A 250 Years Old Person chapter3

A 250 Years Old Person

Chapter3

The Tenth Chapter: Imam Baqir (A.S) 

The Intellectual and Organizational Constructive Duration 

The duration of fifth Imam, Imam Baqir (A.S), is the logical continuum of Imam Sajjad's life duration completely. Now then, a group has gathered and Shia felt their existence and personality once again. The Shia preaching which has been stopped for few years in effect of the tragedy of Karbala, the bloody events after that -like the events of Harrah and Tawwabeen- and the Caliphs' stringencies and it was not presented except behind the very thick veils, now it has rooted in a lot of the regions in Islamic countries specially Iraq, Hijaz and Khorasan, and attracted a comprehensive mob towards it even in some more limited circle has come in a form of intellectual and practical integrity which can be called "Party Organization". The time when Imam Sajjad would say that "we don’t have even 20 supporters and followers in overall Hijaz"1 has passed and now when Imam Baqir enters to Masjid al-Nabi in Madina, a mob from Khorasan and other regions surround him and asks about their Jurisprudential issues. While those like Tawos Yamani, Qatadah bin Dea'mah, Abu Haneefah and others who are the famous jurisprudent ones and of course NonShia and Imamate orientated, had listened the fame of the Imam's scientific widespread and come towards Him to learn or even debate and demonstration. A poet likes Kumait Asadi, with his eloquent and flourishing art, the most important artistic work of his is the Laudatory Poems (Qasaed) named by "on the virtues of Bani Hashim (Hashimiyat)" and these poems became popular and introduced the right of Muhammad Household (All-e-Muhammad) and their science and spiritual value for people. From another side, the Marwani Caliphs has become satisfied and security after getting sovereignty of 

                                                           

1. Sharh al-Nahj, V. 4, P. 104 & Bihar al-Anwar, V. 46, P. 143 

Abdul Malik bin Marwan's –died 86 A.H- 20 years old, suppressing all proclaiming ones and putting off all opponent fires. They do not give any value to this Caliphate which acquired easily despite their own predecessors and don not deal and challenge Tashayu' extensively for their entertainments which are the requisite of dignity and eminence. So, Imam and His supporters were secured from their aggressions. 

Nevertheless, the condition and situations have changed in benefit of Imamate and Tashayu'. Thus, it can be concluded inevitably that Imam Baqir has stepped forward in his Imamate period and carried the Shias' endeavor and struggle to its last point. This is what forms the climax point of Imam Baqir' Imamate period. 

The Righteous Leader, P. 32&33 

There are a lot of discussions on Imam Baqir, but I point out two points of His Excellency's life. Firstly, His Excellency's struggle against the distortion of Islamic doctrines and rules. This is the matter which was done in wider and more extensive measure in Imam Baqir' period more than ago. What is mean of struggle against the distortion here? Its mean is that the Holy Islam by the its doctrines, rules and Quranic verses has assigned and appointed some factors and conditions for Islamic society, but rather for human life if they lean those teachings and perform them, it is impossible to bear necessarily some matters in a society so-called Islamic one. For example, the ruling of tyrants, sinners and dissolute ones, and most of reprobation’s and corruptions in Islamic societies are not compatible with Islamic rules and system. 

Some emperors and rulers who got their positions by the name of Prophet's Caliphate and succession – like Bani Umayyah and Marwanies- were not deserving that at all to govern on Islamic society because they there were plenty sins, oppressions, decays (reprobation), discriminations, ignorance and in brief several kind of deviations (detours) while they were ruling. It posed and put that the Islamic rules and Quranic verses should be explained for people as they are really, it was impossible for them to continue their government, ruling and snapping power. For this reason, they used to distort. They would distort by several ways and methods. One of them was that they deceived and bought some jurisprudents, scholars, narrators, reciters and justified figures and kept with themselves, either gave them wealth or frightened them. They used to invoke some by greed and some others by fear to promote and promulgate among the people what is their interested matter. So, if you study the history of first few centuries, you will find that they were servicing cruel rulers and statesmen, and preached some wonderful and strange rules for people in the name of Islam. Just now, for example see what a strange order this that a religious scholar says the meaning of "the owner of order and command (Olo-al-Amr)" in Quran to obey and follow them is everyone who is dominant on people with any instrument and way, even with fraud, deception, sword, force and behead. This one is the "the owner of order and command (Olo-alAmr)". 

What strange is this! It is irrational and incorrect that it is not acceptable for everyone except by connecting with Islam and roots of doctrine and belief. But they connected them with Islam. There is not one or two instance of this doing, but there abundant examples for this matter in the first centuries of the history of Islam. While the Caliphs initiated these popular figures, carried them to Mecca and Madina accompanying with, present for people in public places, and then used them as an instrument of their own validity and verification and … . This is one way of distortion of religion. These like pseudo scholar, jurisprudent, saint and piteous were the servant of the Caliphs and these figures would present by the name of religion what is the 

interested of Caliphs. Some of these points have remained in books and regretfully a lot of Muslims believe in them yet. Another way of distortion was that the Caliphs themselves when leaned and reclined on throne of power and felt that what they say, the people are obligated to accept and obey. They present a word, thinking and foundation by the name of Islam and made the dominant culture. They repeated and publicized at measure that it would become the mentality of people. For example, some commanders of Abdul Malik's system and government like Hajjaj and others believed or stimulated that the Caliphate is superior that Prophecy. They did not content that Abdul Malik and his offspring who were sinner and rake are not only the successors of Prophet and arrogated this name, but rather they would like to claim the Caliphate is superior than Prophecy. But you know that this was not a deserving for this dress and this claim is completely false and lie…. They carried such like distortion in religion. This mentality was the main and essential element of the continuum of Bani Umayyah's domination and Bani Abbas, and then big and huge obstacle and stone in the way of the righteous and real Islamic government. Nevertheless, when Imams want to establish and arrange the correct Islamic government and settler Alavi system and setup, what they have to do? The first step is that they should the mentality of people, or in other word, should throw the so-called Islamic but really antiIslamic culture and the replace it with a correct and real culture, real Quran and Unitary (Oneness and Tawhid). This is the very cultural war and struggle. The cultural war does not mean to sitting and expressing from Islamic rules some of them without any orientation, and revolutionary and struggling side-seeking, this is not even the war or struggle. Its mean is that to endeavor for changing the mentality of people and the dominant culture on people's minds for making plain the way of divine government and blockade the way for tyrant and 

satanic government. Imam Baqir has started to pave this way. He is named by "the First Cleaver (Splitter)of Science [Baqir al-Elm alAwwaleen]", because he is the cleaver of Qurnic facts and realities, and Islamic sciences. He would express Quran really. For this reason, anyone who just smelled the breath of Imam Baqir while he was not His follower, committed one, and not an attached to any crib, then definitely his view would change about the situation of dominant sovereignty. So, a lot people who were living in the middle class in Imam Baqir's time inclined towards the Holy progeny of the Prophet 

(Ahl al-Bait) and Imamate school of thought. This is what is nowadays called Tashayu' among current term. The meaning of Tashayu' is to follow the Household of Prophet (Ahl al-Bait)'s school of thought to create the real sovereignty of Islam for real raising of Quranic ideology and to clear and practice the Quranic doctrines in society. When Imam Baqir would meet any anyone and deliver these matters, it used to change this mind. This was the first task of Imam Baqir which was so important and essential (vital) and Imam Baqir (A.S) gave his most of time for this. 

Another task of Imam Baqir was the organization. What is the mean of organization exactly? i.e. a man once just throws among the people these doctrines and cultural changing and struggle, this is alike a see which is thrown in a land without any account and, one of them will be green, another one will die, one of them after becoming green will dry while another will be suppressed and die. This way of seeding has not so benefit. But sometimes not so, rather an expert and intelligent farmer takes care of them after seeding. But how is that? He should assign some people in thorough out the Islamic world to remove and present the objections of those who are affected by these superior teachings and doctrines, get more knowledge, don’t fall in the propagandas of enemies, don’t mistake and save their integrity to each other. In brief, a sufficient guaranty for greening these seeds very well in that ready and potential land to create. One of Imam Baqir’ responsibility was to nurture and educate some of His pupils of His followers, pay attention to them specially –His Excellency's special pupils-, get them interrelated, send them in all over the Islamic world as a Pole (Qotub), member, His assignee, and His assistant and they get in hand His Excellency's task and undertake the preaching performs and teachings of His Holiness. This secret organizing which had been started before Imam Baqir, while it acquire more excitations in His Excellency's time and it reached at its climax point in the time of Imam Sadiq and Imam Musa bin Ja'far. This was another task of Imam Baqir which was so dangerous. Thus, you see in the narrations that some of Imam Baqir (A.S)'s companions are known as the "companions of secret issues (Ashab alSirr)" like Jabir bin Yazid Ja'fi. Jabir bin Yazid Ja'fi was the owner of secrets. Whose secrets? Secrets of these persons in all over regions and areas of Islamic world, where they present, guiding and leading and in brief fulfilling the minds and thoughts of the ready (potential) and interested people were their duties. When the authority would find them, they put them in the most dangerous pressures or tortured. 

9/5/1366 

In a short study on the 19 [nineteen] years old of Imam Baqir's Imamate-from95 [ninety-fifth] to 114 [one hundred and fourteenth]-, it can be summarized so: His father-Imam Sajjad- choices Him in the last moments of life as the Leader of Shia and His succession and specifies this position for Him in the presence of His sons and relatives. Imam Sajjad shows for Him according to the narrations a box filled with science1 or having the weapon of Divine Prophet 

                                                           

1. Bihar al-Anwar, V. 46, P. 229 

(Rasolullah) and says: "Oh Muhammad! Carry this box to your homes" and the states towards others: "There is nothing of dirham or dinar (gold or silver) in this box but it is full of science"1. As this way and method, Imam introduces the scientific and intellectual -science- and commanding of the revolution –weapon of the Prophet- heir of the Prophet on the present people. 

From the earliest moments, with the comprehensive and widespreading endeavor of Imam and His righteous supporters in preaching the targeted and overwhelming calling of Tashayu', a new horizon starts. Its domain of spreading was as the level that in addition to the Shia habituated regions like Madina and Kufa other regions specially the remote areas from Bani Umayyah's central command was also added to the Shia thinking school. Khorasan is one of them as very extent way where the influence of Shia preaching is observed in the several narrations.2 

The matter which provokes this troublous endeavor of Imam and His supporters to a secret and unknown movement and calls them every time toward their divine duty, is the regretting social and mental fact. They see in from of them the people from one side they are, in effect of the destructive and decliner nurture, sinking and down falling more and more in the range of public decadence of society and slowly 

                                                           

1. Bihar al-Anwar, V. 46, P. 229. [ibid] 2. Like the narration of Abu Hamza Thumali: 

 "ﺞﳊﺍ ﮏﺳﺎﻨﻣ ﻦﻋ ﻪﻧﻮﻠﺌﺴی ﻢﻫﺮیﻏ ﻭ ﻥﺎﺳﺍﺮﺧ ﻞﻫﺍ ﻪﻟﻮﺣ ﻭ ﻡﻼﺴﻟﺍ ﻪیﻠﻋ ﺮﻔﻌﺟ ﻮﺑﺍ ﻞﺒﻗﺍ ﯽﺘﺣ"

When I went to see Abu Ja'far (Peace Be Upon Him), while He was surrounded by the people of Khorasan and other regions who are asking Him about the rite of Hajj. (Bihar al-Anwar, V. 46, P. 357.) There is another narration where the occurrence of exampling and beating dialogue of the one of Khorasani scholar with Umar bin Adul Aziz. (Ref., Bihar alAnwar, V. 46, P. 336.) (Writer). 

the moment came that the public like their own rulers and commanders, also does not listen to the saver and rescue calling of Imamate  

  1-ﺎﻨﻟ اﻮﺒﯿﺠﺘﺴﯾ ﻢﻟ ﻢھﺎﻧﻮﻋد نا-

-If we invite them, they don’t accept- And from another side, all matter even the learning, and discussion, jurisprudence, theology, narration and its interpretation in that deviated movement are in along the wants and interesting of Umavi aggressors. So, there is not else ventilator of expectation toward them and if Tashayu' does not come to guide and invite them, the way of guidance  

  2"ﺎﻧﺮﯿﻐﺑ اوﺪﺘﮭﯾ ﻢﻟ ﻢھﺎﻨﮐﺮﺗ نا و"

If we leave them, then they never be guided with anything. On the base of very deep of unorganized social fact, Imam discloses His own dispute against the intellectual and cultural powers i.e. selfsold poets and scholars –who have carried and created the social false and incorrect social situation- and invoke the wave caution and astuteness (consciousness) of their unaware following mind and heart though not their sleeping conscience with beating taunt lash on them. Imam says demonstrating rhythm to a poet, Kaseer: you have praised Abdul Malik!? And the poet tried to justify this sin roguishly or credulously and answers: I did not call him as the leader of guidance, but rather called him "loin", "sun", "river", "dragon" and "mountain", the meaning of lion is the dog here, the meaning of sun is an insensitive body, the river means an inanimate body, the dragon means a mephitic insect and the mountain means a hard stone. Imam smiled meaningfully for this irrelevant excuse and justification and 

                                                           

