Alhassanain(p) Network for Heritage and Islamic Thought

Al-Imam al-Rida [a.s] and the Heir Apparency

A discussion of the role of the 8th Imam, Imam Ali ar-Rida, and the issues surrounding his nomination as heir to the Abbasid caliph Al-Mamun.

Authors(s): Shaykh Muhammad Mahdi Shams ad-Din Al-Amili

Translator(s): Batool Ispahany

Journal: Vol.8, N.2

WWW.ALHASSANAIN.ORG/ENGLISH

Table of Contents

Al-'Imam al-Rida [a] and the Heir Apparency3

1. Goals and Methods4

2. The Central Issue7

3. New Distortions, and the Dilemma of the 'Abbasid Regime10

4. The Problematical Aspect of Heir Apparency12

5. The Causes14

6. The Results17

7. Success and Failure19

Al-'Imam al-Rida [a] and the Heir Apparency

This paper was presented by the author, a well-known Lebanese scholar, at the first international seminar held on al-'Imam al-Rida (A) at Mashhad from August 10 to 14, 1984.

1. Goals and Methods

After the martyrdom of al-'Imam al-Husayn (A) the objective of the Ahl al-Bayt (A), as we see it, was two-fold. Firstly, their goal was to protect Islam against corruption, forgery and mis-interpretation. This was done in several ways. The foremost of them was to establish the authentic Sunnah in the face of other claims which were influenced, to a lesser or greater degree, by the inclinations of existing regimes and the heresies (ahwa') of those in control of them during the Umayyad and the 'Abbasid eras.

Since the corruption (tahrif) on the Qur'anic text was out of question, the most dangerous phenomenon that confronted Islam from within was the narration of forged and corrupted traditions ascribed to the Prophet (S). The meanings of certain Qur'anic verses were distorted - particularly those concerning the most important political and social concepts - by the means of fabricated and corrupted hadith. Therefore, the Imams (A) did their best to spread the hadith among the people and employed all the means to extend the range of its circulation throughout the various regions.

Secondly, their objective was to protect the followers of the authentic Islamic path, and those who were close to it in various degrees, from ignorance, deviation and the danger of physical liquidation.

Their protection from ignorance was secured by strong emphasis on the diffusion of Islamic teachings among them, through dispatching missionaries to them, founding centres of religious instruction in various regions, and establishing a rightly-guided authority for them, and these affiliated them to the path of the Ahl al-Bayt (A).

This affiliation was a conscious one, based on knowledge (ma'rifah) and conviction, which guaranteed continuity and resistance in the face of trials and difficulties, not one based only on emotional attachment or merely on taqlid, for that could not ensure the perpetuity and invincibility of a revolutionary political and ideological movement as sought by the Ahl al-Bayt (A).

They were protected from deviation (fitnah) by being persistently and repeatedly prohibited from being assimilated into the infrastructive of an oppressive and irreligious political authority, and by being enjoined to keep aloof from it without dissociating themselves from the rest of the Islamic community.

They were instructed to keep close relations with all the Muslims, on the basis of coexistence with the authorities while abstaining from entering their organization or participating in its establishment so far as it did not harm the general order of the society or go against the basic vital interests of the community following the path of the Ahl al-Bayt (A).

They were also protected from deviation by being constantly prohibited to take sides with this or that rival party from among the oppressors who struggled for power.

They, as individuals or groups, were protected from being persecuted in their districts or from being exiled or executed by the prescription of taqiyyah. We basically understand taqiyyah as being an ordinance aimed at the protection of the lives of individuals and their personal interests, so long as that does not violate the basic principles and political commitment to society.

However, when taqiyyah leads to the abandonment of the principles or deviation from them in a political issue, or when it goes against political commitment to society, then it is not lawful, because it was introduced to protect the individuals upholding and defending the principles. Thus it should be noted that taqiyyah was prescribed to safeguard the principles and to insure their success in the future. It is not reasonable, therefore, that it should become a cause of the weakening or even the destruction of those very principles for the sake of protecting the interests of the individuals.

This objective manifested itself on the plane of practice and reality, after the martyrdom of al-Husayn (A), in the form of a balance between three elements:

(1) taqiyyah on the individual level,

(2) preservation of the general order of the Islamic society and the Muslim community in respect of administration and public services,

(3) refusal to grant political legitimacy to the oppressive regime.

The Imams of the Ahl al-Bayt (A) dealt with the existing regimes within these limits. This balance resulted in the Imams of the Ahl al-Bayt (A) working with the existing system on an administrative level, in so far as that would preserve the general order of society and provide an atmosphere conducive to safety and freedom of movement for them and their followers.

Thus the goal of safeguarding the ultimate prophecy from corruption would be achieved while preserving the political stand opposing the oppressive regimes, which characterized the path of the Ahl al-Bayt (A), in a live and active state.

A situation such as this has always been a painful one for those Islamic activists who, by virtue of their stand, have various responsibilities towards the society and yet work at a socio-political stage in history during which immediate and complete revolution is not possible. It was necessary for them to ensure, firstly, that political opposition does not damage the foundations of society and upset its general order.

On the other hand, it was necessary to exercise thorough vigilance at every stage so that the fulfilment of those requirements would not lead to the granting of political legitimacy to the oppressive or irreligious government.

The guidance offered by the lives of the Imams of the Ahl al-Bayt (A) in direction of political activism, either at the level of the Ummah or that of specific communities within it, will protect the activist from errors and confusion while considering the limits within which he must remain.

When we examine the nature of this goal, the characteristic of both aspects of which have been recorded and demonstrated in the lives of the Imams of the Ahl al-Bayt (A), we find that, on the one hand, it has the fundamental characteristic of propagating the ultimate prophetic message and safeguarding Islam from distortion. On the other hand, we find that it has a defensive characteristic shown in the protection of the followers of the Ahl al-Bayt (A) from the afore-mentioned dangers.

The most profound significance of both the aspects of this goal lay in the preparation of the Ummah and the renewal of its foundations, after its relapse in the early period of Islam and the consequent deviation in political matters and issues pertaining to government, which in turn were followed by deviation on the legal front. This deviation was regarding the source and authority of the Sunnah, which is the second source of legislation in Islam after the Book of Allah, the Mighty and Sublime.

The object of this preparation was to safeguard the healthy nucleus constituted by the followers of the Ahl al-Bayt (A) and to enable it to expand by attracting a larger number of Muslims to its circle. This would facilitate the establishment of a state on the basis of Islam, following the creation of a wider Islamic base for it.

This base would be committed to the idea of the Islamic state; it would promote it and serve as the point of departure towards it, until God, the Exalted, fulfils His ultimate promise through the appearance of the Mahdi (Baqiyyat Allah), may God's peace be upon him and may He hasten his appearance.

2. The Central Issue

In order to understand this goal, one must study the social, political and legal aspects of the life of each of the Infallible Imams (A). Here we will study one aspect of the political life of al-'Imam 'Ali al Rida (A), his designation to the heir apparency of the 'Abbasid caliph al-Ma'mun - which was perhaps the most significant phase in his political life - and the issues related to it.

We will see that al-'Imam al-Rida (A) played the role of an active leader in giving direction to the events even in his situation where he could only react, for his responses stemmed from a precise and universal plan that enabled him not only to counter the problem that he faced but also to carry out his duties of supreme leadership in the Ummah.

Here the discussion revolves around the question of succession, which was the central problem of the Islamic polity after the demise of the Prophet (S). This problem had grown steadily in significance until it reached a climax following the martyrdom of Amir al-Mu'minin 'Ali (A). It exploded with the revolution of al-Husayn (A) into a series of crises of political legitimacy throughout the era of the Imams (A) up to the occultation of the Awaited Imam (A). In the period of occultation it assumed other forms of expression.

In the Umayyad and 'Abbasid regimes - as well as other regimes contemporaneous with the 'Abbasids, such as the Umayyad regime in Andalusia, the Fatimid caliphate in North Africa - and other regimes that came after them in various parts of the Islamic world through the ages up to the time of the Ottoman caliphate and the Safavid sultanate - all the rulers identified their regimes, in character and origin, as being Islamic.

They ruled in the name of Islam and governed over the people in matters of peace and war, the economy, politics, the judiciary, social organization and other matters of socio-political life on the basis of their governments being Islamic systems which implemented Islamic laws. The legitimacy of these governments was based on the claim of their being derived from Islam. But what was the source of the legitimacy of actual leadership?

On a theoretical and abstract level, the issue is dissolved, for all claim to be Islamic and apply Islam according to their own understanding of it, in different ways, without being faithful to the Qur'anic text and often disgracefully violating the spirit of the Qur'anic text.

