The Imamate
The Imamate is a breath of Allah's spirit. It is a favor of His favors. He has bestowed it on man to lead him to belief and good and to guide him to the right path. The Shi‘ites believe that it is among the fundamentals of the religion and the pillars of Islam. That is because it is the strong base on which Islamic social justice depends. Imam Abu Ja‘far (al-Baqir), peace be on him, talked about many dimensions of the Imamate. The following are some of them:
The Critical Need for the Imam
The Imamate is a necessity of Islamic life. The affairs of society are not righteous without it. Moslems have unanimously agreed that it is obligatory and necessary. Jabir b. Yazïd al-Ju‘fi asked Imam al-Baqir, peace be on him, about the need for the Prophet and the Imam. Thus, he, peace be on him, said: “The world remains righteous. That is because Allah, the Great and Almighty, does not punish the people of the earth as long as the Prophet or the Imam is among them. Allah, the Great and Almighty, said: ‘Allah does not punish them as long as you are among them.’ The Prophet, may Allah bless him and his family, said: ‘The stars are safety for the people of the sky, and the members of my family are safety for the people of the earth. If the stars went away, what the people of the sky hate would hit them. If the members of my House went away, what the people of the earth hate would afflict them.’ By the members of his House, he meant the Imams whose obedience Allah, the Great and Almighty, joined to His obedience when He said: ‘O You who believe, obey Allah and obey the Apostle and those in authority among you.’ They were infallible and purified. The did not commit sins nor did they disobey (Allah). They were supported, successful, and guided (to righteousness). Through them Allah gives people. Through them the country is prosperous. Through them rain comes down from the sky. Through them the blessings of the earth comes forth. Through them the people of sins are given time and are not punished and tortured quickly. Gabriel did not separate himself from them (the Prophet's Household) nor did they separate themselves from him. They did not separate themselves from the Koran nor did it separate itself from them. Allah's blessings be on them all.”
The speech of the Imam, peace be on him, is full of the words concerning the need for the Imamate, for it leads the world to righteousness and reforms the deviation from religion. The Imam praised the pure Imams from the members of the House (ahl al-Bayt), peace be on them. He underlined that they were safety for the people of the earth, and that through them the tribulation is driven away, rain comes down from the sky, and the blessings of the earth come forth.
To know the Imam is obligatory
The traditions reported on the authority of the Prophet, may Allah bless him and his family, and on the authority of the custodians of the sciences of the pure Imams have agreed that to know the Imam of the time is obligatory, and that whoever dies and does not him is like those who died before Islam, as the Prophetic tradition stated. In this respect, many traditions were
reported on the authority of Imam Abu Ja‘far (al-Baqir), peace be on him. The following are some of them:
1. Jabir b. Yazïd al-Ju‘fi reported. He said: [I heard Abu Ja‘far (al-Baqir), peace be on him, say:]
“Surely, he who knows Allah, the Great and Almighty, and worships Him is the person who knows Allah and recognizes His Imam from among us, ahl al-Bayt, and he who does not know Allah, the Great and Almighty, and does not recognize the Imam from us, ahl al-Bayt, knows and worships other than Allah.”
2. Mohammed b. Moslem reported. He said: [ I heard Abu Ja‘far (al-Baqir), peace be on him, say:]
“Everyone who is obedient to Allah, the Great and Almighty, in worship in which he exerts effort, but does not have an Imam (appointed) by Allah, his deeds are unacceptable, and he is astray and bewildered. Allah detests his deeds. Such a person is like a sheep which has strayed away from its flock and its shepherd, and which runs in this and that direction the whole day. When the night descends on it, it sees some flock of sheep with a shepherd. It goes towards it and is deceived. It passes that night with that flock in their resting-place. When the shepherd herds the flock, that sheep refuses to recognize the flock and the shepherd. It runs in bewilderment seeking its shepherd and its flock. Then it sees another flock of sheep with its shepherd. Again the sheep turns towards it and is deceived by the second flock. The shepherd shouts: ‘Join your shepherd and your flock. You are lost from, and bewilder over, your shepherd and your flock.’ So, the sheep runs away in fear, bewilderment and loss, having no shepherd to guide it to a pasture or back to its own place. Being like this, a wolf takes advantage of its being lost, and eats it. Thus is it, by Allah, O Mohammed, he who wakes up in this community without having an Imam (appointed) by Allah, the Great and Almighty, who is manifest and just, wakes up astray and lost. If such a person dies in this condition, he dies the death of unbelief and hypocrisy. O Mohammed, know unjust Imams and their followers have been expelled from the religion of Allah. They are misguided and they misguide. So, the deeds which they perform are as ashes whereon the wind blow strong upon a tempestuous day. They have no power over what they have earned- that is the far error.”
Indeed the Imams of the members of the House (ahl al-Bayt), peace be on them, must be known. That is because they were the custodians of the revelation and the trustees of the Apostle of Allah, may Allah bless him and his family, and his successors over his community. They were unlike the Umayyad and the ‘Abbasid kings who committed all sins and spread oppression and corruption in the earth.
To obey the Imam is obligatory
To obey the Imam is a religious obligation. Allah, the Most High, has mentioned that in the Koran: “Obey Allah and obey the apostle and those in authority among you.”
Many traditions have mentioned that. Zarara reported on the authority of Abu Ja‘far (al-Baqir), peace be on him, who said: “The apex of the thing, the height of it, the key to it, the gate to everything and the good pleasure of (Allah), the Most Merciful, the Blessed, is to obey the Imam after knowing him.”Then he said: “Surely, Allah, the Blessed, the Most High, says: ‘Whoever obeys the Apostle, surely obeys Allah. And whoever turns his back- We have not sent you to be a watcher over them.’”
The Right of the Imam against People
The Imam has a right against people. Meanwhile people have a right against the Imam. Imam Abu Ja‘far (al-Baqir), peace be on him, talked about that when Abu Hamza asked him:
-What is the Imam's right against people?
-His right against them is to listen and obey (him). -What is their right against them?
- He divides among them equally and treats the subjects with justice.
Indeed the right of the Imam against people is that they should listen to him and carry out his orders, for he strives to achieve their happiness and righteousness. As for their right against him is that he should divide equally the properties of Allah among them. He should not prefer one group of people to the other. He should treat them with justice that is the shade of Allah in the earth.
The Dignity of the Imam
Surely, the Imam has a dignity and high position with Allah. No one of Allah's servants is able to obtain such a dignity and high position. Imam Abu Ja‘far (al-Baqir), peace be on him, talked about that. He, peace be on him, said to Jabir b. Yazïd al-Ju‘fi:
“Surely, Allah took Abraham as a servant before He took him as a prophet. He took him as a prophet before He took him as an apostle. He took him as an a apostle before He took him as a friend. He took him as a friend before He took him as an Imam. When He gathered these things for him, He said to him : ‘O Abraham, I am going to appoint you as an Imam over the people. ' Abraham regarded the Imamate as great, so he said: ‘And of my offspring.’ He (Allah) said: ‘My covenant does not include the unjust.’”
The meaning of this tradition is that the Imamate is the highest rank with Allah. The prophets and the apostles were unable to obtain it. However, Allah singled out His friend Abraham with it. He also singled out the pure Imams from the members of the House (ahl al-Bayt), who were the custodians of the revelation, the doors of guidance and mercy for this community.
Accepting the Leadership of the Imams of ahl al-Bayt
Surely, accepting the leadership of the pure Imams is part of Islam and proof for belief. The Apostle, may Allah bless him and his family, proclaimed this holy religious obligation among his community. He made it incumbent on the community to adopt it. He took more care of it than any other religious obligation. Imam Abu Ja‘far (al-Baqir), peace be on him, said:
“Islam has been built on five (pillars): the prayers, zakat (alms), fasting, the hajj, and accepting the leadership (of my family). He did not proclaim a
thing more than he proclaimed the leadership (of his family). However, people have adopted four (pillars) and left this (leadership).”
It is incumbent on all Moslems to follow the good Imams who are the source of light in the earth. In other words Moslems must follow the legal precepts and the rules of morals which have reported on their authority.
Al-Baqir praised the Imams
Imam Abu Ja‘far (al-Baqir), peace be on him, praised the good Imams in many of his traditions. He talked about their high rank. The following are some of his traditions:
1. He, peace be on him, said: “We are the custodians of Allah's affairs, treasurers of Allah's knowledge, and inheritors of Allah's revelation. It is we who know Allah's Book by heart. Our obedience is an obligation. Love towards us is belief, and spite towards us is unbelief. He who loves us is in the garden, and he who hates us is in the fire.”
2. He, peace be on him, said: “We are the friends of Allah, we are Allah's choice, we are the trustees of Allah, we are the store of the inheritance of the prophets, we are the proofs of Allah, we are the strong rope of Allah, we are the right path of Allah. Allah, the Exalted said: ‘And (know) that this is My path, the right one, therefore follow it, and follow not (other) ways.’ We are Allah's mercy for the believers. With us Allah started (Islam), and with us Allah will end (it). Whoever cleaves to us is safe. Whoever disobeys us goes astray. We are the noble honored leaders. Whoever knows us, recognizes our right, and obeys our order is from us and belongs to us.”
3. He, peace be on him, said: “We are the treasurers of Allah's knowledge, we are the custodians of Allah's affairs. With us He started Islam, and with us He will end it. From us, you learn (Islam). By Him Who split open the seed and created the breath, Allah has never (put) His knowledge in anyone except us, and (no one) attains what Allah has except through us.”
4. He, peace be on him, said: “We are the people of the House of mercy, the tree of Prophethood, the source of wisdom, the place of angels, and the landing place of the revelation.”
5. He, peace be on him, said: “By Allah, we are Allah's treasurers in His heaven and on His earth. We are the treasurers, not of gold nor of silver, but of His knowledge.”
6. He, peace be on him, said: “We are the treasurers of Allah's knowledge. We are the expanders of Allah's revelation, and we are the strong Proof for those who are under heaven and on the earth.”
Many traditions were reported on the authority of the Prophet, may Allah bless him and his family, concerning the outstanding merits which Allah granted to the pure Imams. The Prophet, may Allah bless him and his family, regarded them as the fountains of wisdom, and the inheritors of the sciences of prophets. He singled them out with all noble deeds. This is true. There is no doubt in it. Whoever studies their ways of life full of guidance, righteousness, and noble deeds believes that they were the lords of creation, the trustees of the Prophet, may Allah bless him and his family, and the custodians of his sciences. There is no exaggeration or deviation from the truth in this opinion. Allah endowed His prophets with knowledge, wisdom,
and sound judgments. However, they were not better than the members of the House (ahl al-Bayt), peace be on them. That is because they were loyal to Allah. For the sake of His obedience and religion, they made sacrifices which no reformer in the earth has made.
The Number of the Imams
Imam Abu Ja‘far (al-Baqir), peace be on him, mentioned the number of the pure Imams, who were the successors of the Prophet, may Allah bless him and his family, over his community, his testamentary trustees, and the custodians of his sciences. The following are some of what was reported on his authority:
1. Zarara reported on the authority of Abu Ja‘far (al-Baqir), peace be on him, who said: “The Imams are twelve. Among them al-Hasan and al-Husayn, and then the Imams from al-Husayn's children.”
2. Abu Basïr reported on the authority of Imam Abu Ja‘far (al-Baqir), peace be on him, who said: “We are twelve Imams.”
3. Abu Basïr reported that the Imam said: “There will be nine Imams after al-Husayn. The ninth of them will be their Qa'im (i. e., the one who will undertake the office of the Imamate).”
The great Prophet, may Allah bless him and his family, announced that. In this connection, many traditions were reported on his authority. Salman, the Persian, reported. He said: “We were with Allah's Apostle, may Allah bless him and his family. Al-Husayn b. ‘Ali was (sitting) on his thigh. He gazed at his face, and then he said: ‘O Abu Abd Allah, you are a lord of our lords. You are an Imam, the son of an Imam, and brother of an Imam, father of Imams whose ninth will be their Qa'im, the most knowledgeable of them, the wisest of them, and the most meritorious of them.’”
‘Abd Allah b. ‘Umar reported. He said: “I heard Allah's Apostle, may Allah bless him and his family, say: ‘There will be twelve successors after me.’”
