sin other than comparing the hadith with the Book of Allah in order to expose those who fabricate and forge, those who wish to render Allah's commandments idle through the medium of false ahadith.

They do so because they fully realize that had their ahadith been compared with Allah's Book, nine out of ten of them will be found contradicting the Book of Allah, and the remaining tenth, which agrees with the Book of Allah because it actually is the speech of the Prophet, they interpret it in a way which the Messenger never intended it.

Examples include the hadith saying, “The caliphs after me are twelve; all of them are from Quraysh,” and the one saying, “Uphold the Sunnah of the righteous caliphs after me,” and the one saying, “The differences among my nation are a mercy,” besides many traditions whereby the Prophet meant to refer to the Imams from his purified Progeny. But they claimed they referred to their own usurping caliphs, and to some turn-coat sahaba.

Even the titles which they attach to the sahaba, such as their calling Abu Bakr “al-Siddeeq,” Umar “al-Farooq,” Uthman “Dhul-Noorayn,” and Khalid “Sayf-Allah,” all these titles were given by the Prophet to Ali; for example, he has said, “The siddeeqs are three: 1) Habib al-Najjar, the believer referred to in Surat Yasin, 2) Ezekiel, the believer who belonged to the family of Pharaoh, and 3) Ali ibn Abu Talib who is their best.”18

Ali himself used to say, “I am the greatest siddeeq; none says so besides me except a liar.” And he also is the greatest farooq through whom Allah distinguished the truth from falsehood.19 Did not the Messenger of Allah say that loving Ali is a sign of conviction, while hating him is a sign of hypocrisy, that the truth revolves around him wherever he went?

As for the title of “Dhul-Noorayn,”20 Ali, peace be upon him, is the father of al-Hasan and al-Husayn, peace be upon them, masters of the youths of Paradise, two lights that descended from the loins of Prophethood. As for “Sayf-Allah,” Ali is the one who was described by Gabriel, peace be upon him, during the Battle of Uhud thus: “There is no youth like Ali, and there is no sword like Dhul-Fiqar.”

And Ali in truth is the sword of Allah whom He sent upon the polytheists to kill their heroes, arrest their brave warriors, and crush their noses till they submitted to the truth against their wish. He is the sword of Allah who never ran away from any battle, nor did he ever dread any duel. He is the one who opened the fort of Khaybar, a task that frustrated the most distinguished sahaba who had to flee away in defeat.

The caliphate, since its inception, was based on isolating Ali and stripping him of all distinctions and merits. When Mu`awiyah ascended the seat of government, he went far in cursing and belittling Ali, elevating the status of his opponents, attributing to them each and every merit of Ali, including his titles, out of his perfidy and calumny. And who could at that time oppose Mu`awiyah or call him a liar especially since they agreed with him on cursing and condemning Ali, dissociating themselves from Ali?

Mu`awiyah's followers from “Ahlul Sunnah wal Jama`a” turned all facts upside down, so much so that right appeared to them as wrong and vice versa, to the extent that Ali and his Shi`as came to be labelled as Kharijites, and Rafizis the cursing and the killing of whom was permissible, while the enemies of Allah, of His Messenger, and of his Ahlul Bayt came to be identified as the ones who adhere to the Sunnah..., so read and wonder, and if you have any doubts in this regard, research and investigate.

“The similitude of the two parties is like the blind and the deaf, the seeing and the hearing: are they alike? Will you not mind?” (Holy Qur'an, 11:24)

Surely Allah says the truth.

Note

1. He says so in his book Al-Tafsir al-Kabir (the grand exegesis), Vol. 11, p. 161.

2. Ibn Hazm, Al-Muhalla, Vol. 3, p. 54.

3. Al-Fakhr al-Razi, Al-Tafsir al-Kabir, Vol. 11, p. 161.

4. Al-Bukhari, Sahih, Vol. 8, p. 148.

5. We mean those early ones who made a covenant with Ali and his offspring after him and who founded the sect of “Ahlul Sunnah wal Jama`a.”

6. We have discussed this issue in detail and quoted their own statements which they have published in their books as well as the statements of their imams in a book we called Ma`a al-Sadiqeen (So Let us be with the Truthful); so, it must be referred to it.

7. Al-Bukhari, Sahih, Vol. 1, p. 74.

8. Ibn Sa`d, Al-Tabaqat al-Kubra, Vol. 6, p. 191.

9. Al-Darimi, Sunan, Vol. 1, p. 145. Ibn Qutaybah, p. 199, in the section dealing with interpreting disputed traditions.

10. Maqalat al-Islamiyyeen, Vol. 2, p. 251.

11. Jami` Bayan al-`Ilm, Vol. 2, p. 234.

12. Jami` Bayan al-`Ilm, Vol. 2, p. 233.

13. Al-Dhahabi, Tadhkirat al-Huffaz, Vol. 1, p. 3.

14. Ibn Kathir, Kanz al-Ummal, Vol. 5, p. 237. Al-Dhahabi, Tadhkirat al-Huffaz, Vol. 1, p. 5.

15. Al-Dhahabi, Tadhkirat al-Huffaz, Vol. 1, p. 5.

16. This is quoted in al-Bukhari's Sahih in The Book of Coffins in a chapter dealing with the Prophet's hadith: “A dead person is tormented even by a little of the weeping of his family over him.” It is also recorded in Muslim's Sahih in The Book of Coffins in a chapter dealing with a dead person tormented by his family grieving over him.

17. This is recorded in both al-Bukhari's and Muslim's Sahih books in The Book of Coffins written by each in the chapter referred to above.

18. This tradition is quoted on p. 223, Vol. 2, of al-Hasakani's book Shawahid al-Tanzil, Vol. 2, p. 223. on p. 417 of Ghayat al-Maram, p. 417. Al-Riyad al-Nadira, Vol. 2, p. 202.

19. This is indicated in al-Tabari's Tarikh in a chapter dealing with Ali's conviction. Ibn Majah, Sunan, Vol. 6, p. 44. Al-Nasa'i, Khasa'is. Al-Hakim, Mustadrak, Vol. 3, p. 112.

20. “Ahlul Sunnah wal Jama`a” call Uthman “Dhul-Noorayn,” justifying it by saying that he had married Ruqayya and Ummu Kulthoom who, according to them, were the Prophet's daughters. This is not true. The truth is that they were his step-daughters. Even if you suppose [erroneously] that they were his daughters, how can they be described as “noorayn,” two lights, since the Prophet never narrated any of their merits? Why not attach this title to Fatima whom he described as the Leader and the light of all the women of the world? Why did they not call Ali “Dhul-Noor” based on such a premise?

Prophet's Ahadith Reported by Ahlul Sunnah Contradict One Another

A researcher may come across numerous traditions attributed to the Prophet which are in fact nothing but bid`as invented by a number of companions after his demise. These were forced on people till the latter thought that they were, indeed, what the Prophet had indeed said and done. For this reason, most of these bid`as contradict one another, and they differ from the Qur'anic text; therefore, Sunni scholars felt obligated to interpret them and to say that the Prophet did this once, and once he did something else, and so on.

For example, they say that he once offered his prayers reciting the basmala audibly and prayed another time without reciting the basmala, that he once wiped his feet while performing the ablution but washed them at another time, that he once put his right hand over his left one and once he put them both on his side... Some Sunnis went as far as saying that he did so deliberately in order to lighten the burden from his nation so that every Muslim could choose whatever mode of action suited him.

This is nothing but falsehood rejected by Islam which was built on the principle of Tawhid, on unity of worship even in appearance: Islam did not permit anyone who is to wear the ihram garb during the pilgrimage to put on whatever he liked, be it in shape or in color. Nor did Islam permit one who follows an Imam (during the prayers) to differ from him in his movements, be they standing, bowing, prostrating, or sitting.

It is also falsehood because the purified Imams from Ahlul Bayt reject such narrations and refuse to accept them when they permit people to differ with one another with regard to the rituals' form or context.

If we go back to discuss the contradictions in the ahadith narrated by “Ahlul Sunnah wal Jama`a,” we will find them quite numerous, beyond counting, and we will try to compile them in a special book Insha-Allah.

As has been our habit, we would like to briefly mention some examples so that it may become clearer for the researcher the bases upon which “Ahlul Sunnah wal Jama`a” established their sect and creed.

In Muslim's Sahih, as in Sharh al-Muwatta' by Jalal ad-Din al-Suyuti, Anas ibn Malik is quoted saying, “I prayed once behind the Messenger of Allah, Abu Bakr, Umar, and Uthman, and I never heard any of them reciting Bismillahir-Rahmanir-Raheem.” In another narration, it is said that the Messenger of Allah was not of the habit to audibly recite

Bismillahir-Rahmanir-Raheem; this time this tradition is narrated by Anas ibn Qatadah, Thabit al-Banani and others. Each of these men traces the chain of its narrators back to the Prophet. But all these traditions contain quite a few variations in their wording. Some of them say that they did not recite Bismilaahir-Rahmanir-Rahim, while others say they did not audibly recite it, while still others say that they were, indeed, reciting Bismillahir-Rahmanir-Rahim audibly.

Still others say that they never left out the recitation of Bismillahir-Rahmanir-Rahim. Some of them say that they started their recitation with: Alhamdu Lillahi Rabbil Alameen. Then the compiler adds saying, “This is confusion with which no argument can stand on any ground with any faqih.”1

We wish to know the real reason behind such contradictions and confusion as admitted by the narrator himself, namely Anas ibn Malik, who used to be constantly in the company of the Prophet. He was the Prophet's hajib. He narrates once saying that the Messenger of Allah and the three caliphs used not to recite the basmala, yet he is quoted saying that they never left it out!

This is the painful and regrettable truth with regard to what most sahaba did while transmitting and narrating hadith: they followed the dictates of the political interests, seeking to please those who were in authority.

There is no doubt that he narrated saying that they never recited the basmala; that was during the reign of Banu Umayyah who tried hard to alter the Sunnah of the Prophet. Ali ibn Abu Talib, though, persisted in upholding it. He tried very hard to keep it alive.

Their policy was based on contradicting Ali in everything, doing the opposite what he used to do, so much so that he, peace be upon him, came to be famous for going to extremes in reciting the basmala even as he performed the inaudible prayers. This is not what we or other Shi`as claim; we have not relied in anything we have written except on the books and the statements of “Ahlul Sunnah wal Jama`a.”

Imam al-Naisapuri, in his book Tafsir Ghara'ib al-Qur'an, after having mentioned Anas ibn Malik's contradictory narrations, says, “... and they contain another charge: that Ali (may Allah be pleased with him) used to go to extremes to audibly recite the basmala. When Banu Umayyah came to power, they went to extremes to prohibit such an audible recitation in an attempt to put an end to Ali ibn Abu Talib's influence. It is possible he (Anas ibn Malik) feared them, hence the contradiction in his statements.”2

Shaykh Abu Zuhra, too, made a statement almost similar to this one; he said, “The Umayyad regime must be responsible for the disappearance of a great deal of the influence of Ali (peace be upon him) on jurisdiction and on the issuing of verdicts simply because it is not rational to find them cursing Ali from the pulpits while leaving the scholars discussing his knowledge and transmitting his verdicts and whatever he told people, especially with regard to anything related to the foundations of the Islamic government.”3 So all Praise is due to Allah Who permitted the truth to be articulated by some of their own scholars who admitted that Ali used to go to extremes to audibly recite the basmala.

We can draw the conclusion that what caused him, peace be upon him, to go to extremes in reciting the basmala audibly was the fact that the rulers who preceded him had left it out either deliberately or inadvertently, and people followed suit, so it became an established custom, one, no doubt, which rendered the prayers invalid once the Basmala was deliberately left out; otherwise, Imam Ali (peace be upon him) would not have gone to extremes to articulate it even in his inaudible prayers.

We also sense from reviewing Anas ibn Malik's traditions his attempts to be close to and to please Banu Umayyah who, in turn, praised him and showered him with wealth and even built him luxurious mansions simply because he, too, was an opponent of Ali (peace be upon him). He publicly demonstrated his hatred towards the Commander of the Faithful (peace be upon him) when he narrated the story of the roasted bird in which the Prophet is quoted supplicating thus: “O Allah! Bring me the one whom You love most to share this bird with,” whereupon Ali came asking permission to enter, but thrice Anas refused to let him in. When the Prophet came to know in the fourth attempt, he asked Anas, “What caused you to do what you have done?” Anas said, “I was hoping it would be one of the Ansars instead.”4

Suffices this sahabi to hear the Prophet invoking his Lord to bring him the one whom He loves most, so Allah responds to his invocation when Ali (peace be upon him) comes to him. But the hatred borne by Anas towards him forces him to lie and to send Ali back claiming the Prophet had no need for him. And he repeated his lie three consecutive times only because he did not accept Ali (peace be upon him) as the one whom Allah loves most next only to His Messenger.

But Ali forced the door open the fourth time and entered, whereupon the Prophet asked him, “O Ali! What kept you away from us?” “I came to see you,” Ali answered, “but Anas sent me back thrice.” The Prophet asked Anas, “What made you do that, O Anas?” He said, “O Messenger of Allah! I heard your supplication, and I wished it would be a man from my own people.”

History tells us beyond this incident that Anas remained hating Imam Ali as long as he lived, and that he was the one whose testimony was sought by Ali on “the Day of the Rahba” to testify to his having heard the Ghadeer hadith, but he concealed his testimony.

It was then that the Imam (peace be upon him) invoked Allah to curse him: the man hardly left the place before being afflicted with leprosy. So how could Anas not be an opponent of Ali (peace be upon him) since he hated him so much and sought nearness to his enemies by dissociating himself from him?

It is for all these reasons that his narration with regard to the basmala came wreaking with his own loyalty to Mu`awiyah ibn Abu Sufyan; he says, “I prayed behind the Prophet, Abu Bakr, Umar, and Uthman...,” meaning that he never accepted to pray behind Ali. This is exactly what Mu`awiyah and his Umayyad followers liked to hear; their objective was to elevate the name of these three caliphs and obliterate that of Ali (peace be upon him) and not even mention him in any hadith.

Since it has been proven through the avenue of the purified Progeny and their followers that Ali (peace be upon him) used to audibly recite the basmala as part of Surat al-Fatiha and as an introduction to any other Sura besides it, and since it has also been proven through the avenue of “Ahlul Sunnah wal Jama`a” that he used to go to extremes in reciting the basmala audibly even in his inaudible prayers..., all this proves that it is included in the authentic Sunnah: whoever leaves it out abandons his obligation and invalidates his prayers. Acting contrarily to the Sunnah is nothing but misguidance;

“Whatever the Messenger gives you, accept it, and from whatever he forbids you, stay away” (Holy Qur'an, 59:7).

After all this, we have a great deal of criticism of the traditions related by the sahaba which contradict the Sunnah of the Prophet. This criticism is backed by several proofs some of which we have already stated in our previous researchers, and we will mention the others in our forthcoming ones. What is important in all of this is that we should know that “Ahlul Sunnah wal Jama`a” follow the statements and emulate the actions of the sahaba due to the following reasons:

1) They believe that their statements and actions are a binding Sunnah.

2) They erroneously think that whatever the sahaba said and did never disagreed with the Prophet's Sunnah. The sahaba used to judge according to their own views then attribute the same to the Prophet so that they may be able to influence people and shelter themselves against the

opposition of those who opposed them.

Ali ibn Abu Talib (peace be upon him) was their only opponent who tried his best during his caliphate to bring people back to the Sunnah of the Prophet by his statements, actions, and judicial decisions. Yet it was all in vain because they distracted him with crushing wars; he had hardly finished one war before they started another.

He had hardly finished the Battle of the Camel before they started the Battle of Siffeen. And he had hardly finished the Battle of Siffeen before they started the Battle of Nahrawan. Once he finished it, they assassinated him as he stood at the [Kufa] mosque for prayers.

Then Mu`awiyah came to power with the sole purpose of putting out Allah's light; so he tried his best to put an end to the Prophet's Sunnah which had been revived by Imam Ali (peace be upon him). He brought people back to the caliphs' innovations, especially those which he himself had initiated. He insulted Ali (peace be upon him) and cursed him so that nobody would mention him in anything other than infamy.

Al-Mada'ini states that a sahabi came once to Mu`awiyah and said, “O commander of the faithful! Ali died, and there is nothing you should be apprehensive of. Why don't you put an end to the custom of cursing him?” Mu`awiyah said, “No, by Allah, I shall not stop it till youths grow gray hair and till children grow old doing the same.”

Al-Mada'ini says, “So they (Banu Umayyah) kept doing so for quite a long time, teaching their children at Qur'anic schools, as well as their women, servants, and slaves, to do likewise.” Mu`awiyah succeeded a great deal in his plan to distance the Islamic nation, barring a few, from its wali and true leader, dragging them into antagonizing him and dissociating themselves from him.

He made falsehood appear to them as the truth and convinced them that only they were the followers of the Sunnah, and that whoever accepted them as the masters and followed in the footsteps of Ali was a Kharijite, one who introduced a bid`a.

If the Commander of the Faithful Ali, the great man that he was, used to be cursed from the pulpits, and if people sought nearness to Allah by cursing and condemning him, how do you think the treatment meted to the Shi`as who followed him was? These were deprived of their share of public money; their houses were burnt; they were crucified on palm tree trunks, and some of them were buried alive. There is no power nor might except in Allah, the most Exalted One, the Great.

