Alhassanain(p) Network for Heritage and Islamic Thought

The Twelfth Infallible, Hadhrat Imam ‘Ali al-Naqi, al-Hadi, The Tenth Imam

Imam ‘Ali al-Naqi (as), the tenth Imam of the Shi‘ites, has reportedly been born on mid-Dhu'l Hijja, 212/March 6, 828. His father was Imam Muhammad al-Taqi, Jawad al-A’imma (as) and his mother was Samana, a righteous and chaste woman who had been divinely commissioned to bring up and train him for the sublime position of Wilayat and Imamate; a mission she carried out most diligently and with the highest efficiency.

His name was ‘Ali, his patronymic was Abu al-Hasan, and his popular nicknames were Hadi and Naqi. Upon his noble father's martyrdom, Imam al-Hadi (as) attained the position of Imamate which lasted 33 years. During this time, Imam ‘Ali al-Naqi (as) took high steps in disseminating the Islamic precepts and teachings, and introducing the Ja‘fari school as well as training honorable disciples and companions.

Not only was the tenth Imam (as) involved in teaching and guarding the Islamic culture in Medina and never retreated from familiarization of people with religious truths, but he was untiringly engaged in encouraging the good and prohibiting the evil and in secret and open struggled with the tyrannical caliph of his time, i.e., the Abbasid Mutawakkil.

That was why ‘Abd Allah b. ‘Umar, the governor of Medina wrote a letter to Mutawakkil, the caliph of the time, replete with animosity due to his chronic enmity and innate malevolence, maligning and abusing the Holy Imam and accusing him of conspiracy and even tyranny; the accusations being more fit to Mutawakkil, which were unjustly and tyrannically made against the Infallible Imam (as).

This was all because the charisma of the Holy Imam (as) and his Wilayat, erudition, and piety brought people from all over the world of Islam to Medina; however the narrow-minded and debased world-lovers who were seeking physical rule and worldly-oriented governance, were unable to see the Imam (as)'s spiritual splendor. “The historians and scholars of hadith are quoted as saying that the prayer leaders of the two Holy Mosques (of Mecca and Medina), installed by the caliphate, wrote to the Abbasid Mutawakkil: If you still need Mecca and Medina, expel ‘Ali b. Muhammad (Hadi) from this land, which has mostly been dominated and subdued by him.”1

This letter and the one written by the ruler of Medina indicate the spiritual influence that Imam Hadi (as) had in the strong opposition to the tyrannical Abbasid ruling system.

Since the time of Imam Muhammad al-Baqir (as) and Imam Ja‘far al-Sadiq (a.s.) and the formation of the four-thousand-seat seminary of that fruitful era, many disciples have been trained in the field of Islam, of whom each had been a torch-bearer of Ja‘fari jurisprudence and different knowledge fields of that time, thus guarding generation by generation the foundations of Ja‘fari academy and the Islamic culture position.

Since the era of Imam al-Ridha (as), the Shi‘ite Muslims have somehow enjoyed peace of mind concerning the promulgation of Ja‘fari Islamic knowledge (Ma‘arif). However, if this invaluable opportunity had not come up in the era of Imam Ja‘far al-Sadiq (as), it would be unknown where this Ja‘fari Ma‘arif would wind up.

Particularly that, since the time of Imam Musa b. Ja‘far (as)’s imprisonment, such widespread chances for teaching and dissemination of Islamic knowledge did not come up as they should have for our noble Imams (as) who were under restrictions and control of the tyrannical rulers.

In these years, however, lovers of this school and companions and adherents of the pure Imams (as) would go to see their dignified Imams (as) by any means possible in order to solve their religious problems, to receive instructions and take measures, to strengthen the opposition and to achieve their goal, to break through the caliphate's superficial power, and would benefit from the fountainhead of their knowledge and insight.2

Thus the tyrannical ruling system and their functionaries were constantly scared of the Imam (as)'s cultural and revolutionary position. This endless fear is reflected in the letter written by the governor of Medina and the like.

The ruling system found out little by little that the two holy sanctuaries (Mecca and Medina) might fall under the obedience of Imam (as) and rebel against the caliph of the time. Therefore, a series of letters started to be written and sent to Mutawakkil Abbasi until he ordered Imam al-Hadi (as) to be transferred from Medina to Samarra, the seat of the caliphate.

Mutawakkil commanded his special chamberlain to incarcerate Imam al-Hadi (as) near himself and then to detain him in the quarter of ‘Askar for several years so that his life could remain under surveillance of the caliphate.

Some noble scholars have reported the length of this imprisonment and surveillance to be twenty years. When Imam al-Hadi (as) arrived in Samarra accompanied by Yahya b. Harthama, who had been commissioned by Mutawakkil to carry out this mission, the governor of Baghdad, Ishaq b. Ibrahim Tahiri, learned about the Imam (as)'s coming to Baghdad and told Harthama: “Man! This Imam al-Hadi is the son of the Apostle of Allah (S) and you know that Mutawakkil has no liking for him, so if he kills him, the Prophet (S) will call you to account.” Yahya replied, “I swear to Allah that Mutawakkil does not have a bad attitude toward him”. Similarly, in Samarra, Mutawakkil had a Turk functionary called Wasif Turki, who also advised Yahya to be tolerant and merciful to the Imam (as).

It was this Wasif who informed Mutawakkil of the arrival of Imam al-Hadi (as). He trembled at the news of Imam al-Hadi (as)'s arrival and was overwhelmed by an inexplicable fear.

This event, narrated by Yahya b. Harthama, who was commissioned to arrest Imam al-Hadi (as) clearly illustrates the spiritual magnificence and influence of the Imam (as) on Mutawakkil and his courtiers; and it also shows deep apprehension that the tyrannical regime of Baghdad and Samarra felt of the Imam (as)'s situation and his specific position among his adherents and Shi‘ites.

Anyway when the Imam (as) entered the house that had already been allotted to him, Mutawakkil asked Yahya: “How was ‘Ali b. Muhammad living in Medina?” Yahya replied: “I saw nothing in him but good character, healthy personality, pious manners, virtuousness, indifference to the world, and perseverance in going to the mosque and performing prayers and fasting. And when I inspected his house, as you had instructed, I found nothing but the Holy Qur’an and scholarly books.” Mutawakkil became happy to hear this and felt relieved.

Although Mutawakkil was an obstinate enemy of Imam ‘Ali (as)'s household, who had the resplendent tomb of Imam al-Husayn (as) inundated, banned the pilgrims from performing pilgrimage at his holy shrine, and revived the enmity of Yazid and his followers against the household of the Holy Prophet (S), he was always fearful and humble before Imam al-Hadi (as)'s majesty.

Chroniclers have reported: Mutawakkil's mother heartily believed in Imam ‘Ali al-Naqi (as). Once Mutawakkil fell sick with an injury and the physicians were unable to cure him. His mother made a vow that if the caliph recovered; she would send plenty of property to Imam al-Hadi (as) as gift.

Then, she ordered Fath b. Khaqan, one of the courtiers of Mutawakkil, to send someone to ‘Ali b. Muhammad (as) to ask for her son's remedy. Fath dispatched someone to his Holiness. Imam al-Hadi (as) said: “Put such and such drug on his wound, he will get well with the consent of Allah. They did so, and the wound got healed.

Mutawakkil's mother sent a sealed leather bag containing one thousand dinars to Imam al-Hadi (as). A few days after this event, one of the adversaries of the Imam (as) informed Mutawakkil that a considerable amount of dinars had been found in the house of ‘Ali b. Muhammad al-Naqi (as). Mutawakkil sent Sa‘id Hajib to his Holiness' house to see into the matter.

This man climbed onto the roof of the Imam's (as) house. Upon seeing him, his Holiness ordered him to halt where he was until a lantern was brought, lest he would be injured. The man said: “When the lantern was brought I noticed that Imam al-Hadi (as) was sitting on his prayer rug engaged in saying midnight prayers.” The Imam (as) then told the man that the house was at his disposal.

At this moment he ransacked the house and found nothing but the bag of dinars sent to the Imam (as) by Mutawakkil's mother and another sealed bag, which had her seal on it. The Imam (as) said to the man: “There is a sword under the mat, take it together with these two bags to Mutawakkil.” This made Mutawakkil and the malevolent agent extremely abashed.

Being unwilling and indifferent to the world and the worldly gains, the Imam (as) would always wear woolen clothes and a headgear and sit on a mat spread on sands, in a similar manner to his honorable ancestor ‘Ali (as), and like him would give away whatever he had in Allah's way.

However, Mutawakkil was always apprehensive of Imam al-Hadi (as)'s revolt against him and thus of losing his caliphate and superficial chairmanship. This was further instigated by talebearers and opponents of the Imam (as).

One day Mutawakkil was informed that: “‘Ali b. Muhammad had gathered a large quantity of arms and wealth and there are lots of letters sent to him by his followers from Qum.” Being shocked by this news, Mutawakkil ordered Sa‘id Hajib, who was one of his close relatives, to enter the Imam (as)'s house without prior notice to verify the news. Such intrusions and keeping close watches were common during the twenty years of Imam al-Hadi (as)'s stay in Samarra.

