Alhassanain(p) Network for Heritage and Islamic Thought

The Tenth Imam Ali An-Naqi (AS)

NAME AND PARENTAGE

His name Ali is usually suffixed by his titles ABU AL-HASAN and AN-NAQI. As both IMAM ALI AL-MURTADA and IMAM ALI AR-RIDA (AS) were also called ABU AL-HASAN, IMAM ALI AN-NABI is known as ABU AL-HASAN III. His mother's name is SUMANA KHATUN.

BIRTH AND UPBRINGING

He was born on the 5th of RAJAB of 214 A.H. (September 8, 829 A.D.) in Medina. He enjoyed the love of his father IMAM MUHAMMAD AT-TAQI (AS) for only six years because his father had then to leave for Baghdad where he died on the 29th of THU AL-QI'DA 220 A.H. (November 24, 835 A.D) and the responsibilities of Imamate devolved on his young son's shoulders. Providence was the only tutor and instructor that reared and raised him to the extreme height of learning.

CHANGES OF REGIME

IMAM ALI AN-NAQI (AS) was still young when the ABBASIDE ruler AL-MU'TASIM died. He was succeeded by AL-WATHIQ BI ALLAH who died in 236 A.H. Then came to the throne AL-MUTAWAKKIL, themost cruel and deadly enemy of AHL AL-BAYT (AS). He died in 250 A.H. (864 A.D.) and AL-MUNTASIR BI ALLAH assumed the caliphate. He reigned for any six months. On his death, AL-MUSTAIN was enthroned. The latter had to pant with his crown as well as his head when he was beheaded in 253 A.H. (867 A.D.). He was succeeded by AL-MU'TAZZ BI ALLAH during whose regime IMAM ALI AN-NAQI (AS) died.

HARDSHIPS AND MISFORTUNES

AL-MU'TASIM remained preoccupied with was against the BYZANTINIANS and also with the troubles created by the ABBASIDE tribesmen in Baghdad. Anyway, he did not harass the young Imam who carried out his responsibilities peacefully. After him, AL-WATHIQ BI ALLAH too, treated him fairly. But when the latter was succeeded by his brother AL-MUTAWAKKIL son of AL-MU'TASIM, the period of persecution and misfortune began on full scale. This ruler exceeded all his predecessors in bearing animosity towards AHL AL-BAYT (AS).

During the 16 years of his Imamate, IMAM ALI AN-NAQI (AS) had become famous throughout the Islamic world. Those who loved to learn the teachings of AHL AL-BAYT (AS) always flocked around him. In the 4th year of AL-MUTAWAKKIL'S reign, the governor of Medina, ABDALLAH IBN HAKIM, started harassing the Imam. After persecuting him personally, he sent hostile reports against him to Baghdad. He wrote the central government saying that he Imam was assembling apparatuses of kingdom and that his followers were in such numbers that he could rise against the government whenever he wished.

IMAM ALI AN-NAQI (AS) became aware of such antagonism in sufficient time. In order to counteract, he too wrote a letter to AL-MUTAWAKKIL explaining the personal enmity the lying governor had borne against him. As a political step, AL-MUHAWAKKIL was quick to dismiss the governor. At the same time he sent a regiment under the command of YAHYA IBN HARTHAMA who explained to the imam in a friendly way that the caliph wished him to stay in the capital for a few days and then go back to Medina.

The Imam knew well the motives behind this request. He knew that the polite invitation actually meant his banishment from his ancestral city. But to refuse was useless, as it would involve a forcible departure later. Leaving the sacred city was as painful to him as it had been for his respectedforefathers viz. IMAM HUSAIN (AS) IMAM MUSA AL-KAZIM (AS), IMAM ALI AR-RIDA (AS) and MUHAMMAD AT-TAQI (AS). This type of harassment had almost become a heritage. Still the observers stated that leaving that native place was so heavy on his heart that friends and followers were shocked to see his plight. AL-MUTAWAKKIL'S letter to the Imam was full of respect and endearment. The military detachment sent to escort him as retinue or body-guards was actually a deceitful show.

So when the Imam reached SAMARRA (SURRA MAN RA'A), and AL-MUTAWAKKIL was informed, he neither arranged for his reception nor for his stay. He ordered to accommodate him in a wilderness where the city's beggars usually dwelt. Although the Prophet's descendants gladly associated with the poor and the destitute, and they did not covet luxurious living, AL-MUTAWAKKIL meant to thus insult the Imam who stayed there for three days; thereafter, AL-MUTAWAKKIL handed him over to the custody of his secretary RAZAQI, and prohibited his meeting with others.

It has been seen that during the imprisonment of IMAM MUSA AL-KAZIM (AS), his moral charm had softened the stone hearts of the guards. In the same way, RAZAQI also was impressed by the greatness of IMAM ALI AN-NAQI (AS) and he began to provide for his comfort. This leniency could not remain hidden from AL-MUTAWAKKIL who transferred the Imam to the custody of SA'ID, a cruel and ruthless man in whose imprisonment he spent full twelve years. In spite of all the hardships he had to suffer there, he passed all his time worshipping his Maker. He fasted during the day and prayed during the night. Although confined within the four walls of a dark dungeon cell, his fame was on the wing. It was known in every house of SAMARRA', rather throughout Iraq. Millions hated the cruelwho had put such a man of noble character in prison.

AL-FADL IBN KHAQAN, a lover of the Prophet's Progeny, had risen to the post of Minister in the cabinet of AL-MUTAWAKKIL solely by virtue -of his intellectual and administrative merits. On his recommendation, AL-MUTAWAKKIL ordered that the Imam's imprisonment be changed to house arrest. He granted him a piece of land and allowed him to build his house and live in it. But he was forbidden from leaving SAMARRA'. SA'ID was directed to keep a close watch on his movements, contacts and correspondence.

During this period, too, IMAM ALI AN-NAQI (AS) set an admirable example of trust in God, ignoring all worldly gains. In spite of permanent residence in the capital, he neither made a protest to the caliph, nor did he ever ask him for a favor. The same worshipping and hermit-like life that he led during his imprisonment was passed in confinement as well. The tyrant had changed his behavior but the saint had maintained his own. Even in such circumstances, he was not allowed to live peacefully. He was not harassed physically but psychologically. His house was searched for arms or dissenting correspondence undermining the position of the government. Such an act is certainly painful for a man of an innocent and noble character.

To top all this, the Imam was once summoned to the royal palace where the cups of wine were in rotation. Surrounded by his courtiers, AL-MUTAWAKKIL was very much given to merry-making, so much so that in the excess of vanity and lewdness, that arrogant and shameless ruler handed the cup of wine to the Imam and asked him to drink. This order was surely more painful than a thousand strokes of the sword, but the guardian of faith said with unruffled dignity: "Spareme this order, for the flesh and blood of my forefathers and my own have never mixed with wine". Had there been a slight sense of faith in AL-MUTAWAKKIL,

he would have been impressed by the dignity of this saintly reply. But he was dead to such a feeling; he therefore said: "Well, if you do not like it, then sing a song for us". The Imam replied: "I do not know that art, either". At last the haughty monarch said: "You shall have to recite a few verses of poetry, then, in any tone you like". This crude and ridiculous behavior would have maddened any ordinary person, but the dignified Imam remained undisturbed and sought to do what he was compelled to. He turned the ruler's order for recitation of poetry into an opportunity for preaching, and he recited the following verses with a firm and impressive tone:

The glories of our blood and stat,

Are shadows, not substantialthings.

There is no armor against the fate;

Death lays its icy hand on kings.

Scepter and crown

Must tumble down.

And in the earth be equal made

With thelaborer's scythe and spade.

No fortress on the mountain peak

Could save the kings from the jaws of death.

Their pomp and power proved too weak;

The cold earth asks them in contempt;

"Whither is the robe, the crown, the throne?!

"Did cruel Death thy beauty exempt?!

"Did it respect thy royal blood and bone?!"

