A Survey into the Lives of the Infallible Imams chapter2

A Survey into the Lives of the Infallible Imams

Chapter2

Chapter5: The Reasons for Imam Musa al-Kazim’s (‘a) Martyrdom 

point 

“You are the main means of approach and the right way, you are the martyrs in this mortal world and the Day of Judgement will make equal what was unequal before. ” [1] All of the infallible Imams, except for the holy being of the Imam of the Time who is still alive, died as martyrs. None of them died a natural death or as a result of an illness. This was one of their big glories. Firstly, because they always wished for martyrdom in the path of Allah and we can see the inner sense for this in the supplications they used to read which they have taught us. ‘Ali said, “I would hate to die in bed. I would prefer be killed with one thousand sword strikes than dying peacefully in bed. ” The supplications and ziyarat we read during pilgrimage to their resting places remind us of their virtues and that they are among the martyrs. The sentence I referred to at the beginning of speech was from the Jami‘ah al-Kabirah supplication in which we read, “You are the straight path and the main means of approach, you are the martyrs in this world and the intercessors of the next world. ” The term “shahid” (martyr) is the title for the holy being of Imam al-Husaynwho is usually referred to as Shahid, “Al-Husaynal-Shahid” (the Martyred Husayn) ; just as we call Imam al- Sadiq “Ja‘far al-Sadiq” (the p: 155 

Page155-A Survey into the Lives of the Infallible Imams

Truthful Ja‘far) ; and Imam ibn Ja‘far, “Musa al-Kazim” (the one who is dominant over his anger). This, however, does not mean that Imam al-Husaynis the only martyred Imam among the infallible Imams. Just as calling Musa ibn Ja‘far, al-Kazim, would not mean the rest of the Imams were not al-Kazim (dominant over their anger) ; addressing Imam al-Rida, as al- Ridadoes not mean that this is not applicable to the rest of Imams or if we say Imam al-Sadiq it does not mean that the rest of the Imams were not [God-forbid] truthful. 

Page156-A Survey into the Lives of the Infallible Imams

--------------------

[1]: Ziyarat Jami‘ah al-Kabirah. 

The influence of time on the type of combat Now the question put forward is: why did the rest of the infallible Imams become martyrs? Even those Imams whose history does not confirm them to uprise against tyrant rulers of their time, or the ones whose apparent conduct demonstrated that their methods differed to those of Imam al-Husayn)? All right! Imam al-Husaynwas martyred; however, why is it claimed that Imam al-Hassan, Imam al-Sajjad, Imam al-Kazim, Imam al-Sadiq (as well as all the other Imams) should have also been martyrs? The answer to this is as follows: it is incorrect for us to assume that the methods and objectives of the rest of the Imams were different to Imam al-Husaynin this regard. Some have this presumption and claim: among the Imams, Imam al-Husayn’sdecision was to fight against the tyrannical system of his time. However, the rest of the Imams did not fight. If this is our assumption, then we are mistaken. History informs us of the opposite and all the evidence p: 156 

Page156-A Survey into the Lives of the Infallible Imams

and explanations are contrary to such a conclusion. If we look at this issue from a different point of view, with correct understanding of the evidence, then we will find that it is impossible for a true Muslim to actually come into terms with a tyrant and oppressive systems of his time, let alone someone in the holy position of an imam. On the contrary, he would fight them, the only difference being the forms of their combat. At one time, the fight may be visible, declaring a war and fighting with weapons. This is one form of combat. At other times, there is fighting, by means of condemnation of the other side, as well as discouraging people from his side, revoking the other side and inclining the society against him but not in the form of drawing weapons. This is how time requirements can influence the form of combat. Time requirement can never be effective in a situation where in one case agreeing to peace with oppressors is permissible in one situation and forbidden in another situation. No, coming to terms with oppressors is never permitted at any time or place. The form of combat, however, may vary. It can be overt or covert. The history of the infallible Imams generally demonstrates their constant battle against oppression. If they speak of fighting while in dissimulation [taqiyyah], it does not mean stagnancy and idleness. The root of taqiyyah is from waqy, just like taqwa, the root of which is from waqy. This is p: 157 

Page157-A Survey into the Lives of the Infallible Imams

what taqiyyah means: defending oneself undercover or metaphorically speaking, using a shield to defend oneself during battle to get hit less but in no way withdrawing. This is why we see that all the infallible Imams have the honor—yes the honor—of not coming to terms with any tyrant caliph and were continuously hostile with them. Today, after one thousand and three hundred years (more for some Imams and slightly less for some others) you see caliphs like ‘Abd al-Malik ibn Marwan (from before his time and during his time; the children of ‘Abd al-Malik, the cousins of ‘Abd al-Malik, Bani al-‘Abbas, Mansur Dawaniqi, Abu al-‘Abbas al-Saffah, Harun al-Rashid, Ma’mun, and Mutawakkil) are among the most ill-reputed people in history. Among us and even among the Sunnis, it is clear that they were bespattered. Who bespattered them? If it were not for the resistence of the infallible Imams who revealed their depravities and debaucheries and other people like them, we would consider Harun and especially Ma’mun on the same rank as saints. If the infallible Imams had not revealed Ma’mun’s inner intentions and had not fully introduced him, he would have definitely been regarded as one of the greatest heroes in religion and science in this world. Our topic of discussion is about the martyrdom of Imam Musa ibn Ja‘far. Why did they martyr him? First of all, the fact that Imam Musa ibn Ja‘far was martyred has been made certain and no one can deny it. According to the most famous and p: 158 

Page158-A Survey into the Lives of the Infallible Imams

most valid narrations, Musa ibn Ja‘far spent four years in the corner of prison dungeons and passed away there. There are historical texts about the time the Imam spent in prison; suggestions were constantly forwarded to the Imam demanding for apology or even a verbal confession from him, but the Imam never agreed. 

Page159-A Survey into the Lives of the Infallible Imams

The Imam in Basrah Prison The Imam served time not only in one prison, but in several prisons. They kept on transferring him from one prison to another and this was done, interestingly, because any prison they took the Imam to, it would not take long for the prisoners there to become devoted to him. At first the Imam was taken to Basrah Prison. The Imam was handed over to the governor of Basrah, who at that time was ‘Isa ibn Ja‘far ibn Abi Ja‘far Mansur, the grandchild of Mansur Dawaniqi. ‘Isa ibn Ja‘far ibn Abi Ja‘far Mansur was a violent man who did not take intrest in moral issues. As one of his relative says, “They took this pious and holy man to a place where he heard things, he never had heard before. ” The Imam was taken to Basrah Prison in the Arabic month of Dhu al-Hijjah, of the year 178 AH, which was supposed to be a time of celebration and happiness due to ‘Id al-Duha. The Imam spent a period of time in Basrah Prison after which even this very ‘Isa had gradually become fond of the Imam. He too, at first, truly imagined the Imam to be what the government p: 159 

Page159-A Survey into the Lives of the Infallible Imams

had broadcasted of him, which was a rebellious man whose only skill was ‘to claim to be the rightful successor’. In other words, the desire to become a leader had made him crazy. Upon his personal aquaintence with the Imam, he realized that the Imam was a spiritual man, whose only purpose of raising the issue of successoral was to address its spiritual aspects. The situation then changed. He ordered a very good room to be put at the Imam’s disposal and entertained the Imam publicly. Harun sent a secret message, in which he ordered ‘Isa to get rid of him. ‘Isa responded, “I will not do such a thing. ” Finally, ‘Isa wrote a letter to the Caliph, “Order them to come and take him back; otherwise, I will set him free myself. I cannot keep such a man as a prisoner. ” Since he was the Caliph’s cousin and the grandchild of Mansur, his words were, of course, observed. 

Page160-A Survey into the Lives of the Infallible Imams

The Imam in various prisons They took the Imam to Baghdad and handed him over to Fadl ibn Rabi‘. Fadl ibn Rabi‘ was the son of Rabi‘, the chamberlain. [1] Harun vested Imam to him. After a while, he also became fond of the Imam, changed the Imam’s conditions and placed the Imam in a better prison. The spies informed Harun that the Imam was not having a difficult time in Fadl ibn Rabi‘’s prison. They informed him that the Imam was not actually a prisoner but actually a guest. Harun took the Imam away from him and handed him over to p: 160 

Page160-A Survey into the Lives of the Infallible Imams

Fadl ibn Yahya Barmaki. After a while, Fadl also started treating the Imam that way which this really frustrated Harun. He sent his spies to investigate. They found out that the story was true. He finally took the Imam away and Fadl was disfavoured by Harun. In one of Harun’s gathering, Fadl’s father (an Iranian minister who was hostile towards the Shi‘ahs) , to stop his child from being lowered in esteem by Harun, said in Harun’s ear, “If my son has done something wrong, I am prepared to follow any orders you may have. My son has repented, my son this and my son that…” Afterwards, he came to Baghdad and took the Imam away from his son and handed him over to someone else called Sindi ibn Shahik who they say was not a Muslim. The Imam went through a lot of difficulties in his prison; that is to say the Imam was not left in peace in his prison. 

Page161-A Survey into the Lives of the Infallible Imams

--------------------

[1]: The ‘Abbasid caliphs had a chamberlain called Rabi‘, who was the chamberlain for Mansur first. After Mansur, he stayed in their system and his son was in Harun’s system. They were the special people in the imperial court of the so-called ‘Abbasid caliphs and were extremely trustworthy. 

Harun’s request from the Imam During the last few days of the Imam’s imprisonment, which was not more than one week before his martyrdom, Harun sent this very Yahya Barmaki to the Imam and through him, in nice and soft tone, he told the Imam, “Send my regards to my cousin and tell him it has been proven to us you have committed no sin and are blameless. However, I have unfortunately made an oath and cannot break my word. I have made an oath not to free you before you have confessed to sinning and asked me for p: 161 

Page161-A Survey into the Lives of the Infallible Imams

forgiveness. No one needs to know. It is enough if you confess in the presence of Yahya. I do not need to be there either; the presence of others is not also needed. I do not want to break my oath. You only need to confess in Yahya’s presence and say I am sorry that I have breached and I want the Caliph to forgive me. I will then set you free. Then, you can come to me and etc. ” Now look at his resistive spirit! Why are they referred to as the intercessors of the transient realm [barzakh]? Why did they become martyrs? They become martyrs in the way of their true faith and belief. They wanted to show that true faith does not allow taking steps with the oppressor. The Imam’s response to Yahya Baramaki was, “Tell Harun that there is not much left of my life and that is it. ” And, after a week, the Imam was poisoned. 

Page161-A Survey into the Lives of the Infallible Imams

The reasons for the Imam’s arrest Now why did Harun order for the Imam’s arrest? Because he was jealous of the Imam’s position and felt threatened by it even though the Imam was not revolting against him, nor has he taken the smallest steps to form a revolution (a discernible revolution). Harun, however, had realized that they had started a spiritual revolution of beliefs. When Harun decided to consolidate his son Amin for the position of crown prince, followed by Ma’mun who would subsequently be followed by his son Mu‘tamid, he invites the scholars and the prominent p: 162 

Page162-A Survey into the Lives of the Infallible Imams

figures of all the cities to come to Mecca that year. He organizes a massive convention and takes oaths of allegiance from everyone. Who in his opinion could have been a potential obstacle for this task? Who is the one in whose presence looks would be directed upon him and would cause others to think that he would be the one worthy of the position of the caliphate? Musa ibn Ja‘far. When Harun comes to Medina, he orders for the Imam’s arrest. This very Yahya Barmaki is reported to have said, “During today or tomorrow, I think the Caliph will order the arrest of Musa ibn Ja‘far. ” They asked him, “How come? ” He replied, “I accompanied him in his pilgrimage of the Prophet in Masjid al-Nabi. [1] When he wanted to say salutation to the Prophet, I saw him say, ‘Peace is upon you, O son of my uncle! O the Messenger of Allah’! ” Then, he said, “I am very sorry that I have to arrest your son Musa ibn Ja‘far (as if he can lie to the Prophet) this is what is deemed advisable. If I do not do this, there will be upheaval in the land. To stop this and, for the interest of this land, I have to do such a thing. O the Messenger of Allah, I am apologizing. ” Yahya told his friend, “I imagine, today or tomorrow, he is going to order the Imam’s arrest. ” Harun ordered his men to go after the Imam. It just so happened that the p: 163 

Page163-A Survey into the Lives of the Infallible Imams

Imam was not at home. Where was he? He was at the Prophet’s Mosque. The Imam was praying when they entered. They did not permit him to finish his prayers and dragged him out of the Prophet’s Mosque. The Imam looked at the Prophet’s grave and said, “Do you see how your nation is treating your children? ” Why does Harun do this? This was because he wants to take oaths of allegiance for his children as future crown princes. But, the Imam had not rioted. He had not rioted but his situation was basically a different one. His situation is explained by the fact that Harun and his children were trying to usurp the caliphate. 

Page164-A Survey into the Lives of the Infallible Imams

--------------------

[1]: 1. These shamefuls truly believed in their heart. Do not think that these people had not beliefs. If they had no beliefs, they would not have been as wretched as they were with beliefs like the assassin group of Imam al-Husayn. When the Imam Asked, “How are the people of Kufah? ” Farazdaq and a couple of others said, “Their hearts are with you. In their hearts, they believe in you, but at the same time, they fight against their heart, they have risen against their faith and belief and that has caused them to draw their swords on you. Woe the state of man when materialistic goals and ambition force him to fight against his belief. If they truly did not believe in Islam, if they did had no belief in the Prophet and no belief in Musa ibn Ja‘far and had some other beliefs, they would not have been scolded as much and were not as wretched and under suffer by Allah, but they had beliefs and acted against their beliefs. ” 

Ma’mun’s saying Ma’mun’s actions caused some historian to consider him a Shi‘ah. In my opinion, there is nothing holding someone back from believing in something but acting against it. He was a Shi‘ah and he was one of the Shi‘ah scholars. This man had some debates with Sunni scholars that have been recorded in historical texts. A couple of years ago, a Turkish Sunni judge wrote a book which was translated into Farsi and it was called, “Descriptions and Trials about Muhammad’s Family”. Ma’mun’s discussion about ‘Ali’s immediate caliphate is quoted in the above-mentioned book. This discussion is so interesting and scholarly, the form of which is rarely seen to have taken place by any Shi‘ah scholar. It has been written that once Ma’mun himself said, “Can any of you imagine who taught me Shi‘ism? ” They said, “Who? ” He said, “My p: 164 

Page164-A Survey into the Lives of the Infallible Imams

father. ” They replied, “But your father was the worse enemy of Shi‘ism and the Shi‘ah Imams. ” He said, “This is the story. We were on a pilgrimage to Hajj with my father. I was very young. Everybody, especially the elders and noblemen, came to visit. He had everyone introduce themselves: say his name, his father’s name and his ancestor up to his great ancestors. This was so that the Caliph could get to know him and see whether he was from Quraysh or not and if he was from the Helpers [ansar] of the Prophet, whether he was a Khazraji or an Awsi. Whoever came, the chamberlain would come and say to Harun, ‘This certain person with this name and this father’s name and etc… had come. ’ One day the chamberlain came and said, ‘The one who is here to visit the Caliph said, ‘Tell him Musa ibn Ja‘far ibn Muhammadibn ‘Ali ibn al-Husaynibn ‘Ali ibn Abi Talib is here’. ’ As soon as he said this, my father got up and said, ‘Tell him to come in. ’ He then said, ‘Tell him to come in on horseback and not get off. ’ He ordered us to go and welcome him. We went and saw a man on whose face traces of piety and worship were clearly visible. He appeared to be from among the first class worshippers and a person of great piety. My father shouted from a distance, ‘Please come in mounted for so and so’s sake. ’ Then, he very p: 165 

Page165-A Survey into the Lives of the Infallible Imams

politely seated him higher than himself and started to ask him questions, ‘How many are your dependents? ’ ‘It was discovered that he had lots of dependents. ’ ‘How are your living conditions? ’ ‘My life’s situation is so and so. ’ ‘What is your income? ’ ‘My income is this much. ’ He then left. When he was leaving, my father told us to go, accompany him and see him off. To Harun’s command, we escorted him to the door. That was when he quietly told me, ‘You will become the caliph. I will give you only one advice that is not to treat my children badly. ’ We did not know who he was. We returned. I was the most inquisitive from amongst the rest of my siblings so when the place got empty, I asked my father who the man was to whom he paid so much respect. He smiled and said, ‘Frankly, this seat that we are sitting on belongs to them. ’ I asked, ‘Do you really believe this? ’ He said, ‘I do. ’ I said, ‘Why then don’t you give it to them? ’ He replied, ‘Do you not know that kingdom is sterile? If I come to know that even you, my son, ever had the idea of becoming my adversary, I will take off your body that which carries your eyes. ’ This passed. Harun was giving recompense. He would send exorbitant amounts of money to this and that person’s house. This ranged from four thousand red gold dinars to five thousand and so on. 

We thought the sum he would send the man he paid so much respect to would probably be very high. It was, however, the least; two hundred dinars. Again, I went and asked my father about this, he replied, ‘Do you not know that they are our rivals? Politics demands that they always be in need of financial aid and short of money. This is because if their economical facilities ever improve, it is possible that one thousand swords will rise against your father’. ” 

The Imam’s spiritual influence You can imagine how much spiritual influence the Shi‘ah Imams had. They neither had swords nor propagandized, but they had hearts. There were the Shi‘ahs present among Harun’s closest allies in his government. Truth and reality has a kind of attraction that one cannot neglect. Tonight you read in the papers that Malik al-Husaynsaid, “I found out that even my driver was with the partisans. ” My chef was also one of them. ‘Ali ibn Yaqt in is Harun’s minister. He is the second person is the land but a Shi‘ah and undercover. He is aiding Musa ibn Ja‘far’s aims but his guise is for Harun. He reported to the Imam two or three times but Musa ibn Ja‘far, who because of his special perception realized the dangers he could be facing, gave him instructions which saved his life. There were some people among Harun’s system who were very fond of the Imam and were limitlessly enamoured by him but never dared to contact the Imam. One of the Ahwazi Iranian Shi‘ahs p: 167 

Page167-A Survey into the Lives of the Infallible Imams

has said, “I had become subject to some very heavy taxes which were put down for me. If I wanted to pay those taxes they had made up for me, my life would crash down. By chance the governor of Ahwaz was deposed and a new governor replaced him. I was really worried that he would ask me for those taxes. A friend, however, advised me to discuss the issue with him because both the governor and I were Shi‘ahs but I never dared to go to him and say that I am a Shi‘ah because I could not believe it myself. I said to myself that it would be better if I went to Imam Musa ibn Ja‘far in Medina. If he confirmed that the governor is Shi‘ah, then I will ask him for advice. I went to the Imam and he wrote a letter which was not longer than three or four sentences; three to four imperious sentences, the type an imam would write to his follower. They were about helping to resolve the problems of a Muslim believer who was in need, and something about the position a believer holds with God and that was it. I secretly brought the letter with me to Ahwaz. I realized that I should give this letter to the governor confidentially. One night, I went to his door. His door-keeper came and I said, ‘Tell him someone has come from Musa ibn Ja‘far and has a letter for you. ’ I saw him coming; p: 168 

Page168-A Survey into the Lives of the Infallible Imams

he greeted me and said, ‘What are you saying? ’ I said, ‘I have come from Imam Musa ibn Ja‘far and have brought a letter. ’ He took the letter from me. He recognized the letter and kissed it. He then kissed my face and my eyes. He immediately took me inside the house and sat in front of me like a child and said, ‘You went to the Imam? ’ I said, ‘Yes. ’ He said, ‘What is the problem that you are facing? ’ I replied, ‘They have put down very heavy taxes for me. If I pay them, my life will be in ruins. ’ He ordered for the book to be brought on the same night and corrected it. ’ Because the Imam had written, ‘If any one makes a faithful person happy, such and such…,’ he said, ‘Will you let me do you another service? ’ I replied, ‘Yes. ’ He said, ‘I want to halve whatever I own with you tonight. I will halve all the money I have with you and will ask the price of whatever goods I own. Accept this from me. ’ The Ahwazi says, ‘I came out in that condition and in a trip I later had to Medina I told the story to the Imam. ’ The Imam smiled and was contented. ” What was Harun afraid of? He was afraid of the attraction towards the truth. “Language is not the only tool for propagation. ” [1] Language has little influence on propagation. True propaganda is through actions. Whoever confronted Musa ibn Ja‘far, his p: 169 

Page169-A Survey into the Lives of the Infallible Imams

generous father or his pure children and spent time with them, he would basically see the reality within them. He would see that they know Allah deeply and truly fear Him. They truthfully love Allah and whatever they did was truly for Him. 