It is also reported that: “Mutawakkil commanded his troops, consisting of 90 thousand Turks residing in Samarra, to fill up their horses' nosebags with roses and pile up on one spot in a vast desert. They did so, making a mound as high as a hill, which they called Makhali (i.e., nosebags).

Then the caliph climbed up the mound and asked Imam ‘Ali al-Naqi (as) to join him up there, stating: “I called you here to witness my troops.” He had already ordered his troops to appear in complete military array and fully armed, planning to show off his power and glory lest the holy Imam (as) or one of his Ahl al-Bayt (as) would revolt against him.”3

In the twenty years of the Imam (as)'s stay in Samarra, his life events and the people who frequented his house were, directly or indirectly, watched over by the functionaries of the Abbasid rule. For instance, the presence of a group of Abbasids in the funeral procession of Imam's (as) son, Hadhrat Sayyid Muhammad, whose burial place is near Samarra renowned as Balad is just one of many examples. This also implies that some relatives and agents of the caliph would frequently call on Imam (as)'s house.”4

The Tenth Imam (as)'s Companions

Among the tenth Imam (as)'s companions, we see figures like ‘Ali b. Ja‘far Minawi who was imprisoned by Mutawakkil with the intention to kill him. Another of his companions was the famous literary scholar, Ibn al-Sikkit who was martyred by Mutawakkil.

The reason for his martyrdom is reported to be as follows: When Mutawakkil's two children were studying with him, Mutawakkil found out through his children that Ibn Sikkit was an advocate of Imam ‘Ali (as) and his progeny (as). Being an adamant enemy of ‘Ali's household (as), Mutawakkil once summoned Ibn Sikkit to his court and asked him: “Who are more honorable and superior, my children or ‘Ali's sons, Hasan and Husayn?”

Being a Shi'ite and a loyal lover of ‘Ali's household (as), Ibn Sikkit fearlessly replied: “Your children are not comparable to Imam al-Hasan (as) and Imam al-Husayn (as) who are two newly blossomed flowers of Allah's Garden of Eternity. How can your kids be compared with the beloved sons of Mustafa (S)? They cannot be compared even with Qanbar, the retainer of Imam ‘Ali (as).”

Extremely disturbed by this reply, Mutawakkil immediately ordered to cut off Ibn Sikkit's tongue, thus killing as martyr the pure Shi‘a and the genuine companion of the tenth Imam (as).

Hadhrat ‘Abd al-‘Azim Hasani is among other companions of Imam al-Hadi (as). As Muhaddith Qummi has stated in Muntahi al-Amal, “His noble lineage is traced through four generations back to Imam al-Hasan al-Mujtaba (as). He was among the great transmitters of hadith and the most pious scholar of his time. He was also a companion and comrade of Imam Jawad (as) and Imam al-Hadi (as). Sahib b. ‘Ibad has written a short treatise on his noble life.”

It has been written that, Hadhrat ‘Abd al-‘Azim was scared by the caliph of his time and was forced to wander from town to town as a courier and messenger until he arrived in Rey and took shelter in a Shi‘ite man's house.”5

“Hadhrat ‘Abd al-‘Azim enjoyed an ardent belief in Imamate. It is implicated that the fear this great scholar of hadith and ascetic had of the authority of the time was not due to his being an ascetic or a transmitter of hadith, rather it was because of his political culture and outlook.

Like other great propagators and mujahids of truth and justice, he made attempts in dissemination of genuine political culture and rectification of leadership principles in the Islamic community; probably being sent on such missions by the Imam (as), because it is not likely that a man of such status, religiosity, and piety - the one who used to present his ideas to the Imam (as) to be verified and reassured - to have had social and positional actions contrary to the Imam (as)'s ideas, and without his consent. This has been the case, whether the consent has been asserted, or Hadhrat ‘Abd al-‘Azim had himself attained it by religious culture and political jurisprudence”.6

Imam al-Hadi (as)'s Countenance and Conduct

The 10th Imam (as) was neither short nor lanky and his cheeks were slightly chubby and whitish pink. He had large eyes and bushy eyebrows. He was very generous. He was so awe-inspiring that whenever he entered the court of Muttawakkil the tyrannical caliph of the Abbasids, the latter and his courtiers would immediately rise to their feet as a sign of respect and reverence.

The caliphs contemporary to Imam al-Hadi (as) were: Mu‘tasim, Wathiq, Mutawakkil, Muntasir, Musta‘in, Mu‘tazz, and Mu‘tamid, who were all old enemies of the ‘Alawi family and Imam al-Hadi (as) out of their infatuation with temporal power and the worldly pleasures.

Although they somehow openly displayed their enmity, yet they admitted the competent features and the high piety and erudition of the Holy Imam (as). They had also tested and observed by experience his virtues, scholarly insight, and mastery over Islamic and jurisprudential issues and had witnessed his vast field of knowledge, like that of his honorable ancestors (as), in debates and argument sessions.

At nights, his time was mostly spent in prayers, supplication, reading the Qur’an and communion with the Beloved Allah. He used to wear a rough robe and sit on a straw mattress. Any gloomy person who glanced at him would get delighted. He was loved by all. There was always a smile on his lips, though it was his awe-inspiring charactre that greatly captured people's hearts.

Imam al-Hadi (as)'s Martyrdom

Imam al-Hadi (as) was martyred with poison by the Abbasid Mu‘tamid in Samarra in 254/868, in a house where only his son Imam al-Hasan al-‘Askari (as) was at his bedside. From this year on Imam al-Hasan al-‘Askari rightfully attained leadership and shouldered the trusted responsibility of Imamate. Imam al-Hadi (as) was finally buried in the same house where he had been under home arrest for twenty years.

Imam al-Hadi (as)'s Wife and Children

Imam al-Hadi (as) had married a woman named Susan or Salil, and had five children:

1. Abu Muhammad al-Hasan (as) (Imam al-‘Askari, the eleventh Infallible Imam).

2. Husayn.

3. Sayyid Muhammad, who died a year before his father's Martyrdom. He was a refined and virtuous young man who was thought by many to be appointed as the next Imam. Frequently visited by Shi‘ites, his sanctified grave is near Samarra

4. Ja‘far.

5. ‘A’isha, or as quoted by Shaykh ‘Abbas al-Qummi, ‘Aliyya.

Some Sayings of His Holiness Imam al-Hadi (as):

I. Whoever is selfish and self-satisfied, people will soon be infuriated at them.

2. The grievance for the person who is patient is single, but for the one who laments and wails is double.

3. Idle talking and joking is a character of the unwise and the feature of the ignorant.

4. Staying awake for long makes sleeping enjoyable and bearing much hunger increases the joy and delight of eating.

5. Divine decrees will show you things which have never struck your mind.

6. Wisdom will not have any impact on corrupt natures.

7. To Allah belongs shrines in which He likes to be prayed and to answer to prayers. Imam al-Husayn (as)'s burial place is one of them.

8. He who takes heed of Allah, people will take heed of him. He who obeys Allah, will be obeyed by people. The one who is obedient to Allah does not fear the created ones, and anyone who enrages Allah, would certainly be enraged by people.

9. Verily, it is not possible to describe Allah, except through what He has described Himself. How could He be described, whereas senses fail to perceive and imaginations cannot reach Him.

Notes

1. Imam dar ‘Ayniyat-i Jami‘a, p. 82.

2. Imam dar ‘Ayniyat-i Jami‘a, pp. 84-85 (summarized and slightly changed).

3. Imam dar ‘Ayniyat-i Jami‘a, p. 95.

4. Ibid, p. 88.

5. Muntahi al-Amal, (with a slight change).

6. Imam dar ‘Ayniyyat-i Jami‘a.

The Thirteenth Infallible, Hadhrat Imam al-Hasan al-‘Askari, The Eleventh Imam

Imam al-Hasan al-‘Askari (as) was born in Medina in 232/846. His dignified mother, Susan or Salil, was a competent and virtuous woman who took extreme care to rear her son, the Hujja (proof) of Haqq as he really deserved. This pious lady accompanied Imam al-‘Askai (as) to Samarra and passed away there.

The patronymic of Imam al-Hasan al-‘Askari (as) was Abu Muhammad.

Countenance and Conduct of Imam al-Hasan ‘Askari (a.s.)

The eleventh Imam had a swarthy face and a moderate stature. He also had black curved eyebrows, large eyes and a broad forehead, as well as large and bright white teeth. He had a mole on his right cheek. Imam al-Hasan al-‘Askari (as) was attractively eloquent and of a divine and dignified personality, and was a matchless interpreter of the Holy Qur’an. In his short life, he clarified the straight path of the Ahl al-Bayt (as) and the appropriate way of interpreting the Qur’an to the people and particularly to his noble companions.