The grave replies

With sorrowful sight:

"Those beautiful forms

"Are but food for the worms!"

Having heard these lines recited by the Imam so profoundly, the gathering became spell-bound. The drunkards making merry just a moment before now burst into tears. Even the proud king began to weep and wail. As soon as he recovered a bit, he allowed the Imam to go home.

Another event that caused a great deal of unrest to him was the oppressive order of AL-MUTAWAKKIL forbidding the public from visiting KARBALA, and NAJAF. Throughout his territories ran the order that people should not go to visit the tombs of Imam Ali (as) and IMAM HUSAIN (AS). Anybody disobeying this order would do so under the penalty of death. He further ordered that the buildings in NAJAF and KARBALA' be leveled to the ground, that all the mausoleums be razed and all the land around IMAM HUSAIN'S bomb be ploughed. It was not, however, possible to stop the fond lovers of AHL AL-BAYT (AS) from visiting those holy shrines. They disobeyed, and thousands of them were put to death indiscriminately. No doubt the Imam was as sorry for each one of them as he could have been on the death of a near relative of his. Due to this oppressive and choking environment, he could not even preach or convey to the faithful the necessary instructions. This sorrowful situation lasted till AL-MUTAWAKKIL'S death.

In the court of AL-MUTAWAKKIL, IMAM ALI IBN ABU TALIB (AS) was mimicked and mocked by the buffoons while AL-MUTAWAKKIL and his courtiers burst into laughter. It was such an insulting scene that once AL-MUTAWAKKIL'S son could not help protesting and saying: "It was somewhat tolerable if you spoke ill of Imam Ali (as) yourself, but since you yourself say that he was related to you, how do you suffer these wretched buffoons to mock him?" instead of being sorry, AL-MUTAWAKKIL jested with his son and composed two couplets abusive of his mother which he instructed the singers to sing. They used to sing those lines while AL-MUTAWAKKIL laughed heartily.

Another event of those wretched times is equally painful. IBN AS-SAKKIT of Baghdad, the acknowledged scholar of lexicography and syntax, was the tutor of AL-MUTAWAKKIL'S son. One day the cruel ruler asked him: "Are my two sons more respectable than HASAN and HUSAIN (AS)?" IBN AS-SEKKIT was a lover of AHL AL-BAYT. On this question, he could not control his feelings and flatly replied: "Not to speak of HASAN and HUSAIN (AS), Imam Ali's slave QANBAR is more respectable than both of your sons". Hearing these words, AL-MUTAWAKKIL flew into a passion and ordered that IBN AS-SEKKIT'S tongue be cut off. The order was carried out immediately leading to the death of one of the lovers of the Prophet's Progeny. IMAM ALI AN-NAQI (AS) was not physically connected with these events.

But each of these was like a blow of the sword, not striking his neck but torturing his soul. AL-MUTAWAKKIL'S cruelties caused common hatred and even his own children set their hearts against him. One of them, AL-MUNTASIR, conspired with his chief slave BAQIR AR-RUMI to murder AL-MUTAWAKKIL while the latter was asleep, using his own sword, thus the world heard a sigh of relief; the death of the tyrant and the caliphate of AL-MUNTASIR were proclaimed. After assuming the throne, AL-MUNTASIR revoked the unjust orders of his father. Visiting the shrines of NAJAF and KARBALA' was permitted without any restriction. The tombs received minor repairs. AL-MUNTASIR'S conduct towards IMAM ALI AN-NAQI (AS) was fair. But his life proved to be short and he died after a brief rule of only six months. After him, AL-MUSTA'SIM too displayed no maltreatment of the Imam.

As stated, IMAM ALI AN-NAQI (AS) had built a house in SAMARRA' and did not go back to Medina either out of his own free will or under the orders of these rulers. Due to his continued stay there and the lack of interference by the regime, the students of the teachings of AHL AL-BAYT (AS) thronged around them. This alarmed AL-MU'TAZZ who put an end to his life.

CHARACTER AND VIRTUES

IMAM ALI AN-NAQI'S conduct and moral excellence were the same as those displayed by each and every member of this sacred series of Infallibles. Imprisonment, confinement or freedom, in every case these sacred souls were engaged in worship and in helping the poor. Totally refraining from desire, greed or worldly ambitions, they lived dignified in misfortune; to deal fairly even with the foes and to help the destitute were the qualities making their conduct. The same virtues were reflected in the life of IMAM ALI AN-NAQI (AS) as well.

During imprisonment, the Imam had a grave dug ready by the side of his prayer-mat. Some visitors expressed their apprehension or surprise. The Imam explained: "In order to remember my end, I keep the grave before my eyes". Be it so, but in reality it was a silent, un-worded protest against those cruel rulers who wanted the Imam to give up his pure Islamic teachings. It was a negation of their demand of obeisant. It showed that the worldly rulers who can frighten common men with death can never bend a saint who is himself ready to embrace death at any moment. In spite of this fearlessness, he never took part in any secret or subversive activity against the government. Living permanently in a capital where daily conspiracies were sapping the roots of the ABBASIDE regime, he could never be accused of treason by the strong secret intelligence of those kings.

Can you imagine the extent of the political turmoil of those unstable days? AL-MUTAWAKKIL was opposed by his own son AL-MUNTASIR and he ended in being slain by his own slave BAQIR AR-RUMI. After AL-MUNTASIR'S death, the court nobility decided to take away the government from the ruling dynasty. The regime of AL-MUSTA'IN was troubled by the uprising of YAHYA IBN UMER IBN YAHYA IBN ZAID AL-'ALAWI in KUFA, and by the occupation of TABARISTAN by HASAN IBN ZAID (titled DA'I AL-HAQQ) and his establishment of a permanent government there; the revolt of the Turk salves in SAMARRA' and AL-MUSTA'IN'S flight to Baghdad to take refuge in its fort, and in the end his compulsory abdication and his murder by AL-MU'TAZZ; the BYZANTINE aggression during the reign of AL-MU'TAZZ who feared the danger of his own brother; MUAYYAD'S demise; MUWAFFAQ'S imprisonment in Basra - it was a continuous chain of chaos of which an opportunist could easily take advantage.

But IMAM ALI AN-NAQI (AS) could not b suspected even of taking part in any of these temporal struggles for power. A common opportunity seeker, excited by greed or revenge will always take arms against a regime which not only harassed him but also exiled, insulted and imprisoned him. Yet, these sacred souls considered it below their spotless honor and mountain-high dignity to partake in those vainglorious bids for power. They looked down upon all these struggles and always rose above the vile level of temporal temptations, declaring that all such acts were below them and their standard of virtue.

DEATH

The Imam died during the reign of AL-MU'TAZZ BI ALLAH in SAMARRA' on the 3rd of RAJAB 254 A.H. (June 28, 868 A.D.). He was attended only by his son IMAM HASAN AL-'ASKARI who led the funeral prayers and arranged his burial, laying him to rest in his personal apartment. Now high stands his mausoleum which is being visited daily tens of thousands of pilgrims from all over the world.

TheEeleventh ImamHasan Al-'Askari (AS)

NAME AND PARENTAGE

His name is AL-HASAN, ABU MUHAMMAD. Being a resident of 'ASKARI, a suburb of SAMARRA', he is titled AL-'ASKARI. His father was IMAM ALI AN-NAQI (AS) and his mother was SALIL KHATUN, an ideal woman impiety, worship, chastity and generosity. He was born in Medina on the tenth of RABI' AL-AKHIR, 232, A.H. (December 4, 846 A.D.)

UPBRINGING AND INSTRUCTION

He lived under the care of his respected father up to the age of 11. Then his father had to leave for SAMARRA' and he was to accompany him and thus share the hardships of the journey with the family. At SAMARRA', he passed his time with his father either in imprisonment or in partial freedom. He had, however, the chance to benefit from his father's teaching and instruction.