Mu`awiyah, in my view, was a ring in the chain of the major plot and one of its chapters, but he more than anyone else succeeded in hiding the truth and turning facts upside down, bringing the nation back to its original Jahiliyya under the guise of Islam.

It is noteworthy here to point out that he was more shrewd than any of his predecessors among the caliphs. He was a skilled actor who could play his part extremely well: sometimes he would cry till he influenced the minds of those in his presence into thinking that he was one of the ascetics and sincere servants of Allah. And sometimes he would demonstrate his cruelty and arrogance to the extent that those around him would see him as one of the greatest atheists. A bedouin may mistake him for a messenger from Allah!

In order to complete our research, we can assess the extent of his cunning and shrewdness from a letter sent to Mu`awiyah by Muhammad son of Abu Bakr, and from his answer to it. We will also come to know from both letters facts which are indispensable to those who seek the truth.

Notes

1. This is the commentary of the author of Tanweer al-Hawalik: Sharh ala Muwatta' Malik. We say: All Praise is due to Allah when “a witness from her family testified” with regard to the confusion of and contradiction among their traditions. Just as he has said, the argument of none of their faqihs can be accepted. Rather, the argument stands with the purified Imams of Guidance who never differed from one another with regard to anything.

2. Al-Naisapuri, Tafsir Ghara'ib al-Qur'an, Vol. 1, p. 77, in a footnote commenting about al-Tabari's Tafsir.

3. Shaykh Abu Zuhra makes this statement on p. 161 of his book Al-Imam al-Sadiq.

4. This story is narrated by al-Hakim in his Mustadrak where he comments by saying, “This tradition is authentic according to both shaykhs [al-Bukhari and Muslim].” Al-Tirmidhi cites it on p. 299, Vol. 2, of his Sahih. Al-Tabari quotes it on p. 160, Vol. 2, of his book Al-Riyad al-Nadira. It is also narrated on p. 171, Vol. 3, of Tarikh Baghdad. It is cited on p. 406, Vol. 6, of Kanz al-Ummal. It is quoted by al-Nasa'i on p. 5 of his book Al-Khasa'is, and it is stated on p. 30, Vol. 4, of Ibn al-Atheer's book Usd al-Ghaba.

Kind of lifestyle and characteristics expected from an Imam

Suppose one might say that I do not believe in the traditions found in the books of Ithna Ashari Shias nor the books of Ahle Sunna. Then in this scenario, what should be the criteria for a good role model as a leader? What characteristics should a good leader have? We follow the Imams so that they lead us towards the right path, the path of the Holy Prophet (sawa). Therefore, these Imams should have some impeccable qualities in order to be the successors of the Holy Prophet (sawa).

We have already discussed the lifestyles of some of the Ismaili/Fatimid Imams. Now I would like to shed some light on two of the Ithna Ashari Imams after Imam Jafar al-Sadiq (as) after which the split of sects took place, so the reader could compare on the huge difference between the personalities which each of the sects took as their leaders.

Imam Musa al-Kadhim ibn Jafar (as) Martyred 183 AH/799 AD.

Imam Musa al-Kadhim was the son of Imam al-Sadiq (as) and was born in Abwaa on the 7th of Safar 128 AH/745 AD. Imam al-Sadiq (as) and his honorable wife were returning from Hajj and on their way back Imam Musa al-Kadhim was born in Abwaa, a city located in between Mecca and Medina. He was named Musa and al-Kadhim is the title given to him that means the one who swallows anger, his other titles include: Abd-e-Salih, Ameen, and Babul Hawaij. The title Babul Hawaij was given to him because of all the miraculous healings and extraordinary events that have been witnessed in his shrine in Baghdad for centuries. There are books written on this subject that narrate the eyewitness accounts of the miraculous healings that took place in his shrine. One of the Imams of Ahle Sunna, Imam al-Shafi’ said, ‘the tomb of Imam Musa al-Kadhim (as) is proven effective for fulfilling wishes.’1 Imam Musa al-Kadhim (as) is also known by Kunyas (nicknames) like: Abul Hasan Awwal, Abul Hasan Madhi, and Abu Ibrahim.

His life in a nutshell

Imam Musa al-Kadhim (as) was born in 128 AH during the reign of Marwan Himar. After three years, his dynastic rule came to an end and the first ruler of Bani Abbas ascended to the throne. He ruled from 132 to 136 AH, when Mansur Dawaniqi succeeded him, who got Imam Jafar al-Sadiq (as) assassinated through poison in 148 AH and the Imamate of Imam Musa al-Kadhim (as) began from the age of twenty years. In the year 158 AH Mansur was succeeded by Mahdi Abbasi, who ruled for ten years and in 169 AH he was succeeded by Hadi, who could not remain in power for more than a year. In 170 AH Harun came to the throne who had Imam Musa al-Kadhim (as) assassinated through poison in 183 AH. At that time, the age of the Imam was fifty-five years, of which twenty years passed under the care of his father and then he held the position of Imamate for a period of thirty-five years.

The childhood of Imam Musa al-Kadhim (as)

Imam Musa al-Kadhim (as) since his childhood had all the traits of being the successor of Imam al-Sadiq (as) as he had many extraordinary traits, to list a few:

When Imam Musa al-Kadhim (as) was only 5 years old, Abu Hanifa came to visit Imam al-Sadiq (as), and he saw Imam Musa al-Kadhim (as), so he narrates:

I, Abu Hanifa, asked him (Imam al-Kadhim), about the source of the acts of disobedience to Allah, he (as) answered: the source of any sin is unquestionably one of the three: either Allah makes man do them, or Allah and the servant are both responsible, or the servant alone is responsible. If Allah is the source of sins (which certainly He is not) then it is improper for Him to punish the servants for that which they did not commit. If Allah and the servants are together responsible for the sins (this cannot be true either) then it is improper for the stronger partner to wrong the weak partner. And if the servant is responsible for his sins (and this is true), then the Lord may pardon him or punish him for the commitment of such a sin. After I had heard so, I left before I could meet Abu-Abdillah (Imam al-Sadiq) since those words were sufficient for me.2

It is interesting to note that the fact that this belief in predestination is something the tyrant rulers made up, they wanted to justify their crimes by means of this belief; their goal was that the people should consider them as being given power through destiny and that people should not question their authority.

In another incident, Abu Hanifa once came to see Imam al-Sadiq (as) and when he saw the young boy (Imam al-Kadhim), he asked a question to him (as). He asked: If a person visits your town then where should he go to answer the call of nature? Imam al-Kadhim (as) replied: He should take the support of the rear walls, keep away from the view of neighbors, remain aloof from river banks, avoid the shade of the fruit bearing trees, stay away from the courtyards and streets, leave the mosques, refrain from facing Ka’aba or keeping his back to it, he should take care of his garments, and sit down wherever he likes. Abu Hanifa asked the boy, ‘What is your name?’ The little boy replied, ‘I am Musa Ibn Jafar ibn Muhammad.’ Abu Hanifa was astounded by this reply coming from a young boy, so his companion Abdullah Ibn Muslim said, ‘Did I not tell you that even the children from the family of prophet are different from ordinary children?’3

The designation (Nass)

There are many ahadith in the books of Ithna Ashari Shias where Imam al-Sadiq (as) had specifically announced the Imamate of Imam Musa al-Kadhim after him, in front of his companions. I would like to list a few:

Mufaddal Ibn Umar Jofi (known for his reliability) narrates: He asked Imam al-Sadiq (as) about the Imam after him, Imam (as) replied: My son Musa.4

Yazid Ibn Sulait (known for his piety) narrates: He met Imam Jafar al-Sadiq (as) on the way to Mecca and said: May my parents be sacrificed on you; you are an Imam, but no one is exempt from death; thus if something happens to you, who will be the Imam? Imam (as) gestured to his son, Musa, and said: He is having all the good qualities like knowledge, wisdom, understanding, generosity, cognition of Islamic law, good nature, good behavior to relatives. He is a door of mercy and is having another excellence in addition to these. The narrator asked: What is it? He replied: Allah will create from his progeny one who will be the helper and refuge of this Ummah; who would be the standard of its guidance and effulgence personified. Through him, Almighty Allah would protect lives, solve disputes and remove disunity; He would provide garments to the unclothed and feed the hungry. The fearful would get reassurance; the rain of mercy will descend. He would be the best of the sons and the most excellent elder; his statement would be the deciding statement and his silence would be the silence of wisdom.5

Dawood Ibn Kathir narrates, he said to Imam al-Sadiq (as): O’ son of the messenger, before you all have passed away, and if something happens to you, to whom should we refer? He (as) replied, ‘My son Musa’.6

Faidh Ibn Mukhtar Narrates: He came to Imam Jafar al-Sadiq (as) and began to talk about Imam Musa al-Kadhim (as), who meanwhile returned from home and Imam Jafar al-Sadiq (as) said: Faidh, he is the one about whom you were asking me. Get up and accept his rightfulness for Imamate. Faidh kissed the hand and forehead of the Imam and then asked: Moula, can this information be given to others? He replied: Indeed, inform your family members and friends; but this information should not become public as times are very dangerous and the contemporary regime is always in pursuit of divine proof.7

Isa Alawi narrates: He went to meet Imam al-Sadiq (as) and said: If, God forbid something happens to you who would be the Imam after you? Imam (as) replied: My son, Musa…8

Maad Ibn Kathir narrates: He came to Imam Jafar al-Sadiq (as) and said: I pray to the Almighty that like He has given you this position in place of your father, He should create such a worthy person in your progeny as well. Imam (as) replied: Allah has already created him and saying this he gestured to his son, Musa, who was asleep at that moment.9

Mansur Ibne Hazim narrates: He came to the Imam and said: No one can be said to live forever; in case something happens to you, who would be the Imam after you? Imam (as) replied: This son of mine, Musa. (He was aged only 5 years at that time).10

Sulaiman Ibne Khalid narrates: He was seated in the gathering with Imam Jafar al-Sadiq (as) along with others when Imam Musa (as) arrived. Imam Jafar al-Sadiq (as) said: He would be your Imam and Wali after me.11

Ishaq Ibne Jafar narrates: He says: I was there with my father when Imran Ibne Ali asked Imam al-Sadiq (as): Who would be the Imam after you? He said: The first to enter this room. Just then Imam Musa (as) entered the gathering and he was only a few years old.12

Ali Ibn Jafar narrates: He says: My father (Imam al-Sadiq) said to a group of his companions: Behave nicely with my son, Musa as he is the best in the world and after me, he would be my successor.13

Zurarah Ibne Ayyin narrates: He says: I was present with Imam Jafar al-Sadiq (as) and Imam Musa Ibne Jafar (as) was also present. Imam Jafar al-Sadiq (as) said: Call Humran, Abu Basir and Dawood Raqqi from my companions. I brought all of them and by chance Mufaddal Ibne Umar and other companions also arrived. Imam Jafar al-Sadiq (as) removed the sheet from the face of Ismail and asked: Dawood, is he dead or alive? He said: He has passed away. The Imam made everyone witness this and after that began the funeral rites. After that, Imam (as) again showed his face to all those who were present; that he is Ismail who has already passed away. After that, he ordered him to be buried; when the body was lowered into the grave, the Imam displayed his face to everyone again and asked: Who is the one that is being buried? All said: It is Ismail. Imam (as) held the hand of his son, Musa and said: This is the rightful Imam and truth is with him and would continue in his generations.14

[Musa al-Sayqal reported on the authority of al-Mufaddal b. Umar al-Jufi, may God have mercy on him, who said:] I (i.e. al-Mufaddal b. Umar al-Jufi) was with Abu Abd Allah (Imam Sadiq), peace be on him. Abu Ibrahim (Imam al-Kadhim), peace be on him, came in. He was still a boy. Abu Abd Allah, peace be on him, said to him: “Indicate to those of your Companions whom you trust that the position of authority belongs to him, Musa.”15

[Abu Ali al-Arrajani reported on the authority of Abd al-Rahman b. al Hajjaj, who said:] I (i.e. Abd al-Rahman b. al-Hajjaj) visited Jafar b. Muhammad, peace be on them, in his house. He was in such-and-such a room in his house which he used as a prayer-room. He was praying there. On his right hand was Musa b. Jafar, peace be on them, following his prayer.”May God make me your ransom,” I said, “you know how I have dedicated my life to you and (you know of) my service to you. Who is the master of the affair (wali al-amr) after you?” He said: “Abd al-Rahman, Musa has put on the armor and it fitted him.” “After that, I have no further need of anything,” I replied.16

[Ibn Miskan reported on the authority of Sulayman b. Khalid, who said:] One day Abu Abd Allah Jafar, peace be on him, called for Abu al-Hasan Musa (Imam al-Kadhim) while we were with him. He told us: “It is your duty (to follow) this man after me. By God, he is your leader after me.”17

[Muhammad b. al-Walid reported: I heard Ali b. Jafar b. Muhammad al-Sadiq, peace be on them, say:] I (i.e. ‘Ali b. Jafar) heard my father, Jafar b. Muhammad, peace be on them, say to a group of his close associates and followers: “Treat my son, Musa, peace be on him, with kindness. He is the most meritorious (afdal) of my children and the one who will succeed after me. He is the one who will undertake (qa’im) my position. He is God’s proof (hujja) to all His creatures after me.” Ali b. Jafar remained firmly loyal to his brother Musa, peace be on him, devoted to him, and enthusiastic in taking the outlines of religion from him. He has a famous (book) Masa’il (questions) in which he relates the answers he heard from (Musa ibn Jafar, peace be upon him).18

Points to ponder about

There are so many authentic narrators who confirm the fact that Imam al-Sadiq (as) did announce Imam al-Kadhim (as) as his successor.

How come there are no such narrations regarding Ismail or Muhammad ibn Ismail?

What has been said about Imam Musa al-Kadhim (as)

He was the successor and inheritor of Imam Jafar (as) in knowledge and divine cognition and was the greatest worshipper and charitable personality of the world.19

He was the owner of extreme dignity and majesty and was a respectable personality. He possessed every kind of excellence and was a renowned personality of his time. He spent his nights in prayers and fasts and gave charity during the days.20

He was a very respected and honorable Imam and a majestic divine proof. He spent the nights awake in prayers and fasted during days.21

He was the greatest scholar, worshipper and the most charitable person of his time and he possessed a lofty soul.22

He was the most sincere worshipper and pious man of his time. His excellences and perfections are innumerable.23

He was the greatest personality of the world from the aspect of knowledge and cognition and became the guardian of the Ummah according to the nomination of his father.24

Points to ponder about

Not only Shias but also scholars of Ahle Sunna had praises for Imam al-Kadhim (as).

Are there any such comments found regarding the Ismaili Imams?

Worship of Imam Musa al-Kadhim (as)

Like the rest of the infallibles, Imam Musa al-Kadhim also was known for his worship. The total time Imam (as) spent in the prison was about 14 years. He used to thank Allah (swt) for giving him the opportunity to worship in peace in the prison. The regime of that time was bewildered by this attitude of the Imam (as), that even in such hard times he was thankful to Allah (swt), and was engrossed in worship. Such was the state of his worship that after morning prayers, he used to place his head in prostration and he would raise his head only when it was time for noon prayers. So much so that he was called as ‘one who performed long prostrations’.25

Harun al-Rashid tried different tactics to get rid of Imam Musa al-Kadhim, but they failed, so he sent a beautiful lady into the cell of the Holy Imam (as) to frame him for unlawful sex. But when the prison wardens surveyed the prison, they found the woman in prostration. She was asked that she had a task to perform, what happened? And she explained, ‘when I came here I saw that the Imam was busy in supplicating to the Almighty and the voices of Labbaik (here I am) were coming from the other side; so I realized that there could be no better opportunity of worship; thus now I get pleasure only in prostration.26

Harun al-Rashid ordered that Imam Musa al-Kadhim (as) be imprisoned in Basra, the governor of Basra at that time was Isa’ ibn Jafar ibn al-Mansur then after a year Harun al-Rashid wrote to Isa’ ibn Jafar to kill the Imam (as). Isa ibn Jafar wrote to Harun: ‘The affair of Musa ibn Jafar and his stay under my detention has been going on for a long time. I have become well acquainted with his situation. I have set spies on him throughout this period and I have found him doing nothing but worship. I set someone to listen to what he said in his supplications. He has never prayed against you or me. He has never mentioned us with malice. He does not pray for himself except for forgiveness and mercy. Either you send someone whom I can hand him over to or I will set him free. I am troubled at detaining him.’ It is reported that one of the spies of Isa’ ibn Jafar reported to him that frequently he used to hear him (Imam Musa) say in his prayers while he was detained: O’ God, You know that I used to ask You to give me free time to worship You. O’ God you have done that. To You be praise.’ After receiving the message from Isa’ ibn Jafar, Harun al- Rashid directed that Imam al-Kadhim (as) should be sent to Baghdad, there he (as) was handed over to al-Fadl ibn al-Rabi’.27

Points to ponder about

The amount of worship the Holy Imam did, even while in prison!

Why were the rulers after the Imams? What were they afraid of?

Altogether 14 years of Imam al-Kadhim’s life was spent in prison.

Are any of the Ismaili Imams known for such worship?