The Period of His Imamate

In general, the 29 year life-span of Imam al-Hasan al-‘Askari (as) is divided into three periods: The first period consisted of 13 years which was spent in Medina.

The second period included 10 years in Samarra before Imamate.

The third period covered the six years of the Imamate of his Holiness.

The Imamate period of his Holiness was contemporary with the superficial authority of the Abbasids, who imitated Harun in their ambitions to acquire and wield power.

During his six years of Imamate, Imam al-Hasan al-‘Askari (as) spent three years in prison. His jailor, Salih b. Wasif, assigned two tyrannical retainers over him so that he could further persecute him. The two retainers, however, closely observing the state and the manners of the holy Imam (as), were impressed by that noble Imam (as) and treated him in a peaceful and decent manner.

When asked about the Imam (as)'s state, these retainers said the prisoner fasted during the day and was engaged in prayers and supplications to his Beloved Allah all night long till dawn, not speaking to others.

‘Ubayd Allah Khaqan, vizier to the Abbasid Mu‘tamid, with all his arrogance, would always rise to his feet whenever he met Imam al-‘Askari (as) and would offer him his own seat to sit on. He would always say: “I never saw anybody like him in Samarra, he is the most pious and knowledgeable man of the time.”

‘Ubayd Allah Khaqan's son said: “I always asked people about the state of the Imam. I would find people humble toward him and noticed them admitted to his nobility and would love him.”

Although the Holy Imam (as) would not associate with others except his devoted Shi‘as, the Abbasid ruling regime had him most of the time imprisoned and banned him from contact with others in order to maintain the caliphate in peace and quiet.

“One of the problems in the time of Imam al-Hasan al-‘Askari (as) was that the property and endowments belonging to the Shi‘as were trusted by the caliphate to the enemy of the Prophet's progeny so as to prevent the Shi‘ite movements would not be financially strengthened. It is reported, for example, that Ahmad b. ‘Ubayd Allah b. Khaqan was assigned by the caliph as the custodian of the endowments and alms in Qum. He inflicted the severest atrocities on the household of the Prophet (S).

Also, Imam ‘Askari (as)'s companions were dispersed and it was impossible to gather in one place. Some like Abu ‘Ali Ahmad b. Ishaq Ash‘ari lived in Qum and others like Abu Sahl Isma‘il Nowbakhti lived in Baghdad.

The pressure and surveillance exerted by the Abbasid caliphate following the martyrdom of Imam ‘Ali al-Ridha (as) was so extensive that it had driven the opposite front into the most extreme challenges. Believing in the truth and calling to comprehensive principles of justice, the latter tolerated all the atrocities and hardships and never neglected to guard and defend their position.”1

That we said Imam al-Hasan al-‘Askari (as) was under intense control by the caliphate and not allowed to meet with people, and that all our noble Imams (as) would rarely associate with anyone except their devoted companions or those who referred to them to consult their financial and religious problems, was because the occultation of Imam al-Mahdi (as) was drawing near and people had to gradually get used to it and receive their political directions and solution to their problems from the devoted companions who were the flag-bearers of the religious frontiers, and not to find the occultation period astonishing.

Anyhow, Imam al-Hasan al-‘Askari (as) lived only 29 years, but during his six years of Imamate and the spiritual leadership, he left behind significant works of the Qur’an interpretation, legal rulings, and clarification of jurisprudential issues, and directed the revolutionary movements of Shi‘as who came to him from far distances to enjoy his favors and presence.

In the time of the eleventh Imam's leadership, the sublime Qur’anic teachings, dissemination of Divine ordinances, and theological disputes revived a particular scholarly movement. Similarly, the Shi‘ite culture - which was already well known - in other fields such as philosophy and theology presented such great men as Ya‘qub b. Ishaq Kindi, who was a contemporary and disciple of Imam al-Hasan al-‘Askari (as).

Many things have been related on the Imam (as)'s scholarly authority, which had been originated from the splendor of the Infallible Ahl al-Bayt (as)'s Divine knowledge. For example, the above-mentioned Ya‘qub b. Ishaq al-Kindi the great Arab philosopher - to whom Abu Nasr Farabi, the well-known Iranian scholar, was a disciple - became helpless in a debate with the Holy Imam (as) and burnt up the book he had written against the Qur’an, and later on joined the lovers and followers of his Holiness (as).

The Martyrdom of Imam al-Hasan al-‘Askari (as)

The martyrdom of Imam al-Hasan al-‘Askari (as) is reported to be on Friday, Rabi al-Awwal 8, 260/January 1, 874. The way that noble Imam (as) was martyred is related as follows: ‘Ubayd Allah b. Khaqan's son said: “One day my father (who was the vizier to the ‘Abbasid Mu‘tamid) was informed that Ibn al-Ridha, i.e., Imam al-Hasan al-‘Askari (as) had fallen sick. Upon hearing this, my father rushed to the caliph to tell him the news.

The caliph sent five of his trustees and courtiers along with him. One of them, called Nahrir the retainer who was one of the special trustees to the caliph, ordered the rest to keep a constant watch over the house of that Holy Imam, and to keep him posted on the things happening to the Imam. He also assigned a physician to visit and check him every morning and evening.

After two days my father was informed that the Imam's illness had been deteriorated and weakness had overwhelmed him. So, early in the morning, he personally went to the Imam (as) and ordered the physicians - mostly Christian and Jewish - not to leave the Imam (as) and summoned the supreme judge and ordered him to bring ten well-known scholars to remain constantly in his company. He did all this in order to conceal from people the poison he had given him and to pretend to the people that his Holiness (as) had died a natural death.

They were continually in and around the Imam (as)'s house until a few days after the beginning of Rabi al-Awwal, 260/January, 874, when the tyrannized Holy Imam (as) gave up his carnal body and joined the Eternal Abode of Allah at the age of 29. Thereupon, the caliph launched a thorough search for the Imam (as)'s son, having heard that his son would one day dominate the entire world and overthrow the wrongdoers and false-minded. This search continued for two years.2

The inquiry and searching was the outcome of the fear nested in the heart of the Abbasid Mu‘tasim and the caliphs before and after him regarding the advent of Imam al-Mahdi (as). They had heard through traditions related from the Holy Prophet (S) that a pure-natured child would be born to Imam al-Hasan al-‘Askari (as) and Nargis Khatun by the name of al-Mahdi of the End of the Time, who has the same appellation of the Holy Apostle (S), and would overthrow the despotic rule of the tyrannical powers and put an end to their domination and sovereignty. On this ground, they frequented the Holy Imam (as)'s house by various pretexts, looking around to find any possible sign of that noble baby in order to kill him.

Verily the story of Nimrud and Pharaoh in the advent of the Prophets Abraham (as) and Moses (as) was repeated. Even midwives were assigned to look into this crucial matter. But as you will read in the next chapter, Allah Almighty has secured His Hujja (proof) from receiving any harm by the enemies and any detriment from the inflicts of time; and He will keep doing so until he gets his Divine mission accomplished.

Anyway, the martyrdom of the Holy Imam (as) has been reported to be due to the poison Mu‘tamid had fed him in his meal; later on, however, he repented for this sordid action. Perforce, he called for Christian and Jewish physicians who were practicing medicine then in Baghdad and Samarra, especially for the purposes like plotting the murder of such a noble Imam (as) as Imam al-Hasan al-‘Askari (as). Nevertheless, he had other intentions by this ostentatious compassion, and that was pleasing people and keeping them unaware of the true event.

When the Shi‘as were informed of the heart-rending demise of Imam al-Hasan al-‘Askari (as), the whole city of Samarra was overshadowed with deep sorrow and lamentation being heard from every corner. People prepared to carry out the funeral and mourning processions.

The Rightful Successor to Imam al-Hasan al-‘Askari (as):

Abu al-Adyan said: “I was at the service of Imam al-Hasan al-‘Askari (as). I used to deliver his letters to various cities. One day, on his deathbed, he called me and gave me several letters to be delivered to Mada’in. Then he said: ''You will return to Samarra only to hear wails and laments from my house; at that time my body will be given ghusl (major ablution).”

Abu al-Adyan said to the Imam (as): “O my master, whenever this tragic event occurs, to whom the Imamate shall be handed over?”

“Whoever demands from you the reply to my letter.” The Imam answered.

Abu al-Adyan asked again: “Present me with another sign.”

The Imam (as) said: “The one who performs funeral prayer for me.”

Abu al-Adyan further requested: “Let me know one more sign.”

The Imam (as) responded: “The one who can tell what is in the satchel will be your Imam.”

Abu al-Adyan goes on to say: “The bravery and dignity of the Imam (as) was so awe-inspiring that I could not ask further questions. I set off to deliver the letters and returned in fifteen days. When I reached the door of the Holy Imam (as)'s house, a loud wailing and crying was heard from the house.

Once inside, I saw Ja‘far Kadhdhab, the Imam (as)'s brother, sitting down and the Shi‘as who were expressing their condolences to him and congratulating him on his Imamate. I was so surprised at this. I approached him and expressed my condolences and congratulations. He did not say anything and asked nothing.