However, on a practical level, there are two very different view-points about the source of the legitimacy of leadership: firstly, the view based on designation (nass); secondly, the view which disregards designation (nass) and is based on the principle of allegiance (bay'ah). The conflict between these two views dominated the Islamic Ummah after the demise of the Noble Messenger (S) up to the end of the Umayyad era, when the 'Abbasid missionary activity (da'wah) began.

The principle of designation (nass) had been firmly established in the minds of the Ummah as a result of the activities of the Imams of the Ahl al-Bayt (A) and their companions in educating them, firstly, about the issue of designation, secondly, about the cause of the perverseness of the Umayyad regime and its deviation from Islam on a theoretical and practical level, and thirdly, about the reason for the Umayyad rulers implementing the principle of designation (nass) in their own particular way.

For example, Mu'awiyah implemented it by means of designating his heir apparent and seeking prior allegiance (bay'ah) for him. Due to all that, the principle of nass became the sole basis in the minds of a large section of Muslims, and came to be regarded as the most preferable choice among the rest as the source of the legitimacy of rule on the basis of actual and practical leadership. The principle of bay'ah became invalid as the only source of legitimate rule and was no longer anything but a complementary aspect of the principle of nass.

When 'Abbasid da'wah began, it confronted this reality in the political domain as well as in the mind of the Ummah. It also used all the suggestions and concepts of the past to allude to the principle of nass, without making an explicit commitment to it, for the fear that such a commitment would entail handing over power to the legitimate ruler.

Thus the 'Abbasid missionaries exploited the names of the 'Alids and the Ahl al-Bayt (A), and the term 'itrah (progeny). They constantly used an ambiguous expression which had been used earlier by certain people who had revolted against the Umayyads after the revolution of al-Husayn (A): the call to “al-rida min aal Muhammad”.

This expression was a new endorsement of the position based on the principle of nass - and it was aimed to exploit all the political potential that this principle carried with the Ummah - without explicitly committing to it. This would enable them to make an about-face in a massive publicity operation aimed to misguide the Muslim public opinion. The 'Abbasid missionary activity advanced under this banner, and when it implemented its political plan to overthrow the Umayyad regime and establish the 'Abbasid state, it was based on the principle of nass.

From the very first speech of Abu al-'Abbas al-Saffah, after he was acknowledged as the leader in Kufah, the 'Abbasids claimed that they had implemented the political plan of the Ahl al-Bayt (A), the family of 'Ali (A), the Banu Hashim and the descendants of the Prophet (S).

With the implementation of the 'Abbasid plan, three different ideas in the Islamic political thought were alternately used, in order to address the main question in the Islamic political problem during the era of the Infallible Imams (A). The question dealt with the source of the legitimacy of actual leadership after the expiry of all Islamic political entities which traced their origins to Islam and claimed to practise it.

1. The principle of nass. This was the principle of the Imams of the Ahl al-Bayt (A) who devoted themselves to establish it firmly in the mind of the Ummah and to create an awareness in it through it, so that it became, as mentioned, generally acceptable to all the Muslims, whether as the sole formula for legitimacy of rule or as the most preferable one.

2. The principle of bay'ah. It completely ignored the principle of nass and did not acknowledge it, directly or indirectly.

3. The principle of “al-rida min aal Muhammad”. It was the formula on which the 'Abbasid missionary activity was based and which was politically implemented. This principle, which in essence was the principle of bay'ah, was actually, as we have said, a distortion of the principle of nass aimed to exploit its political potential on one hand, and to escape from its political implications on the other. The political implication of the principle of nass is government by the Infallible Imam. This was what the 'Abbasids did their utmost to prevent. However, for the success of their missionary activity, they urgently needed the political benefits of the principle of nass; hence the slogan of “al-rida min aal Muhammad”.

Other expressions used by them were: “'Alids”, “Hashimites”, “Ahl al-Bayt,” “the Offspring of the Prophet” (dhurriyyat al-Nabi)”, and “the Progeny” ('itrah). These were the ideological and political tools they used to achieve their aim, and they accomplished it in the following way. In the mind of the Ummah the principle of nass was associated with the Ahl al-Bayt (A). Mentioning nass would make one immediately think of the pre-eminent right of the Imams of the Ahl al-Bayt (A), and speaking of the Imams of the Ahl al-Bayt (A) in a political context would call to mind the principle of nass.

The 'Abbasid missionary activity took advantage of this association and connection between nass and the Ahl al-Bayt (A), who were regarded as being the embodiment of the principle of nass in Islamic society.

After their victory, the 'Abbasids developed the ideology that served as the basis of vindicating their rule in order to counter the difficulty created by the discovery of the truth by some of the senior leaders of the da'wah, who believed that they were active against the Umayyads on the basis of the principle of nass. The 'Abbasids had used the slogan 'revenge for the family of Muhammad (S)', as a justification for holding on to political power. They also used the terms 'right' (al-haqq) and 'inheritance' (irth) to vindicate their ideological stand.

This was a political message understood by the people, and it suggested the principle of nass to certain groups of people who did not have strong links with the Ahl al-Bayt (A). The evil 'ulama' and venal thinkers were able, by intellectual and theological maneuvering, to misguide the people about the true meaning of the principle of nass.

3. New Distortions, and the Dilemma of the 'Abbasid Regime

After the triumph of the 'Abbasids and the realization of their plan, the Imams of the Ahl al-Bayt (A) and their companions did not give up their political activity, based on the principle of nass, in the Ummah. Now, they did not only have to deal with the principle of the bay'ah. A new, political concept had entered the scene; it was the notion of 'al-rida min aal Muhammad (S)'. The legitimacy claimed by the 'Abbasids had been acquired on the basis of this formula on the instructions of Ibrahim ibn Muhammad ibn al-Hanafiyyah.

The Imams of the Ahl al-Bayt (A) and their followers faced these new conditions with vigour. A penetrating study of the texts concerning Imamate pertaining to the period following the establishment of the 'Abbasid state will reveal a development in the quantity of these texts, their intellectual and ideological content, and the increased emphasis on the central position of the Imamate in the belief of the Ummah.

The activity of the Imams of the Ahl al-Bayt (A) and their followers in educating and making the Ummah aware of the political question on the basis of nass, in revealing the fabrications of the 'Abbasid regime regarding the legitimacy of actual leadership, and disclosing the ambiguity which was exploited in the slogan 'al-rida min aal Muhammad (S)' - all that re-awakened the consciousness of the Ummah with regard to the principle of nass and the conception of Imamate.

This education on the one hand, and the injustices committed by the 'Abbasid government on the other, served to nurture an atmosphere of revolution in the Ummah based on the principle of nass. This was often done with the slogan of 'al-rida min aal Muhammad (S)' - the same slogan on whose basis the 'Abbasid state had been established and by which it acquired its legitimacy. This means that the legitimacy of 'Abbasid rule had completely disappeared and the idea of a radical change, instead of one of mere reform, was put forward.

Thus it is evident that the problem which began to seriously trouble the 'Abbasid state regarding the basis of legitimacy of rule was a second political problem resulting from the political and military conflicts within the state between the major forces which formed the caliphal state, as well as the conflicts among the 'Abbasids themselves.

From the reign of al-Mansur, in the early stages of their rule, the 'Abbasids had faced the problem of legitimacy with the policy of suppressing the 'Alids by measures unheard of in history. They also employed legal notions to bear upon the political question, such as: 'right' (haqq), 'inheritance' (irth), 'kinship' (qarabah), and priority of paternal cousins over daughter's sons.

Jurisprudence (fiqh), speculation, literature and theology were all used in this political battle, and some heretical theological sects emerged which put forward certain concepts and expressions that were employed in it. However, bitter experience had proved that these repressive measures not only failed, but further nourished the propagation and continuance of revolutionary trends which rejected the 'Abbasid regime.

Al-Ma'mun realized the futility of this method in facing the problem caused by the principle of nass. He realized that he could deal successfully with the problem arising from the struggle of factions among the 'Abbasids and the struggle of the major powers in the regime through political and military means. However, he could not deal with the first problem - that of the nass - with the same measures, since it was of a different nature and would not yield to such measures. Political measures would not be of any use, and military measures would only aggravate the problem.

The 'Abbasids were very aware of the ineffectiveness of political measures in this kind of predicament and of the counter-productive effects of military measures. It was enough to recall how the Umayyads dealt with the problem of Khurasan at the beginning of the 'Abbasid revolution, in order to learn a lesson from it.

Al-Ma'mun confronted both the problems together. He continued to deal with the second problem using the customary military and political methods, but he faced the first fundamental issue of legitimacy through an understanding of the nature and method of its treatment.

Al-Ma'mun realized that this problem had to be dealt with in a way that was in keeping with its nature. An ideological problem had political effects, so it was not reasonable to treat the effects without treating their cause. The appropriate method should also be ideological. Thus, he conceived the idea of an ideological solution for the ideological problem, and that was to make al-'Imam 'Ali ibn Musa ibn Ja'far (A), called al-Rida, the heir apparent.