--------------------

[1]: Usul al-Kafi, Section on the Truth [bab al-sidq] and Section on Scrupulousness [bab al-wara‘] 

Two common customs among the Imams Two customs were visible among the Imams. One was worship, fear of Allah and their monotheism. There is a very amazing monotheism in their being. They are weeping and shivering in fear of Allah as if they can see Allah, the Resurrection Day, Hell and Paradise. We read about Musa ibn Ja‘far, “The allied party of long prostrations and effervescence tears! One will not cry before he has a disturbed fiery inside. ” [1] The second custom observed among the children of ‘Ali (the infallible Imams) was their sympathy for and intimacy with the weak, oppressed, dispossessed and needy. Man basically values these differently. By studying the history of Imam al-Hassan, Imam al-Husayn, Imam Zayn al-‘Abidin, Imam al-Baqir, Imam al-Sadiq, Imam al-Kazim and other subsequent Imams, we see that being attentive to the condition of the needy was basically part of their routine. It was in the form of personal tending and not only ordering for it to be done. They never passed this sort of responsibility to someone else. It is obvious that people perceived these issues. 

--------------------

[1]: Muntahi al-Amal, vol. 2, p. 222. 

The plot of Harun’s system During the time the Imam spent in prison, Harun’s system plotted to maybe lower the Imam’s reputation. They assigned a very beautiful young woman to become the so-called slave girl of the Imam in p: 170 

Page170-A Survey into the Lives of the Infallible Imams

prison. In prison, someone obviously has to bring food and if the prisoner is in need of something, he can ask that person. They assigned a very beautiful young slave girl for this task and said, “No matter what kind of a man he is, he has been in prison for a long time, he may at least look at her which makes it possible to accuse him and a group of prattlers can say, ‘How could this be possible, a man and a young woman alone in an empty room’? ” They were suddenly informed that a dramatic change had occurred in this young slave girl and that even she had started worshipping. They saw that this slave girl had become another follower of the Imam. [1] They saw her completely disturbed. She was in a different mental state. She kept looking at the sky and at the earth. They said to her, “What is the matter? ” She replied, “When I saw this man, I understood what I am and realized that I have committed a lot of sins in my life. I have committed many faults. I think, I should now only stay in a state of repentance. ” She did not change her mind until she died. 

Page171-A Survey into the Lives of the Infallible Imams

--------------------

[1]: Because the Imam was in prison and had nothing to do, the only thing he could do over there was to worship. Such unendurable worship that is not possible for man to carry out unless he has an extreme love. 

Bishr Hafi and Imam al-Kazim (‘a) You have heard the story of Bishr Hafi. [2] One day the Imam was passing through the alleys of Baghdad and sounds of howl, tar and tambourine could be heard from a house. They were playing and dancing and one could hear the sound of gambling. Incidentally, p: 171 

Page171-A Survey into the Lives of the Infallible Imams

one of the servants of the house came out to empty the trash for them to be taken by the rubbish men. The Imam told him, “Does this house belong to a freeman or a slave? ” This was a strange question. The servant said, “Can you not realize for yourself from the luxurious state of the house? This is Bishr’s house, one of the authorities, one of the aristocrats; of course, he is free. ” The Imam replied, “Yes, [1] it must belong to a freeman. If he was enslaved, all these noises would not be coming out of his house. ” Now whatever else was said is not written. They have only written that other comments were exchanged between them when Bishr realized that the slave who went to empty the rubbish outside had taken longer than he needed to. He came after him and said, “What took you so long? ” The slave replied, “A man was talking to me. He asked a very strange question. ” Bishr said, “What did he ask? ” He said, “He asked me whether the owner of this house was free or enslaved? ” I replied, “Of course, he is free. ” He then said, “Yes, he is free, if he was a slave, such noises would not have come out. ” Bishr said, “What did he look like? ” When the servant described him, he realized that it was Musa ibn Ja‘far. He asked, “Where did he go? ” He said, “He went this way. ” Bishr was bare-footed and did not take the p: 172 

Page172-A Survey into the Lives of the Infallible Imams

time to put his shoes on in fear that he may not find the Imam. He ran out barefoot. He ran and threw himself on the Imam’s lap and asked, “What did you say? ” The Imam replied, “This is what I said. ” He said, “Sir! From this very hour, I want to be Allah’s slave;” and he meant it. From that moment onwards, he was Allah’s slave. This news reached Harun. This was why he felt threatened and said, “They just should not be. Basically, your presence (Imam al-Kazim) is a sin in my view. ” The Imam asked, “What have I done? What uprising have I caused? What actions have I performed? ” These questions had no reply but were saying in an adequate expression, “Basically, your presence is a sin. ” At the same time, the Imams never failed to enlighten their followers and other people. They told and conveyed the story to them and they understood what what happening. 

Page173-A Survey into the Lives of the Infallible Imams

--------------------

[2]: The pure Imams implement power as such, that is to say it happened naturally and it was not as if they wanted to act. 

[1]: Meaning if he was the servant of Allah. 

Safwan Jammal and Harun You have probably also heard the story of Safwan Jammal. Safwan owned what the today call, ‘transportation rental services’ which was an agency that rented out camels in those days. He was very reputable and his services were so abundant that the government would frequently ask him for transportation services. One day, Harun wanted to go on a trip to Mecca and requested his services. He signed a contract with him for renting the transportation. Safwan, however, was one of the followers and companions of Imam al-Kazim. One day he came to visit the p: 173 

Page173-A Survey into the Lives of the Infallible Imams

Imam and said (or the Imam may have been informed previously): I have done such a thing. The Imam said, “Why did you offer your camels to such a tyrant man? ” He replied, “I did not offer them out for a sinful trip! His trip was a pilgrimage to Hajj and a trip of obedience; that is why I loaned them; otherwise, I would not have. ” The Imam asked, “Have you received your money yet? Or at least, is there any rent to be paid still? ” He replied, “Yes, there is. ” The Imam said, “Refer to you heart, now that you rented your camels out to Harun, do you not wish, deep down in your heart, that Harun stays alive at least until he comes back and pays the rest of your rent? ” He said, “Yes. ” The Imam said, “It is enough that you are contented with the survival of the oppressor and this itself is a sin. ” Safwan came out. Harun’s men were suddenly informed that Safwan had sold out all his camels. He basically left this job. When he sold them, he went to the other party of the contract and said, “We shall terminate this contract because I no longer want this job,” and tried to bring some excuses. Harun was informed and said, “Bring him here. ” When they brought him, Harun asked, “What is going on? ” He replied, “I have grown old. I can no longer do this job. I thought even if I want to work, p: 174 

Page174-A Survey into the Lives of the Infallible Imams

it can be something else. ” Harun realized and said, “Tell me the truth! Why did you sell your camels? ” Safwan replied, “That was the truth. ” Harun said, “No, I know what the story is. Musa ibn Ja‘far was informed you loaned your camels to me and he told you that this transgressed the law. Do not deny it. I swear to God, had it not been for the long years of acquaintance we have had with your family, I would have ordered your execution right here. ” So, these are what caused the martyrdom of Imam Musa ibn Ja‘far. Firstly, his presence was, in a way, what caused the caliphs to feel threatened. Secondly, they were publicizing against the caliphs and telling the stories of their oppression. They, however, dissimulated, which means they acted in a way that no evidence was left available for their opposition. The conditions of their time demanded for them to do their jobs undercover and try not to leave any evidence behind for the other party or at least the least possible. Thirdly, they had an amazingly resistive spirit. As I said before, when they say, “Sir! You just become a little apologetic in the presence of Yahya,” and he replies, “My life is ending. ” In another time, Haruns sent somebody to prison and wanted him to get the Imam’s confession, and repeated the same things, “We are very fond of you; we are devoted to you. It is to the best interest that you do not p: 175 

Page175-A Survey into the Lives of the Infallible Imams

go to Medina; otherwise, we do not intend to keep you imprisoned. We have ordered them to keep you in a safe place near my self. I sent you my special chef, as you may not be used to our foods, to prepare for you whatever you desire. ” Who was this agent? It was Fadl ibn Rabi‘ in whose prison the Imam once was and he was one of Harun’s high ranking officers. He went to see the Imam in prison while he was wearing his official uniform and he was armed. The Imam realized that Fadl ibn Rabi‘ had come (now observe the soul power): Fadl is standing waiting for the Imam to finish his prayer so he could communicate the Caliph’s messege. As soon as the Imam said the prayer salutations [salams] and he said, assalamu ‘alaykum wa rahmatullahi wa barakatuh, he gave no chance and said Allah-u Akbar and stood up to pray. Again Fadhl waited. The Imam’s prayer finished again and as soon as he said, assalamu ‘alaykum, the Imam again gave him no chance to begin and said, “Allah-u Akbar. ” This was repeated a couple of times. Fadl realized that this was being done deliberately. He thought at first the Imam has some prayers in which he has to read four, six, eight rak‘ah’s one after the other. Afterwards, he found out that this was being done because the Imam had no desire to pay any attention to him. He did not want to accept p: 176 

Page176-A Survey into the Lives of the Infallible Imams

him. He eventually figured out that he has to fulfil his mission and if he stays for long, Harun would become suspicious of him. This time he started talking before the Imam began to say his salams. He may have said salam first. He said whatever Harun had said. Harun had also told him, “Don’t go there and say this is what Commander of the Faithful [Amir al-Mu’minin] has said; don’t use the term, ‘Amir al- Mu’minin’. Say this is what your cousin has said. ” He said in the utmost courtesy and politeness, “Your cousin has said that it is proven for us that you have committed no faults and sins but it is to the best interest you stay in this place and not go to Medina. I have ordered a special chef for the time being to come, order whatever food you desire so he prepares it for you. ” They have written that the Imam’s response to this was, [Allahu Akbar], “My own wealth is not here. If I want to spend, I will spend from my own licit wealth. The chef is coming so I give orders? I am not a kind of person to ask, ‘How much my ratio is or give my portion for this month. ’ I am not also a man who begs. ” As soon as he finished speaking, he said Allahu Akbar and stood for prayers. This is how the caliphs realized that they can in no way force them to surrender and become obedient followers. p: 177 

Page177-A Survey into the Lives of the Infallible Imams

Otherwise, the caliphs themselves knew how costly martyring the Imams would be for them. Their tyrannical policies, however, did not allow them to avoid this. They considered this the easiest way. 

Page177-A Survey into the Lives of the Infallible Imams

The manner of the Imam’s martyrdom As I said before, the last prison the Imam was kept in was the Prison of Sindi bin Shahik who, I have read, was basically a non-Muslim man. He was one of those people who would vehemently put into action whatever was commanded to him. They placed the Imam in a dungeon and then tried to publicize to everyone that the Imam had died a natural death. They have written that, “In order to exonerate his son Fadl, this very Yahya Barmaki promised Harun to carry out the duties others did not carry out. ” He saw Sindi and said, “You do this job (the job of martyring the Imam). ” When he accepted Yahya prepared a very dangerous poison and handed it over to Sindi. In there they had prepared poisonous dates which were fed to the Imam and then they immediately summoned witnesses. They invited the city scholars and Judges (they have written that they invited the faithful men who were considered as honorable, pious and trusted by people). In that meeting they called the Imam as well as Harun and said, “O people! Have you heard what rumours these Shi‘ahs are spreading about Musa ibn Ja‘far? They say: ‘He is not comfortable in prison and Musa ibn Ja‘far this and that…’ See for yourselves that he is completely healthy. ” As p: 178 

Page178-A Survey into the Lives of the Infallible Imams

soon as he finished, the Imam said, “He is lying! Right now I have been poisoned and not more than two or three days is left of my life. ” This time they missed their target. Then after the Imam’s martyrdom, they took his body next to Baghdad’s bridge and kept taking people there and saying, “See, the master is unharmed, none of his bones are broken, his head is not cut either, his throat is not black. We did not kill the Imam, he died a natural death. ” They kept the Imam’s body next to Baghdad’d bridge for three days to make people believe that the Imam died of natural causes. The Imam, of course, had many devotees, but the group who reacted like wild rue seeds on fire were the Shi‘ahs. There is a very touching story which has been written, “Once a group of the Imam’s followers came from Iran with a lot of hardship, they were used to these difficult journeys during those days. When they succeeded to come to Baghdad, they really wished, at least, to visit this prisoner. Visiting a prisoner should not be considered a crime but they were given no permission whatsoever to visit him. They said to themselves, ‘We will beg them, they may accept. ’ They came and begged. As it happened, they accepted and said, ‘All right! We will arrange it today. You wait here. ’ These desperate people were assured that they will visit their Master and then return to their city and p: 179 

Page179-A Survey into the Lives of the Infallible Imams

say, ‘We had the good fortune of visiting the Master. We visited him and asked so and so questions from him and this is how he answered it. ’ While they were waiting outside the prison to see when they will be given the permission to visit, they suddenly saw four porters carrying a body out on their shoulders. The officer said, ‘This is your Imam’. ” 

Page180-A Survey into the Lives of the Infallible Imams

Chapter 6: The Issue of Imam al-Rida (‘a) as the Crown Prince (Session 1) 

point 

Our discussion today, is a historical debate and of the secondary issues related to Imamate (the leadership of Ahl al-Bayt) and caliphate. This issue is better known as Imam al-Rida“as the crown prince”. Ma’mun brought Imam al-Ridafrom Medina to Khorasan (Marv) of that time and appointed him as his crown prince. Even the words “heir” or “crown prince” which are both used for the same meaning, are definitions not only relative today but also linked to that time. A couple of years back, I was trying to find out when these words appeared. These words were not used at the beginning of Islam and such issues were basically not raised; therefore, such words were not required. The act of introducing a successor by the Caliph during his time and taking oath of allegiance from his successor was first carried out during the time of Mu‘awiyah for Yazid. It, however, did not carry the name “giving oath of allegiance to Yazid as the crown prince”. Even though I focused on this issue, I do not remember seeing this definition in the period after him. But here we p: 180 

Page180-A Survey into the Lives of the Infallible Imams

see this word is used and is also continuously repeated. Therefore, we shall use this definition because it has been stated in history and we should inevitably use it. As in the case of Imam al-Hassan’s peace, there are also suspicions in this issue even though the appearance of the affair resembles these two issues as opposite and contradictory. This is because Imam al-Hassan abandoned the caliphate or as history or even the Imam himself defines it: he submitted the affairs. Here, it is the opposite. The issue was not leaving the job but the opposite—taking it. The following question can cross ones mind: what are the Imams supposed to do then? When they leave the job they get criticism and if others want to hand over the job to them and they accept, they will still be criticized? What therefore must be done? However, the critics have one issue in common; they all agree that in both cases, of handing over leadership and acquiring it, there is a kind of agreement. Handing over was a form of coming to terms with the present Caliph who had, for sure, taken over the caliphate unjustly and the acceptance of the position of successor was also ultimately a form of agreement. Those who criticize say: Imam al-Hassan should not have handed over the affairs and come to term in the situation. He should have fought until he was killed. And in the case of Imam al-Rida, he should not have accepted. He should have resisted p: 181 

Page181-A Survey into the Lives of the Infallible Imams

and fought as until he got killed, even if he was forced to accept it. We shall now analyze the isse of successoral, which is a very important historical issue, so that the matter is made clear. The peace of Imam al-Hassan was to an extent discussed previously. We must first investigate the historical view point irrespective of the issue why and how Imam al-Ridaaccepted this offer, to see what the story was. 

The ‘Abbasid attitude towards the ‘Alawis Ma’mun is the heir to the ‘Abbasid caliphate. Since the first day the ‘Abbasids came to power, their plan was to fight the ‘Alawis and kill them. The crime the Abbasids committed towards the ‘Alawis when they were in power was not little and even worse in some aspects. However, because of the tragedy of Karbala (where Imam al-Husaynis the one they dealt with) takes place in the time of the Umayyads, the course of events really gets heated. Otherwise, apart from the tragedy of Imam al-Husayn, the disasters they created for the ‘Alawis was nothing less than the tragedy of Karbala and it was at time even worse. What did Mansur, the second ‘Abbasid Caliph, do with the ‘Alawis, with Imam al-Hassan’s children to whom he gave oath of allegiance? He killed many of them and took them to really hideous prisons. That was where he took a large group of these poor sayyids (the children of the Prophet) to a prison where he gave them no water, no bread and even no permission to go out and go to toilet. p: 182 

Page182-A Survey into the Lives of the Infallible Imams

This was a form of gradual torture. When he wanted to kill them, he would say: go and destroy the roof on their heads. Anyone, who came after Mansur, did the same thing. During Ma’mun’s time, five of the Imam’s children rebelled, whose names are mentioned in “Murawwij al-Dhahab” by Mas‘udi and “Kamil” by ibn Athir. During the time of Harun and Ma’mun, seven to eight of the ‘Alawis rebelled. Therefore, hatred and enmity between the ‘Alawis and ‘Abbasids is not a small issue. The ‘Abbasids did not refrain from any action for gaining power over the caliphate. Even if someone from their own dynasty became their rival, they would not hesitate and immediately killed him. This was true in the case of Abu Muslim, who had served them so much, but who was killed as soon as they felt the slightest bit of threat from him. All the service the Barmakis gave to Harun and all the cordiality these two had towards each other (the cordiality between Harun and Barmak had became a historical proverb) [1] did not do any good for the Barmakis. Suddenly, Harun got rid of them for a very little political issue and scorched their family. Even His Excellency Ma’mun got into a fight with his brother Amin. These two brothers fought each other and Ma’mun won and his bother got killed in a terrible manner. Now, the question is how Ma’mun, who had such a personality, prepare to call up on Imam al-Ridafrom Medina and order for Imam p: 183 

Page183-A Survey into the Lives of the Infallible Imams

al-Ridato be brought to him? When they brought Imam al-Rida, he suggested to the Imam to accept the caliphate from him. [1] What was his motivation for this? What was going on? It is not easy to analyze this event historically. Jurji Zaydan in the fourth volume of his book, entitled “Tarikh-e Tamaddun” (the History of Civilizations) , discusses this issue with a special perception which I will talk about later. But he confesses to a matter that the ‘Abbasids used to keep their policies a secret even from their very close people and their policies are still unknown. 

Page183-A Survey into the Lives of the Infallible Imams

--------------------

[1]: I, of course, do not want to defend the Barmakis just like many of the so-called Iranian worshippers, only because they were Iranian. They were on the same level as the ‘Abbasids. Barmak did not have the slightest amount of difference (spiritually or by nature) with caliphs like Harun. 

[1]: This, however, is not certain according to all the historians but it is as such in writing of most of the historians. 

The issue of Imam al-Rida’s successoral and historical citations The secrets, however, will ultimately not stay hidden as they should. In our (Shi‘ah) view, the secrets of this story are up to a large extent very clear. In our reports and narrations, that is the historical quotes that have reached us through Shi‘ah scholars and not the narration that have been narrated by the Imams, like what Shaykh Mufid has quoted in the book “Al- Irshad” or what Shaykh Saduq has quoted in the book, “‘Uyun al-Akhbar al-Rida”. There are many points about the successoral of Imam al-Ridaespecially in the book “‘Uyun al-Akhbar al-Rida”. Before I refer to these Shi‘ah historical resources, I will firstly name a book as evidence from Sunni references which is called “Maqatil al-Talibiyyin” by Abu al-Faraj Isfahani. He is originally an Umawi and from the Umayyad generation and this is a fact. He lived in the age of “Al-e Buyeh” and because he was residing in Isfahan he became famous as p: 184 

Page184-A Survey into the Lives of the Infallible Imams

Abu al-Faraj Isfahani. This man was not a Shi‘ah so we could claim he has written his books based on Shi‘ah emotions. He is definitely a Sunni. He also was not a very pious person either so that we could claim that he was influenced by the reality of events. He is the author of the book called, “Al-Aghani”. Aghani is plural for Ughniyyah and Ughniyyah means songs. He has explained the history of music in the Muslim World and in proportion to that, a lot of other histories in this book which is apparently about eighteen thousand big volumes. They say Sahib ibn ‘Ubbad who was contemporaneous with him, used to take two or three loads of books wherever he went. But when he had Abu al-Faraj’s book he would say: I am no longer in need of a library. This book is so comprehensive that even though its writer is Abu al-Faraj and it is about music and musicians, a group of traditionalist such as the late ‘Allamah Majlisi and the late Shaykh ‘Abbas Qummi continuously quoted from the book of Aghani by Abu al-Faraj. We said that Abu al-Faraj has a book that is considered as a valid Islamic history book and is called, “Maqatil al-Talibiyyin”. It is the history of the killings of the sons of Abu Talib. In this book, which is still now available, he has gathered the history of ‘Alawi rebellions and the murder and martyrdom of the children of Abu Talib, who were, of p: 185 

Page185-A Survey into the Lives of the Infallible Imams

course, mostly ‘Alawi. He has exclusively attributed about ten pages of this book to Imam al-Ridaand has said the story of Imam al-Rida’s successoral. When we study this book, we see that it is in accordance with the history quoted by the Shi‘ah scholars. I paid exceptional attention when comparing “Maqatil al-Talibiyyin” with what has been mentioned in “Al-Irshad” by Shaykh Mufid. They were very similar, as if they were both the result of a merger of the same historical evidence into one source which they have been written from. Therefore, our comments in this regard have been taken from not only Shi‘ah sources. Now let’s investigate Ma’mun’s motivation to figure out what really forced him to raise this issue. Was Ma’mun really thinking of handing the job over to Imam al-Ridathat in case of his death or murder, the caliphate would be transferred to the ‘Alawi family and to Imam al-Rida? If he really had this belief, did it remain with him till the end? In that case, we must not then accept that Ma’mun poisoned Imam al-Rida We should accept the words of those who claim that Imam al-Ridadied a natural death. They thought that Ma’mun had good intentions from the beginning and that his good intentions stayed with him until the end is not acceptable by Shi‘ah scholars. Most westerners have such beliefs. They believe that Ma’mun was truly a Shi‘ah and truly fond of ‘Ali’s family. 

