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.

The Fourth ImamSayyid As-Sajidin ,Zain Al-Abidin (A.S.)

BIRTH AND PARENTAGE

IMAM ZAIN AL-ABIDIN (AS) was born on the fifteenth of JAMADA II, A.H. (November 19, 658 A.D)At that time, IMAM ALI IBN ABU TALIB (AS) was administering the affairs of caliphate at KUFA. The family, especially the newborn's grandfather IMAM ALI (AS), rejoiced to see the new born, and it was probably IMAM ALI (AS) who, noticing his own features in the babe's face, named him after himself.

He is ALI son of IMAM HUSAIN (AS), commonly known by his titles ZAIN AL-ABIDIN, AS-SAJJAD, and SAYYID AS-SAJIDIN. His graceful personality was the combination of Arab and Persian nobility. On paternal side, he inherited the spiritual grace of the Prophet, while through his mother, SHAHR BANU, daughter of the last Persian emperor YAZDEJERD, he inherited the dignity of the Persian royal dynasty. After the final victory of the Arabs over Persia, SHAHR BANU was brought in custody to Medina. With the age-old racist attitude still alive, not too many Arabs would have expressed due respect to her. But it was the humane chivalry of IMAM ALI IBN ABU TALIB (AS) who paid full regard to this royal prisoner whom he married to his noble son HUSAIN (AS). IMAM ZAIN AL-ABIDIN was, thus, the grandson of Imam Ali (as) and the Persian emperor YAZDEJERD, making him regarded by both Arab and Persian nations.

UPBRINGING

ZAIN AL-ABIDIN could not enjoy the love of his mother for a long time. She died soon after giving birth to him. At the age of two, his grandfather Imam Ali (as) was also martyred. He was, thus, brought up and instructed by his father HUSAIN (AS). He was twelve when IMAM HASAN (AS) died and the burdens of Imamate fell on HUSAIN'S shoulders. The cunning of MU'AWIYA, the UMAYYAD ruler of Syria, led to the tragedy of KARBALA' during the reign of his son YAZID; therefore, youthful ZAIN AL-ABIDIN watched the pace of the events which culminated in that grievous massacre. IMAM HUSAIN (AS), who was leading a peaceful life in Medina, arranged the marriage of his son to Fatima daughter of IMAM HASAN (AS), thus ensuring that the series of Imamate would continue even in the face of coming events.

KARBALA'

When YAZID demanded in the year 60 A.H., that IMAM HUSAIN (AS) should swear the oath of allegiance to him, IMAM HUSAIN (AS) had no choice but to leave Medina, taking ZAIN AL-ABIDIN, who was twenty-two years old then, with him. It cannot be ascertained whether ZAIN AL-ABIDIN fell ill during the journey or after reaching KARBALA'. On the tenth of MUHARRAM, 61 A.H. (October 10, 680), he was too ill to move. As access to the Euphrates was blocked for three days and water was extremely scarce, the illness of ZAIN AL-ABIDIN intensified. For the most part of that day, he lay unconscious and could not participate in the battle which was carried on by all the male members of his family. So when IMAM HUSAIN (AS) bade his family farewell and went to the battle-field, he could not talk with his son ZAIN AL-ABIDIN to be tested in another way when he was to lead his distressed family as prisoners.

Immediately after the martyrdom of IMAM HUSAIN (AS), the ruthless enemies turned to his tents to burn and plunder. The overwhelming grief, the flames of burning tents, the tumult among the widowed ladies and orphans must have taken its toll on the sensitive SAJJAD.No tongue nor pen could have described the psychological impact. But the son HUSAIN (AS) maintained his composure and spiritual serenity. In spite of illness and crushing distress, he kept the grace of a true believer. Having said the night prayers on that fateful eve, helay prostration with his forehead on the ground and his tongue repeating these phrases all night long till day dawned:

"No deity but Allah in all certainty:

There is no god but Allah in justice and truth; I bear witness to this in submission and humility".

Next day UMER IBN SA'D assembled all his slain soldiers, performed the funeral prayers for them and arranged for their burial, leaving the corpse of IMAM HUSAIN (AS), Prophet Muhammad's grandson, and those of his faithful adherents uncovered, enshrouded, and unburied, simply lying on the ground. It was a most painful sight for ZAIN AL-ABIDIN to pass through the site of the onslaught accompanied by the ladies, all being captives. He was shocked to realize that he could not bury his kith and kin due to his captivity.

Not less heart-rending might have been the event when this pillaged caravan was brought to the court of ZIYAD, governor of KUFA. SAJJAD might have remembered that it was the same town where once his grandfather IMAM ALI IBN ABU TALIB (AS) ruled as caliph and the ladies of the household were the royalty. IBN ZIYAD now rejoiced over his victory as the Prophet's family was brought as captives. But eventhe , AS-SAJJAD stood as a granite rock, calm and dignified. IBN ZIYAD broke the silence when he asked SAJJAD what his name was. "ALI son of HUSAIN" was the reply. "Was not Ali son HUSAIN slain by Allah?" asked the tyrant. AS-SAJJAD answered by saying that his brother of the same name had been slain by IBN ZIYAD'S soldiers.