The solution was brilliant, for it revived the 'Abbasid da'wah and restored effectiveness and credibility to the slogan “al-rida min aal Muhammad” by embodying it in the person who represented that slogan in the mind of the Ummah. Thus the slogan remained no longer vague or obscure; rather it was now portrayed in a particular person who represented the principle of nass in its complete purity. The brilliance of the idea was that it presented an exemplary solution to the problem, which realized the goal of al-Ma'mun's greatest desire.

On the one hand, it gave legitimacy to the leadership, thus putting an end to the political and ideological problem and legitimating all military and political confrontations with the revolutionary movement. On the other hand, it deferred returning the right (to the Imam of the Ahl al-Bayt [A]), for it was succession and not a transfer of power that was offered. It was doubtful that the heir apparency offered would result in sovereign rule, since al-'Imam al-Rida (A) was twenty-two years older than al-Ma'mun.

The idea was also brilliant since, apparently, it completely altered the balance in al-Ma'mun's favour, for the ideological problem which was earlier than the problem of al-Ma'mun and the 'Abbasid regime now became the problem of the followers of the principle of nass and the figure who was its embodiment: al-'Imam al-Rida (A).

4. The Problematical Aspect of Heir Apparency

One aspect of this problem is that it is completely natural and understandable that a ruler who unlawfully holds power, as a result of which he is plagued by dangers and difficulties, should authorize the handing over of power after him to the rightful and lawful nominee who is twenty-two years older than him.

This would be carried out in a carefully planned operation by the actual ruler who wished to overcome his difficulties in this way. The explanation of this aspect of the problem is simple after the circumstances, aims and precautions are clarified in light of our knowledge of the central issue in the Islamic political problem.

However, that which is difficult to understand is why the lawful, older nominee should accept this succession. Such an acceptance may imply an acknowledgement of the legitimacy of the de facto ruler, helping to put an end to his difficulties, in exchange for the promise of handing over the government.

Naturally, it was not possible to fulfil such a promise in view of the difference in the ages of the ruler and his heir apparent, in view of the constant possibility of assassination, and especially in view of what was indicated by al-'Imam al-Rida (A) when he said: “It is a matter that will not be accomplished” and his awareness that al-Ma'mun's moves were not motivated by any conviction that the right to rule should be returned to those worthy of it, but only out of necessity. This is the problematic aspect of the issue.

To solve this problem, we must return to the fundamental aim of the Imams of the Ahl al-Bayt (A) after the martyrdom of al-Husayn (A). In the light of that we will understand why al-'Imam al-Rida (A) first refused and then accepted the bay'ah of succession to al-Ma'mun.

As we said, this aim was twofold: firstly, to protect Islam from being distorted, falsified and misinterpreted; secondly, to protect the followers of the authentic Islamic path, the followers of the principle of nass and those Muslims close to it, from ignorance, deviation and liquidation.

Al-'Imam al-Rida (A) in his refusal and acceptance, and in his term as the heir apparent, adopted a stand appropriate for this aim and took steps which led towards its fulfilment, in the midst of the varying reactions of amazement, resentment and expectation.

He was aware that the allegiance offered to him was the allegiance of death. He was aware of the difficulty of al-Ma'mun and the 'Abbasid caliphate, of the aims of al-Ma'mun in offering him the heir apparency, and of his own dilemma in this offer, which held the danger of acknowledging the legitimacy of al-Ma'mun's rule and thus acknowledging the legitimacy of the 'Abbasid caliphate.

He was aware of the traps which would be set in his way, not the least dangerous of which would be the attempt to involve him in the apparatus of a government and an administration which he had not himself set up, and which were not in keeping with his views, his policies, and his character.

He was aware of all that. That is why his first stand towards the offer was to reject it. Al-Ma'mun and his party continued their efforts to persuade him, and he continued to refuse it until he faced veiled and open threats of death, whence he accepted the heir apparency, “tearfully and sorrowfully”, according to many reports. This was how al-'Imam al-Rida (A) explained his acceptance at various times to some of his companions.

The refusal was understandable. It was in keeping with his general situation, since he was aware of al-Ma'mun's aims and of his own aims in his lifetime. However, the acceptance requires an explanation. The threat of death, inasmuch as it was a threat to a personal life, was not a sufficient reason, in our view, for the acceptance. The position of al-Rida (A) resembled in certain aspects the position of al-Husayn (A), in a form that was in conformity with al-Ma'mun's personality and era, and al-Husayn (A) had made the choice of martyrdom.

We must discover the reason, deeper than that of preservation of personal life, which lay behind al-'Imam al-Rida's acceptance of the heir apparency and which was more fitted to his personality as an Infallible Imam and more in keeping with the firm aim of the Infallible Imams.

In fact, we see that preserving personal life was not one of the real reasons for the acceptance, for al-Ma'mun's offer of heir apparency itself amounted to a sentence of death for al-'Imam al-Rida (A). We believe that the Imam was aware of it, and perhaps because of that, he did not take any of his family to Marv, presuming that the same fate that was in store for him would befall them.

He was under a sentence of death if he did not accept, and he was under a sentence of death if he did. The difference between the two conditions was that either the sentence would be put into effect or postponed. We believe that his refusal was aimed to reveal further elements of al-Ma'mun's plans and intentions as well as the network of contacts which directed the operation of succession (wilayat al-'ahd). His rejection of the heir apparency was not merely a simple reaction.

We believe that al-'Imam al-Rida (A) in his stand - taking into account the difference in eras and the nature of the opposition -strongly resembled the stand of al-'Imam al-Hasan (A). The difference between the two was that al-Hasan (A) faced an immediate or deferred death sentence by witholding what was in his power to give. Al-Rida (A) faced immediate or deferred sentence, on the basis of the false offer that he would gain his usurped rights in the future.

But in order to negate the legitimacy of this right, he chose deferment - like al-'Imam al-Hasan (A) - since it was more suited to the aim of the Imams (A). Al-'Imam al-Husayn (A) chose immediate death since it was more in keeping with his circumstances and the circumstances of the Ummah of his time, more closely connected to the firm aim of the Infallible Imams, and more destructive of his enemy, Yazid and the Umayyad regime.

5. The Causes

In order to understand the underlying cause for al-'Imam al-Rida's (A) acceptance of the fatal allegiance, we must look for the answers on two levels. Firstly, what might have happened if he did not accept, and secondly, what was his aim when he did accept?

Firstly, what might have happened if al-'Imam al-Rida (A) did not accept the fatal allegiance? We believe that which might have happened is as follows:

a. Death. It was necessary for him to avoid being killed, not to preserve his own life, for the Imams did not value their own lives and consider them important except as a means of serving the Ummah. His death would open the door wide for tribulations for the followers of the Ahl al-Bayt (A), who would then have no refuge or guide. We must link the avoidance of death with the essence of the issue of Imamate and its timing, when we note how young al-'Imam al-Jawad (A) was at the time the offer of heir apparency was made. His life was committed to achieving the aims and to avoiding the dangers.

He explained his acceptance to one of his companions who asked him about it, saying: “I chose acceptance over death.” To another companion who asked him: “What made you become involved in the (matter of) heir apparency (wilayat al-'ahd)?” he answered: “That which made my grandfather (i.e. 'Ali [A]) to become involved in the council (shura)?”

We must note that he (A) was compelled to give this simple explanation, acceptable to the people, that he being on his guard against being killed, or the ambiguous explanation in which he made al-'Imam 'Ali (A) his precedent. We must also note that he gave explanations of saving himself from being killed in some of his other discussions.

However, we must be aware that he was compelled to give this kind of explanation, for he was not in a position to speak openly about the reasons underlying his acceptance, in order not to disclose his plan, the reasons why it was necessary, and his actual objective.

He was under surveillance; his conversations and his letters were controlled. He lived in the same conditions as al-'Imam al-Hasan (A) and bore its agonies, as when he heard someone say to him: “Peace be on you, O humiliator of the believers”, without being able to explain his ordeal to the people, not even to many of his confidants. He had to suffer martyrdom every day while he still lived, protecting those whom he loved and defended with his life, while they misunderstood and misinterpreted his actions!