Page186-A Survey into the Lives of the Infallible Imams

Ma’mun and the Shi‘ism Ma’mun was the most knowledgeable of the caliphs and perhaps the most knowledgeable of p: 186 

Page186-A Survey into the Lives of the Infallible Imams

kings in the world. It may not be possible to find a king from among those in the world who is more erudite and knowledge loving. [1] Again, there is no question of Ma’mun’s intellectual and spiritual inclinations towards the Shi‘ism. He repeatedly took part in meetings where Imam al-Ridaspoke about the Shi‘ism or the meetings where other Sunnis were present. One famous Sunni scholar by the name of Ibn ‘Abd al-Birr has quoted a story, which has also been mentioned in Shi‘ah books, in his famous book which goes as follows: Once, early in the morning Ma’mun summoned forty of the greatest Sunni scholars to come to him. He told them that he wanted to discuss the issue of caliphate with you. Some of this discussion has been quoted by Mr. [MuhammadTaqi] Shari‘ati in his book called, “Khilafat wa Wilayat” (Caliphate and Leadership). I have definetly seen very few scholars of religion to have argued the issue of the caliphate as well Ma’mun has. He discussed the issue of ‘Ali’s caliphate with all of them and overcame them all. It has been narrated in Shi‘ah books and the late Aqa Shaykh ‘Abbas Qummi has also quoted in the book titled, “Muntaha al-Amal”: Once somebody asked Ma’mun, “Who did you learn Shi‘ism from? ” He said, “From my father Harun. ” He then told a detailed story about his father’s inclinations towards the Shi‘ism. He had this kind of reverence towards Musa ibn Ja‘far. This was how fond of him he was. But at the same p: 187 

Page187-A Survey into the Lives of the Infallible Imams

time he treated Musa ibn Ja‘far in the worse possible manner. Once I asked my father, “If you have so much regard for this man why are you treating him like this? ” He said, “Kingdom is sterile (an Arabic proverb) which means that a kingdom does not take into account his own child, let alone other things. ” He then said, “My little boy! Even if you, my child, fight with me over the caliphate, I will take of your body whatever carries your eyes, meaning I will separate your head from you body. ” Thus, there is no doubt that Ma’mun was fond of the Shi‘ism, however, he was famous for being “an imam-killing Shi‘ah”. Was it not true that the people of Kufah had Shi‘ah inclinations yet they took part in killing Imam al-Husayn? There is no doubt that Ma’mun was an erudite and knowledge-loving man and this is the reason why westerners believe that he had plans to transfer the caliphate to Imam al-Ridaout of sincerity, belief and good intentions. They believe that events in Imam al-Rida’s life stopped him and that he died a natural death. This, in their belief, was how the issue was terminated. But, of course, Shi‘ah scholars believe that this is not acceptable. The evidences are also contrary to this belief. If the matter was this serious, Imam al-Rida’s reaction towards accepting the caliphate would not have been the way they were. We see that Imam al-Ridadid not regard this matter as a serious one. 

Page188-A Survey into the Lives of the Infallible Imams

--------------------

[1]: This does not mean the encourager of scholars. 

The views of Shaykh Mufid and Shaykh Saduq Other assumptions p: 188 

Page188-A Survey into the Lives of the Infallible Imams

which are also not improbable, since people like Shaykh Mufid and Shaykh Saduq have accepted it, are that in the beginning Ma’mun had sincere intentions but he later changed his mind. It has also been mentioned in history (quoted by Abu al-Faraj and in more detail by Shaykh Saduq and Shaykh Mufid) when Ma’mun gave this suggestion, he said, “Once my brother, Amin, summoned me (Amin was the Caliph even though part of the kingdom had been handed over to Ma’mun, who was also crown prince). I did not go. ” He then sends an army after me to take me with my hands tied. Upheaval had taken over parts of Khorasan and I sent an army there that was later defeated. I noticed that the leader of my army had a weak spirit which gave me certainty that I would not have the power to resist my brother and that I would be captured and handed over to him handcuffed only to face an ominous future. One day I repented. He shows a room to the one he was talking to and says, “In this very room, I ordered for some water to be brought to me. First I washed my body, purified myself (I am not sure whether it is ironical to ghusul or the just washing). I then ordered for clean white clothes and in this very place I read the parts of the Qur’an which I had memorized. I prayed four rak‘ahs of prayer and made a vow to 

Allah to return the caliphate to its rightful owners if he were to keep me safe and sound and make me victorious over my brother, I did this with pure sincerity. From there onwards, I felt the disentanglements in my affairs open. After that, I was never defeated. I had sent a group to the front in Sistan and I received news of their glory. I then sent Tahir ibn al-Husaynto my brother. He also became victorious; one victory after another. Because my prayers were granted by Allah, I wanted to fulfil my promise. ” Shaykh Saduq and others have approved of this story. The only motivation driving Ma’mun was the oath he had made to Allah. This is one probability. 

The second probability Ma’mun basically had no power over this event. The initiative was not Ma’muns. The initiative was from al-Fadl ibn Sahl Dhu al-Riyasatyan (Ma’mun’s Minister) [1] who came and said, “Your father treated ‘Ali’s family very badly. They did such and such, now it would be proper for you to bring the best of ‘Ali’s family and make him your crown prince. ” Ma’mun was reluctant to do this but he saw no other options because Fadl had requested this of him. Therefore, if we again assume this to be Fadl’s initiative, then why would he do it? Was Fadl a Shi‘ah? Did he do this because of the belief he had in Imam al-Rida? If so, then why did he still accept his Zoroastrian beliefs? Where his intentions only to transform the caliphate even though p: 190 

Page190-A Survey into the Lives of the Infallible Imams

he was not a Shi‘ah of Imam al-Ridaand he was bad? And, therefore, if his plans worked, the danger would mostly be towards Ma’mun’s government, because Ma’mun was ultimately a Muslim caliph. However, maybe they wanted to separate Iran from the Muslim World and take it towards Zoroastrianism. Everything I am saying are all questions, I do not want to imply that history has given definite answer to these questions. 

Page190-A Survey into the Lives of the Infallible Imams

--------------------

[1]: Ma’mun has a vizier called Fadl ibn Sahl. They (the Sahls) are two brothers: al-Hasan ibn Sahl and Fadl ibn Sahl. They both are pure Iranians and originally Zoroastrians. During the Barmak Period (who the generation before) Fadl ibn Sahl who was clever, intelligent and educated and especially had some information about the science of astrology, entered the Barmak system and became a Muslim by them (some say their father became a Muslim and some others say, no, they were Zoroastrians and became Muslims there and then). Later on, his job flourished and he reached a level where he became Ma’mun’s vizier and occupied two positions are the same time. First of all, he was the vizier (the vizier in those days was like the prime minister today, meaning he was the boss because in those days there were no council of ministers, one person was the vizier who was in power and authority after the Caliph) , in addition to this he was as it is so called today the head and commander in chief of the army. This was the reason they called him Zoroastrian because he was in the ministry position and the commander in chief position. Ma’mun’s army are all Iranians (there are very little Arabs among them) because Ma’mun was in Khorasan; the war between Amin and Ma’mun also was a war between Arab and Iranian. The Arabs supported Amin and the Iranians especially the Khorasanis (as Khorasan was the centre) supported Ma’mun. Ma’mun is Iranian from his mother’s side. Mas‘udi has written in both Murawwij al-Dhahab and Al-Tanbih wa al-Ashraf (others have also written) that Ma’mun’s mother was a Badqisi woman. This went as far as Fadl ibn Sahl’s dominance over everything and turned Ma’mun into a tool without will power. 

Jurji Zaydan’s view Jurji Zaydan is one of the people who believe this transferral plan was initiated by Fadl ibn Sahl. He also believes that Fadl ibn Sahl was a Shi‘ah and did this because of his beliefs. This statement, however, is neither true nor correct because it is not consistent with history. If Fadl was as sincere and truly wanted for the Shi‘ism to prevail over the Sunnis, Imam al-Rida’s reaction towards the transfer of caliphate would not have been the way it was. On the contrary, it has been mentioned in Shi‘ah history and narrations that Imam al-Ridastrongly opposed Fadl even more than he opposed Ma’mun. He was against Fadl ibn Sahl and considered him a danger. He would sometimes say to Ma’mun, “Fear him! He and his brother are dangerous. ” It has also been mentioned that Fadl ibn Sahl constantly vilified Imam al-Rida. We have so far pointed out two probabilities. One is that Ma’mun initiated for this transfer to take place in sincerity because of the oath he had made but was led astray, which is acceptable by Shaykh Saduq and others. Or

that he kept his sincerity until the end which is what the orientalists believe. The second probability is that the initiative was basically not Ma’mun’s but that Fadl ibn Sahl initiated it. Some have said that Fadl was a Shi‘ah and was sincere, others agree that he had dangerous intentions. 

The third probability A) To attract the attention of Iranians: The other probability is that the initiative was Ma’mun’s and that he had no sincerity from the beginning, considering this issue a ‘kingdom policy’. What was that policy? Some have said that it was aimed at attracting the attention of the Iranians because the Iranians generally preferred the Shi‘ism and ‘Ali’s family and had risen against the ‘Abbasids from the beginning under the title “Al-Rida” or “Al-Radi” from Muhammad’s family. Therefore, based on history and not traditions, the title al-Ridawas given to Imam al-Ridaby Ma’mun, meaning the day he appointed Imam al-Ridaas the crown prince, he said, “From now on, we call him by the title ‘al-Rida’. ” He wanted to show the Iranians that he had satisfied their ninety-year-old request they had when they rose under the title “al-Ridafrom Muhammad’s family” or “al-Radi from Muhammad’s family”. He thought to himself, “We will please them and deal with Imam al- Ridalater. ” There was also the issue of the difference between their ages, Ma’mun was a young man of less than thirty years whereas Imam al-Ridawas about fifty years old (as Saduq and others have suggested that the Imam had forty seven years of age which is probably more correct). p: 192 

Page192-A Survey into the Lives of the Infallible Imams

Ma’mun thinks to himself, “On the surface, this individual’s leadership can not pose a threat to me. He is at least twenty years my senior. Even if he does continue to live for another few years, he will still die before me. ” There is, therefore, another view that the transfer of caliphate to Imam al-Ridawas Ma’mun’s policy. It was initiated by Ma’mun political intentions to calm the Iranian nation down and attract their attention. B) To destabilize rebellions by the ‘Alawis: Some have suggested another reason for Ma’mun’s initiative. They believe that the reason behind it was to destabilize the uprising of the ‘Alawis. The ‘Alawis had become an issue themselves. Every few years or sometimes every year there would have been an uprising in one corner of the land which was most likely led by an ‘Alawi. Ma’mun came up with this initiative in order to please the ‘Alawis and keep them quiet or at least to disarm them in front of the people. When he brings the leader of the ‘Alawis into his system, they would definitely think that they too have a share of the government. Ma’mun forgave most of them even though, in his opinion, they had committed enormous crimes. This included Zayd al-Nar, Imam al-Rida’s brother, who was pardoned by Ma’mun. Ma’mun thought to himself, “I will eventually please them and stop their uprising. ” He, in fact, wanted to give them a share of the government so they would calm down and the people around them disintegrate. He wanted p: 193 

Page193-A Survey into the Lives of the Infallible Imams

to disarm the ‘Alawis so wherever they go to assemble an uprising against the Caliph, people tell them, “You also have a share in the government. Imam al-Ridais now the crown prince. Do you want to rise against Imam al-Rida? ” C) Imam al-Rida’s disarmament The other probability in relation to Ma’mun’s initiative was the policy to disarm Imam al-Ridahimself. It is in our narrations that one day Imam al-Ridatold Ma’mun, “This is what you intend. ” You know, one way to disarm people who criticize a system is to give them a post in that system. Then, whatever the situation, if people were still unhappy, their dissatisfaction could no longer be put to use. On the contrary, the dissatisfied people will get provoked against them (i. e. if Imam al-Ridahad a post in the government, those people who claimed that the caliphate rightfully belonged to ‘Ali’s family, or that the world would be a garden if they became Caliphs, or that justice would be established, etc. , they would turn against him). Ma’mun wanted to select Imam al-Ridaas the Crown Prince so that people would say afterwards, “No, the situation did not change. Nothing happened. ” Or maybe he wanted to accuse ‘Ali’s family and say, “They say so and so when they have no access to anything, but when they gain access, they become silent and do not act. ” It is very difficult for one to reach a definite conclusion from Ma’mun’s point of view using historical stand points. Was this Ma’mun’s initiative? Or was it p: 194 

Page194-A Survey into the Lives of the Infallible Imams

Fadl ibn Sahl’s initiative? If it was Fadl’s initiative, what was it based on? And if it was Ma’mun’s initiative, were his intentions sincere or not? If he had sincerity, did he revert from it at the end or not? And if he did not have sincerity, what was his policy? From historical points of view, these matters are uncertain. Most of these, of course, have a reason but not ones that we could say are one hundred percent definite. Maybe what Shaykh Saduq and others believe is correct even though it may not seem palpable to the Shi‘ahs to say that Ma’mun had pure intentions from the beginning but later he changed his mind. Just as people make decisions by reverting to the truth when they are faced with difficult situations but forget about their initial intentions when they are freed from those difficulties. “And when they mount upon the ship, they pray to Allah, making their faith pure for Him only, but when he bringeth them safe to land, behold! They ascribe partners (on to Him). ” [1] The Qur’an says when people get entrapped in the four sea waves, they become very pure and devoted but once they are out, they gradually forget. Ma’mun was also stuck in these four sea waves. He made this oath at first and decided to fulfil it. But, gradually he forgot and reverted from it completely. It is better to analyze the matter through Imam al-Rida’s own words. In my opinion, if we analyze the situation

from his point of view, especially by taking into consideration the historical facts, then a lot of questions, even those related to Ma’mun, will be answered. 

--------------------

[1]: Surat al-‘Ankabut 29: 65. 

The historical facts 1) Summoning Imam al-Ridafrom Medina to Marw Summoning Imam al-Ridato Marw from Medina was decided without previous consultation with him. No single person has written about any previous negotiation or correspondence with Imam al-Ridain Medina about the reasons why they needed him there. Ma’mun summoned the Imam without clarifying the issue at stake. He ordered for not only the Imam but a large group of ‘Ali’s relatives to be brought from Medina, under surveillance and despite of their free will. Even the route they chose to take Imam al-Ridathrough was one specifically chosen so that the Imam would not pass through Shi‘ah neighbourhoods. He ordered them not to take the Imam through Kufah but through Basrah and Khuzistan towards Neyshabur. He had defined the route for journey. Those chosen to complete this mission were hand-picked from among people who had extreme hatred towards the Imam and who were the strongest of all. The general appointed for this task was a man called “Jaludi” or “Juludi” (apparently an Arab) who was very loyal to Ma’mun and opposed Imam al-Ridato such an extent that when Ma’mun informed him of his plans in Marw he said, “I disagree. ” However much Ma’mun told him to shut up he still said, “I do not agree. ” Because of this, he along with two other people was put in prison and was later killed p: 196 

Page196-A Survey into the Lives of the Infallible Imams

for the sake of this matter. This was done one day when Ma’mun had summoned them along with Imam al-Ridaand a group including Fadl ibn Salh Dhu al-Riyasatayn. He again asked them for their opinions on this matter. They disagreed with utmost bluntness and gave a very sharp response. He decapitated the first one. He asked the second one who insisted on his response. Ma’mun decapitated him as well. He then turned to Jaludi. [1] Imam al-Ridawas sitting next to Ma’mun, he whispered to Ma’mun, “Skip this one. ” Jaludi said, “Oh the Commander of the Faithful! I have a request from you. For God’s sake do not accept this man’s word about me. ” Ma’mun said, “Your oath is practicable that I will never take this man’s word about you. ” (He (Jaludi) did not know that the Imam was interceding for him). He was beheaded right there. In any case, they brought the Imam to Marw in that state. They placed everyone from ‘Ali’s family in one place and Imam al-Ridain a special place, under surveillance and under arrest. It was there that Ma’mun discussed the matter with the Imam. This is among the historical facts. 

Page197-A Survey into the Lives of the Infallible Imams

--------------------

[1]: Jaludi had a bad record after an uprising by one of the ‘Alawis who was later defeated, Harun had apparently ordered this very Jaludi to seize all the belongings of the Abi Talibfalmily, ‘Do not even leave any jewlleries for their women, and take all their clothes except for one set out of their homes. ’ He came to Imam al-Rida’s house; the Imam blocked his way and said, ‘I will not let you in. ’ He said, ‘I have a mission, I must go and take off the women’s clothes myself and not leave other than one set of cloth for them. ’ The Imam said, ‘I will do whatever you are saying but I will not let you enter. ’ No matter how much he insisted the Imam did not let him in. Afterwards, the Imam himself went and told the women, ‘Give everything you have to him so he leaves. ’ He then collected their clothes and even their earrings and bangles then left. 

Imam al-Rida’s refusal Apart from not discussing this issue with Imam al-Ridabeforehand in Medina, when it was brought up in Marw, the Imam strongly rejected it. Abu al-Faraj has written in Maqatil al- Talibiyyin, “Ma’mun sent Fadl ibn Sahl and al-Hassan ibn Salh to Imam al-RidaThese two raised the issue. The Imam rejected and was not intending to accept. At the end, p: 197 

Page197-A Survey into the Lives of the Infallible Imams

they said, ‘What are you saying? This is not optional. We have the order to behead you if you refuse (this has repeatedly been quoted by Shi‘ah scholars). ’ Faraj then says that the Imam still refused to accept. They went to Ma’mun. Ma’mun negotiated with the Imam again and threatened to murder him. Once he said, ‘Why do you not accept? [1] Was it not your grand father, ‘Ali ibn Abi Talib who participated in that council’? ” He was trying to say that the matter did not violate the Imam’s family customs, since it was similar to the time when ‘Ali participated in the council which had congregated to choose a caliph. It meant that he had temporarily withdrawn from the right, which he considered was bestowed upon him by Allah and surrendered to the situation so that he could see what the situation was and how the conditions were from the people’s point of view. Will the job be handed over to him or not? ‘So if the council had given the caliphate to your father he would have accepted it. You should accept it, too. ’ The Imam finally agreed because his life was threatened; that is, if he had not accepted it, he would have been killed. Of course, the question whether or not Imam al-Rida’s refusal to accept the position of ‘crown prince’ was worth the cost of his life will remain for you to decide. Is this similar to the oath of allegiance Yazid wanted from Imam al-Husayn? 

We shall discuss all these questions later. 

--------------------

[1]: They knew very well what their intentions were and why Imam al-Rida was not accepting. Imam al-Rida refused to accept, because later he himself told Ma’mun, ‘Whose property are you giving away? ’ Imam al-Rida questioned whose property Ma’mun was giving away? And accepting this position from him meant approving of him. If Imam al-Rida considered the caliphate a right bestowed upon him by Allah, he tells Ma’mun, ‘You have no right to make me the crown prince. You must hand over the leadership and agree that you had no rights until now. ’ This was our right and if choosing the Caliph was the people’s responsibility, again what business was this to him? 