The haughty ruler still asserted that ALI was killed by Allah. But AS-SAJJAD again quoted the QUR'ANIC verse: "Allah takes away the souls at death", meaning that God does not kill; He only takes the souls away. The well-argued contradiction maddened furious ruler who ordered his swordsman to execute IMAM ZAIN AL-ABIDIN (AS) immediately. It was then when ZAINAB darted to cling to her nephew and ask to be put to death along with him. But ZAIN AL-ABIDIN asked her to stay aloof and to let him reply to IBN ZIYAD who was sure that, having witnessed his people being slain, the surviving youth might shudder at the execution order. But the gallant son of dauntless IMAM HUSAIN (AS) sternly replied: "Do you threaten me with death, O IBN ZIYAD? Have you not come to know that to be slain is our tradition and martyrdom is an honor from Allah?". These courageous words forced the tyrant to lower his head in shame, and the death order was withdrawn. It was obvious that even after such a horrifying onslaught, IMAM HUSAIN'S family was not afraid of death.

From KUFA these people were sent to Damascus. When their caravan entered the capital, it noticed how the bazaars were festively decorated and people were embracing each other congratulating. The agony of humiliation suffered by IMAM HUSAIN'S helpless folk was immeasurable, yet ZAIN AL-ABIDIN still stood and carried out IMAM HUSAIN'S mission of guiding the nation. As the prisoners were passing through the market-place, an UMAYYAD flatterer tauntingly asked AS-SAJJAD: "O son of HUSAIN, who won this battle?" "Wait a little", replied AS-SAJJAD, "you will know whois the victor when the Prophet's name is loudly proclaimed as the prayer call is made". Again, when the captives came before the gate of the grand mosque of Damascus, an aged man looked on and said: "Thank God who destroyed you; Who killed your men and made the country peaceful, granting victory to the caliph YAZID", AS-SAJJAD had perceived that the old man did not know who he was, so he asked him if he had read this verse of the QUR'AN: "Say, O Prophet: 'I ask no compensation for it except that you be kind unto my kith and kin (QUR'AN, 42:23)". The old man answered in the affirmative. AS-SAJJAD then told him that he and the other captives were the kith and kin of the Prophet referred to in that verse, and that they were the ones forwhom respect was enjoined upon all Muslims. They are the "relatives" in the verse of KHUMS (QUR'AN, 33:33), AS-SAJJAD continued.

The old man, astonished at such a answer, stood silently for a few moments, then he asked AS-SAJJAD; "In the Name of God tell me are you really those people?" AS-SAJJAD said: "Yes; I declare in the Name of God that we are the persons referred to in these verses". At this, the old man burst into tears, threw his turban away and raised his head to the sky exclaiming; "Bear witness, O God, that I dissociate myself from the enemies of Your Prophet's family". Turning to IMAM AS-SAJJAD, he asked: "Can my penitence be ever accepted?" "Yes, if you repent, your penitence will surely be accepted, and you will be among us". The old man said that he sincerely repented for the impertinence committed through his ignorance. At the courts of IBN ZIYAD in KUFA and YAZID in Damascus, the courageous discourses of AS-SAJJAD (AS) and the forbearance of his family acquainted the world with the purpose behind IMAM HUSAIN'S martyrdom. Thus IMAM ZAIN AL-ABIDIN accomplished that mission which IMAM HUSAIN (AS) had carried on all his life.

AFTER HIS RELEASE

Having been released from confinement in Damascus, IMAM ZAIN AL-ABIDIN (AS) went with his family to Medina to lead a quiet life, but that city was now in revolt against YAZID'S cruel regime. Political parties pressured IMAM ZAIN AL-ABIDIN to join them, but he knew their unreliability and he declined from joining them. So, when YAZID'S army invaded Medina, the invaders did not harass IMAM ZAIN AL-ABIDIN'S family.

Yet he was greatly shocked to see how for three days the invading host, led by MUSLIM IBN UQBA who was charged with invading Medina, tied their horses at the Prophet's mosque, turning the sacred place into a filthy stable, killing hundreds of innocent people and playing havoc with chaste women. YAZID had instructed Muslim to let his troop confiscate all cash or animals or arms they could lay their hands on for three continuous days. It was too intolerable for the Imam who had to practice a great deal of control over his feelings. When different revolutionary parties rose to avenge IMAM HUSAIN'S innocent blood, he wisely kept aloof from them whose uprisings he deemed untimely, and he busied himself in worship and preaching through excellent supplications, setting an example of forbearance and endurance.

No doubt, SULAYMAN IBN SURAD AL-KHUZA'IOR AL-MUKHTAR IBN UBAIDA ATH-THAQAFI avenged IMAM HUSAIN'S precious blood. IMAM ZAIN AL-ABIDIN (AS) had compassion for them; he prayedfro AL-MUKHTAR'S success and used to often inquire about those who were captured and executed. Certainly AL-MUKHTAR relieved the Imam's wounded heart by punishing the culprits. But the Imam was so cautious that his outward appearance gave the impression that he was indifferent, so much so that the cruel government could not suspect him of any subversion.

His whole life-span was a time of trouble for the Prophet's family and for their supporters. A few years after YAZID'S death, the ruthless UMAYYAD government put to death a large number of supporters of the Prophet's family at the hands of AL-HAJJAJ IBN YOUSUF ATH-THAQAFI. It kept a constant surveillance over their activities and communications through its undercover agents. Under such circumstances, it was impossible for IMAM ZAIN AL-ABIDIN (AS) to propagate the Prophet's teachings or guide the public in the open, so he lived Islam and made his life an example for others to emulate.

OCCUPATIONS

After the tragedy of KARBALA', the Imam lived 34 years under very odd circumstances. During that entire period of time, patience and fortitude were his main characteristics. Staying away from worldly pursuits, he kept himself busy by either worshipping his Lord or narrating the heart-rending events of KARBALA', thus keeping its memories alive. He wept whenever he remembered his father, and whenever he saw food or water, he reflected upon the thirst and hunger of IMAM HUSAIN (AS) and wept excessively to the extent that his family members thought that his very existence was in jeopardy. Having been asked if there would be an end to sorrow at all, he replied: "Jacob had twelve sons; the separation of only one of them (Joseph) shocked him so much that he lost his eyesight through weeping. I have seen eighteen members of my family being slain, to whom there was no equal on earth. How can I possibly restrain my tears?"

