Alhassanain(p) Network for Heritage and Islamic Thought

Biography Of Imam Muhammad Bin Ali [Taqi Al-Jawad] (A.S.)

Author: M.M. Dungersi Ph.D

Table of Contents

Preface3

Chapter 1: Imam Muhammad Bin Ali (A.S.) Childhood5

HIS PARENTS:5

HIS MIRTH:5

CHILDHOOD 6

Special Qualities As a Child 7

HIS FAMILY 8

Chapter 2: Imam Muhammad Bin Ali (A.S.): His Adulthood9

INTRODUCTION 9

MARTYRDOM OF HIS FATHER, IMAM REZA (A.S.)9

MAMOON CALLS HIM TO BAGHDAD IN AH 206 9

THE QUESTION - ANSWER SESSION IN THE ROYAL COURT 10

Imam's Marriage Ummul Fazl12

TO MAMOON'S DAUGHTER 12

IMAM'S MARRIED LIFE 12

Chapter Three: Imam Muhammad Taqi (A.S.): His Character15

INTRODUCTION:15

CHARACTER 15

PIETY 15

GENEROSITY 16

HUMILITY 16

BRAVERY 17

Chapter Four: Imam Muhammad Bin Ali (A.S.) His Miracle18

INTRODUCTION:18

MIRACLE 1 18

MIRACLE 2 19

MIRACLE 3 19

MIRACLE 4 19

Chapter Five: Imam Muhammad Taqi (A.S.) His Saying21

INTRODUCTION:21

SAYINGS AND WORDS OF ADVICE 21

Questions23

Chapter One23

CHAPTER TWO 23

CHAPTER THREE 23

Preface

In the late 50's and early 60's, when I was a madressa student in School Faiz in Zanzibar-Africa, there was no such a subject as Islamic History on the madressa curriculum Naturally, therefore, when I joined the teaching staff of the Huseini Madressa in Dares- Salaam Tanzania in early 80's and when I was subsequently assigned to teach Islamic History, I was at a loss, not knowing exactly what to teach.

Not that there was no syllabus for this subject. Rather, my main concern was the scope of the syllabus For at the core of Islamic History syllabus was the study of the life of the Prophet (may peace be upon him and his progeny) and those of the other thirteen MASOOMIN from his progeny.

In my view, besides Yusuf Laljee s excellent book, KNOW YOUR ISLAM, there was no other simple but informative text that could be used comfortably by both the teachers and the students alike. Even then, the section on the life - history7 of MASOOMIN was rather sketchy in KNOW YOUR ISLAM.

Since those days, I have felt the need to compile brief teaching notes on the lives of our Twelve Imams (may peace be upon them all) with two objectives in mind First, to focus on all those areas of information, not exclusively historic, that would enable the learner to appreciate the complex situations in which our Imams lived and performed their duties as dmnelv appointed guides for the universe Secondly, to present this information in a style which has at its core the interest as well as the aptitude of the teachers and students alike.

I found this task easy to conceive in mind, but very difficult to implement Needless to say, I could accomplish little in this field until when I migrated to the USA.

As luck would have it, at Huseini Madressa in New York, I was once more assigned to teach Islamic History. For reasons I need not disclose them here, I found this task even more daunting than it was in Africa Fortunately,

at this critical time when I was groping in darkness in search of suitable teaching text for my class, I was commissioned by Maulana Sayyid Saeed Akhtar Rizvi, the Chief Missionary of Bilal Muslim Mission of Tanzania to write teaching units encompassing the lives of our Twelve Imams (may peace be upon them) for the Correspondence Course of the Mission. To me this was Allah - sent bounty in two ways.

Firstly, this commission gave me courage and confidence that I hitherto lacked. Now I had the support of one of the most renowned Shia scholars of our times - Maulana Rizvi.

Secondly, I would not have to worry about searching for sponsors to finance the printing, the publishing and the circulation of my writings; the Bilal Muslim Mission of Tanzania would do that.

This unit and others to follow are therefore the result of the initiative and complete support of Sayyid Saeed Akhtar Rizvi, the administration of Bilal Muslim Mission of Tanzania and its old Chairman, Fidahusein Abdullah Hameer.

Both the substance as well as the style of this unit (and the ones to follow) have been overly simplified, to comply with Sayyid Saeed Akhtar Rizvi's advice that "We have to keep in mind that these units are meant for youths and not for scholars."

All said and done, despite the maximum precautions that were taken to keep this unit free of factual or any other errors, if, however, some have remained uncorrected, the responsibility is mine.

May Allah forgive me for these unintentional errors and may He reward here and in the hereafter all those who have in one way or another, assisted me in the writing, the production and the circulation of this unit.

WASSALAMU ALAYKUM WA RAHMATULLAHI WA

BARAKATUH.

MOHAMEDRAZA DUNGERSI PH.D.

Chapter 1: Imam Muhammad Bin Ali (A.S.) Childhood

Introduction: Imam Muhammad Bin Ali (A.S.) - known more by his title Taqi (or the pious one) - is our ninth Imam. He was born on 10th Rajab 195 A.H. in Medina, and was martyred when he was only 25 years of age on 29th Zilqaad 220 AH. He was buried next to his grandfather, Imam Musa Kazim (A.S.) in Kadhmain Iraq.

As a matter of fact, Kazmain (or the two Kazims) has acquired its name from Imam Musa Kazim (A.S.) and Imam Muhammad Taqi (A.S.), the two Kazims.

HIS PARENTS:

Imam Muhammad Taqi (A.S.) was the only son, and by many accounts, the only child of Imam Reza (A.S.). His mother is known by several names such as: Subaika, Sabika, Sukaina, Khizran and Susan.

She was a Nubian from north Africa, and from the same tribe as Maria Kibtia (mary, the Coptic) one of the Prophet's wives.

She was a very pious person so much so that before even joining the house hold of Imam Reza (A.S.) Imam Musa Kazim (A.S.) used to speak about her in words of praise.

In fact, Imam Musa Kazim (A.S.) used to tell his family members to remember to give her his greetings when any of them lived to meet her. Imam Reza (A.S.) also used to have very high opinion about her.

He once told Ali Bin Jaffer that Imam Musa Kazim (A.S.) once told him that the Prophet (S.A.W.W.)had told Imam Ali (A.S.) about Imam Muhammad Taqi (A.S.) by referring to Imam Taqi's mother, calling her "The Best of the Nubian maid."

HIS MIRTH:

Imam Reza's sister, Hakima, narrates that one day Imam (A S.) requested her to stay in his house since a child was to be born from Khizran.

The news that a child was to be born from Khizran surprised Hakima since no one had told her before that Khizran was expecting a child, and more surprisingly, she showed no signs of pregnancy!

However, in obedience to her brother's request, she stayed behind and even called two other women in the neighbourhood to be around to help her take care of Khizian when she was ready to deliver a child.

After mid-night, Khizran started showing signs of pregnancy and went into labour-pains. At dawn ('Subh Sadiq) a baby-boy was born. Me went into prostration ('.Sajda') in prayers to Allah.

Imam Reza (AS.) then entered the scene. Hakima wrapped die child in a white cloth, and handed him to the imam (A S.), who read 'Azan' in the child's right ear and 'Ikamah' in his left ear.

The Imam (A.S ) then returned the child to his sister Hakima, instructing her to keep him with her for three days. On the third day, the child opened his eyes, looked at the sky and read the "Qalema". Hakima was overjoyed.

She reported what she had seen and heard to her brother, Imam Reza (A.S.) who then informed her that this unusual behaviour of the child should not surprise her since this was not an ordinary child but Allah's representative on the earth.

Then Imam Reza (AS) named the child Muhammad. "Manaqib", relates that he saw the seal of Imamat on the place between the shoulders of Imam Taqi (A.S.)