Earning the daily bread

The Imams of Ahlul Bayt (as) used to work for a living. For example, Imam Jafar al-Sadiq (as), worked on one of his farms. Abu ‘Umar al-Shaybani has related, saying: “I saw Abi ‘Abd Allah (Jafar al-Sadiq), peace be on him, carrying a spade in his hand, wearing thick loin cloth and oozing sweat. Thus, I said to him: ‘May I be your ransom, let me help you!’ He, peace be on him, said: ‘I like to see man toiling in the heat of the sun for seeking his livelihood.”28

Imam al-Kadhim (as) worked for earning a living too. Al-Hasan b. ‘Ali b. Hamza has narrates, saying: “I saw Abi al-Hasan Musa (Imam al-Kadhim, peace be upon him) working on a land of his. His feet were soaked with sweat, so I asked him: ‘May I be your ransom, where are the men?’ Imam al-Kadhim (as) replied: ‘Ali, the one who is better than I and my father worked with his hand? Al-Hasan was dazzled and asked him: Who is he? He (as) replied: Allah’s Apostle, may Allah bless him and his family, the Commander of the faithful (Imam Ali), and all my forefathers worked with their hands; work is of the behaviors of the prophets, the apostles, and the righteous.29

Points to ponder about

The true Imams used to work hard to make their living. They used to even take pride in doing so. Are there any such anecdotes regarding the Ismaili/Fatimid Imams?

Some interesting anecdotes from his life

Anecdote # 1

All of the infallible Imams (as) displayed excellent manners and had impeccable character. Allama Hilli narrates in his book ‘Minhajul Karama’ that when Imam Musa al-Kadhim (as) was in Baghdad, he passed by a decorated house and the sound of singing and music was heard from within. Just then, a maid came out to throw garbage. Imam al-Kadhim (as) asked the maid: Who is the owner of his house, a slave or a free man? She said: A free man. Imam (as) said: Indeed, if it had been a slave, he would have obeyed his master. Saying this, the Imam moved on. When the slave girl returned inside the house, Bushr the master of the house asked why she took such a long time and she narrated the incident. Bushr was so much affected by these words that he ran out of the house barefooted to meet the Imam, and when he caught up to the Imam, he asked for divine forgiveness for his actions and in memory of this incident he walked barefoot all his life.30 Imam Musa al-Kadhim (as) changed this man with a short statement; these words of the Imam were so effective that this man totally changed. Bushr Hafi repented after this incident and started practicing piety and became a great saint.

Points to ponder about

The goal of the truly divinely appointed Imams was guidance. They were not after the worldly pleasures.

The truly divinely appointed Imams used different approaches to guide the people. Imam (as) used such a nice approach to guide Bushr Hafi.

Are there any such anecdotes regarding the Ismaili/Fatimid Imams?

Anecdote # 2

Once Harun al-Rashid was visiting the Holy city of Medina and he came to the grave of the Holy Prophet (sawa) and he said, ‘peace be upon you O’ son of my uncle’. The people around Harun were very impressed that Harun was related to the Holy Prophet (sawa). Just then Imam al-Kadhim came to visit the grave of the Holy Prophet (sawa) and he said, ‘peace be on you O’ my father’. Hearing this Harun was annoyed and said, ‘how can you be the son of the Prophet, you are the son of Ali and of Fatima and she was the daughter of the Prophet (sawa)? Imam al-Kadhim (as) recited the ayahs of Suratul An’am 83-85:

   وَتِلْكَ حُجَّتُنَآ اٰتَيْنٰ ہ َآ اِبْرٰ ہ ِيْمَ عَلٰي قَوْمِ ہ ٖ ۰ ۭ نَرْفَعُ دَرَجٰتٍ مَّنْ نَّشَا ۗ ءُ۰ ۭ اِنَّ رَبَّكَ حَكِيْمٌ عَلِيْمٌ۸۳

That was Our argument which We gave to Abraham (to use) against his people: We raise whom We will, degree after degree: for thy Lord is full of wisdom and knowledge.31

   وَوَ ہ َبْنَا لَ ہ ٗ ٓ اِسْحٰقَ وَيَعْقُوْبَ۰ ۭ كُلًّا ہ َدَيْنَا۰ ۚ وَنُوْحًا ہ َدَيْنَا مِنْ قَبْلُ وَمِنْ ذُرِّيَّتِ ہ ٖ دَاو ٗ دَ وَسُلَيْمٰنَ وَاَيُّوْبَ وَيُوْسُفَ وَمُوْسٰي وَ ہ ٰرُوْنَ۰ ۭ وَكَذٰلِكَ نَجْزِي الْمُحْسِـنِيْنَ۸۴ ۙ

We gave him Isaac and Jacob: all (three) We guided: and before him, We guided Noah, and among his progeny, David, Solomon, Job, Joseph, Moses, and Aaron: thus do We reward those who do good.32

   وَزَكَرِيَّا وَيَحْيٰى وَعِيْسٰي وَاِلْيَاسَ۰ ۭ كُلٌّ مِّنَ الصّٰلِحِيْنَ۸۵ ۙ

And Zakariya and John, and Jesus and Elias: all in the ranks of the Righteous:33

After reciting the ayahs, Imam Kadhim (as) asked Harun, “Who is the father of Jesus (as)?” Imam continued, “Jesus is considered among the Prophet’s offspring through his mother Maryam; likewise, we are the offspring of the Holy Prophet (sawa) through our mother, Fatima (sa)…” [Here as per these ayahs Jesus (as) is the son of Noah (as), but Jesus (as) was the son of Mary (sa) and he was miraculously born without a father and as per Quran, Jesus (as) is from the progeny of Noah (as)].

Then Imam al-Kadhim (as) quoted the ayah 61 of Suratul Aal e Imran:

   فَمَنْ حَا ۗ جَّكَ فِيْ ہ ِ مِن ۢ ْ بَعْدِ مَا جَا ۗ ءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ اَبْنَا ۗ ءَنَا وَاَبْنَا ۗ ءَكُمْ وَنِسَا ۗ ءَنَا وَنِسَا ۗ ءَكُمْ وَاَنْفُسَـنَا وَاَنْفُسَكُمْ۰ ۣ ثُمَّ نَبْتَ ہ ِلْ فَنَجْعَلْ لَّعْنَتَ الل ہ ِ عَلَي الْكٰذِبِيْنَ۶۱

Should anyone argue with you concerning him, after the knowledge that has come to you, say, “Come! Let us call our sons and your sons, our women and your women, our souls and your souls, then let us pray earnestly and call down Allah’s curse upon the liars.”34

(Here the Holy Prophet (sawa) took Imam Hasan and Imam Husayn (as) as his sons when he confronted the Christians)

After quoting the ayahs to Harun, Imam al-Kadhim (as) asked him, “If the Prophet (sawa) would come back and ask you O’ Harun, for your daughter, then would you give your daughter’s hand in marriage to the Prophet (sawa)?” Harun replied, “Glory be to Allah! Why wouldn’t I fulfill his wish? Indeed I would be honored among the Arabs, non-Arabs, and Quraish to do so.” The Imam then said: “But he would not ask to marry my daughter, nor could I give her to him in marriage.” Harun exclaimed: “Why not?” The Imam said: “For he has begotten me and has not begotten you, my daughter will be Mahram to him (sawa) as she is from his progeny.”35

Points to ponder about

The truly divinely appointed Imams in a lot of cases used to answer the questions using the verses of Quran. Are any such answers found in the lives of the Ismaili/Fatimid Imams?

The divinely appointed Imams were not afraid of telling the truth even in front of the oppressor caliph.

The answers of the divinely appointed Imams were logical. Can one find any such logical answers given by the Ismaili/Fatimid Imams?

Sayings of Imam Musa al-Kadhim (as)

Kindness and love to people is half of wisdom.36

Whoever wants to be the strongest among the people should depend upon Allah.37

He is not of us (the one) who does not reckon himself every day, so if he did a good deed he asks Allah for increasing it, and if he did a bad deed, he asks Allah’s forgiveness and repents to Him.38

Anger is the key to every evil.39

Whoever made supplication before (thanking and) praising Allah and before sending blessing upon the Prophet (sawa) is as the one who throws an arrow without a bowstring.40

Whoever made his parents sad has been ungrateful to them.41

Whenever people commit new sins which they didn’t use to do, Allah gives them new afflictions which they didn’t expect.42

Your aid to the weak is of the best of charities.43

Reliance on Allah has grades. One of them is that you rely on Him in every matter and be pleased with whatever He decides for you and know that He never hesitates in providing you any good and grace and that every decision is from Him so leave every affair to His Will and rely and put trust only in Him.44

Every person who strives to obtain Halal (permissible) sustenance or provision is like a fighter in the path of God.45

If there is a walnut in your hand and people say that it is a pearl, their saying will not benefit you in any way when you know that it is actually a walnut. And if there is a pearl in your hand and people say that it is a walnut, their saying will not harm you in any way when you know that it is actually a pearl.46

Indeed cultivation and growth takes shape in a soft, even land and not in a rocky (barren) land. Likewise, wisdom grows and develops in a humble heart and not in a proud, vain and arrogant heart.47

Points to ponder about

The sayings of the divinely appointed Imams are full of wisdom. Do the Ismaili/Fatimid Imams have such sayings at all?

Imam Ali Ibn Musa al-Ridha (as) Martyred 818 AD

Imam al-Ridha (as)48 was the son of the seventh Holy Imam al-Kadhim (as). He was born in 148 Hijri. He is believed by Ithna Asharis to be the eighth Holy Imam.

His nicknames

Al-Ridha: He is popularly known as al-Ridha because he was the pleasure of Allah (swt). Al-Bizanti asked Imam al-Jawad (as), ‘weren’t your forefathers (as) the pleasure of Allah (swt) and of His Messenger (sawa) too?’ “Yes,” replied Imam al-Jawad. “Then why has only your father been named al-Ridha?” al-Bizanti asked. “Because both his opposing enemies and obedient supporters were pleased with him, while this did not happen to any of his fathers, so only he was called al-Ridha.”49

Some of his (as) other nicknames are: Al-Sabir (the patient), al-Zaki (pure, noble), al-Wafi (Loyal), Siraj Allah (the lamp of Allah), Qurat ‘Ayn al- Mumineen (delight of the eye of the believers), al-Siddiq (the very truthful one), and al-Fadhil (the most meritorious one of all the people of his time).50

One of the famous kunya of Imam al-Ridha (as) is Abu al-Hasan; His father Imam Musa al-Kadhim, peace be on him, gave him this kunya. He, peace be on him, said to ‘Ali b. Yaqtin: “O ‘Ali, this son of mine-and he pointed to Imam al-Ridha is the master of my children, and I have given him my kunya. “ Imam al-Ridha was given the kunya of Abu al-Hasan. As this kunya was common between them, Imam al-Kadhim was called: Abu al-Hasan the first, and Imam al-Ridha was called Abu al-Hasan the second, so that the people might distinguish between the two kunyas.51

What has been said about Imam al-Ridha (as)

Ibrahïm Bin al-’Abbas al-Sawli:

(Ibrahïm b. al-’Abbas al-Sawli), a creative writer and famous poet, has said: “I have never seen nor have I heard that anyone is more meritorious than Abul Hasan al-Ridha. Do not believe him who claims that he has seen the like of him in his excellence.

The Imam was the model of outstanding merits and talents. There was none like him in his time, for he was among the pillars of thought and virtue in the world of Islam.52

Abu al-Salt al-Harawi

Abu al-Salt, ‘Abd al-Salam al-Harawi, who was among the great figures of his time, has said: “I have never seen anyone more learned than ‘Ali b. Musa al-Ridha. When a (religious) scholar sees him, he bears witness for him just as I do. Al-Ma’mun gathered for him a number of the scholars of religions, the jurists of Islamic law, and the theologians. However, he (al-Ridha) overcame them, to the extent that they acknowledged his excellence over them.

These words give an account of the great scientific abilities of the Imam, peace be on him, for he was the most knowledgeable and meritorious of the people of his time. This can clearly be seen in the debates which al-Ma’mun held in his palace in order to test the Imam. Al-Ma’mun had gathered the scholars of the countries and cities, and they tested the Imam with the most difficult questions; yet he (as) answered them skilfully. So the scholars admired him, confessed their feebleness before him, and acknowledged his excellence over them.53

Al-Raja’ Bin Abu al-Dhhak

Al-Raja’ Bin Abu al-Dhhak, a military commander, has said: “By Allah, I have never seen anyone more devout to Allah than him, praised Allah throughout his times more than he did, and feared Allah, the Great and Almighty, more than he did.

These words show the spiritual side in the Imam’s character, for he was the most religious of all the people; he praised Allah and feared Him more than they did.54

Al-Shaykh al-Mufïd

Shaykh al-Mufïd, said: “The Imam who undertook (the office) (qa’im) after Abu al-Hasan Musa b. Ja’far, peace be on them, was his son Abu al-Hasan ‘Ali b. Musa al-Ridha, peace be on them, because of his merit over all his brothers and the members of his House (ahl baytihi), because of the knowledge, forbearance and pity which he showed, and which the Shïa (khasa) and the non-Shïa (‘amma) agreed on with regard to him and recognized him for.55

Al-Shaykh al-Mufïd has mentioned some qualities which distinguished Imam al-Ridha, peace be on him, from the rest of his brothers and the members of his House. These noble qualities and peculiarities are as follows:

1. Knowledge.

2. Forbearance.

3. Piety

Al-Waqidi

Al-Waqidi has said: Ali (al-Ridha) heard the hadith from his father, his uncles, and others. He was trustworthy and gave religious precepts in the Mosque of Allah’s Messenger, may Allah bless him and his family, at the age of more than twenty. He belonged to the eighth class of the next generation from among the members of the House (ahl al-Bayt).56

Al-Waqidi has mentioned two of the Imam’s qualities which are as follows:

1. Trustworthiness.

2. His giving religious decisions at the age of over twenty.

Jamal al-Din

Jamal al-Din Ahmed b. ‘Ali, a genealogist, popularly known as ibn ‘Anba, has said: “Imam al-Ridha was given the kunya of Abu al-Hasan. None of the Ta`libiyyïn of his time was like him. Al-Ma’mun pledged allegiance to him, minted dirhams and dinars in his name, and ordered his name to be mentioned on the pulpits.”57

Al-Sayyid Jamal al-Din has mentioned that none was like the Imam in his time; he was unique in his time due to his talents and geniuses.

Yousif b. Taghri Bardi

Jamal al-Din Abu al-Mahasin Yousif b. Taghri has said: “Imam Abu al-Hasan al-Hashimi, al-’Alawi, al-Husayni was a learned Imam. He was the chief of the Hashimites of his time and was the greatest of them. Al-Ma’mun magnified him, honored him, yielded to him and extremely mentioned him, to the extent that he made him his successor.”58

These words shed light on some qualities of the personality of the Imam (as), which are: He was learned. He was the chief of the Ha`shimites and was the greatest of them. As he had a great character, al-Ma’mun appointed him as his successor.

Ibn Maja

Ibn Maja has said: He (Imam al-Ridha) was the chief of the Hashimites. Al-Ma’mun magnified and honoured him. He designated him as his successor and took the Pledge of allegiance to him (from the people).59

Ibn Maja took care of one of the Imam’s qualities, which is that he was the chief of the Hashimites. Of course, the Imam was the master of the people of his time, for the Hashimites were the master of the people because of their good manners, their exalted ethics, and their excellent behaviour.Ibn Maja took care of one of the Imam’s qualities, which is that he was the chief of the Hashimites. Of course, the Imam was the master of the people of his time, for the Hashimites were the master of the people because of their good manners, their exalted ethics, and their excellent behaviour.

Ibn Hajar

Ibn Hajar has said: Al-Ridha was among the men of knowledge and merits; he had noble lineage.60 Even the known scholars of Ahle Sunna had great things to say about Imam al-Ridha (as)

Al-Yafi’i

Al-Ya`fi’i has said: “The great, magnified Imam, the descendant of the noble Sayyids, ‘Ali b. Musa al-Ridha`, was one of the twelve Imams, the possessors of the laudable deeds; the Imami Shïa have followed them and adopted their doctrine.”61

‘Amir al-Ta’i

‘Amir al-Ta’i has commented on the book entitled Sahïfat Ahl al-Bayt, peace be on them, which is one of Imam al-Ridha’s works, saying: “Ali b. Musa al-Ridha, the Imam of the Allah-fearing and model of the grandsons of the Master of messengers related to us... “62

Imam al-Ridha was the chief of the Allah-fearing and Imam of worshippers.

Hashim Ma’ruf

‘Allama, late al-Sayyid Hashim Ma’ruf al-Husayni has said: “Imam al-Ridha, peace be on him, was distinguished by wonderful noble moral traits which helped him attract both Shïa (khaassah) and non-Shïa (aammah). He took these ethics from the essence of the Message with which he was entrusted, and which he safeguarded and inherited.63

This statement reports one of the qualities of the Imam, peace be on him, which is his exalted morals. It is worth mentioning that his morals were similar to those of his grandfather, the greatest Prophet, may Allah bless him and his family, who was the master of all prophets.