SECOND IMPRISONMENT

In spite of the quiet life IMAM AS-SAJJAD (AS) was leading, the UMAYYAD government considered him a potential threat to the regime. ABD AL-MALIK IBN MARWAN ordered the governor of Medina to arrest him and take him into custody to Damascus. There, he remained confined for two or three days, but the Almighty God and the spiritual influence of IMAM AS-SAJJAD (AS) made ABD AL-MALIK ashamed of his cruel behavior and he ordered to have him released and sent back home.

CHARACTER AND VIRTUES

It was characteristic of the Prophet's family, particularly twelve Imams, to personify the excellence of the human perfections. IMAM AS-SAJJAD (AS), the 4th of the noble series of the Infallibles, was a true facsimile of his ancestors. In both KARBALA' and KUFA he displayed extreme patience and courage, and in Medina he proved to be most tore-bearing and forgiving. His pardoning of some ill-tongued foes did not indicate his weakness but rather his firm grace and the greatness of his forbearance. Once an insolent person spoke to IMAM AS-SAJJAD (AS) in an abusive and blaming tone, the serene, high-spirited Imam replied saying, "My God forgive me if you have told the truth or forgive you if you are wrong". The man was impressed by his noble conduct and lowered his head in shame as he said: "In reality, what I said was wrong'.

Likewise, when another tried to slander him, he ignored him. The impudent fellow raised his voice saying, "it is you whom I meant". AL-IMAM AS-SAJJAD (AS), with an air of loftiness, replied, "And it is you whom I ignored". The Imam's reply echoed the QUR'ANIC verse in which the Almighty asked the Prophet to "Hold to forgiveness; command what is right, but turn away from the ignorant (QUR'AN, 7:199)". HISHAM BIN ISMA'IL behaved insolently towards IMAM AS-SAJJAD (AS). UMER IBN ABD AL-AZIZ, the UMAYYAD caliph, came to know about it and he wrote to IMAM AS-SAJJAD (AS) saying that he had all intention to punish the rogue, but IMAM AS-SAJJAD (AS) nobly replied, "I do not like that the man should be harmed on my account".

Service of the nation and generosity thereto were his outstanding traits. In the darkness of dreary nights, he used to carry flour and loaves of bread to the needy. Many of them did not know who the benefactor was. It was only when IMAM AS-SAJJAD (AS) died that those needy people came to know who he was. In addition to all these virtues, even opponents acknowledged his knowledge and admitted that none could match him in jurisprudence and religious sciences. Yet he told people that one should not boast about the nobility of his ancestors. Whenever he went to another town, he avoided revealing his name or illustrious lineage. When asked about the reason, he humbly said: "it is not fair for me to trace my lineage to the holy Prophet since I do not have his virtues".

His ocean of knowledge was sought by the most distinguished scholars and theologians of the time, and many rose to a lofty status after obtaining such knowledge from him. They came to him from all parts of Arabia, the Middle and Far East's, and from Africa. The list of individuals who benefited from his knowledge and thus became scholars in their circles includes, according to BIHAR AL-ANWAR of ALLAMA MAJLISI: ABU HAMZA ATH-THUMALI, THABIT IBN DINAR, AL-QASIM IBN MUHAMMAD IBN ABU BAKR (grandson of the first caliph), ALI IBN RAFI', AD-DHAHHAK IBN MUZAHIM AL-KHURASANI, HAMID IBN MUSA AL-KUFI, ABU AL-FADL AS-SUDAIR IBN HAKIM AL-SAIRAFI,

ABDALLAH AL-BARQI, the poet AL-FARAZDAQ, FURAT IBN AHNAF, AYYUB IBN AL-HASAN, ABU MUHAMMAD AL-QARSHI AL-SADDI, TAWUS IBN KAISAN AL-HAMADANI, ABAN IBN TAGHLIB IBN RABAH, QAYS IBN RUMMANA, ABU KHALID WARDAN AL-KABULI (of AFGHANISTAN), SA'ID IBN AL-MUSAYYAB AL-MAKHZUMI, UMER IBN ALI IBN AL-HUSAIN and his brother ABDALLAH, JABIR IBN MUHAMMAD IBN ABU BAKR (another grandson of the first caliph), and many, many others. The most distinguished among his followers were names with whom the student of Islamic history is quite familiar: JABIR IBN ABDALLAH AL-ANSARI, AMIR IBN WA'ILA AL-KINANI, SA'ID IBN AL-MUSAYYAB IBN HAZAN, and SA'ID IBN JIHAN AL-KINANI. Among the TABI'IN, the most distinguished were: SA'ID IBN JUBAYR, MUHAMMAD IBN JUBAYR IBN MUT'IM, AL-QASIM IBN AWF, ISMA'IL IBN ABDALLAH IBN JA'FAR, IBRAHIM IBN MUHAMMAD IBN AL-HANAFIYAH and his brother AL-HASAN, HABIB IBN ABU THABIT, ABU YAHYA AL-ASADI, ABU HAZIM AL-A'RAJ, SALAMA IBN DINAR AL-MADANI,

and many other. The most famous of those who narrated HADITH from him were: AL-ZUHRI, SUFYAN IBN UYAINAH,NAFI' , AL-AWZA'I, MUQATIL, MUHAMMAD IBN ISHAQ, among others. Authors who quoted the traditions narrated from him were: AT-TABARI, IBN AL-BAY', IMAM AHMED IBN HANBAL, IBN BATTA, ABU BATTA, ABU DAWUD, authors of HILYAT AL-AWLIYA, ASBAB AN-NUZUL, AL-TARGHIB WA AL-TARHIB, AL-MUSTAFA, and others. These were certainly not his contemporaries, yet they verified and recorded the traditions he had narrated.