1. Bihar al-Anwar, V. 46, P. 288 

2. Bihar al-Anwar, V. 46, P .253 

then Kumait Asadi –having specific purpose and revolutionary poet- stood up and writes one of his "Laudatory Poems (Qasaed) on the virtues of Bani Hashim.1 This dual kind of poetics and arts leaves and imprints a beautiful memory in the hearts of the audience and all those who listened or will listen about this event.2 A'kramah, the famous pupil of Ibn Abbbas who has a great validity and prestige among the people, came to see Imam and thrown himself in the lap (arms) of Imam suddenly and unwillingly in effect of Imam's dignity, spirituality and spiritual and scientific personality and says wondering: I have accompanied with a lot of great men likes Ibn Abbas and never ever got such conditions in front of them. Imam says replying:  

"ﻪﲰﺍ ﻢﺳﺍ ﺎﻬیﻓ ﺮﮐﺬی ﻭ ﻊﻓﺮﺗ ﻥﺍ ﷲﺍ ﻥﺫﺍ ﺕﻮیﺑ ﻦیﺑ ﮏﻧﺍ ﻡﺎﺸﻟﺍ ﺪیﺒﻋ ﺎی ﮏﻠیﻭ" 

Woe to the diminutive slave of Syrians! You are now in the homes which got sublimity by divine order and became center of reminding God.3 

Imam in any occasion provokes the feelings and sentiments of unaware men, bestows wave to the died and inert blood (vein) and stimulates (motivates and invokes) the benumb hearts i.e. makes them ready for the crust (sharp) tendencies and revolutionary orientation by 

                                                           

1. This Laudatory Poems (Qasaed) starts with this stanza:  

  مﻼﺣا ﻻ و ةﻮﺒﺻ ﺎﻣ ﺮﯿﻏ مﺎﮭﺘﺴﻣ ﻢﯿﺘﻣ ﺐﻠﻘﻟ ﻦﻣ

[Trans: anyone who has honest heart which did not became dirty of dreams and wines] 

And reaches to this profound, beating and flourishing with cognition: 

  مﺎﻌﻧﻻا ﺔﯿﻋر و ءاﻮﺳ ﻦﻣ ﺎﻨﻟا ﯽﻋﺮﯾ ﻦﻤﮐ ﻻ ﺔﺳﺎﺳ

[Trans: They are the leaders but don’t guide us like others who think were animals.] 

2. Manaqib, Ibn Shehr Ashoub, V. 4, P. 207 3. Bihar al-Anwar, V. 46, P. 258 

showing a corner of bitter and asperity of the facts and realities of Shias' lives, and explaining the pressures and arrogances from the dominant powers on Imam and His followers (supporters). A man who asked Imam: how is going on? (In narration: how did you get in the morning?) Oh the son of Prophet! Imam replies: "the time did not reach to know that how are we and how do we get morning?! Our story is alike Bani Israel in the Pharaonic society who would kill their sons and keep alive their women (daughters)! That Bani Umayyah have killed our sons and kept alive our women (daughters)." After this impressive and stimulating expression, Imam propounds the main issue – superiority and preference of Shias' claim and the government of the Household of Prophet (Ahl al-Bait)-: "The Arabs boast to non-Arabs (A'jam) about the Prophet, because Muhammad was Arab, and non-Arabs (A'jam) submitted, the Quraish boast to non-Quraish about the Prophet as the holy Prophet (S) belongs to Quraish tribe and they accepted. If this boasting is right and correct, then, we are superior to other branches of Quraish because we are the closest people to the Prophet and we are His family, nobody is nearer than us to the Prophet. [in other word: If the Prophet is a source for the Quraish to boast to others, if he is a source for the Arabs to boast to non-Arabs, therefore, it is a source for our superiority to others]." Methinks the man got exciting and says: by God! We love and affect your family. While Imam has brought him forward to the bound of complete intellectual, spiritual and practical cohesion –

Leadership or Guardianship (Wilayat)-, says His last awakening and sobering expression also: "Then, prepare and get ready yourself for the trial. By God! The trial and exam to our Shias is nearer than the flood to the hillside. The exam gets first us and then you as like the comfort of safety first reaches us then you." In a more limited and convinced way, the relationships of between Imam and Shias have some other characteristics. In these relations, we 

observe Imam likes the thinking mind (intellect) in the living body in relating with the organs and limbs or likes the palpitating heart in feeding (nourishing) organs and body-parts. Fuzail bin Yasar,1 who was one of the closest confidant followers, accompanied Imam is the rites of Hajj. Imam glances at the pilgrims who were rounding Ka'ba (for Tawaf) and says: They would round in the time of ignorance (Jahiliyat). But the divine order is to migrate towards us, confess their coherence and affectation to us and help us. Quran says –in the state of Ibrahim-: "Oh God! Make the hearts of the people eager to Them." Imam recommends Jabir Ja'fi in his first meeting to don’t say people that he is from Kufa, but pretend to be from Madina. On this way, at the Imam teaches his novice pupil, who has a lot of ability apparently for bearing the secrets of Imamate and Tashayu', the lesion of secrecy and reservation. This potent pupil is introduced afterwards as the owner of Imam's secrets and the Caliphate setup took under pressure and control. Nu'man bin Bashir says: I accompanied Jabir in the journey of Hajj, he met Abu Ja'far –Imam Baqir (A.S) - in Madina. When he performed farewell with Imam, he came out while he was so happy. We moved to Kufa. A man came to us on the one of the midway lodging –Nu'man narrates some signs of that man and his short dialogue with Jabir- and gave a letter to Jabir. Jabir kissed the letter, put it his eyes, opened and starts to read. I saw that when read more, he was getting worried, finished it, wrapped and we reached in Kufa but I did not see him happy. One day after reaching in Kufa, I went to see Jabir respectfully. Suddenly, I confront to a wonderful scene that Jabir came out of his home while likes kids he was riding a bulrush 

                                                           

1. For the detail of Imam's praise for Fuzail, cf., Qamos al-Rejal, V. 97, PP. 343-345. (Writer)  

(straw), putting a necklace of ankle bone of lamb and singing some meaningless and crazy poems. He looked at me and said nothing. I did not say anything also, but wept for this situation unwillingly. While the children had surrounded him, but he was just walking along the way until reached "Entrance Gate of Kufa(Rahbah)" but the children were chasing him yet. The people were saying to each other that Jabir bin Yazeed has become insane (mad). Just after few days, the Caliph – Hisham bin Abdul Malik- sent a letter to the ruler of Kufa, where he has written: Just investigate who is man called Jabir bin Yazeed Ja'fi, arrest and behead him, then send the head for me. The ruler asked his spies and proponents about Jabir. They replied: May Allah save our ruler pleasure! He is a man who had a lot of virtues and science of Narrations, but went to perform Hajj this year and became insane. Right now, he is playing with kids and children in the entrance gateway of Kufa, riding on the bulrush. Nu'man says: the ruler went to see Jabir himself and saw that Jabir is playing while he is riding on the bulrush. Then the ruler said: Thanks God! He forgave me from killing Jabir.1 

This is an instance of the method of the relation of Imam with his close followers and it represents an existence of calculated and organizational integrity and relation. It is also the instance of the governmental positioning toward these supporters. It is clear that the spies of Caliphate –those who think more than everything to saving, empowering and stabilizing their own status- are not unaware of the relationships of Imam with His close followers and their group activities, get more or less information on this subject and try to 

                                                           

1. Qamos al-Rejal, V 2, P 29-330 & Bihar al-Anwar, V. 46, P.282- 283.(Writer). 

discover and fight against them.1 So, it creates a striking and demonstrating theme of His Excellency's life and general situation of Tashayu' also. It was good news for the beginning of another chapter of lives history of Shias' Imams. 

Although, there is no mentioning clearly in the texts of Islamic histories and also in the books of narrations and etc about Imam Baqir's struggling activities and partly sharp – of course, it is emanated from some causes and reasons that the most important of them is the dominant strangulation (or asphyxia) and necessity of 

Taqiyyah(Reservation) for the Imam contemporary followers who are only the informed sources about the activities of Imam's political life- but the depth of any action always can be discovered from the calculated reactions of cautious enemy. The strong and skillful setup of Abdul Malik, who is called the strongest Umavi Caliph by the historian, when he confronts with Imam Baqir or anyone other by harsh, inevitably it is emanated from this fact that he feels some kind of threatening from himself and thus whose existence is unbearable for the Caliph. There is no doubt that if Imam Baqir would have a scientific life –not intellectual and organizational construction-, it was neither efficient and not benefit for the Caliph and rulers of Caliphate regime to do strictly and by force (arrogating). Because firstly, the strictness and force will invoke and call His Excellency to fight bitterly against them –suchlike we observe an instance of this experience in near time, which one instance is the uprising of Hussein 

                                                           

1. This reality is attested explicitly in addition to the event of Jabir and other similar occurrences, like what is narrated by Abdullah bin Mua'wiyah Ja'fari also the event of receiving a threatening letter by Imam Baqir from thee ruler of Madina. (Ref; Bihar al-Anwar, V. 46, P. 246.) (Writer)

bin Ali (Martyr Fakh)1- secondly, it will cause to be fierce of Imam's believers and followers –who are not in a litter and few numbers- toward themselves and make them malcontent of government. In brief state, it can be elicited, from the partly sharp reaction of Caliphate regime in the ends of Imam Baqir' life, that His Excellency was performing strictly and bitterly in some extents.   

Calling Imam Baqir to Syria (Damascus) 

The most important events at the ends of Imam’s life is to call His Excellency to Syria (Damascus) the capital of Umavi Caliphate. They ordered for Imam Baqir –and according some narrations, also Imam Sadiq, His Father’s young son and close supporter and helper- to arrest and send to Syria (Damascus) to know Imam’s orientation towards Caliphate setup. They carried Imam to Syria (Damascus) and Caliph’s palace. Imam has dictated his attendees and servants (marginal supporters) already the necessary orders for confronting Imam. It is posed that first Caliph and then the attendees to carry on the flood of blame and taunt toward Imam. The Caliph was chasing two purposes by this action: 

Firstly, to weaken the spirit of Imam through theses bitter words and abuses, and make ready for what is appropriate with. Secondly, to convict and suppress his enemy in a meeting which is arranged for the highest leaders and commanders of both hostile fronts, and disarm all member of His front by releasing this news of suppression –that is 

                                                           

1. Hussein bin Ali –Hussein Fakh-, is the son of Ali bin Hussein bin Hassan bin Hassan Mujtaba (Peace Be Upon Him) and his mother was Zainab daughter of Abdullah bin Hassan. He upraised in the era of Musa bin al-Hadi, the nephew of Mansoor. Fakh is the name of a well on the milestone (Farsakh) 

possible for the Caliph with the ever-ready instruments like orators, agents and personal spies of Caliph-. Imam enters in and despite the ordinal norm that every new guest should greet the Caliph by mentioning the specific title of the Believers' Leader (Amir al-Mumineen), turns toward the attendees and gesturing by hands to them, says “Peace Be Upon You (as-Salam Alaikum)”, then sits without waiting for any permission. This behavior ignited the fire of hatred and envy in Hisham’s heart and he starts according to the planning. “You, Ali’s offspring and heirs, have ever broken the unity of Muslims, by inviting toward yourselves, put gap and hypocrisy, and imagined yourselves as leaders and Imams by your own imprudence and puerility.” He spoke those non-sense words awhile then kept silence. After him, every one of his servants and pets spoke those words blaming and accusing Imam of being rude and arrogant. 

Imam remained silent and calm during this time. When all of them kept quiet, He stood turning to the audiences and performed the praise and encomium of God and greeting on the Prophet, illustrates, in short but shaker words, their bewilderment and rambling of the scatter mob, beats like lash on heads and faces for their being incontinent instruments, clear His status and glory past of His family which accords to the highest Islamic standards –guiding-, and, at last, make their instable spirit something more shocked: 

 نﺎﻓ ،ﻢﮐﺮﺧآ ﻢﺘﺨﯾ ﺎﻨﺑو ﻢﮑﻟوا ﷲا یﺪھ ﺎﻨﺑ ؟ﻢﮑﺑ داﺮﯾ ﻦﯾا و ؟نﻮﺒھﺬﺗ ﻦﯾا !سﺎﻨﻟا ﺎﮭﯾا" لﻮﻘﯾ ﺔﺒﻗﺎﻌﻟا ﻞھا ﺎﻧﻻ ،ﮏﻠﻣ ﺎﻨﮑﻠﻣ ﺪﻌﺑ ﺲﯿﻟ و ﻼﺟﺆﻣ ﺎﮑﻠﻣ ﺎﻨﻟ نﺎﻓ ﻞﺠﻌﻣ ﮏﻠﻣ ﻢﮑﻟ ﻦﮑﯾ ﻢﻟ

1"ﻦﯿﻘﺘﻤﻠﻟ ﺔﺒﻗﺎﻌﻟاو :ﻞﺟوﺰﻋ ﷲا 

                                                           

1. When Imam addresses by "Oh the People" a group of highest officials of empire who are present in a sensitive and glorious assembly and ready to defend the ruler. i.e. actually Imam negates all kinds of values of that 

Oh the people! Where are you going?! What is considered your ultimacy by them? God has guided your predecessors by us, and through us the final stamp will get your performs, if you have hurriedly ruling, our ruling will be forever. There is no ruling after ours. We are the owners of finale and salvation as God says: the salvation belongs to the piety ones (or and the outcome will be in favour of the God wary).1 

In this short but pro-found expression – which attracted plea, condemnation, promise, threat, proof and rejection at once- has influence and comprehension at measure that if it is publicized and listened by people, it is possible that every listener may become convinced for the legitimacy of the spokesman. For answering to this expression, one requires conundrum and eloquence as he needs selfconfidence and assurance. Such person is not found among the audience of Imam to reply. So, there is no option and chance except appealing to asperity and force. 

