Alhassanain(p) Network for Heritage and Islamic Thought

The Eighth Imam 'AliAr-Rida (AS)

NAME AND PARENTAGE

His name is 'ALI IBN MUSA. AR-RIDA (AS) and ABU AL-HASAN are his titles. His mother was the pious lady UMM AL-BANIN AT-TAHIRA.

BIRTH

He was born on the 11th of THU AL-QI'DA 148 A.H. (December 29, 765 A.D.). His grandfather IMAM JA'FAR AS-SADIQ (AS) died one month before the birth of the Imam to-be ALI BIN MUSA AR-RIDA (AS). The family may have been consoled by his birth which took place after such a great loss.

UPBRINGING

He was brought up and instructed by his affectionate father under whose supervision he passed his boyhood and youth. He availed himself of the instruction of his learned parent for thirty-one years till the latter was taken to Baghdad to suffer the hardship of imprisonment for four years till his death.

SUCCESSION

IMAM MUSA AL-KAZIM (AS) could foresee that the hostile government would not to allow him to live peacefully and circumstances would take such a turn that his followers would not be able to see him or inquire about his successor prior to his death. So while free and undisturbed in Medina, he felt the need to introduce his successor to his followers. He, therefore, assembled seventeen prominent dignitaries from the descendants of Imam Ali (as) and proclaimed that IMAM ALI IBN MUSA AR-RIDA (AS) would succeed him. He also wrote his will on which 60 respected elders of Medina signed as witnesses. Such elaborated arrangements were never made by any other Imam, and they proved to be most appropriate due to controversy about the Imamate which ensued after the death of IMAM MUSA AL-KAZIM (AS).

IMAMATE

IMAM AR-RIDA (AS) was 35 when his father died and the responsibilities of Imamate devolved on him. At the time, HARUN AR-RASHID was the absolute ruler of Baghdad and the descendants of Imam Ali (as) were passing through trials and tribulations because of him. Yet IMAM AR-RIDA (AS) carried on the responsibility of administering the Divine Law of SHARI'AH.

PROFOUND KNOWLEDGE

All the Imams who descended from the Prophet of Islam (p) achieve the highest among of knowledge; they therefore were revered by friends and respected by foes. But some members had better chances to propagate the divine teachings than others. After IMAM JA'FAR AS-SADIQ (AS), IMAM AR-RIDA (AS) was blessed with the most conducive environment for this purpose. IMAM MUSA AL-KAZIM (AS) used to exhort the whole family to refer all religious problems to his son IMAM ALI AR-RIDA (AS) whom he saw to be the most learned among the descendants of the Prophet, instructing them to confine to memory whatever Imam Ali (as) said. Similarly, all Muslim scholars came to him seeking solutions to delicate theological problems. MUHAMMAD IBN MUSA AL-QUTAINI states that only the written questions to which he replied in writing numbered 18,000.

VARIOUS PHASES OF LIFE

After putting an end to the life of IMAM MUSA AL-KAZIM (AS), HARUN lived for ten years. He had less tolerance for the existence of IMAM ALI AR-RIDA (AS) than he did for that of his revered father. But the government had already lost face due to its prolonged maltreatment and eventual assassination of IMAM MUSA AL-KAZIM (AS), or perhaps the tyrant felt the stings of conscience which kept him from harassing IMAM ALI AR-RIDA (AS). It is said that once YAHYA IBN KHALIK AL-BARMAKI, in order to gain the ruler's favor, informed HARUN that IMAM ALI AR-RIDA (AS) claimed Imamate in the same way his father had done. HARUN coldly replied: "We have already inflicted cruelties on his father; do you expect me to annihilate this family altogether?"

Still, HARUN was antagonistic towards the Prophet's progeny and he persisted in mistreating them; therefore, the local officers who wished to please the ruler could not afford to be fair to AHL AL-BAYT (AS). People could not visit IMAM ALI AR-RIDA (AS) freely to seek his knowledge, and he had little chance to publicly disseminate the true Islamic teachings.

The last years of HARUN'S life were embittered by the political rivalry of his sons AL-AMIN and AL-MA'MUN. AL-AMIN was his elder son by ZUBAIDA, the granddaughter of ABU JA'FAR AL-MANSUR AL-DAWANIQI, He had, therefore, the support of all Arab nobility. AL-MA'MUN was born of a Persian maid, so the Persian nobility supported his cause. The struggle between the two brothers chafed his soul. In order to settle the dispute, he divides the kingdom between the two: Baghdad and the territories surrounding it, Syria, Egypt, what is now Saudi Arabia, and Yemen, he put under AL-AMIN'S rule.