HIS PIETY

His chief quality which earned him the titles of "ZAIN AL-ABIDIN" and "SAYYID AS-SAJIDIN" was his sincere worship of the Almighty. He was an eye-witness to the tragedy of KARBALA', and the scenes of his near dear ones being slaughtered were always fresh in his memory. Such depressing events naturally make any ordinary person indifferent to all other normal activities of everyday life, but they could not make IMAM AS-SAJJAD (AS) relax his fear of God and His worship. His complexion faded and his whole frame shook whenever the water for ablution was presented to him, or whenever he stood to say his prayers. When asked about the reason, he explained, "Can you at all imagine inWhose presence I am going to stand?!" It is in the presence of the Lord of lords".

While putting on his pilgrimage garb, intending to utter "LABBAYKA" (I am answering Thy Call, O Lord!), color disappeared from his face. His whole frame shook, so much so that those who saw him inquired what was wrong with him. IMAM AS-SAJJAD (AS) said: "I tried to say 'LABBAYKA' but I feared lest the Lord of the House calls out: 'No admittance for you". Tears flooded his eyes so excessively that he ultimately fainted. When everyone else prostrated before the pomp of haughty UMAYYAD monarchy, it was IMAM AS-SAJJAD (AS) who demonstrated as to how the King of kings should be worshipped.

AS-SAHIFA AS-SAJJADIYYA

It is also called the ZABUR of Muhammad's family.

The reign of the antagonistic UMAYYAD rulers never permitted IMAM ZAIN AL-ABIDIN (AS) to deliver discourses and addresses as his grandfather IMAM ALI (AS) did, nor to illustrate the creed as he had done. Later, IMAM MUHAMMAD AL-BAQIR (AS) and IMAM JA'FAR AS-SADIQ (AS), IMAM AS-SAJJAD'S son and grandson respectively, had the opportunity to fathom the depths of religious problems at study circles attended by inquisitive students. But such a favorable atmosphere was not available to IMAM AS-SAJJAD (AS).

He, therefore, adopted a quite different method which no worldly power could obstruct. He suspended all worldly contacts and took to hymns and prayers. The words of those prayers are a treasure-house of theological mysteries and a mirror of the relationship between the Creator and His creation. A collection of these hymns and prayers, known as AS-SAHIFA AL-KAMILA, or AS-SAHIFA AS-SAJJADIYYA, has survived despite all the odds. In the pages of this collection, we can find what we cannot perhaps attain even from reading lengthy addresses and discourses presented in a similarly appealing manner, if such can be found at all.

DEATH

The calm and peaceful life of Imam could not be tolerated by the cruel UMAYYAD regime. The Syrian monarch WALID IBN ABD AL-MALIK had him poisoned, and the Imam died inside the Medina jail on the 25th of MUHARRAM, 95 A.H. (October 20, 713 A.D.). Imam MUHAMMAD AL-BAQIR (AS) arranged the burial and laid him to rest in the graveyard of JANNAT AL-BAQI' beside IMAM HASAN (AS)

The Fifth Imam Muhammad Al-Baqir SonOf Zain Al-Abidin

PARENTAGE

He was named after his great grandfather Prophet Muhammad, peacebe upon him and his progeny, and he was given the title of "AL-BAQIR" which means "splitter of knowledge". His father is IMAM ZAIN AL-ABIDIN (AS) and his mother is Fatima daughter of IMAM HASAN (AS), the Prophet's grandson. His lineage therefore reaches the Prophet of Islam (P) on both parents' sides. IMAM HUSAIN (AS), the younger grandson of the Prophet, is his grandfather. He has the unique attribute of having inherited the qualities of IMAM ALI IBN ABU TALIB (AS) and Fatima daughter of the Prophet Muhammad (p).

BIRTH

He was born on RAJAB, 1, 57 A.H. (May 10, 677 A.D.), seven years after the demise of IMAM HASAN (AS), and he spent more than three years in the company of his grandfather IMAM HUSAIN (AS). He was an eye-witness to the tragedy of TAFF, and he was contemporary to his father IMAM AS-SAJJAD (AS) during the entire period of his Imamate. The tragedy of KARBALA' was a troublesome and tumultuous period of time for the Prophet's offspring and their SHI'ITES, supporters of AHL AL-BATY (AS). Imam Ali's friends were being hunted, arrested,then hanged. His birth during such a stormy epoch paved the way for his presence in the battle of KARBALA'.

According to AL-IRSHAD of AL-MUFID, AL-FUSUL AL-MUHIMMA of IBN AL-SABBAGH AL-MALIKI, vol. 3 of AL-YA'QUBI'S TARIKH (history), and TADHKIRAT AL-KHAWASS of IBN AL-JAWZI, the great SAHABI JABIR IBN ABDALLAH AL-ANSARI narrates saying: "The Messenger of God, peace be upon him and his progeny, said to me: 'You shall live long enough to meet one of the descendants of HUSAIN who shall be named Muhammad and who shall split the core of knowledge: so, convey my SALAM to him".

