The Fourteenth Chapter: Imam Kazim
This duration of 35 years -from 148 to 183 A.H- i.e. the Duration of the Imamate of Holy Abi al-Hassan Musa bin Ja'far (Peace Be Upon Him) is the most important and significant duration of Imams (Peace Be Upon Them) biographies. Two bodies of the most authoritative and powerful emperors ofBani Abbas
-Mansoor and Haron- and two bodies of the most tyrants of them -Mehdi and Hadi- were governing in this period. A lot of uprisings, insurgences and rebels in Khorasan, African regions, Island of Mosal, Delaman, Jurjan, Syria, Nasibiyeen, Egypt, Azerbaijan, Armenia, and other regions and places were repress and submitted (subjugated), and the new victories, booties, and abundant wealth in the east, west and north of the comprehensive Islamic realm, have increased on the power and solidarity of Abbasi throne.
Some intellectual and doctrinal movements are the climax and some of them bore newly, and this action filled the spiritual condition of contradiction, became an instrument of power-holders and pest for the Islamic and political cautions of people, and in result, it made the way of vanguard of original Islamic doctrines and owners of Avavi's claiming, narrow and difficult.
Poetry, art, jurisprudence, narration, and even asceticism and piety were servicing the lord-powers and became the complement of the instruments of wealth and power. In this period, neither like the ends years ofBani Umayyah
, nor first ten years ofBani Abbas
and not similar to the period after Haron's death even these times, sometimes the dominant power used to be threatened, while now, no threat could flutter the Caliphate setup and the Caliph was aware about the Household of Prophet(Ahl al-Bait)
's deep and continuous callings.
In this period, nothing could give chance to progress and sustain the Household of Prophet(Ahl al-Bait)
's intellectual and political struggle and movement, nor Their righteous supporters, except exhaustless endeavor and dangerous struggle (Jihad) or Those Holies, and appeal to the divine permitted method ofTaqiyyah
(Reservation). Thus, the marvelous dignity and horrifying Jihad (fight) of the Holy Musa bin Ja'far (Peace and Blessings Be Upon Him and His Fathers.)
I have point out that the researchers on history, when they dealt with the discussion and explanation of Imam Musa Ja'far (Peace Be Upon Him), did not specify a worthy attention and consideration as should be specified to the great and matchless event of "long time being prisoner" of this Holy Imam. And as result, they ignored and neglected His Excellency's dangerous Jihad (struggle).
In the biography of His Excellency, discussion on the several and unrelated events, emphasizing on the scientific, spiritual and sanctum of This Progeny of the Holy Prophet (Peace Be Upon Him and His Household), citing the occurrences of His family, companions and disciples, and also the scientific, and theological debates and suchlike others, these are lack and incomplete without considering His perpetual struggling route map in His 35 years of Imamate. With describing and explaining this route map, the all parts and components of His graceful life will correlate to each other and present an explicit, progressive and oriented picture where every phenomenon, incident and movement is meaningful.
Why does Imam Sadiq say to Mufazzal: talk to only trustful one about the matter of this youngster's Imamate? And why does say to Abd al-Rahman allegorically instead of clearance: the armor came set on the body? And why does introduce for close supporters like Safwan Jammal by hint and sign? And why does mention His son's name as the guardian after the names of four other persons while first of them is Mansoor Abbasi, then the ruler of Madina, then the name of two ladies, as after the death of His Excellency, a group of Shias' leaders did not know the successor of His Holy is the very 20 years old young? Why in the conversation with Haron stating calm and denying:
"خليفتانيجيء اليهما الخراج"
But at the starting address an influent ascetic man called Hassan bin Abdullah to come on to have cognition of Imam and introduce Himself as the obligatory obedience Imam i.e. the owner of the stage where Abassi Caliph has sit?
Why does orderTaqiyyah
(Reservation) to Ali Bin Yaqteen who was having a sublime post in Haron's government and one of the lovers of Imam, while haunt Safwan Jammal for giving service to the Caliphate setup and call him to cut off his relationship with Caliph? How and by which instrument does He bring about these links and relationships in the widespread realm of Islam among His lovers and supporters and establish such comprehensive networking?
Why Mansoor, Mehdi, Haron and Hadi, everyone in their own time of ruling, do intend to kill, imprison and exile? And why, as understood form some narrations, His Excellency did hide himself in the periods of His 35 years and go to the villages of Syria or some regions of Tabaristan because the Caliph was in chase of Him and He ordered to Him supporters that if Caliph asks me about any question, but say that we don’t know Him and where is He?
Why Haron does glorify His Excellency in a travel of Hajj while in another travel order to imprison and chase and why does His Excellency, in the early time of Caliphate of Haran who chose the method of kindness and forgiveness and released Alavies from prisons, define Fadak as it includes all widespread realm of Islamic country as far as the Caliph said him allegorically: so, stand up and sit on my place? And why the behavior of this kindly Caliph after some years does become so harsh that he put His Excellency into prison and why with passing years in prison, the Caliph can't bear even His existence, and poison and kill Him?
These event and hundreds of other attentive and sensible same time unrelated and sometimes contradict to each other events in the life of Musa Bin Ja'far (Peace Be Upon Him) will become meaningful and correlated when we observe and regard the continuous chain of Imam from the beginning of His Excellency's Imamate to the moment of His martyrdom. This chain is route line of the Jihad and struggle of Imams' (Peace Be Upon Them) that was continuing in all 250 years comprising duration in several forms. Its purpose were: first, explaining of pure Islam, correct interpretation of Quran and presenting a clear picture of Islamic knowledge, secondly, explaining the issue of Imamate and political sovereignty in Islamic society, and thirdly, endeavor and attempting for establishing the ideal society, realization the goals of the Holy Prophet of Islam (Peace Be Upon Him and His Household) and all over Prophets i.e. get standing of justice and equality, annihilating the idols in the scene of government, and giving the authority of regulation in divine successors and righteous slaves of God.