When the sacred body of the Imam (as) was shrouded and prepared for funeral prayer, a retainer came in and called on Ja‘far Kadhdhab to perform the prayer for his brother's body. When Ja‘far stood up to say the funeral prayer, a very handsome child, with curly hair, wide apart teeth and swarthy face went toward him, held on the Ja‘far's robe, and said : “O uncle step aside, for I am more deserved to perform the prayer.”

Ja‘far's face paled at the sight of his nephew. He stepped back, then the boy came to the front, said prayer for his father's body and then had the sacred body buried next to the grave of Imam ‘Ali al-Naqi (as).

He then faced me and told me to hand him the answers to the letter that were with me. I gave the answers to that child. After a while, Hajiz Washsha’ asked Ja‘far who that child was. Ja‘far said: “By Allah I do not know him and I have never seen him.”

At this time, a group of Shi‘as arrived in from the city of Qum. When they found out about the Holy Imam (as)'s death, the people present there beckoned them to ask Ja‘far. Several of them went to Ja‘far and inquired: “Tell us who the letters we are holding are from and how much the money is.” Ja‘far said: “Look people! They are asking me the knowledge of the hidden things! Thereupon a retainer of the Imam of the age (as) came along and quoted the Imam (as) as saying:

“O people of Qum! There are letters with you from so and so as well as a satchel in which there are a thousand gold coins and among them there are ten coins coated with gold.”

The Shi‘as who had come from Qum said: “Whoever has sent you is the Imam of the age (as). Hand in these letters and the satchel to him.”

Ja‘far Kadhdhab went to caliph, Mu‘tamid, and related the event. The latter told his agents to search into the house of Imam al-Hasan al-‘Askari (as) to find the child. They did so but of no avail. Perforce they arrested Sayqal, the woman retainer to Imam al-Hasan al-‘Askari (as) and kept her under arrest for a long time imagining that she was pregnant. But the more they searched the less they found.

Allah Almighty preserved that blessed and auspicious child who has been under His protection up to the present time and is apparently hidden from views.3 May the praise of Allah keep showering upon him.

Some Sayings of His Holiness Imam al-‘Askari (as):

I. There are two attributes that have no superior: Believing in the Lord of the world and helping out brothers in faith.

2. No powerful authority gives up the Truth unless they fall into baseness and misery; and no miserable one sticks to the Truth unless they turned into powerful authorities.

3. How evil is the one who is double-faced and is double-tongued toward his brothers in faith; the one who praises them in their presence and reproaches and slanders them in their absence. If the same brother in faith is generous to him, he will envy him, and if he falls into trouble, he will betray him.

4. Anger is the key to all kinds of vices.

5. The most pious and most God-fearing people are those who abstain from the unlawful.

6. People attributing partners to Allah is more unnoticed than the movement of an ant on a black rock at a dark night.

7. Constantly remember Allah and death and attend to reciting the Qur’an and sending greetings to the Holy Prophet (S).

8. Acts of devotion are not merely restricted to fasting and saying prayers, but it also includes deliberating on the signs of the magnificence of God and the world of creation.4

Notes

1. Imam dar ‘Ayniyat-i Jami‘a, p. 91.

2. Imam dar ‘Ayniyat-i Jami‘a, p. 92 (related from Muntahi al-Amal).

3. Muntahi al-Amal, (with a slight change).

4. Tuhaf al-‘Uqul ‘an Al al-Rasul, p. 516.

The Sixth Infallible, Hadhrat Imam Zayn al-‘Abidin, The Fourth Imam

The name of the sixth Infallible is ‘Ali (as). He is the son of Husayn b. ‘Ali b. Abi Talib (as), and is nicknamed as Sajjad and Zayn al-‘Abidin (ornament of the pious). Imam al-Sajjad (as) was born in Medina in 38/659. He was present in the tragedy of Karbla but due to his illness his life was spared, because jihad is not incumbent on the ailing and his noble father did not let him fight, even though he was very eager to participate in that tragic battle.

It was the Divine expediency to hold on the link and preserve Imam al-Sajjad (as) as the heir to the great mission, i.e., Imamate and Wilayat. His sickness lasted no more than a few days. After that he lived 35 years, during which he spent his lifetime in battle, serving people, worshipping, and communing with Allah.

Imam al-Sajjad (as), according to different narrations, was about twenty four years old on the day of ‘Ashura of Muharram 61 (A.H.), when following his father's last will and testament and the command of Allah and the Messenger of Allah (S) he assumed the Imamate. His mother is known to be Shahrbanu, the daughter of Sassanid Yazdgird.1

What was required in the event of Karbala was the exploitation of this unique uprising and matchless epic as well as the dissemination of Imam al-Husayn (as)'s martyrdom message, which was spoken out loud enough with unrivaled valor, bravery, and strength by Imam al-Sajjad (as) and by his aunt Zaynab (as) in their captivity. It was a cry which is still resonating over the past centuries and will remain so for ever.

The ‘Ashura tragic event with all its great and matchless aspects filled with epical fervent and fidelity and pure faith apparently ended in the evening of ‘Ashura; however, the mission of Imam al-Sajjad (as) and Zaynab Kubra (as) began thenceforth.

The captives of the Ahl al-Bayt were rendered apart from the site of “love-martyrs” and the travelers toward Allah and from beside the mutilated bodies lying in their blood. Imam al-Sajjad (as), who was sick, was placed on a bare camel's back with his two feet fastened from under the belly of the animal with fetters.

The other captives were also placed on camels and sent toward Kufa. The Kufans were quite perplexed under the heavy strangulation over the city, not daring to utter a single word, since Ibn Ziyad had ordered the chiefs of tribes to be thrown into jail and the people to leave their houses unarmed.

Meanwhile, he ordered the sacred severed heads of the martyrs to be handed out among the chiefs of the tribes who were in Karbala carrying the head of Imam al-Husayn (as) in front of the caravan. In this way, they led the caravan into the city of Kufa. ‘Ubayd Allah Ziyad intended to create terror in people's minds and to show off this manifest conquest before their eyes.

But with all these intense security measures, why couldn't they prevent the unwavering and fiery statements and impressive message of the irresistible lady of history, Hadhrat Zaynab (as)? As if waking from a deep slumber, people began to find out that the captives were children of ‘Ali (as) and the progeny of the Prophet (S), whose men were killed in Karbala with the sword of injustice.

There appeared a great commotion among those people, which little by little turned into bursts of weeping. Fatigued and sick and in captivity, Imam al-Sajjad (as) looked at those people and said: “Are they weeping for us? Who has killed our dear ones then?” Zaynab (as) called people to silence and after praising the Almighty Allah, and greeting His Holy Messenger, Hadhrat Muhammad (S), said: “...O people of Kufa! O impostors and plotters and traitors! May this weeping of yours be never soothed! You are like that woman who spins her cotton into thread from dawn till dusk and then starts unraveling it all along till dawn. Beware that you have founded your faith on fraudulence and trickery...!”

Hadhrat Zaynab (as), thereupon severely reproached the Kufans, asserting: “Verily, you have defiled yourselves with such a great disgrace and infamy that it could not be erased from you till the Resurrection. May baseness and abjection be upon you! Do you not know how you beheaded the beloved grandson of the Apostle of Allah (S), broke off so many pledges, took captive the nobles of his household and the freeborn of his progeny, and shed his pure blood unjustly...?”

The Kufans kept so silent and motionless as if birds had perched on their heads!

Zaynab's scathing words, as if uttered through ‘Ali (as)'s pure mouth astonished the unfaithful Kufans. It surprisingly sounded like ‘Ali (as)'s voice reverberating in Kufa...

Imam al-Sajjad (as) called his aunt to silence.

Ibn Ziyad ordered Imam al-Sajjad (as), Zaynab al-Kubra (as), and the other captives to be brought into his court, where he hurled the most contemptible insults at the sacred head of Imam al-Husayn (as) and the captives of Karbala, and displayed his meanness and baseness to its highest degree, and exposed his nasty nature as vividly as it really was.

The Message of Blood and Martyrdom

Upon having conversed with the captives of Karbala in his court, Ibn Ziyad, or as he is famous with, son of Marjana, ordered his men to transfer them to a jail next to the Grand Mosque of Kufa, and ordered the sacred head of Imam al-Husayn (as) to be carried around in town in order to intimidate the people.

In reply to the letter from Ibn Ziyad who had written to him about the martyrdom of Imam al-Husayn (as) and his companions and capturing his household, Yazid demanded that Imam al-Husayn (as)'s head and those of his companions together with captives be sent to Sham. Imam Sajjad (as) was chained on the hands, feet, and neck and seated on a camel, and the household were placed on unsaddled camels like the captives of Byzantine and Zanzibar and dispatched to Sham.