This and other similar situations reveal to us how forlorn the responsibility of leadership was, isolated as he was even from the people closest to him, sad and distressed even in the radiant moments when difficult decisions were taken without being able to explain their reasons. How many agonies and pains did the Imams of the Ahl al-Bayt (A) suffer because of that, especially Amir al-Mu'minin 'Ali ibn Abi Talib (A) who had the greatest share of this kind of suffering!

b. It was possible that he might not have been killed, but even then it was certain that there would be an increase in the repression, persecution and exile of the followers of the Ahl al-Bayt (A). In this way, al-Ma'mun would be able to put pressure on him and take his revenge.

c. It was possible that his rejection of the heir apparency might have led al-Ma'mun's enemies to exploit the situation, which would have added to the stormy revolutionary reactions on the Islamic scene at that time. Moreover, al-Ma'mun's overthrow was in the interests of the hard-line 'Abbasids, the party of al-'Amin, with their attitude to the 'Alids and their hatred of the Iranians; for the followers of the Ahl al-Bayt (A) did not have the ability to take over the government and replace al-Ma'mun after his downfall.

d. It was possible that the refusal might have led to a wide-ranging propaganda against the Imam (A), to the effect that he had let a valuable opportunity pass by, and that in turn might have led to confusion and disarray among the people following the Ahl al-Bayt (A), who would have been subjected to persecution, exile, and intimidation. The inevitable question would have been raised in this dilemma: 'Why didn't he accept when the caliphate was offered to him?', instead of the question:

'Why did he accept?' We may recall circumstances similar to this in the issue of the arbitration after Siffin and that which took place in regard to the issue of the truce (sulh) with al-'Imam al-Hasan (A).

e. Finally, we may ask: Had al-'Imam al-Rida (A) insisted on refusing the offer, wouldn't al-Ma'mun have been able to find an 'Alid substitute, an important member of society, whom he could appoint as successor? There were personalities among the Zaydis who were prepared for such an undertaking.

There were also independent 'Alid personalities ready to accept this position. If this occurred, it was certain that the results would have been totally negative, and no new, positive achievements would have been realized by rejecting the offer. This is what such an occurrence could have led to, together with the disagreement that could arise among the followers of the principle of nass.

Secondly, what was his aim when he did accept?

a. It was to avoid all the negative results which would have ensued from his refusal. He had removed the sentence of death on himself, thus avoiding the occurrence of a change in the leadership of the Ahl al-Bayt (A) during a critical period.

He had also avoided a new wave of terror, exile and execution against the followers of the Ahl al-Bayt (A), and prevented the hardline 'Abbasid faction from taking full control of the regime. In fact, he had created circumstances suitable for destroying this faction and had neutralized its capacity for political activity and its influence on the course of events.

He had prevented confusion and disorder among the followers of the Ahl al-Bayt (A).

Finally, he had prevented al-Ma'mun from substituting him with 'an 'Alid successor, through whom he could exercise a policy of repression against the followers of the Ahl al-Bayt (A), using the principle of nass as an excuse.

b. By his acceptance, he was able to get in touch with people who would not have dared to communicate with him, had he not been the heir apparent. Thus, there gathered around him the Murji'ites, the Ahl al-Hadith, the Zaydis, the Ahl al-Sunnah and all the Shi'ite sects.

Through this contact, he was able to work with them on the basis of the principle of nass. Through it, he also enabled the traditionists and theologians on the path of the Imams of the Ahl al-Bayt (A) to come into safe and free contact with these opposing sects, and put forward intellectual and political issues for calm, objective, and learned discussion.

Al-'Imam al-Rida (A) himself practised this kind of wide-flinging intellectual activity. We should not underestimate the positive intellectual and political results which were achieved in the interest of the followers of the Ahl al-Bayt (A) from this contact and interaction.

c. He enabled the intellectual leadership on the path of the Ahl al-Bayt (A) to communicate and interact, freely and safely, with all classes of people, on the basis of the principle of nass. Thus the principle of nass became more deeply rooted in the minds of the people and more effective in confronting the evil and misleading designs of the government and the corrupt religious scholars who aided it. It also gained greater acceptance among the upper classes.

These positive and negative causes were not all defensive, but were a combination of defensive and offensive. Some of them were defensive and precautionary, while others were aggressive and penetrative.

Thus, after knowing the reasons for al-Ma'mun's offer, these are the possible causes for al-'Imam al-Rida's (A) acceptance of the offer of the heir apparency. What were the results, as far as achievement of the aims was concerned?

6. The Results

Al-Ma'mun had achieved his immediate and urgent objectives but had failed to achieve his strategic objective. Al-Rida (A) had achieved his immediate and urgent objectives, and was successful in achieving his strategic objective as well.

1. Al-Ma'mun had achieved his aim of restraining revolutionary activities against the 'Abbasid regime, whether within groups following the principle of nass, or within the dissenting opposition who did not accept that principle. Providing the revolution with revolutionaries depended, in both the cases, on the hostile Muslim population.

They saw in the acceptance of the heir apparency by al-'Imam al-Rida (A) a clear sign for the need to establish a truce between themselves and the regime, and so realized that armed revolutionary activity during that period was unreasonable. Perhaps some revolutionary leaders had also reconciled with that because they no longer had the means to arouse the people and to mobilize them for the revolution.

2. Al-Ma'mun had achieved his aim of creating a wider base for the political acknowledgement of his caliphate, since the allegiance to al-Rida (A) necessitated a renewal of allegiance to al-Ma'mun and an allegiance by many who had not previously acknowledged him. Thus, as a result of the allegiance to the successor, a united stand was taken by all during al-Ma'mun's rule. We may notice here what al-Ma'mun wrote in the document of heir apparency: “The family (Ahl al-Bayt) of the Amir al-Mu'minin (i.e. al-Ma'mun) paid allegiance to the Amir al-Mu'minin and to al-Rida (A) after him, as did the commanders and troops of the city, and all the Muslims.”

He clearly asked for a renewal of allegiance to himself on this occasion, not only for allegiance to the heir apparent. However, he demanded sole obedience to himself from those who paid allegiance, as he stated in his document: “And hasten to obedience to Allah and obedience to the Amir al-Mu'minin”. He did not include his successor in this statement and this reveals some of the hidden aspects in his plan.

3. He achieved his aim of creating great confusion among his enemies in the 'Abbasid household and their Arab supporters, who were partisans of al-'Amin. This made them too weak to resist him and struggle against his regime. They became fragmented, since the people moved away from them, and the popular base which no longer had an issue to fight over, broke up.

These were the urgent and immediate aims of al-Ma'mun on which the survival and stability of his rule depended. The continuance of revolutionary activities against him, the existence in many regions of the empire of many groups of Muslims who had not paid allegiance to him, and the conspiracies of the 'Abbasid household against him - these were factors which could have led to the downfall of his regime.

Al-Ma'mun achieved these aims and ensured the stability and survival of his regime. Al-'Imam al-Rida (A) also achieved his urgent and immediate aims by accepting the heir apparency, the allegiance of death. His aims justified this, and all or most of them were realized.

On the strategic level, however, al-Ma'mun had failed while al-Rida (A) had been successful.

His Preaching

Imam Abu Ja‘far (al-Baqir), peace be on him, preached to his companions as the prophets preached to their communities. He warned them from the deception and delusions of the world. He enlightened them on the attack of time and the disasters of days. He summoned them to think deeply about what they would come to when they would leave the world for the dark graves and the lonely narrow spaces within the graves, where nothing would avail them except their good deeds. The following are some of his preaching:

1. He, peace be on him, said: “O People, you are targets in this world. Deaths compete with each other for you. No one of you receives a new day of his lifetime but through ending another day of his appointed time. Which meal has no lump (in the throat)? Which drink has no lump (in the throat)? Set right what you will go to with what you will depart from. As for today, it is booty. As for tomorrow, you do not know to whom it belongs. The people of the world are traveling. They will untie their baggage in (a place) other than it. Origins have left us. We are their branches. So, what is the survival of the branch after its origin?

“Where are those whose lifetimes were longer than yours, and whose desires were farther than yours? O Son of Adam, what you cannot repel, has come to you. What does not come back, has left you. So, do not number the livelihood that goes away as livelihood. You have nothing of it except the pleasure that approaches you to your death and brings you nearer to your appointed time. So, you look like the missing lover and torn blackness. So, take care of your own soul. Leave other than it. Ask Allah for help, and He will help you.”[27]

2. Some of his Shi‘ites came to him. He preached to them and warned them from the punishment of Allah. However, they paid no attention to his preaching. That displeased him. So, he bowed his head for a while, and then he raised it. He admonished them and preached to them again, saying:

“Surely, if part of this speech of mine came into the heart of one of you, he would be dead. Indeed you are ghosts without souls and flies without a lamp. You look like big pieces of wood clad with garments, and mutinous idols. Do you not take gold from stone? Do you not take light from the brightest light? Do you not take pearls from the sea? Take the good word from him who says it even if he does not put it into effect. That is because Allah says: ‘Those who listen to the word, then follow the best of it; those are they whom Allah has guided.'[28]

“O Conceited one, woe unto you! Would you not praise Him Whom you gives something perishable and He gives you something remaining? (Give) one perishable dirham for ten dirhams to a hundred fold from the All-Generous (Allah). Allah has given you a reward from Him. It is He Who feeds you, waters you, clothes you, heals you, suffices you, and protects you from those who frighten you. Who protects you by day and night, fulfills your urgent need, and tests you according to reason? It seems that you have forgotten the nights of your aches and fear. You asked Him, and He responded to you. So, He is worthy of gratefulness for His favor. However, you have forgotten Him concerning him whom He has mentioned. Woe

unto you! You are a thief from among the thieves of sins. You hasten to desires and commit sins. You do that through your ignorance. It seems that your not under the oversight of Allah. Or it seems that Allah does not watch you.