Al-Dhahabi

Al-Dhahabi has said: “He (al-Ridha) is Imam Abu al-Hasan b. Musa al-Kadhim b. Jafar al-Sadiq b. Mohammed al-Baqir b. ‘Ali Zayn al-’AbiDin b. al-Husayn b. ‘Ali b. Abu Talib al-Hashimi al-’Alawi. He was the master of the Hashimites of his time; he was the most clement and noblest of them. Al-Ma’mun honoured him, yielded to him, and magnified him to the extent that he appointed him as his successor.”64

Al-Dhahabi, known for showing enmity toward the ahl al-Bayt (peace be on them), has acknowledged the outstanding merits of Imam al-Ridha, peace be on him.65

Mahmud Bin Wihayb

Mahmud Bin Wihayb al-Baghdadi has said: “He (al-Ridha), may Allah be pleased with him, had numerous miracles, so he was the unique of his time.”66

Imam al-Ridha was the unique of his time because of his abundant knowledge, his reverential fear, his piety, his clemency, and his munificence. None was like him in excellence and talents.

‘Arif Thamir

‘Arif Thamir has said: “He (Imam al-Ridha) is regarded as one of the Imams who played a great role on the arena of the Islamic events in his time.”67

During the short period of his undertaking the office of regency, Imam al-Ridha could manifest the origin values of Islamic policy, for he ordered al-Ma’mun to establish justice and fairness among the people, prevented him from wasting the properties of the state and from other matters.

Mohammed Bin Shakir al-Kutubi

Mohammed Bin Shakir al-Kutubi has said: “He (Imam al-Ridha, peace be on him) is one of the twelve Imams. He was the master of the Ha`shimites of his time.”68

Yousif al-Nabahani

Yousif al-Nabahani has said: “‘Ali b. Musa al-Kadhim b. Jafar al-Sadiq, peace be on them, was one of the great Imams, the lamps of the community from among the Household of the Prophet, the origin of knowledge, and generosity. He had a great position and famous reputation. He had many miracles of which are that he foretold that he would die of eating (poisoned) grapes and pomegranates. The matter happened just as he had predicted.”69

The Imam, peace be on him, was a brilliant branch of the Prophetic family through whom Allah exalted the Arabs and the Muslims, in addition to his clear lineage.

Points to ponder about

Not only the Shias, rather even some famous Sunni scholars had nothing but praises for Imam Ali Ibn Musa al-Ridha (as). The scholars of Ahle Sunna, like Ibn Maja, Ibn Hajar and even Dhahabi had praises for Imam al-Ridha (as). This shows that the divinely appointed Imams were impeccable in character this is why even the opposition had nothing but praises.

Do we find any such praises regarding the Ismaili/Fatimid Imams?

His Nomination

His Textual Nomination for the Imamate of al-Ridha

Imam Musa, peace be on him, appointed his son Imam al-Ridha, peace be on him, as an Imam and high authority after him, that he might lead his Shï’ites and the community. Many ordinances were brought out of the prison. In them it was written: “My testament (‘ahd) is to my eldest son.”70

Imam Musa took great care of appointing his son as an Imam after him. He entrusted this affair to a large group of his eminent Shï’ites, of whom are the following:

‘Ali Bin Yaqtin

‘Ali Bin Yaqtin has reported: “I (i.e. ‘Ali Bin Yaqtin) was with Abu al-Hasan Musa b. Jafar, peace be on him, and was with him his son ‘Ali. He said: ‘O ‘Ali, this son of mine is the master of my children and I have given him my kunya (i.e. both were called Abu al-Hasan).’ Hisham b. Salim was in the assembly. He struck his face with the palm of his hand and said: ‘We belong to Allah, by Allah; he (Imam al-Kadhim) has announced his death for you.”71

Na’eem Bin Qabus

Na’eem Bin Qa`bu`s has reported, saying: [Abu al-Hasan (Musa), peace be on him, said:] “My son ‘Ali is the eldest of my children, the most attentive of them to my words, and the most obedient of them to my order...”72

Dawud Bin Kuthayr

Dawud b. Kuthayr al-Raqqi has narrated, saying: [I (i.e. Dawud b. Kuthayr) said to Musa al-Kadhim:] “May I be your ransom, I have grown old. So take my hand and save me from hell-fire. Who is our leader (sahib) after you?”

“This is your leader after me,” he said and pointed to his son Abu al-Hasan al-Ridha.73

Sulayman Bin Hafs

Sulayman b. Hafs al-Marwazi has reported: [I (i.e. Sulayman b. Hafs) visited Abu al-Hasan Musa b. Jafar. I wanted to ask him about the proof over the people after him. When he looked at me, he began saying:] “O Sulayman, my son ‘Ali is my testamentary trustee. He is the proof over the people after me. He is the most meritorious of my children. If it happens that you remain alive after me, bear witness to him about this matter before my Shi’ites and the people of my authority who ask you about my successor after me.74

‘Abd Allah al-Hashimi

‘Abd Allah al-Hashimi has said: [We were beside the grave (i.e. the grave of the Prophet, may Allah bless him and his family). Suddenly, Abu Ibrahim Musa b. Ja’far came toward us hand in hand with his son ‘Ali. Then he said:] “Do you know who I am?” “You are our master and our eldest one,” we said. “Name and ascribe me,” he demanded. “You are Musa b. Ja’far,” we said. “Who is this?” he asked and pointed to his son. “He is ‘Ali b. Musa b. Ja’far,” we replied. “Witness that he is my agent in this world during my lifetime and my testamentary trustee after my death.75

Points to ponder about

There are many more references that talk about the nomination of Imam al-Ridha. The narrators are authentic. Are there any authentic traditions regarding the nomination of Ismail ibn Jafar or Muhammad ibn Ismail?

On the contrary when we look into the Fatimid history we see that their Imam appointed someone but they follow someone else: Al-Hakim had already appointed Abd al-Rahman as his successor and it is recorded in history, even though Abd al- Rahman was not his son! But after the death of al-Hakim, al- Zahir was placed on the throne! If al-Hakim, the Fatimid Imam, wanted Abd al-Rahman to succeed him, then why was al-Zahir placed on the throne and called an Imam? The Ismailis follow al-Zahir as an Imam, even though al-Hakim, their own Imam, appointed Abd al-Rahman as his successor?

His Debates

The time of the Imam, peace be on him, is famous for the debates and arguments which spread among the great figures of religions, of Islamic schools, and of other ideologies.

Al-Ma’mun, the Abbasid Caliph appointed Imam al-Ridha, (as), as his heir apparent. However, he was not sincere in this purpose nor did he believe that the Imam was more appropriate than him for the caliphate. He (al-Ma’mun) ordered all his governors in Islamic world to summon the great (religious) scholars, who were experienced in different kinds of science, to go to Khurasan in order to question the Imam about the most difficult scientific matters. When they came to him (al-Ma’mun), he mentioned the matter before them and promised to enrich those who would question the Imam and render him incapable of answering them. Generally speaking, he appointed him as his heir apparent for the following political reasons:

1. Al-Ma’mun intended to destroy the beliefs of the Shi’ites and to efface their traces. He wanted the religious scholars to render Imam al-Ridha, peace be on him, incapable of answering them, that he might use his incapability as means to cancel the beliefs of the Shi’ites, who maintained that the Imam should be the most learned of the people of his time and most knowledgeable of them in all kinds of science. Of course, if the Imam had been incapable of disproving the scholars’ beliefs, he would have shaken the entity of the Shi'ites and abrogated their beliefs in the Imams of the members of the House, Ahl al-Bayt, peace be on them.

2. If the Imam had been unable to answer the questions of the religious scholars, al-Ma’mun would have been able to remove him from regency. In other words al-Ma’mun would have been able to achieve his political aims through the Imam, for he had told the people that he nominated him for that important office because he was the most learned of the community.

Meanwhile, his mass media would have announced that the Imam had fallen short of answering the scholars’ questions so that it might respond to the Abbasid family’s feelings. Anyhow, the leading scholars had prepared the most difficult questions and asked the Imam about them, and he skilfully answered them. The narrators have mentioned: “He (Imam al-Ridha) was asked about more than twenty thousand questions in different times to the extent that al-Ma’mun’s palace became a scientific centre, that the leading scholars admired the Imam’s talents and abilities, that they announced to the people the Imam’s great abilities in knowledge and excellence, and that most of them believed in his Imamate.76

The following are some extracts of some of the debates:

Debate with Abu Qurra

“Where is Allah?” asked Abu Qurra.

Imam al-Ridha (as) answered, “The ‘where’ is a place. This is the question of one who is present about one who is absent. As for Allah, the Most High is not absent; nor was there an eternal thing before Him. He is everywhere. He is Director, Creator, Keeper, the Holder of the heavens and the earth.”77

Debate with the catholic

Among others, al-Ma’mun also invited Zoroastrian Priests, Rabbi’s, Catholic Archbishop to debate with Imam al-Ridha. When they all arrived in the palace, al-Fadl b. Sahl went in a hurry to the Imam (as) and said to him: “May I be your ransom, your cousin (i.e. al-Ma’mun) is waiting for you. The people have gathered. What is your view of going to him?”

The Imam answered him that he was ready to attend (the session) and that he was going to al-Ma’mun. The session was attended by the Ta’libiyyin, the Ha’shimites, the military commanders, Muslim and non-Muslim scholars. When the Imam came, al-Ma’mun and all those who were in the session stood up for him and welcomed him with honour. The Imam sat while the people were still standing in order to show respect for him. Al-Ma’mun ordered them to sit and they sat down. All the people in the session kept silent as a sign of respect for the Imam, and then al-Ma’mun turned to the Catholic Archbishop and said to him: “Catholic, this is my cousin Ali b. Musa b. Jafar. He is one of the children of Fatemah, daughter of our Prophet (sawa) and of Ali b. Abu Talib (as). I would like you to debate with him on theology, argue with him, and show justice toward him.”

“Commander of the faithful, how can I argue with a man who argues with me through a Book which we have denied and a Prophet whom I do not believe in?” asked the Catholic.

The Catholic thought that the Imam, peace be on him, would produce evidence in support of his beliefs through some verses of the Holy Qur’an or through some words of the Messenger (sawa). As he had no faith in the Qur’anic verses and the Prophetic traditions, he asked the Imam to give proof of his beliefs from their own Books, and the Imam answered him saying: “Christian, if I give proof from your Gospel, will you admit it?”

“Yes,” retorted the Catholic, “By Allah, I will admit it. Can l repel what the Bible speaks about?”

Imam al-Ridha (as) proved to the Catholic from the Bible that Prophet Muhammad and his family has been mentioned in the Bible. He also named the disciples of Nabi Isa (as).

Later the Holy Imam al-Ridha (as) added, saying: “By Allah, we believe in ‘Isa who believed in Muhammad (sawa). We have nothing against ‘Isa except his weakness and the paucity of his fasting and prayer.”

When the Catholic heard the last words of the Imam’s statement, he shouted: “By Allah, you have corrupted your knowledge! Your affair has become weak! I thought that you were the most learned of the Muslims!”

The Imam faced him calmly, asking: “Why?”

The Catholic lost his mind, so he began saying: “Because of your statement (which is) that ‘Isa was weak with little fasting and praying, (while) ‘Isa never broke fasting by day and never slept by night. He always fasted by day and prayed by night.”

The Imam got ready to disprove the Christian belief which said that Nabi Isa (as) was a god other than Allah and was served! He asked the Catholic: “For whom did he (Nabi Isa) fast and pray?” (In other words Imam al-Ridha (as) asked the Catholic, ‘if you claim that Nabi Isa worshipped, then who did he worship? If you claim that he was a god?’)

The Catholic did not answer, not knowing what to say. So the Imam turned to him, saying: “I want to ask you a question.”

“Ask,” Said the Catholic, “I will answer you if I have knowledge of it.”

Imam al-Ridha (as) asked, “Did you not deny that ‘Isa gave life to the dead with Allah’s permission?”

“I had denied that before,” the Catholic answered, “he who gives life to the dead, heals the blind and the leprous is a lord worthy of being served.”

The Imam (as) disproved his statement, saying: “Indeed al-Yasa’ did just as ‘Isa, peace be on him, did: he walked on the water, gave life to the dead, and healed the blind and the leprous. Why did his community not adopt him as a lord? Why did not anyone serve him (as a god) other than Allah? He gave life to thirty-five men sixty years after their death. This (statement) is in the Torah. None denies it except an unbeliever.”

The Catholic admired the Imam’s knowledge of their Books, and then he said: “We have heard of it and recognized it.”

Imam al-Ridha (as) continued, “If you have adopted ‘Isa as a lord, then it is permissible for you to adopt al-Yasa’ and Hizqal as two lords, for they did just as ‘Isa b. Maryam did such as giving life to the dead. You cannot deny all these things which I have mentioned to you, for the Torah, the Bible, the Zabur (David’s Psalms) the Furqa`n (Qur’a`n) have mentioned them”.

The Imam criticized the Christians for their adopting Jesus (as) as a lord other than Allah, for he gave life to the dead, healed the blind and the leprous, while such miracles happened through the master of the prophets, the Messenger (sawa) and through some great prophets, but they were not adopted and served as lords other than Allah, the Most High.

After the Catholic Archbishop had heard these brilliant words of the Imam, he addressed him, saying: “My view agrees with yours, and there is no god but Allah.”78

Imam al-Ridha (as) continued and brought up a lot of points from the Bible. The Catholic admired the Imam and confessed to him that he had no knowledge of all that, saying: “This I did not know and now I have learned from you things with which I was familiar and to which my heart testifies to be the truth. I have, therefore, gained a better understanding.”79

Debate with Rabbi

Before starting the debate the Rabbi put forward a condition that Imam al-Ridha should base his arguments on the Torah, Bible and Zabur only. The Imam agreed to this condition, saying: “Do not accept any proof from me except what the Torah says by the tongue of Musa`, the Bible by the tongue of ‘Isa b. Maryam, and the Zabur by the tongue of Dawud, peace be on them.”

After proving that Prophet Muhammad is mentioned in the Torah and Zabur, Imam al-Ridha said to the Rabbi, “I want to question you about your prophet Musa`.”

“Question,” was the answer.

“What is the evidence for the Prophethood of Musa`?” asked the Imam.

The Rabbi began producing evidence in support of the Prophethood of Musa, saying: “He brought what the prophets before him had not brought.”

“Could you give me an example of what he brought?” asked the Imam.

The Rabbi replied: “He split the sea, turned the cane into a running snake, cleaved the rocks so that springs gushed forth from them, took out his hand shinning white for the onlookers, and other signs the like of which the creature are unable to bring.”

The Imam confirmed his statement, saying: “You are right; they are proof of his Prophethood. He brought the like of which the creatures were unable to bring. Is it obligatory on you to believe him who claims Prophethood and performs something which all creatures are unable to perform?”

The Jew denied the Imam’s statement, saying: “No, because there is none like Musa`, because of his position with his Lord and his nearness to Him. It is not incumbent on us to profess the Prophethood of him who claims it unless he brings us knowledge similar to that brought by Musa.”

The Imam disproved the Jew’s statement, saying: “Then how come you admit the prophethood of the other prophets who preceded Musa` who did not split the sea; nor did they cleave the stone so that twelve springs would gush forth from them; nor did they take their hands out shining white as Musa did; nor did they turn the rod into a snake running.”

The Jew replied: “I told you that if they performed signs as evidence for their Prophethood all other creation were unable to perform, if they brought something the like of which Musa had brought or they followed what Musa had brought, then it is incumbent on us to believe them.”

The Imam, peace be on him, disproved his argument, saying: “High Rabbi, what has prevented you from professing (the Prophethood of) ‘Isa b. Maryam who brought the dead to life, healed the blind and the leprous, determined out of dust like the form of a bird, then he breathed into it and it became bird with Allah’s permission?”

The Jew dodged and said: “It is said that he did that, but we did not see it.”

The Imam answered him with a conclusive argument, saying: “Did you see the signs which Musa performed? Weren’t Musa’s trustworthy companions who gave an account of that?”

“Yes,” came the answer.

The Imam forced him (to admit that) through a decisive argument, and then he said: “In this manner the successive accounts about what ‘Isa` b. Maryam had done also came to you. So why do you believe in Musa and do not believe in ‘Isa`?”

The High Rabbi kept silent, and feebleness appeared on his face, for the Imam had closed before him all avenues of argument and established a decisive proof against him. The Imam, peace be on him, added: “Such is the matter of Muhammed, may Allah bless him and his family, what he brought, and every prophet whom Allah sent. Among his (Muhammed’s) signs are: He was a poor orphan and wage shepherd. He did not learn (reading and writing); nor he studied under a teacher. Then he brought the Qur’an in which are the stories of the prophets, peace be on them, and their accounts letter for letter, and which reports about the bygone (communities) and those who will remain until the Day of Resurrection. Then it gives accounts of their secrets and what they did in their houses; therein are many verses (in this connection).”80

Some of them after the debate accepted Islam, for example al-Sabi’i.

Al-Sabi’i becomes Muslim

‘Umran al-Sabi’i acknowledged the many scientific abilities of the Imam, peace be on him, such as his definitive answers to the most difficult philosophical questions, which none were able to answer except the divine successors of the prophets whom Allah endowed with knowledge and sound judgment. Accordingly, he embraced Islam and began saying: “I witness that Allah, the Most High, is as you have described, and witness that Muhammed, may Allah bless him and his family, is His Servant sent with guidance and the religion of the truth.”

Then he prostrated himself in prayer before Allah and submitted to Him. The religious scholars and the theologians admired the Imam’s knowledge and talents, hence they told the people about his excellence and abundant knowledge. As for al-Ma’mun, he drowned in pain, harboured malice against the Imam, envied him, and then left the session.81

Some points to ponder about

Are any such debates found in the history of the Ismaili/Fatimid Imams?