According to IKMAL AD-DIN WAS ITMAM AN-NI'MA, and on p. 252 of SHAYKH AS-SADUQ'S work, JABIR IBN ABDALLAH AL-ANSARI asked the Messenger of God (p) saying: "O Messenger of God, whoare the Imams from the descendants of IMAM ALI IBN ABU TALIB (AS)?" He answered: "AL-HASAN, AL-HUSAIN, masters of the youths of Paradise, then the master of the forbearing of his time ALI IBN AL-HUSAIN, then AL-BAQIR Muhammad IBN ALI, and O JABIR! You shall live to see him! So when you do so, convey my SALAM to him". BIHAR AL-ANWAR, vol. 42, p. 25, and also both A'LAM AL-WARA and KASHF AL-GHUMMA IF MU'RIFT AL-A'IMAM, when IMAM ALI IBN ABU TALIB (AS) was on his death-bed, his will to his oldest son AL-HASAN was: "O son! The Messenger of God (p) ordered me to give you my books and weapons just as he had ordered me to take his books and weapons and to tell you to pass them over to your brother HUSAIN before you die". Then he turned to IMAM HUSAIN (AS) and said: "… and the Messenger of God (p) ordered that you (IMAM HUSAIN (AS) should pass them on to your son MUHAMMAD IBN ALI and to convey to him the SALAM from the Messenger of God and from me".

KARBALA'

For three years, IMAM AL-BAQIR (AS) enjoyed the cherished love of his grandfather IMAM HUSIAN (AS), and when he had to leave Medina, AL-BAQIR, too, was one of the family members who made the journey across the desert, IMAM HUSAIN (AS) left for KUFA and his journey terminated at KARBALA'. From the 7th of MUHARRAM, when the Prophet's family was denied access to the water of the Euphrates, IMAM AL-BAQIR (AS) suffered from the pangs of thirst till the tragedy was over. Providence, however, intended to preserve the Imamate by safeguarding his life while even a baby such as ALI AL-ASGHAR had already been pierced and killed by an enemy arrow. Like his father IMAM ZAIN AL-ABIDIN (AS), IMAM AL-BAQIR (AS) could not physically participate in the battle. The 10th of MUHARRAM of 61 A.H. (October 10, 680 A.D.) brought its hideous events with IMAM HUSAIN (AS) gathering the corpses of his slain warriors all day long, the women wailing, the children crying because of being extremely thirsty, startled and bewildered, then came the last farewell bidden by IMAM HUSAIN (AS), the murder of his baby ALI AL-ASGHAR, the return of IMAM HUSAIN'S horse to his master's tent without his master…. Young IMAM AL-BAQIR (AS) witnessed all these events. AL-BAQIR witnessed the tents being burnt, the children reeling in panic, the heartless enemy plundering, and the ladies of the Prophet's family being deprived even of their sheets and scarves. Who can possibly imagine how young IMAM AL-BAQIR (AS) felt, or what a permanent impression such scenes had left on his mind?

On the next day, IMAM AL-BAQIR (AS) witnessed the ladies of the Prophet's family being shackled with chains, hand-cuffed, then transported as captives by the enemy the entire distance from KARBALA' to KUFA, then to Damascus. He witnessed their journey back to Medina, again passing by KARBALA', after being released. The profoundly sad impressions could never have been erased from the memory of young IMAM AL-BAQIR (AS).

UPBRINING

After KARBALA', IMAM ZAIN AL-ABIDIN (AS) led a very calm life, staying aloof from the pursuits of this materialistic world. Secluded from the society, he spent his time either in weeping as he reminisced on the agonies of his father IMAM HUSAIN (AS), or in worshipping the Almighty, while the heart of his son IMAM AL-BAQIR (AS) was being squeezed painfully as he watched helplessly. In this sad environment, IMAM AL-BAQIR (AS) grew up studying the manners of his saintly father and availing himself from his knowledge and noble conduct.

FATHER'S DEATH AND RESPONSIBILITIES OF IMAMATE

IMAM AL-BAQIR (AS) was in the full bloom of youth, ascending the heights of physical and spiritual perfection, when his revered father died. On his death-bed, IMAM ZAIN AL-ABIDIN (AS) handed over to IMAM AL-BAQIR (AS) a box containing books of religious sciences exclusively known to this illustrious House. Calling together all his offspring, he resigned them to the care of IMAM AL-BAQIR (AS), now named the fifth in the successive series of the successors of the holy Prophet. He was 38 years old then.

ENVIRONMENT

The UMAYYAD monarchy was heading towards its decline and decay. The cruelties inflicted on the HASHEMITES, especially the massacre at KARBALA', had produced shock waves throughout the Muslims world. YAZID witnessed the aftermath of KARBALA' and may have regretted his heinous sins. After a brief rule, he died in 64 A.H., and his son MU'AWIYA abdicated.

The later UMAYYAD rulers, therefore, were fully aware of the battles waged by "HARAKAT AT-TAWWABIN", movement of the penitents, led by SULAYMAN IBN SURAD AL-KHUZA'I and later by AL-MUKHTAR, led to a powerful uprising against the UMAYYADS and to the call to avenge the holy blood of IMAM HUSAIN (AS) and those who defended the Prophet's family. That movement ruffled the peace of the ruling despots and shook the foundation of their government. The good result was that IMAM MUHAMMAD AL-BAQIR (AS) had the opportunity to free himself from the clutches of the tyrannical government. He had at that time better chances to peacefully guide the Muslim nation to the Right path.