CHILDHOOD

He spent the first five years of his life with his father. As a matter of fact, he was born many years after Imam Reza's marriage. Prior to his birth, Imam Reza's enemies used to taunt the Imam (A.S.) for not having a son to succeed him despite the fact that the Imam (A.S.) had told them that Allah would soon grant him a son.

The Imam's friends and followers on the other hand, were worried that there was no issue from the Imam to succeed him. The Imam assured them, too, that Allah would soon grant him a son who would be the next Imam.

The birth of Imam Taqi (A.S.), therefore, was welcomed with anger and disappointment by Imam Reza's enemies, and with relief and happiness by the Imam's friends.

Because his mother was a Nubian and because the colour of his skin was dark, Imam Taqi (A.S.) was called 'Aswad' (The Black one) by the enemies of Imam Reza (A.S.). However to others he was known as "Taqi" (The Pious one) and "Jawad" (The Generous one).

He was the first among Imams from the House of the Prophet to have been separated from his father at a very young age. At the time of the martyrdom of Imam Reza (A.S.) Imam Taqi (A.S.) was only nine years old.

It was very important, therefore, that Imam Reza (A.S.) should make his followers ready to accept Imam Taqi (A.S.) as their next Imam, despite the fact that he was only a child by their standards.

A few instances are quoted here under from Al-Irshad to show how Imam Reza (A.S.) introduced Imam Taqi (A.S.) to the community of the followers:

When Ali Bin Jailer Sadiq (A.S.) acknowledged Imam Taqi (A.S.) as the next Imam, Imam Reza (A.S.) was very happy and reminded him that Imam Musa Kazim (A.S.) used to say that the Prophet (SAW W) once told Imam Ali (A.S.) that the son of the best of the Nubian maid-servant would be among his descendants.

He would be separated from his father and would be exiled. His Grandson would go into occul-tation ("Ghayba").

Safwan Bin Yahya asked Imam Reza (A.S.) regarding his successor. The Imam named his son Muhammad Taqi (A.S.).

Safwan expresses his suprise saying, "But he is just a child, only three years old." The Imam replied that this should not really matter for hadn't Prophet Issa (A.S.) given testimony of his mission when he was less than three years old?

Muammar Bin Khalad heard Imam Reza (A.S.) say that his successor was his son Muhammad (A.S.). The Imam then added, "We are the 'Ahlul Bayf. Our young inherit our old, like one feather (on a wing) is followed by another."

Al-Kahyrani says that he heard somebody ask Imam Reza (A.S.) about Muhammad who at that time was very young. The man expresses his suprise.

Imam Reza (A.S.) replied, that Allah had sent Prophet Issa as Prophet and Messenger and the latter assumed his mission when he was younger in age than Imam Muhammad Taqi (A.S.).

Special Qualities As a Child

Over and above Imam Reza's introduction of Imam Taqi (A.S.) to the followers, there was also one special quality that Allah had given to Imam Taqi (A.S.) that made him acceptable as Imam of his time despite his young age; this quality was his unique intelligence. To see this quality' at work, consider the following incident.

After Imam Reza's martyrdom, Mamoon Rashid decided to call Imam Taqi (A.S.) to Baghdad so as to silence those who believed that he had caused Imam Reza's death.

Imam Taqi (A.S.) came to Baghdad and his first meeting with Mamoon occurred in a Bazaar of Baghdad.

Imam (A.S.) was in the streets of Baghdad when Mamoon accompanied by his choicest friends and generals passed by, riding fast-running horses, All children who were playing in the streets ran away, fearing mischief from the Royal procession. The Imam (A.S.), however, stood fearlessly watching the King and his entourage.

Mamoon had not yet met the Imam (A.S.) and therefore did not recognise him as such. But he could not help observing the charm and the courage of the Imam (A.S.). He stopped his horse, and inquired.

"Young man, what made you stand here fearlessly when all other children of your age ran away in fear of the running horses?" The Imam (A.S.) replied without any hesitation.

HWhy would I want to run away when there is enough passage for you and your horses to pass by and when I have done nothing wrong to fear reprisals from you?"

The child's perfect manners and eloquence stunned Mamoon. He asked in bewilderment. "Whose son are you, young man?" "I am Muhammad the son of Ali Bin Musa," replied the chold.

Mamoon went away on his hunting expedition, full of thoughts about what he had seen and heard.

As part of his hunting exercise, Mamoon set-free in the air hunting falcons. One of the falcons returned carrying a live fish in its beak. This was not usual. For how could a fish be in the air to be hunted by a falcon? Mamoon was a quick-thinking person. He thought of an idea and hid the fish in his palms.

On his way back, he met Imam Taqi (A.S.) again. Mamoon dismounted from his horse, came near the Imam (A.S.) and said. "O the son of Prophet! Can you tell me what is hidden in my closed palm?"

The Imam (A.S.) replied, "Allah has created seas and rivers and other water bodies. In them live fishes. Sometimes, as a result of strong currents, some small fishes are pulled into the air, and become a prey of hunting falcons.

Kings hide the fish in their palms to test the knowledge of the children of the Prophet." Mamoon was very much impressed by the Imam's superb reply and took him to his palace.

Such display of intelligence was not accidental. The Imam (A.S.) was to show it again so abundantly that both friends and foes could not help but acknowledge his unsurpassable knowledge and wisdom.

We shall see these instances at the appropriate places in this unit. At this point it is enough to mention that at such young age he used to run classes in Medina in the Mosque of the Prophet, surrounded by scholars from different parts of the world.

At one such instance, a group of pilgrims asked him as many as thirty thousand questions and he answered them all, to their satisfaction.

His recognition as a scholar was universal. Ismail bin Ibrahim says that one he was present among scolars in the luminous presence of their great teacher, Ali bin Imam Jaffer Sadiq (A.S.). Then came a young boy who was hardly thirteen years old. Their teacher, Ali Bin Jaffer stood up and would not sit down, out of respect, till the young boy implored him to do so. After a short conversation, the young boy went away.

The respected teacher accompanied him for some distance. In the presence of the young man the teacher behaved as if he himself was a learner.

After the departure of the young man, Ismail bin Ibrahim says they could not help but protest to their teacher, saying that he had no cause for treating a young boy with such respect, not minding his own advance age and high status as a scholar.

These objections upset Ali Bin Jaffer. Holding his white, flowing beard in his hands, he said, "What else am I supposed to do? What Allah did not see in these white hairs, that He saw in the youthfulness of the one whom you can a child, and made him His representative on this earth.

I seek refuse in Allah from underestimating the position of that child and from failing to show due respect to him."

HIS FAMILY

His first marriage was to Ummul Fazl, the daughter of Mamoon, the Caliph of the time. His second marriage was to a Nubian lady from the same clan as Ammar Yasir, the Prophet's dear companion. Her name was Sumannah. She was the mother of our tenth Imam, Ali Naqi (A.S).

According to Mufid, the Imam had one more son, named Musa and two daughters, Fatima and Imama.

Chapter 2: Imam Muhammad Bin Ali (A.S.): His Adulthood

INTRODUCTION

He was called upon to perform the duties of the Imam of the time at a very young age of eight or nine years. And he left away this world also at a very young age of 25. Therefore it is rather meaningless to talk of his life in terms of childhood and adulthood.

However, for the sake of simplicity we look at his life in these two phases - the way we did for all other infallible Imams from the house of the Prophet (S.A.W.W.)

MARTYRDOM OF HIS FATHER, IMAM REZA (A.S.)

At the time when Imam Reza (A.S.) left for Marv in A.H. 200, Imam Taqi (A.S.) was only five years. The parting of the father and the son was very painful and has been described by an eye witness, by the name of Umayya Ibne Ali who reports:

"Before his departure for Marv, Imam Reza (A.S.) went to Mecca to pray in the house of Allah (Ka'ba). His son, Muhammad Taqi (A.S.) was with him.

Imam Reza (A.S.) completed his last Tawaf of the Ka'ba and went at Makame Ibrahim to pray. Imam Muhammad Taqi (A.S.) was with his servant, Muwafaq, performing the 'TAWAF' of Ka'ba.