IMAMATE

His father died in 254 A.H. (868 A.D.) when he himself was twenty-two. Four months before his death, the father declared his son to be his successor and executor of his will, asking his followers to bear witness to the fact. Thus the responsibilities of Imamate were vested upon himwhich he fulfilled even in the face of great difficulties and hostile environment.

BEHAVIOR OF CONTEMPORARY KINGS

As stated above, it is peculiar to IMAM HASAN AL-'ASKARI (AS) that he partook in all misfortunes and hardships suffered by his father, whether imprisonment or confinement. In the early days of his Imamate, AL-MU'TAZZ AL-ABBASI was the caliph. When the latter was deposed, he was succeeded by AL-MUHTADI. After his brief reign of only eleven months and one weak, AL-MU'TAMAD came to the throne. During their regimes, IMAM HASAN AL-'ASKARI (AS) did not enjoy peace at all. Although the ABBASIDE dynasty was involved in constant complications and disorders, each and every king thought it necessary to keep the Imam imprisoned.

One of the holy Prophet's traditions ran that the Prophet would be succeeded by twelve princes, the last of whom would be the MAHDI, QA'IN ALLI MUHAMMAD. The ABBASIDES knew well that the true successors of the Prophet were these very Imams. AL-HASAN (AS) being the eleventh of thisserried , his son would surely be the 12th or the last. They, therefore, tried to put an end to his life in such a way which would ensure that there would be nobody to succeed him. Therefore the simple confinement inflicted on IMAM ALI AN-NAQI (AS) was considered inadequate for IMAM HASAN AL-'ASKARI (AS),

so he was imprisoned, away from his family. No doubt the revolutionary intervals between two regimes gave him brief periods of freedom. Yet as soon as the new king came to the throne, he followed his predecessor's policy and imprisoned the Imam again. The Imam's brief life, therefore, was mostly spent inside dungeon cells.

The hardship of imprisonment reached its extremity during the reign of AL-MU'TAMAD, although the latter knew the rank and righteousness of the Imam as did all other preceding rulers. Once during a devastating drought, a Christian hermit was able to demonstrate that he could being rain whenever he prayed to God. This led many Muslims to convert to Christianity. In order to save Islam from this calamity, IMAM HASAN AL-'ASKARI (AS) was brought out of jail. He noticed how that Christian hermit raised his hands in prayers, and how as soon as he did so rain started pouring down. Approaching him, the Imam opened the Christian's hand and took away from it a piece of bone the hermit was holding. Turning to the crowd, the Imam explained that it was that piece of bone,

not the Christian that caused the rain to pour. He told them that that piece of bone belonged to the corpse of one of the Prophets of God, and he proved his point upon raising it himself in his hand, an upon doing so, lo, rain started pouring down again, as if the skies were weeping for the prophet. The Imam thus removed the common doubts from the hearts of the people and kept them firmly on Islam. AL-MU'TAMAD was so impressed that he felt too ashamed to send the Imam back to prison; so, he put him under house arrest instead. Complete freedom, however, was not granted.

APPOINTMENT OF DEPUTIES

Under all circumstances, the Imams carried out their duties of guiding the people. IMAM HASAN AL-'ASKARI (AS) was subjected to numerous restrictions, so much so that those who sought to learn the teachings of AHL AL-BAYT (AS) and their SHI'AH point of view could not reach him. In order to solve this problem, the Imam appointed certain confidants as his deputies in view of their knowledge of jurisprudence. These persons satisfied the curiosity of inquirers as much as they could. But if they could not solve certain theological problems, they would keep them pending the acquisition of their solutions from the imam whenever they got the opportunity to see him. Of course the visit to the imam by a few individuals could be allowed by the government but certainly not by groups who wished to see the Imam on a regular basis.

The KHUMS (1/5 of total savings) which was being paid to the Imams by the believers who cherished these Imams and regarded them as representatives of the Divine Law was spent by these sacred saints on religious matters, and to sustain the Prophet's descendants. This KHUMS was now secretly collected by these deputies who spent it according to the directives of the Imam. They accordingly were in constant danger of being identified as such by the government's secret intelligence service. In order to divert this danger, UTHMAN IBN SA'ID and his son ABU JA'FAR MUHAMMAD, two prominent deputies of the Imam in the capital Baghdad, ran a big shop trading in oils. This provided them with free contact with the concerned people. It was thus that even under the very thumb of the tyrant regime that those devotees managed to run the system of the Divine Law unsuspected.

CHARACTER AND VIRTUES

IMAM HASAN AL'ASKARI (AS) was one of that illustrious series of the immaculate Infallibles each member of whom displayed the moral excellence of human perfection. He was peerless in knowledge, forbearance, forgiveness, generosity, sacrifice and piety. Whenever AL-MU'TAMAD asked anybody about his captive IMAM HASAN AL'ASKARI (AS), he was told that the Imam fasted during the day and worshipped during the night, and that his tongue uttered no word but remembrance of his maker. During the brief periods of freedom and stay at home, people approached him hoping to avail from his benevolence, and they went back well rewarded. Once when the ABBASIDE caliph asked AHMED IBN ABDALLAH IBN KHAQAN, his Minister for Charities (AWQAF), about the descendants of Imam Ali (as), he reported: "I do not know anybody among them who is more distinguished than HASAN AL-ASKARI.

None can surpass him in dignity, knowledge, piety and abstinence, nor can anybody match him in the point of nobleness, majestic grandeur, modesty and honesty".

When his father IMAM ALI AN-NAQI (AS) died and the family was busy arranging his burial, some servants stole certain articles, thinking that none would notice it. When the burial was over, he called the servants and said: "I ask you about some items; if you tell me the truth, I shall pardon you; but if you speak falsely, I shall get all those items from your possession and punish you fully". Then he asked each for the items he had stolen. When they confessed their guilt, he got the articles back from them and spared them the penalty.

AS CENTER OF LEARNING

IMAM HASAN AL-'ASKARI (AS) had a brief span of life, only twenty-eight years, but even in this short period, which was ruffled by a chain of troubles and tribulations, several high ranking scholars benefited from his ocean of knowledge. He also stemmed the flood of atheism and disbelief which ensued from the philosophers of that age, winning conspicuous success over them. One of those was ISHAQ AL-KINDI. He was writing a book on what he called "self-contradictions" in the holy QUR'AN. When the news reached the Imam, he waited for an opportunity to refute and rebut him. By chance, some of ISHAQ'S students came to him. The imam asked them: "Is there anyone among you who can stop ISHAQ from wasting his time in this useless effort fighting the holy QUR'AN?" The students said: "Sir, we are his students; how can we object to his teaching?" The Imam urged that they could at least convey to their teacher what he had to tell them. They replied that they would be ready to cooperate as much as they could in that respect.

The Imam then recited a few verses from the holy QUR'AN which the philosopher thought as contradictory of one another. He then explained to them thus: "Your teacher thinks that some of the words in these verses have only one meaning. But according to the Arabic tongue, these words have other meanings too which, when taken into consideration, indicate no contradiction in the overall meaning. Thus, your teacher is not justified for basing his objections and claim of contradictions on the premises of the 'wrong meaning' he himself selects for such verses". He then put up some examples of such words before them so clearly that the students conceived the whole discussion and the precedents of more than one meaning.

When these students visited ISHAQ AL-KNIDI, and after routine talk, reproduced the disputed points, he was surprised. He was a fair-minded scholar and he listened to his students' explanations. Then he said: "What you have argued is above your capacity; tell me truly who has taught you these points?" The students said that it was their own reflection, but when he insisted that they could never have conceived those points, they admitted that it was explained to them by ABU MUHAMMAD IMAM AL-'ASKARI (AS). The instructor said: "Yes, this level of knowledge is the heritage of that House, and only that House". Then he asked the students to set fire to all such works of his. This and so many other religious services were performed silently by the Prophet's descendants. The ABBASIDE dynasty, which unfairly claimed to be "the defender of the faith", was deeply drunk with lustful merriment. Had it ever come to its senses, it would not have thought that those sincere and saintly souls were a "danger" to its power. Therefore, it gave orders to put some more restrictions on them. IMAM HASAN AL-'ASKARI (AS), that mountain of dignity, bore all this with determined fortitude.