“O Seeker of the garden, how long your sleep is! How weak your walking is! How weak your intention is! By Allah, you are invoked and wanted. O You who escape from the Fire, how quick your walking to it! How fast you are in earning that which will throw you into it!

“Look at those lines of graves by the yards of the houses. They (the dead) are near in their lines and their graves. However, they are far in their meeting. They lived long, and then they were ruined. They associated (with people), and then they were forced to dwell deserted places. They were tranquil, and then they were disturbed. They were hopeless, and then they passed away. Therefore, no one is near and far, far and near, living and ruined, sociable and lonely, tranquil and disturbed, inhabitant and departed, except the people of the graves.

“O Son of the three days, (I mean) your day when you were born. Your day when you will come down into your grave. And your day when you will come out (of your grave to meet) your Lord. How important this day will be! O Possessors of the admirable appearance and of thirst-quenching and kneeling camels, why do I see your bodies sound and your hearts ruined? By Allah, if you saw what you would meet and what you would come to, you would say: ‘Would that we were sent back, and we would not reject the communications of our Lord and we would be of the believers.'[29] Allah, the Great and Almighty, said: ‘And if they were sent back, they would certainly go back to that which they are forbidden, and most surely they are liars.'[30] ”[31]

Imam Abu Ja‘far, peace be on him, blamed these people when they turned away from his preaching and directions. He wanted to set right their behavior. He wanted them to follow righteousness to gain good here and in the hereafter. He gave them these effective preaching to make them obey Allah. For Allah is able to do good for them and to deprive them of that.

He preached to them with these lessons to which souls submit, and of which hearts are afraid.

3. Imam al-Baqir, peace be on him, preached to one of his companions. He informed him of the reality of this life. He, peace be on him, said to him: “Regard the world as a house where you live, and then you leave the house. Or regard (it) as perfection you obtain in your sleep. When you wake, you find nothing of it.”[32]

Indeed if man thinks about the world through this correct opinion, he will be free from conceit, selfishness, greediness, and other psychological diseases that deviate him from the right path.

4. Among his preaching is this: “If the eye is bathed in tears, Allah will protect its owner from the Fire. If the tear flows down the cheek, neither miserliness nor abasement will befall its owner. There is a punishment for everything except the tear. For Allah, the Most High, forgives the seas of sins through it.”[33]

Imam al-Baqir, peace be on him, summoned Moslems to weep out of fear of Allah. Weeping is among the signs of faith. It shows the relationship between the servant and his Lord and Creator.

5. Imam al-Baqir, peace be on him, said: “Man should mention death very much. If he mentions death very much, he will refrain from the world.”[34]

Surely, if man mentions death, he will renounce the world and refrains from its vanities and pleasures.

6. Imam Abu Ja‘far (al-Baqir), peace be on him, was asked about the most ascetic of all the people. So, he, peace be on him, replied: “It is he who pays no attention to the world.”Then he was asked: “Who is the most hopeless of all the people?”“It is he who sells the remaining (life) for the transitory (life),”he replied. Then he was asked: “Who is the most important of all the people?” “It is he who thinks that the world is not important,”he answered.[35]

7. He, peace be on him, preached to his companions, saying: “Allah, the Exalted, says: ‘O Son of Adam, I have done you three favors: I have concealed what your family does not know. For, if they knew it, they would not take care of you. I have given to you generously. Now, I ask you for a loan, but you have offered no good. I have had mercy on you in the third one, but you have offered no good.’”[36]

These are some examples of the Imam's valuable preaching. He, peace be on him, reported them to cure and educate souls. This educational phenomenon is among the most prominent values in the teachings of the Imams of the members of the House (ahl al-Bayt), peace be on them.

The Virtue of Reason

Imam Abu Ja‘far, peace be on him, talked about the virtue of reason. He denoted that it was the greatest of all things which Allah, the Exalted, created. He, peace be on him, said:

“When Allah created reason, He tested it. Then He ordered it to come forward and it came forward. Then He ordered it to go back and it went back. Then Allah said: ‘I swear by My power and majesty that no creation of Mine is dearer to Me than you are, and I have made you perfect in those whom I love. Lo! To you are My orders and prohibitions. And for you are My rewards and retributions reserved.'”[37]

Surely, through reason, the value of man becomes high. Were it not for reason, there would be no difference between man and the animal. Reason is among the fundamental conditions necessary for performing the religious duties, as the jurists say.

Cleverness

Imam Abu Ja‘far, peace be on him, praised cleverness. He regarded it as the only source of man's happiness and righteousness. He, peace be on him, said: “The goodness of all coexistence and living together is a full measure. Two thirds of the measure are cleverness. And one third of it is heedlessness. Nothing has a portion of good and righteousness except cleverness. That is because man feigns inattention to the things which he realizes and knows.”[38]

How wonderful this maxim is! A religious scholar commented on it, saying: “Indeed, it has gathered together all the righteousness of the affairs of the world.”

Contemplation

Imam Abu Ja‘far, peace be on him, summoned Moslems to think things over. He, peace be on him, said: “Through thinking (things) over, the fruitful opinion is concluded.”[39]

This word is among the wonderful maxims. Man can come to a correct genuine opinion through considering things carefully. He can conclude scientific facts and inventions through contemplating things. It is impossible for him to come to that without contemplation.

Noble Manners

Imam Abu Ja‘far, peace be on him, took care of spreading high moral standards among people. For they are necessary for building a Moslem society. Tradition books are full of his wise words. The following are some of them:

1. Kindness

As for kindness to people, it plays an important role in strengthening social ties and spreading love and friendship among people. Islam has urged Moslems to cling to kindness to people. Imam Abu Ja‘far (al-Baqir), peace be on him, said: “Continuous kindness is the best means with me.”[40]

The most lovable things with the Imam, peace be on him, was continuing kindness to people, for he wanted to plant love and affection in their hearts through it.

2. Fairness

In many of his traditions, Imam Abu Ja‘far, peace be on him, urged Moslems to treat people with fairness. Among what he said is the following:

A. He, peace be on him, said: “Indeed, Allah singles out people from among His creatures for fairness. He makes them love fairness. He makes them love fair acts. Then He orders the seekers of fairness to go to them. Then He makes it easy for them to do fairness, as He makes it easy for rain (to come down) to the arid land to enliven it and its people. Allah singles out people from among His creatures to be enemies of fairness. He makes them hate fairness. And He makes them hate fair acts. He prevents the seekers of fairness from going to them, as He prevents rain from (coming down) to the arid land to ruin it and its people. And what Allah forgives is more (than this).”[41]

B. He, peace be on him, said: “Fair acts prevent evil deaths (from happening). Every fair act is alms. The people of fairness here are the people of fairness in the hereafter. The people of the abominable acts here are the people of the abominable acts in the hereafter. The people of the fair acts will be the first to enter the garden. The people of the abominable acts will be the first to enter the Fire.”[42]

3. Kindness should be Equivalent to Fairness

Imam Abu Ja‘far, peace be on him, ordered his companions to repay fairness with much more kindness. He, peace be on him, said: “Whoever

does a favor like that which is done for him returns like for like. Whoever doubles the favor is grateful. Whoever thanks (people for their favors) is generous. He who knows that what he does is for his own interest should not find people slow in their gratefulness (for him), nor should he ask them for more love (for him). So, do not ask other than you to thank you for what you do for your own interest, and through which you protect your honor. Know that the one who asks you for a need does not honor himself when he asks you (for a need). So, honor yourself through fulfilling his need.”[43]

When the Imam, peace be on him, had ordered his companions to return like for like, he summoned them to do kindness for kindness. He ordered them not to ask people for a reward. For they did that for their own interests and honor.