Having finished that, Imam Taqi (A.S.) retired in one corner of the Mosque. Muwafaq asked the Imam to accompany him and go home but the Imam was weeping; saying what was the use of going home without his father."

Muwafaq went to call Imam Reza (A.S.) who came ad consoled his son, asking him to bear his separation patiently as this was the will of Allah.

"The father and the son then went out of the Mosque; the father left for Marv, and the son for Medina."

Imam Reza (A.S.) never returned from this journey. For years later, he was martyred. But before he departed this world, through a miracle, he contracted his son Imam Taqi (A.S.), asking him to come to Marv.

When Imam Taqi (A.S.) learnt, through the special knowledge given to him by Allah, that his father, Imam Reza (A.S.), had been poisoned in Sanabad (Iran) and was about to leave this world, through special powers given by Allah. He went to Marv to be by the side of his father, and to offer all the ritual services given to the dead. After that he returned to Medina.

MAMOON CALLS HIM TO BAGHDAD IN AH 206

As the Imam of his times, he started serving Islam in the same way as his predecessors had done. His "headquarters", as it were, was the Prophet's Mosque in Medina where people from all over the world would come in search of knowledge and guidance and he would serve them all.

His biggest challenge was his age. However, anyone who cam in his contact would immediately recognize his excellence and see in him the extra ordinary qualities found in only the Imams appointed by Allah.

For his own selfish reasons, Mamoon invited Imam (A.S.) to Baghdad, and offered his own daughter Ummul Fadhl to him, in marriage.

The noble men and courtiers from the clan of Abbas (The c Bani Abbasi') were very angry with Mamoon for wishing to make Imam Taqi (A.S) his son-in-law. They sent a strong delegation to Mamoon, expressing their dissatisfaction with this arrangement.

A royal princess given to the "child-Imam" would humiliate the noble house of Abbas1 Mamoon's reply was "Do not underestimate this child, he has qualities that none amongst you has."

To satisfy them, Mamoon gave them permission to test the young Imam's knowledge and any other skills that they wished. The Bani Abbasi were very happy with this proposal.

They planned to have the Imam tested by the most renowned scholar of the court, Kazi Yahya Ibne Aksam, who also happened to be the head of the Judiciary of the Muslim empire at that time. ("Kazi-ul- Kuzzat").

THE QUESTION - ANSWER SESSION IN THE ROYAL COURT.

The Bani Abbasi were sure that the Imam (A.S) was no match to the crafty Kazi. However, they wanted the whole world to see the young Imam humiliated. By their insistence, Mamoon arranged for a full court session and invited 900 scholars to be present to watch the Imam being tested.

The Court was fully decorated for the occasion. Irnam (A.S) was offered a place to the right of Mamoon.

Kazi Yahya, beaming with arrogance, turned to Mamoon, seeking formal permission to begin testing the Imam (A.S).

Mamoon advised him to seek the permission from Imam (A.S) himself Kazi Yahya Bin Aksam addressed the Imam saying, "May I ask you a question?"

The Imam replied. Yes, go ahead."

Yahya then paused his question "What fine does a person have to pay if he hunts while he is still in 'Ihram" (If one is in 'Ihram" of pilgrimage to Mecca, he is forbidden from doing 25 things one of them being hunting).

Yahya had a reason for asking this question. In his wisdom, he thought that however clever the child may be in Islamic "FIQH", his knowledge would be limited to matters of "Salat", fasting etc.;

the child would hardly know matters on "Hajj" as this act is performed but once in a year or once in life time. Yahya was proved wrong. The Imam politely but firml replied, "Your question has no answer, because it is totally incomplete."

This reply sent chill in die spine of Yahya and every one present in the Court.

The Imam continued, "You have to tell me if this "Muhrim" (The one who is wearing the special garment for performing pilgrimage when entering Mecca) killed the animal in "HILL" (in the non-forbidden area) or "HARAM" (the forbidden area)?

Did he do this act in ignorance, by mistake or purposely? Was the "MUHR1M' a free person or a slave, young or old, an experienced hunter or an inexperienced or: Was the animal which was hunted a bird or a mammal, small or large? Was the hunter repentant or non-repentant? Was the hunting done in day light or at night? Was the hunter in the Ihram of 'Hajj' or "Umra"?"

After the Imam had re-stated question, everyone in the Court knew that Yahya did not know the answer! There was a complete silence: Yahya wished he was never born!

Mamoon turned to his courtiers and said, "Didn't I tell you that this young man's knowledge is supreme and unmatchable?" He then requested the Imam (A.S.) to reply the question as none knew the answer.

In reply the Imam said, "If the 'Muhrim' hunted in "Hill" a large bird he would have to give Kaffara ('pay' as a fine) by sacrificing a sheep; if this act was done at "Haram" the "Kaffara would be two sheep.

If the bird hunted was small and killed at "Hill" the "Kaffara" would be a lamb that had stopped taking milk. The similar bird if hunted at "Haram" would call for a Kaffara of a lamb and monetary value of a small bird.

"As for wild animals at "Hill", if a wild, as was killed the "Kaffara" would be a cow. If an ostrich was killed, the "Kaffara" would be a camel. If a deer was hunted, the fine would be a sheep. If the hunting was in the "Haram" the Kaffara would be double, to be offered in Mecca.

"If the hunting was done in the Ihram of "HAJJ" the sacrifice would be done at Meena, if the Ihram was for "Umra" the sacrifices would be offered at Mecca."

The Imam's reply was such that even his worst enemies admitted that he was not an ordinary child but one gifted with special qualities by Allah.

The Imam (A.S.) now inquired from Yahya if he was willing to answer his question. Yahya replied meekly, "Yes ask me whatever you want. If I know the answers I will tell you, if not I will request you to answers it yourself".

The Imam's question proved too hard for Yahya. If a scholar like Yahya Bin Aksam could not reply the Imam's question, who else could? The Imam (A.S.) replied it himself.

The Ban Abbasi who had come to the Court to Humiliate the Imam (A.S.) were themselves humbled. They could do nothing but bow down their heads in front of the Imam (A.S.).

Imam's Marriage Ummul Fazl

TO MAMOON'S DAUGHTER

After Kazi Yahya Bin Aksam's shameful defeat, Bani Abbasi had no choice but accept Mamoon's proposal to make Imam Muhammad Taqi (A.S.) his son-in-law.

A grand-scale marriage ceremony was arranged. First Imam Taqi (A.S.) read the 'Nikah'. He fixed "marriage-price" (Mahar) of 500 dirhams, following the example of the Prophet (S.A.W.W.) who had fixed 'Mahar' of Hazrat Fatima (A.S.) at 500 dirhams.

After the "Nikah" ceremony, everybody who was present had his beard perfumed.

Expensive gifts of gold and bags of money were given out by Mamoon in honour of this marriage. This occasion has been described in some details by Sheikh Mufid in Al-Irshad from where I now quote:

"… Three trays of silver were brought. On them were nuggets of musk and kneaded saffron. N the middle of nuggets were pieces of parchment on which was written considerable wealth, annual income and estates.

Al-Mamun ordered them to be scattered among the courtiers… Bags containing ten thousand dirhams were put down and their contents scattered among the military leaders and others. The people departed and they were rich as a result of the gifts and salaries…"

IMAM'S MARRIED LIFE

People had expected that after his marriage to the princess of the land, the youthful Imam would lead a life of luxury and comfort in a palace of his own or that of Mamoon. Imam (A.S.) proved them wrong. He rented his own apartment with meager furnishing and continued living a simple life, like he had done before his marriage.

His way of life remained unchanged. One of his friends narrates that he paid the Imam (A.S.) a visit after the latter's marriage. He was surprised to see that the Imam's living habits had remained totally unchanged although he was now the son-in-law of the Caliph.