Imam Musa bin Ja'far has devoted this life in the way of this holy Jihad (fighting). Teaching, education, jurisprudence, narration,Taqiyyah
(Reservation) and pedagogy all the them were for this purpose. However, it has some specific characteristics, so, his Jihad (struggle) get some specifications in appropriate with the time. Exactly likes other octet Imams from Imam Sajjad (Peace Be Upon Him) to Imam Hassan Askari (Peace Be Upon Him) that everyone or some of them, has his or their own specifications of time, so, they chose some special attitude in Jihad (struggle), and generally their life forms the fourth period of 250 years that it divides in some specific steps.
The Tireless Endeavour and Appealing to Taqiyyah (Reservation)
The life of Musa bin Ja'far is a wonderful and tremendous. First, the matter was clear for the close ones of Imam in His private life. Every one of His Excellency's close ones and specific companions knows that what Imam is attempting for and Musa Bin Ja'far Himself points out in His remarks, hints and secret works. Even in His residence, there was a special room He was and it was set such as the narrator -who is one of His intimates- says: I entered in, saw there were three things in Musa bin Ja'far's room. i.e. a brutal dress far from an ordinal relaxing cloth, this is our current term the dress of war, it was hung not wore, it is symbolic thing. Second one is a "hung sword" with ceiling or wall. Third is a "Holy Quran"
. Just see what a symbolic and beautiful choice, in a private room which is not in access of anybody, where you see a fighter's signs are observable. The sword indicates to the purpose i.e. Jihad. And brutal dress is the symbol of the instrument, i.e. revolutionary and martial brutal life. The Quran is sign of that this is our goal. We want to achieve a Quranic life through these instruments and we bear all difficulties, His Excellency's enemies also guess so.
Firstly, the life of Musa bin Ja'far i.e. His Imamate started on the most difficult of periods. Ithink that there was not any period more difficult than the time of Musa bin Ja'far after Imam Sajjad. Musa bin Ja'far got Imamate in 148 A.H after death of His father Imam Sadiq (Blessing and Peace Be Upon Him). The 148th year such year whenBani Abbas
has left the time their first wars and interior disputes amongBani Abbas
themselves. The great opponents who were threatened by Caliphate like Bani al-Hassan -Muhammad bin Abdullah Hassan, Abdullah bin Hassan and other children of Hassan who are all of them the member of rebellions againstBani Abbas
- were oppressed and repressed. A lot of rebels and fighters who were killed byBani Abbas
put in a storage and depot when it is opened after Mansoor Abbasi's death, it became clear that they have killed a lot of personalities and persons and put their corpses and bodies in a place which became skeletons. Mansoor killed a lot popular and famous members of Bani al-Hassan andBani Hashim
, who were his how familiar and close, that became skeleton and bones. We he passed this situation, Imam Sadiq's turn came on. He poisoned Imam Sadiq deceiving.So, the Bani Abass did not have any other threat. In such conditions where Mansoor is ruling on the climax and culminating domination, the Imamate of Musa bin Ja'far (Blessing and Peace Be Upon Him), who is a fresh young and under full control, started. The danger was as measure that if anyone wants to understand who is the successor of Imam Sadiq for refer him, he could acquire Musa bin Ja'far difficultly and Musa bin Ja'far recommends them to be care and aware, because they understand that you listen to me and get knowledge from me, and have relationship with me, you will be killed, so be careful! In such situations, Musa bin Ja'far achieves Imamate and starts struggling.
Now, if you ask that when Musa bin Ja'far achieves Imamate, how did he start the struggle, what did He do, whom did he gather, where did he go, what events did happen for Musa bin Ja'far in these 35 years? But regretfully, I don’t have any clear answer and this is what we get angry and sorrowful that when research on the history of early time of Islam, we don’t have thing to say. Nobody has any methodic and compiled information about this duration of 35 years. For this reason, I say that it should be researched and written book. There are some scattered matters from which some things are understandable.
One of those things is that there were four Caliphs in the period of Musa bin Ja'far's Imamate in these 35 years who got Caliphate. One of them is Mansoor Abbas who was on ruling for the first 10 years of Musa bin Ja'far's Imamate. Then, his son Mehdi who was Caliph for 10 years also. After him, Mehi's son Hadi Abbasi who was the Caliph for one year. After that, Haron al-Rasheed who was Caliph for around 12 or 13 years, while Musa bin Ja'far (Blessing and Peace Be Upon Him) was preaching and calling for Imamate in these years. Everyone these four Caliphs carried down some troubles and pressures on Musa bin Ja'far.
Mansoor called Imam i.e. exiled or invited by force to Baghdad. Indeed, what I mention is some of those events and occurrences. When we look at the life of Musa bin Ja'far, we see that there are a lot of these events. One instance is such that Musa bin Ja'far (Blessing and Peace Be Upon Him) is carried to Baghdad, kept His Excellency under control and pressured on. The narrations say that His Excellency has been put in abundant difficulties. This was for once and we don’t know how long?Once in the period of Mansoor approximately, His Excellency was carried to a point in Iraq called "Abjar" where He was exiled to. The narrator say that I met His Excellency and Imam said and did so and so. In the period of Mehdi Abbasi, He was carried at least once to Baghdad from Madina. The narrator says "first time" and it is clear that He was brought to Baghdad several times, and I guess this was two or three times (twice or thrice) in the period of Mehdi. He narrated: I met Imam and performed regret and sorrow, He said: don’t get worried, I will return back fair, and they can't harm me. This was the time of Mehdi.
In the period of Hadi Abbasi, His Holiness was called to kill and murder, while a jurisprudent get angry of Hadi Abbasi and felt mercy on the grandson of Holy Prophet who is being under pressure such way, he mediated and interceded and Hadi Abbasi gave up. In the period of Haron, His Excellency was carried from Madina to Baghdad more than once, anyway there was once, His Holiness was carried and prisoned in several jails, one of them was in Baghdad He was turn in severaljail and at last He was martyred in the jail of Sindi bin Shahak.