Shaykh Abu Abd Allah, Ahmed b. ‘Ayyash, commented on this tradition, saying: “This stipulated number was not of those who came after Allah's Apostle, may Allah bless him and his family, nor was it of the Umayyad successors, for their number was over twelve, nor was it of those who came after them, for their number was more than them. No sect of this community has claimed this number for its Imams except the Imami (Shi‘ites). This indicates that the number they have mentioned is correct.”
Imam ‘Ali, the Commander of the Faithful, peace be on him, numbered the Imams and mentioned their names one by one till he ended at al-Qa'im (the one who will under take the office of the Imamate).
Thus, the poet composed:
Indeed the Imams are nine and three,
as it was reported from al-Hadi (the one who guides),
the bringer of good news, the warner.
There is neither increase nor decrease in them,
as it was said (their number) as the number of the months.
Prophethood was confined to people,
and the Imamate was also confined to people.
The poet ‘Abd Allah b. Ayyub al-Khuraybi addressed Imam al-Jawad after his father's death, saying:
O You who is the son of the murdered one,
O You who is the son of the roots of the soil,
May his origin and roots be good.
O You who is the son of the eight Imams,
who went westward, and father of the three (Imams),
who went eastward,
Indeed you are the east and the west,
The Book has come to confirm that.
It is sure that the successors of the Prophet, may Allah bless him and his family, were twelve. Many successive traditions were narrated concerning them. They were the good Imams from the members of the House (ahl al-Bayt), peace be on them. They represented the guidance and reputation of the Prophet, may Allah bless him and his family.
The Sufferings of the Imams
Imam Abu Ja‘far (al-Baqir), peace be on him, talked to Hamran about the tyrants who inflicted tribulations and misfortunes on the pure Imams. He told him that if the Imams, peace be on them, had asked Allah to dispel those tribulations and misfortunes, He would have responded to them. However, they had not asked him to obtain that noble rank with Him. He, peace be on him, said: “O Hamran, Allah, the Great and Almighty, tested the Imams. The tyrants supported each other against them. So, if they had asked Allah to drive that away from them and insisted on removing the tyrants and their kingdom, He would have answered them. Then the period of the kingdom of the tyrants would have ended. O Hamran, that which had hit them was not because of a sin they had committed nor was a punishment for disobedience towards Allah. However, they wanted to obtain ranks and dignity from Allah. Therefore, do not believe that concerning them.”
Al-Baqir urged Reporters and Traditionalists to proclaim the Glorious Deeds of the Imams
He, peace be on him, urged reporters and traditionalists to spread the remarkable deeds and outstanding merits of the Imams of the members of the House (ahl al-Bayt), peace be on them, for they are the good example to this community. Sa‘ïd al-Iskafi said: “I said to Abu Ja‘far (al-Baqir): ‘I sit down to narrate and mention your right (to authority) and your outstanding merits.’”So, the Imam, peace be on him, thanked him for his efforts, and then said to him: “I wish that there was a narrator like you at every thirty cubits.”
The Knowledge of the Imams
Since the beginning of their history till this day of people, the Shi‘ites have believed that Allah endowed the Imams of the members of the House (ahl al-Bayt), peace be on them, with knowledge, wisdom, and sound judgments, as He endowed His prophets and apostles with that. “That is Allah's favor. He gives it to whoever He wills.”
The historians and the narrators have unanimously agreed on that the Imams, peace be on them, had great scientific abilities which no one of the people had, and that they exceeded all the scholars in abilities and genus.
Their is no blame for this claim, for there are many proofs for it. Imam ‘Ali, the Commander of the Faithful, peace be on him, was the lord and leader of this family. Did he not say on the pulpit of Kufa: “Question me before you lose. Question me about the ways of the sky, for I am more knowledgeable in them than the ways of the earth?”That means that his knowledge and sciences exceeded the affairs of this planet, on which man lives, to the affairs of the space, the galaxies, and other planets. Moreover, this means that his knowledge encompassed the mysteries of the universe and the obscure things in nature.
Did this great Figure not say: “If the cushion (on which a judge sits) was folded for me (to sit on), I could give judgments to the people of the Torah by their Torah, to the people of the Gospels by their Gospels, to the people of the Psalms by their Psalms, and to the people of the Furqan (i. e., the Koran) by their Furqan.”This indicates clearly that Imam ‘Ali had comprehensive knowledge of all laws and religion. Besides he had knowledge of the legal precepts in those Divine Books.
Is ‘Ali not the owner of Nahjj al-Balagha, which is the richest world book people have ever known after the Holy Koran. This is the leader of the pure family. He was the gate of the city of knowledge of the Prophet, may Allah bless him and his family. He was his testamentary trustee (of authority), for he exceeded all the scholars of the world in talents and sciences. All the pure Imams, peace be on them, had such vast knowledge. Among them was Imam ‘Ali b. Musa al-Kazim, peace be on him. Al-Ma'mun designated him as his successor. Then he summoned all the scholars of the world to come to Khurasan to test the Imam. He wanted them to debate with him to show his feebleness. Then he would be able to destroy the Shi‘ite doctrine and to refute the Shi‘ites who thought that the Imam was the most meritorious of the people of his time and the most knowledgeable of them. When the scholars met in Khurasan, al-Ma'mun gave them a lot of gifts and summoned them to carry out his task. ‘Ali b. ‘Isa prepared many questions for them to ask the Imam. He said that the Imam was questioned about twenty-four thousand problems. The problems were about various sciences such as astronomy, stars, medicine, physics, philosophy, theology, and the like. However, the Imam answered them. So, the scholars who met the Imam believed in his Imamate. Then ‘Ali b. ‘Isa said: “Do not believe those who say that Allah has created a person better than ‘Ali b. Musa.”
Imam Mohammed al-Jawad, ‘Ali b. Musa's son, assumed the office of the Imamate after his father's death. He was twenty years of age. Al-Ma'mun respected and glorified him. The ‘Abbasids were jealous of him. So, they talked to al-Ma'mun about his affair. However, al-Ma'mun made them know his Imamate. He told them that Allah endowed the Imam with knowledge and merits and distinguished him from all creatures. However, the ‘Abbasids did not believe that. So, he ordered them to test the Imam. Thus, they hurried to Yahya b. Aktham, who was then the outstanding judge in Baghdad. They asked him to examine the Imam, peace be on him. He compiled with their request. They held a science meeting in the ‘Abbasid Palace. Eminent scholars attended the meeting. Then Yahya b. Aktham
came and asked them about the most complicated problems. However, the Imam, peace be on him, branched those problems and asked Yahya which branch he wanted. Thus, Yahya was astonished at the Imam. Feebleness appeared on his face. So, he asked the Imam to answer those branched problems. The Imam, peace be on him, answered them, and the meeting was over. All those who attended the meeting were satisfied with his scientific abilities. All the historians reported the event. For example, b. Hajar reported it in his book ‘al-Sawa‘iq al-Muhriqa'. How do explain these scientific abilities of Imam al-Jawad when he was so young?
However, the knowledge of the Imams, peace be on them, was exactly as that of the prophets. Imam Abu Ja‘far (al-Baqir), peace be on him, mentioned that. He said to one of his followers:
-What do the Shi‘ites think of ‘Ali, Moses, and Jesus?
- May I be ransom for you, about what are you asking me?
- I am asking you about knowledge.
- By Allah, he is the most knowledgeable of them.
- Do they not say: “Indeed ‘Ali had exactly the same knowledge Allah's Apostle, may Allah bless him and his family, had?”
- However, they do not prefer any apostle to Uli al-A‘zm (Arch-Prophets).
- Debate with them on Allah's Book.
- At which place of it?
- Allah, the Exalted, said to Moses: “And We ordained for him in the tablets admonition of every kind.”
He said to Jesus: “And that I may make clear to you part of what you differ in.”
However, He said to Mohammed: “And bring you as a witness against these.”
He also said in the same verse: “And We have revealed the Book to you explaining everything clearly.”
The traditionalists have unanimously agreed that the Imams took their knowledge from their grandfather, the Apostle, may Allah bless him and his family. The prophet, may Allah bless him and his family, bequeathed his sciences to his testamentary trustee (of authority) and the gate of the city of his knowledge, Imam ‘Ali, the Commander of the Faithful, peace be on him. Then the pure Imams from his children inherited them after him.
Al-Baqir predicted Events
The historians and the narrators have unanimously agreed that the Imams of the members of the House (ahl al-Bayt), peace be on them, predicted many bloody fights and events. Then they occurred on the arena of life, as the Imams predicted. Imam ‘Ali, the Commander of the Faithful, peace be on him, predicted that Mu‘awiya would expose the great Companion, Hajr b. ‘Adi, to various kinds of persecutions. Thus, Hajr suffered from those persecutions. He, peace be on him, predicted that the government of Marwan b. al-Hakam would last for a short time. He, peace be on him, said: “Indeed he (Marwan) will carry the standard of his error when his temples become white. He will have authority (lasts) as the dog licks its nose.”
He, peace be on him, predicted the government of the ‘Abbasids. Al-Mubarrad reported: “When ‘Ali b. ‘Abd Allah b. al-‘Abbas was born, his father brought him to Imam ‘Ali, peace be on him. The Imam said to ‘Abd
Allah: ‘What have you named him?’ Is it possible for me to name him before you name him?' asked Abd Allah. So, the Imam said: ‘I have named him with my name and given him my kunya. He will have authority.’”
He, peace be on him, predicted the murder of his son, the lord of martyrs, Imam Husayn, peace be on him. Al-Asbagh reported: “We came with ‘Ali, peace be on him. We passed by the place of the grave of al-Husayn, peace be on him. So, ‘Ali said: ‘Their camels will kneel down here. Their baggage will be in this place. Their blood will be shed over there. Young men from the family of Mohammed, may Allah bless him and his family, will be killed on this ground. The sky and the earth will weep over them.’”
He, peace be on him, also predicted man's technological inventions that will happen in the end of the time.
These predictions were not confined to only Imam ‘Ali, the Commander of the Faithful, peace be on him. Rather they included all the Imams from the members of the House (ahl al-Bayt), peace be on them. For example, Imam al-Sadiq, peace be on him, said to al-Mansur al-Dawanïqi: “The boys from your children will play with it (i. e., the caliphate).”
He, peace be on him, said to his cousin, ‘Abd Allah b. al-Hasan: “You will not assume the caliphate. Rather al-Saffah will undertake it.”All these predictions took place.
Ibn Khaldun recognized these predictions of the Imams of the members of the House (ahl al-Bayt), peace be on them. He said: “If the miracle happens for other than them (the Imams), then what do you think of those (the Imams) who had knowledge, religion, signs from prophethood, and good branches testify their noble origin? Islamic law has decided that people are unable to see the unseen except those whom Allah make see in sleep or spiritual office. Ja‘far (al-Sadiq) and the like from the members of the House (ahl al-Bayt) predicted many of those (unseen events). They, Allah knows better, depended on the spiritual authority in predicting that. They were the most appropriate of all the people for these noble ranks and the given miracles.”
As for the events which Imam Abu Ja‘far (al-Baqir) foresaw, they are as follow:
1. He foresaw the government of the ‘Abbasids. Abu Basïr said: “I was with Mohammed (al-Baqir) b. ‘Ali when al-Mansur and Dawud b. Sulayman came to him. That was before the government of the ‘Abbasids. Dawud came to the Imam and greeted him. The Imam, peace be on him, said to him: ‘What prevented (al-Mansur) al-Dawanïqi from coming?’ Dawud b. Sulayman apologized (to the Imam on behalf of him). Then he said: ‘He has turned away (from you).’ The Imam, peace be on him, told Dawud about al-Mansur's future, saying: ‘In the future this man will be a ruler over the creation. He will persecute the men. He will govern over the east and west (of the earth). His life will be long. No one will gather properties as he will do.’”
Dawud hurried to al-Mansur. He brought him the good words of the Imam. So, al-Mansur walked quickly toward the Imam to understand his words concerning him. He apologized to the Imam for being so rude. He said: “Nothing has prevented me from sitting with you but the esteem for
you.”Then he asked the Imam about what he had told Dawud. Thus, the Imam, peace be on him, said:
“That will happen.”
Al-Mansur asked the Imam for more explanations, saying:
“Will we rule before you rule?”
“Yes.”
“Will one of my children rule after me?”
“Yes.”
“Which will be longer- the Umayyad period or ours?”
“Yours will be longer. Your boys will play with government as they do with the football. My father had told me about that.”
Al-Mansur went away happy. He was sure that he would assume authority. He always remembered the Imam's words. When he became caliph, he admired the Imam's prediction.