In the meanwhile, the friend became thirstyu but he was too nervous to ask for water. The Imam (A.S.) asked his servant to bring water. The servant took his own time. The Imam (A.S.) went himself to bring water and thus served his friend personally.

His wife Ummul Fazl who had been brought up as a princess found this simple and humble life unbearable. She became a continuous source of trouble for the Imam (A.S.).

Her anger and jealousy knew no limits when the Imam married a Nubian slave- maid called Sumannah. Ummul Fazl went to her father Mamoon and complained about the Imam (A.S.).

Mamoon at that time was drunk. He armed himself with a sword and accompanied by his servants He broke into the Imam's bedroom and attacked the sleeping Imam leaving the bedroom only after he was sure that he had cut the Imam into pieces.

Next day, when he was informed of what he had done on (he previous night, Mamoon was sorry for his actions and sent his special servant Yasir to the Imam's house to inquire about the Imam's condition.

To his bewilderment, Yasir saw the imam (A.S) safe and sound, brushing his teeth! Yasir went back informed Mamoon that the Imam was well. Mamoon a bag containing 20,000 dinars to the Imam with Yasir.

Yasir then requested the Imam (A.S) to give him the shirt that he was wearing! The Imam (A.S) removed his shirt for Yasir who saw that there was not even a single scratch on the Imam's body.

Smilingly, the Imam (A.S.) asked Yasir if this was Mamoon's idea and was linked with the previous night's event. Yasir replied that he was now acting on his own and that Mamoon was truly sorry for what he had done the previous night.

In the meantime, Mamoon, too, came to Imam (A.S.) to apologise for his misbehaviour He gave the Imam (A.S) as a gift the sword that he had used against the Imam (A.S.) and the horse on which he rode to go to the Imam's house to kill him. On the other hand the Imam (A.S.) made Mamoon promise never to use liquor again.

Mamoon then warned his daughter never to complain to him about the Imam (A.S.) or else he would never see or talk with her.

A year after his marriage to Ummul Fazl, Imam (A.S.) returned to Medina. Ummul-Fazle came with him but kept on writing letters to her father complaining that the Imam (.A.S.) had married another woman.

Mamoon's reply was, "I did not give you in marriage to Abu Jaffer so that ! should make for him Haram (Forbidden) what Allah has made Halal (Legitimate)."

In Medina, Imam's main job was to serve Islam, One of" his greatest achievements was to weaken the Waqifia Movement which had been formed on the death of Imam Musa Kazim (A.S ) and which had been a cause of serious trouble to Imam Reza (A.S.). Because of Imam Taqi's efforts Waqifia Movement was no more a threat to Islam.

Scholars from all over the world would come to learn from in various branches of knowledge such as philosophy, literature and jurisprudence and then go back to their countries to benefit others with what they had learnt from the Imam (A.S,).

Imam Taqi (A..S.) continued services to Islam came to a sudden end in 217 A H when Mamoon died at a town near Tarsus in Cilicia where he was on an expedition against the Byzantine Roman Emperor.

Mamoon's brother Muttasim became the successor of Mamoon and the new Caliph of the Muslims. He was known for his hatred towards Imam Reza (A.S.) and he equally Imam Muhammad Taqi (A S.) He wrote instructions to the governor of Medina to send Imam Taqi (A.S.) Ummul Fazil to Baghdad immediately.

This was in AH 218. When in Baghdad the Imam was put under house arrest. Ummul-Fazl's complaints against the gave Mutassim a good excuse to harass the Imam.

Life for the Imam (A.S) became so difficult that in the last days of his life, on every Friday when he came back from the he would pray to Allah saying, "O my Lord! If my salvation from the oppression of this world lies in my death, then hasten it from this very moment."

The Imam (A.S.) finally left this world on 29 Zilqaad AH 220 after being poisoned by Ummul-Fazl through the instigation of Muttasim, her uncle and the Caliph of the time.

"From Allah do we come and to him shall we return."

Chapter Three: Imam Muhammad Taqi (A.S.): His Character

INTRODUCTION:

All Imams are born Imams. The excellence of their characters therefore appear since their childhood. However, with the exception of our last four Imams (Imam Muhammad Taqi (A.S.), Imam ali Naqi (A.S.), Imam Hasan Askari (A.S.) and Imam Mehdi (A.S.), all other Imams had the fortune of spending with their fathers.

Their duties as Imam of time came in their adulthood. They did not face the challenge of leading the Ummah which was reluctant to accept them owing to their tender age. Imam Muhammad Taqi (A.S.) was the first Imam to face this challenge.

To enable our Imam (A.S.) to conduct his duties well, Allah endowed him with some special qualities while he was still a child. In this way the Imam (A.S.) could convince the genuine but confused followers of his "Imamat"

We shall examine these unique qualities of our nineth Imam under the light of his character.

CHARACTER

We all love children! How many of us however, would entrust them with the safety and security of our lives?

Imam Muhammad Taqi (A.S.) proclaimed his Imamat at the tender age of nine. Even the most genuine followers of Imam Reza (A.S.) found it hard to accept him.

Imam Taqi (A.S.) needed to conduct himself in an exceptional way to convince even the most sympathetic followers that, indeed, he was their spiritual leader and the representative of Allah on earth. He did this through the excellence of his character.

The greatest strength of Imam's personality was his intelligence. Not only was he the most knowledgeable person of his times, but his knowledge was also supported by three other qualities:

Ability to think very fast and give immediate answers; Excellent speaking manners that would charm even his most avowed enemies; and Ability to explain difficult ideas in a simple language using common examples.

To see how these qualities in the Imam (A.S.) worked, consider again his question-answer session in Mamoon's court with Kazi Yahya Bin Aksam.

Notice how politely but firmly did he deal with both Mamoon and Kazi Yahya despite their age and position. As a matter of fact, his charm, his confidence and his courage melted the hard hearts of his enemies, the Bani Abbas, like heat melts butter. They all accepted his supremacy in knowledge and wisdom, despite their prejudices.

Over and above his intelligence, our ninth Imam (A.S.) had other excellent qualities which are described in the following lines.

PIETY

Youthfulness is always associated with playfulness. But this was not so with our ninth Imam. His love for a pure life that is devoted to Allah was such that he came to be known as Taqi or the Pious one.

GENEROSITY

Imam Muhammad Taqi (A.S.) is also known as "Jawad" or the generous one. His generosityknew no bounds. He was there for the needy as well as for any one else who sought for his help. It is said that whenever he went out of his home he made sure that he had with him enough money as to enable him to meet the demands of those who went to him for help.

Following his father's advice, he would give to his relatives not less than 50 Dirhams at one time. Like his great-grandparents, he used to visit the needy in the darkness of the night and meet their demands without them knowing who their benefactor was.

For those whom the Imam (A.S.) could not reach in person, he would meet their needs through his agents.

Those who visited Medina or Baghdad depending upon where the Imam (A.S.) was at that time, ad who did not have a place to stay, would go to Imam's house. On one such occasion a visitor paid the Imam (A.S.) a visit late at night.

The Imam (A.S.) welcomed him and asked him if he was hungry. The visitor replied that he was, indeed, hungry but he did'nt wish to have any food as this would inconvenience Imam (A.S.).

The Imam's (A.S.) reply was "No one sleeps hungry in my house."

The Imam (A.S.) then awakened his maid requesting her to make dough for bread whereas he would himself heat the stove. The maid volunteered to do both the jobs herself but the Imam (A.S.) insisted on making fire in the stove arguing that he too wanted to earn reward from Allah for serving the guest.

Noticing the Imam's sincerity, the visitor burst into tears. He then said "How unfortunate it is that the world does not recognise and value such a personality as this one."

HUMILITY

His unsurpassable knowledge, and his high position in the court of Mamoon and his special relationship with Mamoon as his father-in-law never got into the head our Imam (A.S.).

His close friends who had expected his living-style and his behaviour towards them to change after his marriage to the princess of the land were shocked to see that he ramained as humble as before.