Imam al-Rida’s condition Another historical fact is that Imam al-Ridamade a condition and secured its approval that was, ‘I will accept under the condition that I do not interfere in anything and not take the responsibility for anything. ’ He actually did not want to take responsibility for Ma’mun’s actions and as they say today continue his opposition, insisting on the fact that ‘We (us and them) do not go together and can not cooperate. ’ Of course, Ma’mun accepted this condition. The Imam was not even participating in the ‘Id Prayers. Until that famous event, when Ma’mun requested that Imam al- Ridaperform an ‘Id prayer. The Imam said, “This is against my condition and promise. ” He said, “Your not accepting any responsibilities have made people say things behind us. You have to accept. ” The Imam replied, “All right! I will accept this prayer. ” He accepted it in a way that made Ma’mun and Fadl regretful and they said, “If he reaches the place, a revolution will take place there. ” They came and stopped the Imam and returned him and did not let him go out of the city. 

The Imam’s attitude after the issue of acceptance The other issue which is again a historical fact and quoted by the Sunnis as well as the Shi‘ahs (quoted by Abu al-Faraj as well as citations in our books) is the Imam’s attitude after the issue of acceptance of the position of ‘Crown Prince’. The speech the Imam gave in Ma’mun’s meeting (the acceptance of heir-apparency meeting) was especially amazing and interesting. In p: 199 

Page199-A Survey into the Lives of the Infallible Imams

my opinion, the Imam clarified his position in this one and half sentence speech. He read a sermon and in that sermon he made no mention of Ma’mun and did not thank him one single bit. The norms are to mention his name and, at least, thank him a little. Abu al-Faraj Says, “They finally set a day and said, ‘On this day, people can come and give oath of allegiance to Imam al-Rida. ’ People came. Ma’mun made a seat for the Imam and sat him next to himself. The first person he ordered to come and give oath of allegiance was his son, ‘Abbas ibn Ma’mun. The second person was one of the ‘Alawi sayyids. Then, on the same pattern, he called one ‘Abbasi and one ‘Alawi to come and give oath of allegiance to the Imam and gave them lots of prizes and they left. When they were coming to give oath of allegiance, the Imam was holding his hand in a certain way towards people. Ma’mum said, ‘Extend your arm so they can come and give oath of allegiance. ’ The Imam said. ‘No, this is how my grandfather, the Prophet, used to take oath of allegiance and held his hand this way when people place their hand on his. ’ Then, poets and rhetoricians, who are subject to situation and condition changes, came and started to read sermons, read poems, speak in praise of Imam al-Rida, speak in praise of Ma’mun and eulogize these two people. Ma’mun then told Imam p: 200 

Page200-A Survey into the Lives of the Infallible Imams

al-Rida, ‘Stand up and give a speech yourself to the people. ’ Ma’mun definitely expected the Imam to endorse him and his government. It is written, ‘He first praised Allah and…’ [1] ” 

--------------------

[1]: [Unfortunately the last few minutes of this speech were not recorded on the tape]. 

Chapter6: The Issue of Imam al-Rida (‘a) as the Crown Prince (Session 2) 

point 

The topic of discussion was the issue of Imam al-Rida’s heir-apparency. We said in the previous session that there are a series of historical facts and a series of doubtful ones. Even historians like Jurji Zaydan have clearly stated that the policies of Bani al-‘Abbas were confidential and they rarely let their political secrets be exposed and, therefore, their true intentions remain unknown in history. What is definite and unquestionable is, first of all, that the issue of heir-apparency was not initiated by Imam al-RidaIt was initiated by Ma’mun and even when it started, it did not take the form of a single suggestion on Ma’mun’s part and an acceptance on the part of Imam al-Rida; rather, they had decided on this without prior discussion with the Imam. They had gathered a group from Khorasan, Marw, Transoxiana, lands which are today considered parts of Russia and Ma’mun was there and sent them to Medina. Then, they summoned a group of Bani Hashim the head of which was Imam al-Ridato Marw. There was no discussion of their desire or free will. They even had defined the route through which they (the Bani Hashim group) were going to pass beforehand. This was through the villages and routes that had no or very few Shi‘ahs. They had especially specified that they should p: 201 

Page201-A Survey into the Lives of the Infallible Imams

not cross Imam al-Ridathrough Shi‘ah neighbourhoods. When this group reached Marw, they separated Imam al-Ridafrom his group into a house and the rest in another place. That is where the issue was first discussed and suggested to Imam al-Ridaby Ma’mun which was to accept the crown prince position. The first words Ma’mun used were, “I want to hand over the caliphate (this of course is not very definite). ” In any case, he either proposed to transfer the caliphate to Imam al-Rida first and later said if you do not agree to take the caliphate then accept the position of crown prince or he offered the crown prince position from the beginning and Imam strongly refused. Now, what was the Imam’s logic for refusing? Why did the Imam refuse? We cannot of course answer all these with definite answers but according to the narrations quoted by the Shi‘ahs in the “‘Uyun al-Akhbar al-Rida” which says, “When Ma’mun said, ‘I thought of deposing myself from the caliphate, appointing you instead of my self and pledging my allegiance to you’, the Imam replied, ‘You are either the rightful leader or you are not. If this caliphate rightfully belongs to you and if this caliphate is a divine caliphate, then you have no right to take off the garb that Allah has chosen for you and give it to someone else. And if it does not belong to you then you still do not have the right to give it out. Why should you give something p: 202 

Page202-A Survey into the Lives of the Infallible Imams

that is not yours to someone else? This means that the caliphate does not belong to you. You must announce like Mu‘awiyah, the son of Yazid that I am not rightful and inevitably denigrate your father just as he denigrated and say, ‘My fathers put this garb on unrightfully. I also wore it unrightfully throughout these times, I will therefore leave. ’ You must not say I am handing over and entrusting the caliphate. ’ When Ma’mun heard these words, he immediately changed the manner of his approach and said, ‘You have no choice. ’ Then, Ma’mun threatened the Imam and mixed logic into his threat. [1] The sentence he used which was both threatening and logical was, ‘Your grandfather, ‘Ali ibn Abi Talib, participated in the council (which consisted of six people) ‘Umar had chosen. ‘Umar who was the Caliph of the time, threatened and said, ‘They must decide within three days and if they don’t or one of them disobeys the decision made by the majority, Abu Talhah will be appointed to behead him’. ’ He was trying to say you are in the same situation your grandfather was in and I am in the position ‘Umar was in. You will follow your grandfather and participate. This sentence implicitly carried the meaning that even though your grandfather ‘Ali considered the caliphate as his right, why did he take part in the council? He participated, so he could exchange views about the issue whom the vice-regency should be handed over to? This was a kind of p: 203 

Page203-A Survey into the Lives of the Infallible Imams

demotion shown by your grandfather ‘Ali who did not show obduracy and say, ‘What is this council? The caliphate belongs to me. If you are stepping down, then step down so I will be the Caliph; otherwise, I will not participate in this council. ’ The meaning of his participation in that council was that he dispersed his explicit and definite right and placed himself among the people in the council. Your situation is now similar to that of ‘Ali ibn Abi Talib’s situation. This was the rational aspect of the story. But the threat aspect, ‘Umar was a caliph whose actions were regarded almost as evidence for the time and age. Ma’mun was trying to say if I make a rigorous decision, society will accept it and would say he made the same decision the second Caliph made. He said, ‘The Muslim interest lies in the council and if anyone violates it, behead him. And I give this order upon the decree that I am the Caliph and I say it is to the best interest of Muslims that ‘Ali ibn Musa accepts the heir-apparency and if he disobeys I will behead him because I am the Caliph. ’ He mixed logic and threat. Therefore, another one of the historical facts is that Imam al-Ridarefused to accept to be Ma’mun’s crown prince but later agreed because of Ma’mun’s threats. The third issue which is again among definite historical facts is that from the beginning, the Imam set a condition for Ma’mum which was I p: 204 

Page204-A Survey into the Lives of the Infallible Imams

will not interfere in anything meaning practically I do not want to be a part of this system whether under the title of ‘crown prince’ or not. They can make coins in my name if they want to, read sermons in my name if they want to, but do not involve me in any job practically. I do not want to interfere in judgements or the administration of justice nor in any removals from or appointments to a position or any other job. [1] In that same formal ceremony (for his crown prince position) , the Imam behaved in such a way which proved his separation from Ma’mun’s system. In my opinion, the first sentence he read in his first ‘crown prince’ speech is very amazing and valuable. Ma’mun prepared that great ceremony and invited all the heads of the country including the ministers, the army heads and other figures to all participate with green clothes that was the slogan they set then. [2] The first person he ordered to come and give oath of allegiance to Imam al-Ridaas the crown prince was his son ‘Abbas ibn Ma’mun who was apparently the previous crown prince or the candidate for this position. They all then came one by one and gave oath of allegiance. Then, the poets and rhetoricians came and read excellent poems and dictated some brilliant sermons. It was then decided for Imam al-Ridato read a sermon. The Imam stood up and only said one and a half sentence which was actually criticizing all their p: 205 

Page205-A Survey into the Lives of the Infallible Imams

actions. This is the content of it, “We (meaning us Ahl al-Bayt, the infallible Imams) are benefactors to you as your guardians. ” This meant: the right is basically ours and not something for Ma’mun to hand over to us. (I cannot remember the exact phrase) and you are indebted to us. Your right is for us to manage you and once you respect our rights meaning when you accepted us as caliphs, it would be obligatory upon us to carry out our duty in regards to you. Wassalam. Two sentences: we have a right that is the caliphate and you, as a people, have a right to be maintained by a caliph. You people must give our right and if you give our right, we have a duty to fulfil towards you and we will fulfil it. No thanking Ma’mun and nothing else. The content was not in tune with the spirit of a ceremony held for a newly-elected crown prince. This story then carries on the same way. Imam al-Ridais a crown prince by so-called formalities who is not willing to interfere in any jobs. In case he is forced to interfere, he gets involved in such a way that does not fulfil Ma’mun’s intentions. Just like the story of ‘Id Prayers when Ma’mun sends somebody to the Imam and the Imam says, “We had a deal with you which was not getting me involved in anything. ” He replied, “But, because you are not getting involved people are making accusations towards me. p: 206 

Page206-A Survey into the Lives of the Infallible Imams

Now there is no harm in this one duty. ” The Imam says, “If I do this, I have to do it according to my grandfather’s customs and not the customs that are common today. ” Ma’mun says, “Alright. ” The Imam leaves his home. Such an upheaval was formed in the city that made them return the Imam from half way. Therefore, the issue is definite to this extent that Imam al-Ridawas brought to Marw forcefully and the title crown prince was imposed on him. They threatened to murder and after this threat the Imam agrees under the condition that he does not get involved in any practical duties and he later did not interfere and kept a low profile. This was in such a way that, in brief it proved the Holy Imams not to go with them and them not to go with us. 

Page206-A Survey into the Lives of the Infallible Imams

--------------------

[1]: Ma’mun was a truly informed and erudite man. He was knowledgeable in hadith, history, logic, literature, philosophy and also in medicine and astrology. He was basically a scholar and maybe there is none like him from among the kings and caliphs of the world. 

[1]: The Imam, in fact, did not want to become a part of Ma’mun’s system as if he was clinged to it. 

[2]: In response to the question, ‘Why green clothes? ’ Some say this was Fadl ibn Sahl’s tact, because the ‘Abbasid’s slogan was black cloth. Since that day, Fadl ordered eveyone to come with green cloth. They have also said this tact carried Zoroastrian spirit and green color was the slogan of the Zoroastrians, but I do not know how founded this saying is. 

Doubtful issues The issues we discussed are doubtful. There are many doubtful cases here. This is where the difference in analytical thought of scholars and historians appears. What was this issue of crown prince? How come Ma’mun prepared to summon Imam al-Ridafrom Medina for the crown prince position and delegate the caliphate to him? Or take the caliphate away from the ‘Abbasids and hand it over to the ‘Alawi family? Was this his own initiative or was it Fadl ibn Sahl Dhu al-Riyasatayn Sarkhasi’s initiative and it was him who had imposed on Ma’mun because he was a very powerful minister and the majority of Ma’mun’s army, who were mostly Iranians, p: 207 

Page207-A Survey into the Lives of the Infallible Imams

were under his supervision, giving him the power to impose whatever view he had? Now why did Fadl do it? Some (which, of course, is of a very small probability even though some people like Jurji Zaydan and even Edward Brown have accepted it) say, “Fadl ibn Sahl was basically a Shi‘ah and he had sincere intentions in this regard and he truly wanted to transfer the caliphate to the ‘Alawi family. ” If this assumption is correct, Imam al-Rida should have then cooperated with Fadl ibn Sahl, because the foundations were truly prepared for the transfer of power to the ‘Alawis and the Imam should not have rejected, before he was threatened to be murdered and when he accepts, say: it should only be a formality. I will not interfere in any jobs. He should have rather accepted it seriously and must have gotten involved in jobs and practically expropriated Ma’mun from the caliphate. There is, however, a fault here which is if we assume this took place so that as a result of the cooperation between Imam al-Ridaand Fadl ibn Sahl, Ma’mun would have been expropriated. This would not have changed the situation of the caliphate to a more organized one since Khorasan was only a part of the Islamic territory. As soon as you enter Rey borders, from there onwards meaning the part of Iraq which was previously the capital and also Hijaz and Yemen and Egypt and Syria, all had different situations. They were not keen on following the p: 208 

Page208-A Survey into the Lives of the Infallible Imams

desires of the Iranian or Khorasani people and had rather opposite desires to them. This means, even if we assume that this was the case and was put into practice and Imam al-Ridawas the caliph in Khorasan, Baghdad would have stood up against him very strongly in the same way when the news of Imam al-Rida’s acceptance of the position of crown prince reached Baghdad, and the ‘Abbasids were informed about what Ma’mun had done, they immediately deposed Ma’mun’s representative and gave oath of allegiance to one from among themselves (Bani al-‘Abbas) who was called “Ibrahim bin Shiklah”, even though he was incompetent for the task. They announced riot and said we refuse to accept the ‘Alawis. Our ancestors have drudged and toiled for one hundred years, now hand over the caliphate to the ‘Alawis? Baghdad would have rebelled and following that, lots of other places would have rebelled. This, however, is just an assumption and yet the basis of this assumption has not been proven. Thus, the saying that Fadl ibn Sahl Dhu al-Riyasatayn was a Shi‘ah and did all this out of sincerity and the respect he had towards al-Ridais not acceptable. There is room to doubt whether the initiative was his or not? Secondly: assuming the initiative was his, what is more probable is that Fadl ibn sahl who had recently converted to Islam wanted to turn Iran to the way it was before Islam by this means. [1] He thought to himself, now Iranians will not accept this as p: 209 

Page209-A Survey into the Lives of the Infallible Imams

they are true Muslims and truly belive in Islam. It was enough to name fighting against Islam to raise their opposition. He thought to himself to get rid of the ‘Abbasid Caliph through a man who was reputable himself. He thought of bringing Imam al-Ridaon the job and later entangle him with the trouble of ‘Abbasi oppositions from outside and from inside prepare the basis for returning Iran to how it was in the age before (i. e. the Zoroastrian era). If this assumption is correct, the duty of Imam al-Ridawould be to cooperate with Ma’mun to crack down the bigger danger; meaning the danger of Fadl ibn Sahl is one hundred percent bigger than the danger of Ma’mun to Islam, because no matter what Ma’mun was a Muslim caliph. I must also say that we should not think that all of the caliphs, who were against the Imam, martyred them and are all on the same level. What is, therefore, the difference between Yazid ibn Mu‘awiyah and Ma’mun? They were as different as chalk from cheese. On this level, meaning the level of caliphs and kings, Ma’mun is one of the best caliphs and kings from a scientific, as well as political, point of view. The same goes for aspects relative to justice and oppression, management and usefulness towards people’s living standards. He was a very intellectual man. This massive civilization in which we pride ourselves was created by this very Ma’mun and Harun. That is to say, they had an extra p: 210 

Page210-A Survey into the Lives of the Infallible Imams

ordinary broad-mindedness and intellectuality that made most of the duties they fulfilled a case of pride for the Muslim World. The issue of ‘kingdom is infertile’ and Ma’mun uprising because of kingdom and kingship against his beliefs and poisoning the Imam he believed was one issue and the other parts another issue. If, in any case, the issue of Imam al-Rida’s heir-apparency had been intiated by Fadl ibn Sahl, and, as the evidents have proven, Fadl ibn Sahl had evil intentions, then the Imam must have taken Ma’mun’s side. Our narrations can confirm that Imam al-Ridahad more hatred towards Fadl ibn Salh than he had towards Ma’mun. At times, where there was a disagreement between Fadl ibn Sahl and Ma’mun, the Imam would take Ma’mun’s side. It has been mentioned in our narrations, Once, Fadl ibn Sahl and another person called “Hisham ibn Ibrahim” went to Imam al-Ridaand said, ‘The caliphate is your right. They are all usurpers. Give us your consent and we will kill Ma’mun. You will then officially be the caliph. ’ The Imam repudiated the two strongly and made them realize that they had made a mistake. They immediately went to Ma’mun and said, ‘We were with ‘Ali ibn Musa. We wanted to test him and made this offer to him to see if he has good intentions towards you or not, we realized that he has good intentions. We told him that come and cooperate with us to kill Ma’mun. He strongly denied. ’ Later, in a meeting Imam al-Ridahad p: 211 

Page211-A Survey into the Lives of the Infallible Imams

with Ma’mun (who had previous knowledge of what had happened) , he disclosed the issue and said, ‘They came to me. They were lying, they were serious. ’ Then, the Imam advised Ma’mun to beware of them! ” According to these narrations Imam al-Ridaconsidered the danger of Fadl ibn Sahl more severe and serious. Therefore, assuming that the ‘crown prince’ initiative was Fadl ibn Sahl’s [1] , Imam al-Ridaconsiders the position innovated by this man dangerous. He warned, “There are bad intentions involved. They want to use me to return Iran from Islam to Zoroastrianism. ” We are thus talking based on assumptions. If the intiative had been Fadl ibn Sahl’s and he truly was a Shi‘ah (as some European historians have said) Imam al-Ridashould have cooperated with him against Ma’mun. And if the Zoroastrian spirit was involved, he (Imam al-Rida) should cooperate with Ma’mun against them to get rid of them. Our narrations mostly confirm the second assumption, meaning the assumption that the initiative was not Fadl ibn Sahl’s. Imam al-Ridaand Fadl were not on good terms and Ma’mun was even warned of his danger by the Imam. This is an incontrovertible issue among our narrations. The other assumption is that this was not Fadl ibn Sahl’s initiative and that it was Ma’mun’s. If the initiative was Ma’mun’s, why did Ma’mun do such a thing? Did he have good intentions or did he have evil intentions? If he had good intentions, did he keep his good intentions till the end or did he eventually change his mind? It p: 212 

Page212-A Survey into the Lives of the Infallible Imams

is unacceptable to say that Ma’mun had good intentions and kept his good intentions till the end. This was never the case. We can at most say he had good intentions at the beginning but they changed in the end. As we have already mentioned Shaykh Saduq and apparently Shaykh Mufid also believed this to be true. In his book entitled, “‘Uyun Akhbar al-Rida”, Shaykh Saduq writes that Ma’mun had good intentions at the beginning and had truly made an oath. When he found himself entangled in trouble with his brother Amin, he made an oath that if Allah made him victorious over his brother Amin, he would return the caliphate to its rightful owners. The reason why Imam al-Ridarefused was because he knew that Ma’mun was under the influence of his emotions at the time and would later regret it. Of course, most of the scholars do not agree with Shaykh Saduq and believe that Ma’mun did not have good intentions from the beginning and a political ploy was involved. Now what was this political ploy? Did he want to diffuse the ‘Alawi movement in this way? Did he want to disrepute Imam al-Rida? Because when they were aloof, they would continue to criticize their policies. He wanted the Imam involved in the system so that he, too, would have had enemies from among the people, just as what is usually done in politics. In order to disrepute an active and well-liked national critic, they give him a position only p: 213 

Page213-A Survey into the Lives of the Infallible Imams

to sabotage his job later. First, they give him a position and then they cause disruption so that all those who were in favor of him turned away from him. It is in our narrations that Imam al-Ridasaid to Ma’mun in one of his sayings, “I know you want to disrepute me by this! ” And Ma’mun got angry and upset and said, “What are these words that you are saying? Why are you making such accusations towards us? ” 

Page213-A Survey into the Lives of the Infallible Imams

--------------------

[1]: As we said none of these are definite and are among the historical doubts; however, this is what some narrations say. 

[1]: Now either he had recently become Muslim or his father had become a Muslim and converted to Islam via the Barmakis, his Islam was for political purposes because a Zorostrian person could not be the minister of a Muslim caliph. 