(Al-Mansur) al-Dawanïqi said: “My brother Abu al-‘Abbas and I escaped from the Umayyads. We passed by the Mosque of the Prophet, may Allah bless him and his family. Mohammed (al-Baqir) b. ‘Ali was sitting there. He, peace be on him, said to a man sitting beside him: ‘Those two (persons) will undertake authority.’ He pointed with his hand to us. The man came and told us about the Imam's words. So, we went to the Imam and said to him: ‘O son of Allah's Apostle, what you have said?’ He, peace be on him, said: ‘You will shortly assume this authority. However, you will mistreat my progeny. Then woe unto you!’”
That happened as the Imam, peace be on him, predicted. When al-Mansur became caliph, he mistreated the descendants of Allah's Apostle, may Allah bless him and his family. He punished them severely. During the time of this tyrant, the descendants of Allah's Apostle, may Allah bless him and his family, suffered from various kinds of persecution to an extent that they did not suffer from such persecution during the time of the Umayyad. Generally speaking, throughout his days, they suffered from disasters, pains, and tortures.
2. Imam Abu Ja‘far (al-Baqir), peace be on him, predicted that the Black Stone would be put into the Great Mosque in Kufa.
That happened during the days of the Karmatnians. They took it from the Kaaba and put it into the Mosque of Kufa. They thought that the hajj would depend on it. So, it would be performed in the Mosque of Kufa. Thus, the Black Stone remained there for about twenty years, and then it was brought back to its place.
3. He, peace be on him, foretold that Nafi‘ b. al-Azraq would invade Medina (Yathrib), and that he would permit his soldiers to profane it. Imam al-Sadiq, peace be on him, said: “My father was at a general meeting. He bowed his head, and then he raised it and said: ‘O People, a man along with four thousand (soldiers) will enter your city. They will fight against you with the sword for three successive days. They will kill your fighters. You will be unable to face that tribulation. That will happen in the next year. Therefore, be on the alert. Know, what I have told you will surely happen.’ However, the people of Medina paid no attention to the Imam's words. They said: ‘That will never happen.’ In the next year Abu Ja‘far (al-Baqir) took his family along with a group of the Hashimites and went out of Medina. Then Nafi‘ b. al-Azraq came. He was accompanied by four thousand
(soldiers). He entered Medina and permitted his (soldiers) to profane it for three days. So, they killed many people.”
Thus, the people of Media understood the Imam's truthful prediction.
4. He, peace be on him, foresaw that his brother Zayd would die a martyr. Zayd b. Hazim reported. He said: “I was with Abu Ja‘far (al-Baqir), peace be on him. Zayd passed by us. So, Abu Ja‘far (al-Baqir) said to me: ‘Have you not seen this? He will revolt (against the government) in Kufa. He will be killed. His head will be sent about.’”
Few days after that, Zayd was killed in Kufa and his head was sent about to countries and cities.
5. He, peace be on him, foretold that the house of Hisham b. ‘Abd al-Malik would be demolished. It was the largest house in Medina (Yathrib). He built it of oil stones. The Imam, peace be on him, said: “By Allah, the house will be demolished. The oil stones will be rare.”Abu Hazim said: “When I heard that, I was astonished at it. Then I said: ‘Who will demolish the house which Hisham, the Commander of the Faithful, has built?’ Then Hisham died. So, al-Walïd assumed the Caliphate after him. He ordered the house to be demolished, and then he ordered the oil stones to be moved from it. So, they became rare in Medina (Yathrib).”
6. Al-Fudayl reported. He said: “I asked Abu Ja‘far (al-Baqir): ‘We have heard that the family of Ja‘far (al-Sadiq) will have one standard and the family of al-‘Abbas will have two standards. Do you have knowledge of that?’”The Imam, peace be on him, said:
“As for the family of Ja‘far, they will have nothing nor will my family. As for the family of al-‘Abbas, they will undertake a great kingdom. In it they will make friends with the strangers and abandon the relatives. Their authority will be rude. There will be no mercy in it. When they feel safe from Allah's punishment, He will destroy then all. Then no house will gather them together nor will an ear hear them. That is due to the Words of Allah, the Great and Almighty: ‘Until when the earth puts on its golden ornament.’”
These are some of the Imam's predictions. They indicate that the Imam, peace be on him, had vast knowledge, and that he encompassed these affairs which Allah, the Exalted, had given to the prophets and their trustees. It is natural that the person is in need of fixed belief and steadfast conviction to accept this phenomenon concerning the Imams, peace be on them. Imam Abu Ja‘far (al-Baqir), peace be on him, mentioned that when he said: “Indeed our speech is difficult and regarded as difficult. (No one) accepts it except a close angel or a sent prophet or a servant whose heart Allah tests for belief.”
These are some of the theological researches the Imam, peace be on him, carried out and some of the unseen he foresaw. He has other researches in this respect. We will mention them when we talk about his time.
Jurisprudence
As for the jurisprudence of the members of the House (ahl al-Bayt), peace be on them, most of it was taken from the two Imams al-Baqir and his son al-Sadiq, peace be on them. The Imami jurisprudence encyclopedias - such as al-Hada'iq, al-Jawahir, and Mustamsak al-‘Urwat al-Withqa- are full
of the traditions reported on their authority. Imami jurists depend on them when they conclude legal precepts and give religious opinions. As for traditions in the encyclopedias- such as Wasa'il al-Shi‘a, al-Tahdhib, Man La Yahdarahu al-Faqih, and the like- most of them were taken from them. These encyclopedias are regarded as important references for Islamic jurisprudence, for they wonderful and rich in traditions.
Imam al-Baqir and his son al-Sadiq, peace be on them, did their best to proclaim Islamic jurisprudence. They took care of it at the time when the Moslem community was absorbed in the political events. Moreover, the governments at those times neglected completely religious affairs. Thus, Moslem communities were unable to understand their religious affairs. Dr. ‘Ali Hasan said: “When we studied the historical texts, we have concluded many examples of this phenomenon (i. e. neglecting religious affairs) that included rulers, scholars, and people in the first century. By that we mean that they had no knowledge of religious affairs and were irresolute in them even in worship. Among that is when b. ‘Abbas delivered a sermon on the pulpit of Basrah in the end of (the month) of Ramadan. He said: ‘Take out the alms of your fasting.’ However, the people did not know that. Thus, he said: ‘Is there anybody from Medina here? Let him stand up to teach his bothers, for they do not know anything about the obligatory zakat fitir.’
This proves that the people in the Moslem countries did not know in detail their religious affairs. Moreover, the Syrians did not know even the number of the obligatory ritual prayers. So, they asked the Companions (of the Prophet) about it.
‘Umar b. Abd al-‘Azïz did not know the times of the prayers. Some scholars did not know. either. They thought that there was a certain year for that. However, the government opposed that. For this reason, it has been mentioned in the tradition: ‘Rulers will come in the rest of time. They will deaden the prayers. Therefore, perform the prayers at their limited times.’ The early historians were unable to explain this condition for us, for they found imposed ways before them. That was the Umayyads had changed the times of the prayers according to their opinions.
“Indeed, during the time of the Umayyads, who paid no attention to religious affairs, the people had little knowledge of jurisprudence and religious affairs. No one knew these religious affairs except the people of Medina.
”
Imam al-Baqir and Imam al-Sadiq played an important role in proclaiming jurisprudence and explaining the rules of Allah's law. They offered a great service for the Moslem world. Were it not for them, Moslems would lose their great religious wealth.
However, during those times, no one was more knowledgeable than the two Imams, peace be on them, in the affairs of the Islamic law and the precepts of religion. So, the children of the Companions (of the Prophet) and of the next generation, and the heads of the Islamic doctrines-like Abu Hanifa and Malik- hurried to the two Imams to learn sciences from them. A large group of jurists- like Zarara b. A‘yun, Mohammed b. Moslem, and Aban b. Taghlub- studied under Imam Abu Ja‘far (al-Baqir), peace be on him. Thanks to them the Imam's traditions were written. Besides they gave
religious opinions to the Moslems. With that Imam Abu Ja‘far (al-Baqir), peace be on him, was able to renew Islam and preserve the religious wealth.
Worth mentioning, the Shi‘ites were the first to write down jurisprudence. Mustafa ‘Abd al-Razaq said: “It is natural that the Shi‘ites were the first to record jurisprudence, for their belief in the infallibility of their Imams urged them to write down their judgments and religious opinions.”
With that the Shi‘ites took part in preserving the Islamic heritage. It is necessary for us to consider carefully the jurisprudence of the members of the House (ahl al-Bayt), peace be on them. That is because they took it from the great Prophet, may Allah bless him and his family.
1. Its Characteristics
The jurisprudence of the members of the House (ahl al-Bayt), peace be on them, has wonderful characteristics. They have put it in the top of Islamic and non-Islamic jurisprudence. The following are some of them:
1. Its Connection by the Prophet (may Allah bless him and his family)
The important characteristic of the jurisprudence of the members of the House (ahl al-Bayt), peace be on them, is that it is directly connected by the Prophet, may Allah bless him and his family. That is because the way to the Prophet, may Allah bless him and his family, were the Imams of the members of the House (ahl al-Bayt), peace be on them, from whom Allah took away uncleanliness, whom He purified thoroughly, and whom the Prophet, may Allah bless him and his family, regarded as life boats, safety for people, and equal to the Holy Koran, according to the successive traditions reported on his authority.
Without doubt, they, peace be on them, were the closest of all the people to Allah's Apostle, may Allah bless him and his family, and the most knowledgeable of them in his law and its rules. So, their narration, if it is reported on their authority in a correct way, is the most correct of all narrations and the nearest of them to reality. This urged the Imami jurists to rely only on the narrations of the Imams in concluding legal precepts. That is because the Imams' narrations have reliable original proofs on which jurisprudence depends. Imam Abu Ja‘far (al-Baqir), peace be on him, talked about the narrations of the Imams, peace be on them. He said that the traditions did not belong to them. Rather, they belonged to the Prophet, may Allah bless him and his family. He, peace be on him, said: “If we talked according to our opinions, then we would go astray as those who had gone astray before us. However, we talk according to the proof which Allah explained to His prophet, may Allah bless him and his family, so the latter explained it to us.”
He was asked about the tradition which he mentioned and did not attribute to (a certain authority). So, he, peace be on him, said: “When I mention a tradition and do not ascribe it (to a certain a authority), then my authority concerning it is my father Zayn al-‘Abidïn on the authority of his father al-Husayn, the martyr, on the authority of his father ‘Ali b. Abï Talib, on the authority of Allah's Apostle, may Allah bless him and his family, on the authority of Gabriel on the authority of Allah.”
Is there an authority brighter or more correct than this authority? Can the Moslem who seeks Allah's pleasure and the hereafter find a way safer than this way to Allah?
2. Its Flexibility
The jurisprudence of the members of the House (ahl al-Bayt), peace be on them, goes along with life, keeps abreast with development, does not deviate from the natural disposition, and meets all needs of life. Praise belongs to Allah. In it there is neither sin nor narrowness nor harm nor mischief. Rather, it contains general interests and balanced rules. All of the jurists have admired it. They have testified that it is rich in deep genus and creative legislation.
Indeed the jurisprudence of the members of the House (ahl al-Bayt), peace be on them, helps researchers find the legislative power that leads people to cultural scientific development. It is a proof for absolute justice and pure truth, for it has solutions for all the problems of society.
3. It has opened a Door to Ijtihad
The jurisprudence of the members of the House (ahl al-Bayt), peace be on them, is distinguished from the rest of Islamic jurisprudence by opening a door to Ijtihad (concluding religious opinions). That proves the originality of the jurisprudence of the members of the House (ahl al-Bayt), its reaction with life, and its continuous solutions to man's affairs in general. In other words it gives solutions to new discoveries and inventions which people face at this time, such as artificial vaccination and transplanting organs. The great Moslem scholars of al-Azhar have felt that they are in need of opening a door to Ijtihad. Thus, they have supported the Shi‘ites in this respect. Ahmed Amin said: “The Moslems have showed their feebleness when they have believed in closing the door to Ijtihad. That is because there will be no qualified mujtahid (one who gives religious opinions) among the people. This is the opinion of some of those who imitate (others), for their confidence in themselves is weak, and they mistrust the people.”