IMAM HASAN AL-'ASKARI (AS) was a reliable authority for traditionalists who have recorded several traditions in their collections on his own authority. One tradition about drinking runs thus: "The wine drinker is like an idolater". It has been recorded by IBN AL-JAWZI in his book TAHRIM AL-KAMR (prohibition of wine drinking) with continuous chain of references tracing its narrators. ABU NA'IM FADL IBN WAKI states that the tradition is true as it has been narrated by the Prophet's descendants and some of his companions such as IBN ABBAS, ABU HURAYRA, ANAS, ABDALLAH IBN 'AWF AL-ASLAMI and others.

SAM'ANI in his KITAB AL-ANSAB states that "ABU MUHAMMAD AHMED IBN IBRAHIM IBN HASHIM AL-'ALAWI AL-BALATHIRI heard many traditions in Mecca from the Imam of AHL AL-BAYT (AS) IMAM HASAN AL-'ASKARI (AS) and recorded them". The names of some of his prominentstudents who, availing of his discourses, speeches and addresses, became authors of some books, are given here:

1- ABU HASHIM DAWUD IBN AL-QASIM AL-JA'FARI, one of the deputies of the imam, was a scholar of advanced age. He acquired learning from IMAM AR-RIDA (AS), his son IMAM MUHAMMAD AT-TAQI (AS), his son IMAM ALI AN-NAQI (AS) and his son IMAM HASAN AL-'ASKARI (AS).

2- DAWUD IBN ABU ZAID AL-NAYSHABURI. He often visited IMAM ALI AN-NAQI (AS) and IMAM HASAN AL-'ASKARI (AS).]

3- ABU TAHIR MUHAMMAD IBN ALI IBN BILAL.

4- ABU AL-ABBAS ABDALLAH IBN JA'FAR AL-HUMAIRI AL-QUMMI. He was a scholar of a high caliber. He authored many books including QURB AL-ASNAD which is a major source of AL-KAFI, etc.

5- MUHAMMAD IBN AHMED IBN JA'FAR AL-QUMMI was the Imam's chief deputy.

6- JA'FAR IBN SUHAIL SAIQAL was one of the most distinguished deputies.

7- MUHAMMAD IBN AL-HASAN AS-SAFFAR AL-QUMMI. He was high ranking scholar, author of several books including BASA'IR AD-DARAJAT, a famous book. He sent written inquiries to the Imam and received their answers from him.

8- ABU JA'FAR HAMANI AL-BARMAKI; he obtained written answers to his questions in jurisprudence from the Imam and compiled a book.

9- IBRAHIM IBN ABU HAFS ABU ISHAQ AL-KATIB is a companion of the Imam and author of a book.

10- IBRAHIM IBN MEHR-YAR. He has a book to his credit.

11- AHMED IBN IBRAHIM IBN ISAM'IL IBN DAWUD IBN HAMDAN AL-KATIB AL-NADIM. He was an authority on literature and lexicography, author of many books, and a confidant of the Imam.

12- AHMED IBN ISHAQ AL-ASH'ARI, ABU ALI AL-QUMMI was an acknowledged scholar and author of several books including HILAL AS-SAWM, etc. These are but a few names; the details of all the students and companions' would require a whole volume. ABU ALI AL-HASAN IBN KHALID IBN MUHAMMAD prepared a commentary of the holy QUR'AN which should be considered the work of the Imam himself. The Imam used to dictate its contents and ABU ALI went on writing down his dictation. Scholars indicate that the book consisted of 1,920 pages.

Unfortunately, these storehouses of knowledge are not available. A book recently published under the title TAFSIR AL-HASAN AL-'ASKARI is a separate work which was traced and rendered to the 4th century A.H. SHAIKH AS-SADUQ MUHAMMAD IBN ALI IBN BABAWAIH AL-QUMMI says it was actually dictated by the Imam. But the SHAIKH'S sources from which he copied are obscure. The biographers are not, however, sure in ascribing it to the Imam and we are inclined to think that it is not the Imam's dictation. A considerable collection of his wisesayings, discourses and speeches, and a lengthy letter to ISHAQ IBN ISMA'IL AL-ASH'ARI have been preserved in the book TUHAF AL-'UQUL' AN 'AL AR-RASUL, an excellent source of knowledge for the seekers of enlightenment.

These are the details of the Imam's scholarly attainments, a wonderful performance when one reflects on the fact that he died at the young age of twenty-eight, having served as Imam for only six years, a period constantly disturbed by the troubles already stated above.

DEATH

A busy man who is engaged in the service of religion and scholarship usually does not have time for politics or subversive activities. But the Imam's spiritual supremacy and his increasing popularity made him intolerable to his contemporary monarchs. AL-MU'TAMAD, the ABBASIDE ruler, administered his poisoning and the Imam martyred on the 8th of RABI' AL-AWWAL, 260 A.H. (January 1, 874 A.D.) and was buried in SAMARRA' by his father's side. His mausoleum in spite of hostile circumstances has been a sacred shrine for his admirers ever since.

The Sixth ImamJa'far As-Sadiq (A.S)

NAME AND PARENTAGE

His name is JA'FAR. He is also known as AS-SADIQ and ABU ABDALLAH. He is son of IMAM MUHAMMAD AL-BAQIR (AS) son of IMAM ZAIN AL-ABIDIN (AS) son of IMAM HUSAIN (AS). His mother was UMMU FARWAH daughter of AL-QASIM son of Muhammad son of ABU BAKR who was one of the seven most prominent jurists of Medina. Thus, the sixth Imam has an impressive historical background of lineage.

BIRTH

He came to this world on RABI' AL-AWWAL 17, 83 A.H. (April 20, 702 A.D.), the same lunar date when his great grandfather, the holy Prophet, was born. At his birth, his father, IMAM AL-BAQIR (AS), was 26, and his grandfather IMAM ZAIN AL-ABIDIN (AS) was still alive. The Prophet's family joyfully welcomed this auspicious addition.

UPBRINGING

Up to the age of twelve, JA'FAR was brought up under the guidance of his grandfather IMAM ZAIN AL-ABIDIN (AS) whose main concern was to worship his Maker and reflect on the tragic events of KARBALA. Twenty-two years had lapsed since then, yet the remembrance of that shocking tragedy was still quite fresh in his memory. So, as soon as JA'FAR gained understanding, he was profoundly impressed by the continuous grief of his grandfather, so much so that he felt as if he himself was present during that tragedy. He also contemplated on the presence of his father, IMAM MUHAMMAD AL-BAQIR (AS), although only three years old, at that gruesome scene. JA'FAR AS-SADIQ (AS) considered it as his duty to convene the recitation gatherings (MAJALIS) about that sorrowful event.

He was twelve years old when his grandfather IMAM ZAIN AL-ABIDIN (AS) expired. Thence up to the age of 31 he passed his time under the supervision of his father IMAM AL-BAQIR (AS). It was the time when the UMAYYAD politics were tottering and Muslims were approaching IMAM MUHAMMAD AL-BAQIR (AS) in thousands. JA'FAR AS-SADIQ (AS) was one of them, but he was a student devoted to worships and learning. Whether at Medina or in travels, he was always with his father. When HISHAM son of ABD AL-MALIK summoned IMAM MUHAMMAD AL-BAQIR (AS), JA'FAR AS-SADIQ (AS) accompanied him, as stated above.

IMAMATE

In 114 A.H. (732 A.D), IMAM MUHAMMAD AL-BAQIR (AS) died, and the responsibilities of Imamate devolved on the shoulders of IMAM JA'FAR AS-SADIQ (AS). HISHAM IBN ABD AL-MALIK was ruling in Damascus and political disturbances were afoot. The passion of taking revenge on BANI UMAYYA was strong and several descendants of IMAM ALI (AS) were preparing themselves to overthrow the regime. Most prominent among them was ZAID, the respected son of IMAM ZAIN AL-ABIDIN (AS). His religious zeal and piety were known throughout Arabia. He was a well versed HAFIZ of the holy QUR'AN and he had taken the field against the tyranny of the UMAYYADS.

