Alhassanain(p) Network for Heritage and Islamic Thought

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

NAME AND PARENTAGE

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

BIRTH

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

UPBRINGING

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

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

IMAMATE

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

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

REVOLUTION

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

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

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

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

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

ATROCTIES ON THE SAYYIDS

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

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

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

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

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

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

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

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

CHARACTER AND VIRTUES

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

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

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

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

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

DISSEMINATING KNOWLEDGE AND LEARNING

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

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

DEATH

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

The Seventh Imam Musa Al-Kazim (AS)

NAME AND PARENTAGE

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

BIRTH

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

UPBRINGING AND INSTRUDCTION

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

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

IMAMATE

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

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

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

PERSECUTION

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

CHARACTER AND VIRTUES

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

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

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

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

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

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

HARASSMENT OF IMAM MUSA AL-KAZIM (AS)

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

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

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

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

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

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

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

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

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

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

DEATH

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