Hisham orders to put Imam in the prison, i.e. he confesses his weak spirit and incompetent logic. Imam deals with stating the realities and clearance, and influenced on His fellow-prisoners as there was no one who did not accept His expression very deep and did not become his attached and follower. The assignees report Hisham about the occurrences. It is not bearable for the government who has been keeping specially Syria far from Alavi’s preaching for several decades. So, Hisham orders to carry them out of prison (release). Nowhere adoptable than Madina for them, a city where they were living, of course with specific lookouts and stinging (rigors). If he 

                                                                                                                                                                          

tyranny society, separates the mob from the rulers, and gives them a specific personality; this address is essential and deep quarrel and attack in the dress of a simple statement. (Writer) 1. Bihar al-Anwar, V. 46, P. 264. 

becomes convicted and necessary, he will carry down the last and final strike on them, in this way, he will able to destroy and annihilate his enemy in his own home and bed without any noise and insurgence, and will able to keep him away from the curse of the accusation of 

“Imam-Killing”. Thus, for the order of Hisham, they get ride them on the rapid horses – which will pave the ways without any stop- and hasten toward Madina. He has ordered prior to move that nobody can have any deal with this arrogated convey (caravan) in the cities of ways and can’t sell bread and water.1 They were been passing the 

                                                           

1. According to some narrations, it pretended towards the habitants of cities in the way that Muhammad bin Ali and Ja'far bin Muhammad have become Christian and left Islam. [pagan]. (Bihar al-Anwar, V. 46, P. 306.) We cans see similar to this event in the liberation from of Hindustan (SubContinent) in the middle decades of 19th century: Molana [Abul-Kalam Azad] who was counted as a famous and authentic religious scholar of Hindustan (Sub-Continent) and first leader of Muslims of India –pioneer liberation front of Subcontinent-, was introduced from a group of opponent spirituals of struggle as the name of "Wahhabi". They did not need any argument and pretend for this blame. They wanted to lose the beloved, famous and struggling figures and personality from the attention of unaware and unconscious mob his validity and reliability, for this reason the blame of Wahabism was suitable. Doctrinal and practical destruction of this sect in Hijaz which has its own song and tune hold its existence by the dissonant trumpet of colonizing and would cause of angry and hatred in all over Muslim regions, thus the blame of Wahhabism could able to fall any most popular figures. The mob of people would not know exactly and not able to know what is Wahhabism, where it is from, what it says, what it wants to do and is it possible that these devotee scholars who have passed their life in struggling against English Colonizing to be Wahhabi –the instrument of England-? They knew only that Wahhabism is an incorrect and detour sect, and now they were listening to these struggling scholars of ways thus for three days and nights, while the stock of water and break finished. 

Now, they have reached in Madina. The citizens shut the doors and refuse to sell provisions (bread and water) according to the order. The followers (fellow-travel) of Imam have become hungry and thirsty as they starts to complain. Imam Himself went to the high hill of the city which is in from and viewing point of city, and urges with the expressive call the citizens: “Oh the people of suppressors’ city! I am the provision of God who said about us: What remains of Allah's provision is better for you, should you be faithful.”1 So, a timely quale and dare destroys the underplot. A man of that city alerts his own unaware and deceived kith (brethren) and remind them that is alike the urge of Prophet Shua’ib to the heterodoxies of his period while he was instructing that you have a message like your predecessors have it once upon a day. Today you curse and malediction (imprecate) your predecessor for not accepting that message. Ok! The history has repeated itself. Now there is same like the very message, messenger 

                                                                                                                                                                          

Wahhabi. It was enough. (cf., The Role of Muslims in the Liberation Movement of Hindustan (Sub-Continent), printed in Asia) and when I compare the event of calling Imam Baqir and Imam Sadiq (Peace Be Upon Both of Them) to Syria and blaming them to be Christians with the event of hundred and few years ago held in Hindustan (Sub-Continent), and when I look at our own current situations and circumstances of this era and space, I remind regretting wonderfully this Arabic stanzas 

"ﻡﺎیﻻﺎﮐ ﻡﺎیﻻﺍ ﻭ ﺱﺎﻨﻟﺎﮐ ﺱﺎﻨﻟﺍ" 

The people are similar to each other and the conditions are same, [in every era and place] (writer) 

1. Surah Hud, Verse: 86: 

"ﻦیﻨﻣﻮﻣ ﻢﺘﻨﮐ ﻥﺇ ﻢﮑﻟ ﺮیﺧ ﷲﺍ ﺔیﻘﺑ" 

and addressees. Imam on time and good advice is accepted by the people. They open their doors and accept the enemy of the government setup despite the planning of Caliphate system.1 Nevertheless, Imam prevents to get involvement with the dominant power in a sharp shape and front to front war; does not take sword and advises those who are going to take on weapons hastily, then invokes them to have more vigilance and tactics. Even Imam does not speak unless if he necessary for a fundamental and essential actions. Imam does not give permission for uprising –revolt- to His brother Zaid who has an overflowing sentiments and giving up control and patience. However, Imam relies, in the most extent, on the cultural and intellectual activities in the everyday normal relationships and in relations with the novice elements (supporters), what is at the same time an ideological infrastructure and also a political 

Taqiyyah(Reservation). But –as we pointed out before in some short extent- this wise tactic never would cause for the fact that Imam does not propound the general and main direction of Imamate movement and does not keep alive the great ideal of Shia –that is the establishing the Islamic government and Alavi ruling through the way of inevitable struggle- for the close supporters and righteous Shias who have chosen Him and loved. Even, Imam in the appropriate and proper occasions used to stimulate their sentiments and feelings as it needs. One of Imam Baqir (A.S)’s methods is to enunciate the wished future that is not so far which illustrates meanwhile that His Excellency does know exactly what is His position in Shias’ movement and in which step. [As it is narrated] “We were with Abi Ja’far and the room was full of people, then an old man came in, greeted and said: Oh the son of Prophet! By God! I love you and your 

                                                           

1. Bihar al-Anwar, V. 46, P. 264, cited from al-Kafi. 

followers, and by God! This affectation is not for greed of the jewels of life. I hate your enemy, don’t love and affect him, this hatred and enmity is not for that he has hurt or killed. By God! I accept your orders and forbids and I am waiting for your victory. Do you have any order and expect toward me? May I be sacrificed on you?” Imam called him and got him sit down near, and said: “Oh the old man! Somebody has asked My Father Ali bin al-Hussein exactly this question. My Father replied: if you die awhile this waiting, you will be with the Prophet, Ali, Hassan, Hussein and Ali bin al-Hussein, then your heart will fresh, your spirit prosper and your eyes fogless. You will be relaxed and successful while your will be happy most accompanying with the divine reporting angels. If you remain alive, you will see the day when your eyes will be bright and have the highest position accompanying us.” When the old man went, Imam looked at him and said: “Anyone who wants to see an Elysian (one who goes Paradise), just see this man1”. Even Imam sometimes goes furthermore, specifies the year of victory and makes real the fore-past appetite of Shias. Abu Hamza Thumali says: I listened that Abu Ja’far was saying: God had ascertained 70 year for this –establishment of Shiite government-. So, when Hussein is killed, God became angry to the terrestrial people and delayed it for 140 [one hundred and forty] years. We said this timing for you –close followers- then you disclosed it and put off the veil of this secret. Then God did not ascertained else and timing for us [yet]. And God erases and eliminates whatever He wants and inscribes whatever He. Abu Hamza says: I narrated this state for Abi Abdullah. He said: Yes! That was so.2 

                                                           

1. Bihar al-Anwar, V. 46, P. 361 & 362 2. Al-Kafi, V. 1, P. 368 

Such like these statements make as an inevitable and definite future the establishment of Islamic system and Alavi government which was alike a marvelous dream in such asphyxia and killing pressure as the only motive and expecting shining in Shias’ oppressed hearts and spirits. And they increase on their power and submission for paving the long ways [to that reality]. 

The nineteen years of Imam’s leadership period pass such way like a straight, connected and distinct line which has both of ideological training [teaching] and the personal constructing, both of struggling tactic and organizing the mob and creating formulation, both of saving and continuing the political direction, and Taqiyyah(Reservation) and increasing the expect more and firmer than ever. In brief, it was the nineteen years long struggle and passing by endeavor from the impassible rocky. At last, when this short and fertile ages come over and finishes, and when the sworn enemies of Alvi movement imagined with going the head of the movement that they will have a relaxing moment and free from Shias’ preaching struggles, and will be able to deal with the countless difficulties and involvements in interior areas of the country and boundary lines, but the hot and burning cinder of this canon carries down its final and last fatal electricity on the bases of Umavi Regime. Imam had passed a long time of his in disclosing and expressing, while He is chasing His performance even after death. He had made people conscious, while He is continuing His endeavor even after death. He sends new lesson and message for His supporters and unaware crowd of people who want to understand and contemplate. This message is calm and deep like His own general map of life. It is benefit for the followers and needy ones but does not disturb the dream of enemy [does not awaken enemy]. What I said is an instance of Imam Baqir’s Reservation (Taqiyyah) and a diagram for His general behavior and performance on that specific step and period of time. 

Those who reported Imam’s life history have neglected or pretended negligent from side corner of this great endeavor which is mentioned in a short narration. Is it possible that they did not see that? In a short way, I just mention the situation. Imam gives order to His son Ja’far bin Muhammad to expend a part of His property -800 Dinars- during the ten years for mourning and lamentation for Him. The place of mourning (A'za) in the desert of Mina and the time of such performance is the season of Hajj1. That is all and enough. The season of Hajj is the meeting time of unfamiliar brothers who live in the remote regions. Thousands “persons” try to be “gathered” at that place on such time. These multi-languages sympathy people call and worship God in one language and observe the miracle of the gathering of nations. If it is posed that a message should be sent in all over Islamic world, then there is not chance better than this. The rites of Hajj are done in some continuous days and few points, which one of these days and places is more appropriate for such thing? Mecca is a city where people are busy and scattered. In addition, they are performing Hajj, Tawaf (Rounding Ka'ba for seven times), Sa'y (walk haste between Safa and Marwa), prayer and Masha'r is place where people stay at night, so there is little chance and impossible to do something special. In Mina, people stay for short time. Arafat is though for day but the time is very short, because pilgrims stay only for a day while they are tired of travelling in the morning and ready to 

                                                           

1. Bihar al-Anwar, V. 46, P. 215 & 220: 

 ﯽﻨﲟ ﻦیﻨﺳ ﺮﺸﻋ ﯽﻨﺑﺪﻨﺗ ﺏﺩﺍﻮﻨﻟ ﺍﺬﮐﻭ ﺍﺬﮐ ﯽﻟﺎﻣ ﻦﻣ ﯽﻟ ﻒﻗﻭﺍ ﺮﻔﻌﺟ ﺎی :ﯽﺑﺍ ﯽﻟ ﻝﺎﻗ :ﻝﺎﻗ ﷲﺍ ﺪﺒﻋ ﯽﺑﺍ ﻦﻋ" "ﯽﻨﻣ ﻡﺎیﺍ

[Trans: Abu Ja'far narrated, He said: My Father said to me: O Ja'far! Just specify from my wealth some measure to perform mourning for me for ten years at Mina on the Mina specific days.] (Writer) 

more in the afternoon. So, Mina is more appropriate than other places. Because the pilgrims stay there for three days and they have more chance to introduction, dialogue and sympathy. No one bears to go to Mecca and return there at night. Thus, staying and visiting the every group, circle and caravan is more suitable according to the day and place. Everyone can be traced easily toward the mourning assembly which is been done for three days annually. So, the people become informed of that gradually. A group of Madina people –the center of Islam and the base of outstanding Companions, jurisprudents and narrators- is been arranging this assembly on these days for several years. Whose is this? For the one of outstanding figures of Islamic world, Muhammad bin Ali bin al-Hussein who was a great man of the Prophet dynasty, pre-eminent of jurisprudents and narrators, and the teacher of all well-known ones in jurisprudence and narrations. Why are the people coming here and why are them remembering Him here? What is He being reminded basically? Can any say if His death was naturally or ordinal? Who has killed or poisoned Him? And why that? What would He do and say? Had he any claiming? Would he call and preach? Was His existence dangerous for the Caliph? And thousands of suchlike questions. Dozens of interrogation and ambiguity which rise on perpetually or question and researching. Then flood of reply and answers downfalls from those who have arranged this mourning and the informed ones who are scattered among the crowd, dense and darkness on here and there. Those who came from Madina or Kufa here, their main purpose is to answer such questions. They came to explain, on this golden chance, the issues for the people of throughout Islamic world who have gather here. Another aim of them was to see and meet their own religious friends and brothers; to give new information or acquire an order. In brief, this was the Shiites calling by the thousands greatest channels and preaching networks at the worldwide level of those days. This was the successful planning of 

Imam Baqir (A.S) –the sketch of Jihad after His death-, and this is the fruitful and blessing existence of one whose both life and death were for and in the way of God. ""