AL-MA'MUN was put in charge of ruling the eastern provinces of Persia, KHURASAN and Trans-SaxonyThis settlement could have worked had the two brothers respected the principle of "Live and let live". In the present tussle, hissed the dragon of rivalry. The ABBASIDES, who were accustomed to inflicting atrocities on the Progeny of Imam Ali (as), had learned gladiator at home. They were bound to strike each other since they never knew the qualities of compassion, sacrifice and the public good which characterized the conduct of Imam Ali descendants and for which they gave up their own rights quite often. So immediately after HARUN'S death, civil war flared up. After strife and bloodshed which continued for four years, AL-MA'MUN got the upper hand. AL-AMIN was killed in MUHARRAM of 198 A.H. (September 813 A.D.) and AL-MA'MUN now ruled the whole ABBASIDE empire.

THE POLITICAL DILEMMA

After AL-AMIN'S murder, AL-MA'MUN acceded to the throne, but, as already stated above, he was half Persian on his mother's side, while AL-AMIN was of full Arab blood. AL-AMIN'S slaying had annoyed the Arab elite. Those ABBASIDE regime from time to time and were slain, imprisoned or exiled. This group, however weak, was also opposed to the ABBASIDE monarchy.

In Persia, things had taken a different turn. About seventy years prior to that era, ABU MUSLIM AL-KHURASANI had created hatred there against the UMAYYADS by telling the stories of atrocities meted by them to IMAM HUSAIN (AS) and to the rest of Imam Ali's descendants. The Persians, therefore, had compassion for the latter. But when the tables were turned on the UMAYYADS, the ABBASIDES took advantage of the situation and seized the government, depriving the descendants of Imam Ali (as) in whose name their coup was brought about. But by and by, the Persians were gradually disillusioned. They had a full view of this political jugglery. AL-MA'MUN might have heard of the Persians' sympathy for the Prophet's Progeny. Along with the danger of revolt of the Arab nobles, caused by AL-AMIN'S slaying, AL-MA'MUN also feared an uprising in Persia. He, therefore, considered it a political necessity to outbalance the Arabs by pleasing the Persian element and to patronize the Descendants of Imam Ali (as) by giving them a towering position in the government. In order to conceal these political designs, he wrapped them up in the sacred cloak of "love for the Prophet's Progeny" and tried to prove that he sincerely wished to hand over the power to IMAM ALI AR-RIDA (AS).

ASH-SHAIKH AS-SADUQ writes that in order to display his honesty of purpose, AL-MA'MUN propagated the story of the odds he had faced. There arehis own words:

"When I was struggling against AL-AMIN and was in a precarious situation, the people of SISTAN and KIRMAN revolted. There was unrest in KHURASAN. My treasury was empty, so I could not rely on my soldiers whom I did not pay. In such perilous circumstances, I prayed to God, taking the oath that if overcame all those odds and acceded to the throne, I would hand the caliphate over to its real and rightful master, i.e. the most suitable among Imam Ali's descendants. It was after taking such an oath that my affairs began to improve".

AL-MA'MUN might have related this story to demonstrate that his actions were based on sincerity. As regarding the rightfulness of the Descendants, everybody knew the fact that they deserved to wield the authority by the dint of their own virtues. But merely this knowledge is not sufficient to label one as SHI'AH. It rather demands the obedience and love of the Prophet's Progeny. Some writers say that despite all the pretensions AL-MA'MUN made, he did not really intend to obey the word of the Imam; rather, he persisted in imposing his will on him. Proclaiming that he had appointed IMAM ALI AR-RIDA (AS) as his heir-apparent, he summoned him from Medina. At best, this appointment was a political pressure exerted by the ruling monarch on the Imam.

DEPARTURE FROM MEDINA

IMAM ALI AR-RIDA (AS) had to comply with AL-MA'MUN'S orders and leave Medina just as his father was summoned according to the order of AL-MA'MUN'S father twenty-one years ago. His sorrow and grief knew no bounds. At the eve of his departure from the Prophet's tomb site, his woe was the same as that of IMAM HUSAIN (AS) when the latter had to leave that sacred place never to return again. The onlookers saw that in his desperate dismay, he went into the tomb several times, complained of the community with wailing, then he came with the intention of going home, but he reentered the tomb and clung to his ancestor's grave. This happened many times. An eye witness later sated that when he went near the Imam, the Imam complained to the Almighty saying: "O Lord! I am being torn forcibly away from my ancestor's tomb. I shall never have the chance to come back".