Once Imam (A.S.) was very sick. A visitor came to see him for some urgent matters. Imam's family members wanted to send away the visitor but the Imam (A.S.) saw he must meet him. The Imam (A.S.) was helped by his servants to get out of his bed.

The visitor had wished that the Imam (A.S.) would visit the former's father who was on his death-bed and wanted to relate his will to the Imam before dying. The visitor then said, "But seeing your condition, I cannot ask you to come with me to see my father."

The Imam (A.S.) insisted on visiting in the sick person and did so despite his own sickness.

BRAVERY

All along, Mamoon and his Abbaside clan had thought that despite his super-intelligence, the Imam (A.S.) would be controlled through the power of the Palace. The Imam (A.S.) proved them wrong. The Imam's refusal to give away his God-given right to mary more than one wife, when appropriate, illustrates this point.

Neither Ummul FazFs complaints nor the pressure of the Bani courtiers would force him to divorce his Nubian wife.

He did no! make it secret that to him the one with nobility of character was better than the one with nobility of blood in support of his excellent stand, Allah continued ;tie of the Prophet through Samannah the Nubian not Ummul-Fazl the "Pure" Quraish!

It needed real courage to stand against Ummul Fazl's and later, Muttasim's pressures, and the Imam (A.S.) did just that, not caring for the consequences. Such a brave person he was.

Fasting

8. What is the philosophy of fasting?

There are various aspects associated with fasts and they also possess numerous physical and spiritual benefits. These tend to have a great impact upon man - the most important of them being their ethical aspect and their educative philosophy.

Some of their important benefits are that they make man's soul kind, strengthen his determination and moderate his instincts.

When an individual fasts, despite his hunger and thirst, he must stay away from food, water and sexual pleasures and prove practically that he is not an animal within a stable, but an entity that can rein in his wild soul and overcome his lust and carnal desires.

In fact, the most important philosophy of fasting is this spiritual effect; man, who has a variety of food and drinks at his disposal and can reach out for them the moment he experiences thirst or hunger, is like the trees that grow near the rivers, seeking support of the walls of the gardens. These fondled and pampered trees possess less resistance and are short-lived. If water does not reach them for a few days they immediately dry up and wither away. In contrast, the trees which grow between the rocks on the mountains or in the deserts and which are pampered from their incipience by strong storms, scorching rays of the sun and harsh winters, and are deprived of luxuries, are strong, durable and highly resistant!

Fasts act in a similar way with man's soul, granting it - in exchange for temporary restrictions - a strong determination, steadfastness, and the ability to face up to hardships and severe occurrences. Since it controls the unruly instincts, it makes man's heart pure and luminous.

In short, fasts heave man out of the world of animals and elevate him into the realm of angels, and the expression:

لَعَلَّكُمْ تَتَّقُونَ

“…so that you may guard (against evil).”

in verse 183 of Suratul Baqarah1 , while mentioning the philosophy behind the fasts, also bears an allusion to all of the above realities.

The well-known tradition:

الصَّوْمُ جُنَّةٌ مِنَ النَّارِ

“The fast is a shield against the fire (of Hell)”2 is also a reference to this issue.

In another tradition from Imam 'Ali (a.s) we read that some companions asked the Noble Prophet (s.a.w): “What should we do to keep the Satan away from us?” He (s.a.w) replied: “Fasting blackens the face of the Satan; charity in the way of Allah breaks his back; befriending someone for the sake of Allah and persevering in performing good deeds cuts his roots and seeking forgiveness severs the vein of his heart.”

In Nahjul Balagha, while explaining the philosophy of the various acts of worship, the Commander of the Faithful (a.s), says regarding fasting:

وَ الصِّيَامَ ابْتِلاَءً لِإِخْلاَصِ الْخَلْقِ

“Allah ordered the observance of fasts for fostering (the attribute of) sincerity within the people).”3

In another tradition of the Noble Prophet (s.a.w), we read:

إِنَّ لِلْجَنَّةِ بَاباً يُدْعَى الرَّيَّانَ لاَ يَدْخُلُ مِنْهُ إِلاَّ الصَّائِمُونَ

“Paradise has a door by the name of 'Rayyan' (the sated one) and none shall enter Paradise through it except those who fast.”

The late Sheikh Saduq, explaining this tradition in his book Ma'ani al-Akhbar, says: “The reason for selecting this particular name for this door of Paradise is that the maximum inconvenience suffered by people who fast is caused by thirst; when they pass through this door, they shall be quenched in a manner that they shall never experience any thirst ever again.”4

The Social Effects of Fasting

The social effects of fasts are evident. Fasts impart the message of equality amongst the individuals of the society. By acting upon this religious obligation the affluent ones not only get first hand experience of the hunger of the hungry and the impoverished ones of society, but economizing on their daily food also serves to benefit them.

Yes, it is possible to draw the attention of the affluent ones towards the state of the hungry and the deprived ones by describing their conditions to them, but if this aspect were to be experienced physically, the effects would be all the more noticeable. The fasts provide a personal experience to this important social issue.

It is for this reason that it has been narrated that when Hisham b. Hakam sought to know the reason for the legislation of fasting, Imam as-sadiq (a.s) replied: “Fasting has been made obligatory in order to establish equality between the rich and the poor; the rich experience the pangs of hunger and thus fulfil their obligations with respect to the poor.

Usually, the rich can attain whatever they covet; Allah desires that there exists equality between His servants thereby making the rich experience hunger, pain and trouble so that they may exhibit mercy upon the hungry and the destitute.”5

If the wealthy nations of the world were to fast for just a few days in the year and experience the pangs of hunger, would there still exist any hungry people in the world?

The Medical and Curing Effects of Fasting

The miraculous effect of abstinence (from food) in curing various diseases has been established in modern as well as ancient medicine. It is a fact which just cannot be denied and one would be hard pressed to find a doctor who does not refer to this fact in the course of his writings. We all know that the cause of a great number of diseases is extravagance in the consumption of various types of food.

This is because the unabsorbed components either accumulate in the form of obtrusive fat particles at various locations within the body, or remain within the blood stream as fat and surplus sugar. These superfluous components, between the muscles of the body, are in fact the perfect breeding grounds for microbes and infectious diseases. In this state, the best way to combat these diseases is to do away with these breeding grounds by means of abstinence (from food) and fasting! Fasting burns away the refuse and thus cleanses the body.

In addition, it also provides a noticeable and vital respite to the digestive system and serves as an effective factor in tuning-up this process, especially in the light of the fact that this structure is the most sensitive of all the systems of the body and one which is in a state of continuous operation all throughout the year.

It is clear that, as taught by Islam, the one who fasts should not exhibit extravagance in consuming food during sahar6 and iftar7 , in order that he derives the maximum benefit medically, otherwise, it is possible that the results might have a negative effect.

Alexis Sophorin, the Russian scientist, writes in his book: “Treatment by means of fasting possesses special benefits and is useful for curing anaemia, weakness of the intestines, acute and chronic inflammation, internal and external abscesses, tuberculosis, sclerosis, rheumatism, gout, dropsy, sciatica, (peeling of the skin), diseases of the eyes, sugar disorders, skin diseases, kidney and liver problems, and other diseases.”

The abovementioned diseases are not the only ones that can be treated by means of abstinence of food, rather diseases that are associated with the very foundation of the body and are intertwined with its very cells, such as cancer, syphilis, tuberculosis and plague can also be treated by this means.8

In a well-known tradition, the Noble Prophet (s.a.w) says:

تَصُومُوا تَصِحُّوا

“Fast, in order that you become healthy.”9

In another well-known tradition, he (s.a.w) says:

أَلْمِعْدَةُ بَيْتُ كَلِّ داَءٍ وَ الْحَمِيَّةُ رَأْسُ كُلِّ دَواَءٍ

“The stomach is the house of all maladies and abstinence (from food) is the best of all cures.”10 ,11

Notes

1. يا أَيُّهَا الَّذِينَ آمَنُوا كُتِبَ عَلَيْكُمُ الصِّيامُ كَما كُتِبَ عَلَى الَّذِينَ مِنْ قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ‏ (Tr.)