The divinely appointed Imams had thorough knowledge of not only Quran but the other heavenly books too! Any such examples found among the Ismaili/Fatimid imams?

The divinely appointed Imams could speak all languages. Any such examples found among the Ismaili/Fatimid Imams?

The divine Imams after Imam Ali al-Ridha (as) are as follows: Imam Mohammed Taqi (as), Imam Ali Naqi (as), Imam Hasan Al Askari (as) & the 12th Imam Mohammed Al Mahdi (atfs)

A simple study of the lives, sayings, and the worship of all these Imams is available easily now on the internet and in books and can suffice to prove that these are the divine leaders.

Notes

1. Jawadi, Allamah Zeeshan Haider, Nuqoosh Ismat, p. 599 quotes from Matalibus So-ool, p. 278; Sawaiqul Mohriqa, p. 131; Manaqib, vol. 3, p. 125

2. Nuqoosh Ismat, p. 600, quotes from Behaar al-Anwaar, vol. 11, p. 185; Amali, Sayyid Murtada, vol. 1, p. 151; Ihtijaj Tabarsi, p. 198; Manaqib, vol. 3, p. 429

3. Tohaf ul Uqool, p. 411; Nuqoosh Ismat, p. 602

4. Nuqoosh Ismat, p. 611 quotes from Behaar al-Anwaar, vol. 11, p. 234; Kamaluddin Tamamun Nima, p. 203, Kitabul Irshad, p. 308

5. Nuqoosh Ismat, pp. 611, 612 quoted from Behaar al-Anwaar, vol. 11, p. 234; Uyun al-Akhbar al-Ridha, vol. 1, p. 23

6. Nuqoosh Ismat, p. 612 quoted from Behaar al-Anwaar vol. 11, p. 233; Uyun al- Akhbar al-Ridha, vol. 1, p. 156

7. Nuqoosh Ismat, p. 612 quoted from Behaar al-Anwaar, vol. 11, p. 234; Usul Kafi; Basairud Darajaat, Vol. 7, Chap. 11; p. 96; Kitabul Irshad, p. 307

8. Nuqoosh Ismat, p. 613 quoted from Usul Kafi, vol. 1, p. 309; Behaar al-Anwaar, vol. 11, p. 235; Elamul Wara, p. 288

9. Nuqoosh Ismat, p. 614 quoted from Usul Kafi, vol. 1, p. 308; al-Irshad, p. 308; Behaar al-Anwaar, vol.

10. Nuqoosh Ismat, p. 614 quoted from Usul Kafi, vol. 1, p. 309; al-Irshad, p. 308; Behaar al-Anwaar, vol. 11, p. 236

11. Ibid.

12. Nuqoosh Ismat, p. 614 quoted from Kitab al-Irshad, p. 265; Kashful Ghumma, p. 244

13. Nuqoosh Ismat, p. 215 quoted from Kitab al-Irshad, p. 310; Behaar al-Anwaar, vol. 11, p. 236

14. Nuqoosh Ismat, p. 215 quoted from Behaar al-Anwaar, vol. 11, p. 238

15. Kitab Al Irshad, p. 437 quoted from Al Kafi vol. 1, p. 308

16. Kitab Al Irshad, p. 437 quoted from Al Kafi, vol. 1, p. 308

17. Kitab Al Irshad, p. 439 quoted from Al Kafi, vol. 1, p. 310

18. Kitab Al Irshad, pp. 439 & 440

19. Nuqoosh Ismat, p. 616 quoted from Ibne Hajar Makki, p. 121

20. Nuqoosh Ismat, p. 616 quoted from Ibne Talha Shafei, Matalibus So-ool, p. 308

21. Nuqoosh Ismat, p. 616 quoted from Allamah Shibli, Anwarul Akhbar, p. 135

22. Nuqoosh Ismat, p. 616 quoted from Fusulul Muhaimma, Arjahul Matalib, p. 451; Ibne Sabbagh Maliki

23. Nuqoosh Ismat, p. 616 quoted from Husayn Waiz Kashifi, Rauzatus Shohada, p. 432

24. Nuqoosh Ismat, p. 616 quoted from Rauzatul Ahbab

25. Nuqoosh Ismat, p. 621 quoted from Wasilatun Najaat, p. 310, quoted from Faslul Khitab; Yanabiul Mawaddah, Chap. 65, p. 321; Shawahidun Nubuwwah, p. 194; Nurul Absar, p. 135; Elamul Wara, p. 178; Sawaneh Musa Kadhim, p. 8

26. Nuqoosh Ismat, pp. 604-605 quoted from Manaqib, Ibne Shahr Ashob

27. Al Mufid, Shaykh Kitab Al Irshad, p. 454

28. Al-’Amal wa Huqooq al-’Amil fi al-Islam, p. 135

29. Man La Yahdarahu al-Faqeeh, vol. 3, p. 53. 30. Nuqqosh Ismat, p. 619 quoted from Al Kuna wal Alqaab, vol. 2, p. 168

31. Surah An’am (6), Ayah 83

32. Surah An’am (6), Ayah 84

33. Surah An’am (6), Ayah 85

34. Surah Aal-e-Imran (3), Ayah 61

35. Uyun al-Akhbar al-Ridha: vol. 1, p. 81; Ehtejaj al-Tabarsi: vol. 2, p. 389; Behaar al-Anwaar, vol. 48, p. 125

36. Tohaf al-Uqool, p. 425

37. Behaar al-Anwaar, vol. 71, p. 143

38. Usool al-Kafi, vol. 4, p. 191

39. Tohaf al-Uqool, p. 416

40. Tohaf al-Uqool, p. 425

41. Tohaf al-Uqool, p. 425

42. Tohaf al-Uqool , p. 434

43. Tohaf al-Uqool , p. 437

44. Al Kafi, vol. 2, p. 65

45. Behaar al-Anwaar, vol. 103, p. 4

46. Tohaf al-Uqool, p. 383

47. Tohaf al-Uqool, p. 395

48. ‘Reza’ as per the Persian and Urdu pronounciation.

49. Al-Qarashi, Baqir Sharif, Life of Imam Ali Ibn Musa al-Ridha, p. 64

50. Life of Imam Ali Ibn Musa al-Ridha, pp. 64-66

51. Life of Imam Ali Ibn Musa al-Ridha, p. 67 quoted from al-Majlisi, Behaar al-Anwaar, vol. 12, pp. 3, 4

52. Life of Imam Ali Ibn Musa al-Ridha, p. 106

53. Life of Imam Ali Ibn Musa al-Ridha, p. 106

54. Life of Imam Ali Ibn Musa al-Ridha, p. 106

55. Life of Imam Ali Ibn Musa al-Ridha, p. 107, quoted from al-Irshad, p. 34

56. Life of Imam Ali Ibn Musa al-Ridha, p. 107 quoted from Tazkeratul Khawaas, p. 361

57. Life of Imam Ali Ibn Musa al-Ridha, p. 108 quoted from Umdatu al-Talib fi Ansab Al-Abu Talib, p. 198

58. Life of Imam Ali Ibn Musa al-Ridha, p. 208 quoted from Al-Nujum al-Zahirah, vol. 2, p. 74

59. Life of Imam Ali Ibn Musa al-Ridha, p. 108 quoted from Khulasat Tahzeeb al Kamal, p 278

60. Life of Imam Ali Ibn Musa al-Ridha, p. 109 quoted from Tahzeeb al-Tahzeeb, vol. 7, p. 389

61. Life of Imam Ali Ibn Musa al-Ridha, p. 109 quoted from Mir’at al-Jinan, vol. 2, p. 11

62. The Life of Imam Ali Ibn Musa al-Ridha, p. 109

63. The Life of Imam Ali Ibn Musa al-Ridha, p. 110 quoted from Sirat al Aimma al Ithna ‘Ashar, vol. 2, p 359

64. The Life of Imam Ali Ibn Musa al-Ridha, p. 111 quoted from Tarikh al Islam p 34

65. The Life of Imam Ali Ibn Musa al-Ridha, p. 111

66. The Life of Imam Ali Ibn Musa al-Ridha, p. 111 quoted from Jawahir al-Kalam, p. 143

67. The Life of Imam Ali Ibn Musa al-Ridha, p. 111 quoted from Uyyun al Tawarikh, vol. 3, p. 226

68. The Life of Imam Ali Ibn Musa al-Ridha, p. 111

69. The Life of Imam Ali Ibn Musa al-Ridha, p. 112

70. The Life of Imam Ali Ibn Musa al-Ridha, p. 136 quoted from Hayat al-Imam Musa Bin Ja’far, vol. 2, pp. 469-471

71. The Life of Imam Ali Ibn Musa al-Ridha, p. 137 quoted from Kashf al Ghumma Vol. 3, p. 88

72. The Life of Imam Ali Ibn Musa al-Ridha, p. 137 quoted from Kashf al Ghumma Vol. 3, p. 88

73. The Life of Imam Ali Ibn Musa al-Ridha, p. 138 quoted from Al-Fusul al-Muhimma, p. 225

74. The Life of Imam Ali Ibn Musa al-Ridha, p. 138 quoted from ‘Uyun al-Akhbar al-Ridha, vol. 1, p. 26

75. The Life of Imam Ali Ibn Musa al-Ridha, p. 138 quoted from ‘Uyun al-Akhbar al-Ridha, vol. 1, pp. 26-27

76. The Life of Imam Ali Ibn Musa al-Ridha, pp. 158-159

77. The Life of Imam Ali Ibn Musa al-Ridha, p. 195

78. The Life of Imam Ali Ibn Musa al-Ridha p 199 -204

79. The Life of Imam Ali Ibn Musa al-Ridha p 206

80. The Life of Imam Ali Ibn Musa al-Ridha, pp. 208-212

81. The Life of Imam Ali Ibn Musa al-Ridha, pp. 174-175

Kind of lifestyle and characteristics expected from an Imam

Suppose one might say that I do not believe in the traditions found in the books of Ithna Ashari Shias nor the books of Ahle Sunna. Then in this scenario, what should be the criteria for a good role model as a leader? What characteristics should a good leader have? We follow the Imams so that they lead us towards the right path, the path of the Holy Prophet (sawa). Therefore, these Imams should have some impeccable qualities in order to be the successors of the Holy Prophet (sawa).

We have already discussed the lifestyles of some of the Ismaili/Fatimid Imams. Now I would like to shed some light on two of the Ithna Ashari Imams after Imam Jafar al-Sadiq (as) after which the split of sects took place, so the reader could compare on the huge difference between the personalities which each of the sects took as their leaders.

Imam Musa al-Kadhim ibn Jafar (as) Martyred 183 AH/799 AD.

Imam Musa al-Kadhim was the son of Imam al-Sadiq (as) and was born in Abwaa on the 7th of Safar 128 AH/745 AD. Imam al-Sadiq (as) and his honorable wife were returning from Hajj and on their way back Imam Musa al-Kadhim was born in Abwaa, a city located in between Mecca and Medina. He was named Musa and al-Kadhim is the title given to him that means the one who swallows anger, his other titles include: Abd-e-Salih, Ameen, and Babul Hawaij. The title Babul Hawaij was given to him because of all the miraculous healings and extraordinary events that have been witnessed in his shrine in Baghdad for centuries. There are books written on this subject that narrate the eyewitness accounts of the miraculous healings that took place in his shrine. One of the Imams of Ahle Sunna, Imam al-Shafi’ said, ‘the tomb of Imam Musa al-Kadhim (as) is proven effective for fulfilling wishes.’1 Imam Musa al-Kadhim (as) is also known by Kunyas (nicknames) like: Abul Hasan Awwal, Abul Hasan Madhi, and Abu Ibrahim.

His life in a nutshell

Imam Musa al-Kadhim (as) was born in 128 AH during the reign of Marwan Himar. After three years, his dynastic rule came to an end and the first ruler of Bani Abbas ascended to the throne. He ruled from 132 to 136 AH, when Mansur Dawaniqi succeeded him, who got Imam Jafar al-Sadiq (as) assassinated through poison in 148 AH and the Imamate of Imam Musa al-Kadhim (as) began from the age of twenty years. In the year 158 AH Mansur was succeeded by Mahdi Abbasi, who ruled for ten years and in 169 AH he was succeeded by Hadi, who could not remain in power for more than a year. In 170 AH Harun came to the throne who had Imam Musa al-Kadhim (as) assassinated through poison in 183 AH. At that time, the age of the Imam was fifty-five years, of which twenty years passed under the care of his father and then he held the position of Imamate for a period of thirty-five years.

The childhood of Imam Musa al-Kadhim (as)

Imam Musa al-Kadhim (as) since his childhood had all the traits of being the successor of Imam al-Sadiq (as) as he had many extraordinary traits, to list a few:

When Imam Musa al-Kadhim (as) was only 5 years old, Abu Hanifa came to visit Imam al-Sadiq (as), and he saw Imam Musa al-Kadhim (as), so he narrates:

I, Abu Hanifa, asked him (Imam al-Kadhim), about the source of the acts of disobedience to Allah, he (as) answered: the source of any sin is unquestionably one of the three: either Allah makes man do them, or Allah and the servant are both responsible, or the servant alone is responsible. If Allah is the source of sins (which certainly He is not) then it is improper for Him to punish the servants for that which they did not commit. If Allah and the servants are together responsible for the sins (this cannot be true either) then it is improper for the stronger partner to wrong the weak partner. And if the servant is responsible for his sins (and this is true), then the Lord may pardon him or punish him for the commitment of such a sin. After I had heard so, I left before I could meet Abu-Abdillah (Imam al-Sadiq) since those words were sufficient for me.2

It is interesting to note that the fact that this belief in predestination is something the tyrant rulers made up, they wanted to justify their crimes by means of this belief; their goal was that the people should consider them as being given power through destiny and that people should not question their authority.

In another incident, Abu Hanifa once came to see Imam al-Sadiq (as) and when he saw the young boy (Imam al-Kadhim), he asked a question to him (as). He asked: If a person visits your town then where should he go to answer the call of nature? Imam al-Kadhim (as) replied: He should take the support of the rear walls, keep away from the view of neighbors, remain aloof from river banks, avoid the shade of the fruit bearing trees, stay away from the courtyards and streets, leave the mosques, refrain from facing Ka’aba or keeping his back to it, he should take care of his garments, and sit down wherever he likes. Abu Hanifa asked the boy, ‘What is your name?’ The little boy replied, ‘I am Musa Ibn Jafar ibn Muhammad.’ Abu Hanifa was astounded by this reply coming from a young boy, so his companion Abdullah Ibn Muslim said, ‘Did I not tell you that even the children from the family of prophet are different from ordinary children?’3

The designation (Nass)

There are many ahadith in the books of Ithna Ashari Shias where Imam al-Sadiq (as) had specifically announced the Imamate of Imam Musa al-Kadhim after him, in front of his companions. I would like to list a few:

Mufaddal Ibn Umar Jofi (known for his reliability) narrates: He asked Imam al-Sadiq (as) about the Imam after him, Imam (as) replied: My son Musa.4

Yazid Ibn Sulait (known for his piety) narrates: He met Imam Jafar al-Sadiq (as) on the way to Mecca and said: May my parents be sacrificed on you; you are an Imam, but no one is exempt from death; thus if something happens to you, who will be the Imam? Imam (as) gestured to his son, Musa, and said: He is having all the good qualities like knowledge, wisdom, understanding, generosity, cognition of Islamic law, good nature, good behavior to relatives. He is a door of mercy and is having another excellence in addition to these. The narrator asked: What is it? He replied: Allah will create from his progeny one who will be the helper and refuge of this Ummah; who would be the standard of its guidance and effulgence personified. Through him, Almighty Allah would protect lives, solve disputes and remove disunity; He would provide garments to the unclothed and feed the hungry. The fearful would get reassurance; the rain of mercy will descend. He would be the best of the sons and the most excellent elder; his statement would be the deciding statement and his silence would be the silence of wisdom.5

Dawood Ibn Kathir narrates, he said to Imam al-Sadiq (as): O’ son of the messenger, before you all have passed away, and if something happens to you, to whom should we refer? He (as) replied, ‘My son Musa’.6

Faidh Ibn Mukhtar Narrates: He came to Imam Jafar al-Sadiq (as) and began to talk about Imam Musa al-Kadhim (as), who meanwhile returned from home and Imam Jafar al-Sadiq (as) said: Faidh, he is the one about whom you were asking me. Get up and accept his rightfulness for Imamate. Faidh kissed the hand and forehead of the Imam and then asked: Moula, can this information be given to others? He replied: Indeed, inform your family members and friends; but this information should not become public as times are very dangerous and the contemporary regime is always in pursuit of divine proof.7

Isa Alawi narrates: He went to meet Imam al-Sadiq (as) and said: If, God forbid something happens to you who would be the Imam after you? Imam (as) replied: My son, Musa…8

Maad Ibn Kathir narrates: He came to Imam Jafar al-Sadiq (as) and said: I pray to the Almighty that like He has given you this position in place of your father, He should create such a worthy person in your progeny as well. Imam (as) replied: Allah has already created him and saying this he gestured to his son, Musa, who was asleep at that moment.9

Mansur Ibne Hazim narrates: He came to the Imam and said: No one can be said to live forever; in case something happens to you, who would be the Imam after you? Imam (as) replied: This son of mine, Musa. (He was aged only 5 years at that time).10