In 200 A.H. (815 A.D.), IMAM ALI AR-RIDA (AS) started his journey, leaving all his family members including his son MUHAMMAD AT-TAQI (AS, who was only five years old, in Medina. When he reached MARW, AL-MA'MUN'S capital at that time, he was entertained for a few days as AL-MA'MUN'S guest. Then AL-MA'MUN normally asked the Imam to take over the caliphate, but the Imam refused. AL-MA'MUN then asked him to agree to be his heir-apparent. The Imam, who knew the purpose of AL-MA'MUN, refused that offer too. But now AL-MA'MUN insisted most sternly, explaining that another refusal might entail his own death.

For the members of this illustrious Family, death was always welcome, provided it guaranteed to safeguard the dignity of Islam: otherwise, the Divine Law of SHARI'AH directs to preserve one's life. At this juncture the Imam said: "Since I am being compelled, I accept the offer but I shall not handle the administration. I shall, however, give counsel if I am consulted".

The offer was indeed nothing more than a diplomatic jugglery which might have served some political purpose. The Imam's position in those days was the same as that of his ancestor IMAM ALI (AS), who during the regimes of the first threecaliphs, gave wise counsel when consulted. Neither of the conduct of these two Imams endorses the legitimacy of the government. IMAM ALI AR-RIDA (AS) did accede to AL-MA'MUN'S wish but kepthimself aloof from the administrative polices of that government.

The ABBASIDES did not approve AL-MA'MUN'S scheme, and they tried to undermine it. But when AL-MA'MUN asked them to recommend someone else better than IMAM ALI AR-RIDA (AS), they could not meet the challenge. Some expostulations, too, took place, but who could vie in knowledge with the learned Imam? AL-MA'MUN was determined to make his decision public. None could make him change his mind.

AS HEIR-APPARENT

On the first of Ramadan, 201 A.H. (March 23, 817 A.D), a meeting for the purpose of naming the heir-apparent was convened. The occasion was marked with full pomp and decoration. First of all, AL-MA'MUN required his son to take the oath of allegiance. Then others were instructed to do likewise. Gold and silver coins were thrown over the Imam's head according to the tradition of the time. All the nobles and attendants received awards. AL-MA'MUN ordered that the currency be struck with the Imam's name on it. DINARS and DIRHAMS were accordingly struck and circulated throughout the country. His name was proclaimed during the Friday sermons.

THE IMAM'S CONDUCT

Usually, the destitute and the poor who cannot afford to enjoy the pleasures of life are held with contempt or tolerated with patience, but those who assume a hermit's simple austerity in spite of wealth and power are the real saints. The Prophet's Progeny adopted a peculiar policy. Those whose means were limited dressed nicely because otherwise the enemies would taunt them as destitute which would injure the dignity of their piety;

but blessed are those who by chance become wealthy, and who assume simplicity and austerity so that their simple life becomes a source of consolation for the poor and a model of the rich. This can be illustrated by the life of IMAM ALI BIN ABU TALIB (AS). For five years, he ruled the Muslim world as caliph. He ate and dressed himself as a hermit would. IMAM ALI AR-RIDA (AS), too, led a simple life, although he was heir-apparent of that vast empire compared to which the Roman Empire or the Persian territories would certainly not be a match - a vast chain of countries whose caliph, upon watching a passing cloud, would haughtily assert: "Go and pour your waters anywhere you please; the revenues of that land shall ultimately be brought to us".

The appointment of IMAM ALI AR-RIDA (AS) as heir-apparent demonstrated to the world how the saints fare when the treasures of the world are put at their disposal. He felt he was orally bound to abandon riches and pomp. History repeated itself, and the austerity of IMAM ALI IBN ABU TALIB (AS) once more shone in the calm and content personality of IMAM ALI AR-RIDA (AS). He did not like to decorate his dwelling with costly carpets; instead he covered its floor with rough mats during the winter and grass mats during the summer. When food was served, he called all his servants including the gate-keepers and the grooms, to sit and eat with him, the prince that he was.

ALLAMA AL-MAJLISI mentions on p. 101 vol. 49, of his BIHAR AL-ANWAR, that the Imam insisted on eating his meal only after the entire members of the family, young and old, and the servants and grooms, were present. One day someone who wasmore fond of royal formalities than the fraternity of Muhammad's religion, suggested that it would be better to make separate eating arrangements for the servants. The Imam replied: "All are created by God, Adam is their father and Eve is their mother. Everyone will be dealt with by God according to his deeds; why should there be any discrimination in this world?".