Rules of Conduct

Imam Abu Ja‘far (al-Baqir), peace be on him, urged his companions to treat people according to the rules of social conduct. Among these rules are the following:

1. Cheerfulness

He, peace be on him, asked his companions to meet people with cheerfulness and good words. He, peace be on him, said: “Good words and cheerfulness lead to love and nearness to Allah. Bad words and frowning lead to hate and remoteness from Allah.”[44]

2. Treating people kindly

He, peace be on him, urged his companions to treat people kindly. He, peace be on him, said: “Say to people the best (words) which you want them to say to you. For Allah hates the one who curses and abuses and defames the believers. He detests the one who uses an obscene language and insists on begging. He loves the one who is modest, clement, chaste.”[45]

Moslem’s Rights

He, peace be on him, denoted the rights which Islam legislated for the Moslem towards his Moslem brother. He, peace be on him, said: “Love your Moslem brother. Love for him what you love for yourself. Hate for him what you hate for yourself. When you are in need of (a certain thing), then ask him for that. When he asks you for (a certain need), then give (it) to him. If you spare no good for him, he will spare no good for you. If you help him, he will help you. If he is absent, then keep him during his absence. If he is present, then visit him, and respect him. For he is from you, and you are from him. If he admonishes you, then do not leave him till his hate comes to an end. If good befalls him, then thank Allah for that. If a tribulation afflicts him, then help him.”[46]

If Moslems put into effect these excellent teachings, they will be the strongest of all the peoples of the world, and nations will not invade them, enslave them, and plunder their wealth. However, they have deviated from these true teachings, so they have become weak humble parties. “Each party is happy with that which it has.”

Fulfilling the Moslem’s Need

Imam Abu Ja‘far, peace be on him, summoned the Moslems to fulfill the needs of their Moslem brothers. He warned them from leaving them. He, peace be on him, said: “If the servant refrains from helping his Moslem brother and does not strive to fulfill his need, he will be afflicted by the need causing a sin not a reward. If the servants refrains from spending on that which pleases Allah, then he will be afflicted by spending a hundred fold on that which displeases Allah.”[47]

Relations with Womb Relatives

Islam takes care of the relations with womb relatives. It summons Moslems to cling to them, for they strengthen the family and lead the community to fruitful results. Imam Abu Ja‘far, peace be on him, urged the Moslems to cleave to them. He, peace be on him, said: “Relations with blood relatives increase acts, develop properties, repel the tribulation, make easy the reckoning, and postpone the a fixed term (of death).”[48]

Alms

Imam Abu Ja‘far, peace be on him, underlined alms. He mentioned the advantages which the one who gives alms obtains. He mentioned that before his companions. He, peace be on him, said: “Shall I tell you about the thing that drives away the ruler and the Satan from you?”

“Yes, tell us to do it,”replied Abu Hamza.

He, peace be on him, said: “Give alms early in the morning. For it blackens the Satan's face and breaks the greediness of the oppressive ruler on that days of

yours. Love each other for Allah. Help each other with the good deeds. For such deeds put end to the Satan and the oppressive ruler. Insist on asking Allah for forgiveness, for such insistence erases sins.”[49]

Pity for the Orphan

Imam Abu Ja‘far (al-Baqir), peace be on him, urged the Moslems to feel pity for the orphan and to have affection for the weak. He, peace be on him, said: “Whoever has four (qualities), Allah will build a house for him in the garden. The one who shelters the orphan, has mercy on the weak, feel compassion for his parents, and treats his slave gently.”[50]

Good Qualities

Imam Abu Ja‘far, peace be on him, talked about the good qualities that draw the servant nearer to Allah and make him far from His wrath and punishment. He, peace be on him, said: “Whoever has four (qualities), his Islam is perfect, is helped with his faith, his sins are erased, and meets Allah, the Great and Almighty, while He is pleased with him. If he has sins from his head to his feet, Allah forgives him his sins. They are: Loyalty to Allah, the truthfulness of the tongue with the people, shame of the ugly (things) with Allah and people, and good manners towards the family and people. The believer who has four (qualities), Allah, the Exalted, will make him live in the rooms on the rooms in the most high gardens. It is he who shelters the orphan, has mercy on him, and is like the father for him. It is he who has mercy on the weak, helps them, and suffices them. It is he who

spends on his parents, treats them gently, and pleases them. And it is he who helps and suffices his slave.”[51]

The Imam, peace be on him, ordered man to do all things that drew him nearer to his Lord. He guided him to the good deeds which Allah loved, for which He rewarded him very much, and for which He did him many favors.

Silence

The Imam, peace be on him, summoned the Moslems to cling to silence. He ordered them to refrain from saying useless words. He, peace be on him, said: “Indeed, this tongue is the key of all good and evil. So, the believer must seal his tongue as he seals his gold and silver. For Allah's Apostle, may Allah bless him and his family, said: ‘May Allah have mercy of the believer who restrains his tongue from all evil. For that is alms from him for himself. No one is safe from sins unless he restrains his tongue.'”[52]

Bad Qualities and Deeds

The Imam, peace be on him, warned the Moslems from having bad qualities and abominable deeds. The following are some of the traditions reported on his authority:

1. He, peace be on him, said: “If some haughtiness enters the person's heart, some of his reason decreases.”[53]

He, peace be on him, said: “The haughty one quarrels with Allah about His gown.”[54]

Indeed, haughtiness results from ignorance and the decrease of reason. If man knows that he will be a mass of mean earth after death, he shows no haughtiness towards Allah's creatures.

2. The Imam, peace be on him, dispraised the hypocrite person, who is double-faced and double-tongued. He, peace be on him, said: “Bad is the servant who is double-faced and double-tongued. He flatters his brother when he is present. He backbites him when he is absent. He envies him brother when he is given. He betrays him when he is afflicted by a tribulation.”[55] These qualities denotes that such a person has an evil soul, that he has no morals, and that he has no faith in his Lord.

3. The Imam, peace be on him, warned the Moslems from having the following qualities. He, peace be on him, said: “Bad is captivity after victory, depression after the misfortune, rudeness with the poor, cruelty with the neighbor, miserliness towards the relative, disagreement with the friend, misbehavior towards the family, impudence through the power, greediness during poverty, backbiting the friend, telling lies, the slander, perfidy from the ruler, the rage from the generous. Whoever asks more than his right is worth of deprivation. Setting right the one who does not know dignity is through disgracing him. The careful one rises (in rank). The cautious one finds (good).”[56]

Whoever refrains from these qualities is endowed with high moral standards and is among the unique people.

4. The Imam, peace be on him, prevented the Moslems from practicing the following qualities. He, peace be on him, said: “The owner of three traits will not die till he sees their evil results: oppression, cutting off ties of relations, and binding oath through which he fights with Allah. Indeed the

quickest obedience in reward is the relations with womb relatives. Perhaps some people are sinners. However, they visit each other. So, their properties increase and they become rich. Binding oath and cutting off ties of relations leave houses empty of their people.”[57]

5. The Imam, peace be on him, hated the people who were endowed with the following traits. He, peace be on him, said: “Four (traits) lead to the quickest punishment: The person whom you treat with kindness but he mistreats you. The person who you do not oppress but oppresses you. The person to whom you are loyal but he betrays you. The person who visits his relations but they end their relationship with him.”[58]

6. The Imam, peace be on him, prevented the Moslems from drinking wine. For it is among the mortal sins. He, peace be on him, said: “Indeed the one who is alcoholic is like the one who worships the idol. Wine makes him shake, and destroys his manhood. It makes him violate the prohibitions such as shedding blood and committing fornication.”[59]

Surely, wine is the source of all sins and offenses. It is among the social catastrophes that defame man and leads him to commit all the prohibitions. As for its bodily damages, we have talked about them in one of our books.

7. The Imam, peace be on him, dispraised the person who used obscene language. He, peace be on him, said: “Surely, Allah detests the one who uses obscene language.”[60]

Backbiting and Slander

The Imam, peace be on him, made a distinction between backbiting and slander. He, peace be on him, said: “It is an act of backbiting to say concerning your brother what Allah conceals for him. As for the manifest traits of him such as fury and hastiness, there is no harm in mentioning them. As for slander, it is that you say concerning your brother what he has not.”[61]

Anger and its Remedy

The Imam, peace be on him, warned the Moslems from anger. He provided a remedy for it. He, peace be on him, said : “Indeed this anger is an ember from Satan. The ember is burnt in the heart of the son of Adam (i. e., man). When one of you becomes angry, his eyes become red and his jugular veins become swollen. Thus, Satan enters him. When he becomes angry, he must sit on the ground. With that he removes the cunning of Satan.”[62]

Imam Abu Ja‘far (al-Baqir), peace be on him, underlined the affair of anger. He warned the Moslems of its final results. Imam al-Sadiq, peace be on him, said: “My father said: 'There is nothing more intense than anger. Perhaps the person becomes angry. So, he kills the soul which Allah has forbidden and defames the chaste woman.”[63]

Imam Abu Ja‘far, peace be on him, said: “The person sometimes becomes angry and continues his anger till he enters the Fire.”[64]

Vanity

 The Imam, peace be on him, said: “I wonder at the one who is vain and boastful. He was created from a sperm. Then he becomes carrion. Between this and that, he does not know what will be done for him.”