Just see, while Musa bin Ja'far was preaching Imamate and performing His duties and struggles, He was carried several times during the 34 or 35 years. In addition these, the Abbasi Caliphs of the era set trap and under-plotted to kill His Holiness. Mehdi Abbasi the son of Mansoor, when he got Caliphate, said to his wazir or special secretary, Rabei', to arrange and plan to annihilate and destroy Musa bin Ja'far. He felt that main and essential danger is from Musa bin Ja'far. As I said before, Hadi Abbasi, on the early or earliest time of his Caliphate, intent to kill Imam. Even he has written a verse, said: "the time is passed away when we used to indifferentiate aboutBani Hashim
, I have intent and determined to not leave anyone of you and Musa bin Ja'far will the first who I will annihilate and destroy." After him, Haron al-Rasheed wanted to do so and involved in the big crime. See on, what an adventurous life Musa bin Ja'far had!
In addition to that, there are small and unclear points in the life of Musa bin Ja'far. Musa bin Ja'far definitely would live in concealment, when He was living secret nobody knew where he is. On those time, the Caliph called people and investigated that did not you see Musa bin Ja'far and do you not know where he is?And the people expressed: not. Even Musa bin Ja'far said to a person - at it is narrated- they will call you and will ask about me that where you see me, then deny and refuse at all and say I did not see him. This person was prisoned to ask where is Musa bin Ja'far.
Just see whose life is suchlike man? A man who just delivers solvation of issues, expressed the Islamic sciences and does not have any concern with government, does not fight politically? If such way, then he would be under pressure. Even I read narration that Imam Musa bin Ja'far (Peace Be Upon Him) was escaping and living secret in the villages of Syria,
"وَقعَموسي بنجعفربَعضِقُرايِالشّام هارِباًمُتَنَکِّراًفَوَقَعَفيغار"
(Trans: Musa bin Ja'far was in the some villages of Syria while He was escaping and secreting, the He entered in a cave)
We have narration that Musa bin Ja'far was not in Madina, but He was ine villages of Syria while the ruling setup was chasing Him and the spies were searching for Him, He was wandering in several villages with changed dress and strange.While he entered in a cave and a Christian was there, He debated with him. He doesn’t neglect and forget His duties and rules of God that is the expression of reality, and in result of that debated, the Christian became Muslim.
This is the adventurous life of Musa bin Ja'far, you see how much this life is exciting and rhapsodic. When we look this life nowadays, we imagine that Musa bin Ja'far was a suppressed, silent and obedient man in Madina, while He was drawn through the officials , carried to Baghdad or Kufa in a place or Basra and prisoned there, the was poisoned and departed. That is all. But it was not so. Actually he was the man of long struggle and organized with a lot of supporters. Musa bin Ja'far had supporters and lovers in all over horizons of Islamic world, while His sinner cousin, son His paternal uncle, who belonged to the ruling setup, said: O Haron! Don’t think that you are only one who is Caliph of Islamic society on the earth and people pay tax and levy. There are two Caliphs, one is you and anther is Musa bin Ja'far. People pay tax and money to you, likewise they pay tax and money for Musa bin Ja'far. This is a reality. The cousin said this for malignancy, wanted to gossip, but it was correct. There were people in all over Islamic areas who have relationship with Musa bin Ja'far, but these relations were not at level as Musa bin Ja'far could apply for an open armed struggling movement.
This is the condition of Musa bin Ja'far's life, until Haron al-Rasheed got the ruling. When get Caliphate, there was not any opponent of Caliphate setup in Islamic society and he was ruling without any concern and angst, but the situation of Musa bin Ja'far's life and 7th Imam's preaching network was such that the remedy and solvation of this matter is not so easy. Haron was so clever and politicized Caliph. One of his works was that he went to Mecca himself as Tababri, the famous historian, guessed either surely or presumably and said Horon al-Rasheed travelled intending to perform Hajj and secretly went to Madina to see from near what a being and existent Musa bin Ja'far is. To see how personality He has that the lot of information and sayings about Him, has lovers even in Baghdad? If we should fear from Him or not? Haron come and meets several times Musa bin Ja'far, these meetings are the most important on super-sensation and sensitive. One of them was happened in Masjid al-Haram apparently Musa bin Ja'far encountered as a strange to Haron and conversed with the bitter discussions and Musa bin Ja'far breaks the grandeur of Caliph in the presence of people while he don’t recognized Musa bin Ja'far.
Then he came to Madina and met Musa Bin Ja'far several time that these are important meetings. I point out this measure for those who study, research and interested in these issues to go and work. What I said is just gesture, they should research on. One of the points is that Haron applied all those works which is must done for preempting on an opponent hone and real fighter and warrior; threaten, allurement, deception, he did all of these.
As you listened, when Haron came to Madina for first time, he praised Musa Bin Ja'far and respected Him. As you know the famous story of Ma'mont; we went Madina He was riding a mule, came and entered in the place where Haron sitting there. When he wanted to get off, Haron swore: He Excellency should be riding till my counter, so He came while He was riding. Haron respect Him and praised Him a lot even Haron ordered to take His pedal. It is interesting that is mentioned in very narration Ma'mon says: Haron, my father, used to give prize to everyone 5 and 10 thousand Dinars, but gave only 2 hundred Dinars to Musa bin Ja'far, while he asked His Excellency about Him, He said: ok, I have many children, and have a lot of difficulties and you know that my financial situation is not fair. The response of His Excellency to Haron is very interesting as I think. These responses is so familiar and understandable of us that how it is possible for a man who disclosed that his situation not good and difficult to pass and etc., while he did not beg and humiliate. Anyone who did so can understand how is such response.