  .ﱞﺎﻴﺤﺜﻌﺒﻴﻣﻮﻳﻮﺗﻮﻤﻴﻣﻮﻳﻭﺪﻟﻮﻣﻮﻴﻬﻴﻠﻌ ﻣ ﻼ ﺳﻮﻧﺎﮐﺎﻤﻨﻳﺍﹰﺎﻛﺭﺎﺒﻤﻬﹶﻠﻌﺟﻭ

His existence is blessing wherever he is. Peace and Greeting to be on the day when he is born and when he dies and when his will be resurrected.1 

The Righteous Leader, P. 33-54 

                                                           

1. Quoted from the Verses of 15th and 31st of Holy Surah Maryam. 

The Eleventh Chapter: The End of Bani Umayya's Government and Imam Sadiq's Imamate 

Imam Baqir (A.S) left this mortal world during the dominance of one the most powerful Caliphs of Bani Umayyah, Hisham bin Abdul Malik, while He was 57 years old. The disordered situations and conditions, and enormous involvements and troubles of Umavi state in the comprehensive country and territory of Muslims world could not strain Hisham to have an underplot and rancor towards the palpitating heart of Shiites organization – i.e. Imam Baqir-. Hisham recommended his own barraters to give poison Imam and thus the tyrant dynasty of Umavi complete its enjoyment and drunk (pleasure) of victory at western and eastern boundaries of state with killing the greatest and most dangerous enemy at interior level. The regime of Bani Umayyah was passing one of most adventurous term, from its establishing, on the late years of Imam Baqir’s life and also on the early years of His son, Imam Sadiq’s, Imamate. Saberrattling on the north-eastern borders –Turkistan and Khorassan,-, north 

–Asia Minor1 and Azerbaijan-, West –Africa, Spain and Europe- from one side perpetual insurgences in the several region of Iraq of Arab, Khorasan and North Africa were generally or probably occurred by the local angry and suppressed people and sometimes by the provoking or helping of Moghol commanders in Umavi setup2. And from another side, the national unorganized and confused situation all where specially in Iraq –residency of Bani Umayyah’s great feudal 

                                                           

1. The eastern part of Turkey in Roman Era. 2. The historian belongs them to Khawarij without any exception, that illustrates the special blame of Caliphate setup on these rebellions and uprising probably or at least some of them were in the right and correct way. 

[feofees], and the fertile and fruitful territory which was specified probably to the Caliph or belonged to the state commanders- and fabulous embezzlement of Hisham and his tyrant governor in Iraq –

Khalid bin Abdullah Qisri1- and at last, the starvation and pest in the several regions like Khorasan, Iraq and Syria have given a strange form and face to the comprehensive Muslims habituated country which was being regulated by the regime of Bani Umayyah and by the most famous commanders of its. In addition that, we should add the most deficiency of Islamic world that is the spiritual, intellectual and psychological deficiency. 

In the confused and worried environment of Islamic state where poverty, war and deceases come down like a thunder rose up from seeking-power and dictatorship of Umavi rulers on the people, burns and make cinder, in such condition, it is approximately impossible to cultivate the plant of virtue, piety, morality and spirituality. The spiritual leaders, judges, narrators and interpreters instead to be the refuge and ambush of poor and suppressed people, they would’t give relief and solve the problem but rather would probably increase on the difficulties of people in some ways and sometimes more dangerous 

                                                           

1. Khalid bin Abdullah Qisri was accused that his annual income was thirteen million [dinars]. Hisham write for him: Nobody can sell corn [wheat] unless the corn of Amir al-Mumineen [Caliph] is not sold. Khalid would not with the Caliph in heard, used to say in the sermon: the people think that I increase the prices, curse of God on anyone who increases the prices. (He means that the Caliph did so). The wife of Hisham had a dress that is thread was make be gold and which was slouched by expensive bezels. It was so heavy that she could not walk. The pricers never could valuate that. Hisham has a groundsheet 100*50 arms [Zira'] made be gold and silver. (Ibn Atheer, V 5, P 220 & Bain al-Khifawa al-Khulafa, P 28 and 56) (Writer) 

than the rulers. The famous and outstanding figures of jurisprudence, theology, narrations and Sufism (mysticism) like Hassan Basari, Qatadah bin Dua’mah, Muhammad bin ShihabZohri, Ibn Basheer, Muhammad bin al-Munkadir, Ibn AbiLaila and dozens like them were in fact the tacos in the great setup of Caliphate or the toys in the hands of rulers and commanders. 

It is regretful to say that if one researches on the biographies of these justified and respected personalities, it would embody them for the researcher in the face of those man who are sunken in their dirty wishes’ cube like the seeking-power, fame and enjoyment or in the face of goosey, craven and relaxing poor-spirited or in the face of hypocrite and idiot ascetics or in the face of pedant involved in the theological and doctrinal bleeding debates.1 The Holy Quran and Narrations which should keep alive and fruitful the plant of knowledge and good virtues, while they had become inverted as the instrument for the totalitarian rulers or preoccupation for the fruitless life of these vicious and distorter ones. In this poisoned, dream and dark environment and this eventful and difficult time, Imam Sadiq (A.S) undertook the charge of Divine Imamate [Leadership]. What necessary and vital is in fact the 

                                                           

1. There are thousand instances of shameful, betrayal and at same time idiot side-seeking of these personalities. What is mentioned is one of them and it hint toward other detail ones: Hassan Basari did not see allow to struggle against Hijaj bin Yusuf –the vampire, arrogant and disbelieved destructor- and disaccord with that and said so: on behalf of my opinion, don’t take conflict with him, because he is result of what God has dominated on you. You don’t have power to defeat Divine torment. If he is torment, just patience until God orders Himself. Because God is the best commoder!. (Tabaqat-e- Ibn Sa'd, V 1, P 119, quoted from the book of Nazariyat al-Imamat, MahmoodSubhi, P 23.) (Writer) 

“Imamate” which we have known and recognized by its developed and progressed concept in Shias’ culture! The Imamate is the spring for two resuscitating movements towards the amazed [perplexed], suppressed and misunderstanding Ummah of that dark and disastrous [calamitous] as we saw early: correct Islamic thought and justice system based on Unitary [Tawhid]. Imam is the responsible of two kind duties: first, explanation, comparison and interpreting the school of thought –which comprised and contained struggling against distortions and ignorantly and self-interesting rectitude deeds- meanwhile it has to foundation and ground the system of equity and right based on Unitary [Tawhid]. When such system exists, it should continue and keep alive. Now, Imam Sadiq undertakes the charge of Imamate in such disorganized situations and conditions, and become responsible for those two duties. He had both two duties at once. Which one should be one sooner than other? It is right that the political work has abundant of difficulties and it is not a thing whom HishamUmavi would forgive Him despite his all amusements and involvements for this action, and leave to take a hard and bitter revenge from Him, but the intellectual action –struggle against the distortion- is in fact alike to cut the artery of Caliphate setup which does not have any power for its existence and subsistence anything except to rely and lean on the distorted religion.1 So Hisham would 

                                                           

1. This worth-contemplating and thinking point that with all kind of distortions of correct Islamic thinking in the objectivity and behavior of society, the religious belief has key-role in the believing of mob and even a lot of headmen in practical life. So, on the base of this public belief –

regretfully that was made by the name of Islam not believe in the righteous Islam- the Caliphate regime could save is shameful life. On instance of such belief is that was useful for the so-called rulers is the issue of "Homage [Baia'at]". A lot of people did not struggle against the Caliph's ill-deeds because they respect pact and believe that the breaking promise –

and specially the promise of homage- is prohibited [Haram]. They respect the pact and did not deny and refute any order. In a lot of times, "testate [Wasiyat]" and "homage" could be able to give power for continuing the Caliphate system and restrain from its destruction. (Writer) 

forgive him for this, neither Hisham nor the public [official] scholars who are going forward on the base of decadent and distorted public and prevalent values of society and even doing actively endeavor for such thing. 

From another side, the conditions for spreading Shii’y revolutionary thought was ready. Because there was war, poverty and dictatorship, the three elements and factors for bringing up and cultivating revolution. The prior Imam [Imam Baqir] has made ready this ground, even He has ready and prepared the near and far region approximately [for such action]. 

 The general strategy of Imamate is to create Alavi and Unitarian revolution in a place where a necessary group of people has introduced and accepted the ideology of Imamate, they are anxiously waiting to actualize [realize] it, and another necessary group has joint that intent group of struggling organization. The logical requisite of such policy is the wide-broad and comprehensive calling throughout of Islamic world for softening base for Shias’ thought preaching in all where, and it need another calling to prepare the talented and devotee persons of “secret organizations of Shia”. The difficulty of righteous calling of Imamate lays in this point. Because it is a completely doctrinal calling which wants to keep away the power from any kind of bullying, violation and infringement to the people’s right of freedom, and to perform according to the fundamental rules and criteria of Islam, so, it should inevitably rely on the consciousness and perception of people, and in the way of sensation for their natural sentiment, it should continue its progress and development.Those movements which though starts apparently with the doctrinal and sectional [Maslak] slogans, but theypractically perform like the saberrattling ones [power-seekers] like all other powerful one and ignore the moral and social rules and principals, don’t have such difficulties. This is the reason that the movement of Imamate had a long term and this is secret of the progress of parallel movements with Imamate movement –like Bani Abbas- and the cause of defeat of such movement relatively. We will propound and explain in more detail this point in future relying on the historical documents [In-sha-allah]. The favorable conditions an circumstances and the ground whom is carried on by the former Imam, on the base of long and difficult [excruciating]way of Tashayu’ movement, causedfor that fact that Imam Sadiq would be the symbol of the very right and correct expectation that Shias have been waiting for several years, i.e. the 

“Upriser (Qaim)” who will actualize the long struggles and endeavors of His predecessors and will release the Shias’ revolution on the comprehensive level of Islamic world. The indications and sometimes clarifications of Imam Baqirwas influent in the cultivation of such wish and ideal. 

Jabir bin Yazid says: somebody asked Imam Baqir (A.S) about the upriser after Him, Imam beat [put] with His hand on the shoulder of AbiAdbullah and said: by God, He is he Household [Qaim-e- All-eMuhammad].1 

The Righteous Leader, P 54-61. 

Imam Sadiq’s Biography, in the Halo of Ambiguity 

Is it necessary to point out to the one of most regretful thing which is found for the researchers of Imam Sadiq (A.S)'s biography. That is 

                                                           

1. Bihar al-Anwar, V. 47, P. 131 

the biography of Imam specially at the starting period of His Imamate which coincided with the ends of Bani Umayyah's government, is in a halo of ambiguity. His adventurous and eventful life which is observed in the conflicts and ups and downs among the hundreds of historical reports isnot reflected ordered and continuous neither in the saying of narrators nor in report of historiographers and the time and characteristics of most events are not ascertained. So, the researcher has to discover time, place and the characters of the event from other sources while he should rely on the evidences and remarking the general movements of that time and comparing each report with other information which is mentioned about other persons or events. The researcher should search one of the reasons of this being dumb and ambiguity specially about Imam's organizational activities with His supporters in the nature of these events. The secret and organizational actions should be done secretly and concealed normally in the case those would be performed according to the rule of secrecy. It was secret on that day, so will remain concealed also.Because the secrecy and hiding owners don’t let reach any insured ones to that secret. Whenever it becomes completed and give its output and also its agents would get power, they will disclose their own secret action for the people. For this reason, the a lot of Bani Abbas' leaders and commanders' intricacies [elegances] and even the private commands and secret contacts with their own organizational personnel and followers in the duration of calling Abbasi movement have been registered and anyone knows them. Without any doubt, if Alavi movement would get its considered outcome and get the power and government [ruling] by Shais' Imams or Their selected agents [elements], we would become informed about the all sealed secrets of Alavi calling and their over-wide and very secret organizations. 

Another reason should be searched in the character of historiography and historiographers. If a suppressed and sentenced group has any name in the official and general history and any story is registered about that group, this would be according to the dominant and oppressor ruling wanted, said and pretended. Because an official historian has to mention with abundant dangers the vexatious and heart-rending reports about oppressed ones after getting them by a lot of efforts and endeavors here and there, while he can record easily and without any concern a lot of news and sayings which are in the hands of rulers and then get prizes and it does have any danger. Now, we put this explicit reality in front of other facts. All famous and authentic histories which are assumed as the resources and documents of most afterward researches and reports,which have beenwritten forfive hundred years later than Imam Sadiq' life,have Abbasi's glazing and overlay. Because as we know that Abbasis' ruling continued till the half of seventh century A.H. and all famous ancient [towards Islamic era] historical books have been compiled during the power and dominance of this die-hard chain. Having this point, the result is what everyone can guess. No one can expect from a historian of Abbasi's duration that he would be able or want acquire the correct and orderly information about Imam Sadiq or every one of other Imams of Shias, and record [register or mention] in his book. This is the reason of a lot of the distortions and ambiguities about the life of Imam Sadiq. 

The unique and only way which can introduce us to the general life of Imam's life is that we grasp the main diagrams of His Excellency's life among these ambiguities and by what we know as the overall and general rules of His Excellency's thought and morality, trace the main and essential line and route of Imam's biography, while we should wait to define the characteristics and punctilios for the historical 

defused [out-spread or sporadic] evidences and arguments even nothistorical evidences also. 