THE KARBALA' RECITATIONS

IMAM AL-BAQIR (AS) had witnessed the tragedy of KARBALA'. He had also studied the occupations of his father who mourned IMAM HUSAIN (AS) continuously. He was agonized by the fact that his father had to freedom to convey his personal feelings about the gruesome event to the others, or to ask them simply to recite the saddening tales of the tragedy. As a result of these feelings, and due to the lack of freedom of speech, the IMAM paid a special attention to such recitations. He used to convene these gatherings, and call AL-KUMAIT IBN ZAID AL-ASADI, a follower of AHL AL-BAYT (AS) and the poet of his time, to compose and recite verses on those occasions. This was the beginning of the "MAJALIS" (mourning assemblies) which flourished a great deal particularly during the days of IMAM JA'FAR AS-SADIQ (AS).

STATUS OF KNOWLEDGE

The torrent of a river can be blocked by a dam, but when the dam breaks, its water gushes forth with full force. The Imams, the Prophet's leading offspring had rivers of knowledge in their bosoms which were blocked by the oppressing government and thus their waters could not moisten the lips of the thirsty. In the days of IMAM AL-BAQIR (AS), when the grip of the oppressive government loosened a little bit, the confined river of knowledge gushed forth. Irrigating the fields of faith-seeking hears. Having displayed his great skill in solving tough religious problems, he was called AL-BAQIR (AS) reached thousands. Many others, belonging to different schools of thought such as IMAM AZ-ZUHRI, IMAM AL-AWZA'I, ATTA IBN JARIH, or HAFIZ IBN GHYATH the judge, who all are considered a outstanding traditionalists of the SUNNI seeks, came to seek knowledge from him and are counted among his students.

Volume 3 of MANAQIB ALI ABI TALIB states that ABDALLAH son of the second caliph UMER IBN AL-KATTAB was asked once for the solution of a complex theological problem, and he could not provide one. "Go to that young boy", son of UMER said to the person who raised the question, pointing to IMAM AL-BAQIR (AS), "Ask him and tell me what his answer will be". The inquirer approached IMAM BAQIR (AS) , obtained the answer, and went back to the son of 'UMER IBN AL-KHATTAB to tell him what treasures of knowledge he had just acquired, and ABDALLAH commented: "They are a family immersed in knowledge".

AL-IRSHAD by AL-MUFID, in a chapter on the Imamate of AL-BAQIR (AS), and in HILYAT AL-AWLIYA' and TADHKIRAT AL-KHAWASS, "ABDALLAH IBN 'ATA' AL-MAKKI says: "I never saw scholars shrink as I saw them in the presence of ABU JA'FAR MUHAMMAD IBN ALI IBN AL-HUSAIN. And I saw AL-HAKAM IBN UYAINHA, despite his greatness, looking like a young boy before his teacher". One of the testimonies to the excellence of his political thought is his advice to the renowned UMAYYAD caliph UMER IBN ABD AL-AZIZ in which he said: "I advise you to regard young Muslims as your sons, the adults as your brothers, and the elderly as your parents; therefore, be kind to your sons, stay in touch with you brothers, and be generous to your parents".

One of his students, MUHAMMAD IBN MUSLIM, is quoted in vol. 46, as saying, "Every time I face a complex (theological problem), I had to seek its solution from ABU JA'FAR, till I asked him about thirty thousand questions". One of his companions, JABIR IBN YAZID AL-JU'IF, may God be pleased with him, said one, as quoted in the same references which also quoted AL-IKHTISAS, saying, "ABU JA'FAR narrated to me as many as seventy thousand traditions". Advising JABIR IBN YAZID AL-JU'IF, he said:

"I admonish you regarding five things: If you are wronged, do not commit wrong-doing to others; if you are betrayed, do not betray anyone; if you are called a liar, do not be furious; if you are praised, do not be jubilant; if you are criticized, do not fret and think of what is said in criticism; if you find in yourself what is criticized about you, then your falling down in the eyes of God when you are furious about the truth is a much greater calamity than your falling down in the eyes of people, and if you are the opposite of what is said (in criticism) about you, then it is a merit you acquired without having to tire yourself in obtaining it".

DISSEMINATING THE KNOWLEDGE OF AHL AL-BAYT

The dissemination of religious and scientific knowledge of AHL AL-BAYT (AS) was achieved by IMAM MUHAMMAD AL-BAQIR (AS). Out of the benefits gained from such a high-ranking mentor, the students wrote several books on various branches of knowledge. Here is a brief description of some of his disciples and their works which reflects the extent of Islamic learning imparted by the Imam:

1- ABAN IBN TAGHLIB. He was the famous lexicographer andreciter of the holy QUR'AN who wrote the work GHARA'IB AL-QURAN, the first book explaining the intricate diction of the holy QUR'AN. He died in 141 A.H (758 A.D.).

2- ABU JA'FAR MUHAMMAD IBN AL-HASAN IBN ABI SARH AL-RAWASI, the famous scholar of recitation, syntax and exegesis, KITAB AL-FAISAL and MA'ANI AL-QUR'AN are two among five books which he authored. He died in 101 A.H. (720 A.D.).

3- ABDALLAH IBN MAIMUN, ABU AL-ASWAD AL-DU'ALI, a biography of the holy Prophet and another book ex-pounding on Paradise and Hell are among his works. He died in 105 A.H. (723 A.D.).

4- 'ATIYYA IBN SA'ID AL-AWFI. He wrote an exegesis of the holy QUR'AN in five volumes. He died in 111 A.H. (729 A.D.).

5- ISMA'IL IBN ABD AR-RAHMAN AS-SADDI AL-KABIR, the well-known author of TAFSIR. He is frequently referred to by all Muslim writers of TAFSIR books as AS-SADDI. He died in 127 A.H. (745 A.D.).