Analysing the assumptions Among these assumptions is one which suggests Imam al-Rida’s full cooperation, i. e. the assumption that Fadl was a Shi‘ah and the initiative was his. According to this assumption, there was no criticism toward Imam al-Ridafor accepting the position of crown prince and if there was, it would be why he did not accept it seriously. From here, we should realize that this was not the way the story was. We are not saying this as a Shiah but as a so-called impartial person. Imam al-Ridawas either a religious man or a materialistic man? If he was religious, he should cooperate with Fadl, when he saw such grounds prepared for the transfer of the caliphate from Bani al-‘Abbas to the ‘Alawi family. If he was materialistic, then he should still cooperate. Therefore, the fact that the Imam did not cooperate and rejected him is a reason that makes this assumption wrong. But if the assumption is that the transfer was initiated by the Zoroastrians whose intentions were aimed against Islam, then what Imam al-Ridadid was completely p: 214 

Page214-A Survey into the Lives of the Infallible Imams

correct. Therefore, between the two evil ones, he chose the less evil and by doing so (cooperating with Ma’mun) , he limited himself to the least. The problem mostly arises when we say the initiative was Ma’mun’s and that it was Imam al-Rida’s duty to resist when Ma’mun invited him to cooperate because he had evil intentions. Imam al-Ridamust have resisted from the beginning. He must have consented to being killed and, in no way, agreed to go through with the formalities of the crown prince title, even at the cost of getting killed. This must be reviewed from a religious perspective. We know that getting killed (doing something that would lead to getting killed) is sometimes permissible in a situation where the probability of getting killed is higher than staying alive. Therefore, the issue is either limited to a person getting killed or his toleration of a certain depravity, just as in Imam al- Husayn’sstory. They wanted his oath of allegiance to Yazid and it was the first time Mu‘awiyah was practising the issue of crown prince. Imam al-Husay nopted to get killed rather than to give oath of allegiance. In addition, Imam al-Husaynwas in a situation where the Muslim World was in need of an awakening by enjoining what is good and forbidding what is evil, even at the cost of his blood. He did this and achieved some results. But was Imam al-Ridain the same situation? Or, in other words, was he truly at a crossroad about whether it was permissible p: 215 

Page215-A Survey into the Lives of the Infallible Imams

for him to get killed? One may reach a point where he is killed in spite of his free will, for example, by being poisoned which is historically incontrovertible. Most historians, even Shi‘ah historians like Mas‘udi [1] , believe Imam al-Ridaleft this world as a result of a natural death and that he was not killed. However, according to the famous Shi‘ah belief, Imam al-Ridadied as a result of being poisoned by Ma’mun. All right! An individual may be put in a situation where he gets poisoned in spite of his free will. Sometimes, however, he is in a situation where he has freedom of choice and has the liberty to choose one from between the other. He must choose either to get killed or take over the job. And do not tell me that everyone will eventually die! If I am certain that I will die at dawn today, but I am given the option to choose between getting killed and taking over a certain job, can I say that I am dying at dawn anyway and that these two remaining hours are not really worth it? I must evaluate, during the hours I have left to live, is choosing the other side [getting killed] worth losing my life with my own hands? Imam al-Ridais given the freedom to choose between the two, either accept the heir-apparency, which was also incontrovertible historically, or get killed, so history can later condemn and find him guilty. In my view, he must definitely choose the first 

one. Why not choose the first one? Just because of cooperating with someone like Ma’mun who we all know is not sin? The form of cooperation is the one that matters. 

--------------------

[1]: Majority of the scholars believe that he was a Shi‘ah historian. 

Cooperation with caliphs from the holy Imam’s point of view We all know that during the time of the ‘Abbasids, despite all the strong oppositions our Imams had towards the Caliphs, by prohibiting people from collaborating with them, in certain cases they recommended and even encouraged cooperation with their system (the ‘Abbasids) for the sake of acquiring certain Islamic goals. Safwan Jammal who was one of the followers of Musa ibn Ja‘far lent out his camels to Harun for a Hajj pilgrimage. He then discusses this with Imam Musa ibn Ja‘far. The Imam tells him, “Every thing about you is good except for one thing. ” He asks, “What is that? ” The Imam replied, “Why did you rent out your camels to Harun? ” He said, “But I did not do a bad thing! It was for a Hajj pilgrimage and not for bad purposes. ” The Imam then said, “Then, perhaps some of the rent money is still due which you will receive later? ” He said, “Yes. ” Imam said, “If you were informed that Harun was going to get perished, would you become happy? Or would you rather he paid his debt to you and then die. Would you want him to survive for this cause? ” He replied, “Yes. ” The Imam then said, “Even this much agreement to the survival of a tyrant is a sin. ” Safwan is a devoted follower but has a p: 217 

Page217-A Survey into the Lives of the Infallible Imams

lot of history with Harun. He immediately went and sold all his trade goods. He owned a business which provided transportation services. Harun was informed that Safwan had suddenly sold all his trade goods. Harun summoned him and said, “Why did you do such a thing? ” He said, “I have grown old and I am not as flexible as I used to be. I cannot manage my family well. I have thought of completely giving up this job. ” Harun said, “Tell me the truth. ” He replied, “This is the truth. ” Harun was very clever, he said, “Would you like to tell me what the story is? I think once you signed this contract with me, Musa ibn Ja‘far informed you of something. ” He said, “No, there was no such thing. ” Harun said, “Do not reject this in vain. If it was not for the many years of history I have had with you, I would have had you beheaded right here. ” The same holy Imam who prohibited people from collaborating with the caliphs, considering it forbidden, regarded certain cooperations permitted but only when the cooperation was intended for the interest of the Muslim society, to help reduce oppression and wickedness. His endeavors were in the way of his religious purposes. This, however, is not what Safwan Jammal did. At times, a person cooperates with tyrant system so he can use this position to his own advantage. This is exactly what our jurisdictions allow, as well as the holy Imam’s normative practices 

and the Holy Qur’an. 

Imam Rida’s reasoning Some objected to Imam al-Ridainquiring as to why his name went among theirs? He said, “Is the status of a Prophet higher or the status of his trustees? ” They replied, “The status of the Prophet. ” The Imam then said, “Is a pagan king better or a Muslim licentious king? ” They said, “A pagan king. ” The Imam then asked, “Is the one who is asked for cooperation better or one who has been demanded to cooperate? ” They said, “The one who is asked. ” The Imam said, “Truthful Yusuf was a prophet. ” The Egyptian ‘Aziz was a pagan and a non-believer. Yusuf himself requested, “He said, ‘Set me over the storehouses of the land. Lo! I am a skilled custodian’. ” [1] This was because he wanted to occupy a position which he could put to best use. In any case, the Egyptian King was a pagan, Ma’mun is licentious Muslim. Yusuf was a prophet, and I am the Prophet’s trustee. Yusuf suggested it and I have been forced. One cannot be criticized just for the sake of this. ” Now, on the one hand, Imam Musa ibn Ja‘far strongly prohibits Safwan Jammal, whose cooperation was only to their benefit by asking him, “Why did you lend out you camels to Harun? ” On the other hand, the Imam encourages ‘Ali ibn Yaqt in who denied being a Shi‘ah and had intriguing contacts with Ma’mun to remain in the system but to continue to deny that he was a Shi‘ah by not letting anyone find out. Make p: 219 

Page219-A Survey into the Lives of the Infallible Imams

wudu their way, pray as they do, conceal you Shi‘ism in the strictest of ways, but stay in their system so you can be active. This is what logic permits. Any individual with any religion must allow his people to enter the enemy’s system in order to help maintain their religion on the condition that their purpose is for the sake of religion not personal benefits. This means to use a system for one’s own purposes and not be used by that system for the system’s goals. The two are different: one is being part of the system, employing the system’s force in the way of his interests and to the advantage of the goals he has. In my opinion, if someone claims that even this much should not be there, then this is a kind of pointless dogmatism and stagnation. This is how all the holy Imam’s were; from one side they strongly prohibited cooperation with the Umayyad and ‘Abbasid systems, even if people made excuses such as ‘if we don’t do it, someone else will ultimately do it,’ they would say, “Everyone should not do it. This is not an excuse. When no one does it, the system will cripple. ” From the other side, they encouraged those who followed the principle of using the system. They were in the system for the sake of their own goals. When they were in the Umayyad or the ‘Abbasid systems, they received encouragements from the Imams. Examples of such people are “‘Ali ibn Yaqt in” p: 220 

Page220-A Survey into the Lives of the Infallible Imams

or “Isma‘il ibn Bazi‘”. Narrations which admire and praise such people are amazing. They have been introduced as first class saints of Allah. Their narrations are quoted by Shaykh Ansari in “Makasib” when he is discussing the issue of “undertaking a task from a tyrant” [wilayat-e ja’ir]. 

--------------------

[1]: Surat Yusuf 12: 55. 

Undertaking a task from a tyrant [wilayat-e ja’ir] We have an issue in jurisprudence called “undertaking a task from a tyrant” [wilayat-e ja’ir]. This means accepting a post from a tyrant which is inherently forbidden, but jurists agree that even so, in some cases it is recommended and in other cases obligatory. It has been established that if the capability to enjoin what is good and forbid what is evil (where enjoining what is good and forbidding what is evil is actually a service) is dependent upon accepting a post from a tyrant, accepting it becomes obligatory. This is also logically acceptable because if you agree to it, you can work toward your goals and be of use. You can strengthen your forces and weaken your enemy’s forces. I do not think that people of other ideologies, the materialists and communists, would ever reject accepting a post from an enemy in this way. They would say, ‘Accept it but do your job. ’ We see that during the time when Imam al-Ridaundertook the position of crown prince; however, nothing was accompolished in their favor. Everything was carried out in favor of the Imam, their cliques became more distinguished. In addition, the Imam proved his qualifications in the crown prince post unofficially which would not have p: 221 

Page221-A Survey into the Lives of the Infallible Imams

been proven otherwise. From among the holy Imam’s, the scientific qualities of no other Imam had been confirmed as much as Imam al-Ridaand Imam ‘Ali’s (and for Imam al-Sadiq in another aspect). For Imam ‘Ali, this was achieved during the four to five years of caliphate and the sermons and arguments that were left behind from him. Imam al-Sadiq achieved this through the period in which the war between the ‘Abbasid and Umayyad dynasties took place. In this period, the Imam established four thousand individual study sessions. As for Imam al-Rida, this was achieved through the limited period of heir-apparency and Ma’mun’s knowledge loving character and the amazing session Ma’mun formed in which he gathered the scholars of all religions including the materialstic philosophers, Christians, Jews, Mazdakis, the Sabi’is and the Buddhists and invited Imam al-Ridato speak to all of them. In those sessions, Imam al-Ridatruly confirms his scientific qualifications and was of a lot of service to Islam. In fact, he used his crown prince post unofficially. He did not undertake those tasks but at the same time used his position this way. 

Question and answer Question: When Mu‘awiyah chose Yazid as his crown prince, everyone disagreed. This was not because Yazid had a corrupt personality but because everyone disapproved of the position of crown prince. Then, how come there was no objection towards the crown prince position during the time of Ma’mun? Answer: Firstly, when they say it was disagreed with, there was not really such a disagreement. At that time, others had not p: 222 

Page222-A Survey into the Lives of the Infallible Imams

yet realized the dangers of such an idea. Only a small group were aware. This was an innovation created for the first time in the Muslim World. This was the reason for Imam al- Husayn’sstrong reaction and his attempt to make clear the invalidity and unlawfulness of this job, which he did. Later on, this affair lost its religious aspect. It took the same shape as that of the crown prince position of the pre-Islamic era which had to use force as its only support; therefore, losing its so-called Islamic aspect. This was another reason for Imam al-Rida’s disagreement to accepting this position. According to the Imam, “The title of ‘crown prince’ is essentially false, since ‘crown prince’ means that I hold the right to choose so and so as my successor. ” This is also present in the statement where the Imam said, “Is this yours or does it belongs to someone else (the caliphate)? If it belongs to someone else, you have no right to give it away. This also includes the position of crown prince. ” Question: Assuming that Fadl ibn Sahl was truly a Shi‘ah, it would have been to the Imam’s best interest to cooperate with him during his time as crown prince and then deprive Ma’mun of access to the caliphate. A problem would be created here which is: in this case it would have become necessary for the Imam to confirm Ma’mun’s actions for a while whereas according to Imam ‘Ali, permitting the actions of a tyrant p: 223 

Page223-A Survey into the Lives of the Infallible Imams

is not permissible to any extent? Answer: It appears that this problem is not relevant. You said assuming Fadl ibh Sahl was a Shi‘ah, should the Imam consent to Ma’mun’s actions for a while whereas this would not have been permitted by Imam ‘Ali during Mu‘awiyah’s government. There are many differences between Imam al-Rida’s circumstances in relation to Ma’mun’s and Imam ‘Ali’s circumstances in relation to Mu‘awiyah. Imam ‘Ali permitted Mu‘awiyah to be his representative, as someone appointed from his behalf. Therefore, an oppressor like Mu‘awiyah fulfilled the role of ‘Ali ibn Abi Talib’s deputy. But in the case of Imam al-Rida: he should have left Ma’mun on his own for a while which meant not creating any obstacles on his way. In general, logically as well as lawfully, there are many overall differences between the times when we want to influence the formation of corruption—in which case we have one duty—and times when we want to prevent the spread of corruption which is present—in which case we have another duty. I will explain both situations with an example. When I intentionally cause an overflow of water in your yard by leaving the tap open and by doing so, I create destruction, here I am the warrantor of your yard, because I was involved in its destruction. Another time, when I am passing by your house and I see that has been left open and water has reached the base of your wall, I have a moral duty to close this tap and p: 224 

Page224-A Survey into the Lives of the Infallible Imams

do you service. If I do not do this, your property will be damaged as a result. Here, this duty is not my obligation. I said this because there are a lot of differences between a task that is carried out by an individual and a task that is carried out by one person and stopped by someone else. ‘Ali was superior to Mu‘awiyah. Mu‘awiyah’s consolidation meant that ‘Ali had accepted Mu‘awiyah as his representative. But Ma’mun’s consolidation by Imam al-Ridameant that Imam al-Rida ould not object to Ma’mun’s actions for a while. These are two different obligations. There, ‘Ali is superior whereas in Imam al-Rida’s case the story is the opposite. Ma’mun is superior in power. The Imam’s temporary cooperation with Fadl ibn Sahl or as you said [Ma’mun’s consolidation by Imam al-Rida] meant that he had to refrain from objecting to Ma’mun’s actions temporarily. There are no problems in keeping silent for a bigger interest and awaiting a better opportunity. In Mu‘awiyah’s case, the issue is not Imam ‘Ali’s disagreement with his leadership only for one day (this is, of course, another issue about which the Imam said: “I will not consent to an oppressor’s leadership even for one day. ”) The issue was that if the Imam was to keep Mu‘awiyah, he would grow stronger day by day and not revert from his aims. The assumption here, however, is that they must have waited until Ma’mun grew weaker by the day while they became more powerful. These two cases are, p: 225 

Page225-A Survey into the Lives of the Infallible Imams

therefore, incomparable. Question: My question was related to Imam al-Rida’s poisoning because during your speech you said that it was not clear if Imam al-Ridawas poisoned. The fact is that as more days passed, it became more and more clear that the caliphate was Imam al-Rida’s by right and Ma’mun intentionally poisoned the Imam. Their reason was Imam al-Rida’s age. Imam al-Rida left this world at the age of fifty two. It is very unlikely for an imam who observes all aspects concerning his health and hygiene and who is not on the two extremes like us, to die at the age of fifty two. Also, the famous narration says, “There is none among us who was neither killed nor murdered. ” Therefore, this matter is unquestionable from the Shi‘ah point of view. The author of Murawwij al-Dhahab (Mas‘udi) made a mistake, this is no reason for us to say that Imam al-Ridawas not poisoned; rather, the view of the majority of Shi‘ah historians is that Imam al-Ridawas definitely poisoned. Answer: I did not say Imam al-Ridawas not poisoned. I personally approve of your view based on the collective evidences. The evidences show that he was poisoned and one of the main reasons for it was the uprising by the ‘Abbasids in Baghdad. Ma’mun poisoned Imam al-Ridawhile going from Khorasan to Baghdad and was being constantly informed of Baghdad’s situation. They reported to him that upheaval had taken over Baghdad. He knew that he could not depose the Imam and go there in p: 226 

Page226-A Survey into the Lives of the Infallible Imams

such circumstances, because it would become very difficult. In order to prepare the basis for going to Baghdad and to tell Bani al-‘Abbas that the job had been done (murdering Imam al-Rida) , he poisoned Imam al-RidaThis was the fundamental reason they mentioned, which is also acceptable and in accordance with history. This means Ma’mun realized that going to Baghdad would not have been possible as well as the continuation of the position of crown prince (even though Ma’mun was younger than Imam al-RidaHe was about twenty eight and Imam al-Ridawas about fifty five years old. At the beginning, Imam al-Ridahad told Ma’mun: I am older than you and will die before you). Therefore, if he had gone to Baghdad in such circumstances, it is impossible that Baghdad would have surrendered and a massive war would have taken place. He saw the dangerous situation facing him. This is why he also decided to take out Fadl ibn Sahl as well as Imam al-RidaHe got rid of Fadl in the Sarakhs Bath House. So much is known that when Fadl was in the Bath House, a group of men with swords rushed into the Bath House and then left him there in pieces. It was later rumoured that there was a group who had a grudge against him (incidentally one of his own cousins was also among the group who murdered him) and defiled his blood. However, it seems that this was also Ma’mun’s doing. He realized that Fadl had gained a lot p: 227 

Page227-A Survey into the Lives of the Infallible Imams

of power and would cause trouble. So, he got rid of him. After Sarakhs, they came to Tus. Reports were constantly arriving from Baghdad. He realized that he could not enter Baghdad with Imam al-Rida, an ‘Alawi crown prince. This is why he killed Imam al-Ridaright there. Once we say that an issue is incontrovertible from our point of view. According to Shi‘ah narrations, there is no doubt that Imam al-Ridawas poisoned by Ma’mun. This, however, is not the view of other historians. For example a European historian does not accept this. He studies the historical evidences and comes to the conclusion that the phrase “it is said” [qila] has been written in history. Most Sunni historians, who have quoted this event, wrote, “Imam al-Ridacame to Tus, fell ill and passed away. ” As such, “It is said [qila]” that he was poisoned. This is why I wanted to discuss this issue based on a non-Shi‘ah rationale; otherwise, all the evidences show that Imam al-Ridahad been poisoned. 