RAJA' IBN ADH-DHAHHAK accompanied the Imam during his entire journey from Medina to MARW. He is quoted on p. 18, vol. 2, of 'UYUN AKHBAR AR-RIDA and by AS-SADUQ as saying: "I was with him the whole time from Medina to MARW. By God I have never seen a man more fearful of God than him, or remembering God more during all times. In the early morning he performs the prayers, then he sits praising God, pronouncing HAMD and TAKBIR and sending blessing unto the Prophet till sunrise. Then he prostrates till late in the morning. Then he comes to people to narrate HADITH and preach to them till time ofnon prayers approaches". On p. 258 of AL-FUSUL AL-MUHIMMA of IBN AL-SABBAGH AL-MALIKI, AL-MA'MUN described IMAM ALI AR-RIDA (AS) thus: "His excellences are surpassing, his knowledge is vast, his piety is quite obvious, his asceticism is well-known, his renunciation of the world is apparent…; put simply, he is unique".

Within a few decades, the ABBASIDE rulers had grown so haughty and cruel that people began to realize that they had exceeded the UMAYYADS in their atrocities. They based their right to rule upon the basis of their blood relationship to the Prophet. But such monarchs never cared to be pious or to do their duty as caliphs. IMAM ALI AR-RIDA (AS) was living in this luxurious environment yet he never indulged himself in it. He repeatedly asserted that mere relationship or lineage was nothing to pride in. it is personal good conduct that matters. It was not a display of humbleness on the part of IMAM ALI AR-RIDA (AS) but a challenge to the anti-Islamic mentality of arrogant ABBASIDE rulers. These demonstrations of simple, compassionate, humane ways of life were very effective as they were now made by an important member of the empire.

IMAM ALI AR-RIDA'S life contains countless anecdotes of this sort.Once a man said to him: "By God, there is none who is superior to you in the nobleness of ancestry". The Imam said to him: "My ancestors are honored merely for their Godliness, piety and worship". Another fellow once declared: "By God, you are the best in the world". The Imam checked him by saying: "Don't you declare an oath. Any man who is more pious than me can be better than me". IBRAHIM IBN AL-ABBAS once related that he heard IMAM ALI AR-RIDA (AS) saying: "I do not consider myself better than this black salve only on account of my relationship with the Prophet. It is only when I do good deeds that I become better in the eyes of God".

Short-sighted people may ascribe this behavior to the Imam's natural humbleness. But the sagacious and learned head of the ABBASIDE Empire surely knew that the Imam's silent behavior and its logic was a fatal blow to the wayward and arrogant ABBASIDE monarchy. He had proclaimed him his heir only as a political measure which he took just to strengthen his regime. Now he felt that if the Imam lived long enough, his life would bring about a popular revolution which may result in the fall of the empire.

PROPAGATION OF INCIDENTS OF KARBALA'

IMAM ALI AR-RIDA (AS) had now the chance to recite the narration of IMAM HUSAIN'S events. This tradition was initiated by IMAM MUHAMMAD AL-BAQIR (AS) and IMAM JA'FAR AS-SADIQ (AS). But during their time, only those who came to their gatherings respected them as Imams or scholars. IMAM ALI AR-RIDA (AS) was respected both as Imam and heir-apparent. MARW, the capital and central town of Persia, was the meeting place of people from all walks of life and corners of the earth. As soon as the crescent of MUHARRAM was sighted, KARBALA, seminars began. Everybody was expected to recite the sad events that befell the Prophet's descendants and maintain a serious atmosphere of sorrow. He further declared that those who were sympathetic towards the Prophet's Progeny would rise on Doomsday with a composed heart.

It was IMAM ALI AR-RIDA (AS) who called these KARBALA' seminars "MAJALIS". He himself convened those MAJALIS in which he sometimes was the speaker and sometimes as one of the audience. ABDALLAH IBN THABIT and DI'BIL AL-KHUZA'I were the poets whom he ordered to recite poems narrating the tragic events. At the end, he bestowed on DI'BIL a costly shirt. The high-spirited poet refused to accept that precious gift, requesting that the Imam be gracious to grant him his used shirt instead. The good-natured saint insisted on granting him both shirts. This incident proves two things: first, that the speaker must not decide or demand any payment for his address; second, that if the convener presents something as a gift or payment, the speaker may accept it.

DEATH

AL-MA'MUN'S expectation did not materialize. A report says that he decide to putand end to IMAM ALI AR-RIDA'S life by applying the same soundless weapon which had so often been used against these saintly persons. Poisoned grapes were offered to the Imam which ended his life on the 17th of SAFAR 203 A.H. (August 24, 818 A.D.). AL-MA'MUN put on a show of grief and ordered that IMAM ALI AR-RIDA (AS) be buried with the great pomp near the tomb of his own father.