2. Bihar al-Anwar, vol. 96, Verse 256

3. Nahj al-Balagha, saying 252

4. Bihar al-Anwar, vol. 96, pg. 252

5. Wasa`il ash-Shia, vol. 7, the first chapter of The Book of Fasts, pg. 3

6. The time before beginning the fast. (Tr.)

7. The time of breaking the fast. (Tr.)

8. Ruzeh: Rawish-e-Nuween Baraai Darmaan-e-Bimaarihaa, pg. 65 (First edition)

9. Bihar al-Anwar, vol. 96, pg. 255

10. Ibid., vol. 14

11. Tafsir-e-Namunah, vol. 1, pg. 628

Khums

9. Is allocation of one half of Khums for the Bani Hashim not favouritism?

Some people are of the impression that this Islamic tax, which covers twenty percent of most wealth and one half of which has been apportioned for the sadat,1 is a kind of familial distinction and smells of nepotism and favouritism - an aspect that is incongruous with the universal nature of Islam and it's spirit of social justice.

Those who harbour such views have not studied the conditions and specifics of this ruling completely, for the answer to this objection, in it's entirety, lies in them.

Firstly, one half of the khums associated with the descendants of the Noble Prophet (s.a.w) and the Bani Hashim must be given exclusively to the impoverished ones from amongst them and that too, only in the measure sufficient to fulfil their needs for one year (not more)! Thus, the only ones who can utilize it are those, who are either sick and cannot work, or infant orphans and those who, due to certain reasons, cannot make both ends meet.

Therefore, those who are capable of working (in actuality or in potential) and are able to procure an earning, sufficient for leading their lives, do not have the right to make use of this portion of the khums. It follows that the commonly held view among the general masses that the descendants of the Noble Prophet (s.a.w) can utilize khums, however well off they might be, is improper and totally baseless and unfounded.

Secondly, the impoverished and the underprivileged ones from amongst the sadat and the Bani Hashim do not have the right to use zakat; instead they can only utilize this portion of khums.2

Thirdly, if the share of the sadat, which is one half of the khums, happens to exceed the needs of the sadat actually present, this surplus should be put into the public treasury to be put to other uses. On the contrary, if that portion is insufficient to fulfil their requirements then they must be provided for, either from the public treasury or from the zakat.

In view of the above three points it is quite clear that no differentiation has been exhibited between the sadat and the non-sadat, materially.

The needy non-sadat can procure their yearly expenses from zakat but are deprived of khums, whereas the indigent sadat can procure theirs from khums but, in turn, remain deprived from zakat.

In fact, there exist two coffers; the 'coffer of khums' and the 'coffer of zakat'. Each of these two groups has the right to utilize the contents of only one of these two coffers, and that too, equally - that is, one year's requirements only.

But those people who have not reflected over these conditions and details, are given to imagine that the sadat have been allotted a greater share from the public treasury or that they enjoy a special distinction.

The only question that looms up here is that if there is no difference between the two, as far as the outcome is concerned, what is the benefit of such a classification?

The answer to this can be comprehended by taking one important point into consideration and that is, there exists an important fundamental difference between khums and zakat; zakat is considered to be of the taxes that are regarded as part of the general funds of the Islamic society and hence it is essentially utilized in this sector, whereas khums is of the taxes appertaining to the Islamic Government - that is, the expenses of the Islamic Government and its functionaries are paid from it.

Thus, keeping the sadat deprived of the general funds (zakat) is in fact with the objective of keeping the relatives of the Noble Prophet (s.a.w) away from these funds. Otherwise, the Noble Prophet (s.a.w)3 would be accused of placing his relatives in control of the general funds.

But on the other hand, as the needy and the impoverished sadat do need to be looked after too, it has been stipulated in the Islamic Laws that they would be supported from the funds of the Islamic Government and not from the general funds.

Thus, in reality, not only is khums not a distinction for the sadat, but on the contrary, it is a means to sideline them in view of the general interest and to prevent the arousal of any kind of suspicion and mistrust.4

Notes

1. Descendants of the noble Prophet 7 (Tr.)

2. The fact that the Bani Hashim have been forbidden from taking the Zakat is incontrovertible and this is an issue, which has been mentioned in numerous books of tradition and jurisprudence. Is it possible for us to believe that while Islam has made arrangements for the orphans and the incapable and impoverished ones of the non-Bani Hashim, it has left the Bani Hashim without any security - unattended and unlooked after?

3. And if we notice that some of the traditions state:

كَراَمَةً لَهُم عَنْ أَوساَخِ النَّاسِ .

The objective is to keep the sadat away from Zakat, since it is reckoned to be a kind of filth of the people's wealth) it is for the purpose of appeasing and placating the Bani Hashim over this prohibition (of utilizing the Zakat) and also for explaining to the people that they should desist from being a burden upon the public treasury, unless absolutely necessary, and leave the Zakat for those, who are seriously in need of it.

4. Tafsir-e-Namunah, vol. 7, pg. 181

Zakat

10. What is the philosophy behind (the payment) of Zakat?

It is obvious for three reasons that the role of the public treasury and zakat (which is one of the sources of income for it), is of extreme importance. Firstly, Islam did not manifest itself as an ethical, philosophical or theological doctrine but rather, came forth as a comprehensive religion that catered for all the material and spiritual needs of the people. Secondly, Islam, from its very onset during the time of the Noble Prophet (s.a.w), had always been associated with the establishment of a government, and thirdly, Islam pays special attention to supporting the underprivileged ones and combating class difference in the society.

Without any doubt, every society has its share of people who are incapacitated, diseased, handicapped, orphans without guardians and the like, who need to be cared and looked after.

In addition, in order to protect the society from the evil intentions of enemies it is in need of an army, whose expenses are covered by the government. Similarly, there is also the need for funds to be allocated for the employees of the Islamic government, judges, religious centres and, advertising and promotional equipments, which cannot be organized and regulated without an assured and disciplined monetary support.

For this reason, the issue of zakat, which in reality is regarded as a kind of 'tax on income and production' and 'tax on stagnant wealth', acquires great significance in Islam, to the extent that it is even placed at par with the most important acts of worship - on numerous occasions it has been mentioned together with the prayers and has even been regarded as a condition for the acceptance of the prayers!

We even read in the Islamic traditions that if an Islamic government seeks zakat from some individuals and they stand up against the government and refuse to pay it, they shall be regarded as apostates. Furthermore, in spite of repeated counselling, they refuse to back down from their stubborn stance, it is permissible to use military force against them. The incident of the People of Raddah is well known in Islamic history. It is about a group of people who refused to pay their zakat after the demise of the Noble Prophet (s.a.w), whereupon the Caliph of the time initiated a military campaign against them. Even Imam 'Ali (a.s) had endorsed this expedition and had been one of the commanders on the battle-field.

In a tradition, Imam as-sadiq (a.s) states:

مَنْ مَنَعَ قِيرَاطاً مِنَ الزَّكَاةِ فَلَيْسَ بِمُؤْمِنٍ وَ لاَ مُسْلِمٍ وَ لاَ كَرَامَةَ

“One, who withholds (even) one carat of zakat, is neither a Mu'min nor a Muslim and possesses no esteem and value!”1

Interestingly, it can be concluded from the traditions that the measure of zakat has been so meticulously evaluated in Islam that if all the Muslims were to pay their zakat completely and correctly, not a single poor and destitute person would exist in the entire Islamic nation!

Imam as-sadiq (a.s) says: If all the people were to pay the zakat of their wealth, not a single Muslim would be left indigent and needy. People do not turn needy, destitute, hungry and bare except due to the transgressions of the affluent ones!2

From the traditions it can also be deduced that payment of zakat becomes a reason for the protection of proprietorship and strengthening of its foundation, such that should the people become heedless of this important Islamic principle, divisions and schisms would erupt amongst the groups in such a great measure that even the properties of the affluent ones would fall in jeopardy.