I know a lot of you have done normally during the tyrant regime and asphyxia and it is understandable completely for you. Anyway, when Imam completed His words, it implies that Haron should say: very well, here are 50 thousand Dinars for. But Haron gives only 2 hundred Dinars. Ma'mon said: I asked my father about this, why did you do so? He replied as its content is so that if I give that amount, He will mobilize and motivated the ready warrior of Khorasan and attack on me.This is what Haron took and he understood correctly. But some people imagine that His Excellency has gossiped. Not, it was the reality. There were a lot people and ready to fight accompanying Musa bin Ja'far. There are a lot of instances for that in other places in Non-Imams, when Imams upraise the flag of war, then others likeHussein bin Ali -the Martyr Fakh- prior to Haron. It was clear their actions illustrate this that How much power Imams have to gather people. So, Haron understood correctly.
One of the points which is talked to Imam Musa bin Ja'far is that youBani Hashim
i.e. Ali' Household(All-e-Ali)
were deprived from "Fadak", now, I want to return back Fadak to you, just say where Fadak and what is it bound to return. It is clear that he is going to deceive to return Fadak as the right of Muhammad's Household(Ahl al-Bait)
and justify himself in people's eyes. His Excellency says: Well, if you to return back Fadad to me, I figure out its limits and bounds. Starts to figure out the limits and bounds of Fadak. It encompasses the territories of the Islamic country of those days. This is Fadak. i.e. you think that we have dispute with you only on the a garden, with some accounts of palm trees (grove), it is credulity and idiotic. The problem is not for some palm tree (groves) or a garden, while what we claim is the Caliphate of Holy Prophet and Islamic Government. But the way through which imagined to deprive us at all was to grasp and snatch Fadad, so we insist on Fadak. What you arrogated is not the garden of Fadak that is not worthy, your arrogated the Islamic Society and Islamic Country. Musa bin Ja'far (Blessing and Peace Be Upon Him) mentioned a quad sides ant claimed this is Fadak, if you want to give, just give this one. i.e. Musa bin Ja'far expressly propounded the issue of sovereignty and Caliphate.
“خد فدكا حتي اردها اليك"
(Trans: say me the bound of Fadak I will return back it to you.)
Limit (bound) and specify the Fadak, I will return back it to you. His Holiness first refuses, then said:
"لا آخذها الا بحدودها"
(Trans: I don't take it except its bound and limits.)
If you give its original bound, I will take. Haron says: specify its bounds.
It is very interesting that the bounds whom Imam sees for Fadad. The bound is as:
"اما الحد الاول فعدن"
The first bound is the sea of Aden. Just see they are talking in Madina or Baghdad, first bound is the Aden, the endpoint of Arabia.
"فتغير وجه الرشيد"
Rasheed' face changed its color. (got angry)
"و قال ايها"
(Haron said: surprising and terrific!)
"و قال الحد الثاني سمرقند"
(Imam said: the second bound of Fadak is Samarqand.)
"فاربد وجهه"
Haron became lour.
"والحد الثالث افريقية"
The third bound is Africa i.e. Tunisia.
"فاسود وجهه"
The face of Haron al-Rasheed became smudge.
"وقال هيه"
(Haron said: Wow! what claiming is this!)
"قال و الحد الرابع سيف البحر مما يليالجزر و ارمنية"
His Excellency said: the forth bound is the islands and shores (beaches) and Armenia, it is Mediterranean and other places like that.
"وقال الرشيد فلم يبق لنا شيء"
“Al-Rashid said: then nothing remains for us”
"فتحول الي مجلسي"
Stand up and sit on my place.
"قال موسي قد اعلمتك انني ان احددها لم تردها"
(Musa said: I knew before that if I bound and limit it, then would not return.)
"فعند ذلك عزم علي قتله"
So, Haron intent to kill Musa bin Ja'far.
On this journey to Madina, Haron wanted to of assume and illustrate to be the familiar of Holy Prophet for the people who are seeing him, goes to the near of the grave of Prophet and says:
"السلام علي يابن عم"
Oh my cousin! Peace be upon you.
Does not say:
"يا رسول الله"
Oh the divine Messenger!
Suddenly Musa bin Ja'far stands in front of the shrine and says:
"السلام عليك يا ابا"
Oh my Father! Peace be upon you.
I.e. if the Prophet is you the cousin, then He is my Father. He destroys Haron's way of falsification.
Even the people rounding (representatives) Haron al-Rasheed felt that the existence of Musa bin Ja'far is the most dangerous for the Caliphate setup. One of supporters government was there standing, saw a man came riding a mule without any prompt and protocol i.e. without riding an expensive horse that was the sign of aristocrats, when He came, the people gave him way to pass, I guess this held in very journey to Madina, asked how was he as the people prostrated for him even the proponents of Caliph opened a raw for this entering. Said he is Musa bin Ja'far. When he listened this, said: woes on this foolish nation i.e.Bani Abbas
, how they can respect one who want to kill them and destroy and subvert their ruling. They knew very well that the danger of Musa bin Ja'far for the Caliphate setup is the danger of a great leader who has widespread knowledge, piety and divine slavery and competences that all people know Him such way, He has a lot of lovers and concerned ones in thorough out of Islamic world, He is brave as does not fear and horror from any power, thus, He speaks and discusses frankly against the apparent glory of Haron's domination.
Such a personal who is warrior, fighter, connected to God and trusted (relied) on God, has a lot of lovers in all over Islamic world and planning to practice Islamic system and government. This one is the most dangerous for Haron's ruling. Hence, Haron intent to remove this danger on the way, while he was a politicized man, so, did not apply at once and suddenly. First, he tried to do this indirectly, then see it is better to imprison Musa bin Ja'far may he could treat and deal by privileging or putting under pressure to accept or submit. So, he ordered to arrest Musa bin Ja'far in Madina as it does not harm and hurt the people of Madina and don’t understand how is going on with Musa bin Ja'far. For this reason, they prepared two ridings and litters, one of them was sent to Iraq and another one to Sayria for putting the people in wandering. They carried Musa bin Ja'far to the capital city, Baghdad, and prisoned him for a long time. Probably but not surely, His Holiness was released once and arrested again. What is certain is that when Imam (Peace Be Upon Him) was arrested for the last time to kill Him in prison and did so.