The Infallible Ahl al-Bayt (as) arrived in Sham through Ba‘albak. The first day of Safar, 61 A.H, while Damascus was filled with rejoice and exultation because Yazid had introduced captives of Karbala, the pure progeny of the Prophet (S), as alien rebels in his claws. Yazid had the captives and heads of the martyrs passed by Jayrun, which was his countryside amusement place and debauchery resort. With much pleasure and delight, he watched the captives led by “Jayrun,” feeling like an indisputable conqueror.

Along the streets, people stood watching the captives. A Shami old man stepped forward and stood before the caravan of the captives and said:

“Thanks God your men were killed and the cities of Islam got rid of their evil and Yazid the commander of the faithful became victorious over you.”

In reply to the old man who had at that age not been secure from the Umayyads' poisonous propaganda, Imam Zayn al-‘Abidin (as) said: “O Shaykh! Have you read the Qur’an?” “Yes,” replied the old man. Imam (as) asked him if he had read this verse, ﴾ Say, “I do not ask you any reward for it except love of [my] near of the kin.” ﴿ (Al-Qur’an, 42: 23). The man said, “Yes.”

The Imam (as) said: “Those near of the kin love of whom Allah Almighty has ordered and regarded as the reward for the Prophethood of the Messenger (S), are we.” Then, he recited the verse of tathir which had been revealed to the Prophet (S) concerning his own household

إِنَّمَا يُرِيدُ اللَّهُ لِيُذْهِبَ عَنْكُمُ الرِّجْسَ أَهْلَ الْبَيْتِ وَيُطَهِّرَكُمْ تَطْهِيرًا {33 {

﴾ And Allah only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless. ﴿ (Al-Qur’an, 33: 33).

Then the Imam said: “We are the ones referred to in this verse, and whom Allah has made pure of any external and internal impurity.” The old man got astonished and wept, admitting how negligent he had been. Then he asked the Imam (as) “Will I be forgiven if I repent? The Imam reassured him of this. Then he was killed as a martyr for this awareness.

In any case, the caravan of the Godly captives was halted in front of Damascus Grand Mosque. Then, being roped together, the captives were transferred to a prison. They spent several days in that prison which was like a ruin. However, Yazid intended to invite the prominent of every school, ambassadors, dignitaries, and the court's flatterers to a ceremonial feast to display his ostentatious triumph.

In this meeting, Yazid did the same insults as his vile hireling, lbn Ziyad, had done in Kufa. That is, with his walking stick he hit on the lips and teeth of Imam al-Husayn (as) which were frequently kissed by the Apostle of Allah (S), ‘Ali Murtadha (as), and Fatimah al-Zahra (as). When Zaynab (as) noticed this impudence was being done by Yazid who at the same time said to Imam al-Sajjad (as),

“Thanks God that He finally disgraced you,” she rose to her feet at once. Extremely outraged, she started to chide and reproach Yazid and his followers, stating eloquently the message of the Martyr's blood and exposing the wrongdoings and meanness of Yazid and his gang. In this way, she degraded Yazid even more notoriously than the Kufans. Yazid, however, cast his head down, tolerating the scathing and defaming words which ruined his false personality, and in reply he only recited a couplet as follows:

“Wailing and lamenting by the bereaved is permissible, and the death of the dead one sounds easy for the hired women mourners.”

Imam al-Sajjad (as) in Damascus

Besides the words Imam al-Sajjad (as) uttered with reference to the Holy Qur’an and exposed the truth, when he encountered Yazid and as he was chained all the way down to Damascus, he said: “O Yazid! By God what do you think the Messenger of Allah (S) would do if he saw us in this poor condition? This statement had such a deep impact on Yazid that he ordered the chain removed from him and then all the companions wept over that.

A better chance that the fourth Imam (as) found was a day when the formal preacher got on the pulpit and started to speak ill of ‘Ali (as) and his pure progeny and praise Mu‘awiya and Yazid. Imam al-Sajjad (as) asked Yazid: “Would you allow me, too, to go upon this pile of wood to say words which would both please Allah and bring forth reward for the people?” Yazid did not like to permit, since he was aware of the knowledge and eloquence of the infallible household (as) and was scared.

The people insisted, so he had to agree, and the fourth Imam (as) got upon the pulpit and spoke in such a way that rent their hearts and brought tears to the eyes of both men and women. Following is a brief summary of what the holy Imam (as) said:

“O people! Allah has granted six privileges to us and our superiority over others is based on seven things. Knowledge is with us, so also are forbearance, generosity, eloquence, bravery, and heartfelt friendship of the believers. Allah has ordained that the faithful people love us, and this is what our enemies cannot prevent.”

He went on to say: “The Apostle of Allah (S) belongs to us, so are also his successor and legatee (wasi), ‘Ali b. Abi Talib (as), Hamza Sayyid al-Shuhada, Ja‘far al-Tayyar, the two grandsons of the Prophet (S), al-Hasan and al-Husayn (as), and the Mahdi of this umma and the Lord of Time.”

Then the Imam introduced himself, causing such a commotion that forced the agents present around to interrupt and to silence the Imam (as) by ordering the muezzin (man who calls to prayer) to recite the call to prayer (adhan).

The Imam kept silence, but as soon as the muezzin said: “Ashhadu anna Muhamadan rasul Allah (I bear witness that Muhammad is the Apostle of Allah)”, he took the turban off his head and said: “O muezzin I swear you by this Muhammad to get silent.” Then, facing Yazid, he said:

“Is this noble Prophet your ancestor or ours? If you say he is your ancestor, everybody knows you are telling a lie; and if you admit he is ours, then why did you kill his son al-Husayn (as)? Why did you kill his children? Why did you plunder his property? Why did you take his women and children as captive?”

Then the Imam (as) took hold of his own collar and tore it down [as a sign of disgust and protest], and those present in the gathering burst into wailing and tears. A commotion rose up again. This was indeed an epic message of ‘Ashura being delivered to all ears; and the call of the truth addressed to the history.

Upon hearing these protests, Yazid started cursing and damning Ibn Ziyad and even - apparently - reprimanded some of the troops that had accompanied the captives. At last, being apprehended, he turned away from them and tried to contact less with people.

However, owing to the disclosures by the Imam (as) and the distressing conditions, Yazid decided to console the captives. He asked Imam al-Sajjad: “Would you like to stay with us in Sham or go to Medina?” Imam al-Sajjad (as) and Zaynab Kubra replied: “We like to be near our ancestor's grave in Medina.”

Leaving for Medina

In Safar 61/October 680 the Infallible Ahl al-Bayt (as) left for Medina with dignity and honor. Nu‘man b. Bashir, along with five hundred men, accompanied the caravan. Imam al-Sajjad (as) and the other members of Ahl al-Bayt (as) were approaching Medina when the Imam (as) selected a place in the outskirt and ordered the caravan settle there.

He ordered some tents be pitched there. Then, he told Bashir b. Jadhlam to write an elegy and inform people of Medina of their arrival. Bashir went straight to Medina and to the tomb of the Prophet (S) and stood there before the Madinans, reciting his poems as follows:

“Behold! O people of Medina! There is no chance here for you to stay any longer, for Imam al-Husayn (as) has been killed, and now here are my tears rolling down. Alas! His pure body, smeared with blood and dust, was left behind in Karbala, and his head on top of a spear was carried around cities.” The people at once burst into a frenzied wailing, among whom were the Hashemite women wailing and lamenting with the most heart rending cries.

The people left their houses and raced outside the city. Bashir said: “I abandoned the horse and hastened to the tents of the Ahl al-Bayt. At this time Imam al-Sajjad (as) came out of his tent and while wiping his flowing tears motioned people to silence.

Then, after praising Almighty Allah, he started talking about the heart-rending tragedy of Karbala. Here is part of what he said: ‘If our ancestor, the Apostle of Allah (S) had ordered to murder and plunder and persecute us, there would have been no more cruelty than this on us; whereas there had been clear instructions for protecting and respecting us. We implore Allah to have mercy and blessing on us and revenge our enemies.”

Thereafter, Imam al-Sajjad (as), Zaynab Kubra (as) and their companions and the bereaved mourners of Imam al-Husayn (as) entered Medina. First, they went to the holy mausoleum of their ancestor, the Apostle of Allah (S) and then to Baqi‘cemetery, complaining with tearful eyes of the disdainful people.

For a long time there were mourning rituals held in Medina for Imam al-Husayn (as), during which Imam al-Sajjad (as) and Zaynab Kubra (as) talked about the appalling tragedy of Karbala and clarified to people the purposeful martyrdom of Imam al-Husayn (as) and his message to people, exposing the corruption of the Umayyads ruling system so that the people would know the extent of the tragedy and tyranny and learn how to take revenge of the oppressors of their time.

In that era, there were four extremely sensitive and important spots in the Muslim world: Damascus; Kufa; Mecca; Medina, i.e. the Holy Shrine of the Apostle of Allah (S) and the center for preserving the memories of the adorable Islam and the respected Prophet (S). In all four spots, Imam al-Sajjad (as) played an influential role, following which people's awakening and different kinds of revolts and dissidence ensued.