In the sacred city of MESHHED, the mausoleum of IMAM ALI AR-RIDA (AS) is now a center of religious studies and a mausoleum where kings and commoners come to pay homage. In the same vicinity lies HARUN AR-RASHID, the most distinguished ruler of his time. The visitors do not know who he wasnor where his corpse now rests.

The Ninth Imam Muhammad At-Taqi (AS)

NAME AND PARENTAGE

His name is MUHAMMAD; ABU JA'FAR, AT-TAQI and AL-JAWAD are his titles. He is sometimes called ABU JA'FAR II, the first being IMAM MUHAMMAD AL-BAQIR (AS). His father's name is IMAM ALI AR-RIDA (AS); his respected mother is known as SUBAIK or SUKAINA. He was born in Medina on the 10th of RAJAB 195 A.H. (April 8, 811 A.D.). At that time, AL-AMIN son of HARUN was the monarch of Baghdad.

UPBRINGING AND INSTRUCTION

It is sad story that IMAM MUHAMMAD AT-TAQI (AS) had to face series of misfortunes since his early boyhood. For only a very brief peaceful period, he enjoyed the love and availed himself of the teachings of his father. He was five years old when IMAM ALI AR-RIDA (AS) was forced to leave Medina for KHURASAN. The sire never saw his son again since then, for IMAM ALI AR-RIDA (AS) died in MARW three years after this separation. The world duly thought that the young boy would never reach the peaks of knowledge once graced by IMAM JA'FAR AS-SADIQ (AS) and sealed by his forefathers, and that the pedestal of knowledge would remain vacant. But the astonishment of people knew no bounds when a few years later, they saw the boy arguing and expostulating with the renowned scholars of FIQH, TAFSIR, and KALAM, and subduing them all in the presence of AL-MU'MUN. They had to confess that God-gifted knowledge never depends on material resources,nor on age.

FIRST JOURNEY TO BAGHDAD

Political exigencies had compelled AL-MA'MUN to cultivate relations with the descendants of IMAM ALI (AS) and Fatima in order to win the support of the SHI'AHS. After all, being a HASHEMITE himself, he was related to them though remotely. So he was aware of the political need of maintaining close relations with them; therefore, at one of the gatherings of heir-apparent-ship, he married his sister UMM HABIBA to IMAM ALI AR-RIDA (AS) and betrothed his daughter UMM AL-FADL to the son of IMAM AR-RIDA (AS) MUHAMMAD AT-TAQI (AS). He thought those steps would enable him to win over IMAM ALI AR-RIDA (AS) completely.

But AL-MA'MUN soon realized that IMAM AR-RIDA (AS) continued to lead the same simple and saintly life which characterized the descendants of the Prophet. The pattern of his true Islamic life, which was bound to spread the spirit of fraternity and equality, was obviously harmful to AL-MA'MUN monarchy, especially when IMAM ALI AR-RIDA (AS) was now a member of the royal family. It was at this point that he decided to put an end to the Imam's life. But as he thought it expedient to keep the SHI'AHS and particularly the Persians on his side, he expressed extreme sorrow at IMAM ALI AR-RIDA'S death. This was also necessary to prove that he had no hand in killing him. In order to isolate himself from any suspicion though remote, he summoned AR-RIDA'S son MUHAMMAD AT-TAQI (AS) from Medina to Baghdad to marry him to his daughter UMM AL-FADL although she was already engaged.

OPPOSITIONS

The appointment of IMAM ALI AR-RIDA (AS) as heir-apparent had been an intolerable affair for the ABBASIDES; so, when IMAM AR-RIDA (AS) died, they sighed in relief. They also succeeded in causing AL-MA'MUN to appoint his son Trencherman as his successor who later came to be known as Caliph AL-MU'TASIM BILLAH. During the time of IMAM AR-RIDA'S heir-apparent-ship, the color of the caliph's court and royal robes had been changed from black to green. After the Imam's death, they changed it again to black which signaled the restoration of ABBASIDE traditions. All these steps undertaken by AL-MA'MUN sufficiently satisfied the ABBASIDES who thought that he was acting in accordance with their own desires. But when AL-MA'MUN proclaimed that he was going to marry his daughter to the son of IMAM ALI AR-RIDA (AS), their tribal attitude was stimulated. They could no longer hide their feelings, and they approached AL-MA'MUN in the form of a delegation. They complained in most obvious words that the favors showered on IMAM ALI AR-RIDA (AS) had grieved them, and that they tolerated it because the Imam could be respected in view of his age, learning and other virtues, and that he deserved those honors only to an extent.