The Righteous Leader, pp. 65-68 

The Twelfth Chapter: Imam Sadiq 

When Imam Baqir left this mortal world, the conditions and circumstances changed for the benefit of Prophet's Family due to a lot of activities done during the time of Imam Baqir himself and Imam Sajjad. I disclose for you the plan of Imam Baqir and Imam Sadiq that was of course one of the secret matters on that time of those secrets as you listened that it is said that like Jabir Bin Yazid Ja'fi who was one of those who hold secrets and everybody who disseminates our secret, may Allah curse be on him and etc. Those secrets if anyone would disclose them, the curse of God was on the discloser, I would like to disclose them but there is no problem to disclose today but it is the duty of people to know that what Imam did want to do. The plan of Imam Sadiq was that after the departure of Imam Baqir, he would organize and set the stage for a public uprising and overturn the government of Bani Umayyah -that used to change the ruler every day. That represents the ultimate weakness of Bani Umayyah's setup and system. The aim was to get forces to Madina from Khorasan, Ray, Isfahan, Iraq, Hijaz, Egypt, Morocco and across the Muslims habitant regions and areas that the party network of Imam Sadiq –i.e. Shia- was spread and deployed everywhere and Imam to have the military expeditions (campaign) toward Damascus and overturn (overthrow) the government and raise himself the flag of Caliphate and come to Madina and operate the government of Prophet. This was the plan of Imam Sadiq. 

Therefore when it is talked in the presence of Imam Baqir on the utmost days of His life and asked that "who is the Upriser of Muhammad's Household [Qaim-e- Ahl al-Bait]"?. His Excellency glimpsed on (looked at) Imam Sadiq saying that I presumably see He is the Upriser of Muhammad's Household [Qaim-e- Ahl al-Bait]. Of course, you know that the Upriser of Muhammad's Household [Qaim- e- Ahl al-Bait] is a general name and title not specific and peculiar name i.e. not only the mane of Guardian of Time (A.S)[Walli-e-Asr (Salawat-ul-Allah Alaih)]. The Guardian of Time (A.S)[Walli-e-Asr (Salawat-ul-Allah Alaih] is the last Upriser of Muhammad's Household [Ahl al-Bait], but all those who did uprising from Muhammad's Household [Ahl al-Bait] along with the time- either acquired victory and success or not- are the Upriser of Muhammad's Household [Ahl al-Bait] and the narrations which say that when our upriser does uprising, he will do these and those works, will create this welfare and comfort, and will spread the justice, its meaning was not only the Excellency of Guardian of the Time (Hazrat-e-Walli-e Asr) on that time. Its intention was one who does uprising from Muhammad's Household [Ahl al-Bait] that he supposed to carry in being the government of right and justice, when he rises up, he will do these works and it was right. And it was supposed that Imam Sadiq be the Upriser of Muhammad's Household [Qaim-e- Ahl al-Bait] of that time. Imam Sadiq had gotten the Imamate in such situation and condition. 

Imam Sadiq (A.S) was the man of struggle and swordplay; the man of science and knowledge and the man of organization (administration) and establishment. But all of you have heard a lot about him being the man of science and knowledge; Imam Sadiq's lessons assembly (agora and circle) and educational field whom he carried in being were matchless in the history of Shia Imams' lives either before or after Him. The whole right remarks and words of Islam and the pure doctrines and concepts of Qur’an which became distorted through the self-interested people, spoilers or ignorant ones, Imam Sadiq (A.S) expressed all of them in the correct way and this caused the enemy to feel threatened by him. But you have heard very little about him being the man of struggle. Imam Sadiq (A.S) was busy in an extensive and gradual struggle; struggle for grasping and seizing the government and power, and carrying in being the Islamic and Alavi government i.e. Imam Sadiq (A.S) was making ground to wash out and eradicate Bani Umayyah and instead of them, carry on power the Alavi government that is the righteous Islamic government. This is clear point in the life of Imam Sadiq for someone who paid attention well and studied it fine. 

But a lot of people did not listen the third dimension; the man of organization. Imam Sadiq (A.S) had created a magnificent organization of believers to Him and devotees of the movement of Alavi government throughout the Islamic world running from farthest of Khorasan and Transoxania to the North of Africa. What exactly is organization? That is when Imam Sadiq intends to reveal what the people should know, His representatives all over the horizons of Islamic world say for their knowledge. i.e. they collect from all over places the funds and budgets for managing the great political struggle of Ali's Household (All-e- Ali) i.e. His delegates and representatives should be present in all cities for the followers of Imam Sadiq refer to them and ask His Excellency about their religious duty and also political duty. The political duty is the same as religious duty in being obligatory performance. One who is necessary obedience and guardian of affair (Walli-e-Amr), this religious and Islamic judgment (Fatwa) according Prayer, Charity (Zakat), Fasting, other obligations are similar his political judgment (Fatwa) and political order about Jihad, political relationships, interior relationships of country and all issues; all of them are obligatory obedience. Imam Sadiq has carried in being such huge organizations and with these organizations and help of people who were in these organizations were struggling against the setup of Bani Umayyah. Of course, the adventure (story) of Imam Sadiq is so important and instructive, because He struggled against Bani Umayyah for ten years and other long period against 

Bani Abbas. While His victory on Bani Umayyah had become assured and certain, Bani Abbas appeared as obstructive and opportunist flow and grasped the status, after that Imam Sadiq struggled against both of 

Bani Umayyah and Bani Abbas. 

Tabari- the famous historian- has mentioned things that His Excellency fought against Bani Umayyah in early ten years. In this period the struggle of Imam Sadiq was frank, clear and apparent, i.e. there was not any kind of covering, Taqiyyah (Reservation) and concealment. The reason was that the Caliphs of Bani Umayyah were busy that they didn’t have time to seek Imam Sadiq and His Shias (followers) for violence;… So Imam Sadiq did need to have concealment. … Imam Sadiq would go to Afarat among the huge crowd of people on Arafah Day and stood up- where this wooded came from? From all round the Islamic world; Africa, Middle East, Hijaz, Iraq, Iran of those days, Khorasan, Afghanistan of those days, Eastern Turkistan- there were pilgrims from all over the place. If you explode a bomb here, you could have exploded the entire Islamic world. If you spoke out one sentence, its like you have talked to a global media networking. Imam Sadiq came in this crowd and announced explicitly (frankly) and formally that O the people! The legal and right ruler is no body except Ja'far bin Muhammad and not Abi Ja'far Mansoor. Imam mentioned the reason also, but not theological and rational argument, because the people of those days didn’t have patience clearly in this mob to listen this kind of argument, but Imam mentioned another kind of argument, because Mansoor Abbasi and this setup pretend to convince the people that they are the successors of Prophet, also forged from themselves a relative chain, would say that we are the offspring of Abbas. They have two kinds of ancestry dynastic chain, used one of them once and another one once other time. 

One of them was such that they said we are the offspring of Abbas, the paternal uncle of Prophet and after Prophet's departure from the mortal life, the Caliphate was for Bani Hashim and Abbas amongst 

Bani Hashim was one who was elder than all other members and socalled mellower than others. So, Caliphate after Prophet was for Abbas, after him it will reach to us because we are the offspring of Abbas. This was one claim. They used to speak about another ancestry dynastic chain also. Used to say that we are the offspring of Ali Abbasi, Ali bin Abdullah bin Abbas. It was correct that they were the grandson of Ali Abbasi or sons of Ali Abbasi; and he was the disciple of Muhammad Hanafia. And Muhammad Hanafia is the son of Imam Ali bin Abi Talib (Amir al-Mumineen) and he is the son in law of Prophet. The Caliphate reached to Ali after Prophet, from Ali it reached to Muhammad Hanafia – not Hassan and Hussein- and from Muhammad Hanafia reached to the son of Abdullah bin Abbas – that he is our grandfather- from Abdullah to us, so we are the Caliphs. They have made a dynastic ancestry chain this way and it convinced the people of those days; because the level of their thinking was low and shallow. For this, when Imam would stand up in that mob stating the correct chain of Imamate; 

ﻡﺎﻣﻻﺍ ﻥﺎﮐ ﷲﺍ ﻝﻮﺳﺭ ﻥﺍ ﺱﺎﻨﻟﺍ ﺎﻬیﺍ 

(O the People! The Holy Prophet of Allah was Imam) The Prophet himself was Imam, i.e. He was the leader and guide of society. 

ﺐﻟﺎﻃ ﯽﺑﺍ ﻦﺑ ﯽﻠﻋ ﻩﺪﻌﺑ ﻦﻣ ﰒ 

(After Him, Ali Bin bin Abi Talib) It was the very logic of Shia; then Hassan, then Hussein, then Ali bin al-Hussein, then Muhammad bin Ali and then I am. Introduced himself as Imam and it needed a lot of bravery. It is not a normal word, not just simple one, it was the biggest announcement of disagreement; Imam Sadiq used to do this in the latter period of Bani Umayyah. But not in the period of Bani Abbas, use to perform with Taqiyyah (Reservation) and concealment; the reason was that Bani Abbas uttered the slogans and remarks (expressions) of Ali's Household (All-e-Ali), their features are alike Ali's Household (All-eAli) but performances and actions are similar with Bani Umayyah. In the period of Bani Umayyah Ruling, the struggle was that way; in the period of Bani Abbas- that was longer- the struggle was done in a concealing and hiding way and Bani Abbas was that astray and deviation movement which used the chance from revolution, i.e. they have deviated the revolution which was carried by Imam Sadiq and this was the danger for all revolutions forever. The correct line of revolution which is compatible with the standards (criteria) and principal rules replaces sometimes its chance with the mistaken, deviant, vicious and invalid front with right slogans; this is what people should be aware and care. People of those days did not care and were not aware; for a long times, perhaps thirty or twenty years, the people of remote regions –after snapping the government through 

Bani Abbas-imagined that this the output of their own struggles and fighting for Ali's Household (All-e-Ali). They supposed that it is the government of Ali's Household (All-e-Ali) and they did not know that the rulers were imposters.  

Imam Sadiq (A.S) passed two steps in this period; first is from 148th year to the Mansoor's Caliphate, this is one period that the era of comfort and easemen. What became known for the contention and involvement between Bani Umayyah and Bani Abbas is this era. The time of Imam Baqir was not so. Imam Baqir's time was the era of the power and force of Bani Umayyah's and Hisham bin Abd al-Malik who was said about his: 

ﻢﻬﻠﺟﺭ ﻡﺎﺸﻫ ﻥﺎﮐ ﻭ 

He was the ironer and the biggest personality of Bani Umayyah after Abd al-Malik. Hence, there was not any kind of contention that would cause to be chance for Imams in Imam Baqir's time. But in the time of Imam Sadiq coinciding with the period of claiming through 

Bani Abbas slowly and spreading their invitation, the culminating uprising of Alavi Shia was in the thorough out of Islamic world. … When Mansoor grasped the power, of course the conditions became difficult, and the lifestyle of the Imam returned to the way of life of Imam Baqir similarly, asphyxia and suffocation is all where, on that time Imam is exiled several time to Hirah, Rumailah, and some other places. Mansoor called Imam several time to presence. One he said: 

1"ﮏﻠﺘﻗﺍ ﱂ ﻥﺍ ﷲﺍ ﯽﻨﻠﺘﻗ" 

(May Allah kill me if I don’t kill you!) Once he sent a message to the ruler of Madinah: 

"ﻩﺭﺍﺩ ﺪﻤﳏ ﻦﺑ ﺮﻔﻌﺟ ﯽﻠﻋ ﻕﺮﺣﺍ ﻥﺃ" 

(to burn on the home of Ja'far bin Muhammad) to burn and fire His home. And His Excellency came in the center of fires and presented an extravagant demonstration saying: 

2"ﯼﺮﺜﻟﺍ ﻕﺍﺮﻋﺭﺍ ﻦﺑﺍ ﺎﻧﺃ" 

                                                           

1. Al-Ihtijaj Ala Ahl al-Lujaj, Tabarsi, V1, P163. 2. Al-Kafi, V1, P 478: 

 ﰊ ﹺﺭﺍﺪﹺﻴﻓﺭﹼﺎﻨﻟﺍ ﻰﹶﻘﻟﺄﹶﻔﻫﺭﺍﺩ ﺪﻤﺤﻣ ﻦﺑﺮﹶﻔﻌﺠ ى ﹶﻠﻌﹾﻗﹺﺮﺣﺄﻧﺄﹺﻨﻴﻣﺮﹶﳊﺎىﹶﻠﻌﹺﻬﻴﻟﺍﻭﻮﻫﻭ ﺪﻳﺯ ﻦﺑ ﻦﺴﺤ ى ﺭﻮﺼﻨﹶﳌﺎﻬﺟﻭ " "ﷲﺎﻠﻴﻠﺨﻤﻴﻫﺍﺮﺑﺈﻨﺑﺍﺎﻧﺄىﺮ ﻟﺎﻗﺍﺮﻋﺄﻨﺑﺍﺎﻧﺄﹸﻟﻮﹶﻘﻳﻭﺎﻬﹺﻴﻔﻴﺸﳝﻭﺭﹼﺎﻨﻟﺎىﹼﻄﺨﺘﻴﻬﻠﻟﺍﺪﺒﻋﻮﺑﺄﺟﺮﺨﻓﹺﺰﹺﻴﻠﻫﺪﻟﺍﻮﹺﺑﺎﺒﻟﺎﹺﻴﻓﺭﹼﺎﻨﻟﺎﺗﹶﺬﺧﹶﺄﻔﻬﻠﻟﺍﺪﺒﻋ

“Mansoor Dawaniqi sent a man to his governor, Hussein bin Zaid, who was the governor of Mecca and Madina, with the message to burn the home of Ja’far bin Muhammad. They burned Iman’ home, when it fire spread to the door and rooms, Imam put His foot on the fire and walked on the fire, while He was saying: “I am the son of the veins of the earth, I am the son of Ibrahim, the Friend of God” 

(I am the son of the veins of earth.) And it beaten and overturned His opponents more, and the actions of Mansoor towards His Excellency Sadiq was so crucial and obdurately. 