This was a precarious juncture for IMAM JA'FAR AS-SADIQ (AS). As regarding hatred of the UMAYYADS, he agreed with his uncle ZAID for whom he had a great deal of respect. Since his far-sighted judgment could clearly see that his rising against the well-organized royal forces was of no avail; therefore, he did not join him for all practical reasons. But he was compassionate towards him and sympathetic to his cause, and he asked him to be judicious. As a great host of Iraqis had sworn their allegiance to him, ZAID was now quite optimistic. He gave gallant battle to the royal forces but was killed in the end. The vengeful enemies were not satisfied with ZAID'S death. They exhumed his dead body from the grave, severed his head, sent it as a trophy to HISHAM and hanged the body at the gate of KUFA where it remained for several years. One year after ZAID'S martyrdom, his son YAHYA gained the same ancestral honor. IMAM JA'FAR was surely moved by these pathetic events, but he was destined to carry out the duties of spreading the religious sciences of AHL AL-BAYT (AS).

REVOLUTION

The last days of the UMAYYADS were ruffled by political disturbances. Changes in government were many and IMAM JA'FAR AS-SADIQ (AS) witnessed the rise and fall of many kings. After HISHAM, AL-WALID IBN YAZID IBN ABD AL-MALIK, then YAZID son of AL-WALID, then IBRAHIM IBN AL-WALID, then MARWAN AL-HIMAR came to the throne. The capture and death of the latter terminated the monarchy of tyrannical UMAYYADS. When the internal disorders and disintegration shake the foundations of a cruel government, those who are oppressed usually turn against the cruel oppressors. Only those who are above such fiery sentiments can control their passion. Usually those who seek revenge are heedless of all consequences. This is a weak point of the human nature from which only the selected few can be exempted.

During the last phase of tottering UMAYYAD rule, HASHEMITES were actively engaged in their anti-UMAYYAD activities. The ABBASIDES took advantage of their efforts and secretly formed an association, the members of which had pledged the oath to transfer the government from UMAYYADS to the HASHEMITES who really deserved it. It is clear that to rule the Islamic world was not the job of every HASHEMITE. It was the right of those divinely appointed descendants of the holy Prophet and IMAM ALI (AS) whom God had chosen to lead humanity. But these high-thinking souls never wished to take undue advantage of the situation with the aid of cunning tactics. In short, the Imams, the descendants of Imam Ali (as), never tried to acquire power through political trickery. But the ABBASIDES, who too were HASHEMITES. No doubt took the opportunity by the forelock. Availing themselves of the silence shown by the Imams, and of the compassion the people had for the HASHEMITES, they ABBASIDES saw their chances to rise to power. And when they established themselves on the throne, they became enemies of Imam Ali's posterity in the same degree or more than that which had been adopted by the heartless UMAYYADS. Details of this will be narrated in the biographies of later Imams.

The first to start the movement among the ABBASIDES was MUHAMMAD IBN ALI IBN ABDALLAH IBN AL-ABBAS who sent his agents throughout Persia to secretly obtain the oath of allegiance to the HASHEMITES' cause from the Persians. On Muhammad's death, his son IBRAHIM succeeded him. Meanwhile, the martyrdom of ZAID and his son YAHYA had fanned the flames of revolt against the UMAYYADS. The ABBASIDES took advantage of it and increased their influence in Iraq through ABU SALAMA AL-KHALLAL.Slowly but steadily, their power base increases. Through the sincere support of ABU MUSLIM AL-KHURASANI, all Western Persia and KHURASAN came under their control and the UMAYYAD governor had to flee. The name of the UMAYYAD ruler was droppedform Friday sermons, having been replaced by that of IBRAHIM IBN MUHAMMAD.

The UMAYYAD government till then was under the impression that the disturbances were merely local protests, but now the spies reported that it was a full-fledged movement initiated by IBRAHIM IBN MUHAMMAD IBN ABBAS who was residing at JABULQA. Soon IBRAHIM was arrested, imprisoned and killed ruthlessly. His family escaped the royal rage with other ABBASIDES and sought quarters with ABU SALMA in Iraq. When the news reached ABU MUSLIM AL-KHURASANI, he sent an army to Iraq which defeated the UMAYYAD forces and annexed Iraq.

ABU SALAMA AL-HKALLAL, dubbed as the Minister of the Prophet's Progeny, was especially compassionate towards Imam Ali's offspring. He wrote letters to the prominent heads of this Household inviting them to accept and share the royal power. One of such letters was addressed to IMAM JA'FAR AS-SADIQ (AS). In political struggles, such opportunities are considered golden, but the Imam, who was the embodiment of selflessness and self-respect, declined the offer and remained devoted to his duty of imparting knowledge. The supporters of the ABBASIDES cause and the followers of ABU MUSLIM AL-KHURASANI then took the oath of allegiance at the hand of ABU AL-ABBAS AS-SAFFAH. On RABI' II 14, 132 A.H. (November 30, 749 A.D), he was acknowledged as the ruler and caliph of the Muslim world. Establishing themselves in Iraq, they advanced towards Damascus. MARWAN assembled his forces and confronted them, but soon his army was defeated. He had to flee for his life but was later captured in Egypt and slain while fighting for his life. Then followed a reign of terror: the UMAYYADS were massacred publicly; the dead bodies of the monarchs of their dynasty were exhumed and treated in a most shocking manner; thus, the revenge upon the oppressors, the law of nature, was implemented through the ABBASIDES. In 136 A.H., AS-SAFFAH, the first ABBASIDE caliph, died. He was succeeded by his brother ABU JA'FAR AL-MANSUR, commonly known as AD-DAWANIQI.

ATROCTIES ON THE SAYYIDS

It has already been indicated that the ABBASIDES took advantage of the popularity of the SAYYIDS (descendants of HASHIM, grandfather of the holy Prophet of Islam, peace and blessings be upon him and his progeny). They made it their slogan to stand and protect the rights of AHL AL-BAYT (AS). They had gathered the public around them on this very pretext, and it was their war-cry as well. So when they came to power and destroyed the UMAYYADS, they naturally feared lest the world should be disappointed and disillusioned with them, or lest a movement should start demanding that the caliphate must be vested upon the descendants of Imam Ali (as) and Fatima instead of the ABBASIDES. ABU SALAMA was leaning towards the descendants, and he was a candidate to support such a movement. Therefore, in spite of all the favors he had done to the ABBASIDES, he was the first to fall a victim to their ingratitude. He was put to death during the reign of AS-SAFFAH. Persia was under the control of ABU MUSLIM AL-KHURASANI. AL-MANSUR arranged to have him murdered most treacherously. AL-MANSUR was no longer apprehensive of the interference of any influential person in his government. He, therefore, turned all his tyranny against the SAYYIDS themselves. SHIBLI AL-AYSAMI writes this in his book SIRAT AL-NU'MAN:

"On mere suspicion, AL-MANSUR began to destroy the SAYYIDS. The prominent among them were subjected to atrocities.Muhammad son of IBRAHIM, who was the most handsome among them and was therefore called 'the silken', was walled alive. The narration of such lengthy series of atrocities demands a stone-heart to tell".

IMAM JA'FAR AS-SADIQ (AS) was sadly touched by those events. When once the descendants of IMAM HASAN IBN ALI (AS) were all fettered, shackled and banished from Medina, he watched their plight with a saddened heartform the roof-top of his house. With flooded eyes he was heard saying: "Oh! Medina is no more a sanctuary or a place of peace…" Then he expressed his sorrow for the inactive descendants of the ANSARS thus: "The early MEDENITES (ANSARS) had invited the holy Prophet to Medina under the oath that they would protect him and his descendants just as they would protect their own kith and kin. But today the descendants of those very ANSARS act as silent onlookers and none stands up to protect the Prophet's offspring".