The personality of Musa bin Ja'far inside of jail was like such an illustrative flambeau and cresset that clarifies all around. Just see this is the right. This is the Islamic intellectual movement and jihad relying on Quran that halts never ever even in the most dangerous conditions….And this is done by Musa bin Ja'far. There are a lot stories and narrations about this. The most interesting one is that Sindi bin Shahak, the famous jailer, as you know the he was so strong and blowsy jailer, devotee and loyal towardsBani Abbas
, their Caliphate and domination, who was the jailer for Musa bin Ja'far and he has prisoned Musa bin Ja'far in the very tough underground of his own home. The family of Sind bin Shahak look in the prison from an outlet and hole, the style life of Musa bin Ja'far influenced them and it caused to the cultivation of the Household of Prophet(Ahl al-Bait)
's love and affectation in the heart of Sindi bin Shahak's family. One of the children Sindi bin Shahak by one or two races, named Kashajim is one of the dignified and eminent personals of Shia. He is one the greatest literates, poets and Shia majesties of his own time. It is written in the books that Kashajim al-Sindi was the offspring of Sindi bin Shahak.
This is the life style of Musa bin Ja'far who passed it in prison as such way. The officials came in to prison for several times to threaten, bribe in a push to make Musa bin Ja'far cheer, but His Excellency resisted with divine bestowed strength, reliance and grace. This resistance is what saved Qur’an and Islam until today. You have to know that our Imams' resistance caused for our having the real Islam. Nowadays, the Muslim and human generations get acquire Quran, Islam and the Prophet's tradition in books, either Shia books or the books of Ahle-e-Sunnnat. If the irrefragable struggling of Imams (Peace Be Upon Them) was not during the 250 years, then, the pen and tongues by the wages and hires ofBani Umayyah
andBani Abbas
would transform Islam gradually as there would not remain anything of Islam passing two centuries, there would not existence of Quran or remain but distorted one. These exalted flags, these illustrative flambeaus and these lofty minarets were what resisted and radiated the rays of Islam as the distorters of realities in the dark environment could not do anything. The disciples of Imams belonged to all sects of Islam not specified to Shia. Those who did not have the ideal of Tashayu', i.e. Imamate of Shia, lot of them were the disciples of Imams, they learnt Quranic Interpretation, and Prophet's Narrations and Traditions. These resistances saved Islam until today.
At last, they poisoned Musa bin Ja'far in the jail. The martyrdom of Musa bin Ja'far is one of the bitter stories of the history, even they wanted to simulate. In the last days, Sindi bin Shahak carried on some headmen, chiefs and leaders in Baghdad to see His Excellency. And said them: just see He is fine, going well and does not have any trouble. His Holiness said there: "yes, but you should know that they have poisoned me." So, they poisoned Imam by few dates under the heavy anklet and chains on His neck, hands and feet. Thus the Holy Suppressed and Dear Imam's spirit flied to the Supreme Empyrean and embraced martyrdom.
Of course, they still would fear from the corpse and grave of Musa bin Ja'far. So, when Musa bin Ja'far's corpse was carried out of prison, they chant that this one was who has fight and struggled against the Caliphate setup. This was to overshadow and outshine the personality of Musa bin Ja'far. The environment of Baghdad was very unreliable and inconvincible as one of governmental penetrating personal Sulaiman bin Ja'far -Sulaiman bin Ja'far bin Mansoor Abbasi, i.e. cousin of Horon who was one of the aristocrats ofBani Abbas
- came and saw that the situations is in trouble of solve. So, undertook another role and acting, that is, he carried Musa bin Ja'far's corpse and covered and got wore an expensive and precious shroud. Then brought His Excellency with respects to the graveyard of Quriash, what is knows now as "Kazimian (Two Kazims)" where is the holy shrine of Musa bin Ja'far is located near Baghdad. Thus way, the quit struggling and fighting life of Musa bin Ja'far ended.
The Fifteenth Chapter: Imam Reza
When Musa bin Ja'far was poisoned and martyred after passing years in the jail of Horon, the complete and widespread asphyxia was dominant on the comprehensive realm of Abbasi monarchy. In that controlled situation as one of supporters of Ali bin Musa (Peace Be Upon Him) said: "blood dropped (blooding) from Haron's sword"
, the greatest accomplishment of Infallible and Holy Imam was that He could save the tree of Shia from the harm of the storming event and does not let o His Holy Father's supporters to scatter and deprive. He saved, through a wonderful fabulous method ofTaqiyyah
(Reservation), His life which is the axis and spirit of Shia population, and continued His Imamate during the most powerful force of Abbasi Caliphs and during the complete and deep solidarity and stability of that regime. History though could not draw clearly sketch of the duration of 10 years of 8th Imam life in the era of Haron and 5 years after that of interior war (civil war) between Khorasan and Baghdad, but it is understandable with contemplation that the 8th Imam maintained in this duration the very longtime struggling of the Household of Prophet(Ahl al-Bait)
continued in all eras and ages after Ashura with the same purposes and orientations.
When Ma'mon completed and won the war against Ameen on power in 198, and grasped the uncontested Caliphate, one of his planning was to solve the issue of Alavies. For this reason, he looked the experiences of all predecessor Caliphs which mark the increasingly deep power and expansion of that movement, and disability and lack of governmental power to eradicate and annihilate and even spot or limit it. He saw that the dominance and retinue (pomp) of Haron even by prisoning and poisoning the 7th Imam in jail could not hinder and impede the rebellions and political, martial, preaching and intellectual struggles of Shias. He did not have the authority of his father and predecessors and in addition the civil wars ofBani Abbas
, so he was feeling threats for the Abbasi monarchy, so he had to regard more seriously the danger of Alavi movement.