It has been narrated that Imam Musa b. Ja'far (a.s) said:

حَصِّنوا أَمْوَالَكُمْ بِالزَّكَاةِ

“Protect your possessions by means of zakat.”3

The above meaning has also been conveyed in other traditions that have been reported from the Noble Prophet (s.a.w) and the Commander of the Faithful (a.s).4

Notes

1. Wasa`il ash-Shia, vol. 6, pg. 20, Chapter 4, no. 9

2. Ibid., vol. 6, pg. 4 (Chapter 1 of the Chapters of Zakat, no. 6)

3. Ibid., vol. 6, pg. 6 (no. 11)

4. Tafsir-e-Namunah, vol. 8, pg. 10

Hajj

11. What is the secret and philosophy of Hajj?

There are four dimensions associated with this great act of worship - each one more deep-rooted and beneficial than the other.

The Ethical Dimension

The most important philosophy of Hajj is the ethical transformation which it induces within man. The ritual of 'ihram' entirely removes man from material ostentations, external distinctions, extravagant clothing and ornaments. By prohibiting pleasures and engaging him in self-rectification - one of the duties of a 'muhrim',1 it distances him from the material world and engrosses him in a world of light, purity and spirituality. Consequently, it causes those who, in ordinary circumstances, find themselves weighed down by the burden of make-believe distinctions, ranks and honours, to suddenly feel light, easy and relaxed.

Subsequently, the performance of the other rituals of Hajj, one after the other, continually brings man closer to his Lord, strengthens his spiritual connection with Him, distances him from his gloomy and sinful past, and guides him towards a bright, luminous and pure future.

Every step of the Hajj-rituals is reminiscent of the events associated with Ibrahim (a.s), Isma`il (a.s) and his mother Hajar J, and personifies before man their self-sacrifice, altruism and struggle (in the path of Allah). The city of Makkah in general, and the Masjidul Haram, the Ka'bah and the place of circumambulation in particular, bring to mind the memories of the Noble Prophet (s.a.w), the holy Imams (a.s) and the struggle of the Muslims during the period of early Islam. As a result, this ethical transformation tends to be deeper and more profound such that in every corner of Masjidul Haram and the city of Makkah, man visualizes the faces of the Noble Prophet (s.a.w), 'Ali (a.s) and the other holy Imams G, and hears the enthusiastic slogans of their mission.

Indeed, all these together pave the way for an ethical revolution within hearts that are receptive and in a manner that is indescribable, and causes man to turn over a new leaf and opens up a new chapter in his life. It is not without reason that we read in our traditions that one, who performs Hajj, completely and perfectly…

يَخْرُجُ مِنْ ذُنُوبِهِ كَهَيْئَتِهِ يَوْمَ وَلَدَتْهُ أُمُّهُ‏

“Becomes free of sins just as he was on the day when his mother gave him birth.”2

Truly, Hajj is a second birth for the Muslims - a birth which is the beginning of a new human life.

It is needless to mention that these effects and benefits, and those that we shall mention later, are neither for those who only content themselves with its exterior leaving aside its core, nor for those, who only view it as a means for recreation, tourism, pretension, dissemblance and acquiring personal material items - never acquainting themselves with its spirit and essence. Their share would only be that which they had set out to achieve!

The Political Dimension

As has been stated by one of the renowned Islamic jurisprudents, the Hajj rituals, apart from putting on display the most sincere and profound acts of worship, are also the most effective means for advancing the political objectives of Islam.

The essence of worship is attention towards Allah, while the essence of politics is attention towards the 'creation of Allah' - and these two aspects are observed to be as closely intertwined in Hajj as the yarns in a fabric!

Hajj is an effective factor in establishing unity amongst the ranks of the Muslims.

Hajj is an instrument to combat nationalistic and racial fanaticism, and oppose confinement (of the Muslims) within their geographical boundaries.

Hajj is a means for eliminating the shackles of censorship and breaking the stranglehold of the oppressive leaderships prevalent in the Islamic nations.

Hajj is a tool for transferring news of political affairs of the Islamic nations from one corner of the globe to another, and finally, it is an effective means for breaking the fetters of captivity and colonialism, and liberating the Muslims.

Consequently, during the period when oppressive tyrants like those belonging to the Umayyad and the 'Abbasid dynasties ruled over the Islamic regions and kept every kind of interaction between the various segments of the Muslims under close scrutiny in order to crush any kind of liberty-seeking uprising, the advent of the season of Hajj was an opening towards freedom, interaction between various segments of the great Islamic society and discussion of various political issues.

One can see why the Commander of the Faithful (a.s), expounding the philosophy that lay behind every act of worship in connection with Hajj, states:

أَلْحَجَّ تَقْوِيَةً لِلدِّينِ‏

“Allah has ordained (the rituals of) Hajj for the purpose of strengthening the religion.”3

Again, it is not without reason that an eminent non-Muslim statesman has stated: Woe unto the Muslims if they do not perceive the meaning (and significance) of Hajj and woe unto their enemies if they (the Muslims) ever happen to perceive it.

Even in the Islamic traditions Hajj has been regarded as the Jihad of the feeble ones. It is a Jihad in which even the old and weak men and women can join and have a contribution in exhibiting the greatness and grandeur of the Islamic ummah. By standing in circles around the holy Ka'bah and attesting to Allah's unity and greatness, they cause the hearts of the enemies of Islam to palpitate in trepidation.

The Cultural Dimension

The interaction between the various segments of the Islamic society during the season of Hajj can turn out to be the most effective factor for cultural exchanges and transfer of thoughts and ideas. This is especially so because the grand gathering of Hajj is in reality, a true and natural representation of all the segments of the Muslims of the world (as there is no forced, forged or artificial factor involved in the selection of those proceeding for Hajj.

The pilgrims are individuals who come from all segments, races and languages associated with the Muslims all over the world, who have gathered under one roof). Thus we read in the traditions: One of the benefits of Hajj is the spread of the traditions of the Noble Prophet (s.a.w) throughout the entire Islamic world.

Hisham b. Hakam, one of the learned companions of Imam as-sadiq (a.s) says: I questioned the Imam (a.s) about the philosophy that lay behind the performance of Hajj and the circumambulation of the Ka'bah whereupon he (a.s) replied: “Allah created the servants … and for the welfare of their worldly and religious affairs, He sent down His commandments for them - one of them being the congregation of the people from the East and the West (for the Hajj rituals).

This, in order that the Muslims become acquainted with one another, become aware of the states of each other, and (so that) every group transfers its business investments from one city to another … and in order that the memories and traditions of the Noble Prophet (s.a.w) become known, and the people bring them to mind and do not forget them.”4

It was on this basis that the Muslims, during the suffocating eras in which the tyrannical caliphs and rulers had prohibited them from spreading these rulings, made use of this opportunity (of Hajj) to interact with the Imams G and eminent religious scholars for solving their problems, understanding the rulings of Islam and comprehending the traditions and customs of the Noble Prophet (s.a.w).

On the other hand, Hajj possesses the ability to be transformed into a gigantic cultural assembly in which scholars and intellectuals of the Islamic world, come together for a few days in Makkah, propounding their thoughts and exhibiting their creativity before the others.

Essentially, one of the great catastrophes is that the boundaries between the Islamic nations become the cause for them to separate from each other, culturally. As a consequence, Muslims of each nation only reflect upon their own selves and their own state of affairs, and this is something that effectively works towards dismembering and dissecting the single Islamic society; indeed, Hajj has the ability to stem this evil outcome.

How beautifully has Imam as-sadiq (a.s) stated in that tradition of Hisham b. Hakam when he said: “If all the people were to be concerned only about their respective countries and the problems existing therein, all of them would suffer destruction, their countries would face ruination, their benefits and welfare would be lost, and realities would become obscured and concealed.”