Sayyid Rasheed Rida said: “We think that there is no advantage in leaving Ijtihad. As for the harms of leaving Ijtihad, they are many. All that has resulted from neglecting intellect, stopping the way of knowledge, and refraining from exploiting thinking. Indeed the Moslems have neglected all knowledge when they have abandoned Ijtihad. So, they have come to what we see.”
Indeed Islam, praise be to Allah, blames intellect for inactivity. It summons man to enter the fields of thinking and knowledge. It is not an act of wisdom to close the door to Ijtihad to impose imitation (on people). Ijtihad is possible. It depends on logic and proof. As for closing the door to Ijtihad, it was at a certain time. The governments standing at those times imposed it (on people), as the researchers said.
4. It resorts to the Judgment of Reason
The Imami jurists, unlike the jurists of the other Islamic doctrines, have regarded reason as one of the four fundamentals (necessary for) concluding religious precepts. They have glorified it to the extent that they have regarded it as Allah's inward messenger, among the things with which (Allah), the Merciful is worshipped, and through steadfastness is obtained. It is natural (for jurists) to resort to the judgment of reason when they have no tradition concerning the problem. Indeed reason occupies a large area in the
science of fundamentals on which Ijtihad depends. Moslem jurists rely on this science to conclude religious opinions. In the light of the judgment of reason they have decided that the premise of the obligation is obligatory, and that the order to carry out a certain thing calls for forbidding the opposite thing. They have decided that the absolute conjecture is a proof according to the judgment (of reason), not according to the discovery. When they face two opposite traditions, they resort to the judgment of reason. When reason confirms one of them, they adopt it. Moreover, reason decides other problems. This urges us to boast of the vitality and originality of Imami jurisprudence.
With this we end our talk about the characteristics of Imami jurisprudence.
Jurisprudential Problems
I cannot mention all the jurisprudential problems reported on the authority of Imam Abu Ja‘far (al-Baqir), peace be on him. Surely, that needs writing a vast jurist encyclopedia. That is because all the chapters and researches of jurisprudence have been narrated on his authority. However, I will mention a brief study on some of the problems which have been reported on his authority. They are as follows:
The Rules of Fighting in Islam
Imam Abu Ja‘far (al-Baqir), peace be on him, talked about the rules of fighting in Islam when one of his followers asked him about the battles of Imam ‘Ali, the Commander of the Faithful, peace be on him. So, he said to him:
“Allah sent Mohammed, may Allah bless him and his family, with five swords: three of them will not be sheathed till war comes to an end. War will not come to an end till the sun rises in the West. When the sun rises in the West, all the people will be believers on that day. Then such belief will not avail the person who had not believed (in Allah) before or had not done good with his belief. The forbidden sword, and the sheathed sword whose drawing is for other than us, and whose belongs to us.
“As for the three unsheathed swords, they are: the first sword is against the Arab polytheists. Allah, the Great and Almighty, said:‘ So, when the sacred months have passed away, then slay the idolaters wherever you find them, and take them captives and besiege them and lie in wait for them in every ambush.’
‘However, if they repent and keep up prayer and pay the poor-rate, then they are your brethren in religion.’
Nothing is accepted from these people except killing or embracing Islam. Their properties are regarded as war booty, and their families are taken as prisoners. Allah's Apostle, may Allah bless him and his family, practiced that when he took them as prisoners, forgave them, and accepted ransom from them.
“The second sword is against the non-Moslem subjects. Allah, the Glorified, said: ‘And you speak to men good words.’
This verse was revealed concerning the non-Moslem subjects. However, this verse was abrogated by these words of Allah: ‘Fight those who do not believe in Allah, nor in the latter day, nor do they prohibit what Allah and His Apostle have prohibited, nor follow the religion of truth, out of those who have been
given the Book, until they pay the jizya (tax) in acknowledgment of superiority and they are in a state of subjection.’
Nothing is accepted from the non-Moslem subjects who live in the land of Islam except jizya or being killed. Moreover, their property is regarded as war booty, and their families are taken as prisoners. However, when they accept to pay jizya (tax), then it is forbidden for us to take them as prisoners and to regard their property as war booty. Furthermore, it is lawful for us to marry from their women. It is lawful for us to take as prisoners those who are at the war-area and to regard their properties as war booty. It is unlawful for us to marry from their women. Nothing is accepted from them except adopting Islam and paying jizya or killing.
“The third sword is against non-Arab polytheists such as the Turkish, the Daylam, and the Khazar. Allah, the Great and Almighty, said: ‘So, when you meet in battle those who disbelieve, then smite the necks until when you have overcome them, then make (them) prisoners, and afterwards either set them free as a favor or let them ransom (themselves) until the war terminates.’
“As for His words: ‘And afterwards either set them free.’ He means after taking them as prisoners. ‘Or let them ransom (themselves).’ He means the ransom between them and the people of Islam. Nothing is accepted from these people except killing or entering Islam.
“As for the forbidden sword, it is the sword against the people of aggression and interpretation. Allah said:‘ And if two parties of the believers quarrel, then make peace between them. However, if one of them aggresses against the other, then fight that which has aggressed until it returns to Allah's command.’
When this verse was revealed, Allah's Apostle, may Allah bless him and his family, said:‘ Indeed one of you will fight on (the basis of) interpretation as I fight (on the basis) of revelation.’ So, the Prophet, may Allah bless him and his family, was asked: ‘Who is he?’ Thus, he said: ‘The one who mended the sandals (i. e., the Commander of the Faithful).’ ‘Ammar b. Yasir said: ‘I fought beside Allah's Apostle, may Allah bless him and his family. I carried this standard three times.’
This is the fourth time. By Allah, if they fought against us and reached al-Sa‘afat at Hajr
, we would know that we were right and they were wrong.’ The Commander of the Faithful, peace be on him, treated them in this manner as Allah's Apostle, may Allah bless him and his family, treated the people of Mecca. That was on the day when he conquered Mecca. Indeed he did not take their families as prisoners. Then he (Allah's Apostle) said: ‘Whoever closes his door is safe. Whoever lays down his weapons is safe.’ Such said the Commander of the Faithful, peace be on him, at the Battle of Basrah. He commanded his fighters, saying: ‘Do not take their children as prisoners. Do not kill the wounded. Do not chase those who escape. Who closes his door and lays down his weapons is safe.’
“And the sheathed sword: As for the sheathed sword, it is the sword through which the punishment is inflicted (for wrongdoing). Allah, the Great and Almighty, said: ‘The soul for the soul and the eye for the eye.’
The blood heirs draw this sword, and we decide its rule.
“Allah sent Mohammed, may Allah bless him and his family, to carry these swords. So, whoever denies them or one of them, denies what Allah, the Blessed and Exalted, has revealed to His Apostle, Mohammed.”
Wiping the two Light Leather Boots (khuffayn) with Water
The jurists of the Moslem doctrines have permitted the two light leather boots (khuffayn) to be wiped with water during performing the ablution. They have not considered the touching of the hand on the outward part of the two feet.
As for the Imams of the members of the House (ahl al-Bayt), peace be on them, they considered the wiping and did not permit other than it. Al-Rabï said: “I asked Abu Ishaq about the wiping. So, he said: ‘I saw the people wipe (the two light leather boots) with water. Then I met a Hashmite called Mohammed b. ‘Ali b. al-Husayn. I had never seen a man like him. Thus, I asked him about wiping (the two light leather boots) with water. He prevented me from that, and then he said: ‘The Commander of the Faithful, peace be on him, had not wiped (the two light leatherboots) with water. He said: ‘The Book had come before wiping the two light leather boots (with water).’”
The great Book has proved touching the outward of the two feet. Allah, the Most High, said: “O You who believe, when you rise up to prayer, wash your faces and your hands as far as the elbows, and rub your heads and your feet to the ankles.”The verse clearly denotes the opinion of the members of the House (ahl al-Bayt), peace be on them.
Touching the Vestibule of the Vulva does not invalidate Wudu’
Al-Shafi‘i believed that touching the vestibule of the vulva was among the things that invalidated wudu’. In that he cleaved to what had been reported on the authority of b. ‘Umar, Sa‘d b. Abu Waqas, Abu Hurayra, ‘A'isha, and Sa‘ïd b. al-Musayyab, who said: “Touching the vestibule of vulva is among the things that invalidate wudu’.”As for Imam Abu Ja‘far (al-Baqir), peace be on him, and all the Imams of the members of the House (ahl al-Bayt), peace be on them, did not believe in that. Zarara reported on the authority of Abu Ja‘far (al-Baqir), peace be on him, who said: “Neither the kiss nor touching the woman's body nor touching the vestibule of the vulva invalidates wudu’.”
Besides invalidating ritual purity requests a proof.
Raising the Voice during the quiet Prayer
The Jurists of the Moslem doctrines believed that raising the voice intentionally during the quiet prayer or lowering it during the loud prayer was not among the things that invalidated the prayer. As for the jurists of the doctrine of the members of the House (ahl al-Bayt), peace be on them, they believe that it is among the things that invalidate the prayer. Zarara reported on the authority of Imam Abu Ja‘far (al-Baqir), peace be on him, when he was asked about the man who performed the quiet prayers loudly and the loud prayer quietly. Thus, he, peace be on him, said: “If he did that intentionally, then he invalidated his prayer. So, he must repeat it. If he did
that when he was forgetful or heedless or did not know (that), then nothing was against him. Thus, his prayer was perfect.”
Asking Allah to bless Mohammed and his Family in Tashahhud
Most Moslem jurists believe that it is obligatory to ask Allah to bless the Prophet, may Allah bless him and his family, in tashahhud (i. e., 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. O Allah, bless Mohammed and his family.) Jabir al-Ju‘fi reported on the authority of Imam Abu Ja‘far (al-Baqir), peace be on him, who said: “Allah's Apostle, may Allah bless him and his family, said: ‘He who performs a prayer and does not ask Allah to bless me and my family, his prayer is not accepted from him.’”
These are some of the jurisprudential problems which Imam Abu Ja‘far (al-Baqir), peace be on him, stated. Most chapters of jurisprudence in the fundamentals and branches were taken from him, as we have already mentioned.
Science of Fundamentals
Among the sciences which Imam al-Baqir, peace be on him, split open was the science of fundamentals (‘Ilm al-Usul). It is among the greatest Islamic sciences after jurisprudence. That is because Ijtihad (concluding religious opinions) depends on it. The mujtahid (one who is capable of concluding religious opinions) is unable to have the talent of Ijtihad without studying the chapters of this science.
The researchers and the scholars have unanimously agreed that Imam Abu Ja‘far (al-Baqir), peace be on him, was the first to establish this science. Sayyid Hasan al-Sadr said: “Imam Abu Ja‘far, Mohammed b. ‘Ali al-Baqir, peace be on him, was the first to open the chapters of this science and to split open its problems. Then his son Abu ‘Abd Allah, peace be on him, came after him to continue it. Then they dictated its rules and problems to a group of their students. Then the later generations regulated its chapters in books such as Usul Al al-Rasul, al-Fusul al-Muhima fi Usul al-A'imma, and al-Usul al-Asïlah. The reliable narrators reported all these chapters on the authority of the members of the House (ahl al-Bayt), peace be on them.”
The following are some of the fundamentals which Imam Abu Ja‘far al-Baqir, peace be on him, established or reported on the authority of his pure grandfathers, and to which Moslem jurists resort to give religious opinions when they find no tradition concerning the legal precept. Though most of them are jurisprudential rules, the scholars of these fundamentals have mentioned them in detail in the science of fundamentals (‘Ilm al-Usul). However, we will mention them here.
Presumption of Continuity (Istishab)
It is one of the four fundamentals to which the doubter resorts during an action. The reason for his doubt is either that the text (tradition) does not exist or the text is general or the texts (traditions) are contradictory. The texts are invalid when they are equal, namely they are not superior to each
other. Presumption of continuity happens when conviction precedes doubt. The Imam, peace be on him, said that presumption of continuity was evidence. That was when he was asked about the doubts in the prayer. Some jurisprudence encyclopedias have mentioned these problems. Among them is Wasa'il al-Shi‘a.
The Rule of Passing (Qa‘idat al-Tajawiz)
This rule means that the doubt occurs in the subsequent act.
For example, the person may doubt his recitation after he has bowed down. Concerning this rule, many traditions were narrated on the authority of Imam al-Baqir, peace be on him, and his son Imam al-Sadiq, peace be on him. They denote that the person should pay no attention to this doubt and to go on with his praying.