6- JABIR IBN YAZID AL-JU'IF. He committed to memory 50.000 (or 70.000 according to some biographers) traditions which he had heard from IMAM AL-BAQIR (AS). He is quoted in MUSLIM'S SAHIH. He wrote several volumes on tradition, TAFSIR and jurisprudence. He died in 128 A.H. (746 A.D.). 7- 'AMMAR IBN MU'AWIYA AL-WAHNI. A book on jurisprudence is his contribution. He died in 133 A.H. (752 A.D.).

8- SALIM IBN ABI HAFSAH (ABU YOUSUF) AL-KUFI. He is the writer of a book on jurisprudence. He died in 137 A.H. (754 A.D.).

9- ABD AL-MU'MIN IBN AL-QASIM (ABU ABDALLAH) AL-ANSARI. He is the writer of a book on jurisprudence. He died in 147 A.H. (764 A.D.).

10- ABU HAMZA AL-THUMALI. He wrote a book on TAFSIR (exegesis) of the holy QUR'AN. KITAB AN-NAWADIR and KITAB AZ-ZUHD are among his works. He died in 150 A.H. (767 A.D.).

11- ZURARA IBN A'YUN, a high-ranking SHI'AH scholar who wrote several books on tradition, jurisprudence and KALAM. He died in 150 A.H (767 A.D.).

12- MUHAMMAD IBN MUSLIM. He was a great scholar who recorded 30.000 traditions which he learned from IMAM AL-BAQIR (AS). He wrote many books, including the "Four hundred problems of HALAL and HARAM". He died in 150 A.H. (767 A.D.).

13- YAHYA IBN AL-QASIM (ABU BASIR) AL-ASADI. He was a revered scholar who wrote KITAB MANASIK AL-HAJJ and KITAB YAWMUN WA LAILAH. He died in 150 A.H. (767 A.D.).

14- ISHAQ AL-QUMMI. He has a book on jurisprudence.

15- ISMA'IL IBN JABIR AL-KHASHIAMI AL-KUFI. He wrote many volumes on HADITH (tradition) and one on jurisprudence.

16- ISMA'IL IBN ABD AL-KHALIQ. He was a high ranking jurist and had a book to his credit.

17- BARD AL-ASQAF AL-AZDI. He authored a book on jurisprudence.

18- AL-HARITH IBN AL-MUGHIRA. He authored a book on the problems of jurisprudence.

19- HUDHAIFA IBN MANSUR AL-KHUZA'I. He had a book on jurisprudence.

20- HASAN IBN SIRRI AL-KATIB. He authored one book.

21- HUSAIN IBN SAUR IBN ABI FAKHITTA, author of KITAB AN-NAWADIR.

22- HUSAIN IBN MUHAMMAD AL-ABIDI AL-KUFI. He is author of one book.

23- HUSAIN IBN MUS'AB AL-BAJALI. He has a book to his credit.

24- HAMMAD IBN ABI TALHA. He wrote one book.

25- HAMZA IBN HAMRAN IBN A'YUN. He was nephew of ZURARA and was author of one book.

These are but a few of the many scholars, traditionalists and jurists who learned the arts of AHL AL-BAYT (AS) from IMAM MUHAMMAD AL-BAQIR (AS) and preserved them in their books. Later, in the days of the Imam's son, IMAM JA'FAR AS-SADIQ, hundreds of volumes were written - the sources from which such valuable collections of HADITH as AL-KAFI, MAN LA YAHDARUHU AL-FAQIH, TAHDHIB AL-KHASA'IL, AL-ISTIBSAR, etc. were compiled which now from the fundamentals of SHI'AH learning. In addition to these, you may read about him, his biography, and the AHADITH he narrated in AT-TABARI'S TARIKH, AL-BALADHIRI, AL-SALAMI, AL-KHATIB, ABU DAWUD'S SUNAN, AL-ASFAHANI, AL-ZAMAKHSHARI, and in others.

CHARACTER AND VIRTUES

His moral excellence was admired even by his foes. A Syrian lived in Medina and used to come to IMAM AL-BAQIR (AS) frequently declaring that he was opposed to the Household. Yet, despite his prejudice, he admitted that, "The high morality and eloquence of IMAM AL-BAQIR (AS) are too attractive to resist'.

TUHAF AL-UQUL quotes IMAM AS-SADIQ (AS) saying: "I entered the house of my father once and found him doling out eight thousand DINARS as SADAQA to the poor,then he freed eleven slaves who belonged to one of the families'. In a chapter on the merits of IMAM MUHAMMAD AL-BAQIR (AS) in vol. 3 of MANAQIB ALI ABI TALIB, and in vol. 46 of BIHAR AL-ANWAR, SULAYMAN IBN QARAM is quoted saying: "ABU JA'FAR MUHAMMAD IBN IMAM ALI (AS) used to give us as much as five or six hundred or even a thousand DIRHAMS, and he never tired of visiting his brethren".

AS COUNSELOR TO THE GOVERNMENT

To rule and administer the Muslim world was certainly the right of the Prophet's progeny, but as the common people succumbed to the temporal power, the Imams had to lead calm and quiet lives. As such, they could have refused to counsel the government. But the moral height of these noble souls rose above the standard of commoners. Like IMAM ALI IBN ABU TALIB (AS) who cooperated with his contemporary caliphs and offered sound counsel concerning the affairs of the Muslims, all the Imams followed the same example and never hesitated to give well-balanced pieces of advice to their contemporary rulers. IMAM AL-BAQIR (AS) was no exception. The UMAYYAD government had till then no currency of its own. The Byzantinecurrency of the eastern section of the then Roman holy Empire were the valid tender in Damascus as well. But during the reign of AL-WALID IBN ABD AL-MALIK, there rose a rift between him and the Byzantine ruler when the latter decided to stamp a new currency with a phrase which AL-WALID considered to be derogatory to the holy Prophet.