Thenceforth, the history of Islam witnessed uprisings which were inspired by Imam al-Husayn (as)'s great uprising in Karbala, including the battle of Harrah,2 taking place a year later in which Yazid'a agents committed a tragic massacre against the uprising of the people of Medina. ‘Ali (as)'s children, each in a corner of the Muslim world, were planning to revolt and take revenge, which finally led to the uprising of Abu Muslim Khurasani and the overthrow of the corrupt dynasty of the Umayyads.

Fighting with and criticizing the selfish and unjust conducts of the Umayyad and Abbasid caliphs gradually mounted in various ways among Muslims, especially among the Shi‘ites of Imam ‘Ali (as) throughout the history, whereby Shi‘ism was introduced as a combating and resistance movement delivering the message of martyrdom. Although the Shi‘ites have always suffered atrocities and tortures, they have retained this revolutionary spirit to the present after over fourteen centuries.

Although Imam al-Sajjad (as) was apparently staying at home, he would always express the message of martyrdom and fight against tyrants through his supplications and sermons and keeping in touch with his close Shi‘ite followers such as Abu Hamza Thumali and Abu Khalid Kabuli.

At the same time, he was also engaged in enjoining good and forbidding evil; his sincere followers received religious knowledge and Islamic decrees from his holiness and spread them among others. Thus, Shi‘ism developed in many aspects. It was due to these overt and covert campaigns that Imam al-Sajjad (as) was for the second time captured and sent to Sham in chains by order of ‘Abd al-Malik, the Umayyad ruler, and returned to Medina after a while.3

During his 35 years of Imamate, Imam al-Sajjad (as) would, wherever necessary, attempt in awakening the people and inciting them against tyranny and aberration and in many cases rendered plenty of social services in support of the poor and the unattended families, as well as dissemination of the Islamic knowledge, purification of people's souls and morality, and awakening them by means of supplications compiled in Sahifat al-Sajjadiyya.

Sahifat al-Sajjadiyya

Ranking among the most valuable Islamic works, Sahifat al-Sajjadiyya includes 57 supplications containing the most accurate theistic, devotional, social, and ethical issues, known as Psalms of the Household of the Prophet (S).

One of the historical events that reflects a perspective of Imam al-Sajjad (as)'s bright character is the elegy that Farazadaq, the poet, recited in praise of the Imam (as) before the House of Ka‘ba.

Historians have stated: “During the rule of Walid b. ‘Abd al-Malik, the heir apparent (wali ahd) and his brother went to Mecca with the intention of performing Hajj pilgrimage and stepped into the Holy Mosque to perform circumambulation (tawaf). As they approached the Ka‘ba to pay tribute to the Black Stone (by touching and kissing), the pressing crowd obstructed their way to the Hatim, forcing them to retreat and sit on the pulpit to wait for the crowd to recede.

Around them also gathered the dignitaries of Sham who accompanied them and watched the circumambulation ritual. At this moment the majestic light of Imam ‘Ali b. Husayn (as), whose countenance was the most glorious and whose attire was the neatest and whose fragrance was the most pleasant of all those attending the circumambulation ritual, appeared from one corner of the Mosque and began to circumambulate the Ka‘ba.

As he got near the Black Stone, the huge crowd stepped back at the sight of his grandeur and majesty to open the way to the Black Stone for the Imam (as) and his retinue, so he could touch and kiss the Stone in convenience.

Watching this scene incited a wave of fury and jealousy in the heart and soul of Hisham b. ‘Abd al-Malik, and while he was burning in disgust, one of the nobles of Sham faced him and asked with astonishment: “Who is this person to whom all the people turned in adoration and respect and cleared the way for him to go on with the circumambulation?”

Although he knew the Imam (as) and his status quite well, Hisham feigned ignorance and replied that he did not know him out of intense hatred and for the fear that his courtiers might be impressed and enchanted by the Imam (as) and his position and words.

At this moment, Abu Faras (Farazdaq) who witnessed this scene became very agitated by Hisham's feigning ignorance and although he was a court poet himself and without feeling endangered by the wrath and violence of that arrogant prince, he addressed the Shami man and said: “If you want to know who that person is, ask me as I know very well who he is.”

Then, Farazdaq, in a moment of great sublimation and manifestation of faith and ascension of soul, recited his everlasting ode revealed to him by his fully awake conscience with utmost fever. Here is a part of that ode:

“The one you know not is the one whose footsteps are known by the land of Batha’ and the one who is known by the Ka‘ba and the sanctuary, inside and out.”

“He is the one whose grandfather is Ahmad Mukhtar upon whom be peace and Mercy of Allah as long as destiny prevails… He is the son of Fatimah (as), the chief of the ladies of the world, and ‘Ali (as), the legatee and successor of the Prophet (S) from whose sword would brightly blaze Allah's wrath fire and revenge flames.”

When Farzdaq ended his recitation, Hisham, like someone awakened from a deep sleep, retorted to Farzdaq: “Why have you not written such eulogies in praise of us?” He replied: “Bring an ancestor like his, a father the same in rank as his and a purely virtuous mother as his, then I will praise you, too.”

Hisham got outraged and ordered the name of the poet be eliminated from the award list, and himself be imprisoned in the land of ‘Asfan, somewhere between Mecca and Medina.

When the news reached Imam al-Sajjad (as), he sent twelve thousand Dirhams to Farzdaq as an award and apologized for not being able to send more. Farzdaq did not accept the award and sent him the following message: “I wrote this ode to please Allah and his Apostle (S), and to defend the Truth, not wanting an award.” The Imam (as) sent back the award and swore him to accept it and reassured him that its real value would not be belittled before Allah.

Anyhow, it was these values that provoked the enemy's spite and vindictiveness.

It is written that finally Imam Zayn al-‘Abidin - Sayyid al-Sajidin - (as) was poisoned by Walid b. ‘Abd al-Malik who was instigated by Hisham, the Umayyad ruler, and was buried in Baqi‘cemetery.

Some Sayings of Imam al-Sajjad (as)

Glory be to Thee, Outdazzling in signs, Creator of the heavens, Author of the spirits! To Thee belongs praise, a praise that will be permanent with Thy permanence! To Thee belongs all, the praise everlasting through Thy favor! To Thee belongs praise, a praise that will parallel Thy benefaction!

My Lord, bless Muhammad and his Household, those whom Thou hast chosen for Thy command, the treasurers of Thy knowledge, the guardians of Thy religion, Thy vicegerents in Thy earth, and Thy arguments against Thy servants, purified from uncleanness and defilement through a purification by Thy desire, and made the mediation to Thee and the road to Thy Garden!

My Lord, bless Muhammad and his Household with a blessing which makes plentiful Thy gifts and generosity, perfects for them Thy bestowals and awards, and fills out their share of Thy kindly acts and benefits! My Lord, bless him and his Household with a blessing whose first has no term, whose term has no limit, and whose last has no utmost end!

My Lord, bless them to the weight of Thy Throne and all below it, the amount that fills the heavens and all above them, the number of Thy earths and all below and between them, a blessing that will bring them near to Thee in proximity, please Thee and them, and be joined to its likes forever!

O God, surely Thou hast confirmed Thy religion in all times with an Imam whom Thou hast set up as a guidepost to Thy servants and a lighthouse in Thy lands, after his cord has been joined to Thy cord! Thou hast appointed him the means to Thy good pleasure, made obeying him obligatory, cautioned against disobeying him, and commanded following his commands, abandoning his prohibitions, and that no forward-goer go ahead of him or back-keeper keep back from him! So he is the preservation of the shelter-seekers, the cave of the faithful, the handhold of the adherents, and the radiance of the worlds!4

Notes

1. Imam al-Sajjad (as)'s mother, i.e., Shahrbanu daughter of Yazdgird the last Sassanid King of Iran, had died about 24 years before Karbala tragedy. See: Barrasi-yi Tarikh-i ‘AShura, p. 122.

2. See: Chenarani, Muhammad Ali, The Battle of Harrah, translated into English by Ahmad Rezwani, Islamic Research Foundation, Mashhad, 2009.

3. Jala’ al-‘Uyun.

4. William C. Chittick (tr.), The Psalms of Islam, Al-Sahifat al-Kamilat al-Sajjadiyya, (Supplication 47) Muhammadi Trust, London, 1988.

The Seventh Infallible, Hadhrat Imam Muhammad al-Baqir, The Fifth Imam

The blessed name of the fifth Imam is Muhammad. His nickname is Baqir or Baqir al-‘Ulum, as he split knowledge and uncovered the mysteries of sciences. Certain other nicknames have also been mentioned for him, each one of which indicating an attribute of that noble Imam, such as Shakir (grateful), Sabir (the one who patiently endures), and Hadi (guiding to the right)

Abu Ja‘far was his patronymic. His mother was Fatimah daughter of Imam al-Hasan; therefore, his lineage from mother side traces back to Imam al-Hasan (as) and from his father's side to Imam al-Husayn (as). His father was Sayyid al-Sajidin, Imam Zayn al-Abidin (as).