Chapter 7: On the Topic of Imam al-Hassan al-‘Askari (‘a) 

It is the night of Imam al-Hassan al-‘Askari’s birthday. It is a night of celebration. It is a night for which we should all congratulate the holy existence of Sahib al-Amr, the Imam of the Time (may Allah hasten his glorious advent). We should of course have expressed esteem and paid our respect. The holy being of Imam al-Hassan al-‘Askari was one of the infallible Imams who was under extreme pressure. This was because the closer the time of the holy Imams got to p: 228 

Page228-A Survey into the Lives of the Infallible Imams

the time of the Imam of the Age, the more difficult their task would have become. He was in Samirra’, which was the center of the government at that time. The center of government was transferred from Baghdad to Samirra’ during the time of “Mu‘tasim”. The reason for this was the oppression the army of Mu‘tasim had towards the people, who later complained. Mu‘tasim did not listen at the beginning but they finally managed to make him agree to the transfer of the center to Samirra’, so that his army would be far away from the people. Imam al-‘Askari and Imam al-Hadi were residing in Samirra’ by force in an area called, “al-‘Askar” or “al-‘Askari”, which means the location of the army and it was in fact the army base. In other words, the house they were residing in was especially chosen in an army base so that they could be under surveillance. The Imam died at the age of twenty eight (and his great father was about forty two when he left this world). The period of his Imamate lasted only six years. According to the historical facts, during these six years, he was either imprisoned or if he was free, he was forbidden to socialize and forbidden any visits. It was a bizarre situation. It seems, as you know, that each of the holy Imams had a certain quality that was more apparent in them. Khwajah Nasir, in his twelve-verse poem, has described each of the holy Imams with their special quality. p: 229 

Page229-A Survey into the Lives of the Infallible Imams

The holy being of Imam al-‘Askari was distinguished by dignity and so-called good looks. The greatness and dignity reflecting on his face was in such a way that whoever visited him would get influenced by his appearance even before the Imam said a word. This story is fully specified in the majority of narrations. Even the enemies, who constantly pursued the Imam and were sometimes taking the Imam to prison, could not resist paying their respect towards him when confronting the Imam. In this relation, “Muhaddith Qummi” narrates a story from Ahmad ibn ‘Ubayd Allah ibn Khaqan in his book entitled, “Al-Anwar al-Bahiyyah”. Ahmad ibn ‘Ubayd Allah ibn Khaqan was the son of the minister al-Mu‘tamid ‘Ali Allah. He quotes from his father a story in which he was also present. It is an extremely amazing story which at the moment I have not got time to narrate. It was wide spread among people and they all knew that al-Mahdi of the Nation will emerge from the backbone of this holy existence. This was the main reason for the extreme surveillance of the Imam. The same thing Pharaoh did with Bani Isra’il when he had heard that a birth from among Bani Isra’il would cause his downfall. He killed all the new-born boys of Bani Isra’il and only kept the girls alive. He had appointed some women to go to the houses of Bani Isra’il and to find out which of the women were pregnant and keep them under surveillance. This is exactly p: 230 

Page230-A Survey into the Lives of the Infallible Imams

what the caliphate system did with Imam al-‘Askari. How good Mawlawi says, You attacked the hidden prisoners, To close the way on the concealed one. This foolish man never thought that if this were true, could he stop a divine order? Once in a while, they would send some more people to search the Imam’s house. This was done especially when the Imam passed away, because they were often hearing that Imam al-Mahdi had been born. You all have heard the story of the Imam’s birth when Allah, the Almighty, veiled the birth of this holy being and only a few people found out during his birth. He was six when his great father passed away. During his childhood the special Shi‘ahs who came from different places, the Imam would introduce him to those special followers. The general public was not aware of this but finally the news that a son is born for Hassan al-‘Askari and they are hiding him spread among people. They would sometimes send somebody to the Imam’s house to find this child and, in their thoughts, get rid of him. But, when Allah wants something, can the servant do anything against it? Meaning when the divine decree has been decided for something, a human being can no longer have any role there. After the Imam’s death and coincidently with his demise, their officers poured into the Imam’s house and thoroughly searched it. They sent their woman spies to inspect all the women, whether a slave girl or not, to see p: 231 

Page231-A Survey into the Lives of the Infallible Imams

if there were any pregnant women among them. They suspected one of the slave girls to be pregnant. They took her and kept her for a year. Then, they realized that they had made a mistake. The mother of the holy being of Imam al-‘Askari is called “Hudayth”. She was famously known as “Jaddah” (grandmother) because she was the grandmother of the Imam of the Time (may Allah hasten his glorious advent). There are other women in history who were famous because of the prestige of their grandchild and they are called Jaddah. One such woman is the grandmother of Shah ‘Abbas. There are two schools in Isfahan by the name of Jaddah. A woman whose fame is because of her grandchild will inevitably become famous as Jaddah. This honorable woman became famous by the title Jaddah. But it was not only being a grandmother that made her famous. She had a certain status, greatness and a special personality which have been written. The late Muhaddith Qummi (may he reside in Allah’s paradise) wrote in “Al-Anwar al-Bahiyyah”, “She was the Shi‘ah shelter after Imam al-‘Askari. ” In other words, this honorable woman was the Shi‘ah refuge. Inevitably, in that time (because Imam al-‘Askari was twenty eight, when he passed away and if we also calculate the age of Imam al-Hadi) , she was a woman of fifty to sixty years of age. This woman was so learned and great that when a Shi‘ah came across a problem, he would present it to p: 232 

Page232-A Survey into the Lives of the Infallible Imams

this woman. A man said, “I went to visit Imam al-‘Askari’s aunt; i. e. Hakimah Khatun, the daughter of Imam al-Jawad. I went and spoke to her in relation to the dogmas and beliefs and the issues of Imamate and etc. She spoke about her beliefs until she got to Imam al-‘Askari and said, ‘At present, his child, who is hidden and in occultation, is my Imam. ’ I said, ‘Now that he is in occultation, who do we refer to if we have any problems? ’ She replied, ‘Refer to Jaddah. ’ I said, ‘How strange! The Imam passed away and made a will to a woman? ’ She replied, ‘Imam al-‘Askari did the same thing Imam al-Husayndid. The real trustee of Imam al-Husaynwas ‘Ali ibn al-Husayn, but did he not leave most of his will with his sister Zaynab? Al-Hassan ibn Al-‘Askari did exactly the same thing. His inward trustee is this child who is hidden but he could not overtly say he is my trustee. He had ostensibly appointed this awesome woman as his trustee. ’” By Your Name, O the Great, the Most Magnanimous, the All-mighty, the Most Glorious, the Most Generous, O Allah! O Allah! Make us appreciative of Islam and the Qur’an. O Allah! Make us be grateful for our Prophet. O Allah! Make us appreciate the pure Ahl al-Bayt. Shine the beams of love and spiritual knowledge on our hearts. Shine the beams of love and knowledge of the Prophet (s) and his family in our hearts. Make our deeds liable for your divine interventions, absolute mecy 

and your forgiveness. 

Chapter8, Part 1: The Universal Justice 

point

 “Allah hath promised those of you who have faith and do righteous deeds that He will surely make them succeed (the present rulers) in the earth, just as He made those who were before them succeed (others) and He will surely establish for them their religion which He hath approved for them, and will give them in exchange safety after their fear. They serve Me. They ascribe nothing as partner unto Me. And those who disbelieve; henceforth, they are the miscreants. ” [1] All of the divine prophets who have been sent among humanity by Allah, the Almighty, came for two essential reasons, one of which is to establish the correct relationship between a servant and his Creator or, in other words, to prevent man from worshipping other creatures except his Creator. This is summarized in the Godly saying, “There is no God but Allah. ” [la ilaha illa Allah] The second reason for the delegation of the great prophets from God is to establish fair and righteous relations between the human beings, based on justice, peace, purity, cooperation, benevolence, affection, and service to others. The Noble Qur’an has mentioned these two issues as two reasons for the prophets in the most explicit way. In relation to the first reason, about the Seal of the Prophets, the Holy Qur’an says, “O Prophet! Indeed, we have sent thee as a witness, as a bearer of good tidings and as a warner. And, as a summoner unto Allah by His permission, and as p: 234 

Page234-A Survey into the Lives of the Infallible Imams

a radiant lamp. ” [1] And about the second reason, it is said in the Holy Qur’an, “Certainly, We sent Our messengers with manifest proofs, and revealed with thement down with them the Scripture and the Balance, so that mankind may maintain justice; and We sent down iron, wherein is mighty power and many uses for mankind, and so that Allah may know those who help Him and His messenger, thought unseen. Indeed, Allah is Strong, Almighty. ” [2] See how explicitly the Qur’an states the favor of the prophets and even their mission to establish justice among mankind? In this verse, it says: we sent our messengers with clear reason and with them we sent the Scripture, commandments and writings with a balance (which means just rules and regulations). What for? “… So that mankind may maintain justice. ” [3] So, all individuals behave justly and the principles of justice are established among mankind. Therefore, the issue of establishing justice was the main and general aim of all the prophets. In other words, according to the exact sayings of the Holy Qur’an, the prophets came and had a mission and a message which was Justice. The second matter which I must mention here is this: the issue of justice (that is the universal justice and common justice not the relative or individual justice) —by justice we mean that there will come a day in this world for mankind when all traces of tyranny, oppression, discrimination, war, hatred, bloodshed or exploitation and their tools such as lies, hypocrisy and deception will ultimately be p: 235 

Page235-A Survey into the Lives of the Infallible Imams

nonexistent. Will man ever see this day? Is this only a wish that will never come true? Is it even possible for some who does not have a spiritual disposition to say: I do not deny the universal justice, I am not a supporter of widespread oppression as the basis for our world but I believe that our world is so ominous, shallow and gloomy that there will never be a place for universal or true justice, peace, purity or true humanity? There will never be a day that human beings will actually live together in peace. The world is the place of darkness and oppression, all the oppression will be compensated in the next world. Justice only belongs to the next world. This idea exists among non-Muslims and people of other religions. One of the main advantages of Islamic belief (and especially in the eyes of the Shi‘ahs in relation to Islam) is: do not be pessimistic. The age of war and fighting, the age of moral corruption and the age of darkness are temporary. The final outcome is luminosity and justice. Even if this teaching is present in other doctrines, it is not as certain and clear as it is in the Shi‘ah doctrine. Another matter regarding the future of man in this world is goodness, death of oppression and the advent of justice. If man were to contemplate the Qur’an, he would see that the Qur’an emphasizes and confirms this matter and also gives glad tidings about the future p: 236 

Page236-A Survey into the Lives of the Infallible Imams

of the world. There are numerous verses in this regard one of which is the verse which I recited at the beginning of my speech, “Allah hath promised those of you who have faith and do righteous deeds that He will surely make them succeed (the present rulers) in the earth, just as He made those who were before them succeed (others) and He will surely establish for them their religion which He hath approved for them, and will give them in exchange safety after their fear. They serve Me. They ascribe no thing as partner unto Me. And those who disbelieve; henceforth, they are the miscreants. ” [1] It has been promised to the faithful and the people whose deeds are righteous and admirable that the end of the world is in their hands. The one who will finally rule the world is the divine religions, spirituality and “There is no God but Allah. ” [la ilaha illa Allah]. Materialism and material worshipping and selfishness will be destroyed. The end of the world is security, “And that He will give them in exchange safety after their fear. ” [2] The world’s destiny is divine unity to all its degrees. Therefore, we used two topics from the Holy Qur’an: firstly, that the main reasons for the existence of prophets are two: divine unity [tawhid] and the establishment of justice. The first reason is related to man’s relationship with God and the second is related to the relationship of man with his kind. The issue of justice is not just a dream p: 237 

Page237-A Survey into the Lives of the Infallible Imams

or a wish, it is a reality that the world is going towards; it is the divine custom; God will eventually dominate justice over this world and man will rule over this world for centuries and centuries (which we do not know how long this could be. Maybe a million, maybe ten millions or even one hundred million years) , but a mature and true human being, in whom darkness and oppression is present today, does not exist. My discussion is about this topic: will universal justice be established in this world? I will especially discuss one aspect that is: on what basis does Islam claim that universal justice will be established in the world? For this I must explain three subjects; the first is, ‘What is justice? ’ Second, ‘Is there an inclination towards justice in man or do tendencies toward justice essentially not exist in the human nature? Is it true that any time justice is given to man it has been done so by force and imposed upon him? Can it be possible for man to acquire justice without his own consent and desire? ’ And the third is, ‘Is justice practical or not? And if it was to become practical, what mean would be required to make it possible? ’ 

--------------------

[1]: Surat al-Nur 24: 55. 

[1]: Surat al-Ahzab 33: 45-46. 

[2]: Surat al-Hadid 57: 25. 

[3]: Surat al-Hadid 57: 25. 

[1]: Surat al-Nur 24: 55. 

[2]: Surat al-Nur 24: 55. 

Definition of justice The first subject “What is justice? ” does not really need defining. Human beings are, more or less, familiar with oppression. They know discrimination. Justice is the opposite of oppression. It is the opposite of discrimination and, in other words, human beings will find p: 238 

Page238-A Survey into the Lives of the Infallible Imams

eligibilities on the basis of their creation and their activities and any talents they show from themselves. Justice consists of eligibility and the right which is given to any human as a reason for his creation and what he has obtained as a result of his deeds and activities. It is the opposite point to oppression. One will not get something he does not qualify for and it will be taken away from him. It is the opposite of discrimination so when we have two people of equal state, one is not given a privilege while the other is withheld from it. But, at the same time, in the olden days, there were people who essentially denied justice. This included the ancient Greek philosophers until the European ages, who believe that justice basically has no meaning. Justice is equal to force. Justice means what the law has dictated, and therefore justice is ultimately decided by force. I do not want to discuss this issue because then I will not be able to finish my discussion. This saying is rejected. Justice itself is real because “entitlement” is real. How is entitlement real? Entitlement has taken form the text of creation because creation is real. Any creature in the textual content of creation has some merits and qualities. As a result of his deeds and activities, man creates certain eligibilities. And the justice defined as giving the right to its rightful owner, will be meaningful. Those sayings are delusive words. 

Page239-A Survey into the Lives of the Infallible Imams

Is justice-seeking instinctive? The second part of my talk p: 239 

Page239-A Survey into the Lives of the Infallible Imams

that needs further explaining is, ‘Is there an instinct in the human nature which seeks justice? ’ Man desires something according to his nature and essence. This means that he has no justification for those desires apart from his physical and spiritual structure. For example, when you participated in this respectful session and saw these lovely writings, you see the “la ilaha illallah” in the middle, “‘aliyyun waliyullah” on the left and a black star as a symbol of the impeccablity of Fat imah al-Zahra’, the name of the rest of the Twelve Infallibles, all the Qur’anic verses that are used as the Islamic slogans, Imam al-Husayn’ssaying, lovely caligraphy, you enjoy them all and like them. Why? Who forced you to like it? Nobody has forced you. You like it because it is beautiful. A power is placed in any human nature that makes him praise whatever beauty he comes across. This no longer needs a law to be set or a force to be imposed on him. This is in the human nature. They call such things affairs that exist in the human nature. Loving science, knowledge and lots of other things are in the human nature. This is the desire for justice, meaning the desire and interest to be just even if it has no benefit for man. Or the desire of man himself to be just as well as society to be just, not considering any benefits that man may receive from justice, among man’s ideals? Is there such 

a thing in man’s nature or not? 

 The theory of Nietzsche and Machiavelli183 Some believe that such power and force does not essentially exist in human nature. The majority of European philosophers believe this and it is this idea of these philosophers which has set the world on fire. They say: justice is the innovation of the wretched people. The weak and the wretched people created this word when they confronted the powerful. Because they did not have the power to fight the powerful, they said justice is good, humans must be just. They believed that this was all nonsense and that if this supporter of justice became powerful, he would do the same things the other powerful people do. The famous German philosopher, Nietzsche says: So many times it happened that I laughed when I heard the weak talking of justice and justice seeking. When I look, I see that they say justice because they have no claws. I say to them: Oh you reckless, if you had claws, you would never say such words. These philosophers say that man basically has no faith and believes in justice. Those who do not believe in justice to be something in the human nature can be divided into two groups: the group who claims that man should not go after justice even as a dream, one must go after power and force. Justice is nonsense. You should not even dream about it. They use an expression which goes along with our definition. The brief version of this expression is: two

knots of horn are preferred to a meter of tail, where the horn represents power and the tail represents justice. What is justice? Go after power. Nietzsche and Machiavelli are from this group. 

The view of Bertrand Russel This, however, is not what other groups believe. They say: no, one must go after justice but not because justice is ideal but because one’s interest lies in justice for all. This is the belief of Bertrand Russel. With this belief, he is even a philanthropist. He has no choice to say anything else because this is what his philosophy requires. He says: on the basis of his nature, man has been created as a one who seeks that which is in his benefit. So what must be done in order for justice to be established? Must we order man to demand for justice?! If this cannot be imposed and justice seeking is not in his nature, then how can we force mankind to seek justice? Something else can however be carried out to enhance man’s wisdom, knowledge and science so that a point is reached where he can be told: Man! It is true that benefit is the only authoritative thing and no one or thing can lead you anywhere unless you are being directed to a place which leads you to your benefits. But, the interest of one lies in the establishment of justice for all. If there is no justice for all, one’s interest cannot be obtained. It is true that, on the basis of your 

nature, you want to assault your neighbour but when you assault him, he will assault you and you, instead of gaining more benefits, will gain fewer benefits. So, start thinking and calculate. You will then realize that your interests, too, lie in justice. They have the idea of justice in the world but regard the way to approach justice, strengthening the mind by science and knowledge. That is, familiarize man with the fact that the interests of an individual lie in the public interest. 

Evaluation of this theory It is also very clear that this view is not practical because it only applies to those who do not have much power. It may apply to me. I am a powerless individual. I am afraid of my neighbors and I see my neighbor has a lot more power than I have. I become just because of the fear from my neighbor’s power. However, from the instant I gain power, I will no longer have any fear from my neighbor and I will fully be certain that if I trample him, there will be no power to confront me. How could I then be just? Because you sir, say that man is benefit- seeking. Knowledge says be just for the sake of your interest and that is when I see power in front of me. But, when I see no power in front of me, how can I be just? And, thus, the philosophy of Bertrand Russel (on the contrary to all his philanthropical slogans) gives the right 

to all the powerful, who have no fear of the powerless, to be as oppressive as they want to be. 

The Marxist view We have a third group who can be included with the second group. This group says: justice is practical but not through man. Man cannot bring about justice. It is neither possible to train man in a way that he would truly seek justice from the bottom of his heart. Nor is it possible to strengthen man’s wisdom to an extent that he sees his interests in justice. Justice can automatically be sought by machines. Justice should not be demanded from economical instruments or in a more correct definition: it should not be desired for. It is not your business. It is a lie if you think you can became a justice-seeker. It is also a lie if you think your wisdom will one day lead you to justice. However, machines will automatically draw man towards justice. The transition that economical and production instruments will go through (according to calculations they did for themselves which mostly came out wrong) will reach a capitalist world. A capitalist world will involuntarily end in socialism. In a socialist world, justice will naturally and neccesserily be brought about, whether you want it or not. You are not the element of justice enforcement. So, do not calculate if my wisdom will draw me to justice or not? Or will my training draw me justice? He says: all these are lies. 

The Islamic view There is, however, a third opinion here that p: 244 

Page244-A Survey into the Lives of the Infallible Imams

says: this is just pessimism towards nature and human essence. If today you see man running away from justice, it is because he has not yet reached the perfection stage. Justice does exist in the human nature. If man is trained well, if he gets placed under the hands of a perfect coach, he will reach a stage where he will truly seeks justice. He would truly prefer public justice to his personal interests and would love justice as he loves beauty. Justice can be considered as a kind of rational beauty and not a perceivable one. In our ideology, which is a religious ideology, there is a reason for this statement; that is, when you say man is not justice-seeking because of his nature and justice must be imposed on him by force or when you say his wisdom should reach a stage where he is able to see his interests in a public justice or when you say evolution of production tools will automatically bring about justice, we can show you people who were just and justice-seeking when these were not called for in their interests. Despite their personal interests, justice was their ideal and wish. They loved justice and sacrificed themselves in the way of justice. They are examples of perfect humans in the previous ages. These examples show that it is possible to put man in the path of justice so he can become like those examples before him. Now if he did not reach that stage, p: 245 

Page245-A Survey into the Lives of the Infallible Imams

he could at least be one little example of it. ‘Ali ibn Abi Talib himself is an example that rejects all these philosophies; ‘Ali and those raised by ‘Ali and other human beings who have existed in all the ages. Now, when we bring ‘Ali as an example, it may cross one’s mind that ‘Ali was an exceptional person. No, there is no such thing. Even now there are a lot of people among the true pious ones who truly love justice. Their essence is bonded with justice and what a bond that is! Man will also become like this in the future. Most of the human individuals think that the issue of the Imam of the Time’s reappearance is a matter that equals the world’s decline and the return of man to the Age of Ignorance [jahiliyyah]. It is actually the opposite. It is the intellectual, moral and scientific upgrading for man according to all the evidents and reasonings we have obtained from religion. The same religion that has talked about the topic of the Imam of the Time’s reappearance has also made mention of this. It is in the “Usul al-Kafi” that when the Imam of the Time reappears, Allah will give privilege to human individuals and the wisdom of individuals will enhance. Their intellect and deeds will also increase. When his holy being will reappear, there will no longer be wolf and sheep relation in the world. Even wolves will live at peace and purity with one another. Which wolves? l

Is it the wolves that live in the desert or the human-figured wolves? This means wolves will no longer have a wolfish nature. Before I read a part of the other numerous indications of the situations in the time of the Imam for you, I must raise a point: 

The issue of the Imam’s lifetime When the topic of the Imam of the Time is raised, most people say: can a human live one thousand and two hundred years? This is against natural laws. They think that all affairs taking place in this world are fully in accordance with the normal laws of nature (laws recognized by the knowledge man has today). Basically, all the big changes that have taken place in the life’s history and the lives of living creatures (including plants and animals) are all abnormal changes. According to which biological principle did the first embryo on earth form? With what natural law does the first life on earth match? According to the scientific theories today, it is scientifically definite that nearly forty billion years have passed from the birth of the Earth. Billions of years ago, our earth was a red hot planet and it was impossible for any living creature to live on it. According to scientific estimations, millions of years passed until the first creature appeared on the Earth. Science today agrees that a living creature emerges from a living creature and it cannot be proven that a living creature emerged from a non-living creature. Science has yet not been able to answer p: 247 

Page247-A Survey into the Lives of the Infallible Imams

this question: how did the first creature appear on earth? That is to say, how did the first living embryo came into existence on the earth? They say: when the first embryo and first cell appeared, they evolve and reach a stage where it branches: the vegetation branch and the animal branch; the vegetation branch with certain characteristics and the animal branch with certain characteristics where they are against and complementary to one another in some aspects. The strange thing is: if there was no vegetation, would there be no animal? And if there were no animals, would there be no vegetation, especially taking into consideration the need to take up and pass out gasses existent in the air? Science has still not been able to prove that how the stage of change in life and existence appears and takes place? Also, science has not yet been able to rationalize the other stages in the appearance of man himself, a creature with such power, wisdom and will power. Is the issue of revelations a common affair? Is the issue of man reaching a stage where he can get orders from beyond nature any less than the issue of one living for one thousand and three hundred years? This is basically a normal and common issue. It is something that man is now going after and there may even be a natural law for it. Humans today are attempting to create methods (with certain drugs or certain formulas) to extend man’s lifespan. Nobody can p: 248 

Page248-A Survey into the Lives of the Infallible Imams

say whether or not this is the natural law for man to live one hundred, two hundred or five hundred years. It is true that the human body cells have a certain life cycle, but this is when the situation is limited. Maybe one day, a method will be discovered that is very simple yet increases man’s life by five hundred years or more. This is not something that one can doubt. Allah, the Almighty, has always shown that when the world’s status reaches a certain stage, a sudden change will take place in a way as if a hand had come out of the invisible and intervened in the situation in such a way that was not at all possible to predict using natural laws. Therefore, this topic has no ambiguity that one needs to think about or, God-forbid, even doubt. Religion has been created for the very purpose of opening man’s eyes and removing all the barriers which obstruct the progression of man’s thought. What will happen in that age, the age of evolution of science, wisdom, morals and the society? I will explain this to you in an example. 