Perhaps Ma'mon was thinking as a realistic in evaluating the danger of Shias for his government. He guessed strong that the interval of 15 years after the 7th Imam's martyrdom until that day and specially the chance of civil wars, made Shia Movement readier than any time for upraising the flag of Alavi Government.
Ma'mon estimated brilliantly and cleverly and came up to encounter. For these evaluation and recognition, he invited the 8th Imam from Madina to Khorasan and proposed the obligatory succession (Wilayat A'hdi) to His Excellency. So this event, which is very rare or even matchless one in the long history of Imamate, happened.
Now we should stud on the event of succession (Wilayat A'hdi) briefly. The 8th Imam Ali bin Musa al-Reza confronted with a great historical experience and laid in a secret political combat whose victory or defeat could destiny Tashay'in this event. The opponent who has all kinds of innovation and facilities was Ma'mon in this battle. Ma'mon stepped in a field with flowering intelligence, strong and strict planning, and unprecedented comprehension and tact, as he won and could apply as he has planned, he would acquire surely the purpose and goal that no one ofUmavi
andAbbasi
Caliphs could not grasp that till 40th Hijri year, i.e. Martyrdom of Ali bin Abi Talib, eradicate the Tashayu' Tree and destroy and annihilate at all the opponent movement which like a thorn merged in leaders' eyes of arrogant Caliphates.
However the 8th Imam won by the divine given prudence and defeated completely Ma'mon in the political battle field whom carried himself, while not only Tashayu' became week and poor or eradicated rather the 201st year of Hijri, i.e. the year of succession (Wilayat A'hdi) of His Excellency, was the one of the most bounteous years of Shia history and Alavies struggles was inbreathed new. These graces were for the divine bestowed prudence of 8th Imam and wise method which was shown by the Infallible Imam in this trial.
To project on the face of this wonderful event, now we discuss with Ma'mon and Imam's planning in a short and brief expression.
Ma'mon was chasing some main and essential goals in inviting 8th Imam to Khorasn:
First and the most important of them was to convert the hot and bitter struggles of Shias to the calm and safe political activity. As I said before Shias had tireless and infinite struggles in the veil ofTaqiyyah
(Reservation). These struggles had indescribable influence in oversetting the stand of Caliphate with two properties and characteristics which were the oppression and sanctity.
The Shias relying on the two penetrating factors used to convey, in the heart and mind of their audiences, the Shiey thought interpretation and expression of Islam according the viewpoint of the Household of Prophet(Ahl al-Bait)
, so if they got a little ready to accept, then they made him inclined or believer toward their school of thought. Thus the circle and horizon of Sheiy thought spread increasingly. And oppression and sanctity would regulate and organize, relying on the Shiey thought in all period and places, the armed uprisings and insurgent movements against the Caliphate setup.
Ma'mon wanted to uncover the hiding and veiling of this group suddenly and in single shot, and then transfer Imam from the revolutionary battle field to politics, thus carry down the well-performing Shia Movement whose factors of influence were hiding and secreting to zero point. By this way, Ma'man would grab the former two influent (effective) and incisive (penetrating) elements of Alavies Group. Because the group whose leader is the privileged person of Caliphate setup and the successor of omni-potent king of time and executing in country affairs is neither oppressed nor holy and saint. This planning was able to put Shia thought in the level of other beliefs and ideologies which have specific proponents and supporters in the society, and carried out from the level of an opponent thought even this is prohibited and hated one but ordinal people specially the poor and weak ones it is attractive and interrogative.
The second one is to offend the claim of Shia that theUmavi
andAbbasi
Caliphates are oppressive, and to legalize and legitimize the Caliphates. Ma'mon proved to all Shias, by this double decaying, that the claiming to be oppressive and illegal of the dominant Caliphates which was the one of main beliefs of Shias, was something emanated from feeling weak and inferiority, because prior Caliphates were illegitimate and tyrant, then the Caliphate of Ma'man as their successor would be illegitimate and oppressive. And as Ali bin Musa al-Reza, with entering in the system and accepting the succession of Ma'mon, recognized legal and legitimate that, then, ther other Caliphs are legitimate but it is contradicts with the claiming of Shias. Through this action, Ma'mon not only would get the legitimization of his own and his predecessors' government from Ali bin Musa al-Reza, but rather was destroying also the one of basic beliefs of Shias that the former governments were tyrant and oppressor.
In addition to this, the claiming of Shias that their Imams have piety, asceticism and disregarding this mortal world would be annihilated. And assumed that His Excellency has piety when he does not have any access to the world, but now when the doors of mortal paradise is opened for Him, He hastened towards that and pleasured and profited like others.
The third purpose was that Ma'mon this way would control on Imam who was the canon of struggling and combat, and carried in his domination else Imam all Alavi leaders, disobedient ones and warriors. This was a great success that no one Ma'mon's predecessors ofBani Umayyah
andBani Abbas
could acquire and achieve.
The fourth goal was that to put Imam, who was a public element, climax of wishes and source of question and complains, in the domination of governmental officials, then it would eliminate slowly their being publics, and put distance between Him and people and them between Him and people's affectations and loves.
The fifth purpose was that Ma'mon would achieve spiritual prestige and status. It is natural that people of those days would praise him for nominating an offspring of the Prophet, and spiritual and holy person as his successor, and depriving his brothers and sons from this advantage. It was forever that when the believers neared to worldly-minded (greedy) ones, it reduces their prestige and it increases the respect of another side.