Imam Muhammad al-Baqir (as) was born on Friday, Safar 3, 57/December 16, 676 in Medina. In the tragic event of Karbala, he was in the company of his grandfather Imam al-Husayn (as), near the age of four.

His Imamate began in 95/714, upon the martyrdom of his father Imam Zayn al-‘Abidin (as), and lasted until 114/733, that is, some months over nineteen years. During the Imamate of Imam Muhammad al-Baqir (as) and his son, Imam Ja‘far al-Sadiq (as), such events as the fall of Umayyad dynasty, seizure of power by the Abbasids, disruption of political disputes, the appearance of imposters and commanders like Abu Salma Khallal and Abu Muslim Khurasani, etc. took place; some books on philosophy were translated, and theological debates initiated; a number of Sufi Shaykhs, ascetics, and wandering dervishes affiliated to the ruling caliphate also came into being.

Judges and theologians were installed arbitrarily by formal officials and authorities to expound and interpret jurisprudence, ideology, theology, and ethics to the expediencies of the caliphate and the ruling centers, and to deviate the teachings of the Qur’an, especially the issue of Imamate and Wilayat which had after the tragedy of ‘Ashura attracted the attention of many truth-seeking people toward the righteousness of the Household of ‘Ali (as) and revealed the ugly-featured Umayyad tyrants and those who bartered their Hereafter with the worldly gains and also to throw the Prophet (S)'s traditions into oblivion.

Some had also forged traditions in favor of the ruling system or were busy forging some, or transforming them to the benefit of the tyrant usurpers of caliphate. These were really menacing factors which were to be withstood by the protectors and guardians of religion.

To this end, Imam Muhammad al-Baqir (as) and after him, Imam Ja‘far al-Sadiq (as) took advantage of the favorable political milieu to disseminate the true Islamic teachings and truthful knowledge and founded the Academy of Shi‘ism and Islamic Sciences.

That was because these noble Imams and their disciples were in fact inheritors and the true guardians of the teachings of the Prophet (S) and the Islamic laws and justice; they were to train knowledgeable and practical disciples and competent and self-sacrificing companions, and to gather, compile, and teach the jurisprudence of Muhammad (S)'s progeny. That was why Imam al-Baqir (as) was always surrounded by scholars, scientists, and narrators of hadith, and famous orators and poets.

In his didactic school, knowledge and piety were taught to people. Abu Ja‘far Imam Muhammad al-Baqir (as) was the “custodian of alms” of the Prophet (S) and Amir al-Mu’minin ‘Ali (as) and distributed those alms among Bani Hashim and the poor and the needy, and managed them financially. Imam al-Baqir (as) possessed praiseworthy features and was characterized by Islamic courteous behavior.

He was always well-dressed and would walk around with utmost dignity and grace. When he was asked why he put on costly garments while his ancestor would wear inexpensive clothes, he replied: “My ancestor's piety and governance demanded so in the times when the poor and the deprived were in great number. If I wore those clothes, I would not be able to enhance the religious rites in such a revolution of thought.

The fifth Imam (as) was very light-hearted and cheerful to the believers and friends. He would shake hands with all companions and encourage others to practice it, too. He would somehow mention in his talks that: “Shaking hands will eradicate internal indignations and will cause the sins of both sides to fall off as leafs of trees do in the fall.

Imam al-Baqir (as) was quite observant of giving away alms and donations and Islamic manners such as helping the needy, performing the funeral processions of the believers, visiting the patients, and respecting the courtesy and Islamic code of conducts and religious norms. He wanted to revive the traditions of his ancestor, the Apostle of Allah (S), among the people and impart noble moral traits to them.

On hot days, he would go out to manage the farms and palm groves, and would help workers and farmers with plowing the land. Whatever he earned from the farm products - with his hardworking and labor - he would give away for Allah's sake.

Whenever he went to the mosque of his ancestor, the Apostle of Allah (S), to say prayers, people would gather around him to benefit from the bright rays of his knowledge and virtue.

For twenty years Mu‘awiya (in Sham) and his functionaries (in other Islamic lands) did their best by means of force, money, trickery, and hiring mercenary scholars to misrepresent the Islamic truths.

Therefore, after the tragic event of Karbala and the unprecedented oppressions by the children of Abu Sufyan, when people realized the righteousness of the Infallible Ahl al-Bayt (as), Imam al-Sajjad (as) and his noble son, Imam Muhammad al-Baqir (as), exerted great attempts in correcting people's beliefs, especially in Imamate and leadership, which only the Infallible Imams (as) deserved, and taught the true knowledge in different aspects to people.

As a result, the dissemination of the Islamic jurisprudence and ordinances became so widespread that Imam Ja‘far al-Sadiq (as), the honorable son of Imam al-Baqir (as), established a university with four thousand students and spread the Islamic traditions (hadiths) and doctrines all over the Muslim world of that time.

Imam al-Sajjad (as) had paved the way for this significant endeavor through invocations, supplications, and reminding the tyrannies of the Umayyad and by commanding good and forbidding evil. Similarly, Imam al-Baqir (as) further prepared the ground by holding teaching circles and clarifying the relevant religious problems for people.

Through his insight and in light of his divinely revealed intuition, the Holy Prophet (S) had determined the duties his progeny and Ahl al-Bayt would be holding as well as the role they were to play in identifying and introducing the true knowledge in the years to come, as the following hadith indicates:

One day, Jabir b. ‘Abd Allah Ansari, who had lost his eyesight late in his life, had an audience with Imam al-Sajjad (as). Hearing a child, he asked, “Who are you?” The child answered: “I am Muhammad b. ‘Ali b. al-Husayn.” Jabir called him near, took hold of his hand, kissed it, and said:

“One day I had an audience with your grandfather, the Apostle of Allah (S). He told me: You may live so long as to see Muhammad b. ‘Ali b. al-Husayn, one of my grandsons. Give my greetings to him and tell him: May Allah grants you the light of wisdom; disseminate the faith and knowledge!” Commanded by his grandfather, the fifth Imam embarked on a life-long dissemination of religious science and Islamic knowledge, as well as teaching the Qur’anic truths and Prophetic traditions.

Jabir b. ‘Abd Allah Ansari is the one who on the arba‘in (the fortieth day of Imam al-Husayn's martyrdom), the first year after the tragic event of Karbala, went there together with ‘Atiyya, who was also one of the pious scholars and noble interpreters, made ghusl (major ablution) and while ‘Atiyya was holding his hand, he sat down beside the holy grave of the master of martyrs, Sayyid al-Shuhada (as), and recited the ziyara of that Holy Imam.

Anyhow, Imam al-Baqir (as) was a source of radiant divine wisdom and a reservoir of divine ordinance. His celebrated name is on hundreds of traditions and wise sayings and exhortations which he had expressed to guide his talented and competent disciples and pupils, especially during his 13 years of Imamate. As it is related, in no other scholastic circles had the scholars been more humble and modest than the ones in the presence of Muhammad b. ‘Ali (as).1

In the time of Imam ‘Ali (as), it was as though the status of science and value of knowledge was not - as it had to be - clear for the people yet. It seemed that the Muslims had not stepped out of the restricted material world; had not drunk from Imam ‘Ali (as)'s transparent spring of knowledge; had remained thirsty at the infinite ocean of ‘Ali (as)'s presence; and no one but a few had appreciated such precious jewel as him.

That was why the Master of the Faithful (as) had repeatedly said: “Ask me [questions] before you lose me!” And he would often say: “I am more familiar with the routes of the heaven than those of the earth.” Alas! Nobody would appreciate his precious presence.

However, people gradually began to taste the pleasure and joy of the knowledge of Ahl al-Bayt (as) and the Islamic teachings, particularly in the time of Imam Muhammad al-Baqir (as); and like thirsty ones who had been deprived of fresh water or who had not appreciated it, they began to quench their thirst with the splendid and palatable divine knowledge of Imam al-Baqir (as) and gave in to his scholarly status. According to a historian, “At this point, the Muslims turned away from battle fields and warfare to conquering the doorways of knowledge and culture.”

Since there was no possibility at the time for armed uprising - due to intense stranglehold and a lack of chivalrous combatants - Imam al-Baqir (as) deemed as more appropriate the dissemination of the Islamic knowledge and scholarly activities as well as ideological and spiritual struggle against the Umayyad ruling system, and since a full course of Islamic law had not yet been instructed in details and comprehensively, he undertook the fruitful scholarly endeavors in this respect.

However, as the personality of the Imam (as) and the nature of his teachings - in different dimensions and directions - were considered detrimental to the ruling authorities, he was often persecuted and offended by them. Nonetheless, Imam al-Baqir (as) never neglected the importance of his dutiful role in starting a rebellion against the oppressive ruling system, but encouraged it in another way, i.e., by admiring and confirming his rebellious brother Zayd b. ‘Ali b. al-Husayn.