The Rule of Finishing (Qa‘idat al-Faragh)
This rule means that the act is correct at the time of doubt.
This rule was reported on the authority of Mohammed b. Moslem on the authority of Imam Abu Ja‘far (al-Baqir), peace be on him, who said: “If you doubt all that which you have already completed, then let it as it is.”
A true tradition which Mohammed b. Moslem reported on the authority of al-Baqir, peace be on him, also proved that. In this tradition it has been mentioned: “If doubt occurs after the time of the prayer has passed, one should ignore the doubt and not repeat (the prayer)”
In the light of this reliable true tradition, the Imami Shi‘ites have given a religious opinion. This religious opinion says that one should pay no attention to the doubt that occurs in the acts of the prayer which he has completed.
The Rule of Removing Harm
Among the important rules in Islamic law is the rule of removing harm. Shaykh al-Ansari said: “It means removing the legal precept that leads to harm. “The jurists have mentioned many legal precepts regarding this rule. Imam Abu Ja‘far (al-Baqir), peace be on him, underlined this rule when he, peace be on him, said to Zarara: “Samra b. Jundub
had a date-palm in the house of a man from the Ansar. The man's house was facing the gate of the garden. Samra entered the man's house without permission. Thus, the man spoke to Samra to ask his permission before entering. However, Samra refused that. So, the man came to the Prophet, may Allah bless him and his family, and told him about that. Then Allah's Apostle, may Allah bless him and his family, sent for Samra and ordered him to ask the man's permission. However, Samra refused that. So, the Prophet, may Allah bless him and his family, asked him to sell the date-palm at a good price. Still, Samra refused to sell it. Then Allah's Apostle, may Allah bless him and his family, said to him: ‘You shall have a date-palm in the garden.’ Nevertheless, Samra refused that. So, Allah's Apostle, may Allah bless him and his family, said to the (Ansari) man: ‘Go and uproot the date-palm and throw it at him
, for there is no harm.’”
The fundamentalists have mentioned the meaning of this rule and explained its words and the precepts that result from it.
The Remedy of Contradiction
Many contradictory traditions on the same matter have been reported on the authority of the Imams of the members of the House (ahl al-Bayt), peace be on them. It was impossible for them to say such contradictory traditions. There are two reasons for this contradiction. The first is that they said such contradictory traditions for precautionary dissimulation (taqiya). For the tyrants of that time spared no effort to oppress the pure Imams. They punished them and their followers severely. They ordered their spies to keep an eye on them to prevent them from contacting people. Thus, the pure Imams led a critical life. They were questioned about a certain problem. However, they doubted the questioner. Meanwhile they were afraid of those who attended their assembly. So, they gave religious opinions according to the opinion of the people to avoid punishment. We will talk in detail about this matter in the chapters that follow. The other reason for this contradiction is that one of the two traditions was fabricated and attributed to them. Noteworthy, many traditions were fabricated during those times. We will mention that when we talk about the problems of the time of the Imam. It was difficult for the pious narrators to distinguish the true traditions from the fabricated ones. They went to Imam Abu Ja‘far (al-Baqir), peace be on him, and asked him about that. So, he, peace be on him, offered remedies for that. Among them are the following:
1. Publicity (al-Shuhra)
By publicity we mean the narration not the religious opinion. If one of the two contradictory traditions is famous among the narrators, then it should be put into effect. As for the irregular rare tradition, it should be ignored. The Imam, peace be on him, said to Zarara: “O Zarara, put into practice the tradition that is famous among your companions. Leave the irregular rare one.”
This means that one should leave the irregular, rare tradition, and should rely on the tradition that is famous among the reporters.
2. The Tradition should be harmonious with the Book and the Sunna
Imam Abu Ja‘far (al-Baqir), peace be on him, suggested a second way to know the contradictory traditions. This way is that one should compare the two contradictory traditions with the Book and the sunna (the Prophet's practices). If one of the two contradictory traditions is harmonious with the Book and the sunna, then one should put it into effect and leave the other. Al-Baqir, peace be on him, said to one of his companions: “Do not believe (the traditions) which are reported on our authority except those that are in harmony with Allah's Book and the sunna of His Apostle.”
3. Preferring the Tradition through the Qualities of Narrators
The third way to know the authentic tradition is that one should check the narrators qualities such as trust and justice. Thus, the narration of the qualified narrator should be put into effect. Imam Abu Ja‘far (al-Baqir), peace be on him, said to Zarara: “Put into effect the narration of the narrator who is more just and reliable with you than the other.”
This narration denotes that the truthfulness and justice of the reporter is among the necessary ways to check the two contradictory traditions. With
this we end our talk about the fundamental rules which Imam al-Baqir, peace be on him, explained during his researches and lectures.
Economic Researches
Imam al-Baqir, peace be on him, presented during his lectures and his behavior the most important economic research. The following are some of them:
1. The Necessity of Improving Livelihood
Imam al-Baqir, peace be on him, urged the Moslem community to strive hard to seek a livelihood. Thus, man is able to afford his family a luxurious life. Meanwhile he is able to avoid poverty and unhappiness. In this connection, the Imam, peace be on him, said: “Whoever strives hard to seek livelihood, becomes tranquil, his provision becomes light, and his family leads a life of ease and comfort.”
He, peace be on him, said: “Through wide morals livelihood is good.”
Indeed, if man strives hard to seek livelihood, he is able to secure an economic life full of welfare, blessings, tranquillity, and stability.
2. Warning from Laziness
Imam Abu Ja‘far (al-Baqir), peace be on him, warned the Moslems community from laziness. That is because laziness paralyzes economic life, freezes man's abilities, and spreads corruption in the earth. He, peace be on him, said: “Laziness damages the religion and the world.”
Laziness damages the religion, for it prevents man from mentioning the Lord's name and His obligations and His duties. Rather, the lazy person neglects religious obligations. So, which harm is greater than this harm? Laziness damages the world, for the lazy person always inclines to inactivity and wishes for a miserable life full of needs and poverty. He does not enter the fields of work that secure for him welfare and happiness.
Imam al-Baqir, peace be on him, warned one of his children from laziness. He said to him: “Beware of laziness and boredom, for they are the key for all evil things. Whoever is lazy, does not carry out a right (work). Whoever is tired, is impatient toward a right (work).”
Surely, Islam wants man to work, produce, respect people's rights, associate with them, and perform the obligations imposed on him. However, when the person is afflicted by the disease of laziness, he neglects Allah's and people's rights.
3.Al-Baqir detested those who left Work
Imam Abu Ja‘far al-Baqir, peace be on him, detested those who left work. He thought that leaving work would weaken production, increase unemployed, and spread economic crises in the country. He, peace be on him, said: “I hate the jobless person who lies on his back and says: O Allah, give me. He asks Allah to do him a favor, while the small ant comes out of its society to seek its livelihood.”
4. Work is Obedience to Allah
Imam Abu Ja‘far (al-Baqir), peace be on him, thought that work was obedience to Allah. So, he himself cultivated his own land. Mohammed b.
al-Munzir said: “I went out to one of the suburbs of Medina. There I met Abu Ja‘far (al-Baqir) Mohammed b. ‘Ali, peace be on him. He was a well-built man and he leaning on two servant boys. Either they were black slaves of his or they were retainers of his. So, I said to myself: Glory belongs to Allah. Here is a venerable leader (shaykh) of Quraysh out at this time and in these conditions seeking worldly (advantage). I must warn him. So, I approached him and greeted him. He returned my greeting with anger. The sweat was pouring down him. I said to him: May Allah make you righteous, does a venerable leader of Quraysh go out at this hour for worldly (advantage)? What would you do if death came upon you at this hour?”
However, the Imam answered him with Islamic words: “Let death come upon me when I am obedient to Allah, the great and Almighty. I work to prevent my soul and my family from you and the people. I fear death when it comes upon me and I am disobedient to Allah.”
So, Mohammed felt shame. He was unable to answer the Imam. Thus, he said to him: “You are right. May Allah have mercy on you. I wanted to warn you, but you have warned me.”
Indeed work is obedience to Allah, as the Imam said. For work prevents the soul and the family from asking people for alms.
With this we end our talk about the economic researches which the Imam, peace be on him, did. We also end our talk about the sciences which he presented in his research during his lectures.
Knowledge and Scholars
Imam Abu Ja‘far (al-Baqir), peace be on him, talked very much about the importance of knowledge. He urged Moslems to seek knowledge, for it is the first pillar on which the lives of nations and peoples depend. He, peace be on him, praised the virtue of scholars, for they are the source of culture and guidance for the community. The following are some of what has been reported on his authority in this respect:
1. The Virtue of Knowledge
Imam Abu Ja‘far (al-Baqir), peace be on him, glorified knowledge. He summoned Moslems to cling to it. He urged them to seek it. He lauded those who sought it. He said: “Learn, for learning is protection. Seeking knowledge is worship, studying it is glorification (of Allah), looking for it is jihad, teaching it (to others) is alms, and giving it to those who are appropriate for it is proximity (to Allah). Knowledge is the signpost of the garden. It is an intimate in lonesomeness, a companion in exile, a friend in estrangement, a guide to ease, a help against affliction, adornment with friends, and a weapon against enemies. By it Allah promotes some people to make them Imams (leaders) for good. So, (people) follow their example and report their works. All wet and dry things, the whales and vermin of the see, and the animals and livestock of the land ask (Allah) to bless them.”
No words glorify knowledge, praise scholars, and embrace its fruits and advantages as these golden words do. Thus, they are worthy of writing in the institutes and universities of knowledge.
2. The Virtue of the Scholar
Imam al-Baqir, peace be on him, lauded the virtue of the scholar. He explained his social rank, and the plentiful reward which Allah has prepared for him. The following are some of the sayings which have been reported on his authority:
A. He, peace be on him, said: “The scholar of whose knowledge (people) make use is better than seventy thousand worshipers.”
B. He, peace be on him, said: “Whoever teaches a door of guidance, will have the same reward of those who put it into practice. Nothing of the rewards of those (who put guidance into practice) will be decreased. Whoever teaches a door of error, will have the same burdens of those who put in into effect. Nothing of the burdens of those (who put error into effect) will be decreased.”
C. He, peace be on him, said: “The servant who goes early in the morning to seek knowledge goes into mercy thoroughly.”
3.Associating with Scholars and the Pious
Imam al-Baqir, peace be on him, urged Moslems to associate with scholars and the pious to make use of their guidance and behavior. He, peace be on him, said: “Indeed association with him whom I trust is more reliable with me than a year's work.”
4. Discussing Knowledge
Imam al-Baqir, peace be on him, summoned Moslems to discuss knowledge with each other, for that opens new doors to knowledge and science. He, peace be on him, said: “Discussing knowledge is studying, and studying is a good prayer.”
5.Rules for the Student
Imam al-Baqir, peace be on him, suggested wonderful rules for the student. He, peace be on him, said: “When you sit with a scholar, then listen to him more than speaking to him. Learn good listening as you learn good speech. Do not interrupt (the scholar) while he is busy talking.”
6.Proclaiming Knowledge
Imam al-Baqir, peace be on him, summoned scholars to proclaim and spread knowledge. So, no one will be ignorant. He, peace be on him, said: “The zakat (alms) of knowledge is that you teach it to the servants of Allah.”
He, peace be on him, also said: “Whoever learns knowledge will have the same reward of him who teaches it, and will be better than him. Learn knowledge from scholars. Then teach it to your brothers as the scholars have taught it to you.”
7. The Imam urged Moslems to learn
Imam al-Baqir, peace be on him, urged Moslems to learn (knowledge) and to ask scholars about it. He, peace be on him, said: “Knowledge is a treasure and the key is the question. Then, may Allah have mercy on you, ask (scholars). Indeed four persons will be rewarded out of knowledge: the questioner, the speaker, the listener, and the one who loves them.”
8. Understanding the Religion
Imam al-Baqir, peace be on him, summoned Moslems to understand deeply the religion and to know the lawful and the unlawful. He, peace be on him, said: “All perfection is in understanding deeply the religion, patience towards misfortune, and taking livelihood into account.”
Surely, understanding the religion deeply maintains man's balance and behavior. It prevents man from committing ugly things. In the mean time it prevents him from deviating from the religion.