The sixth purpose according to Ma'mon supposition was that Imam would become the justifier of Caliphate system. It is obvious that if a person, with the culminating level of science and piety having the matchless respect and popularity as the offspring of Prophet, would undertake to justify the events held in the Caliphate system, then, no one of any opposite songs could object on the dignity of that system, and it was strict fence and veil to justify and cover (hide) all errors and dirties of Caliphate system.
Ma'mon had other purposes else.
As it is seen that this planning was so complicated and entangles that surely no one other than Ma'mon could lead and guide that. For this reason, Ma'mon's close friends and relatives were unaware of its dimensions and sides. It assumed from some historical accounts that even Fazl bin Sahl, the Wazir (minister or consultant) , commander in chief and the closest one of Caliphate system, did not have any information about the reality and content of this planning. Even Ma'mon,for saving and secreting his purposes in this complicated planning from any kind of strike, would forge stories as the reason and motive, and preach them among the mob.
Indeed, the planning of Ma'mon had and enormous maturity and depth, but in another side of war was Imam Ali bin Musa al-Reza. So, despite Ma'mon's satanic and extra-ordinal intelligence, his ripe (mature) and comprehensive planning was overset to ineffective and toy motion by Imam Reza. Nevertheless, Ma'mon, accepting that measure of planning and mega investment in this way, not only got any benefit but rather his planning worked against himself. The arrow which targeted the credit, respect and claims of Imam Ali bin Musa al-Reza, attacked on himself, as passing a short term he was obligated to renunciation and ignore his all plans and choose the method which was chosen by his predecessors against Imam, i.e. "assassination and killing". Ma'mon, who tried to be a holy, justified and wise Caliph, at last downfallen himself in the dustbin where all prior Caliphs to him were dropped, i.e. rolledand slipped corruption (moral misbehaving), abusing, regalement a revelry with brutality and priding.
Tearing the veil of hypocrisy covering Ma'mon in 15 years after the succession has numerous effects. We mention some instances, like giving the position of chief justice to a lecher, rake and reveler body like Yahya bin Aksam, accompanying and sitting with his singer uncle Ibrahim bin Mehdi, entertaining the dancing and drinking party in capital center in Baghdad, and …
Now we explain the planning and prudence of Imam Ali bin Musa al-Reza in this event:
When Imam was called from Madina to Baghdad, it filled the condition of Madina of His reluctance and discontent as ever one who was close to Imam believed that Ma'mon had made of his home way with bed intent. Imam conveyed his suspension towards Ma'mon as possible as to everyone. At the farewell of Prophet' shrine and His family exiting Madinaa and performing Tawaf of Ka'ba for pay farewell, cleared for all by His expression and behaving in the form of Dua and tearing that this is journey of His death. At first moments of this journey, the hearts of all those, who should be optimist towards Ma'man and pessimist towards Imam for accepting Ma'mom's propose, became full of enmity for Ma'mon who was distancing brutally between them and their Imam and carrying Him towards the shamble.
In Merv, when Ma'mon proposed the issue of succession, His Excellency refused and unless Ma'mon expressly threatened to kill His Holiness, He did not accept. This matter is publicized that Ali bin Musa al-Reza has not accept the succession and prior it the Caliphate until Ma'mon insisted and stressed. The officials, who don’t know precisely what Ma'man going to do, publicized the refutation of Imam clumsily even Fazl bin Sahl expressed among the agents and officials of government: I did not see yet the Caliphate such wretch, because Believers' Leader (Amir al-Mumineen) proposed and presented to Ali bi Musa al-Reza and He refused and denied.
Imam used every chance and said that this position and responsibility is giving perforce and I was threatened to kill if I refuse succession, so I accepted. It was natural that this saying scatters such a wonderful phenomenon and everyone, on those days and after, understands in Islamic country that Ma'mon who get war for several years only for his disposition from his brother's succession, killed thousands of people including his brother Ameen and turned his brother's head in cities for his own fierce, such man nominates Ali bin Musa al-Reza as his successor who ignore succession and does not accept it without any reluctance and threatening. When we compare between the planning of Ma'mon and prudence of Ali bin Musa al-Reza, we comprehend what is contradicts with for whom Ma'mon has invested and planned.
Nevertheless, Ali bin Musa al-Reza accepted with these conditions an terms that He would not interfere in any affair of government, not deal with the war, peace, disposition, nomination and executing affair. Ma'mon would imagine these are bearable for the current timing of starting, and after passing some time, he would able to drag Imam to the scene of Caliphate's activities, so he accepted the conditions. It is explicit that in case of realization of this term, his planning would be mirage and would not fulfill his most of purposes. While Imam has them name of successor and inevitably had the facilities of Caliphate setup, pretended that he is the opponent and demonstrated towards that, because He did not do any order, prohibit, undertaking any responsibility, accepting profession and duty, and defense, and naturally not justification for the governmental actions. It is clear that if he is part and organ of the setup with such authority, then he could not able to ignore all over responsibilities, while he would be sincere and proponent. Ma'mon felt this deficiency very well and finishing the planning of succession, despite the former contract, tried several time to drag Imam to the governmental professions with frauds for break the negative political attitude of Imam, but Imam frustrated cleverly, every time, his sketch.
The main utilization of Imam from this event is more important than the formers, that Imam with accepting the succession, performed as such thing wans matchless in the history of Imams' life from the ending of the Household of Prophet (Ahl al-Bait)'s Caliphate in 40th Hijri to that date even until the end of Caliphate and that is to make flagrant the claiming of Imamate of Shiaismthought in all over the comprehensive territory of Islam, tearing the thick veil of Taqiyyah (Reservation) and broadcasting the message of Tashayu' to all Muslims. The great tribune of Caliphate came in the control of Imam and delivers some messages as loudly as possible what were not said to anyone except closest ones and supporters in Taqiyyah (Reservation) and secreting, and delivered them using the normal facilities of those days which were only in the control of Caliphs and very closed to them.