There are narrations denoting that Imam Muhammad al-Baqir (as), who was the greatest intellectual and cultural pioneer of his time, had a significant role in promulgation of ethics, genuine Islamic philosophy, specific worldview of the Qur’an, training such disciples as Imam Shafi‘i, and formulation of the Islamic school of thought. He is also said to have confirmed his brother Zayd's revolutionary position; e.g., he is quoted as saying: “O Lord! Strengthen my back by [my brother] Zayd.

It is also said that one day Zayd paid a visit to Imam al-Baqir (as). On visiting Zayd, the Imam (as) recited the following verse: ﴾ O you who have faith! Be maintainers of justice and witnesses for the sake of Allah ﴿ (Al-Qur’an, 4: 135). He then continued: “O Zayd! By God you are an example of the one who acts according to this verse.”

It is known that Zayd, who under the instruction of his brother, Imam Muhammad al-Baqir (as), had undertaken an uprising to establish justice and faith, was finally ruthlessly murdered by the despotic ruling system of the Umayyad Hisham b. ‘Abd al-Malik in 120 (or 122)/737 (or 739), when he revolted against the latter during the Imamate of Imam Ja‘far al-Sadiq (as). Zayd's sacred body was held hanging from the gallows for years and then set on fire.

And as related in history, although Zayd's movement ostensibly did not lead to victory and neither did other uprisings and endeavors in this period, these revolts and movements in the history of Shi‘ism prompted awakening an activism; initiated the culture of martyrdom targeted against tyrannical rules; kept the pure blood of the Shi‘a seething; and carried on the red line of martyrdom through the history of the Shi‘a up to the present time.

Even though Imam al-Baqir (as) and Imam al-Sadiq (as) apparently did not involve in the above uprising for they did not regard the situation as appropriate, they attempted, at any chance they found, to correct the outlook for the society on the statehood and to teach and disseminate the Islamic principles and to illuminate people's minds and thoughts, being in itself an alternative to battle and warfare against the enemy.

Since in this era the Umayyad rule was fading out and the ‘Abbasid rebellion was cracking down on them, the best circumstances had risen for promulgation of dynamic thoughts and training disciples and dignitaries as well as demarcating the right lines of statehood, which was indeed a political struggle laying the foundation for and formulation of the Islamic doctrine and principles.

However, as maintained above, wherever the caliphate system's benefits were concerned and the rulers felt that the Imam (a.s.) was unveiling their cruel faces and teaching the right path to recognition of the “Infallible Imam” and Imamate which followed “Prophethood” and finally the “Rule of Allah”, they would proceed to persecute and even torture the Imam (as), and sometimes would exile and incarcerate him.

To give an example of the above, a historical event is narrated as follows:

“One year when Hisham b. ‘Abd al-Malik, the Umayyad ruler, was going on a Hajj pilgrimage, Ja‘far b. Muhammad, Imam al-Sadiq (as) together with his father, Imam al-Baqitr (as) were also on the pilgrimage. One day, Imam al-Sadiq (as) was giving a speech in an assembly in Mecca, emphasizing the issue of leadership and that the Imams, rather than others, are the true leaders and caliphs of Allah on earth, and that following their footsteps and swearing allegiance to them rather than to others would bring forth social happiness and salvation.

These words, being uttered in the period of Hisham's full power and during the Hajj rituals in Mecca, began to echo widely around and reached Hisham. In Mecca, Hisham did not dare to interfere, nor was it advisable for him to do so. But when he arrived in Damascus, he dispatched an envoy to Medina asking the governor there to send Imam al-Baqir (as) and his son to Damascus, which was done accordingly.

Imam al-Sadiq (as) said in this regard: “When we arrived in Damascus, Hisham called us to his court. When we entered, we saw him sitting on his throne and having his men fully armed, arrayed in two rows by his sides. He also had a target board installed before him on the other end of the hall, and the dignitaries among his entourage were engaged in an archery match.

As we entered the courtyard of Hisham's palace, my father was in front and I was following him. When we got near, Hisham asked my father: 'Why don't you take part in the match?' My father replied: 'I have become old and am not in a position to do this. It would be better if you exempt me from this.' Hisham swore: 'By God who honored us by His Religion and Messenger, I won't exempt you.' He then commanded one of the Umayyad nobles to hand his bow and arrow over to my father [Imam al-Baqir (as)] so that he too could take part in the match.

My father took the bow from the man, picked an arrow, put it in the bow, pulled the string powerfully, and shot it right to the center of the target. Then, he took another arrow and shot it at the notch of the previous one… numbering to nine successive shots. Infuriated by this event, Hisham said: 'You did a great job O Abu Ja‘far! You are the most skilful among the Arab and non-Arab archers. Why did you say you were not able to do it? Tell me who taught you the archery?' My father replied: 'You know that this sport is common among Medinans. I used to practice it when I was young'.”

Then, Imam al-Sadiq (as) pointed out that: “Hisham got mad with the whole affair and made up his mind to murder my father. At the same gathering, Hisham talked to Imam al-Baqir (as) over leadership and caliphate. Imam al-Baqir (as) expressed his opinion on the leadership of the faithful leaders and how an Islamic community is run and what characteristics a leader of an Islamic society must have.

All this further perplexed Hisham who lacked those requirements and who had usurped that position.” It is reported by some that Imam al-Baqir (as) was incarcerated in Damascus. When Hisham got informed that the prisoners of Damascus have turned into Imam al-Baqir (as)'s disciples and followers, he freed the Imam and hastened to have him sent to Medina.

Before the Imam's departure, Hisham sent forth a courier to spread ill rumors against them (i.e., Imam al-Baqir and Imam al-Sadiq - A.S.) in the villages and towns en route, so that people would not get in touch with them and might not be influenced by their sermons and conducts. Nevertheless, on this journey the Imam did not spare any chance to contact people - even the Christians - and to make them aware of the whole situation.

It is interesting and instructive to know that in his last will, Imam Muhmmad al-Baqir (as) enjoined his son Imam Ja‘far al-Sadiq (as) to allocate after his demise a part of his property to be spent during Hajj pilgrimage at mourning ceremonies for him for ten years in Mana, where Hajis gather for throwing stones at Satan and making sacrifices.

Drawing attention to the issue and determining the location is considered very important. According to the author of al-Ghadir - the well-known ‘Allama Amini - the purpose of this testament is to make the great Islamic community acquainted with the true leader of the religion at that Holy Land and guide them to the right path, so that they would break away from others and join these leaders; and this is the utmost eagerness for guiding people and rescuing them from the claws of tyranny and misguidance.2

Martyrdom of Imam Muhmmad al-Baqir (as)

Imam Muhmmad al-Baqir (as) lived on for 19 years and ten months after the martyrdom of his father, Imam Zayn al-‘Abidin (as). During this time he was engaged in doing his crucial duty of Imamate, spreading and propagating the Islamic culture, teaching disciples, leading companions and people, implementing traditions of his noble ancestor among the people, drawing the attention of the usurping ruling system toward the right line of leadership and guiding people in realizing the real leader and the Infallible Imam who is the genuine vicegerent (caliph) of Allah and His Apostle (S) on earth, and spared no moment in accomplishing his duties.

Finally, on Dhul Hijja 7, 114/January, 28, 733, when he was 57 years old, he was poisoned by the order of Hisham in Medina and departed to the Heavens. His sacred body was buried in Baqi‘cemetery next to his honorable father.

His Wives and Children

The children of His Holiness are reported to be seven: Abu ‘Abd Allah Ja‘far b. Muhammad al-Sadiq (as) and ‘Abd Allah who were born to Umm Farvah, daughter of Qasim b. Muhammad b. Abi Bakr. Ibrahim and ‘Ubayd Allah, who were born to Umm Hakim and both died during the lifetime of their noble father. ‘Ali, Zaynab, and Umm Salama, whose mother was an umm walad [a concubine].

Some Sayings of Imam Muhammad al-Baqir (as):

1. Islam is founded on five pillars: Prayers (Salat), alms tax (zakat), Hajj pilgrimage, fasting, and Wilayat (allegiance to the Imam). When asked about Wilayat, the Imam answered: by Wilayat the Muslims' affairs will be put into order and discipline.

2. Nothing is better liked by Allah than requesting Him and begging requirements from Him.

3. Nothing is better for fending off calamities and dire accidents than supplication.

4. The worst defect is to stare at others' faults and ignore one's own faults; to enjoin people to do things which one is unable to do oneself; and to persecute one's friend or companion who has no supporter and helper, and not to hasten to assist him.

5. When you are sitting in the presence of a scholar, be more eager to listen than to talk; learn to listen well as well as you learn to talk well, and do not interrupt the speaker.

6. The servants will not turn infidel if they do not state any ideas when having no knowledge, and do not deny what they have not understood.

7. A scholar whose knowledge is beneficent to people is superior to seventy thousand worshippers.

8. Whoever is not appointed as his own preacher by God, others’ exhortation will not have any effect on him.

Notes

1. Majmu‘a-yi Zindigi-yi Chahardah Ma‘sum ‘Alayhim al-Salam, p. 175.

2. Imam dar ‘Ayniyat-i Jami‘a, from page 53 on (with slight changes).