9. Putting Knowledge into effect
Imam al-Baqir, peace be on him, urged scholars to put their knowledge into practice. He, peace be on him, said: “When you hear knowledge, then put it into effect. Let your hearts be wide. For the person with the heart that does not encompass his abundant knowledge makes Satan powerful over him. If Satan disputed with you, then dispute with him through what you know. Surely, the deception of Satan is weak.”Ibn Abu Layla asked him: “What is the thing which we know?”So, he, peace be on him, replied: “Dispute with Satan through the manifest strength of Allah, the Great and Almighty.”
10. Action coupled with knowing Allah is accepted
Knowing Allah is a condition in accepting an act. So, the one who acts and does not know Allah nor does he know the duty which he performs, then his action is useless. Imam al-Baqir, peace be on him, said: “No act is accepted except through knowing (Allah). No knowledge (of Allah) is accepted except through an act. Whoever knows (Allah) his knowledge leads him to the act. He who does not know (Allah), his action is invalid.”
11. The Imam dispraised Boasting of Seeking Knowledge.
Imam Abu Ja‘far (al-Baqir), peace be on him, dispraised those who boasted of seeking knowledge. He urged the scholars to do their best to seek nearness to Allah and to wish for the hereafter through seeking knowledge. He, peace be on him, said: “He who seeks knowledge to vie with the scholars for glory or to dispute with the foolish or to know the prominent figures, then he shall occupy his place in the Fire. Indeed leadership is inappropriate for anyone except those who are appropriate for it.”
Surely, these corrupt ambitions invalidate the reward which Allah has prepared for the religious scholar, who is the propagator of Allah in the earth. Therefore, if the religious scholar wants success in this world and happiness in the next world, then he should seek knowledge to please Allah.
12. Giving Religious Opinions without Knowledge
Several traditions on giving religious opinions without knowledge were reported on the authority of Imam Abu Ja‘far (al-Baqir), peace be on him, for such opinions mislead people. The following are some of them:
A. Imam al-Baqir, peace be on him, said: “Whoever gives people religious opinions without having knowledge and guidance, the angels of the Merciful (Allah) and the angels of torment will curse him, and he will shoulder the sins of those who put his religious opinions into effect.”
B. He, peace be on him, said: “Say what you know. When you do not know, say: Allah knows best. If the person singles out a verse from the Koran (to misinterpret it), he falls down as far as the sky is from the earth.”
C. Zarara asked Imam Abu Ja‘far (al-Baqir), peace be on him: “What is Allah's right against the servants?”The Imam, peace be on him, replied: “They should say what they know and refrain from saying what they do not know.”
D. He, peace be on him, said: “If the scholar is asked about a certain thing and he does not know that thing, he should say: Allah knows more. Other than the scholar has no right to say that.”
13. The Qualities of the Scholar
In many of his traditions, Imam Abu Ja‘far (al-Baqir), peace be on him, talked about the qualities of scholars. The following are some of them:
A. He, peace be on him, said: “The servant who envies those who are superior to him and scorns those who are inferior to him is not a scholar.”
Indeed the servant is a scholar when his soul is free from envy, which is among the greatest psychological catastrophes. It is envy that throws people into the tribulation, for it brings about misfortunes. However, the servant is not a scholar when he scorns those who are inferior to him. This means that he does not make use of knowledge, which summons him to respect people and treat them with high morals. Surely, the Prophet, may Allah bless him, was sent to complete high moral standards. So, when the scholar follows bad manners, he deviates from the laws and morals of the Prophet, may Allah bless him and his family.
B. He, peace be on him, said: “The true jurist is he who renounces this world, wishes for the hereafter, and cleaves to the sunna (practices) of the Prophet, may Allah bless him and his family.”
C. He, peace be on him, said: “If you see the scholar love the rich, then he loves (the life in) the world. If you see him associate with the Sultan (ruler) without a necessity, then he is a thief.”
When the scholar loves the rich, he wishes for their properties and to make use of them. This is not among the morals of the scholars whom Allah has commanded to wish for what He has, not for what the others have. As for association with the Sultan without a necessity, it proves that the scholar is not true and that he is a thief, as the Imam said. Mahmud al-Warraq satirized the religious scholars who made friends with the Sultan, saying:
They rode their horses and went in groups to the Caliph's house.
They arrived there in the early morning and stayed till evening to obtain high ranks.
When they got the nice condition they requested,
(When) the Caliph became glad with what the leaf contained,
(When) they harmed those who were inferior to them through oppression and violent conduct,
they broke the Caliph's promise through the
oppression of fearful ways.
They sold truthfulness for treason and bought carrion for safety.
They hoard fat and weakened those absurd deposits.
The graves of the people became narrow. And their high palaces became wide.
From the possessors of politeness,knowledge, and wise opinions
to the analogy of Abu Hanifa are in agreement on the gathering of the tradition.
When the fascinating world charms a person, the person does not make use of knowledge.
He forgets Allah and takes shelter in the world through weak means.
Abu al-‘Atahiya also satirized them:
They looked for the vanities of the world
and forgot the grandson of the Prophet.
With this we end our talk about the traditions reported on the authority of the Imam, peace be on him. They concern the virtue of knowledge. They praise scholars. Moreover, they are about the high moral standards which scholars should follow to be an example to the community.
Traditions on Faith
In his traditions, Imam Abu Ja‘far (al-Baqir), peace be on him, analyzed the essence and ranks of faith. In them he talked about the qualities of the pious and Allah's favors for them. The following are some of the traditions which have been reported on his authority:
1. The Essence of Faith
Imam Abu Ja‘far (al-Baqir), peace be on him, limited the essence of faith when he said: “Faith is steadfast in the hearts, and certitude is notions. Then certitude passes through the heart, so it becomes (as strong) as the lumps of iron. And it goes out of the heart, so it becomes (as worn) as the worn rag.”
Indeed, when faith settles in the depth of hearts and inner selves, they become as strong as the lumps of iron. So, they bear difficulties and hardships. Such steadfast belief was the most prominent quality of prophets, the great, and the righteous, who sacrificed their lives for their doctrines and opinions.
However, when certitude comes out of the heart, it becomes as old as the old rag. Thus, the person loses his will and becomes empty of feelings and sentiments.
2. The Ranks of Faith
Imam Abu Ja‘far (al-Baqir), peace be on him, talked about the ranks of faith, saying: “Indeed the believers have various ranks: one of them has one (rank); one of them has two (ranks); one of them has three (ranks); one of them has four (ranks); one of them has five (ranks); one of them has six (ranks). If you impose two (ranks) on the possessor of the one (rank), he cannot bear them. If you impose three (ranks) on the possessor of the two (ranks), he will not bear them. If you impose four (ranks) on the possessor of the three (ranks), he will not bear them. If you impose five (ranks) on the possessor of the four (ranks), he will not bear them. If you impose six (ranks) on the possessor of the five (ranks), he will not bear them. If you
impose seven (ranks) on the possessor of the six (ranks), he will not bear them. Such are the ranks (of faith).”
Surely, the ranks of faith (in Allah) and knowledge of Him vary. Thus, Allah, the Exalted, informed some of His prophets of the secrets of the universe and existence, and the events that occurred in the world. However, He did not inform some other prophets of that, for they were unable to bear that. Imam ‘Ali, the Commander of the Faithful, peace be on him, was the gate of the city of the knowledge of the Prophet, may Allah bless him and his family, and the store of his secrets and maxims. He informed Maytham al-Tammar, a companion of his, of the misfortunes that would happen at the time of the Umayyads. He informed him of many secrets and the events that would occur at the rest of time. However, he did not inform ‘Abd Allah b. ‘Abbas, the great scholar of the community, of that. For he, peace be on him, was sure that ‘Abd Allah was unable to bear that. The tyrants exposed the prophets and the righteous to many tribulations. These tribulations were various according to their various ranks of faith. The greatest of them in tribulation was the Prophet Mohammed, may Allah bless him and his family. For the tyrants of Quraysh hurt him to the extent that no community had hurt the prophets of Allah before. Moreover, he, may Allah bless him and his family, was hurt after his death. That was when the members of his House were liable to terrible persecutions. Only fifty years passed after his death. Nevertheless, the heads of his grandsons were on the spears. His granddaughters were taken as prisoners and moved from one country to another. So, which tribulation is greater than this?
3. The Qualities of the Pious
In a group of his traditions, Imam al-Baqir, peace be on him, talked about the high qualities of the pious. The following are some of the traditions which were reported on his authority:
A. He, peace be on him, said: “The pious are the easiest of the people of the world in provision, and most of them in help. When you forget, they remind you. When you mention your (need), they help you. They believe in the right of Allah. They undertake the affairs of Allah.”
These are the qualities of the unique ones who are the strength and ideals of people, who lead them to the way of guidance.
B. He, peace be on him, said: “When the believer is pleased, his pleasure does not make him enter sin and falsehood. When he is indignant, his wrath does not drive him out of saying the truth. When the believer is strong, his strength does not take him out to exceed what is right.”
The believer should have strong a character and behavior. Moreover, he should follow the truth in all circumstances.
C. He, peace be on him, said: “Riches and glory wander about the heart. When they reach the place where the trust (in Allah) is, they settle in it.”
Al-Yafi‘i composed poetry about this wisdom, saying:
Riches and glory wander about the believer's heart.
When they find the trust (in Allah) in the cavity of the heart, they reside in it.
So, the slave is submissive to Allah.
When they (riches and glory) do not find it (trust in Allah), they depart.
D. The difference between faith and Islam: Imam al-Baqir, peace be on him, talked about the difference between faith and Islam. He said: “Faith is in the heart. Islam regulates marriage, inheritance, etc. It prevents blood from being shed. Faith is the partner of Islam, while Islam is not the partner of faith.”
Faith settles in the hearts of the pious and of those who turn to Allah, the Most High, in repentance. Through faith they fear Allah and are afraid of His punishment. So, they leave no obligation nor do they commit any sin. As for Islam, it is the word of monotheism. When it enters the depth of the heart, the Moslem becomes a believer. To this meaning the holy verse refers: “The dwellers of the desert say: We believe. Say: You do not believe, but say we submit; and faith has not entered your hearts yet.”
In another tradition, al-Baqir, peace be on him, mentioned the difference between faith and Islam. He, peace be on him, said: “Faith is acknowledgment and action; Islam is acknowledgment without action.”
F. Allah's gift for the believers: Allah granted the believers many of His favors. Imam al-Baqir, peace be on him, talked about these favors of Allah, saying: “Indeed Allah has given the believers three qualities: glory in his religion in the world, success in the hereafter, and dignity in the hearts of people.”
These are some of the Imam's traditions concerning the essence of faith.
With the Shi‘ites
Imam Abu Ja‘far (al-Baqir), peace be on him, and all the Imams of the members of the House (ahl al-Bayt), peace be on them, took great care of their Shi‘ites. They wanted them to follow their guidance and behavior. They wanted them to be pious in their earnings. Moreover, they wanted them to cleave to the affairs of their religion to be an example to all Moslems. For the Shi‘ites have bright Islamic abilities. With these abilities they are able to illuminate the way to the perplexed, and to show the great position of the members of the House (ahl al-Bayt), peace be on them. It was reported on the authority of Imam al-Sadiq, peace be on him, who said to one of his Shi‘ites: “Be an adornment for us. Do not be a disgrace for us. So, people say: May Allah have mercy on Ja‘far b. Mohammed. For he has educated his Shi‘ites.”Imam Musa b. Ja‘far, peace be on him, knew that one of his Shi‘ites misbehaved and committed what Allah prohibited. So, he, peace be on him, gave him this wonderful piece of advice: “The good (thing) from everyone is good, and from you is better. The ugly (thing) from everyone is ugly, and from you is uglier, for you follow us, and we are the members of the House (ahl al-Bayt).”
As for Imam Abu Ja‘far (al-Baqir), peace be on him, he took great care of his followers (Shi‘ites). He educated them. He gave them high pieces of advice and noble teachings. He asked them to follow his teachings and pieces of advice. The following are some of his commandments:
1. His Commandments to his Shi‘ites
It is incumbent on those who adopt the doctrine of the members of the House (ahl al-Bayt), peace be on them, to follow these immortal
commandments. They should put into effect their bright items to be an example to people. This is the text of his commandments:
“O People of our Shi‘ites, listen and understand our commandments and our covenant to our followers. Be truthful in your talk. Fulfill your oath to your friends and your enemies. Help each other with your properties. Love each other with your hearts. Give alms to your poor. Come together in your affairs. Do not cheat nor betray anyone. Do not have doubts after certitude. Do not escape out of cowardice after intrepidity. Do not turn away from the people whom you love. Your desire should not be for the love of other than you nor should your love be for other than you nor should your act be for other than your lord nor should your faith and purpose be for other than your Prophet. Ask for the help of Allah, be patient. Indeed the earth belongs to Allah. He gives it to His servants whom He wants. And the final result is for the pious.”