But elevating his son-a raw lad-so much as to prefer him over all other dignitaries and learned scholars did not befit the caliph. Furthermore, the marriage of AL-MA'MUN'S sister the IMAM ALI AR-RIDA (AS) did not prove prosperous. Why did the caliph then wish to offer the hand of the princess to AR-RIDA'S son anyway? AL-MA'MUN told them that AR-RIDA'S son Muhammad was no doubt a boy of tender age, but he had inherited his father's virtues and qualities in full; the learned scholars of the Islamic world could not vie with him, and that if they doubted, they could put the said boy to test. This reply, though totally said in jest, amounted to a challenge. Impulse by AL-MA'MUN'S taunt, they consented to judge the boy's knowledge in contest with the most learned authority of Baghdad then, namely YAHYA IBN AKTHAM. AL-MA'MUN convened a magnificent gathering for this open expostulation. There was anxiety to see this unequal match where a boy of eight was to contend with the seasoned and renowned Chief Justice of the land. People crowded from every quarter. Historians have recorded that apart from dignitaries and nobles, 900 seats were reserved only for scholars. AL-MA'MUN'S reign was described as the golden age of learning; experts of every trade and profession had assembled in that great capital from every corner of the world.

AL-MA'MUN had a carpet laid by the side of his throne to seat IMAM MUHAMMD AT-TAQI (AS). In front of him was accommodated the Chief Justice YAHYA IBN AKTHAM. There was pin drop silence among the audience who waited to hear the arguments. Silence was broken by YAHYA who said: "Will His Majesty allow me to put some questions to MUHAMMAD AT-TAQI?" AL-MA'MUN answered; "You may seek that permission from MUHAMMAD AT-TAQI himself. YAHYA (to MUHAMMAD AT-TAQI): "Do you allow me to put some problem?" MUHAMMAD AT-TAQI: "Yes you may ask whatever you please". YAHYA: "What is the atonement for a person who hunts a game while he is dressed in the pilgrimage garb?" The question itself indicated that YAHYA underestimated the scholarly attainments of his opponent. During with the pride of position and knowledge, he thought that the young boy might well be aware of simple daily routine problems of prayer or fasting, but the possibility that he might be totally ignorant of the statues of pilgrimage or of the atonements of the sins or mistakes committed by a pilgrim never entertained his mind.

The sagacious, young Imam was clever enough for the old seasoned inquirer. Instead of giving a general or a vague reply, he analyzed the different aspects of the problem so dexterously that the audience immediately had a true estimate of the Imam's knowledge and of YAHYA'S shallow-mindedness. YAHYA, too, was puzzled and felt humiliated when the Imam addressed him thus:

"Your question is utterly vague and lacks definition. You should first clarify whether the game killed was outside the sanctified area or inside it; whether the hunter was aware of his sin or did so in ignorance; did he kill the game purposely or by mistake; was the hunter a slave or a free man; was he adult or a minor; did he commit the sinfro the first time or had he done so before; was the hunted game a bird or something else; was it a small animal or a big one; is the sinner sorry for the misdeed or does he insist on it; did he kill it secretly at night or openly during daylight; was he putting on the pilgrimage grab for HAJJ or for the 'UMRA?! Unless you clarify and define these aspects, how can you have a definite answer?" Whatever YAHYA'S knowledge might have been, he was undoubtedly a well-read man in jurisprudence. While the Imam was unfolding all such details of the problem, he had judged that he was no match for his ingenious opponent. His lips were sealed and he made no reply. AL-MA'MUN fully assessed his condition and thought it was useless to put any further pressure on him. He, rather, requested IMAM MUHAMMAD AT-TAQI (AS) to solve all the aspects of the question one by one so that the listeners might gain knowledge. The Imam, in spite of his young age, explained the various aspects of the question. YAHYA, silent and puzzled, gazed at the Imam. But AL-MA'MUN was bent on carrying the matter to its very extreme. He, therefore, requested the Imam to put some questions to YAHYA if he liked. The Imam accordingly said; "May I ask you a question?" Disillusioned YAHYA who now had a correct estimate of the Imam's capacity and had now no misunderstanding about himself, said in a humble tone: "Your grace can ask; I shall reply if I can or I shall get it solved by your own self". Then the Imam put up a question in reply to which YAHYA admitted his ignorance. The Imam explained it too. AL-MA'MUN'S joy knew no bounds. What he had asserted came true. Addressing the audience, he said: "Did I not tell you that this Progeny has been gifted by God with limitless knowledge? None can cope with even the children of this elevated House".