The characteristics of Imam al-Mahdi’s age As a common opinion among Shi‘ah and Sunni scholars, this sentence has been narrated by the Prophet and no one has any doubt that the Prophet has said, “If there is only one day left of the world, Allah will make that day long so a man from my children appears. ” Which means if we assume there is only one p: 249 

Page249-A Survey into the Lives of the Infallible Imams

day left of the world, Allah will make that day long so al-Mahdi from my children appears. The point is that this is a definite divine decree and if we assume only one day is left of the world, the task will definitely be carried out. Some of our friends were surprised to find that our brother from Hijaz, Mr. Shaykh Khalil al-Rahman [1] , who always speaks of ‘awaiting the reappearance of Imam al-Mahdi,’ is not a Shi‘ah? How is it that he is awaiting this reappearance? Most of us probably believe this out of habit or our geographical locations but he spoke of this out of faith and belief. As I said, this matter is not specific to the Shi‘ahs. The Sunnis also believe in this and it has been repeated in their sources many times. Now observe how clearly the Prophet sees that day and the age of man’s perfection. He says, “Al-Mahdi will come at a time when there are strong disagreements among my nation and when constant earthquakes occur. ” Note: By earthquakes we do not mean those which result from tectonic stress. Then he will fill the world with justice and fariness after it has been filled with oppression and tyranny. When this container has been filled with oppression and tyranny, he will fill the world with justice and fairness. Both Allah and those beings in the skies and the people on earth are pleased with him. They say, “Praise be to Allah, who removed the evil of these oppressions from us. ” He p: 250 

Page250-A Survey into the Lives of the Infallible Imams

then says, “He will divide wealth in the correct way. ” [1] The companions asked, “Oh Messenger of Allah! What do you mean in the correct way? ” He said, “He will divide it fairly and equally. And Allah will fill the hearts of the Islamic nation with opulence (spiritual wealth). ” That means do not think that this opulence and wealth is the same as the materialistic wealth. The hearts will be filled with spiritual wealth. Poverty, need, inferiority, misery, hatred, jealousy and everything else will be removed from the face of the Earth. In Nahj al-Balaghah, Imam ‘Ali says, “Till war wages among you with full force, showing forth its teeth, with udders full of milk, milking it is sweet but it has a bitter outcome. ” He predicts that before the reappearance of Imam al-Mahdi, there will be strange tumults, massive and dangerous wars in the world. He says, “War will stand on its feet, show its teeth like a predator. It will show the milk in its breasts which means the combative and instigators believe that the war will be to their advantage. However, they do not know that the end of the world is to their disadvantage. ” “Milking it is sweet but, the outcome is bitter. ” “Beware, it will be tomorrow and the morrow will come soon with things which you do not know. ” “Be informed that tomorrow is pregnant with things that you cannot predict or even be familiar with. But know that it is there and tomorrow will bring it with itself. ” “The p: 251 

Page251-A Survey into the Lives of the Infallible Imams

Man in power, not from this crowd, will take to task all those were formerly appointed for their ill deeds. ” The first thing the divine ruler will do is: he will catch the rulers and agents one by one and ameliorate his agents and the world will be amended. “And the earth will pour forth its eternal treasures. ” The earth will give out parts of its heart, which means the earth will give out whatever blessings it has inside it including any minor talents that you can imagine. It will give out everything. It will give out whatever it has begrudged till today. “And fling before him easily her keys. ” The earth will come like a surrendered servant and hand over its keys to his authority (these are all paraphrases and expressions). It means there will be no secrets in the nature that does not get exposed in that time, “He will show you the just way of behaviour. ” He will then show you what true justice means. He would show you that all the utterances about freedom and human rights posters were all lies. All the utterances about peace were lies; they were all dissent and selling barely pretending its wheat. “And he will revive the Qur’an and the Sunnah which have become lifeless (among people). ” He would revive the rules of the Scripture and customs which have been abandoned or destroyed. He also says, “If al-Qa’im rises, he will rule with justice. ” Each of the infallible Imams have a title; for example, the title p: 252 

Page252-A Survey into the Lives of the Infallible Imams

of ‘Ali is: ‘Ali al-Murtada; Imam al-Hassan: al-Hassan al-Mujtaba; Imam al-Husayn: Sayyid al-Shuhada; and the rest of the Imams: al-Sajjad; al-Baqir; al-Sadiq; al-Kazim; al-Rida; al- Taqi; al-Naqi; al-Zaki, al-‘Askari. The Imam of the Time has title special to him, a title which has been taken from the concept of rising; the one who will rise in the world: al-Qa’im. We basically know Imam Mahdi by rising and justice. Every Imam is known by a feature. This Imam is recognised with rising, “There will no longer be any cruelty and oppression. ” All the routes, the routes on earth, sea and sky will become safe because the source of all those insecurities were frustrations and injustices. When justice is brought about, there will no longer be any reasons for insecurities because the human nature has a tendency to seek justice. “The earth will bring about all its blessings. ” “Do you know what the people are upset with in those says? They are upset only because they want to give out charity and be of help but they cannot find a needy person. There will not be a single poor on the earth. ” And about security, he says, “A weak old woman will travel from the east to the west of the world without any trouble and difficulty. ” [1] A lot has been said about justice: about peace and tranquility; about freedom and security; fair division of wealth and abundance of fruits and tools—tools for farming, etc. Corruption will disappear and man will have hatred towards lying, backbiting, false p: 253 

Page253-A Survey into the Lives of the Infallible Imams

accusations and oppression. Upon which philosophy is this based? Islam says that the future of man is justice but it does not say that this final justice concludes in that which man’s thought leads him to; i. e. that his interests lie in the safeguarding of other people’s interests. No, [at that time] justice will be very special to mankind object of worship. This means that his spirit will be upgraded, his training will be completed and there will not be anything but global justice on the basis of faith, worshipping of God and knowledge of God and finally the creation of a government based on the Qur’an. We Muslims are lucky that, contrary to all the pessimism towards humanity which has been created in the western world, we are optimistic to man’s future. Russell says in his book entitled, “New Hopes”, “Today, majority of scientists have lost hope in man and believe that science has reached a stage that will soon cause man’s destruction. ” He says, “One of these people is Eienstein. Eienstein believes that man is not far from the grave he has digged for himself. ” Man has reached a stage that pressing several buttons is equal to the earth’s destruction. And if we truly do not believe in God and his hidden assistance and if the reassurance that the Qur’an gives about man’s future had not made us certain then that would mean that they are right. There has not been a day when horrific destructive tools of great strength had p: 254 

Page254-A Survey into the Lives of the Infallible Imams

not been built. Look at how much man’s destructive ability has multiplied since twenty years ago, after the atomic bomb was dropped on Hiroshima. We have reached a stage when we constantly hear that there are no longer winners and losers in this world. If a Third World war were to take place, then it would no longer be a question of whether America, Russia or china wins. If a Third World war takes place, the main loser will be the earth and the human race. There are no winners. We believe that these falls had taken place in the past as well. The divine decree is above all these, “And you were on the brink of a pit of Fire, whereat He saved you from it. ” [1] We have been told, “The best of deeds is awaiting the reappearance. ” This optimism and awaiting the reappearance generally have superiority over all our other deeds. Why? Because, this is faith at its highest level of excellence. O Allah! Turn us into true waiters of Imam Mahdi (may Allah expedite his glorious advent). O Allah! Grant us the eligibility to feel the rightful government. Oh Allah! We ardently desire that in (his) kind, just and fair period Thou should reactivate Islam and stimulate its followers and humble and humiliate the impostors. Include us among those who invite people unto Thy obedience and lead them to Thy approved path. 

Page254-A Survey into the Lives of the Infallible Imams

--------------------

[1]: One of the Qur’an recitors who was invited by the Husayniyyah Irshad. 

[1]: A‘lam al-Wara, p. 401. 

[1]: Nahj al-Balaghah, sermon 138. 

[1]: Surat Al ‘Imran 3: 103. 

Chapter8, Part 2: The Promised [Maw‘ud] al-Mahdi 

point

 “Allah hath promised those of you who have faith and do righteous deeds that He will surely make them p: 255 

Page255-A Survey into the Lives of the Infallible Imams

succeed (the present rulers) on the earth, just as He made those who were before them succeed (others) , and He will surely establish for them their religion which He hath approved for them, and will give them in exchange security after their fear. They serve Me. They ascribe no thing as partner unto Me. And those who disbelieve henceforth, they are the miscreants. ” [1] In continuation to the discussion, we had regarding the holy being of Hujjat ibn al-Hassan; we shall also dedicate this meeting to the discussion of the same issue. Our discussion will be based on historical facts. Those who have no information in this regard, especially the people who do not believe in the fundamental principles of the Shi‘ah ideology, think that belief in Mahdism dates back to the middle of the third century AH, which is the time of the Imam’s birth. I want to tell you about how and where this topic began and whether it has been specifically explained or not. 

Page256-A Survey into the Lives of the Infallible Imams

--------------------

[1]: Surat al-Nur 24: 55. 

Mahdism in the Qur’an and in the sayings of prophets Firstly, this matter has been spoken about in the Holy Qur’an in the most explicit way in the form of general glad tidings. Whoever studies the Holy Qur’an will see that in numerous verses the Holy Qur’an has mentioned that the outcome that is derived from the holy being of the Imam of the Time is something that is definitely going to take place in the future. One such ayah is, “Verily, we have written in the Scripture, after the Reminder: ‘Indeed My righteous servants shall inherit p: 256 

Page256-A Survey into the Lives of the Infallible Imams

the earth’. ” [1] Allah says in the Qur’an that We have in the past (after dhikr where they have said it means) written in the Psalms, after announcing it in the Torah [Zabur] that, “Indeed My righteous servants shall inherit the earth. ” [2] This does not pertain to a specific area or city. Thought is as extensive as the earth: the earth will not always be in the hands of the powerful oppressive tyrants. This is a temporary matter. In the future, the pious will be the leaders. They are going to rule the whole earth. There is not even the slightest shred of doubt in this issue. It has been mentioned in the Holy Qur’an that Islam will become the universal religion of mankind and that all other religions will perish or be overshadowed by Islam which is another one of the outcomes of the holy being of the Promised al-Mahdi. “He is it who hath sent His Messenger with the guidance and the religion of truth, that He may cause it to prevail over all religions, however much the idolaters may be averse. ” [3] He sent this religion through His Prophet so in the end He will make it victorious over all other religions in this world, which means all the people in the world will become the followers of this religion (and other verses as such). After the Qur’anic verses comes the issue of the Prophet’s sayings. What has the Prophet said in this regard? If the sayings related to the Promised al-Mahdi were exclusive to p: 257 

Page257-A Survey into the Lives of the Infallible Imams

Shi‘ah narrations, then there will be a point for skeptics to be critical of. If the issue of the Promised al-Mahdi is real, then the Prophet must have mentioned it; and if the Prophet has mentioned it, then it should have been narrated by other Islamic sects and not only the Shi‘ahs alone. Coincidentally, narrations about the Promised al-Mahdi have not only been narrated by the Shi‘ahs. The Sunnis also have narrations regarding this issue if not more than the Shi‘ahs. Books have been written in this regard which can bare witness to this fact. During the years we were in Qum, two books were written concerning this issue. One is by the late Ayatullah Sadr (may God raise his status) , which of course is written in Arabic and is entitled, “al-Mahdi” and has, I think, been published as well. In that book, all the narrations he has quoted are from Sunni sources. When one studies it, he will see that the issue of the Promised al-Mahdi is more visible in the narrations quoted by the Sunnis than those quoted by the Shi‘ahs. There is also another book which, fortunately, is in Farsi, titled, “Muntakhab al-Athar”. It is written by one of the scholars of Qum Theological Center (who is still in Qum) called, “Aqa Mirza Lut fullah Safi” (Golpaygani). It was written under the supervision of the late Ayatullah Bojnurdi; that is, he gave a general request for this book, chose the design, layout and customs of the book. It was followed up p: 258 

Page258-A Survey into the Lives of the Infallible Imams

by this gentleman who later wrote the book. If you read this book, you will see that many Sunni traditions have been quoted in it in this regard, for various definitions and contents. I would like to stress that I do not want to touch upon these sayings or verses in much detail. The main question I would like to discuss is another aspect of this issue: what effect has this issue had on Islamic history? When we study the Islamic history we see that apart from the narrations of the Prophet and Imam ‘Ali in this regard, events have been taken place in the Islamic history as a result of declarations about the Promised al-Mahdi. 

Page259-A Survey into the Lives of the Infallible Imams

--------------------

[1]: Surat al-Anbiya’ 22: 105. 

[2]: Surat al-Anbiya’ 22: 105. 

[3]: Surat al-Tawbah [al-Bara’ah] 9: 33. 

‘Ali’s saying Before I begin to speak about the first historical event regarding this issue, I will quote you sayings by Imam ‘Ali which can be found in the Nahj al-Balaghah and I have heard from Ayatullah Bojnurdi. These sentences can be found in sources other than the Nahj al-Balaghah. In his conversation with Kumayl ibn Ziyad Nakha‘i, ‘Ali talks about this issue. Kumayl says, “It was during night time. ‘Ali held my hand (this was apparently in Kufah) and took me to the desert with himself. When we reached the desert, he took a very deep breath. He sighed from the bottom of his heart and then said, ‘People are three groups: numinous scholars, the learner and the idiotic people. ’ Then, he complained, saying, ‘Kumayl! I cannot find a worthy person, onto whom I could pass what I know. p: 259 

Page259-A Survey into the Lives of the Infallible Imams

There are those who are good people but idiotic and there are those who are clever but not religious, who only use religion as a tool for their worldly interests. Kumayl! I feel lonely. I do not have someone worthy of knowing the secrets I have in my heart. ’ In the end he suddenly said, ‘But, of course, the earth will never stay empty. ’ He said, ‘At the same time, the earth will not stay empty of Allah’s proof, either the evident proof or the proof that is hidden and concealed from eyes’. ” 

Page260-A Survey into the Lives of the Infallible Imams

Mukhtar’s uprising and belief in Mahdism The first time we see the effect of Mahdism emerging is in the event of Mukhtar’s revenge for Imam al-Husayn’smurder. Mukhtar was undoubtedly a political man, who had a political approach rather than a religious one. I of course do not want to discuss whether Mukhtar was good or evil. I have no business in that aspect. Mukhtar knew that, even though the issue was about taking revenge from the murderers of Imam al-Husayn and that the conditions were just right, people were not willing to accept his leadership. He may have (according to a narration) contacted Imam Zayn al-‘Abidin on this issue but the Imam did not approve of it either. He raised the issue of the Promised al-Mahdi, about whom people had been informed of. He told them that Muhammad ibn Hanafiyyah, ‘Ali’s son and Imam al-Husayn’s brother, was the Promised al-Mahdi, whose name was Muhammad. This was because the Prophet had said, “His name is p: 260 

Page260-A Survey into the Lives of the Infallible Imams

the same name as mine. ” Mukhtar declared, “O people! I am the representative of the al-Mahdi of the Time, the al-Mahdi whom the Prophet had given news of. ” [1] He carried out his political play for a while with the name “Representative of the al-Mahdi of the Time”. Now did Muhammad ibn Hanafiyyah truly accept himself as the Promised al-Mahdi? Some say he accepted so they could take revenge but this is of course not proven. There is not doubt that Muhammadibn Hanafiyyah was introduced as the al-Mahdi of the Time by Mukhtar and this is where the Hanafiyyah ideology emerged from later. When Muhammad ibn Hanafiyyah died, they said, “The Promised al-Mahdi will not die before he has filled the earth with justice and fairness, so Muhammadibn Hanafiyyah has not died. He is hidden in the Radwa Mountain. ” 

Page261-A Survey into the Lives of the Infallible Imams

--------------------

[1]: Pay attention to this also: in the beginning of Islam, the time of reappearance of was never specified. Of course, a group of special people knew whose son he was, but the Prophet only said this much in the narration: “Al-Mahdi from my children must definitely reappear. ” There was nothing specified by history. 

The words of Zuhri There are again other events in the Islamic history. Abu al-Faraj Isfahani who is an Umawi by birth and is not a Shi‘ah historian writes in “Maqatil al-Talibiyyin”, “When the news of Zayd ibn ‘Ali ibn al-Husayn [2] reached Zuhri [3] , he said, ‘Why are the Ahl al-Bayt rushing it so much. The day when the al-Mahdi will emerge from them will come. ’ It is, therefore, determined that the issue of the Promised al-Mahdi was so clear and definite that when they give the news of Zayd’s martyrdom to Zuhri, his mind immediately gets directed to another issue: why Zayd even rebelled? And asked, ‘Why are the children of the Prophet rushing? They must not figh

back now; their rebellion is for the Promised al-Mahdi. ’ I do not want any business with whether Zuhri’s objection is valid or not, which it is not, my point is: Zuhri said, ‘A day will come when one from among the Prophet’s Household will emerge and his rising will be successful and redeeming. ’” 

--------------------

[2]: You know that Imam Zayn al-‘Abidin has a son called Zayd. Zayd rebelled and was martyred. What kind of person Zayd was, whether he was good or bad, there are some sayings in which our holy Imams have praised Zayd. It is in the al-Kafi narrations that Imam al-Sadiq has said, “By God Zayd left this world as a martyr. Zayd is the same one from the Zaydis (the Shi‘ah Zaydis who are in Yemen at the moment, all or most of whom believe Zayd to the next Imam after Imam Zayn al-‘Abidin). Any way he was a good, righteous and a pious person. According to our narrations, his rebellion was for enjoining what is good and forbidding what is evil and not a rebellion to claim the Imamate. Therefore, in our opinion, Zayd was a noble and righteous person. 

[3]: Zuhri is a Sunni. Zuhri and Sha‘bi are two of the later generations of the Prophet’s companions. They are people who apprehended the companions of the Prophet and not the Prophet himself. They are among the erudite and major scholars of their time. 