He, peace be on him, added:
“Indeed, our Shi‘ites, the friends of Allah and the friends of His Apostle, are those who tell the truth when they speak. They fulfill (the promise) when they promise. They pay (the deposit) when they are deposited. They endure with justice when they are forced to endure. They give when they are asked for the obligation. And do justice when they are asked (to do it). Our Shi‘ites are those whose ears do not pass over their knowledge. Our Shi‘ites are those who do not praise those who find fault with us, nor do they make friends with those who hate us, nor do they associate with those who betray us. When our Shi‘ites meet a believer, they honor him. When they meet an ignorant person, they leave him. Our Shi‘ites are those who do not growl as the dog does, nor are they greedy as the crow is, nor do they ask anyone (for alms) except their brothers even if they die of hunger. Our Shi‘ites are those who believe in our doctrine, separate themselves from their beloved ones for us, approach the strangers who love us, and turn away from the strangers who hate us.”
One of those who were sitting with the Imam admired these words concerning the Shi‘ites. Thus, he asked the Imam:
“Where are such as these (people)?”
The Imam replied:
“They are in the ends of the lands. It is they whose livelihood is easy, who are delighted. When they are present, no one knows them. When they are away, no one misses them. When they become ill, no one visits them. When they propose (marriage), no one marries them. When they enter a way, they do not deviate from (it). When the ignorant ones address them, they say : peace. And they pass the night prostrating themselves before their Lord and standing.”
One of those who were sitting with the Imam blamed the Shi‘ites who were contemporary to the Imam, saying:
“Oh son of Allah's Apostle, what about those who follow you with their tongues while their hearts are contrary to that?”
Thus, the Imam replied:
“The tribulation will bring about droughts against them to destroy them utterly, spites to ruin them completely, and disunion to kill them. By Him
Who supported us at the hands of His angels, no one except Allah will kill them at their hands. Therefore, cleave to acknowledgment when you speak (to people). Leave quarreling, for it divides you. Beware, He (Allah) will raise you from the dead before the fixed time. So, your blood will appear, your souls will go, those who will come after you will dispraise you, and you will be an example to the beholders. Indeed the best of the people in action is the one who leaves the people of the world- such as the father, the friend, and the adviser- and associates with his brothers in Allah even if they are Abyssinians or Negroes. No one of the believers will be raised a Negro from the dead. Rather they will be as white as hail. They will be washed with the water of the gardens. They will win immortal Paradise. They will sit with the close angels, and accompany the prophets. No servant is more honorable with Allah than the servant who is rendered homeless for Allah till he meets Allah. Such are our Shi‘ites who are the warners in the earth. They are lamps, signs, and light for those who seek what they seek. They are the leaders of the people of obedience to Allah. They bear witness against those who oppose their summons. They are tranquillity for those who come to them. They are kind to those who follow them. They are generous, forgiving, and merciful. So, such are their attributes in the Torah, the Bible, and the Holy Koran.
“The learned man is from our Shi‘ites when he keeps his tongue, obeys his leaders, shows enmity towards his enemies with his heart, knows their defects, does not show them what is in his heart, looks at their bad deeds with his own eye, and hears their offenses with his own ear. Those who hate his enemies are his friends. And those who love his enemies are his enemies. ”
So, one of those who were present asked the Imam: “May my father and mother be ransom for you, what is the reward of the one whom you have described when he walks peacefully, gets up peacefully, and spends the night protected? What is his rank and his reward?”
Thus, the Imam, peace be on him, said: “The Sky commanded him to be protected, the Earth commanded him to be honored, and the Light commanded him to be believed.”
So, it was said to the Imam:
“What is his attribute in the world?”
He, peace be on him, replied: “When he is asked (for alms), he gives. When he is invited, he accepts. When he seeks (something), he obtains (it). And when he supports an oppressed person, he strengthens him.”
I think that no commandments were reported on the authority of the Imams of the pious such these commandments that raise man to the level of the righteous and the pious. For they summon man to cleave to high moral standards and to refrain from bad manners. If Moslems put them into effect, they would be the lords of nations and leaders of people.
Indeed these commandments are among the treasures of Islam. They contain the aspects and essence of Islam. They denote that Islam has good, mercy, and guidance for all people. So, the Moslem must follow them throughout his life.
2.The Early Shi‘ites
Imam Abu Ja‘far (al-Baqir), peace be on him, praised the foremost Shi‘ites. He mentioned their high moral standards and their high good qualities. He, peace be on him, said:
“Our friends and Shi‘ites were the best of their period. The Imam of the mosque in the district was from among them. The caller to prayers (mu'azin) in the direction to the Kaaba (Qibla) was from among them. The possessor of the deposit was from among them. The possessor of the trust was from among them. The religious scholar whom the people asked about their religious affairs was from among them.”
These commandments show the qualities of the early Shi‘ites, such as asceticism, piety, religious devotion, and cleaving to the religion. So, the people trusted them. They prayed behind them. Moreover, they regarded them as custodians over their properties and religion. Generally speaking, the early Shi‘ites were famous for piety and righteousness. It was reported that a Shi‘ite stood before the judge as a witness. However, the judge refused to accept the Shi‘ite's testimony, for he belonged to the Rafida. So, the Shi‘ite burst into tears. Thus, the judge was astonished at him. He thought that the Shi‘ite wept for his refused testimony. He asked him about that. So, the Shi‘ites replied: “You have deviated from the truth. You have ascribed me to this sect. No one joins it except the prophets and the righteous.”
3.The Attributes of the Shi‘ites
In many of his traditions, Imam Abu Ja‘far (al-Baqir), peace be on him, mentioned the high qualities which those who believe in the doctrine of the members of the House (ahl al-Bayt), peace be on them, should follow. The following are some of the traditions reported on his authority:
1. He, peace be on him, said: “Our Shi‘ites fear Allah and obey Him. They are humble and pious. They pay the trust. They praise Allah very much. They perform the prayers and the fasting. They obey the parents. They take care of the poor neighbors, the needy, the debtors, and the orphans. They are truthful in talking. They recite the Koran. They hold back their tongues from (speaking against) people except good. Thus, they are the custodians of their tribes over all things.”
No one has such qualities except the righteous and the pious who fear Allah, and are afraid of His punishment.
2. He, peace be on him, said: “The Shi‘ites of ‘Ali, peace be on him, sacrifice their lives for our authority. They love each other, for they love us. They visit each other to enliven our affair. When they become angry, they do not do wrong. When they are pleased, they do not go too far (in pleasure). They are a blessing for him who is their neighbor them. And they are peace for him who associates with them.”
The Shi‘ites who have such qualities are blessing and mercy for those who are their neighbor. They are a safety and a peace for those who associate with them. For they do nothing except good for all people.
3. He, peace be on him, spoke to Abu al-Muqdam about the high moral standards of the Shi‘ites of Imam ‘Ali, the Commander of the Faithful, peace be on him. He, peace be on him, said: “O Abu al-Muqdam, the Shi‘ites of ‘Ali are pale, thin, and withered. Their lips are faded, their
abdomens are slim, their colors are changeable, and their faces are yellow. When it becomes dark, they use the ground as a bed and receive the earth with their foreheads. Their prostration is much, their tears are many, their supplications are many, and their weeping is plentiful. The people become happy and they become sad.”
These are the attributes of the Shi‘ites of whom were ‘Ammar b. Yasir, Abu Dharr, Hijr b. ‘Adi, Maytham al-Tammar, and the like.
4. Al-Baqir's Commandments to Shi‘ites
Imam Abu Ja‘far (al-Baqir), peace be on him, supplied Shi‘ites with excellent commandments and valuable teachings. The following are some of them:
A. Jabir b. Yazïd al-Ju‘fi reported. He said: “We went in a group to Abu Ja‘far, peace be on him. We ended our ritual prayers. Before we saw him off, we had said to him: ‘O Son of Allah's Apostle, may Allah bless him and his family, command us.’”He peace be on him, said: “Your strong one should help your weak one. Your rich one should be kind to your poor one. The man should be loyal to his brother as he is loyal to himself. Keep our secrets. Do not force the people to follow us. Consider carefully our affair and what has been mentioned on our authority. If you find it in agreement with the Koran, then put it into effect. If you find it contrary to the Koran, then leave it. If you doubt the affair, then stop and ask us to explain it to you.”
Al-Baqir, peace be on him, commanded the Shi‘ites to cling to high moral standards. He guided them to what reformed their life in this life and the hereafter. He also commanded them to compare the traditions reported on the authority of the Imams with the Koran. So, they were able to put into effect the traditions that were in harmony with the Koran. Meanwhile, they were able to leave the traditions that were contrary to the Koran. He ordered them to do that because many traditions were fabricated. Those who were indifferent to religion fabricated these traditions to defame the members of the House (ahl al-Bayt), peace be on them, and to distort their precepts.
B. He, peace be on him, said: “Cling to piety, hard work, and truthful talk. Pay the trust to him who trusts you, whether he is righteous or a sinner. If the murderer of ‘Ali b. Abï Talib gave a trust to me, I would pay the trust to him.”
Are there commandments higher and nobler than these valuable commandments that lead man to good behavior among people?
C. He, peace be on him, sent one of his companions to some of his Shi‘ites, and ordered him to tell them the following:
He, peace be on him, said: “Recite my greetings to my Shi‘ites. Order them to fear Allah, the Great. Their rich one should visit their poor one. Their sound one should visit their ill one. Their living one should attend the funeral of their dead one. They should meet each other in their houses. Indeed their meeting each other enlivens our affair.
“May Allah have mercy on the one who enlivens our affair and puts into effect the best of it. Say to them: We will suffice nothing for them with Allah except through the good deed. They will not obtain our intercession but through piety and hard work. Indeed the most intense of all people in
regret on the Day of Judgment is the one who describes a certain deed, and then he does other than it.”
Al-Baqir, peace be on him, advised Shi‘ites to do all kinds of good, to support each other, and to refrain from discord and division.
D. He, peace be on him, said: “May Allah have mercy on the servant who makes people love us, and does not make them hate us. By Allah, if they report what we say on our authority- if they do not distort it nor do they change it against us according to their opinions, no one will comment on it. However, the one of them who hears the word, and then he adds ten (words) to it and explains it according to his own opinion. Therefore, may Allah have mercy on the servant who hears some of our hidden secret, and then he buries it in his heart. By Allah, Allah will not bring together our followers and our enemies in one house.”
In this tradition, al-Baqir, peace be on him, warns Shi‘ites from distorting or changing the traditions of the members of the House (ahl al-Bayt), peace be on them. For that will harm and defame them.
5. Love for Ahl al-Bayt
In a group of his traditions, Imam Abu Ja‘far (al-Baqir), peace be on him, spoke to some of his companions about the love for the members of the House (ahl al-Bayt), peace be on them. He denoted that a great reward from Allah would result from the love for them. The following are some of his traditions on that:
A. Some of his Shi‘ites from Khurasan came to him. He, peace be on him, looked at a man of them. He saw that the man's feet split open. So, he, peace be on him, asked him: “What is this?” “O Son of Allah's Apostle, the remote distance (has brought it about). By Allah, nothing has brought me from where I came except the love for you, ahl al-Bayt,”replied the man.
“Be cheerful! By Allah, you will be raised from the dead with us,”said the Imam, peace be on him.
The Khurasani man was so happy that he asked:
“O Son of Allah's Apostle, will I be raised from the dead with you?”
The Imam, peace be on him, replied: “Yes. The servant who loves us, Allah will raise him from the dead with us. Religion is nothing except love (for us). Surely, Allah, the Blessed and Exalted, said in His Book: ‘Say: If you love Allah, then follow me, Allah will love you and forgive you your sins.’”
B. Ziyad al-Aswad came to Imam Abu Ja‘far (al-Baqir), peace be on him. He came to him from a remote distance and a far-off place. He walked so much that his feet split open. So, Imam Abu Ja‘far (al-Baqir), peace be on him, asked him: “Ziyad, what is this?”