This created suspense among Muslims. AL-WALID convened a committee in which prominent Muslim scholars participated. IMAM AL-BAQIR (AS) expressed his opinion that the Muslim government ought to strike its own currency on one side of which it should stamp the statement "LA ILAHA ILLA ALLAH" and on the other the statement "MUHAMMAD RASUL ALLAH", (There is no god but Allah; Muhammad is the Messenger of Allah). The opinion was unanimously approved and new Islamic coins were minted.

It was only during the caliphate of UMER IBN ABD AL-AZIZ the UMAYYAD caliph, that the Prophet's progeny enjoyed a brief period of peace which lasted for only two years and five months which is the period of UMER'S government. He lifted from them a great deal of atrocities and prohibited the cursing of IMAM ALI IBN ABU TALIB (AS) on the pulpits on Friday, substituting is with this verse of the holy QUR'AN: "God commands justice, the doing of good, and liberality to kith and kin, and He forbids all shameful deeds, and injustice and rebellion: He instructs you, that ye may receive admonition". [QUR'AN, 16:90 AN-NAHL]

When the Imam met the caliph UMER IBN ABD AL-AZIZ, he found him weeping for the injustice inflicted by his predecessors upon their subjects. The Imam admonished him with pieces of wisdom till the caliph sobbed, knelt down and begged for more. Then the Imam told UMER what wrong- doing he came to ask him to rectify, and it was none otherthen FADAK which the Messenger of God (p) had left as inheritance to his daughter Fatima and her descendants. According to vol. 4 of BIHAR AL-ANWAR, UMER took some writing material and wrote: "In the Name of God, Most Gracious,Most Merciful. This is what UMER IBN ABD AL-AZIZ had handed back to MUHAMMAD IBN ALI to rectify the wrong-doing: FADAK".

HARASSED BY THE UMAYYAD GOVERNMENT

HISHAM IBN ABD AL-MALIK succeeded UMER IBN ABD AL-AZIZ, and he was a stone-hearted, immoral miser and a racist. His prejudice against non-Arab Muslims caused him to double the taxes they had to pay, and his reign was a replay of the bloody days of YAZID IBN MU'AWIYA and AL-HAJJAJ IBN YOUSUF ATH-THAQAFI. It was then that the revolution of ZAIN IBN ALI broke out as a continuation of the revolution of IMAM HUSAIN IBN ALI BIN ABU TALIB (AS), but HISHAM was swift in putting it out. Dr. HASSAN IBRAHIM HASSAN, in his work TARIKH AL-ISLAM (History of Islam), quotes contemporary historians testifying that HISHAM ordered to crucify ZAID IBN ALI and then burn his corpse and throw the ashes in the Euphrates.

Although IMAM AL-BAQIR (AS) never expressed any interest nor participated in political matters except when the rulers invited him, since his peaceful way of living was devoted to people's spiritual guidance, he was not tolerated by the government. HISHAM IBN ABD AL-MALIK wrote to his governor over Medina instructing him to send IMAM AL-BAQIR (AS) together with his son JA'FAR AS-SADIQ (AS) to Damascus, intending to insult them. So when they reached Damascus, he kept them waiting for three days. On the fourth day, he called them in his presence. He sat on a throne surrounded by his nobility, fully armed. In the center of the courtyard, a target was set on which the elite were shooting arrows on bet. Immediately the Imam entered, HISHAM bluntly asked him to shoot arrows with others.

IMAM AL-BAQIR (AS) tried to evade HISHAM'S order, but the latter kept insisting and he planned to ridicule the Imam. Since the Imam led a secluded life, HISHAM thought he might not have any connection with martial arts. He did not know that each descendant of the Prophet had inherited the might of IMAM ALI (AS) and the courage of IMAM HUSAIN (AS). He could not realize that their calm and quiet life was lived in fulfillment of the demands of Divine Providence.

Compelled by HISHAM, IMAM AL-BAQIR (AS) took the bow.Hading it skillfully, he shot a few arrows continuously, all sitting straight in the very heart of the center. A shout of praise burst from the throats of the astonished elites standing right and left. HISHAM, thus outwitted, began to discuss the problems of Imamate and the virtues of AHL AL-BAYT (AS). Now he clearly saw that the Imam's stay in Damascus might lead to popular respect of AHL AL-BAYT (AS), so he permitted the Imam to return home to Medina. Inwardly, his enmity of the Prophet's family had increased. HISHAM harassed not only the Prophet's family but also their followers, dignitaries and scholars. He issued an order to execute JABIR IBN YAZID AL-JU'IF, the most distinguished among the Imam's scholars, but the Imam foiled his attempt by advising JABIR to feign madness as the only way to escape execution.

DEATH

The more the UMAYYAD government learned about the Imam's prestige and popularity, the more intolerable his existence became. At last they resorted to the same soundless weapon, poison, which used to be applied by those cunning monarchs quite often to eliminate their opponents or suspects. A saddle was presented to the Imam in which poison was applied most skillfully. When he mounted on it, poison affected his whole body. After passing a few days in painful ailment, he expired on the seventh of DHU AL-HIJJA, 114 A.H. (January 28, 733 A.D.). According to his will, he was shrouded with three pieces of cloth. These included a YEMENI sheet which he used to put on for Friday prayers and a shirt which he always wore. He was laid to rest underneath the same dome in JANNAT AL-BAQI' where IMAM HASAN (AS) and IMAM ZAIN AL-ABIDIN (AS) already lay.