Sulaiman Ibne Khalid narrates: He was seated in the gathering with Imam Jafar al-Sadiq (as) along with others when Imam Musa (as) arrived. Imam Jafar al-Sadiq (as) said: He would be your Imam and Wali after me.11

Ishaq Ibne Jafar narrates: He says: I was there with my father when Imran Ibne Ali asked Imam al-Sadiq (as): Who would be the Imam after you? He said: The first to enter this room. Just then Imam Musa (as) entered the gathering and he was only a few years old.12

Ali Ibn Jafar narrates: He says: My father (Imam al-Sadiq) said to a group of his companions: Behave nicely with my son, Musa as he is the best in the world and after me, he would be my successor.13

Zurarah Ibne Ayyin narrates: He says: I was present with Imam Jafar al-Sadiq (as) and Imam Musa Ibne Jafar (as) was also present. Imam Jafar al-Sadiq (as) said: Call Humran, Abu Basir and Dawood Raqqi from my companions. I brought all of them and by chance Mufaddal Ibne Umar and other companions also arrived. Imam Jafar al-Sadiq (as) removed the sheet from the face of Ismail and asked: Dawood, is he dead or alive? He said: He has passed away. The Imam made everyone witness this and after that began the funeral rites. After that, Imam (as) again showed his face to all those who were present; that he is Ismail who has already passed away. After that, he ordered him to be buried; when the body was lowered into the grave, the Imam displayed his face to everyone again and asked: Who is the one that is being buried? All said: It is Ismail. Imam (as) held the hand of his son, Musa and said: This is the rightful Imam and truth is with him and would continue in his generations.14

[Musa al-Sayqal reported on the authority of al-Mufaddal b. Umar al-Jufi, may God have mercy on him, who said:] I (i.e. al-Mufaddal b. Umar al-Jufi) was with Abu Abd Allah (Imam Sadiq), peace be on him. Abu Ibrahim (Imam al-Kadhim), peace be on him, came in. He was still a boy. Abu Abd Allah, peace be on him, said to him: “Indicate to those of your Companions whom you trust that the position of authority belongs to him, Musa.”15

[Abu Ali al-Arrajani reported on the authority of Abd al-Rahman b. al Hajjaj, who said:] I (i.e. Abd al-Rahman b. al-Hajjaj) visited Jafar b. Muhammad, peace be on them, in his house. He was in such-and-such a room in his house which he used as a prayer-room. He was praying there. On his right hand was Musa b. Jafar, peace be on them, following his prayer.”May God make me your ransom,” I said, “you know how I have dedicated my life to you and (you know of) my service to you. Who is the master of the affair (wali al-amr) after you?” He said: “Abd al-Rahman, Musa has put on the armor and it fitted him.” “After that, I have no further need of anything,” I replied.16

[Ibn Miskan reported on the authority of Sulayman b. Khalid, who said:] One day Abu Abd Allah Jafar, peace be on him, called for Abu al-Hasan Musa (Imam al-Kadhim) while we were with him. He told us: “It is your duty (to follow) this man after me. By God, he is your leader after me.”17

[Muhammad b. al-Walid reported: I heard Ali b. Jafar b. Muhammad al-Sadiq, peace be on them, say:] I (i.e. ‘Ali b. Jafar) heard my father, Jafar b. Muhammad, peace be on them, say to a group of his close associates and followers: “Treat my son, Musa, peace be on him, with kindness. He is the most meritorious (afdal) of my children and the one who will succeed after me. He is the one who will undertake (qa’im) my position. He is God’s proof (hujja) to all His creatures after me.” Ali b. Jafar remained firmly loyal to his brother Musa, peace be on him, devoted to him, and enthusiastic in taking the outlines of religion from him. He has a famous (book) Masa’il (questions) in which he relates the answers he heard from (Musa ibn Jafar, peace be upon him).18

Points to ponder about

There are so many authentic narrators who confirm the fact that Imam al-Sadiq (as) did announce Imam al-Kadhim (as) as his successor.

How come there are no such narrations regarding Ismail or Muhammad ibn Ismail?

What has been said about Imam Musa al-Kadhim (as)

He was the successor and inheritor of Imam Jafar (as) in knowledge and divine cognition and was the greatest worshipper and charitable personality of the world.19

He was the owner of extreme dignity and majesty and was a respectable personality. He possessed every kind of excellence and was a renowned personality of his time. He spent his nights in prayers and fasts and gave charity during the days.20

He was a very respected and honorable Imam and a majestic divine proof. He spent the nights awake in prayers and fasted during days.21

He was the greatest scholar, worshipper and the most charitable person of his time and he possessed a lofty soul.22

He was the most sincere worshipper and pious man of his time. His excellences and perfections are innumerable.23

He was the greatest personality of the world from the aspect of knowledge and cognition and became the guardian of the Ummah according to the nomination of his father.24

Points to ponder about

Not only Shias but also scholars of Ahle Sunna had praises for Imam al-Kadhim (as).

Are there any such comments found regarding the Ismaili Imams?

Worship of Imam Musa al-Kadhim (as)

Like the rest of the infallibles, Imam Musa al-Kadhim also was known for his worship. The total time Imam (as) spent in the prison was about 14 years. He used to thank Allah (swt) for giving him the opportunity to worship in peace in the prison. The regime of that time was bewildered by this attitude of the Imam (as), that even in such hard times he was thankful to Allah (swt), and was engrossed in worship. Such was the state of his worship that after morning prayers, he used to place his head in prostration and he would raise his head only when it was time for noon prayers. So much so that he was called as ‘one who performed long prostrations’.25

Harun al-Rashid tried different tactics to get rid of Imam Musa al-Kadhim, but they failed, so he sent a beautiful lady into the cell of the Holy Imam (as) to frame him for unlawful sex. But when the prison wardens surveyed the prison, they found the woman in prostration. She was asked that she had a task to perform, what happened? And she explained, ‘when I came here I saw that the Imam was busy in supplicating to the Almighty and the voices of Labbaik (here I am) were coming from the other side; so I realized that there could be no better opportunity of worship; thus now I get pleasure only in prostration.26

Harun al-Rashid ordered that Imam Musa al-Kadhim (as) be imprisoned in Basra, the governor of Basra at that time was Isa’ ibn Jafar ibn al-Mansur then after a year Harun al-Rashid wrote to Isa’ ibn Jafar to kill the Imam (as). Isa ibn Jafar wrote to Harun: ‘The affair of Musa ibn Jafar and his stay under my detention has been going on for a long time. I have become well acquainted with his situation. I have set spies on him throughout this period and I have found him doing nothing but worship. I set someone to listen to what he said in his supplications. He has never prayed against you or me. He has never mentioned us with malice. He does not pray for himself except for forgiveness and mercy. Either you send someone whom I can hand him over to or I will set him free. I am troubled at detaining him.’ It is reported that one of the spies of Isa’ ibn Jafar reported to him that frequently he used to hear him (Imam Musa) say in his prayers while he was detained: O’ God, You know that I used to ask You to give me free time to worship You. O’ God you have done that. To You be praise.’ After receiving the message from Isa’ ibn Jafar, Harun al- Rashid directed that Imam al-Kadhim (as) should be sent to Baghdad, there he (as) was handed over to al-Fadl ibn al-Rabi’.27

Points to ponder about

The amount of worship the Holy Imam did, even while in prison!

Why were the rulers after the Imams? What were they afraid of?

Altogether 14 years of Imam al-Kadhim’s life was spent in prison.

Are any of the Ismaili Imams known for such worship?

Earning the daily bread

The Imams of Ahlul Bayt (as) used to work for a living. For example, Imam Jafar al-Sadiq (as), worked on one of his farms. Abu ‘Umar al-Shaybani has related, saying: “I saw Abi ‘Abd Allah (Jafar al-Sadiq), peace be on him, carrying a spade in his hand, wearing thick loin cloth and oozing sweat. Thus, I said to him: ‘May I be your ransom, let me help you!’ He, peace be on him, said: ‘I like to see man toiling in the heat of the sun for seeking his livelihood.”28

Imam al-Kadhim (as) worked for earning a living too. Al-Hasan b. ‘Ali b. Hamza has narrates, saying: “I saw Abi al-Hasan Musa (Imam al-Kadhim, peace be upon him) working on a land of his. His feet were soaked with sweat, so I asked him: ‘May I be your ransom, where are the men?’ Imam al-Kadhim (as) replied: ‘Ali, the one who is better than I and my father worked with his hand? Al-Hasan was dazzled and asked him: Who is he? He (as) replied: Allah’s Apostle, may Allah bless him and his family, the Commander of the faithful (Imam Ali), and all my forefathers worked with their hands; work is of the behaviors of the prophets, the apostles, and the righteous.29

Points to ponder about

The true Imams used to work hard to make their living. They used to even take pride in doing so. Are there any such anecdotes regarding the Ismaili/Fatimid Imams?

Some interesting anecdotes from his life

Anecdote # 1

All of the infallible Imams (as) displayed excellent manners and had impeccable character. Allama Hilli narrates in his book ‘Minhajul Karama’ that when Imam Musa al-Kadhim (as) was in Baghdad, he passed by a decorated house and the sound of singing and music was heard from within. Just then, a maid came out to throw garbage. Imam al-Kadhim (as) asked the maid: Who is the owner of his house, a slave or a free man? She said: A free man. Imam (as) said: Indeed, if it had been a slave, he would have obeyed his master. Saying this, the Imam moved on. When the slave girl returned inside the house, Bushr the master of the house asked why she took such a long time and she narrated the incident. Bushr was so much affected by these words that he ran out of the house barefooted to meet the Imam, and when he caught up to the Imam, he asked for divine forgiveness for his actions and in memory of this incident he walked barefoot all his life.30 Imam Musa al-Kadhim (as) changed this man with a short statement; these words of the Imam were so effective that this man totally changed. Bushr Hafi repented after this incident and started practicing piety and became a great saint.

Points to ponder about

The goal of the truly divinely appointed Imams was guidance. They were not after the worldly pleasures.

The truly divinely appointed Imams used different approaches to guide the people. Imam (as) used such a nice approach to guide Bushr Hafi.

Are there any such anecdotes regarding the Ismaili/Fatimid Imams?

Anecdote # 2

Once Harun al-Rashid was visiting the Holy city of Medina and he came to the grave of the Holy Prophet (sawa) and he said, ‘peace be upon you O’ son of my uncle’. The people around Harun were very impressed that Harun was related to the Holy Prophet (sawa). Just then Imam al-Kadhim came to visit the grave of the Holy Prophet (sawa) and he said, ‘peace be on you O’ my father’. Hearing this Harun was annoyed and said, ‘how can you be the son of the Prophet, you are the son of Ali and of Fatima and she was the daughter of the Prophet (sawa)? Imam al-Kadhim (as) recited the ayahs of Suratul An’am 83-85:

   وَتِلْكَ حُجَّتُنَآ اٰتَيْنٰ ہ َآ اِبْرٰ ہ ِيْمَ عَلٰي قَوْمِ ہ ٖ ۰ ۭ نَرْفَعُ دَرَجٰتٍ مَّنْ نَّشَا ۗ ءُ۰ ۭ اِنَّ رَبَّكَ حَكِيْمٌ عَلِيْمٌ۸۳

That was Our argument which We gave to Abraham (to use) against his people: We raise whom We will, degree after degree: for thy Lord is full of wisdom and knowledge.31

   وَوَ ہ َبْنَا لَ ہ ٗ ٓ اِسْحٰقَ وَيَعْقُوْبَ۰ ۭ كُلًّا ہ َدَيْنَا۰ ۚ وَنُوْحًا ہ َدَيْنَا مِنْ قَبْلُ وَمِنْ ذُرِّيَّتِ ہ ٖ دَاو ٗ دَ وَسُلَيْمٰنَ وَاَيُّوْبَ وَيُوْسُفَ وَمُوْسٰي وَ ہ ٰرُوْنَ۰ ۭ وَكَذٰلِكَ نَجْزِي الْمُحْسِـنِيْنَ۸۴ ۙ

We gave him Isaac and Jacob: all (three) We guided: and before him, We guided Noah, and among his progeny, David, Solomon, Job, Joseph, Moses, and Aaron: thus do We reward those who do good.32

   وَزَكَرِيَّا وَيَحْيٰى وَعِيْسٰي وَاِلْيَاسَ۰ ۭ كُلٌّ مِّنَ الصّٰلِحِيْنَ۸۵ ۙ

And Zakariya and John, and Jesus and Elias: all in the ranks of the Righteous:33

After reciting the ayahs, Imam Kadhim (as) asked Harun, “Who is the father of Jesus (as)?” Imam continued, “Jesus is considered among the Prophet’s offspring through his mother Maryam; likewise, we are the offspring of the Holy Prophet (sawa) through our mother, Fatima (sa)…” [Here as per these ayahs Jesus (as) is the son of Noah (as), but Jesus (as) was the son of Mary (sa) and he was miraculously born without a father and as per Quran, Jesus (as) is from the progeny of Noah (as)].

Then Imam al-Kadhim (as) quoted the ayah 61 of Suratul Aal e Imran:

   فَمَنْ حَا ۗ جَّكَ فِيْ ہ ِ مِن ۢ ْ بَعْدِ مَا جَا ۗ ءَكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْا نَدْعُ اَبْنَا ۗ ءَنَا وَاَبْنَا ۗ ءَكُمْ وَنِسَا ۗ ءَنَا وَنِسَا ۗ ءَكُمْ وَاَنْفُسَـنَا وَاَنْفُسَكُمْ۰ ۣ ثُمَّ نَبْتَ ہ ِلْ فَنَجْعَلْ لَّعْنَتَ الل ہ ِ عَلَي الْكٰذِبِيْنَ۶۱

Should anyone argue with you concerning him, after the knowledge that has come to you, say, “Come! Let us call our sons and your sons, our women and your women, our souls and your souls, then let us pray earnestly and call down Allah’s curse upon the liars.”34

(Here the Holy Prophet (sawa) took Imam Hasan and Imam Husayn (as) as his sons when he confronted the Christians)

After quoting the ayahs to Harun, Imam al-Kadhim (as) asked him, “If the Prophet (sawa) would come back and ask you O’ Harun, for your daughter, then would you give your daughter’s hand in marriage to the Prophet (sawa)?” Harun replied, “Glory be to Allah! Why wouldn’t I fulfill his wish? Indeed I would be honored among the Arabs, non-Arabs, and Quraish to do so.” The Imam then said: “But he would not ask to marry my daughter, nor could I give her to him in marriage.” Harun exclaimed: “Why not?” The Imam said: “For he has begotten me and has not begotten you, my daughter will be Mahram to him (sawa) as she is from his progeny.”35

Points to ponder about

The truly divinely appointed Imams in a lot of cases used to answer the questions using the verses of Quran. Are any such answers found in the lives of the Ismaili/Fatimid Imams?

The divinely appointed Imams were not afraid of telling the truth even in front of the oppressor caliph.

The answers of the divinely appointed Imams were logical. Can one find any such logical answers given by the Ismaili/Fatimid Imams?

Sayings of Imam Musa al-Kadhim (as)

Kindness and love to people is half of wisdom.36

Whoever wants to be the strongest among the people should depend upon Allah.37

He is not of us (the one) who does not reckon himself every day, so if he did a good deed he asks Allah for increasing it, and if he did a bad deed, he asks Allah’s forgiveness and repents to Him.38

Anger is the key to every evil.39

Whoever made supplication before (thanking and) praising Allah and before sending blessing upon the Prophet (sawa) is as the one who throws an arrow without a bowstring.40

Whoever made his parents sad has been ungrateful to them.41

Whenever people commit new sins which they didn’t use to do, Allah gives them new afflictions which they didn’t expect.42

Your aid to the weak is of the best of charities.43

Reliance on Allah has grades. One of them is that you rely on Him in every matter and be pleased with whatever He decides for you and know that He never hesitates in providing you any good and grace and that every decision is from Him so leave every affair to His Will and rely and put trust only in Him.44

Every person who strives to obtain Halal (permissible) sustenance or provision is like a fighter in the path of God.45

If there is a walnut in your hand and people say that it is a pearl, their saying will not benefit you in any way when you know that it is actually a walnut. And if there is a pearl in your hand and people say that it is a walnut, their saying will not harm you in any way when you know that it is actually a pearl.46

Indeed cultivation and growth takes shape in a soft, even land and not in a rocky (barren) land. Likewise, wisdom grows and develops in a humble heart and not in a proud, vain and arrogant heart.47

Points to ponder about

The sayings of the divinely appointed Imams are full of wisdom. Do the Ismaili/Fatimid Imams have such sayings at all?

Imam Ali Ibn Musa al-Ridha (as) Martyred 818 AD

Imam al-Ridha (as)48 was the son of the seventh Holy Imam al-Kadhim (as). He was born in 148 Hijri. He is believed by Ithna Asharis to be the eighth Holy Imam.