“My master, I came on the back of a weak young camel. So, I walked all the road. I had nothing to buy a camel. I added a thing to a thing so that I have bought this young camel,”Ziyad replied.
Imam Abu Ja‘far, peace be on him, felt pity for him. He wept for him. Then Ziyad said to him: “May Allah make me ransom for you. By Allah, I have extremely committed sins. Perhaps I said: ‘I have perished!’ Then, I remember my love for you, ahl al-Bayt. With that I wish for
forgiveness.”So, the Imam turned to him, and then he said to him with kindness and affection:
“Glory belongs to Allah. Religion is nothing but love (for us). Indeed Allah, the Blessed and Exalted said in His Book: ‘Allah has endeared the faith to you and has made it seemly in your hearts.’
He said: ‘If you love Allah, then follow me, Allah will love you.’
He said: ‘They love those who have fled to them.’
A man from the desert came to the Prophet, may Allah bless him and his family, and said to him: ‘O Allah's Apostle, I love those who pray but I do not pray. I love those who fast but I do not fast.’ So, Allah's Apostle said to him: ‘You are with those whom you love.’ Whom do you seek? By Allah, If something occurred to people, they would not resort to anyone except us. And we would not resort to anyone except our Prophet. You are with us. Be cheerful, be cheerful! By Allah, Allah will not make you equal to other than you.”
C. He, peace be on him, said: “Surely, the garden longs for and its light becomes intense for the coming of the family of Mohammed, may Allah bless him and his family, and their followers (Shi‘ites). If a servant worshipped Allah between the rukn (the corner of the Kaaba) and the maqam (the standing place of Abraham) to the extent that his bodily members cut off, Allah would not accept his worship unless he adopts our authority and loves us.”
D. He, peace be on him, said to a group of his Shi‘ites: “The one of you who becomes happy when his soul reaches here. He pointed to his mouth with his hand. The angel of death comes down to him and says to him: ‘As for what you wish for, it has been given to you. As for what you fear, you are safe from it.’ He will open the door of his abode in the garden and say to him: ‘Look at your abode in the garden! Those are Allah's Apostle, may Allah bless him and his family, ‘Ali, al-Hasan, and al-Husayn. They are your friends.’ This is what the words of Allah, the Great and Almighty, confirm: ‘Those who believe and guard (against evil), they shall have good news in this world's life and in the hereafter.’
”
In this connection, many traditions were reported on the authority of the Prophet, may Allah bless him and his family, and the pure Imams. The books of traditions have mentioned them.
6. Why have Shi‘ites been called rafida?
Abu Basïr related. He said: [I said to Abu Ja‘far:]
“May I be ransom for you. We have been given a name. Through the name, the rulers have regarded as lawful our blood, our properties, and our torture.” He, peace be on him, asked:
“What is it?”
“The Rafida”
He, peace be on him, answered: “Allah has given you this name.”
This name has become a signpost for the Shi‘ites who spare no effort to spread social reform in the earth. However, those who have no morals find fault with them. The Shi‘ites boast of it, for it has become a proof for their love of the members of the House (ahl al-Bayt), peace be on them, “from whom Allah has taken away uncleanliness and whom He has purified completely.”Imam al-Shafi‘i boasted of this name when he said:
“If the love for the family of Mohammed is rafd,
then let jinn and men (thaqalan) testify that I am rafidi.”
7. Al-Baqir's Supplication for his Shi‘ites
Imam Abu Ja‘far, peace be on him, was very loyal to his followers (Shi‘ites). So, he supplicated for them with this supplication:
“Oh Near, not slow! Oh Most Merciful of all merciful! Make protection for my Shi‘ites against the Fire. Be pleased with them. Forgive them their sins. Make easy their affairs. Conceal their defects. Forgive them the cardinal sins that are between You and them. Oh You Who is not afraid of oppression! Oh You Who slumber does not overtake, nor sleep! Relieve my worry, and remove my grief!”
He, peace be on him, recited the following supplication for his Shi‘ites:
“O Allah, If I have pleasure and love (with you), then forgive me and those who follow me from my brothers and my Shi‘ites. Make good that which is in my loins. By Your mercy, oh Most Merciful of the merciful.”
The Lives and Maxims of the Prophets
Imam Abu Ja‘far (al-Baqir), peace be on him, talked very much about the lives and maxims of the prophets. The specialists in these subjects have reported many traditions on his authority. The following are some of them:
1. Part of Allah's Revelation to Adam
The Imam, peace be on him, told his companions about the maxims and high moral standards Allah revealed to Adam. He, peace be on him said: “Allah, the Blessed and Exalted, revealed to Adam: ‘I will gather all good for you in four words: one of them is for Me; one is for you; one is between Me and you; one is between you and people. As for the one that is for Me, it is that you should worship Me, and that you should not be a polytheist. As for the one that is for you, it is that I reward you for your act at the time when you are in need of the reward. As for the one that is between Me and you, is that you should pray to Me, and I shall answer you. As for the one that is between you and people, it is that you should satisfy people with what you satisfy yourself. ’”
2. Solomon's Maxim
Al-Baqir, peace be on him, told his companions about the wonderful maxim of Solomon, son of David. He, peace be on him, said: “Solomon, son of David, said: ‘We have been given what has been given to people and what has not been given to them. We have been taught what has been taught to people and what has not been taught to them. However, we have found nothing better than fearing Allah during absence and presence, economizing during riches and poverty, the word of truth during pleasure and anger, and supplicating to Allah, the Great and Almighty in all circumstances. ’”
This maxim has gathered good traits. For it summons people to fear Allah, to economize their daily bread. It prevents them from wasting their property. Moreover, it summons them to say the truth, to prefer it to all things, and to rely on Allah, the Most High, in whose hand is the fate of people.
3. A Maxim in the Torah
Al-Baqir, peace be on him, told his companions about a maxim in the Torah. He, peace be on him, said: “It has been written in the Torah: ‘O Moses, I have created you, chosen you, strengthened you, commanded you to obey Me, and forbidden you from disobeying Me. If you obey Me, I will help you to obey Me. If you disobey, I will not help you to disobey Me. O Moses, My favor against you is that you should obey Me. My proof is against you when you disobey Me. ’”
4. Why was Noah called the Grateful Servant?
Mohammed b. Moslem reported on the authority of Abu Ja‘far (al-Baqir), peace be on him, who said: “Noah was called the grateful servant because he said during morning and evening: ‘O Allah, the blessing and health in religion and the world are from You. You are unique, there is no partner with You. I praise and thank You for them till You be pleased (with me).’”
5.Noah's Prayer against his People
Sudayr asked Imam Abu Ja‘far (al-Baqir), peace be on him, about Noah's supplication against his people. He asked: “Do you know why Noah invoked Allah against his people when he said: ‘My Lord, leave not upon the land any dweller from among the unbelievers. For sure if You leave them, they will lead astray Your servants, and will not beget any, but immoral, ungrateful (children)’ Did he have knowledge of them?”
The Imam, peace be on him, replied: “Allah revealed to him that no one of his people would believe (in Allah) except those who had believed (in Him) before. So, Noah recited this prayer against them.
”
6. Ismael was the first to speak Arabic
Imam Abu Ja‘far (al-Baqir), peace be on him, told his companions that Ismael, Allah's Prophet, was the first to speak Arabic. He, peace be on him, said: “Ismael was the first to speak Arabic. He was ten years old.”
7. Allah whispered (words) to Moses
Imam al-Baqir, peace be on him, related to his companions that Allah, the Most High, whispered (words) to Moses. He, peace be on him, said: “It has been written in the Torah that Allah, the Great and Almighty, whispered (words) to Moses, son of Imran: ‘O Moses, fear Me during your secret affairs, I will conceal your defects. Praise Me during your lonesomeness and your delightful pleasures, I will remind you during your heedlessness. Restrain your anger from those over whom I have made you king, I will restrain my anger from you. Conceal my hidden secrets in your heart. Humor with My enemy and your enemy from among My creatures. Do not make them curse Me when you manifest My hidden secrets. So, you make My enemy and your enemy take part in cursing Me.’”
8. Al-Baqir denied that the Prophet was Illiterate
‘Ali b. Asbat reported. He said: “I said to Abu Ja‘far: ‘The people claim that the Prophet could neither read nor write.’ So, he, peace be on him, denied that and said: ‘How will that be? Allah, the Exalted, said: ‘It is He
(Allah) Who raised among the illiterates an Apostle from among themselves, who recites to them His communications and purifies them, and teaches them the Book and the Wisdom, although they were before certainly in clear error.’ How did he teach them the Book and the Wisdom while he could neither read nor write?”
Then ‘Ali b. Asbat asked the Imam: “Why was he called al-Nabi al-Ummi?”
The Imam replied: “Because he was ascribed to Mecca. That is according to the words of Allah, the Great and Almighty: ‘That you may warn Umm al-Qura and those around her.’ Umm al-Qura means Mecca. So, he was called Ummi.”
9.Noah and Iblis
Imam Abu Ja‘far (al-Baqir), peace be on him, reported that a conversation took place between Allah's Prophet, Noah, peace be on him, and Iblis. That was when Noah invoked Allah against his people. The conversation is as follows:
Iblis: O Noah, you have done me a favor. Now, I want to reward you for it.
Noah: By Allah, I hate to do you a favor. What is it?
Iblis: Yes. You had invoked Allah against your people, so He had drowned them. Thus, no one has remained for me to delude him. I am at rest till Allah creates another generation. Then, I will delude them.
Noah: What is the reward?
Iblis: Mention me during three situations. For I am very close to the servant during them. Mention me when you become angry. Mention me when you judge between two persons. And mention me when you are with a woman and there is no one with you.
Indeed, Iblis comes to man during these three situations. It is these situations that make man commit sins and disobey Allah. May Allah protect us from these evil situations.
10. The Death of Solomon
Imam Abu Ja‘far (al-Baqir), peace be on him, narrated to Abu Basïr the death of Allah's Prophet, Solomon. He, peace be on him, said: “Solomon, son of David, commanded the jinn (unseen creatures) to build a glass dome for him. He was leaning on his staff and watching the jinn's work. He happened to turn around. Suddenly, he saw a man in the dome. He asked the man: “Who are you?”“It is who does not accept bribes nor fear the kings. I am the angel of death,”replied the man. Then, the Angel of Death made Solomon die. Solomon was still leaning on his rod in the dome. The jinn went on working and looking at him. Then Allah, the Great and Almighty, commanded the wood worm to eat Solomon's rod. ‘When he fell down, the jinn came to know plainly that if they had known the unseen, they would not have tarried in abasing torment.’”
11. Jacob's meeting with Joseph
Imam Abu Ja‘far (al-Baqir), peace be on him, reported a story about Jacob's meeting with Joseph. He, peace be on him, said: “Jacob said to his
sons: ‘On this day of yours, you and all your family should go to Joseph.’ Jacob and Joseph's aunt, the mother of Yamin, were with them. Then, they headed for Egypt with happiness. It took them nine days to get there. When they met Joseph in the King's house, Joseph embraced his father, kissed him, and wept. Then, he seated his father and his aunt on the king's throne. Then, he entered his room. He darkened the eyelids with kohl, perfumed himself, wore the royal uniform, and went out. When they saw him, they bowed down for him. Then, they thanked Allah for that. Throughout those twenty years, Joseph did not darken the eyelids with kohl nor did he perfumed himself. He did that when Allah gathered him with his father and his brothers.”
12. The Period of Jacob's Life in Egypt
Mohammed b. Moslem asked Imam Abu Ja‘far (al-Baqir), peace be on him, about the period of Jacob's life in Egypt. So, the Imam, peace be on him, replied: “Jacob lived with Joseph in Egypt for two years.”Then, Mohammed b. Moslem asked the Imam: “Who was the proof of Allah in the earth- Jacob or Joseph?”The Imam, peace be on him, replied: “Jacob was the proof, and Joseph was the king. When Jacob died, Joseph put him in a coffin and carried him to the land of Sham. He buried him at Jerusalem. Then, Joseph became the proof after Jacob.”Moreover, Mohammed asked the Imam: “Was Joseph an apostle and a prophet?”The Imam replied: “Yes. Do you not hear these words of Allah, the Great and Almighty: ‘Indeed, Joseph had brought you the clear proofs before.’”
This is some of what was reported on the authority of al-Baqir, peace be on him, concerning the conditions and lives of the prophets.
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Author: Baqir Sharif al-Qarashi