Al-Baqir’s Supplications

There is wonderful heritage in the supplications of the Imams of the members of the House (ahl al-Bayt), peace be on them. There are treasures of valuable maxims and morals in them. These supplications represent the absolute inclination of the Imams, peace be on them, to Allah. They represent their relation with Him and their devotion to him. They also represent the spiritual qualities which the Imams had such as asceticism, pity, and cleaving to religion. Moreover, they are rich in ethics, philosophy, and theology. Many supplications were reported on the authority of Imam Abu Ja‘far (al-Baqir), peace be on him. The following are some of them:

1. Abu Hamza al-Thumali reported this supplication on the authority of Imam Abu Ja‘far (al-Baqir), peace be on him. He called it al-Jami‘ (the conclusive). This supplication is as follows: “In the name of Allah, the Most Gracious, the Most Merciful. I bear witness that there is no god apart from Allah, who is unique and without partners. I also bear witness that Mohammed is His servant and His Apostle. I have believed in Allah, all His Apostles, and all what Allah revealed to His Apostles. Allah's promise is true. Meeting Him is true. Allah is truthful. The Apostles conveyed (their messages). Praise belongs to Allah, the Lord of the worlds. Glory belongs to Allah whenever a thing glorifies Allah, and as He wants (His creatures) to glorify Him. Praise belongs to Allah whenever a thing praises Allah, as He wants (His creatures) to praise Him. There is no god but Allah whenever a thing says: there is no god but Allah, as He wants (His creatures) to say: there is no god but Allah. Allah is Great whenever a thing says: Allah is Great, and as He wants (His creatures) to say: Allah is Great.

“O Allah, I ask You (to give me) the keys of good, its ends, its laws, its precedents, its advantages, its blessings, what its knowledge has exceeded me, and what my memorization falls short of counting it. O Allah make clear for me the means of its knowledge. Open for me its doors. Bestow upon me the blessings of Your mercy. Grant me protection from the Cursed Satan, for he wants to deviate me from Your religion. Purify my heart from doubts. Do not busy my heart with my world. (Do not) distract (my heart) from the later reward of the hereafter through my sooner livelihood. Make my heart busy with memorizing the thing whose ignorance You do not accept from me. Make my tongue obedient to all good. Purify my heart from hypocrisy. Do not make it flow in my joints. Make my deeds sincere to you.

“O Allah, I seek refuge with You from evil, all outward and inward ill-deeds, their heedlessness, and all what the stubborn ruler desires for me. You know that and you are able to keep it away from me.

“O Allah, I seek refuge with You from the misfortunes of the jinn and men. (I seek refuge with You) from their storms, their followers, their calamities, their tricks, seeing the sinners from among the jinn and men, and deviating from my religion so my life in the hereafter is corrupt. That will be a damage from them against me in my daily bread. Or intentional

tribulation from them hits me. Thus, I have no ability for the tribulation nor have I patience to bear it. So, My Lord, do not test me with its sufferings. For that will prevent me from praising You and divert me from worshipping You. You are the Preserver, the Protector, the repeller, and the Guarder from that all.

“O Allah, I ask You (to grant me) ease in my livelihood as long as You keep me alive in a livelihood through which I can obey You, through which I can reach Your pleasure, and through which I will get to the everlasting life tomorrow. Do not provide me with the means of subsistence that makes me oppressive nor do You test me with poverty through which I become miserable to press me. Give me an abundant share in my life in the hereafter, and ample easy daily-bread in my life in this world. Do not make the world a prison against me. Do not make me sad when I leave it. Take me out of its temptations and be pleased with me. Make my deeds acceptable and my efforts laudable in it.

“O Allah, whoever desires evil for me-desire (it) for him! And whoever deceives me-deceive him. Turn away from me the worries of those who drive their worries in me. Plan against those who plan against me. Indeed, You are the best of planners. Tear out for me the eyes of the unbelievers, the oppressors, and the envious tyrants.

“O Allah, send down to me from you tranquillity and sobriety. Clothe me Your well-fortified shield. Protect me with Your preventive shelter. Make me (live) through Your useful health. Accept as true my words and deeds. Bless for me my children, my family, my property. Forgive me what I have brought forward, what I have delayed, what I have neglected, what I have (done) intentionally, what I have (done) slowly, and what I have concealed, through Your mercy, O Most Merciful of all the merciful.”[65]

This supplication denotes the intense devotion of the Imam to Allah. He relied on Him in all his affairs. He sought refuge in Him from the temptations and deception of the world. For he was afraid that the world would prevent him from remembering Allah, the Most High.

2. Al-Rabi‘ reported on the authority of ‘Abd Allah b. ‘Abd al-Rahman, on the authority of Imam Abu Ja‘far, peace be on him, who said: “Shall I teach you a supplication? We, the members of the House (ahl al-Bayt), recite the supplication when a certain affair grieves us, and when we are afraid of the evil of Satan.”

“Yes, may my father and mother be ransom for you,” replied Abd Allah.

“Say: O You Who were before all things! O You Who created all things! O You Who will remain after all things! Bless Mohammed and his Household. Then mention your need....”[66]

Other traditions were reported on the authority of the Imam. They show his high soul, and his strong relationship with his Creator.

Imam al-Baqir urged Moslems to Supplication.

The Imam, peace be on him, urged Moslems to supplicate to Allah. He, peace be on him, said: “Surely, Allah hates that people insist on each other for their request. However, He, Exalted be His name, loves that for Himself. He wants them to ask Him for what He has (with insistence).”[67]

Wonderful Maxims

Short wonderful maxims were reported on the authority of Imam Abu Ja‘far (al-Baqir), peace be on him. They are full of noble morals and are useful. The following maxims are some of them.

1. He, peace be on him, said: “If you can deal with anyone and do him a favor, do that.”

2. He, peace be on him, said: “Flatter the hypocrite with your tongue. Make your love sincere to the believer. When a Jew associates with you, associate well with him.”

3. He, peace be on him, said: “Nothing is mixed with a thing better than (mixing) clemency with knowledge.”

4. He, peace be on him, said: “Assume the truth. Leave that which does not concern you. Avoid your enemy. Be careful of your friends except the trusty one who fears Allah. Do not make friends with the sinner. Do not inform him of your secrets. Ask the advice of those who fear Allah.”

5. He, peace be on him, said: “The friendship of twenty years is kinship.”

6. He, peace be on him, said: “The decree of Allah is good for the believer.”

7. He, peace be on him, said: “He for whom Allah does not make a preacher from his own self, the preaching of people do not avail him.”

8. He, peace be on him, said: “He whose outward (deeds) are heavier than his inward (deeds), his scales are light.”

9. He, peace be on him, said: “How many a person meets a person and says to him: may Allah ruin your enemy, and he has no enemy except Allah.”

10. He, peace be on him, said: “He who disobeys Allah does not recognize Him.” Then the Imam composed:

Do you disobey the Lord and show your love (for Him)?

By your life, this is an innovation among deeds.

If your love was truthful, you would obey him.

Indeed the lover obeys him whom he loves.

11. He, peace be on him, said: “The need with the one who has recently gotten property is like the dirham in the mouth of the snake. You need him, and you are in danger.”

12. He, peace be on him, said: “Know the love in the heart of your brother through what he has in your heart.”

13. He, peace be on him, said: “Faith is love and hatred.”

14. He, peace be on him, said: “Four (acts) are among the treasures of kindness: Concealing the need, concealing the alms, concealing the pain, and concealing, the misfortune.”

15. He, peace be on him, said: “He whose tongue is truthful, his acts grow. He whose intention is good, his daily-bread increases. He whose kindness to his family is good, Allah prolongs his life.”

16. He, peace be on him, said: “Whoever gets a brother in Allah in addition to faith in Allah and faithfulness to his brotherhood seeking Allah's pleasure gets a ray from Allah's light, safety from the punishment of Allah, a pilgrimage (to Mecca) through which he will be successful on the Day of Judgment, everlasting honor, and increasing reputation. That is because the

believer is neither mawsool nor mafsool from Allah, the Great and Almighty.”He was asked: “What is the meaning of mawsool and mafsool?”He, peace be on him, replied: “Mawsool meaning the believer is not connected to (Allah). Mafsool meaning the believer is not separated from (Allah).”

17. He, peace be on him, said: “It is sufficient cheat for the person is that he sees from the people the vague affair of his own soul. Or he finds faults with other than him through what he cannot leave. Or he hurts his friend through that which does not concern him.”

 18. He, peace be on him, said: “Humbleness is that you should be satisfied with the humble sitting-place, that you should greet whomever you meet, and that you should leave the dispute even if you are right.”

 19. He, peace be on him, said: “The believer is the brother of the believer. So, he should not abuse him nor should he deprive him (of his rights) nor should he doubt him.”