Having said these words, he returned to his house and fell ill, unable to move from bed for twenty days. Among the aforesaid prisoners was the aged ABDALLAH AL-MAHD, son of IMAM HASAN IBN ALI (AS) who had to suffer the hardships of a prolonged imprisonment. His son Muhammad (THU AN-NAFS AZ-ZAKIYYA) rose against the oppressive government and fell fighting near Medina in 145 A.H. The head of the young warrior was sent to his aged father in prison a shocking sight which the worn out old man could not bear, and he died shortly thereafter. Another son of ABDALLAH AL-MAHD, named IBRAHIM, also fought against MASUR'S army and fell fighting near KUFA. In the same way, ABDALLAH son of THU AN-NAFS AZ-ZAKIYYA, were all killed mercilessly. Many SAYYIDS were used alive as part of the building materials of walls.

MALTREATMENT OF IMAM JA'FAR AS-SADIQ (AS)

In spite of all these atrocities which have been described very briefly here, IMAM JA'FAR AS-SADIQ (AS) went on silently propagating the teachings of AHL AL-BAYT (AS). As a result, even those who did not acknowledge him as the Imam nor knew his prestige and lineage, bowed before his knowledge and prided in being counted among his students.

AL-MANSUR wanted to decrease or remove the esteem in which IMAM JA'FAR AS-SADIQ (AS) was held by the people. He tried to bring persons to compete with him who all proved incapable of arguing with his own students. These fellows admitted that their counterparts had acquired the religious learning from the Prophet's Progeny. The haughty ruler, therefore, ignored them but continued to undermine the popularity of the Imam. Failing in all his efforts, he decided toharass, arrest or murder him. In every town and city, hired agents were posted to monitor the activities of the SHI'AHS so that anyone suspected of supporting the Imam would be arrested. AL-MU'ALLA son of KHUNAIS was one of the many SHI'AHS who were thus arrested and murdered in cold blood.

The Imam himself was summoned from Medina to the royal palace five times, each time being in one way or another nothing but harassment. AL-MANSUR, however, could never find sufficient grounds to order his imprisonment or assassination. On the other hand, the consequent stay of the Imam in Iraq only expanded the circle of those who wanted to learn the teachings of AHL AL-BAYT (AS) from him. Perceiving this, AL-MANSUR ordered him to be sent back to Medina. Even there, he was not spared from persecution. Through saboteurs, his house was once set on fire but Providence soon put it out and nobody was harmed.

CHARACTER AND VIRTUES

IMAM JA'FAR AS-SADIQ (AS) was one of thoseInfallible souls who were created by the Almighty to be models of moral excellence. The character and conduct of all those sages in different stages of their lives was the standard of excellence. The particular virtues of IMAM JA'FAR AS-SADIQ (AS) which were recorded by the historians included hospitality, charity, the helping of the needy in secrecy, the fair treatment of the relatives, forgiveness, patience and fortitude.Once a pilgrim visiting the Prophet's mosque in Medina fell asleep there. On waking up, he hurriedly searched his belongings and found out that his purse containing one thousand DINARS was missing.

Looking around, he saw IMAM JA'FAR AS-SADIQ (AS) saying his prayers in a corner of the mosque. Bewildered and ignorant of the greatness of the Imam, he accused him of having picked his purse. The Imam asked about its contents and was told that it contained one thousand DINARS. The Imam asked the stranger to follow him to his house where he paid him the amount from his own money. When the stranger came back to the mosque satisfied, once more he checked his property and found his purse intact in bundle. Greatly ashamed of his conduct, he came to the Imam's house, apologized and asked him to take his money back. The Imam appeased him with these words: "We never take back what we once give away". Another event of the Imam's trust in God, the Sustainer, deserves mention here. During the days of scarcity, one naturally tries to hoard up as much provisions as might suffice his needs for a long time. Once on such an occasion, the Imam said to his household manager TRENCHAB: "The price of corn is rising day by day.

How much corn is there in our warehouses?" TRENCHAB said that the Imam should have no reason to worry since there was a large quantity of it to sustain them over a long period of time. The noble Imam then ordered: "Sell out all the corn today and let us face the situation along with others". Then he directed: "Pure wheat flour shall not be used in my kitchen. Let it be mixed with an equal quantity of oat flour. We must share the misfortune with the needy as long as it takes".

He used to respect the poor more than the rich and esteem their hard work. Trade was his occupation and the liked to do manual work in his gardens too. One day while wielding the spade and sweating profusely from top to toe, someone offered to do the work for him, but the labor-loving leader said: "It is no insult to bear the heat of the summer sun for the sake of my household".

To be kind to the slaves and maids was the main characteristic of this Progeny. SUFYAN ATH-THAWRI'HAS narrated a surprising event in this regard: "One I went to pay him a visit. I saw his complexion fading. On my asking him the reason, the Imam explained: 'I had forbidden my folk from ascending the stairs to the roof-top. Just now, as I entered the house, I saw a nursing maid with my babe in her arms ascending the stairs. She was so much frightened that she became nervous, and the baby fell down and died. I do not grieve on the death of the baby as much I grieve on her fright". Then he prepared to arrange for the shrouding and burial of the baby.

DISSEMINATING KNOWLEDGE AND LEARNING

His profound knowledge of religious and other sciences was famed throughout the entire Islamic world. People came from distant regions to learn from him. The number of his students reached once four thousand. Among them were scholars of jurisprudence, TAFSIR (exegesis), HADITH, etc. Heads of other religions also came there to expostulate with his students. When they went away vanquished and defeated, the Imam used to explain to his students their own weak points so that they might be careful in the future.

Sometimes he himself argued with the opponents especially the atheists. Apart from religious sciences, he used to teach some students mathematics, chemistry, medicine, etc. JABIR IBN HAYYAN of TARUS, the famous pioneer of physics, chemistry and mathematics, was his disciple who wrote about four hundred treatises based on his mentor's instruction. The jurists who learned from him and authored several volumes of books on jurisprudence can be counted by the hundreds.

DEATH

Such a great and scholar can never be ambitious for power. But the government considered his popularity to be a constant threat, even though the monarchs knew that this Progeny really deserved to rule the Islamic worlds. Exhausting all its efforts, the ruling class could not find any grounds to take action against the Imam. It finally resorted to the use of their soundless weapon, poison. The governor of Medina was directed to offer him poisoned grapes, the efficacy of which ended his life on fifteenth of SHAWWAL of 148 A.H (December 4, 765 A.D.) at the age of 65. His funeral was arranged by his son successor IMAM MUSA AL-KAZIM (AS) who led the burial prayers. He was laid to rest in that compound of JANNAT AL-BAQI' where IMAM HASAN (AS), IMAM ZAIN AL-ABIDIN (AS) and IMAM AL-BAQIR (AS) lay buried.

The Seventh Imam Musa Al-Kazim (AS)

NAME AND PARENTAGE

His name is MUSA AL-KAZIM (AS) and ABU AL-HASANare his titles. He is usually called MUSA AL-KAZIM. IMAM JA'FAR AS-SADIQ (AS) was his father whose lineage, by five generations, reaches the holy Prophet (p). His mother HAMIDA KHATUN was a North African Berber.

BIRTH

He was born on SAFAR 7, 128 A.H. (November 8, 754 A.D.). The knowledge of his father, IMAM JA'FAR AS-SADIQ (AS), saturated the Islamic world. Although two elder sons, ISMA'IL and ABDALLAH, had already illuminated the house, the addition of the new-born brought unparalleled happiness to the household, probably because the Providence had decided to maintain the continuity of Imamate through him.