However, there are some narrations that His Excellency subservience in front of Mansoor and disgraced himself, but no one them is correct. I have myself researched on those narrations, I got that the groundwork and base is originally reach to Rabe' Hajib. Rabe' Hajib is definitely lecher (sinner) and one of hail-fellows of Mansoor. Some researchers and scholars have said idiotically that Rabe' was Shia. Which character of Rabe' was alike Shias? I researched on the life of Rabe' bin Yonus, he came out from a slavery family in the setup of Abbasi, served them, became the Hajib (Cover and HailFellow) of Mansoor did a lot of work for Bani Abbas as if Rabe' was there, the Caliphate would come out from the control of Mansoor's family after Mansoor's death. Mansoor's uncles wanted to get the control. So, Rabe' forge a devise for Mehdi son of Mansoor and he imparted Mehdi to Caliphate. Afterward Fazl bin Rabi' we see who is the son of this person. No! This family was ones loyal and devotee to 

Bani Abbas, and no kind of affectation towards the Household of Prophet (Ahl al-Bait) and what were forged through them were lies and false and the forging was to oppress and smear His Excellency in the mind of Islamic society of those days and introduce him as one who disgrace himself in front of Caliph to know other people their duties not on behalf of Him. Anyway, the confrontation between Imam Sadiq and Mansoor was so intensive and it concluded to the martyrdom of Imam Sadiq in 148th year after Hijra. I got the important and significant schema and diagram of Imam Sadiq's as it related to the special viewpoint as following: 

1- Expression and Preaching for the Issue of Imamted. 

2- Preaching and Explanation of Religious Orders according 

to Shia Jurisprudence and also the Interpretation of Quran on the Base of Shia Perspective and Sight. 3- Existence of Hidden and Concealing Politico- Ideological 

Organizations 

The Righteous Leader, P 67  

The Invitation of Imam Sadiq to Imamate 

Now we returned to the main topic; i.e. Imam Sadiq same like other Imams of Shia, the magnificent stanza of His invitation is the topic and subject of Imamate. For proving this historical actuality, the most decisive document is the abundant narrations where the proclaiming of Imamate is narrated clearly and frankly by Imam Sadiq. As I will explain, Imam was seeing himself during publishing and preaching this content on a step of struggle that He should directly and clearly negate the rulers of the time and introduce himself as the right and real owner of Guardianship (Wilayat) and Imamate; and principally this act would happen only when He has done all former steps of struggle successfully; the political and social consciousness came in being in a comprehensive crust and level; the readiness is potentially felt all over places and regions; the ideological bases are created in a considerable set; the necessity of righteous and just government has been proved for a major sets of people and at last the leader has decided firmly for a conclusive struggle. Without these, propounding the name of a certain person as rightful Imam and statesman of society is a hurried and worthless action. Another point that should be considered is that Imam sometimes did not only prove His Imamate but mention with His name the names of other righteous Imams and His antecedents, and in fact He propounded the chain of the Imamate of the Prophet's Household (Ahl al-Bait) as connected and inseparable. This action with attending to the thought of Shia that denies all former unjust and non-right statesmen and counts them as tyrant (Taghout), and it can be a mark of a continuum and connection of Jihad and struggle of Shias of this time to the passed away times and eras also. In fact, Imam Sadiq (A.S) with this expression counts His Imamate as a necessary result which depends on the predecessors' Imamate and carries it out from its being non-precedence, baseless and rootless situation and connected His chain to the Holy Prophet through a trustful and doubtless channel. Now look at some instances of the method of invitation of Imam: The most interesting narration I noted is narrated by Amr bin Abi al-Miqdam which draws a wonderful scene. On 9th Dhul-Hijjah –Day of Arafah- a huge number of people gathered in Arafat for performing the special rites of the day and the general representatives of all over Muslims habitant regions, from farthest of Khorasan to the coast of Meditarian are present there. One timeous word there can have the role of the most comprehensive networking mass communications in those days. Imam brought him there and delivered a message. (The narrator) Says: Imam stood up on the center of mob and delivered his message as loudly as possible –with crying as it should resonate and spread in all over Islamic world through the listeners - three times. He turned his face to another side and spoke out that message three times. Once again, turned to another side and cried and shouted three times for that message (three times). Thus, Imam repeated twelve times this saying. The message was performed in this passage: 

 ﻦﺑ ﯽﻠﻋ ﰒ ﻦیﺴﳊﺍ ﰒ ﻦﺴﳊﺍ ﰒ ﺐﻟﺎﻃ ﯽﺑﺍ ﻦﺑ ﯽﻠﻋ ﻥﺎﮐ ﰒ ﻭ ﻡﺎﻣﻻﺍ ﻥﺎﮐ ﷲﺍ ﻝﻮﺳﺭ ﻥﺍ !ﺱﺎﻨﻟﺍ ﺎﻬیﺍ”

  “1... ﰒ ،ﯽﻠﻋ ﻦﺑ ﺪﻤﳏ ﰒ ﻦیﺴﳊﺍ

                                                           

1. Bihar al-Anwar, V.47, P. 45. 

 

“O the People! The Holy Prophet of Allah was Imam, after him the Imam is Ali bin Abi Talib, then al-Hassan, then al-Hussein, then Ali bin al-Hussein, then Muhammad bin Ali, and then….” There is another narration narrated by Abi al-Sabbah Kunani, where Imam Sadiq (A.S) describes himself and other Imam of Shia in such way: "We are those whom God made necessary our obedience on people, Anfal1 and Safwa al-Mal is for Us." Safwa al-Mal is the things which the turbulent tyrants specified for themselves and cut the deserving hands from them, and when these arrogated things came out from the possession of beaten tyrants through the Muslim soldiers, they should not divide like other booties, because the holder may take them and give him a mendacious glory and fable pride; but they should be consign to the Islamic ruler and he will use them in the muslim public advantages. Imam introduce himself as the controller of Safwa al-Mal and also Anfal –that is the right of Imam also- and conveyed clearly that He is the current ruler of Islamic society and all these things should be in His control and hands for they will be used in the correct consumptions as He sees. In another narration, He reminds the preceding Imams with their name one by one and gives testimony for their Imamate and that their obedience is obligatory and necessary. When He reaches to His name, He kept silence. The listeners and audience know correctly that the heritage of science and government is in Imam Sadiq's control after Imam Baqir. Thus, He propounds His right of ruling and either expresses through a demonstrative tune His relation and connection to His Eminent Ancestor Ali bin Abi Talib.2 There are abundant narrations like this 

                                                           

1. The booty and property that is got in the control of Islamic Government without any war. 

2. Al-Kafi, V1, P 186. 

one in the chapters of book "Argument (Al-Hujjat)" in al-Kafi and also in the 47th volume of Bihar al-Anwar, where Imam has claimed Imamate and invited towards that either clearly or allegorically. The another definitive document is the some proportions and evidences which mention a comprehensive preaching network of Imam in all over Islamic countries and make undoubtable the existence of thus network. These instances are so most and proved that if even there was any clear narration, it could not be an objection on the certainty of this subject. The researcher on the unwritten biographies of Imam asked himself: if the Imams of Shia did not have, in the ends of Bani Umayyah' period, inviters and preachers in the regions and remote areas of Islamic country for preaching their imamate and take from people the promise of obedience and espouse form them? If yes, then how can be justified the signs of this organizational coalition that is clearly observed in the financial and intellectual relationships between Imams and Shia? The carrying of funds and amounts to Madina from worldwide? The considerable questions about religious issues? The comprehensive invitation towards Tashayu'? And while the matchless popularity and respect of Ali's Household (All-e-Ali) in the important parts of Islamic country? And al lot groups of traditionists and narrators of Khorasan, Sistan, Kufa, Basra, Yemen and Egypt rounding Imam? Which powerful hand had carried all of these in being? Is it possible to guess as the automatically accidences and occurrences are the creator of these proportional and correlated phenomena? Despite the opponent propagandas which usually being done wherever without any exception through the communications of 

Umavi Chaliphate Regime and even the name of Ali bin Abi Talib was remembered as the guiltiest figure of Islam on tribunes and sermons, is it possible without existence of a strong preaching network for Ali's Household (All-e-Ali) to be such popular and attractive in the farthest and unfamiliar points of country that the people for mere meeting, advantage, and exposing the love and relation with them, pave the long ways and come in to Hijaz and Madina, learn the religious matters according to Shias' belief as like politic and administrate, and in the several times without any impatience want to apply a military action- and in the word of narrations, uprising and wake up-? If the weapons of Shia were only in the way of proving science and piety of Imams, then why do they appeal military action? 

It is possible to ask that if there was such comprehensive preaching network surely, why there is no name of that mentioned in history and is not mentioned any event of that? The answer – as we indicated early- briefly is so that the reason of this non-signing is at first should be search in the overcautious holding of Imam's followers on the valid and progressive principle of "Taqiyyah (Reservation)" that restricted from the penetration of any strange in the organization. But the failure of Shias' Jihad (struggle) on that step and not-getting power of them are the effected of some causes and elements. If Bani Abbas could not get power too, then, the hidden and secret endeavor and activity and also their sweet and bitter memories from the propagating activities would remain in hearts and no one could be aware of them and in result they would not be recorded in the history. 

The Righteous Leader, P 74-80 

When we talk about "Reservation (Taqiyyah)" you can ask that "Reservation (Taqiyyah)" was for the time when a tyrant government was ruling and we are hiding ourselves and did not disclose for fearing. The answer is that: No! not, the problem of "Reservation (Taqiyyah)" is for fearing.  

Trans: "Reservation (Taqiyyah)" is the spear of believer. Where the spear is used? The spear is used in the battle field and fighting. So, "Reservation (Taqiyyah)" for fighting, because it is shield, banker, saver and spear of. 

That was so on those times. When we had "Reservation (Taqiyyah)", its meaning was that when we would carry down the brunt and strike of sword on the inauspicious body of enemy as he could see neither sword and holding sword hand, and nor raising and carrying down it, but he only feel of its pain and cutting. "Reservation (Taqiyyah)" was so. Those who had "Reservation (Taqiyyah)", they do on such way. When they secretly and covering the eyes of enemies arrange something like booklet or proclaiming brochure in the hiding places with thousands of cautions and cares, that when the brochures com in the hand of public, they would wash and destroy the credit and reputation of ruling setup. This work was alike the brunt of sword when it rises, it comes down on the backbone and skull of enemy. Thus, we do "Reservation (Taqiyyah)" i.e. we did not let the enemy understand how is going on. "Reservation (Taqiyyah)" is the spear and the one who do "Reservation (Taqiyyah)" he hides himself behind the spear. This is the meaning of "Reservation (Taqiyyah)". It means now also such. 

9/11/1368 

Preaching and Expressing the Religious Rules according to Shia Jurisprudence 

This is an explicit point of Imam Sadiq; but in some way more distinctive and clearer than what is regarded and observed in other Imams's life, as the Shia Jurisprudence is named "Ja'fari 

                                                           

1. Bihar al-Anwar, V. 72, P. 394. 

Jurisprudence" and all researchers who disregarded Imam's political activity agreed with this point that Imam Sadiq had having the most widespread and comprehensive –or one of the- scientific and jurisprudential domain of his time. Amongst them, the point which remained the most level of hiding in the views of the researchers' on Imam Life is the political and demonstrative concept and attitude of this performance and now we deal with it. As the introductory point, it should be known that the Caliphate setup in Islam differs with other systems of government in this dimension that it is not a mere a political organization but it is a religious-political leadership. The name and title of "Caliph" for the Islamic ruler indicates to this reality that the he is more than a political leader, successor of the Prophet who carried a religion and instructor of morals and at same time He is political leader and ruler. Thus, Caliph is Islam in addition to politic, is the guardian of people in religious affairs and their religious leader also. This definitive reality caused for this fact that after the early chain of Islamic Caliphs, the coming statesmen who had so litter knowledge about religious affairs or sometimes did not have at all, tried to fulfill this deficiency through the religious men who were dependent on government and adding the barrater Jurisprudents, Interpreters and Traditionits to their government to make this system a composite of religion and politics also. 

The another benefit of the existence of jurisprudential elements in the system of government is that they could change and transform easily the religious rules on behalf of policies and interests according to the tendency and order of the tyrant and dictator ruler and then transmogrify divine rules in the veil of induction and Ijtihad (inference) –that is undistinguishable for the mob and vigor people-for the order their gods (king). 

The book-writers and historians of early centuries have mentioned some awful and horrible instances of forging narrations and selfcentered interpretation where most of time the ghost of political power's hands are apparent. This performance which has the form of narration and tradition in the earliest time –till the ends of first century Hijrian calendar-, has taken by and by the form of Fatwa also. Therefore there were a lot of jurisprudents who using the innovative (Bidah) methods like analogy (Qias) and self-like (Istehsan)1, deliver the Islamic rule according to the his own opinion –that was probably the view of ruling powers - at the ends of Bani Umayyah's period and early duration of Bani Abbas. They do exactly this attitude towards the interpretations of Quran. Interpretation and exegesis of Quran on behalf of self-centered view of interpreter is one those accounts which could easily the divine rules in the view of mob and cause to their belief as the interpreter –he often also wants what is the ruler's intention –wants. 