 20. He, peace be on him, said: “He to whom clumsiness is apportioned, faith is veiled from him.”

 21. He, peace be on him, said: “Indeed Allah has punishments in the hearts, the bodies, the daily-bread, and the worship. However, the cruelty of the heart is the most intense punishment.”

22. He, peace be on him, said: “On the Judgment Day, a caller will call: ‘Where are al-Sabirun (the patient)?' So, a group of people will rise. Then a caller will call : ‘Where are al-Mutasabbirun?' Thus, a group of people will rise.”He was asked: “Who are al-Sabirun and al-Mutasabbirun?”He, peace be on him, replied: “Al-Sabirun are those who are patient with performing the religious duties. Al-Mutasabbirun are those who are patient with the prohibitions.”

23. He, peace be on him, said: “Allah says: ‘O Son of Adam, refrain from what I have prohibited, so you are the most pious of all people.'”

24. He, peace be on him, said: “The best worship is the abstinence of the private parts and the abdomen.”

25. He, peace be on him, said: “Modesty and faith are coupled with each other. If one of them goes away, the other will follow it.”

26. He, peace be on him, said: “Allah gives this world to both the righteous and the sinners. However, He gives this religion to His close friends only.”

27. He, peace be on him, said: “Allah gives the world to those whom He loves and those whom He detests. However, He gives religion to those whom He loves only.”

28. He, peace be on him, said: “If the beggar knew what was in begging, he would never beg anyone. If the begged one knew was in prevention, he would never prevent anybody.

29. He, peace be on him, said: “Some blessed rich servants belong to Allah. They associate with people. People live under their wing. Some wicked servants belong to Allah. They do not associate with people. People do not live under their protection. They are like grass -hoppers.”

30. He, peace be on him, said: “Allah likes spreading greetings.”[68]

31. He, peace be on him, said: “Everything has a catastrophe. The catastrophe of knowledge is forgetfulness.”[69]

32. He, peace be on him, said: “O Allah, help with the world through riches, and with the hereafter through piety.”[70]

33. He, peace be on him, said: “The person increases in opinion when he gives sincere advice.”[71]

34. He, peace be on him, said: “The weapon of the ignoble person is ugly words.”[72] A poet composed this wonderful maxim, saying:

Al-Baqir al-Murtada, the descendant of the Imam, peace be on him, was truthful when he said: “Ugly words are the weapon of the ignoble.”[73]

35. He, peace be on him, said: “Thunderbolt strikes the believer and the unbelievers. However, it does not strike the person who praises (Allah).”[74]

36. He, peace be on him, said: “The best deeds are three: Praising Allah in all conditions, treating people with justice, and giving the friend money.”[75]

37. He, peace be on him, said: “Regard the good deed as small. Do it quickly, and conceal it.”[76]

38. He, peace be on him, said: “In the Sunna (the Prophet's practices) and the religion, it is not an act of truthfulness to turn away from the generous.”[77]

39. He, peace be on him, said: “How wonderful good deeds are after evil deeds! How shameful evil deeds are after good deeds!”[78]

40. He, peace be on him, said: “The person may earn money through four (sources). They are unfaithful act, usury, treason, and theft. Such money is not accepted in four (acts). They are zakat, alms, pilgrimage (to Mecca), and omra.”[79]

41. He, peace be on him, said: “Allah, the Great and Almighty, refuses to accept the pilgrimage and omra performed through ill-gotten gains.”[80]

42. He, peace be on him, said: “He whose outward (deeds) are heavier than his inward (deeds), his balance is light.”[81]

43. He, peace be on him, said: “Lying destroys faith.”[82]

44. He, peace be on him, said: “I had a companion. The companion regarded the world as small. Thus, I regarded him as great.”[83]

45. He, peace be on him, said to his companions: “Do you enter your hands in the bags of your companions and take what you want?”“No,”they replied. “You are not our companions as you say,”he, peace be on him, explained.[84]

46. He, peace be on him, said: “Kindness may make the father go to extremes. This is the worst father. Negligence may make the child disobey (his parents). Such a child is the worst.”[85]

47. He, peace be on him, said: “Preach to your companions, and respect them. Do not attack each other.”[86]

48. He, peace be on him, said: “Sins make misfortunes strike the servant.”[87]

49. He, peace be on him, said: “Allah decreed that He would not take the blessing He bestowed on the servant. However, when the servant commits a sin, he is worthy of the adversity.”[88]

50. He, peace be on him, said: “If there is no love in my heart for the saints of Allah and no hatred for His enemies, nothing will avail me, even if I fast throughout the day, pray throughout the night, and spend all my money for Allah.”[89]

51. Zarara asked Imam Abu Ja‘far (al-Baqir), peace be on him: “What is the meaning of al-Hanafiya?”He, peace be on him, replied: “It is the nature Allah has created in men. He has created it in them to make them recognize Him.”[90]

52. Imam Abu Ja‘far was asked: “Is there a thing better than gold?”He, peace be on him, answered: “Yes, the one who gives it.”[91]

53. He, peace be on him, said: “The tribulation of the people against us is burdensome. When we ask them (to follow us), they do not respond to us. When we leave them, they do not follow other than us.”[92]

54. He, peace be on him, said: “The chasteness of the abdomen and private parts is the best (quality) through which Allah is worshipped.”[93]

55. He, peace be on him, said: “Be patient towards misfortunes. Do not transgress (Allah's) rights. Do not give the person a thing that harms you more than it avails you.”[94]

56. He, peace be on him, said: “Our followers obey Allah.”[95]

57. He, peace be on him, said: “The friend may take care of you when you are rich, and abandon you when you are poor. How bad such a friend is!”[96]

58. He, peace be on him, said: “Kindness to friends is the best help in the world.”[97]

59. He, peace be on him, said: “Whomever is given ethics and kindness is given good and rest. Besides His state is good here and the hereafter. Whomever is deprived of them, that will be a way to evil and tribulations, except him whom Allah protects.”[98]

60. He, peace be on him, said: “Allah (sometimes) makes a person recognize the truth. So, the person can remain on the top of a mountain. He can eat from the plants of the earth till death comes to him. Still, he faces no problem.”[99]

61. He, peace be on him, was asked: “The people of the garden will enter the garden through their deeds. Will Allah release (some people) from the Fire?”“Surely, Allah will release (some people) from the Fire,”he replied.[100]

62. He, peace be on him, said: “He who has no precautionary dissimulation has no good.”[101]

63. He, peace be on him, said: “If you want to know that you have good, consider carefully your heart. Does your heart love obedience to Allah? Does it detest the disobedience to Him? If it is so, you have good and Allah loves you. Does it detest the obedience to Allah? Does it love the disobedience to Him? If it is so, you have no good and Allah detests you. The person is with his lover.”[102]

64. He, peace be on him, said: “Among the steps of Satan are the oath for divorce, the vow for sins, and the swearing by other than Allah, the Exalted.”[103]

65. He, peace be on him, said: “When the abdomen is full, (the person) becomes tyrannical.”[104]

66. He, peace be on him, said: “Allah detests the full abdomen.”[105]

67. He, peace be on him, said: “Whoever seeks the world to be chaste with the people, to maintain his family, and to help his neighbor, will meet Allah, the Great and Almighty, and his face will be like the full moon.”[106]

68. He, peace be on him, said: “Our talk is difficult. It is difficult (for people) to understand it. No one bears it except a close angel or a prophet or a servant whose heart Allah has tested for faith.”[107]

69. He, peace be on him, said: “I hate the person whose words are more than his knowledge. I also hate the person whose knowledge is more than his reason.”[108]

With this we will end our talk about some of the Imam's wise words that represent genuine creative thinking.

Did al-Baqir write poetry?

The references did not mention that Imam Abu Ja‘far al-Baqir, peace be on him, wrote poetry. Rather they mentioned that he split open many doors to knowledge, that he founded most of its rules, and that he was given wisdom and sound judgments. However, Sayyid ‘Ali Sadr al-Madani ascribed the following lines of poetry to him.

I wonder at the one who admires his form

while he had been a sperm before.

Tomorrow, after his good form, he will be dirty carrion in the grave.

In spite of his admiration and haughtiness,

He carries stool between his two sides.[109]

It is no matter whether the Imam, peace be on him, wrote poetry or not. Surely, he was the foremost eloquent person of the period. The large group of his first-class eloquent wise words proves that.

Now I want to end the talk about the talents of Imam Abu Ja‘far, peace be on him. It is an act of truthfulness to say that I have mentioned few examples of his knowledge and sciences. I do not say that I have encompassed them. It is difficult for me to do that. Thus, I have left the door open for other researchers to discover the other bright dimensions of his life. For it was a personal extension to his outstanding grandfathers, who illumined the cultural life for people.