His nicknames

Al-Ridha: He is popularly known as al-Ridha because he was the pleasure of Allah (swt). Al-Bizanti asked Imam al-Jawad (as), ‘weren’t your forefathers (as) the pleasure of Allah (swt) and of His Messenger (sawa) too?’ “Yes,” replied Imam al-Jawad. “Then why has only your father been named al-Ridha?” al-Bizanti asked. “Because both his opposing enemies and obedient supporters were pleased with him, while this did not happen to any of his fathers, so only he was called al-Ridha.”49

Some of his (as) other nicknames are: Al-Sabir (the patient), al-Zaki (pure, noble), al-Wafi (Loyal), Siraj Allah (the lamp of Allah), Qurat ‘Ayn al- Mumineen (delight of the eye of the believers), al-Siddiq (the very truthful one), and al-Fadhil (the most meritorious one of all the people of his time).50

One of the famous kunya of Imam al-Ridha (as) is Abu al-Hasan; His father Imam Musa al-Kadhim, peace be on him, gave him this kunya. He, peace be on him, said to ‘Ali b. Yaqtin: “O ‘Ali, this son of mine-and he pointed to Imam al-Ridha is the master of my children, and I have given him my kunya. “ Imam al-Ridha was given the kunya of Abu al-Hasan. As this kunya was common between them, Imam al-Kadhim was called: Abu al-Hasan the first, and Imam al-Ridha was called Abu al-Hasan the second, so that the people might distinguish between the two kunyas.51

What has been said about Imam al-Ridha (as)

Ibrahïm Bin al-’Abbas al-Sawli:

(Ibrahïm b. al-’Abbas al-Sawli), a creative writer and famous poet, has said: “I have never seen nor have I heard that anyone is more meritorious than Abul Hasan al-Ridha. Do not believe him who claims that he has seen the like of him in his excellence.

The Imam was the model of outstanding merits and talents. There was none like him in his time, for he was among the pillars of thought and virtue in the world of Islam.52

Abu al-Salt al-Harawi

Abu al-Salt, ‘Abd al-Salam al-Harawi, who was among the great figures of his time, has said: “I have never seen anyone more learned than ‘Ali b. Musa al-Ridha. When a (religious) scholar sees him, he bears witness for him just as I do. Al-Ma’mun gathered for him a number of the scholars of religions, the jurists of Islamic law, and the theologians. However, he (al-Ridha) overcame them, to the extent that they acknowledged his excellence over them.

These words give an account of the great scientific abilities of the Imam, peace be on him, for he was the most knowledgeable and meritorious of the people of his time. This can clearly be seen in the debates which al-Ma’mun held in his palace in order to test the Imam. Al-Ma’mun had gathered the scholars of the countries and cities, and they tested the Imam with the most difficult questions; yet he (as) answered them skilfully. So the scholars admired him, confessed their feebleness before him, and acknowledged his excellence over them.53

Al-Raja’ Bin Abu al-Dhhak

Al-Raja’ Bin Abu al-Dhhak, a military commander, has said: “By Allah, I have never seen anyone more devout to Allah than him, praised Allah throughout his times more than he did, and feared Allah, the Great and Almighty, more than he did.

These words show the spiritual side in the Imam’s character, for he was the most religious of all the people; he praised Allah and feared Him more than they did.54

Al-Shaykh al-Mufïd

Shaykh al-Mufïd, said: “The Imam who undertook (the office) (qa’im) after Abu al-Hasan Musa b. Ja’far, peace be on them, was his son Abu al-Hasan ‘Ali b. Musa al-Ridha, peace be on them, because of his merit over all his brothers and the members of his House (ahl baytihi), because of the knowledge, forbearance and pity which he showed, and which the Shïa (khasa) and the non-Shïa (‘amma) agreed on with regard to him and recognized him for.55

Al-Shaykh al-Mufïd has mentioned some qualities which distinguished Imam al-Ridha, peace be on him, from the rest of his brothers and the members of his House. These noble qualities and peculiarities are as follows:

1. Knowledge.

2. Forbearance.

3. Piety

Al-Waqidi

Al-Waqidi has said: Ali (al-Ridha) heard the hadith from his father, his uncles, and others. He was trustworthy and gave religious precepts in the Mosque of Allah’s Messenger, may Allah bless him and his family, at the age of more than twenty. He belonged to the eighth class of the next generation from among the members of the House (ahl al-Bayt).56

Al-Waqidi has mentioned two of the Imam’s qualities which are as follows:

1. Trustworthiness.

2. His giving religious decisions at the age of over twenty.

Jamal al-Din

Jamal al-Din Ahmed b. ‘Ali, a genealogist, popularly known as ibn ‘Anba, has said: “Imam al-Ridha was given the kunya of Abu al-Hasan. None of the Ta`libiyyïn of his time was like him. Al-Ma’mun pledged allegiance to him, minted dirhams and dinars in his name, and ordered his name to be mentioned on the pulpits.”57

Al-Sayyid Jamal al-Din has mentioned that none was like the Imam in his time; he was unique in his time due to his talents and geniuses.

Yousif b. Taghri Bardi

Jamal al-Din Abu al-Mahasin Yousif b. Taghri has said: “Imam Abu al-Hasan al-Hashimi, al-’Alawi, al-Husayni was a learned Imam. He was the chief of the Hashimites of his time and was the greatest of them. Al-Ma’mun magnified him, honored him, yielded to him and extremely mentioned him, to the extent that he made him his successor.”58

These words shed light on some qualities of the personality of the Imam (as), which are: He was learned. He was the chief of the Ha`shimites and was the greatest of them. As he had a great character, al-Ma’mun appointed him as his successor.

Ibn Maja

Ibn Maja has said: He (Imam al-Ridha) was the chief of the Hashimites. Al-Ma’mun magnified and honoured him. He designated him as his successor and took the Pledge of allegiance to him (from the people).59

Ibn Maja took care of one of the Imam’s qualities, which is that he was the chief of the Hashimites. Of course, the Imam was the master of the people of his time, for the Hashimites were the master of the people because of their good manners, their exalted ethics, and their excellent behaviour.Ibn Maja took care of one of the Imam’s qualities, which is that he was the chief of the Hashimites. Of course, the Imam was the master of the people of his time, for the Hashimites were the master of the people because of their good manners, their exalted ethics, and their excellent behaviour.

Ibn Hajar

Ibn Hajar has said: Al-Ridha was among the men of knowledge and merits; he had noble lineage.60 Even the known scholars of Ahle Sunna had great things to say about Imam al-Ridha (as)

Al-Yafi’i

Al-Ya`fi’i has said: “The great, magnified Imam, the descendant of the noble Sayyids, ‘Ali b. Musa al-Ridha`, was one of the twelve Imams, the possessors of the laudable deeds; the Imami Shïa have followed them and adopted their doctrine.”61

‘Amir al-Ta’i

‘Amir al-Ta’i has commented on the book entitled Sahïfat Ahl al-Bayt, peace be on them, which is one of Imam al-Ridha’s works, saying: “Ali b. Musa al-Ridha, the Imam of the Allah-fearing and model of the grandsons of the Master of messengers related to us... “62

Imam al-Ridha was the chief of the Allah-fearing and Imam of worshippers.

Hashim Ma’ruf

‘Allama, late al-Sayyid Hashim Ma’ruf al-Husayni has said: “Imam al-Ridha, peace be on him, was distinguished by wonderful noble moral traits which helped him attract both Shïa (khaassah) and non-Shïa (aammah). He took these ethics from the essence of the Message with which he was entrusted, and which he safeguarded and inherited.63

This statement reports one of the qualities of the Imam, peace be on him, which is his exalted morals. It is worth mentioning that his morals were similar to those of his grandfather, the greatest Prophet, may Allah bless him and his family, who was the master of all prophets.

Al-Dhahabi

Al-Dhahabi has said: “He (al-Ridha) is Imam Abu al-Hasan b. Musa al-Kadhim b. Jafar al-Sadiq b. Mohammed al-Baqir b. ‘Ali Zayn al-’AbiDin b. al-Husayn b. ‘Ali b. Abu Talib al-Hashimi al-’Alawi. He was the master of the Hashimites of his time; he was the most clement and noblest of them. Al-Ma’mun honoured him, yielded to him, and magnified him to the extent that he appointed him as his successor.”64

Al-Dhahabi, known for showing enmity toward the ahl al-Bayt (peace be on them), has acknowledged the outstanding merits of Imam al-Ridha, peace be on him.65

Mahmud Bin Wihayb

Mahmud Bin Wihayb al-Baghdadi has said: “He (al-Ridha), may Allah be pleased with him, had numerous miracles, so he was the unique of his time.”66

Imam al-Ridha was the unique of his time because of his abundant knowledge, his reverential fear, his piety, his clemency, and his munificence. None was like him in excellence and talents.

‘Arif Thamir

‘Arif Thamir has said: “He (Imam al-Ridha) is regarded as one of the Imams who played a great role on the arena of the Islamic events in his time.”67

During the short period of his undertaking the office of regency, Imam al-Ridha could manifest the origin values of Islamic policy, for he ordered al-Ma’mun to establish justice and fairness among the people, prevented him from wasting the properties of the state and from other matters.

Mohammed Bin Shakir al-Kutubi

Mohammed Bin Shakir al-Kutubi has said: “He (Imam al-Ridha, peace be on him) is one of the twelve Imams. He was the master of the Ha`shimites of his time.”68

Yousif al-Nabahani

Yousif al-Nabahani has said: “‘Ali b. Musa al-Kadhim b. Jafar al-Sadiq, peace be on them, was one of the great Imams, the lamps of the community from among the Household of the Prophet, the origin of knowledge, and generosity. He had a great position and famous reputation. He had many miracles of which are that he foretold that he would die of eating (poisoned) grapes and pomegranates. The matter happened just as he had predicted.”69

The Imam, peace be on him, was a brilliant branch of the Prophetic family through whom Allah exalted the Arabs and the Muslims, in addition to his clear lineage.

Points to ponder about

Not only the Shias, rather even some famous Sunni scholars had nothing but praises for Imam Ali Ibn Musa al-Ridha (as). The scholars of Ahle Sunna, like Ibn Maja, Ibn Hajar and even Dhahabi had praises for Imam al-Ridha (as). This shows that the divinely appointed Imams were impeccable in character this is why even the opposition had nothing but praises.

Do we find any such praises regarding the Ismaili/Fatimid Imams?

His Nomination

His Textual Nomination for the Imamate of al-Ridha

Imam Musa, peace be on him, appointed his son Imam al-Ridha, peace be on him, as an Imam and high authority after him, that he might lead his Shï’ites and the community. Many ordinances were brought out of the prison. In them it was written: “My testament (‘ahd) is to my eldest son.”70

Imam Musa took great care of appointing his son as an Imam after him. He entrusted this affair to a large group of his eminent Shï’ites, of whom are the following:

‘Ali Bin Yaqtin

‘Ali Bin Yaqtin has reported: “I (i.e. ‘Ali Bin Yaqtin) was with Abu al-Hasan Musa b. Jafar, peace be on him, and was with him his son ‘Ali. He said: ‘O ‘Ali, this son of mine is the master of my children and I have given him my kunya (i.e. both were called Abu al-Hasan).’ Hisham b. Salim was in the assembly. He struck his face with the palm of his hand and said: ‘We belong to Allah, by Allah; he (Imam al-Kadhim) has announced his death for you.”71

Na’eem Bin Qabus

Na’eem Bin Qa`bu`s has reported, saying: [Abu al-Hasan (Musa), peace be on him, said:] “My son ‘Ali is the eldest of my children, the most attentive of them to my words, and the most obedient of them to my order...”72

Dawud Bin Kuthayr

Dawud b. Kuthayr al-Raqqi has narrated, saying: [I (i.e. Dawud b. Kuthayr) said to Musa al-Kadhim:] “May I be your ransom, I have grown old. So take my hand and save me from hell-fire. Who is our leader (sahib) after you?”

“This is your leader after me,” he said and pointed to his son Abu al-Hasan al-Ridha.73

Sulayman Bin Hafs

Sulayman b. Hafs al-Marwazi has reported: [I (i.e. Sulayman b. Hafs) visited Abu al-Hasan Musa b. Jafar. I wanted to ask him about the proof over the people after him. When he looked at me, he began saying:] “O Sulayman, my son ‘Ali is my testamentary trustee. He is the proof over the people after me. He is the most meritorious of my children. If it happens that you remain alive after me, bear witness to him about this matter before my Shi’ites and the people of my authority who ask you about my successor after me.74

‘Abd Allah al-Hashimi

‘Abd Allah al-Hashimi has said: [We were beside the grave (i.e. the grave of the Prophet, may Allah bless him and his family). Suddenly, Abu Ibrahim Musa b. Ja’far came toward us hand in hand with his son ‘Ali. Then he said:] “Do you know who I am?” “You are our master and our eldest one,” we said. “Name and ascribe me,” he demanded. “You are Musa b. Ja’far,” we said. “Who is this?” he asked and pointed to his son. “He is ‘Ali b. Musa b. Ja’far,” we replied. “Witness that he is my agent in this world during my lifetime and my testamentary trustee after my death.75

Points to ponder about

There are many more references that talk about the nomination of Imam al-Ridha. The narrators are authentic. Are there any authentic traditions regarding the nomination of Ismail ibn Jafar or Muhammad ibn Ismail?

On the contrary when we look into the Fatimid history we see that their Imam appointed someone but they follow someone else: Al-Hakim had already appointed Abd al-Rahman as his successor and it is recorded in history, even though Abd al- Rahman was not his son! But after the death of al-Hakim, al- Zahir was placed on the throne! If al-Hakim, the Fatimid Imam, wanted Abd al-Rahman to succeed him, then why was al-Zahir placed on the throne and called an Imam? The Ismailis follow al-Zahir as an Imam, even though al-Hakim, their own Imam, appointed Abd al-Rahman as his successor?

His Debates

The time of the Imam, peace be on him, is famous for the debates and arguments which spread among the great figures of religions, of Islamic schools, and of other ideologies.

Al-Ma’mun, the Abbasid Caliph appointed Imam al-Ridha, (as), as his heir apparent. However, he was not sincere in this purpose nor did he believe that the Imam was more appropriate than him for the caliphate. He (al-Ma’mun) ordered all his governors in Islamic world to summon the great (religious) scholars, who were experienced in different kinds of science, to go to Khurasan in order to question the Imam about the most difficult scientific matters. When they came to him (al-Ma’mun), he mentioned the matter before them and promised to enrich those who would question the Imam and render him incapable of answering them. Generally speaking, he appointed him as his heir apparent for the following political reasons:

1. Al-Ma’mun intended to destroy the beliefs of the Shi’ites and to efface their traces. He wanted the religious scholars to render Imam al-Ridha, peace be on him, incapable of answering them, that he might use his incapability as means to cancel the beliefs of the Shi’ites, who maintained that the Imam should be the most learned of the people of his time and most knowledgeable of them in all kinds of science. Of course, if the Imam had been incapable of disproving the scholars’ beliefs, he would have shaken the entity of the Shi'ites and abrogated their beliefs in the Imams of the members of the House, Ahl al-Bayt, peace be on them.

2. If the Imam had been unable to answer the questions of the religious scholars, al-Ma’mun would have been able to remove him from regency. In other words al-Ma’mun would have been able to achieve his political aims through the Imam, for he had told the people that he nominated him for that important office because he was the most learned of the community.

Meanwhile, his mass media would have announced that the Imam had fallen short of answering the scholars’ questions so that it might respond to the Abbasid family’s feelings. Anyhow, the leading scholars had prepared the most difficult questions and asked the Imam about them, and he skilfully answered them. The narrators have mentioned: “He (Imam al-Ridha) was asked about more than twenty thousand questions in different times to the extent that al-Ma’mun’s palace became a scientific centre, that the leading scholars admired the Imam’s talents and abilities, that they announced to the people the Imam’s great abilities in knowledge and excellence, and that most of them believed in his Imamate.76

The following are some extracts of some of the debates:

Debate with Abu Qurra

“Where is Allah?” asked Abu Qurra.

Imam al-Ridha (as) answered, “The ‘where’ is a place. This is the question of one who is present about one who is absent. As for Allah, the Most High is not absent; nor was there an eternal thing before Him. He is everywhere. He is Director, Creator, Keeper, the Holder of the heavens and the earth.”77

Debate with the catholic

Among others, al-Ma’mun also invited Zoroastrian Priests, Rabbi’s, Catholic Archbishop to debate with Imam al-Ridha. When they all arrived in the palace, al-Fadl b. Sahl went in a hurry to the Imam (as) and said to him: “May I be your ransom, your cousin (i.e. al-Ma’mun) is waiting for you. The people have gathered. What is your view of going to him?”

The Imam answered him that he was ready to attend (the session) and that he was going to al-Ma’mun. The session was attended by the Ta’libiyyin, the Ha’shimites, the military commanders, Muslim and non-Muslim scholars. When the Imam came, al-Ma’mun and all those who were in the session stood up for him and welcomed him with honour. The Imam sat while the people were still standing in order to show respect for him. Al-Ma’mun ordered them to sit and they sat down. All the people in the session kept silent as a sign of respect for the Imam, and then al-Ma’mun turned to the Catholic Archbishop and said to him: “Catholic, this is my cousin Ali b. Musa b. Jafar. He is one of the children of Fatemah, daughter of our Prophet (sawa) and of Ali b. Abu Talib (as). I would like you to debate with him on theology, argue with him, and show justice toward him.”

“Commander of the faithful, how can I argue with a man who argues with me through a Book which we have denied and a Prophet whom I do not believe in?” asked the Catholic.

The Catholic thought that the Imam, peace be on him, would produce evidence in support of his beliefs through some verses of the Holy Qur’an or through some words of the Messenger (sawa). As he had no faith in the Qur’anic verses and the Prophetic traditions, he asked the Imam to give proof of his beliefs from their own Books, and the Imam answered him saying: “Christian, if I give proof from your Gospel, will you admit it?”