The rising of “Nafs Zakiyyah” and the belief in Mahdism Imam al-Hassan has a son who has the same name as he had; thus they called him, “Hassan al-Muthanna”, which means the Second Hassan, al-Hassan ibn al-Hassan. The “Second Hassan” was Imam al-Husayn’s son in law. Fatimah bint al-Husayn was the wife of the “Second Hassan”. A son is born from Hassan al-Muthanna and Fatimah bint al-Husayn by the name of “‘Abd Allah”. Because this son reached Imam ‘Ali and Hadrat Fatimah from both his mother and his father and was very pure, they called him, “‘Abd Allah al-Mahd”, which meant someone who is a pure ‘Alawi and a pure Fatimi. ‘Abd Allah al-Mahdhas two sons called, Muhammadand Ibrahim. Their time is contemporaneous with the end of the Umawi era, which was about the year 130 AH. Muhammadibn ‘Abd Allah was a very noble man and was famously known as “Nafs Zakiyyah”. At the end of the Umawi era, the Hassani sayyids rose (which has a long story). Even the ‘Abbasids gave oath of allegiance to Muhammadibn ‘Abd Allah al-Mahd. They also invited Imam al-Sadiq to a meeting and told him that they had planned to uprise and give their oath of allegiance to Muhammadibn ‘Abd Allah al-Mahd. “You p: 262 

Page262-A Survey into the Lives of the Infallible Imams

are also a Hassani sayyid, so give oath of allegiance”, they said. The Imam replied, “What are your intentions in this task? ” If Muhammad wants to uprise under the slogan of enjoining what is good and forbidding what is evil, I will accompany him and will approve of him. But he is making a mistake, if he wants to uprise as the al-Mahdi of the Nation. He is not the al- Mahdi of the Nation, someone else is, and therefore I will never approve of this. This mistake may have, up to some extent, been made about ‘Abd Allah al-Mahd, because he too had the same name as the Prophet and had a beauty mark on his shoulder. [1] People were saying, “Could this be a sign of him being the al-Mahdi of the Nation? Most people gave oath of allegiance to him under the title al-Mahdi of the Nation. ” It is then evident that the issue of the al-Mahdi of the Nation was so definite among Muslims that when someone who was a bit religious rose they would say, “He is the one, he is the al-Mahdi of the Nation that the Prophet foretold about. ” This would not have happened, if the Prophet had not said so. 

Page263-A Survey into the Lives of the Infallible Imams

--------------------

[1]: The Prophet had a beauty mark on his shoulder which was called the Emblem of Prophethood. 

 The deceit of Mansur, the ‘Abbasid Caliph We even see one of the ‘Abbasid caliphs having the name al-Mahdi who was the son of Mansur, the Third ‘Abbasid Caliph. Their First Caliph was Saffah, the second was Mansur and the third was Mansur’s son: Mahdi ‘Abbasi. Historians including “Darmster” have written that Mansur 

deliberately named his son Mahdi so he could use it politically to deceive people and say, “The Mahdi you are awaiting is my son. ” Maqatil al-Talibiyyin and others have therefore written that when he sometimes confronted those who were close to him, he would confess that this was not true. Once he confronted a man called Muslim ibn Qutaybah who was one of his relatives, and said, “What is this ‘Abd Allah Al-Mahdsaying? ” He replied, “He says I am the al-Mahdi of the Nation. ” Mansur said, “He is wrong, neither he nor my son are the al-Mahdi of the Nation. ” But, at other times when he confronted other people he would say, “This ‘Abd Allah is not the al-Mahdi of the Nation, my son is the al-Mahdi of the Nation. ” As I said the majority who gave oath of allegiance, believed they were pledging their allegiance with: the al-Mahdi of the Nation. People had heard the Prophet’s saying about al-Mahdi; however, since they would not fully investigate to find out more about the person caliming to be the al-Mahdi of the Nation, public mistakes were constantly made. 

Muhamamd ibn ‘Ijlan and Mansur ‘Abbasi We again see more events in the history of Islam including: one of the scholars from Medina called “Muhammadibn ‘Ijlan” went and gave oath of allegiance to ‘Abd Allah al-Mahd. Bani al-‘Abbas, who were their supporters at the beginning, when the issue of vice-regency was put forward, they took over the vice-regency and then killed the Hassani sayyids (the descendent of Imam al-Hassan (‘a) ). Mansur summoned p: 264 

Page264-A Survey into the Lives of the Infallible Imams

this learned man (Muhammadibn ‘Ijlan). He investigated and it became evident that he has given oath of allegiance to ‘Abd Allah al-Mahd. He ordered for his hands to be chopped of. Mansur said, “The hands that have given oath of allegiance to my enemy must be chopped off. ” They have written that Medina scholars gathered and interceded and said, “O Caliph! It is not his fault; he is a learned man and a possessor of knowledge in narrations. This man thought ‘Abd Allah al-Mahdis the al-Mahdi of the Nation and he therefore gave oath of allegiance to him. He otherwise has no hostile intentions towards you. ” This is why we see that the issue of the Promised al-Mahdi is among the definite and certain issues in Islamic history. As we review the past ages, we see incidents emerging in Islamic history that were initiated by the very issue of belief in the reappearance of the Promised al-Mahdi. When the majority of our pure Imams passed away, a group would come and say: maybe he has not died, maybe he has disappeared, may be he is the al-Mahdi of the Nation. This happened in Imam al- Kazim’ case, even in Imam al-Baqir’s case, and apparently also for Imam al-Sadiq as well as some of the other pure Imams. Imam al-Sadiq had a son called Isma‘il. The Isma‘ilis are attributed to him. Isma‘il passed away when the Imam was still living. The Imam loved Isma‘il very much. When Isma‘il passed away and was made ready for p: 265 

Page265-A Survey into the Lives of the Infallible Imams

burial, the Imam would go over Isma‘il’s head, open his coffin, show Isma‘il’s face and say, “This is my son Isma‘il. He has died. Tomorrow do not claim that he was the al-Mahdi of the Nation and he has disappeared. Take a good look at his corpse. Look at his face, identify him and then bear witness. ” These all show that the issue of ‘the al-Mahdi of the Nation’ was so definite that left no place for doubt and hesitation. As far as I have researched, up to the time of Ibn Khaldun, maybe not even one scholar had been found to have said, “The narrations about Mahdi have no basis. ” They all had accepted it. If there was any disagreement, it was on minor things such as if al-Mahdi was this person or that person? Is he the son of Imam al-Hassan al-‘Askari or not? Is he from the children of Imam al-Hassan or Imam al-Husayn? And, therefore, there was no hesitation in the reality of the al-Mahdi and him being from among the children of the Prophet and that his task is to fill the world with justice and equality. 

Page266-A Survey into the Lives of the Infallible Imams

The words of Di‘bil Di‘bil al-Khuza‘i comes to Imam al-Ridaand recites his lamentations, O Fatimah! If you find your al-Husayn fallen while he has died thirsty next to the Furat River. [1] He addresses Hadrat al-Zahra and lists the calamities that had fallen upon her children one after the other. They are among the most eloquent odes of the Arabic language and one of the best lamentations p: 266 

Page266-A Survey into the Lives of the Infallible Imams

written in this regard. Imam al-Rida cried a lot. Di‘bil, in his poem and his expression of sorrow, names the children of Hadratal-Zahra one after the other; the graves that are in “Fakhkh”, the graves that are in Kufah. He refers to the martyrdom of ‘Abd Allah al-Mahd. He refers to the martyrdom of his brother. He refers to the martyrdom of Zayd ibn ‘Ali ibn al-Husayn, the martyrdom of Imam al-Husaynand the martyrdom of Musa ibn Ja‘far, “And a grave in Baghdad for a pure soul. ” It is written that at this stage, Imam al-Ridasaid, “I too will recite a poem and you add it to yours, ‘And a grave in Tus, and what a tragedy! ’” When Di‘bil said: “Sir! But I do not know this grave. ” The Imam replied, “This is my grave. ” In these poems, Di‘bil has an ode, which refers to the issue of Mahdism, in which Di‘bil clearly states all these stories existed and still exist and will exist until the reappearance of an imam whose reappearance will unquestionably and definitely take place. There are many more historical facts we can list but I do not think that it would be necessary to mention all of them. I mentioned these facts because I wanted to say that the issue of the Promised al-Mahdi was certainly a definite matter for Muslims since the beginning of Islam and imitated major historical events from the second half of the first century. 

Page267-A Survey into the Lives of the Infallible Imams

--------------------

[1]: ﺃﻓﺎﻃﻢ ﻟﻮ ﺧﻠﺖ ﺍﻟﺤﺴﻴﻦ ﻣﺠﺪﻟﺎً ﻭﻗﺪ ﻣﺎﺕ ﻋﻄﺸﺎﻧﺎً ﺑﺸﻂ ﻓﺮﺍﺕ 

Mahdism in the Sunni World If you want to find out if this issue is only exclusive tom

the Shi‘ahs, [1] take a look and see whether the Sunnis have claimed belief in Mahdism or not. You will see that those claiming belief in Mahdism are also numerous among the Sunni people one of whom is “Mahdi Sudani” or “Mutamahdi Sudani” who appeared less than half a century ago in Sudan and created a mass there that was still in existence until just recently. Basically, when this man appeared, he appeared claiming that the belief in Mahdism existed among the Sunni resident countries to an extent that created the grounds for false Mahdis to emerge. Those claiming to be Mahdi were also numerous in other countries. In India and Pakistan, the Qadiyans emerged claiming to be Mahdi. It has also been mentioned repeatedly in our narrations that impostors, claiming to be the Mahdi, will be plentiful. 

--------------------

[1]: What of course is exclusive to the Shi‘ahs has certain characteristics that are not accepted by the Sunnis, some of them, though, agree with it. 

The words of Hafiz At the moment, I do not know whether Hafiz was truly a Shi‘ah or a Sunni and I also do not think that someone can say, for sure, that Hafiz was a Shi‘ah. However, we also see in Hafiz’s poems, references to the issue of Mahdism. I can remember two cases, where one says, Where is that imposter eye atheist-form Sufi? Tell him to burn, that the religion saving Mahdi arrived. [2] And the other is the famous ode and how pleasantly has he said it! Glad tiding oh my heart that a Messiah breath will come, From whose breath I can smell someone. Do not cry and complain from all these pains and sorrows that yesterday, I made an augury and p: 268 

Page268-A Survey into the Lives of the Infallible Imams

it said a rescuer will come. I am not happy nor am I safe from the fire in the land, Moses will come here in the hope of a Qabas. No one knows where the intended resting place is, Just as much as the hearing of a holler of a bell. Do not ask me about the nightingale of the Garden, because I hear a cry coming from a cage. [1] My discussion about the historical aspects of this issue has come to an end. Now, what kind of false claimant will be found after the Imam of the Time’s age is a story which I will not get into for the time being. I want exclusively dedicate the end of my speech to these three next topics. The fact that after the world is filled with injustice and tyranny, the universal justice will be found has created an issue that is: on reliance upon this fact, some people are against any reform. They say the world must be filled with injustice and tyranny so that there will suddenly be a revolution and it will get filled with justice and fairness. Even if they do not mention it, deep in their hearts they are against reform. If they see somebody taking a step toward reform, they become upset. When they see that the society has become attracted to religion, they truly become upset. They say, “This should not happen. ” They must get worse so that the Imam reappears. If we are suppose to do something so people come towards p: 269 

Page269-A Survey into the Lives of the Infallible Imams

religion we have betrayed the reappearance of the Imam and have caused delay to the reappearance of the Imam. Is this really the way or not? I will give an explanation for this so the matter is cleared. 

Page269-A Survey into the Lives of the Infallible Imams

--------------------

[2]: ﻛﺠﺎﺳﺖ ﺁﻥ ﺻﻮﻓﻲ ﺩﺟﺎﻝ ﭼﺸﻢ ﻣﻠﺤﺪ ﺷﻜﻞ ﺑﮕﻮ ﺑﺴﻮﺯ ﻛﻪ ﻣﻬﺪﻱ ﺩﻳﻦ ﭘﻨﺎﻩ ﺭﺳﻴﺪ 

[1]: ﻣﮋﺩﻩ ﺍﻱ ﺩﻝ ﻛﻪ ﻣﺴﻴﺤﺎ ﻧﻔﺴﻲ ﻣﻲ‌ﺁﻳﺪ ﻛﻪ ﺯ ﺍﻧﻔﺎﺱ ﺧﻮﺷﺶ ﺑﻮﻯ ﻛﺴﻰ ﻣﻰ ﺁﻳﺪ

ﺍﺯ ﻏﻢ ﻭ ﺩﺭﺩ ﻣﻜﻦ ﻧﺎﻟﻪ ﻭ ﻓﺮﻳﺎﺩ ﻛﻪ ﺩﻭﺵ ﺯﺩﻩ‌ﺍﻡ ﻓﺎﻟﻲ ﻭ ﻓﺮﻳﺎﺩﺭﺳﻲ ﻣﻲ‌ﺁﻳﺪ

ﺯ ﺁﺗﺶ ﻭﺍﺩﻱ ﺍﻳﻤﻦ ﻧﻪ ﻣﻨﻢ ﺧﺮﻡ ﻭ ﺑﺲ ﻣﻮﺳﻲ ﺍﻳﻨﺠﺎ ﺑﻪ ﺍﻣﻴﺪ ﻗﺒﺴﻲ ﻣﻲ‌ﺁﻳﺪ

ﻛﺲ ﻧﺪﺍﻧﺴﺖ ﻛﻪ ﻣﻨﺰﻟﮕﻪ ﻣﻘﺼﻮﺩ ﻛﺠﺎﺳﺖ ﺍﻳﻨﻘﺪﺭ ﻫﺴﺖ ﻛﻪ ﺑﺎﻧﮓ ﺟﺮﺳﻲ ﻣﻲ‌ﺁﻳﺪ

ﺧﺒﺮ ﺑﻠﺒﻞ ﺍﻳﻦ ﺑﺎﻍ ﻧﭙﺮﺳﻴﺪ ﻛﻪ ﻣﻦ ﻧﺎﻟﻪ ﺍﻱ ﻣﻲ‌ﺷﻨﻮﻡ ﻛﺰ ﻗﻔﺴﻲ ﻣﻲ‌ﺁﻳﺪ 

The essence of al-Mahdi’s uprising Some of the events taking place in the world only have an explosive effect rather like an abscess appearing in your body. This abscess must reach an extent that it will suddenly burst; therefore, if anything is carried out to stop the bursting of this abscess it would not have good effects. If you want to put any medications on it, you should use a medication that will cause this abscess to burst sooner. Some philosophical ideologies that favor the social and political systems are supporters of revolution defined as explosion. In their belief, anything that stops the explosion is bad. Therefore, you see some of the social methods oppose every social reform and say: what are these improvements that you are trying to make? Let no reform take place. Let corruption increase. Let hatred and obsession increase. So be it that tasks become more and more chaotic; chaos after chaos so suddenly everything is turned over from the base and a revolution takes place. Our jurisprudential laws have a clear status here. Must we Muslims think this way about the reappearance of the al-Mahdi? Must we say let sin and disobedience intensify? Let the situation become more chaotic? Therefore, we must not enjoin what is good and forbid what is evil. We should not 

train and discipline our children to play a part in Imam al-Mahdi’s reappearance. We should rather, God-forbid, not pray, not fast and not perform any other duties we may have. We should also encourage others to abandon prayer, abandon fasting, abandon zakat (religious tax) , and abandon Hajj. Let all these be destroyed so the conditions for his reappearance become prepared?! No, undoubtedly this is against Islamic principles. That is to say, by awaiting the reappearance of Imam al-Mahdi, none of our obligatory duties become invalidated. That is, neither our personal duties nor social duties in the Shi‘ism (that essentially is a belief exclusive to the Shi‘ah World let alone the Sunni people). You cannot find a single scholar who claims that reappearance invalidates even a small duty from us. It will not invalidate any duty from us. This was one form of interpreting the reappearance of the Imam. The other form talks about ripening not exploding just like a fruit that is on the way to perfection. A fruit has timing just as an abscess has timing. However, an abscess has to burst but a fruit has to ripen. That is to say, it must reach the stage when it can be picked. The issue of Imam al-Mahdi’s reappearance is more similar to the ripening of a fruit rather than a bursting of an abscess. This is not because there are very few sins; rather, because the world has not yet reached that certain competence. Therefore, you see constantly in Shi‘ah narrations that

when the three hundred and sixty minorities are found, the Imam will reappear. Yet still those three hundred and sixty minorities do not exist. That is to say, time must progress to an extent that it, in some opinions, becomes corrupted in any aspects or, to another view, those who want to form the government following him (Imam al-Mahdi) under his banner and his rein of power are brought into being. Such worthy men have yet not come into existence in the world. Yes, “the task will get settled before it gets too chaotic”, but this chaos is a different chaos. Chaos will always be found in the world. After chaos comes organization. This organization then turns into chaos but a higher scale of chaos and not a low scale. That chaos will then again change into organization at a higher scale than the first level of organization. This organization then changes to chaos but again in a higher scale meaning this chaos after that organization is superior even over that organization (the one before it). Therefore, it can be said that man’s social movement is snail-shaped. This means it is an upward circular movement. At the time the social movement of man is turning, it is not turning on a horizontal surface but turning in an upward direction. Yes, the organization is constantly converting into chaos but at the same time chaos is on a higher scale. Undoubtedly, our world is one in which at the moment the authority is

even out of the hands of its first class rulers. But this chaos on a worldly scale is as different as chalk from cheese, to the chaos in a village. Therefore, we are going towards chaos as well as organization. When we go towards the reappearance of Imam al-Mahdi, at the same time, we go towards chaos because from organization one must go to chaos and then to organization again because it is chaos on a higher scale. When had such thoughts, which have emerged among men today, appeared hundred of years ago, let alone five hundred year ago? Nowadays, the world’s intellectuals say: the single solution of the miseries of man in the world today is forming a single universal government. Such thoughts never stroke the pale of man’s imagination before. Thus, because we are going towards chaos and organization at the same rate, Islam never commands not performing duties. If it was other than this, it would have commanded to commit the forbidden and abandon obligations and say do not enjoin what is good and forbid what is evil, do not discipline and train your children! Let corruption intensify! When you go after praying, fasting, enjoining what is good, writing books, speeches, and propagations, you are causing delay to the reappearance of the al-Mahdi. No, these kinds of reforms will make his reappearance closer just as those chaoses will bring the reappearance of the Imam closer. In no way must the issue of awaiting reappearance bring this thought to our minds 

that we are awaiting the reappearance so this duty is no longer on our shoulders (whether big or small). No duty will become invalidated. There are other matters but our time is now finished and I must gradually end my speech. I will tell you my last thoughts: 

Mahdism, a global philosophy Try to adjust your thoughts, with regards to the Imam of the Time, with what has come in the Islamic contexts. The majority of us have turned this into a childish dream of an individual who is trapped with revenge and obsessions. It is as if Imam al-Mahdi is only waiting for Allah to give him the permission to come and for example lead us Iranians, or the Shi‘ahs to happiness (and what Shi‘ahs we are! We are not true Shi‘ahs! ). No this is a big global philosophy because Islam is a big global religion, because the Shi‘ism, in its true definition, is a global matter. When the Qur’an says the following, we should regard this as a big global philosophy, “Certainly, we wrote in the Scripture, after the reminder: ‘Indeed My righteous servants shall inherit the Earth’. ” [1] It talks about the earth and there is no talk about a certain region or a certain race. First there are hopes in the future, that the world will not be destroyed. I have repeatedly said that this thought has emerged today in the European world which is: man has reached a certain stage in his life that is only a step away from the grave; he has dug p: 274 

Page274-A Survey into the Lives of the Infallible Imams

for himself. This is true according to the apparent principles but our religious principles and ideology tell us that: man’s prosperous life is in the future. The life in this world is only temporary. Secondly: that our time is the time of intellect and wisdom. You know that a person has three general periods in his life: the period of childhood, which is the time of play and childish thought; the juvenile period, which is the time of rage and desire; and the period of man’s senior years, which is the period when wisdom rules. This is how the human society is. The human society must plan three periods. One period is the time of legends, myths and as the Qur’an defines, the period of ignorance. The second one is the period of knowledge but knowledge and juvenility; that is to say ruling period of rage and desire. Truly on what axis is our age rotating? If one computes correctly, he will see that the rotation axis of our time is rage and lust more than anything else. Our time is the age of bombs (meaning rage) and the age of mini skirts (meaning lust). Will there come a time when neither legend nor rage, neither lust nor bombs rule and the age of wisdom, justice and spirituality prevail? Will it truly come? How can such a time not come? How could it be possible for Allah who created this world and created man as the most noble of all creations p: 275 

Page275-A Survey into the Lives of the Infallible Imams

to suddenly overturn him before he has reached this complete maturity period? Mahdism is, thus, a very big philosophy. Do you see how excellent the Islamic contents we have are? It is near the auspicious month of Ramadan. You will hopefully be successful in reading the Iftitah Supplication during the nights of Ramadan. The end of this supplication is exclusive to the pure being of the Imam of the Time. I shall read those parts in conclusion as my end of session prayers, Oh Allah! We ardently desire that in this kind, just and fair period, Thou should reactivate Islam and stimulate its followers and humble and humiliate the impostors, and include us among those who invite people unto Thy obedience and lead them to Thy approved path. O Lord! Please place us among those who are subject to Your privilege and mercy in this world and the next world. O Allah! We swear by Your Holy Essence and the truth of the saints of generosity to place us among those worthy of this big dream. 

--------------------

[1]: Surat al-Anbiya’ 21: 105.