                                                           

1. Porsaman Internet Network/ The work “Istehsan” is taken from 

“Hasana”, which means literally is like, see good, and also apply good with intend of following it, and its meaning terminologically is such: go on base of a matter to its similar instances, what Mujtahid get good according to his own understanding, what comes in mind without any instrument and …. Thus, Istehsan has realition with Qias, Istislah Principle and Masalih-e- Mursalah, and going toward is based on Qias. The main reason for Shia Jurisprudents’ refutation of such principle is that Istehsan keeps free the hands of Mufti in ascribing divine rules on the his own interest as what he thinks good would become Wajib and what he likes as bad would become Haram, without having any kind of argument and narration, while Shia Jurisprudents do not pretend any order to the God without any argument and their process of giving Fawta is completely formulized. 

Thus, the jurisprudence, narration and interpretation from the early times of Islamic periods in two general movements: one of them depends on the imposer setup of governments which would immolate most of time the realities for self-made policies and interests of government and would distort the divine rule for the lees precious matter. But the another one is a noble and honest movement that did not prefer any interest and benefit on the advantage of expressing the divine correct rules and inevitably confronted on every step with the governmental setup and its barrater jurisprudence. This movement probably worked as an illegal and unofficial one. Having this knowledge, it can be understood clearly that Ja'fari Jurisprudence in contrary of the official jurisprudents' school of the time of Imam Sadiq not only a mere and simple controversy on religious belief, but exactly at the sime it had having two demonstrative contents also. First and more important: proof of not having the ruling setup's lack of religious cognition and its failing in leading intellectual affairs of people-i.e. in fact, its inability for having the status of Caliphate-. Another on is the specification the instances of distortion in official jurisprudence which is emanated from jurisprudents' self-interesting (Maslahat) in delivering jurisprudential rules and their extra-cautions and cares for their own benefits confronting with the domination and determination of ruling powers. Imam Sadiq with spreading the scientific domain (stand), expressing Islamic jurisprudence and doctrines, and interpreting Quran in a method other than the method of the dependent on government scholars, stood up for struggle and fighting practically. His Excellency throw from the rank all religious organizations and official jurisprudence which was the important side and angle of Caliphs' ruling, and annihilate the religious dimension of governmental setup. We don’t have any definitive and clear document on that how much the Bani Umayyah paid attention towards the intromission of Imam's scientific and jurisprudential domain; but we can guess strong that 

Bani Abbas specially Mansoor who had cunning intelligence and sharpness and for this point that he had passed his ages before his Caliphate in struggling environment against Bani Umayyah, had informations about Alavi struggles and warriors, the high rank of Caliphate had attention towards effective role of this indirect fighting. The enormous threatens, pressures, hardens of Mansoor for the educational and jurisprudential activities that some of them are mentioned in a lot of historical narrations, were emanated from this attention and feeling. And also, his emphasize and insisting on several times for gathering the famous jurisprudents of Hijaz and Iraq in his capital city –that is also narrated in several numbers of narrations- were emanated from very and same necessity. In conversations and educations of Imam to His followers and close ones, we can trace exactly that Imam recommended them to use the element of "Caliphs' lack of knowledge" as argument on this fact that they don’t have right to govern and rule: i.e. Imam expressly talked on what Quran and Narrations invoked him to say. 

In a narration from Imam, He said: 

1"ﻪﺘﻟﺎﻬﲜ ﺱﺎﻨﻟﺍ ﺭﺬﻌی ﻻ ﻦﲟ ﻥﻮﲤﺎﺗ ﻢﺘﻧﺍﻭ ﺎﻨﺘﻋﺎﻃ ﷲﺍ ﺽﺮﻓ ﻡﻮﻗ ﻦﳓ" 

(Trans:) We are those who God has made necessity to their obedience, while you obey those that people are not to be excused in front of God for their ignorance.  

i.e. the people, those have gone astray for the ignorance of their unable leaders and rulers and not paved in way of God, can't excuse in the presence of God that: we did not pave the incorrect way for our own knowledge, but the rulers and leaders have dragged us towards this. Because the obedience of such leaders is a misdeed itself, so, 

                                                           

1.Al-Kafi, V 1, P 186. 

their other misdeeds can't be justified.1 This idea, that the political leadership in revolutionary society of Islam is the very revolutionary leadership and implicitly same with intellectual and ideological leadership, was exist explicitly in the prior and posterior Imams to Imam Sadiq. In a narration Imam Ali bin Musa (Reza) from His Holy Grandfather Imam Muhammad Baqir has analogizes "weapon" with the coffin in the ancestor races of Bani Israel: "the weapon now in us is alike the coffin among Bani Israel that anyone who hold it, he is Prophet –and in a narration, government-, among us, everyone who has weapon, he has leadership and ruling."- it should be paid attention to the symbolic form and the very deep concept of phrase- while the narrator asks:  

"ﻢﻠﻌﻠﻟ ﻼیﺍﺰﻣ ﺡﻼﺴﻟﺍ ﻥﻮﮑیﻓ" 

(Trans: thus the weapon removes the knowledege) i.e. Is it possible that the one who has weapon but don’t have the ideological religion?2 And Imam replied: Not3. i.e. the ruling on society and revolutionary leadership of Muslim Ummah should be in the hand of one who has both of weapon and knowledge. Thus, Imam thinks on side that the condition of Imamate is the knowledge of religion and right understanding of Quran and from 

                                                           

1. Quran has repeated this content in the several forms; sated about the conflict between the followers and their leaders of dark way, and the complain of the followers that they carried us to the astray …. And at last, reminds such excuse is not acceptable and both of them have a same destiny. Ref: Baqarahm 167, Shua’ra 91-102, Saba 91 and Nisa 97. (Writer)  

2. This meaning for the word of “Muzailan” is taken from the great expert of Narration, Allama Majlisi in the book of “Mirat al-Oqol (Mirror of Intellets.)” (Writer) 

3.Al-Kafi, V 1, P 238. 

another side that spreading the scientific domain and gathering a wooded of eagers of religious science around Him and educating them the specific method that contradicts with the normal and official way of jurisprudence and interpretation, generally opposite of the normal religious studies of scholars, traditionists and interpreters who are dependent on the governmental setup, Imam prove practically His own religious studies and religious non-studies of Caliphate setup with all its related scholars, sign and symbol, through this way, Imam give a new dimension to His struggle by perpetual, deep and calm encounter and fighting. 

As we point out before, the early rulers of Bani Abbas who have passed, prior to get power, several years in the environment of Alavi struggles near to the followers and supporters of Ali Household (All-eAli) and knew a lot of secrets and tactics of them, perceived more than their Amavi ancestors the struggling role of the discussion, debate, narration and interpretation. Perhaps for this reason, Mansoor Abbasi, among the rogue contentions with Imam Sadiq, has prohibited His Excellency to have relation with people and teaching them the religious science, and forbid people to go to Imam and to question, as according to Mufazzal bin Umar –the illustrious and well-known figure of Shia- when anyone had any problem about marriage, divorcement and so on, he could not get on the answer of His Excellency easily.1 

The Righteous Leader, P 88-95  

The Existence of the Hidden and Concealing Politico- Ideological Organizations 

Imam Sadiq could make a group of believer, scholastic, original, revolutionary, sacrificing and adventurous muslim in all over Islamic 

                                                           

1. Manaqib, Ibn Shahr-e-Ashoub, V 4, P 238. 

world through the extensive and comprehensive endeavor of His Fathers –i.e. Imam Sajjad and Imam Baqir, specially the ending time of Imam Baqir's life-. The followers were not only the normal people. But is does not mean they belonged to the superior caste and class, not but they were tradesmen, businessmen, servants and so on. But they were not similar to the mobs at all in the spiritual stage. There were persons whose life were summarized in their goal and school of thought, and have presence everywhere. This is a terrific point that Imam Sadiq's supporters have presence all where, not only in Madina, not so. In Kufa more than in Madina, even there were some in Syria. This is comprehensive network of Imam Sadiq. Alavi Party or Tashayu' party was the organizational network of Shia and I meant such. This is the unknown chapters of Imam Sadiq's life. This is one of the points that is stress and insist that a comprehensive organizational network or a complete party were being regulated by Imam Sadiq in thorough out the world. This is a positive and powerful point. 

 14/6/1359 

A network that undertook the huge and useful activities in farthest remote areas and regions of Muslim country, specially sub-region of Iraq and Khorasan, about the issue of Imamate, but this is one side of that and this less than others. The subject of concealing organizations in the life of Imam Sadiq and also other Imams is one of most sensational and at same time unknown and ambiguity chapter of the adventurous life. 

As we talked early that it is impossible and should not be definitive documents on the existence of such organization. It should not be expected that one of Imams or His close supporters confess frankly on the existence of spiritual-political organizations of Shia. It is not confessable. A reasonable wait is that if even enemy is informed on the existence of the secret organization and asks His Excellency or one of supporters about that, he should deny and refuse at all and call such assumption as distrust and suspect or accusation. This is usual character of secret program. Nevertheless, the researchers of Imams biographies should not accept the existence of such organizations without any convincible document and argument. They should be in search of proportions, symmetries and wombs of apparently simple events which don’t not attract normal viewer's sight but if someone deliberates and contemplates, they inform him about the lot the secret and hiding movements. If we look with this perspective on the thorough out duration of Imams' lives in the two centuries and half, the existence of an unapparent organization for and under the order of Imams will become approximately undoubted. 

The RighteousLeader, P 96&97 

The Thirteenth Chapter: 

The Secret and Concealing Organization 

What is the mean of organization exactly? It is obvious that its meaning was and should not to be an organized and ordered party of its current meaning –that is a set of organized cadres, and regional and urban commanding etc.-The meaning of organization is a population of people who have a common goal, and would perform several works and duties in relating to a center, palpitating heart and commanding brain, and had have some kind of relationships, and closely and familiar feelings. 

This group was in the time of Ali (Peace Be Upon Him) –in the interval of 25 years between Saqifah and Caliphate- the very specific companions, who despite the legal and public demonstrations against the Caliphate setup, believed that the ruling is right of the best and most devotees Muslim –i.e. Ali bin Abi Talib (Peace Be Upon Him)- and did not forget the specification Ali from the Prophet as His successor, and have declared frankly also, on the early days after 

Saqifah, their own disagreement with the winners of Caliphate and loyalty to Imam. Afterwards, although a great benefit (Maslahat) has invoked Imam to be silent even cooperate with early Caliphs, so they were laid in the normal and ordinal process of Islamic society, but never lost their correct view and aspect and also recognition, and always remained the followers of Ali. And for this reason, got correct the name of "Ali's Shia" and became popular with this intellectual and practical orientation. The famous and honorific figures like Salman, Abuzar, Ubay bin Ka'b, Miqdad, Huzaifah and … are in this group and account. 

Historical evidences approved that this group used to preach always among the people the thought of Shia –belief in the compulsory obedience and following of Imam as the intellectual leader and also 

political statesman- with the methods of expedition and wisdom and increase gradually on their account. This is alike what regarded as a fore-part of obligatory (Wajib) for establishing Alavi Government. Since Believers' Leader (Amir al-Mumineen) got government in 35th year, only those who had believed in the Imamate and Government according to the standards of Shia and accepted Imam firmly on behalf of those standards, were the very group of Shia i.e. direct and indirect trained and educated in the school of Imam during the last twenty and some years. Other people –majority of people- even lived in the realm of Imam’s leadership and going forward practically in the dimension of Shia thought, But they did not have the intellectual and spiritual belongings which carry them in the horizon of Shia organization. 

Having this dual attitude in the proponents of Imam, the too many different actions of Muslims of those days towards His Excellency, that some bodies like Ammar, Malik Ashtar, Hijir bin Adey, Sahl bin Hunaif and Qais bin Sa’d on one side and others like Abus Musa Asha’ri, Ziad bin Abeeh and Sa’d bin Waqas are justified and interpreted. It should be accepted that even the first applying for creating Shia organization is done in this meeting, the pattern and bases of that is anticipated and predicted early times ago in a prophecy of Imam Ali bin Abi Talib to His close supporters and devotees. After the occurrence of Imam Hassan’s peace, a very important ploy is done that is the spreading of Shia thought and reintegrating this correlated and familiar group which could have more motivation and dynamism now under tyrannical domination of Amavi Ruling and its pressure. Such is forever that asphyxia and pressure instead to be the element of coherent forces’ rupture (discontent) under pressure, caused to be the more enjoinment, firm and comprehension of those forces. 

For this reason, after the occurrence of peace, a group of Shias in the commanding of Musayyab bin Najabah and Sulaiman Bin Surad Khozae’y went to see Imam, -while He returned newly from Kufa and made city His intellectual and political sector once again- and proposed to recover military forces, control Kufa and attack on the Syrian Army. Imam took the hands of both commanders, invited His private room, convinced them with the points whose quantity and quality are unknown to be the wrongness of this planning, and when they returned to their supporters and fellow-travelers, informed them that military operation is negated, should return Kufa and deal with their own works. 