“Yes,” retorted the Catholic, “By Allah, I will admit it. Can l repel what the Bible speaks about?”

Imam al-Ridha (as) proved to the Catholic from the Bible that Prophet Muhammad and his family has been mentioned in the Bible. He also named the disciples of Nabi Isa (as).

Later the Holy Imam al-Ridha (as) added, saying: “By Allah, we believe in ‘Isa who believed in Muhammad (sawa). We have nothing against ‘Isa except his weakness and the paucity of his fasting and prayer.”

When the Catholic heard the last words of the Imam’s statement, he shouted: “By Allah, you have corrupted your knowledge! Your affair has become weak! I thought that you were the most learned of the Muslims!”

The Imam faced him calmly, asking: “Why?”

The Catholic lost his mind, so he began saying: “Because of your statement (which is) that ‘Isa was weak with little fasting and praying, (while) ‘Isa never broke fasting by day and never slept by night. He always fasted by day and prayed by night.”

The Imam got ready to disprove the Christian belief which said that Nabi Isa (as) was a god other than Allah and was served! He asked the Catholic: “For whom did he (Nabi Isa) fast and pray?” (In other words Imam al-Ridha (as) asked the Catholic, ‘if you claim that Nabi Isa worshipped, then who did he worship? If you claim that he was a god?’)

The Catholic did not answer, not knowing what to say. So the Imam turned to him, saying: “I want to ask you a question.”

“Ask,” Said the Catholic, “I will answer you if I have knowledge of it.”

Imam al-Ridha (as) asked, “Did you not deny that ‘Isa gave life to the dead with Allah’s permission?”

“I had denied that before,” the Catholic answered, “he who gives life to the dead, heals the blind and the leprous is a lord worthy of being served.”

The Imam (as) disproved his statement, saying: “Indeed al-Yasa’ did just as ‘Isa, peace be on him, did: he walked on the water, gave life to the dead, and healed the blind and the leprous. Why did his community not adopt him as a lord? Why did not anyone serve him (as a god) other than Allah? He gave life to thirty-five men sixty years after their death. This (statement) is in the Torah. None denies it except an unbeliever.”

The Catholic admired the Imam’s knowledge of their Books, and then he said: “We have heard of it and recognized it.”

Imam al-Ridha (as) continued, “If you have adopted ‘Isa as a lord, then it is permissible for you to adopt al-Yasa’ and Hizqal as two lords, for they did just as ‘Isa b. Maryam did such as giving life to the dead. You cannot deny all these things which I have mentioned to you, for the Torah, the Bible, the Zabur (David’s Psalms) the Furqa`n (Qur’a`n) have mentioned them”.

The Imam criticized the Christians for their adopting Jesus (as) as a lord other than Allah, for he gave life to the dead, healed the blind and the leprous, while such miracles happened through the master of the prophets, the Messenger (sawa) and through some great prophets, but they were not adopted and served as lords other than Allah, the Most High.

After the Catholic Archbishop had heard these brilliant words of the Imam, he addressed him, saying: “My view agrees with yours, and there is no god but Allah.”78

Imam al-Ridha (as) continued and brought up a lot of points from the Bible. The Catholic admired the Imam and confessed to him that he had no knowledge of all that, saying: “This I did not know and now I have learned from you things with which I was familiar and to which my heart testifies to be the truth. I have, therefore, gained a better understanding.”79

Debate with Rabbi

Before starting the debate the Rabbi put forward a condition that Imam al-Ridha should base his arguments on the Torah, Bible and Zabur only. The Imam agreed to this condition, saying: “Do not accept any proof from me except what the Torah says by the tongue of Musa`, the Bible by the tongue of ‘Isa b. Maryam, and the Zabur by the tongue of Dawud, peace be on them.”

After proving that Prophet Muhammad is mentioned in the Torah and Zabur, Imam al-Ridha said to the Rabbi, “I want to question you about your prophet Musa`.”

“Question,” was the answer.

“What is the evidence for the Prophethood of Musa`?” asked the Imam.

The Rabbi began producing evidence in support of the Prophethood of Musa, saying: “He brought what the prophets before him had not brought.”

“Could you give me an example of what he brought?” asked the Imam.

The Rabbi replied: “He split the sea, turned the cane into a running snake, cleaved the rocks so that springs gushed forth from them, took out his hand shinning white for the onlookers, and other signs the like of which the creature are unable to bring.”

The Imam confirmed his statement, saying: “You are right; they are proof of his Prophethood. He brought the like of which the creatures were unable to bring. Is it obligatory on you to believe him who claims Prophethood and performs something which all creatures are unable to perform?”

The Jew denied the Imam’s statement, saying: “No, because there is none like Musa`, because of his position with his Lord and his nearness to Him. It is not incumbent on us to profess the Prophethood of him who claims it unless he brings us knowledge similar to that brought by Musa.”

The Imam disproved the Jew’s statement, saying: “Then how come you admit the prophethood of the other prophets who preceded Musa` who did not split the sea; nor did they cleave the stone so that twelve springs would gush forth from them; nor did they take their hands out shining white as Musa did; nor did they turn the rod into a snake running.”

The Jew replied: “I told you that if they performed signs as evidence for their Prophethood all other creation were unable to perform, if they brought something the like of which Musa had brought or they followed what Musa had brought, then it is incumbent on us to believe them.”

The Imam, peace be on him, disproved his argument, saying: “High Rabbi, what has prevented you from professing (the Prophethood of) ‘Isa b. Maryam who brought the dead to life, healed the blind and the leprous, determined out of dust like the form of a bird, then he breathed into it and it became bird with Allah’s permission?”

The Jew dodged and said: “It is said that he did that, but we did not see it.”

The Imam answered him with a conclusive argument, saying: “Did you see the signs which Musa performed? Weren’t Musa’s trustworthy companions who gave an account of that?”

“Yes,” came the answer.

The Imam forced him (to admit that) through a decisive argument, and then he said: “In this manner the successive accounts about what ‘Isa` b. Maryam had done also came to you. So why do you believe in Musa and do not believe in ‘Isa`?”

The High Rabbi kept silent, and feebleness appeared on his face, for the Imam had closed before him all avenues of argument and established a decisive proof against him. The Imam, peace be on him, added: “Such is the matter of Muhammed, may Allah bless him and his family, what he brought, and every prophet whom Allah sent. Among his (Muhammed’s) signs are: He was a poor orphan and wage shepherd. He did not learn (reading and writing); nor he studied under a teacher. Then he brought the Qur’an in which are the stories of the prophets, peace be on them, and their accounts letter for letter, and which reports about the bygone (communities) and those who will remain until the Day of Resurrection. Then it gives accounts of their secrets and what they did in their houses; therein are many verses (in this connection).”80

Some of them after the debate accepted Islam, for example al-Sabi’i.

Al-Sabi’i becomes Muslim

‘Umran al-Sabi’i acknowledged the many scientific abilities of the Imam, peace be on him, such as his definitive answers to the most difficult philosophical questions, which none were able to answer except the divine successors of the prophets whom Allah endowed with knowledge and sound judgment. Accordingly, he embraced Islam and began saying: “I witness that Allah, the Most High, is as you have described, and witness that Muhammed, may Allah bless him and his family, is His Servant sent with guidance and the religion of the truth.”

Then he prostrated himself in prayer before Allah and submitted to Him. The religious scholars and the theologians admired the Imam’s knowledge and talents, hence they told the people about his excellence and abundant knowledge. As for al-Ma’mun, he drowned in pain, harboured malice against the Imam, envied him, and then left the session.81

Some points to ponder about

Are any such debates found in the history of the Ismaili/Fatimid Imams?

The divinely appointed Imams had thorough knowledge of not only Quran but the other heavenly books too! Any such examples found among the Ismaili/Fatimid imams?

The divinely appointed Imams could speak all languages. Any such examples found among the Ismaili/Fatimid Imams?

The divine Imams after Imam Ali al-Ridha (as) are as follows: Imam Mohammed Taqi (as), Imam Ali Naqi (as), Imam Hasan Al Askari (as) & the 12th Imam Mohammed Al Mahdi (atfs)

A simple study of the lives, sayings, and the worship of all these Imams is available easily now on the internet and in books and can suffice to prove that these are the divine leaders.

Notes

1. Jawadi, Allamah Zeeshan Haider, Nuqoosh Ismat, p. 599 quotes from Matalibus So-ool, p. 278; Sawaiqul Mohriqa, p. 131; Manaqib, vol. 3, p. 125

2. Nuqoosh Ismat, p. 600, quotes from Behaar al-Anwaar, vol. 11, p. 185; Amali, Sayyid Murtada, vol. 1, p. 151; Ihtijaj Tabarsi, p. 198; Manaqib, vol. 3, p. 429

3. Tohaf ul Uqool, p. 411; Nuqoosh Ismat, p. 602

4. Nuqoosh Ismat, p. 611 quotes from Behaar al-Anwaar, vol. 11, p. 234; Kamaluddin Tamamun Nima, p. 203, Kitabul Irshad, p. 308

5. Nuqoosh Ismat, pp. 611, 612 quoted from Behaar al-Anwaar, vol. 11, p. 234; Uyun al-Akhbar al-Ridha, vol. 1, p. 23

6. Nuqoosh Ismat, p. 612 quoted from Behaar al-Anwaar vol. 11, p. 233; Uyun al- Akhbar al-Ridha, vol. 1, p. 156

7. Nuqoosh Ismat, p. 612 quoted from Behaar al-Anwaar, vol. 11, p. 234; Usul Kafi; Basairud Darajaat, Vol. 7, Chap. 11; p. 96; Kitabul Irshad, p. 307

8. Nuqoosh Ismat, p. 613 quoted from Usul Kafi, vol. 1, p. 309; Behaar al-Anwaar, vol. 11, p. 235; Elamul Wara, p. 288

9. Nuqoosh Ismat, p. 614 quoted from Usul Kafi, vol. 1, p. 308; al-Irshad, p. 308; Behaar al-Anwaar, vol.

10. Nuqoosh Ismat, p. 614 quoted from Usul Kafi, vol. 1, p. 309; al-Irshad, p. 308; Behaar al-Anwaar, vol. 11, p. 236

11. Ibid.

12. Nuqoosh Ismat, p. 614 quoted from Kitab al-Irshad, p. 265; Kashful Ghumma, p. 244

13. Nuqoosh Ismat, p. 215 quoted from Kitab al-Irshad, p. 310; Behaar al-Anwaar, vol. 11, p. 236

14. Nuqoosh Ismat, p. 215 quoted from Behaar al-Anwaar, vol. 11, p. 238

15. Kitab Al Irshad, p. 437 quoted from Al Kafi vol. 1, p. 308

16. Kitab Al Irshad, p. 437 quoted from Al Kafi, vol. 1, p. 308

17. Kitab Al Irshad, p. 439 quoted from Al Kafi, vol. 1, p. 310

18. Kitab Al Irshad, pp. 439 & 440

19. Nuqoosh Ismat, p. 616 quoted from Ibne Hajar Makki, p. 121

20. Nuqoosh Ismat, p. 616 quoted from Ibne Talha Shafei, Matalibus So-ool, p. 308

21. Nuqoosh Ismat, p. 616 quoted from Allamah Shibli, Anwarul Akhbar, p. 135

22. Nuqoosh Ismat, p. 616 quoted from Fusulul Muhaimma, Arjahul Matalib, p. 451; Ibne Sabbagh Maliki

23. Nuqoosh Ismat, p. 616 quoted from Husayn Waiz Kashifi, Rauzatus Shohada, p. 432

24. Nuqoosh Ismat, p. 616 quoted from Rauzatul Ahbab

25. Nuqoosh Ismat, p. 621 quoted from Wasilatun Najaat, p. 310, quoted from Faslul Khitab; Yanabiul Mawaddah, Chap. 65, p. 321; Shawahidun Nubuwwah, p. 194; Nurul Absar, p. 135; Elamul Wara, p. 178; Sawaneh Musa Kadhim, p. 8

26. Nuqoosh Ismat, pp. 604-605 quoted from Manaqib, Ibne Shahr Ashob

27. Al Mufid, Shaykh Kitab Al Irshad, p. 454

28. Al-’Amal wa Huqooq al-’Amil fi al-Islam, p. 135

29. Man La Yahdarahu al-Faqeeh, vol. 3, p. 53. 30. Nuqqosh Ismat, p. 619 quoted from Al Kuna wal Alqaab, vol. 2, p. 168

31. Surah An’am (6), Ayah 83

32. Surah An’am (6), Ayah 84

33. Surah An’am (6), Ayah 85

34. Surah Aal-e-Imran (3), Ayah 61

35. Uyun al-Akhbar al-Ridha: vol. 1, p. 81; Ehtejaj al-Tabarsi: vol. 2, p. 389; Behaar al-Anwaar, vol. 48, p. 125

36. Tohaf al-Uqool, p. 425

37. Behaar al-Anwaar, vol. 71, p. 143

38. Usool al-Kafi, vol. 4, p. 191

39. Tohaf al-Uqool, p. 416

40. Tohaf al-Uqool, p. 425

41. Tohaf al-Uqool, p. 425

42. Tohaf al-Uqool , p. 434

43. Tohaf al-Uqool , p. 437

44. Al Kafi, vol. 2, p. 65

45. Behaar al-Anwaar, vol. 103, p. 4

46. Tohaf al-Uqool, p. 383

47. Tohaf al-Uqool, p. 395

48. ‘Reza’ as per the Persian and Urdu pronounciation.

49. Al-Qarashi, Baqir Sharif, Life of Imam Ali Ibn Musa al-Ridha, p. 64

50. Life of Imam Ali Ibn Musa al-Ridha, pp. 64-66

51. Life of Imam Ali Ibn Musa al-Ridha, p. 67 quoted from al-Majlisi, Behaar al-Anwaar, vol. 12, pp. 3, 4

52. Life of Imam Ali Ibn Musa al-Ridha, p. 106

53. Life of Imam Ali Ibn Musa al-Ridha, p. 106

54. Life of Imam Ali Ibn Musa al-Ridha, p. 106

55. Life of Imam Ali Ibn Musa al-Ridha, p. 107, quoted from al-Irshad, p. 34

56. Life of Imam Ali Ibn Musa al-Ridha, p. 107 quoted from Tazkeratul Khawaas, p. 361

57. Life of Imam Ali Ibn Musa al-Ridha, p. 108 quoted from Umdatu al-Talib fi Ansab Al-Abu Talib, p. 198

58. Life of Imam Ali Ibn Musa al-Ridha, p. 208 quoted from Al-Nujum al-Zahirah, vol. 2, p. 74

59. Life of Imam Ali Ibn Musa al-Ridha, p. 108 quoted from Khulasat Tahzeeb al Kamal, p 278

60. Life of Imam Ali Ibn Musa al-Ridha, p. 109 quoted from Tahzeeb al-Tahzeeb, vol. 7, p. 389

61. Life of Imam Ali Ibn Musa al-Ridha, p. 109 quoted from Mir’at al-Jinan, vol. 2, p. 11

62. The Life of Imam Ali Ibn Musa al-Ridha, p. 109

63. The Life of Imam Ali Ibn Musa al-Ridha, p. 110 quoted from Sirat al Aimma al Ithna ‘Ashar, vol. 2, p 359

64. The Life of Imam Ali Ibn Musa al-Ridha, p. 111 quoted from Tarikh al Islam p 34

65. The Life of Imam Ali Ibn Musa al-Ridha, p. 111

66. The Life of Imam Ali Ibn Musa al-Ridha, p. 111 quoted from Jawahir al-Kalam, p. 143

67. The Life of Imam Ali Ibn Musa al-Ridha, p. 111 quoted from Uyyun al Tawarikh, vol. 3, p. 226

68. The Life of Imam Ali Ibn Musa al-Ridha, p. 111

69. The Life of Imam Ali Ibn Musa al-Ridha, p. 112

70. The Life of Imam Ali Ibn Musa al-Ridha, p. 136 quoted from Hayat al-Imam Musa Bin Ja’far, vol. 2, pp. 469-471

71. The Life of Imam Ali Ibn Musa al-Ridha, p. 137 quoted from Kashf al Ghumma Vol. 3, p. 88

72. The Life of Imam Ali Ibn Musa al-Ridha, p. 137 quoted from Kashf al Ghumma Vol. 3, p. 88

73. The Life of Imam Ali Ibn Musa al-Ridha, p. 138 quoted from Al-Fusul al-Muhimma, p. 225

74. The Life of Imam Ali Ibn Musa al-Ridha, p. 138 quoted from ‘Uyun al-Akhbar al-Ridha, vol. 1, p. 26

75. The Life of Imam Ali Ibn Musa al-Ridha, p. 138 quoted from ‘Uyun al-Akhbar al-Ridha, vol. 1, pp. 26-27

76. The Life of Imam Ali Ibn Musa al-Ridha, pp. 158-159

77. The Life of Imam Ali Ibn Musa al-Ridha, p. 195

78. The Life of Imam Ali Ibn Musa al-Ridha p 199 -204

79. The Life of Imam Ali Ibn Musa al-Ridha p 206

80. The Life of Imam Ali Ibn Musa al-Ridha, pp. 208-212

81. The Life of Imam Ali Ibn Musa al-Ridha, pp. 174-175