The Financial Dimension

Contrary to what some people imagine, utilizing the great assembly of Hajj for strengthening the financial foundations of the Islamic nations is not inconsistent with the spirit of Hajj. Instead, according to the Islamic traditions, it constitutes one of the philosophies for it.

What harm is there if the Muslims in that great gathering, were to lay the foundations of a common and associated Islamic market, and pave the way for commercial transactions amongst themselves in a manner in which neither do their profits enter the pockets of their enemies nor does their economy become dependent upon the others? An act of this type would not be called 'craving for the world' but rather, it would constitute an act of worship and Jihad (in the way of Allah).

In that tradition of Hisham b. Hakam from Imam as-sadiq (a.s), an express reference has been made towards this aspect that one of the objectives of Hajj is strengthening the commerce of the Muslims and facilitating economic association and cooperation amongst them.

In another tradition, Imam as-Sadiq (a.s), interpreting the verse…

لَيْسَ عَلَيْكُمْ جُناحٌ أَنْ تَبْتَغُوا فَضْلاً مِنْ رَبِّكُمْ‏

“There is no blame on you in seeking bounty from your Lord.” 5

… says: The meaning of this verse is 'seeking livelihood'.

إِذَا أَحَلَّ الرَّجُلُ مِنْ إِحْرَامِهِ وَ قَضَى فَلْيَشْتَرِ وَ لْيَبِعْ فِي الْمَوْسِمِ

“And when a person comes out of his iHram and completes the Hajj, he should conduct business transactions during the season of Hajj (for instead of being a sin it carries rewards.)”6

This meaning is also witnessed in a tradition7 from Imam 'Ali b. Musa al-Ridha (a.s) which explicitly enumerates the philosophies and objectives underlying the rites of Hajj; in the tradition, the Imam (a.s) recites the following verse of the Noble Qur`an:

لِيَشْهَدُوا مَنَافِعَ لَهُمْ‏

“That they may witness advantages for them”8 ,

A reference to the fact that the verse alludes to the spiritual benefits as well as the material ones - although both of them, from one perspective, can be looked upon as being spiritual in nature.

In short, if this great worship were to be utilized correctly and perfectly, and the pilgrims of the House of Allah, at a time when they are active and their hearts are emotionally ready in that holy land, were to make use of this great opportunity for solving the various problems that plague the Islamic society by establishing various political, cultural and mercantile assemblies, it would surely serve to untie the knots and solve the problems. Perhaps this is why Imam as-sadiq (a.s) has said:

لاَ يَزَالُ الدِّينُ قَائِماً مَا قَامَتِ الْكَعْبَةُ

“The religion shall continue to stand as long as the Ka'bah continues to do so.”9

Imam 'Ali (a.s) too has said:

أَللٌّهَ اللٌّهَ فِي بَيْتِ رَبِّكُمْ فَلاَ يَخْلُو مِنْكُمْ مَا بَقِيتُمْ فَإِنَّهُ إِنْ تُرِكَ لَمْ تُنَاظَرُوا

“Fear Allah in the matter of His House (Ka'bah)! Do not desert it for if it is deserted, divine reprieve shall be taken away from you.”10

In view of the immense significance of the above issue, in the Islamic sources of traditions a separate chapter has been devoted to the ruling that if it were to ever happen that in a particular year the Muslims decide to refrain from going for Hajj, it would become obligatory upon the Islamic government to send them to Makkah by means of force!11 ,12

Hajj, An Important Worship for Human Development

The journey for Hajj is a divine one and, in reality, a great migration; an expansive field for self-development, self-rectification and the Greatest Battle (Jihad-e-Akbar).

The Hajj rituals collectively are an act of worship profoundly associated with the struggle of Ibrahim (a.s) his son Isma`il (a.s) and his wife Hajar and if we were to remain heedless of this aspect while studying the secrets and objectives of Hajj, many of its rites and rituals would only float before us as enigmas; the solution to this lies in keeping this deep association within our sights during the course of the study.

When we come to the sacrificial grounds in Mina, the innumerable sacrifices performed there leave us amazed and perplexed; basically, is it possible for animal-sacrifice to be a part of the rituals associated with an act of worship?

But when we bring to mind the incident of Ibrahim (a.s) when he sincerely endeavoured to sacrifice his nearest and dearest one in the path of Allah subsequent to which the sacrifice at Mina came into existence in the form of a custom, we comprehend the philosophy lying behind it.

Offering sacrifice, in reality, implies one's total disregard for everything else when striving in the way of Allah and is a demonstration of cleansing one's heart from everything other than Allah. The reformative and educative effects of these rites can be derived in sufficient measure only when the entire scenario of the sacrifice of Isma`il (a.s) andfs the spiritual state of the father and the son leading up to the sacrifice is incarnated before man's eyes and this spiritual state casts its influence upon him.13

When we proceed towards Jamarat (three stone pillars, which the pilgrims strike with pebbles - each one to be struck with seven pebbles - in a special ritual of Hajj), the rituals there appear enigmatic and inexplicable to us and we are given to wonder as to what could be the idea behind stoning a lifeless stone pillar and what problem could such an act possibly solve?

However, when we bring to mind the struggle of Ibrahim (a.s) - the champion of monotheism - against the whisperings of the Satan, who appeared before him on three occasions - each time seeking to weaken his resolve and distract him from the Jihad-e-Akbar (The Greatest Battle) - and on each occasion Ibrahim (a.s) repelled him by means of stones, these rites appear more meaningful and comprehensible to us.

These rituals convey the meaning that: Throughout your lives, all of you too, are in confrontation with the whisperings of the Satans during the Jihad-e-Akbar (Greatest Battle), and until you do not stone them and drive them away, you shall never be victorious. If you desire that Allah, just as He had sent His salutations upon Ibrahim (a.s) and made his name and doctrine eternal, should also cast His look of grace and favour upon you, then you must follow his (a.s) path too.

When we arrive at safa and Marwah where we observe the people repeatedly moving to and fro between one small mountain and another even smaller one without getting anything - at times walking and at times running - we are surely overtaken by astonishment as to what kind of ritual this is and what could it possibly mean and signify.

But then, when we bring to mind the efforts of Hajar for saving the life of her suckling child in that hot and scorching desert, and how Allah, after her sincere efforts, granted her wish by making the water of Zamzam to flow from beneath the foot of her new-born child, the clock suddenly turns back for us, the curtains tend to get lifted and we find ourselves near Hajar, accompanying her in her quest and efforts. In the path of Allah, one cannot hope to attain any rank and status without exertion and effort!

From what we have presented above, it can be easily concluded that Hajj should be taught in this manner; the memories of Ibrahim (a.s) his son and his wife should be personified step by step so that not only is the philosophy of Hajj perceived and comprehended, but also its profound ethical effects illuminate and influence the souls of the pilgrims - for without these effects the entire Hajj is nothing but a mere façade.14

Notes

1. One who has worn the ihram. (Tr.)

2. Bihar al-Anwar, vol. 99, pg. 26

3. Nahj al-Balagha, Saying 252

4. Wasa`il ash-Shia, vol. 8, pg. 9

5. Suratul Baqarah (2), Verse 198

6. Tafsir 'Ayyashi, as stated by Tafsir al-Mizan, vol. 2, pg. 86

7. Bihar al-Anwar, vol. 99, pg. 32

8. Suratul Hajj (22), Verse 28 (Tr.)

9. Wasa`il ash-Shia, vol. 8, pg. 14

10. Nahj al-Balagha, letter 47

11. Wasa`il ash-Shia, vol. 8, pg. 15 (The Chapter of 'Obligation Upon The Governor To Compel The People For Hajj')

12. Tafsir-e-Namunah, vol. 14, pg. 76

13. Unfortunately, of late, the sacrificial rites have come to acquire an undesirable form and the Islamic scholars must strive to rectify it.

14. Tafsir-e-Namunah, vol. 19, pg. 125