The debates of Imam in the assembly of scholars and presence of Ma'mon where He has presented and propounded the strongest arguments of Imamate, the letter of "collections of principals and rules (Jawami' al0Sharia'h)" where Imam wrote all theological and jurisprudential main subjects of Shia to Fazl bin Sahl, there is a popular letter on Imamate written in Marv for Abd al-Azeez bin Muslim, there a lot "Laudatory Poems (Qasaed)" which are song in praise of His Excellency on the occasion of succession and some them like Da'bal and Abu Nuas' ones were used to counted as the one of them magnificent "Laudatory Poems (Qasaed)"in Arabic Literature, all of them illustrate the great success of Imam.
When the news of the succession of Ali bin Musa al-Reza was publicized in Madina or perhaps in a lot of Islamic cities in that year, the characteristics and virtues of His were said and expressed. The Household of Prophet (Ahl al-Bait) whom were been abusing frankly for 70 years and no one was brave enough to express Their virtues, but right now They were being remembered with dignity and respect, Their lovers were inspirited and strengthened for this event, the unaware and in-differed ones start to know and got tendency towards Them, Their swore enemies felt weakness and defeat, and the Shia thinkers and narrators expressed in the great lectures and public places what they would not talk except in privacy.
While Ma'mon wished to have Imam separated from people and he wanted through this separation at last as an instrument to cut off the spiritual and emotional relationships between Imam and people, but presented Himself in every chance in the access of take relationship with people. Despite the fact that Ma'mon choose consciously the route of Imam from Madina to Marv as the famous cities to love the Household of Prophet (Ahl al-Bait) like Kufa and Qom would not lie in this route, Nevertheless, Imam passing the determined route used from any chance to establishing new relationship with people. He delivered the Verse of Imamate in Ahwaz, while in Basra presented Himself forward the loving hearts which were unmerciful toward Him, in Nisahpor He delivered the monumental narration of "Golden Chain" forever and showed miraculous signs also, and did not give up any chance of preaching and guiding people. In Marv as the main accommodation and Caliphate center, in any chance got, He used to cut off the fences and bounds of the governmental system to be presence in the mob of population.
Not only the insurgents and rebels of Tashayu' were not encouraged by Imam to keep silence and adoption, but there are evidences which represent Imam new place encouraged them, and in result, those rebels who used to pass most periods of their life in the hard-crossing mountains and remote (hard or inaccessible) habituations with the difficulty and hardness, right they were respected and glorified by the representatives of government in different cities on behalf of Imam's patronage. The disagreeable and bitter-tongue like Da'bal who had never pleased any Caliph, Wazir and prince, and never serviced for their system, never let any sub-obedient and follower of Caliphate safe from his bitter tongue, and for this reason, lived under the chasing and searching (investigating) of governmental officials, have no place to stay (for security),used to be wanderer and escaping in the cities and habituations, such a man could see his Imam and beloved leader, and writesfor His Excellency the most popular and eloquent Qaseedah which is the proclaiming chart of Alavi Movement against Umavi and Abbasi Caliphate systems and his poem was publicized in a short term to all over Islamic world as at his returning from the presence of Imam, listen the very poem from the chief of freebooters in the way. Now, we look once again at the general situations of this mysterious battle whom was settled by the innovation of Ma'mon, and he dragged Imam Musa bin Ja'far towards that field for some motives and purposes.
One year after announcing the succession, the situation was thus:
Ma'mon has given unlimited facilities and respects to Ali bin Musa, but everyone knows that this Highness Successor does not interfere in any governmental affair and as He refutes all what is related to Caliphate setup and anyone knows that He accepted the succession with this term to not do anything.
Ma'mon has praised Him either in the text of order or his other expressions and remarks for having virtues, piety, holy dynasty and supreme position in science. And He is known now one who is respectable and glorify, and deserving Caliphate one who has more suitable and qualified than the current Caliph in age, science, piety, relation with the Prophet, by people whose some have listened just His name or even some other did know at this measure, and perhaps a group cultivated hatred with him forever. Ma'mon not only, by His presence, could not make Shia opponents and warriors optimist and dissuade theira attacks and bitter towards him and his Caliphate, but rather the existence of Ali bin Musa became the cause of their security, confidence and inspiring. The name of Ali bin Musa by blaming the greed of mortal word, and love of post and position, not only does not lose its popularity and fame in Madina, Mecca and other important cities, but rather it caused to add the apparent glory on His spiritual dignity and respect, and the exalters started to praise His infallible and oppressed fathers' dignity and spiritual majesty. In short word, Ma'mon not only did not acquire any victory in this game but rather lost a lot of things and waiting to lose else ones. On this point, Ma'mon felt of defeat and lose, and then intent to dispense this huge error and mistake, and felt to need, after these measures of investing, for choice the very method -i.e. killing and assassinate- which was chosen by his oppressor and sinner predecessors to confront with their disagreeable (irreconcilable) enemies -i.e. Imams of the Household of Prophet (Ahl al-Bait)- of Caliphate setup.
When Aba al-Salt mentioned this news for Imam, His Holiness said:
"O my God! Oh the creator of heavens and earth, You are the evident that neither me and nor anyone of Fathers said such thing forever and this one of aggression they do against us."
Arranging the assemblies of debate with anyone whose had at least expect to defeat Imam, was also the one of very plans. When Imam defeated the debaters of different religions and sects in the presence of public and it caused to spread wherever His scientific fame and strict demonstration, Ma'mon applied every theologian and dialectical expert to the assembly, may one of them could carry Imam down. However, as we know that as he continued establishing the debates, the scientific power of Imam would become clearer and Ma'mon more deprived increasingly.
What I said here is a glimpse on the one of main chapters of the Imams of the Household of Prophet (Ahl al-Bait) [Peace Be Upon Them]'s 250 years old political biography. I expect that the researchers and scholars of early centuries of Islamic History will endeavor on its clearing, explaining and researching as more as.
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Author: Seyed Ali Khamenei