The excitement of the gathering was great: all unanimously exclaimed that AL-MA'MUN'S guess was correct and that IMAM MUHAMMAD AT-TAQI (AS) was a matchless person. AL-MA'MUN then thought it advisable to marry his daughter to IMAM MUHAMMAD AT-TAQI (AS) there and then. The Imam recited the marriage sermon in person. This address, as a remembrance, is being recited at weddings everywhere throughout the Muslim world ever since. Overjoyed at this auspicious occasion, AL-MA'MUN displayed his full generosity, giving away millions in charity to the poor. Common people were favored with regards to the grants.

RETURN TO MEDINA

For one year after the marriage, IMAM MUHAMMAD AT-TAQI (AS) lived in Baghdad. Then AL-MA'MUN allowed him to return to Medina with his daughter UMM AL-FADL surrounded with great pomp.

CHARACTER AND VIRTUES

IMAM MUHAMMAD AT-TAQI (AS) occupied the highest position in human virtues and moral attainments as this was the marked feature of the Prophet's family. To meet everyone humbly, fulfill the needs of the poor, maintain Islamic equality and simplicity, help the destitute secretly, treat even the foes fairly, extend hospitality, impart knowledge to the scholars of religion and the like were all the occupations that marked his saintly life - in full conformity with other members of this sacred series of Infallibles.

Common people who could not appreciate such heights of moral excellence, might have thought that the new relationship; i.e. to become son-in-law of the most influential monarch of his time, must influence the pattern of life of the Imam and change his manners altogether. AL-MA'MUN, too, might have thought on the same lines because spiritualism which was the chief characteristic of this Progeny was against the practices of worldly rulers. Neither the UMAYYADS nor the ABBASIDES had any personal grudge against the Prophet or his progeny, but they were at war with the moral standards set by them. They always tried to destroy that center of moral excellence and human values which shone as the polar star of ideal spiritual perfection, overshadowing their royal glory.

In order to uphold their imperialistic and luxurious norms of life, these monarchs wanted to do away with these Godly saints who demonstrated righteousness, compassion, faith, piety, fraternity and justice as the main teachings of Islam. YAZID'S demanding obeisance from IMAM HUSAIN (AS) or AL-MA'MUN'S appointment of IMAM ALI AR-RIDA (AS) as his heir-apparent were two different aspects of the same phenomenon. The procedures were different but the purpose was the same. IMAM HUSAIN (AS) did not bow to pay homage, so he was slain in the battlefield. IMAM ALI AR-RIDA (AS) did not serve the cause of ABBASIDE imperialism, so he was silenced with poison.

AL-MA'MUN, however, took it as a great opportunity to serve his objectives to patronize IMAM MUHAMMAD AT-TAQI (AS), a lad of eight who was separated from the parental care three years earlier. The political sagacity suggested that it would be by far easier to cast a young boy into the desired mould and thus it would be possible to demolish the center of the Prophet's teaching in Medina which, although working silently, was dangerous to the imperialistic designs of the antithesis called Muslim monarchy.

No doubt IMAM AR-RIDA (AS) did not conform to AL-MA'MUN'S designs,nor to his desires, but this could not disappoint him. AR-RIDA'S mature way of thinking and simple norm of life could not be changed. But there was the hope that in all probability a tender boy, who was brought up in the luxurious atmosphere of a royal palace, would grow into an ambitious, merry- making prince - altogether against his ancestral ways and views. With the exception of a few enlightened persons, everybody would think on the same lines. But the world stood aghast to see that the young son-in-law of the most distinguished monarch of his time refused to stay in the royal palace and lived instead in a rented house, thus maintaining his ancestral anti-monarchical manners of a simple and humble life.

It is usually seen that if the bride's people are comparatively rich, they wish that the groom might live with them; if not in the same house, at least in the same town. The will-power of the Imam can be judged from the fact that he lived in a separate dwelling. And after one year, when AL-MA'MUN perceived that his son-in-law was not pleased with staying in Baghdad, he had to allow the Imam to go to Medina with UMM AL-FADL. On his return to Medina, he maintained the same ancestral, unimposing behavior: no body-guards, no pomp, no restrictions, no visiting times,no discrimination. He spent most of his time sitting at the Prophet's Mosque, where Muslims came to avail from his preaching. The narrators of HADITH and other students of theology came to inquire about religious sciences, and the Imam guided them by explaining every complicated matter.All the world saw that IMAM JA'FAR'S successor, seated on the same mat, was guiding the people towards faith and piety.