UPBRINGING AND INSTRUDCTION

Twenty years of his age passed under the supervision of his father IMAM JA'FAR AS-SADIQ (AS). It may be said that the student or trainee, i.e. MUSA, was a gifted one while the teacher was the Imam who displayed an exalted character which reflected the moral excellence of holy Prophet. It was due to these virtues and to the propagation of the teachings of the Prophet that the SHI'AHSare called "JA'FARIS", taught by IMAM JA'FAR AS-SADIQ (AS). It is clear that the capable son might have fully availed himself of his father's excellent tutoring during his boyhood and youth.

The scholarly achievements of IMAM MUSA AL-KAZIM (AS) were so conspicuous that the world acknowledged them and IMAM JA'FAR AS-SADIQ (AS) appointed him as his successor. It is proved by this act that Imamate does not, as a rule, go to the eldest son or be inherited. It is the blessing bestowed by the Divine Providence upon the Infallibles who are gifted with celestial learning. The principle is further established by the fact that this enormous responsibility had once before passed from IMAM HASAN to his brother IMAM HUSAIN (AS), and not to HASAN'S descendants. The Imamate of MUSA AL-KAZIM (AS), therefore, illustrates that Imamate is based on personal perfection, not necessarily on direct descent.

IMAMATE

In 148 A.H. (765 A.D.), upon the death of IMAM JA'FAR AS-SADIQ (AS), the responsibilities of Imamate devolved on MUSA AL-KAZIM (AS). This was during the reign of AL-MANSUR AL-DAWANIQI, the tyrant who ordered the slaying of countless SAYYIDS. The number of those imprisoned, oppressed thrown into the dark cells of prisons or bricked up in the walls alive wasknow only to God. IMAM JA'FAR AS-SADIQ (AS) himself had been subjected to harassment, tyranny and intrigues, the last of which was poison which ended his life.

Inthese circumstance , IMAM JA'FAR AS-SADIQ (AS) on his death-bed foresaw that the life of his successor, too, would be ended in the same way. In order to divert this danger, he nominated, in his will, five trustees to look after his family. AL-MANSUR the ABBASIDE ruler was one of them. The other four were MUHAMMAD IBN SULAYMAN, the then governor of Medina, his own son ABDALLAH AL-AFTAH MUSA AL-KAZIM (AS), and their respected mother HAMIDA KHATUN. IMAM JA'FAR'S prediction was correct. When the news of his death reached AL-MANSUR, the latter made a show of grief by thrice repeating these words: "INNA LILLAHI WA INNA ILAIHI RAJI'UN", (that is, "We are God's and unto Him is our return"). He also said: "Who can be JA'FAR'S equal now…?" But secretly he wrote to the governor of Medina saying: "If JA'FAR, by way of a will, appointed any trustee, put him to death immediately". The governor replied: "He had appointed five trustees, the first ofwhom is your majesty". Having read this reply, AL-MANSUR remained silent, since the sanctity of a will cannot be violated. Then, pondering over the situation, he said: "In this case, these persons cannot be slain".

According, for the next ten years, AL-MASUR did not try to harass MUSA AL-KAZIM (AS) who carried out the duties of Imamate peacefully. AL-MANSUR was, moreover, preoccupied with building the new capital of Baghdad which he completed just one year before his death. He had, therefore, little time to think of harassing IMAM MUSA AL-KAZIM (AS).

PERSECUTION

AL-MANSUR AL-DAWANIQI died in 158 A.H.( 775 A.D.) and was succeeded by his son AL-MAHDI. In the beginning, AL-MAHDI did nothing to humiliate or dishonor IMAM MUSA AL-KAZIM (AS), but later he fostered the old enmity against Imam Ali's descendants. In 164 A.H. (781 A.D), when he performed the HAJJ, he took the Imam with him from Mecca to Baghdad where he imprisoned him. For one year the Imam suffered the hardship of imprisonment. Then the ruler realized that he was mistreating a descendant of the Prophet (p), and he released the pious soul. In 169 A.H., AL-MAHDI died and was succeeded by his brother AL-HADI who ruled for only 13 months. On his death, HARUN AL-RASHID came to the throne. The latter's attitude towards IMAM MUSA AL-KAZIM (AS) was very antagonistic and it caused AL-KAZIM (AS) to die in imprisonment.

CHARACTER AND VIRTUES

IMAM MUSA AL-KAZIM (AS) was one of the illustrious Imams whom the Almighty God had set as a paragon of moral excellence. Each member of this illustrious family possessed cardinal virtues. Naturally in some individuals a particular virtue is dominant and more conspicuous. The Seventh Imam excelled in tolerance and forgiveness, so much so that he was tilted AL-KAZIM (AS), the suppressor of fury. Never was he heard speaking roughly or sternly. Even in the most unpleasant situations, he wore a smiling face. This was in accordance with thesaying of his ancestor IMAM ALI IBN ABU TALIB (AS) that the faithful keeps his grief confined in his heart with a smile on his face.

One government official of Medina was a persistent source of harassment to IMAM MUSA AL-KAZIM (AS). He even used abusive language regarding Imam Ali (as). But the Imam always directed his followers not to abuse him.Hen his malicious conduct became too rude to be tolerated, they sought permission to retaliate against him. The Imam appeased them, promising to decide the matter himself.

Pacifying his followers thus, he went to the fellow on his farm and treated him with such noble benevolence that the man felt ashamed of his conduct and subsequently changed his attitude and altered his conduct. Explaining this policy to his followers, the Imam asked: "Was my behavior better than the methods you suggested?" They admitted that it certainly was. He thus carried out the instruction of his great ancestor Imam Ali (as) which is recorded in NAHJ AL-BALAGHA to subdue the enemy with benevolence since it is more effective than vanquishing him with force. No doubt this requires a correct judgment of the enemy's nature. Imam Ali (as) has, therefore, warned not to use this policy with the vile and the mean, or they will be encouraged to do m ore mischief.

To vanquish foe with goodness certainly requires the foresight the Imam possessed. Strictness is permissible only when the enemy's continuous vile conduct justifies retaliation or the use of force. If not, these dignified souls preferred to deal with him gently, so as to have a valid pretext against the opponent and leave no ground for him to justify his aggression.

This was the noble method usually adopted by this House of Prophet-hood. Imam Ali (as), even on his death-bed, behaved liberally with IBN MULJIM who had dealt him a mortal blow only the day before. IMAM MUSA AL-KAZIM (AS) showered his generosity on MUHAMMAD IBN ISMA'IL who carried out the orders of the ABBASIDE caliph to put an end to the Imam's life. It was IMAM MUSA AL-KAZIM (AS) who aided him for his journey with a grant of 400 DINARS and 1,500 DIRHAMS although he undertook this journey to poison the ears of the caliph against him. IMAM MUSA AL-KAZIM (AS) had to undergo hard times. The academy of learning which his father IMAM JA'FAR AS-SADIQ (AS) established couldnot longer be maintained. Other means to disseminate knowledge were beyond his reach. It was only his noble personal behavior which was able to introduce the teachings of Prophet Muhammad (p) and his Progeny (AS) to the public.

He used to observe silence at gatherings or seminars, and he never spoke unless somebody put up some scientific problem to him. Nor did he ever initiate a conversation. In spite of this, he was regarded with an awe of respect by friend and foe alike. All acknowledged his knowledge and noble bearing. In view of his excessive worship at night, he was called "AL-ABD AS-SALIH", i.e., the pious worshipper of God. No less famed was his generosity. He used to help the beggars and destitute secretly. After the morning prayers, he used to lower his forehead in prostration and remain in that position till the sun declined. His recitation of the holy QUR'AN was attractive; he wept as he recited, and his audiences were deeply waved.