IMAM MUHAMMAD AT-TAQI (AS) allowed the same amount of freedom to his wife UMM AL-FADL and imposed the same restriction on her as his ancestors had done in the case of their wives. He did not care much about the fact that UMM AL-FADL was a princess. Although she lived with him, he married another lady who was a descendant of AMMAR IBN YASIR. God had intended to continue the line of Imamate through her, and she gave birth to IMAM ALI AN-NAQI (AS), the tenth Imam UMM AL-FADL complained about this to her father. Surely this would have passed heavily on AL-MA'MUN'S heart but he could not interfere in the matter and he wrote back to his daughter saying; "Do not make such complaints to me in future. I cannot stop IMAM MUHAMMAD AT-TAQI (AS) from those things which God has made lawful".

There are precedents, no doubt, that in view of the high personal virtues of a woman, her husband does not marry another lady. For example, while KHADIJA lived, the holy Prophet did not marry any other wife. Similarly, Imam Ali (as) married no other woman during the life-time of FATIMA AZ-ZAHRA'. But the same distinction could not be given to the daughter of a king because it was against the spirit of Islam which the Prophet's descendants were to preserve.

PUBLIC GUIDANCE

IMAM MUHAMMAD AT-TAQI'S speech was very charming and effective. Once during the HAJJ season he addressed a gathering of Muslims and stated the commandments of the Divine Law of SHARI'AH. The audience included learned scholars who admitted that they had never heard such a comprehensive speech.

During the days of IMAM AR-RIDA (AS), there was a group which believed that the Imamate had come to an end with IMAM MUSA AL-KAZIM (AS). They were called the WAQFIYYA. IMAM MUHAMMAD AT-TAQI (AS) instructed them so nicely that they gave up their wrong beliefs. Nobody of that creed persisted in adhering to such beliefs as long as the Imam lived. Many scholars came to learn the teachings of AHL AL-BAYT (AS). A collection of brief and wise saying is also left by him, resembling and ranking in wisdom next to thesaying of his ancestor IMAM ALI IBN ABU TALIB (AS). Some profound discourses on theology and monotheism are also to his credit.

JOURNEY TO BAGHDAD

AL-MA'MUN died in 218 A.H. (833 A.D). He was succeeded by his brother MU'TAMAN, the second heir-apparent after IMAM AR-RIDA (AS). He came to be known as AL-MU'TASIM BI ALLAH AL-ABBASI. His niece UMM AL-FADL now began to send him more complaining letters than she did during the days of her father. As AL-MA'MUN had given her in marriage to IMAM AT-TAQI 9AS) in spite of the opposition by all the tribe, he paid no attention to her letters. Rather, he silenced her with disappointing replies. But AL-MU'TASIM was jealous of IMAM AR-RIDA (AS). He had also led the opposition in the matter of IMAM AT-TAQI'S marriage with his niece.

AL-MU'TASIM now got a chance to settle his difference in this matter. IMAM MUHAMMAD AT-TAQI'S fame as a great scholar and people's gathering around him, as well as the fame of his world-renown noble character, annoyed him. The failure of the political tactics, too, intensified his resentment. All these factors irritated him into enmity. In the second year of his reign he summoned IMAM MUHAMMAD AT-TAQI (AS) from Medina to Baghdad, writing to the governor of Medina expressly in this regard. IMAM MUHAMMAD AT-TAQI (AS) was compelled to set out for Baghdad leaving his son IMAM ALI AN-NAQI (AS) with his mother in Medina.

DEATH

For one year after IMAM MUHAMMAD AT-TAQI'S arrival in Baghdad, AL-MU'TASIM inflicted no harm on him. But the Imam's stay in Baghdad was a forcible act which can be called plain custody. Thereafter he was killed with the very same soundless weapon which was quite frequently used against his ancestors. He died of poison on the 29th of THU AL-QI'DA 220 A.H. (November 24, 835 A.D.) and was buried near his grandfather IMAM MUSA AL-KAZIM (AS). It is due to these two saints' tombs that the place is called KAZIMAIN (the two KAZIMS, enduring ones).

RADAWI SAYYIDS

It is a fact all the SAYYIDS known as RADAWI are actually TAQAWI. IMAM AR-RIDA (AS) had no son other than IMAM MUHAMMAD AT-TAQI (AS). Had he had other sons, their offspring would call themselves RADAWIS. IMAM MUHAMMAD AT-TAQI (AS) being his only son, his offspring ought to be called TAQAWIS. But as IMAM AR-RIDA (AS) had been famous as the heir-apparent of AL-MA'MUN, his descendants wish to be introduced as RADAWIS.