HARASSMENT OF IMAM MUSA AL-KAZIM (AS)

In 170 A.H. (787 A.D.), HARUN AR-RASHID succeeded as the caliph. His ancestors' traditional cruelty towards the descendants of Imam Ali (as) and Fatima was well in his view. He knew quite well the plans of his father against IMAM JA'FAR AS-SADIQ (AS) as well as his own intentions to do away with the Imam's successor. On one hand, the sagacious and wise will of IMAM JA'FAR AS-SADIQ (AS), whose moral obligations had rendered AL-MANSUR'S designs futile, safeguarded IMAM MUSA AL-KAZIM'S life; on the other hand, the building of the new capital of Baghdad totally absorbed the attention of his antagonist. But HARUN had no such obstacles or engagements. The only plan he could think of was to secure his power and abolish the academy of spiritual excellence which stood in the HASHEMITES' center in Medina. However, the calm and cautious policy of IMAM MUSA AL-KAZIM (AS), as well as the internal problems of government, did not allow HARUN to harass the Imam openly.

Meanwhile, the revolt of YAHYA IBN ABDALLAH IBN AL-HASAN took place. Violating all agreements and covenants, HARUN first threw YAHYA into the choking dark dungeons and then slew him. IMAM MUSA AL-KAZIM (AS) was in no way connected with YAHYA'S uprising. He had, instead, advised him against opposing the government. But YAHYA'S action served to intensify the enmity which HARUN bore towards Imam Ali's descendants including, of course, IMAM MUSA AL-KAZIM (AS). To make the matters even worse, the Prime Minister YAHYA IBN KHALID AL-BARMAKI poisoned HARUN'S ears by pointing out that JA'FAR IBN AL-ASH'ATH (tutor of HARUN'S son AL-AMIN and a political rival of YAHYA) was a SHI'AH of the Imam who planned to bring the Imam to power. Although YAHYA IBN KHALID intended just to enrage HARUN against JA'FAR IBN AL-ASH'ATH, his plan proved to be fatal to IMAM MUSA AL-KAZIM (AS). In the same year, HARUN came to Mecca to perform the HAJJ, and so did IMAM MUSA AL-KAZIM (AS). Here HARUN watched with jealous eyes the sublime popularity which numerous Muslim multitudes showed for that sage. It was sufficient to flare up his rage. MUHAMMAD IBN ISMA'IL'S opposition worsened the situation.

To understand these complications, let us ponder on the following: ISMA'IL, Muhammad's father, was the eldest son of IMAM JA'FAR AS-SADIQ (AS), and he was expected to succeed his father as the Imam. But he died during the lifetime of the Imam. The common notion was thus shattered. Yet some simpletons still held the view that IMAM JA'FAR'S successor should be one of ISMA'IL'S offspring. MUHAMMAD IBN ISMA'IL and his followers, therefore, never acknowledged the Imamate of MUSA AL-KAZIM (AS). Since his followers were a small minority, he outwardly expressed his loyalty to the family. To discuss all possible means of annihilating IMAM MUSA AL-KAZIM (AS), HARUN consulted YAHYA AL-BARMAKI whom he instructed to collect complete reports about the Imam through one of the descendants of Imam Ali (as). YAHYA, an avowed foe of the Prophet's Progeny, recommended Muhammad IBN ISMA'IL as the person who would supply all the details correctly. Accordingly, he was summoned to Baghdad.

When MUHAMMAD IBN ISMA'IL received the caliphs' letter, he considered it a passport to power and prosperity, and he resolved to go to Baghdad. But he was penniless and unable to prepare for the journey. He was, therefore, obliged to approach the same generous saint who demonstrated benevolence to friend and foe alike. He told the Imam that he intended to go to Baghdad. The Imam knew well the motives behind the journey. He nevertheless inquired about its purpose. Muhammad explained that he was having hard times, being deeply in debt, and that he thought that the journey might bring his prosperity. The Imam said: "You need not go there; I promise to pay off all your debts and provide adequately for your sustenance".

But Muhammad would not change his decision to go to Baghdad. Upon leaving, he paid the Imam a visit and requested a useful piece of advice. IMAM MUSA AL-KAZIM (AS) remained silent. On his repeated request, the Imam said: "Please see that you do not become a party in slaying me, and please do not be the cause for making my children orphans". Muhammad tried to turn from the point and asked for some appropriate advice. But the Imam refused to say anything more. When he got up to depart, the noble soul granted him 450 gold DINARS and 1,500 silver DIRHAMS for the journey.

The result was exactly what the Imam had foreseen. MUHAMMAD IBN ISMA'IL reached Baghdad and stayed at the house of YAHYA, the Prime Minister who introduced him to HARUN who surrounded him with honors HARUN inquired about the pace of events in Medina. Muhammad stated the circumstances most incorrectly, adding; "I never saw or heard that a country is ruled by two kings". On being asked to explain, he asserted: "As you are ruling here in Baghdad, MUSA AL-KAZIM (AS) rules there in Medina. From every town, revenues are delivered to him, and he claims to be your own equal in power". These were the words YAHYA AL-BARMAKI had instructed Muhammad to say to HARUN who felt very much provoked. He sent Muhammad back after granting him ten thousand DINARS. But God wished that Muhammad should not avail of this wealth. On that very night, he suffered pain in his throat, and when the day dawned, the darkness of death closed on him. HARUN heard the news and ordered to retrieve the cash. Muhammad's statement was not erased from HARUN'S memory and he was resolved to put an end to the Imam's life.

When in 179 A.H. (795 A.D) HARUN went to Mecca and Medina, he stayed in the latter city for a day or two after which he sent his men to arrest IMAM MUSA AL-KAZIM (AS). The Imam was not at home when the caliph's men came, so they went to the Prophet's tomb where he used to say his prayers. Totally disregarding the sanctity of the Prophet's grave, they arrested his descendant there and brought him before HARUN. It was on the 20th of SHAWWAL of 179 A.H. that the Prophet's pious son was being fettered and taken prisoner while not even one MEDENITE dared to raise a finger against the tyrant. This lethargy of the unfeeling Muslims had also been witnessed on several occasions before that incident.

Being apprehensive of any attempt which might be made to rescue the Imam, HARUN ordered two camel-domes to be prepared in one of which he seated the Imam and sent him to Basra escorted by a sizeable military detachment. The other empty dome was sent to Baghdad with an equal number of soldiers in order to confuse any prospective rescuers and distract the attention of people by keeping the place of imprisonment unknown. Was it not a shocking event that the Imam's family could not even see the Imam or bid him farewell? They only received the news that he had been imprisoned by the government. They were distressed to hear it and the Imam, too, was equally grieved for being separated from his loved ones without being able to bid them farewell. But his power of endurance welcomed his dilemma.

Nobody knows what a zigzag route was followed that the journey to Basra took full 47 days. There the Imam remained in confinement for one year. The city's governor was 'ISA IBN JA'FAR, a cousin of HARUN. In the beginning he carried out HARUN'S orders. But he often wondered about the reasons for the imprisonment of the pious descendant of the Prophet Muhammad (p). He therefore, became curious about the Imam's life, character and attributes. The more he studied them and noticed his forbearance, the more he was impressed by his noble conduct.

He conveyed his views to HARUN In good faith, but the latter only became suspicious of the intentions of his own cousin. He therefore ordered that the imam must be transferred to Baghdad where he put him under the custody of AL-FADL IBN AR-RABI'. Having come to know that FADL was inclined towards SHI'ISM, he put the Imam under the custody of YAHYA AL-BARMAKI, the notorious enemy of AHL AL-BAYT (AS). It seems that the Imam's sacred personality impressed everybody and the tyrant thought it necessary to change his jailers.

DEATH

The imam was finally imprisoned in the dungeon under the charge of AS-SINDI IBN SHAHIK who was the ruthless and stone-hearted Chief of Police of HARUN AR-RASHID. He died on the 25th of RAJAB 183 A.H. (September 2, 799 A.D.) at the age of 55. No honor was shown at the burial either. Rather, the corpse was borne to the grave-yard by men who were announcing his death in degrading tones. By this time the people felt depressed about the fate of the elevated Imam and they accompanied the coffin with full display of respect. They buried him in a suburb of Baghdad now bearing his name as KAZIMIYYA, city of IMAM MUSA AL-KAZIM (AS) where his magnificent mausoleum now houses a reputed school of theology.