Seen these evidences, Hussein –the contemporary intelligent Arabic historian- believed that the first corner stone of Shia political organization has been rooted in very day and in that council when these two famous figures of Shia met Imam Hassan and delegated. 

“When you lose me, will see a lot of events that you wish to die. Injustice, enmity, monopolization, demoralization of divine right and dangers on life; when it happened so, just save yourselves in a form of group through a divine relation, and don’t be scattered. Choice the way of resistance, prayer –remembering God-, and Taqiyyah 

(Reservation) -concealment- and know that God angers on to be variant behaviors of His followers. Don’t pass away from the right and owner of that. Because everyone who choices another instead of us, will lose world and depart while he his sinner.”1 

                                                           

1.Tuhaf al-Oqol, A’lami Printing, P 82: 

 ﻢﹸﻛﺪﺣ ﺄىﻨﻤﺘﻳَﺀﺎﻴﺷﺄﻳﺪﻌﺒﻤﺘﻳﺃﺮﹶﻠﻴﻧﻮﻤﺗﺪﹶﻘﹶﻓﺪﹶﻗﻮﹶﻟ : ...:ﺐﻟﺎﻃ ﯽﺑﺍ ﻦﺑ ﯽﻠﻌﻨیﻨﻣﺆﳌﺍﺮیﻣﺎﹶﻟﺎﻗ"

 ِﷲﺎﻠ ﺒﺤﹺﺑﺍﻮﻤﺼﺘﻋﺎﹶﻔﹶﻜﻟﺬﻧﺎﹶﻛﺍﺫﺈﹶﻔﹺﻬ ِﺴﻔﻨ ى ﹶﻠﻌﻓﻮﹶﳋﺍﻮﹺﻬﻠﻟﺎﱢﻘﺤﹺﺒﻓﺎﻔﺨﺘﺳﻻﺍﻭﺓﺮﹶﺛ ﻷ ﺍﻮﹺﻧﺍﻭﺪﻌﻟﺍﻭﹺﺭﻮﹶﳉﺎﻨﻤ ى ﺮﻳﺎﻤﻤﺗﻮﹶﳌﺍ

ﹶﻟﺪﺒﺘﺳﺎﹺﻨﻤﻧ ﹶﻔﹺﻬﻠﻫﺃو ﱢﻘﹶﳊﺎﹺﻨﻋﺍﻮﹸﻟﻭﺰﺗﻼﻧﻮﹶﻠﺘﻟﺎﻫﺩﺎﺒﻌﻨﻤﻀﻐﺒﻴﱠﻠﺟﻭﺰﻌﻬﻠﻟﺎﻧﺃﺍﻮﻤﹶﻠﻋﺍﻭﺔﻴﻘﺘﻟﺍﻮﻟﺍﹶﺔﺼﻟﺍﻭﹺﱪﺼﻟﺎﹺﺒﻤﹸﻜﻴﹶﻠﻋﻭﺍﻮﹸﻗﺮﹶﻔﺗﻻﻭ ﹰﺎﻌﻴﻤﺟ

  " ...ﹰﺎﻤﺛﺁﺎﻬﻨﻤﺟﺮﺧﻭﺎﻴﻧﺪﻟﺎﻬﺘﺗﺎﹶﻓﻮﹶﻜﹶﻠﻫﺎﻨﹺﺑ

This saying where Imam drew and traced clearly the most difficulties in Umavi period, and ordered to make an organized and harmonized circle, is one of most attractive documents relating to Shia Part. And this pattern is actualized and objectified in meeting of Imam Hassan with two selected commanders of Shias. Without any doubt, all followers and Shias did not have any information about this extraintelligent planning. The reason of some objections and protests of lovers on His Excellency was this point, but an answer perhaps several times was used to listen with this content that “what do we know? may be that is for your test and exam and –for your enemy- it is something decay able benefit.”1 And this indicates and points out to very politic and planning. 

During Mua’wiya’s 20 long years tyrannical government, according to what the detrimental events mentioned by the historians about the propaganda method against Alavi by him in all around and regions of country –as cursing on the Believers' Leader (Amir al-Mumineen) became a normal and ordinal tradition- and not being any apparent and open activity by Imam Hassan and Imam Hussein (Peace of God Be Upon Both of Them.), the existence of such integrity and organizing make possible to progressing the thought of Shia and increasing the population of Shiaa in all over Hijaz and Iraq. We look at intellectual realm of these regions while 20 years passed from held peace. In Kufa, Shia headmen are the most popular and famous figures. In Mecca and Madina, and even some remote areas, 

                                                                                                                                                                          

1. This situation is comparable in some measure and dimensions with the context of current society [of Iran] which is being leaded by the Supreme Leader and regulated by the political parties. 

the Shias are connected to each other like the ring of chain and know about their fellows. When one of the headmen of Shias –Hijr bin A’dey- is killed after few years, despite the strong asphyxia, Shia protested is some point of country and even a famous personal died in Khorasan in bear of fierce angry.1 After Mua’wiya’s death, thousands of people write letter to Imam Hussein and invite His Excellency to uprise. After the martyrdom of Imam, thousands of people joint the revenge group and revolted against the Umavi Government in the event of Repenters (Tawwabin), or militia of Mukhtar and Ibrahim bin Malik. 

The researcher on history asks his if it rationale the spreading the thought and tendencies at this measures, without existence of any precise organizational activities of a united and empathy group of Shias -i.e. the organization whose creation is guessed by Imam Hussein after the peace of Imam Hassan without any interval-? Definitely, not! An organized propagation of Umavi dominant setup which is regulated through hundreds of judges, reciters, orators and governors, can’t be replied or even annihilate except through another organized preaching group that is regulated from a correlated, united and definitely concealing. 

At near of Mua’wiya’s death, these organized activities got more account and its melody is song loudly. Until the governor of Madina as he got information about Imam’s activities, wrote to Mua’wiya: 

“afterwards, Umar bin Usman –respective agent- reported that some people of Iraq and other well-known men of Hijaz have relationships with Hussein and it is guess that he intends to unprise. I investigate on my own behalf and informed that He -Hussein- intent to raise the flag 

                                                           

1. Imam Hassan’s Peace, written by Sheikh Razi Al-e-Yaseen, translated [in Persian] by Ayatullah Syed Ali Khamenei. 

of oppositions. Please write down your order and view about this issue.”1 

After the tragedy of Karbala and Imam’s Martyrdom, the organized activities of Shias in Iraq became more orderly and motivational. And this was the influence of psychological conditions of the Shias of Kufa 

–who get aback under the strong strike of Caliphate setup and could not convey themselves to the battle field of Karbala on the day of Ashura- and the regret, sorrow and pain were furbishing (distaining) them. 

Tabari, the famous historian of [3rd] century, writes: “that group –

Shia- perpetually were collecting weapons, (fighting equipments), militia training, hiding inviting people –either Shia or Non-Shia- to revenge of Hussein. Thus groups after groups joint them and continioued till Yazid bin Mua’wiya’s death.”2 The author of “Jihad of Shias (Jihad al-Shiah)” correctly writes: 

“the population of Shia appeared after the martyrdom of Hussein like well-formed and organized group that the political links and religious beliefs gave them an integrity and had having of aggregations leader and warrior forces, and the Repenter (Tawwabin) group is the first appearance of such group”3 

When we study the historical events and viewpoints of these historians, we understand, about the events in the period of Mua'wiya and likewise the occurrences held after the martyrdom of Imam Hussein, the novation of act, designing and leadership of these events were by Shias and their controlling. Otherwise there were a lot of ordinal people who accompanied Shias practically and participated in 

                                                           

1. Hussein’s Revolution, P 118, citing from “A’yah al-Shia wa al-Akhbar al-Tiwal”. 

2.Tabari, V 7, citing from Jihad al-Shia, P 28. 3.Jihad al-Shia, P 27. 

the battle fields or in the emprises which have Pseudo-Shia for the humanistic motives or discontent of Umavi governmental setup. So, it should be imagined that all those who have participated in the several adventures of those days and had active or normal role were Shia i.e. the organized and considered planning group. I want to stress on a point on behalf of the above explanation is that till the respective days –i.e. after the Martyrdom of Imam Hussein (Peace of God Be Upon Him)-, the name and term of Shia like the time of the Believers' Leader (Amir al-Mumineen) was used only for those who have a strong and specific relationship in thinking and practicing with the righteous Imam. The same group who has created the correlated organization of Shia after Imam Hassan (Peace Be Upon Him) by the order of His Excellency, and these are those who brought other ones by their own successive and deep preaching and dragged to the adventures of Shias more ones who were not similar to them in thinking and ideology. Without any doubt, the narration whom we cited from Imam Sadiq in the preface of this discourse –that He limited the Shias in four or five persons- indicates to this group. That is the consonant Shias and follower of Imams, those who have a consciously and determinant role in the motivation and progressing course of Alavi and Hashimi revolution. This group recovered its potentially elements for the hiding and apparently calm endeavor of Imam Sajjad, attracted others and spread, and as Imam Sadiq said in a narration whom is hinted to right now, the ordinal people joint it and increased. And the very group scared the chiefs of Caliphate regime through its suspicious actions in the duration of Imam Sajjad, Imam Baqir and Imam Sadiq (Peace Be Upon Them) and invoked sometimes the violent reactions of regime. In a short passage, the name of Shia in Shiey Culture and NonShias' understanding and perception in the early centuries of Islam was not predicted to one who have only the love of Prophet's Household or only believed in Their legitimacy and claims –even he has not participated in the domain of activity and movement whose center point was Imam- but along with this, being Shia has an essential and necessary condition that is "intellectual and practical integrity with Imam and participation in the activities which is done by the novation and leadership of Imam for regaining the arrogated right and establishing Alavi and Islamic system in the several levels of intellectual, political, and sometimes Military." This integrity is called "Wilayat (Leadership)" in Shia Culture. In fact, Shia was a name for the party of Imamate, a party which applies some specific activities in the leadership of Imam and like other opposing parties and organizations in the age of strangulation, lived as surreptitious and 

Taqiyyah (Reservation). This is the abstract and summery with a rigorous glimpse on Imams lives specially Imam Sadiq. As we said earlier that this is not something provable by explicit arguments, because it could and should not be waited for a board on the gate of a secret house, written: "here is a secret house". Although it should not be satisfied of the existence of such thing, without any determinant evidences. So, it is worthy that we rise up in the search of evidences and testimonies. 

The Fourteenth Chapter: Imam Kazim 

This duration of 35 years –from 148 to 183 A.H- i.e. the Duration of the Imamate of Holy Abi al-Hassan Musa bin Ja'far (Peace Be Upon Him) is the most important and significant duration of Imams (Peace Be Upon Them) biographies. Two bodies of the most authoritative and powerful emperors of Bani Abbas –Mansoor and Haron- and two bodies of the most tyrants of them –Mehdi and Hadi- were governing in this period. A lot of uprisings, insurgences and rebels in Khorasan, African regions, Island of Mosal, Delaman, Jurjan, Syria, Nasibiyeen, Egypt, Azerbaijan, Armenia, and other regions and places were repress and submitted (subjugated), and the new victories, booties, and abundant wealth in the east, west and north of the comprehensive Islamic realm, have increased on the power and solidarity of Abbasi throne. 

Some intellectual and doctrinal movements are the climax and some of them bore newly, and this action filled the spiritual condition of contradiction, became an instrument of power-holders and pest for the Islamic and political cautions of people, and in result, it made the way of vanguard of original Islamic doctrines and owners of Avavi's claiming, narrow and difficult. 

Poetry, art, jurisprudence, narration, and even asceticism and piety were servicing the lord-powers and became the complement of the instruments of wealth and power. In this period, neither like the ends years of Bani Umayyah, nor first ten years of Bani Abbas and not similar to the period after Haron's death even these times, sometimes the dominant power used to be threatened, while now, no threat could flutter the Caliphate setup and the Caliph was aware about the Household of Prophet (Ahl al-Bait)'s deep and continuous callings. 

In this period, nothing could give chance to progress and sustain the Household of Prophet (Ahl al-Bait)'s intellectual and political struggle and movement, nor Their righteous supporters, except exhaustless endeavor and dangerous struggle (Jihad) or Those Holies, and appeal to the divine permitted method of Taqiyyah (Reservation). Thus, the marvelous dignity 

and horrifying Jihad (fight) of the Holy Musa bin Ja'far (Peace and Blessings Be Upon Him and His Fathers.) I have point out that the researchers on history, when they dealt with the discussion and explanation of Imam Musa Ja'far (Peace Be Upon Him), did not specify a worthy attention and consideration as should be specified to the great and matchless event of "long time being prisoner" of this Holy Imam. And as result, they ignored and neglected His Excellency's dangerous Jihad (struggle). 

In the biography of His Excellency, discussion on the several and unrelated events, emphasizing on the scientific, spiritual and sanctum of This Progeny of the Holy Prophet (Peace Be Upon Him and His Household), citing the occurrences of His family, companions and disciples, and also the scientific, and theological debates and suchlike others, these are lack and incomplete without considering His perpetual struggling route map in His 35 years of Imamate. With describing and explaining this route map, the all parts and components of His graceful life will correlate to each other and present an explicit, progressive and oriented picture where every phenomenon, incident and movement is meaningful. 

Why does Imam Sadiq say to Mufazzal: talk to only trustful one about the matter of this youngster's Imamate? And why does say to Abd alRahman allegorically instead of clearance: the armor came set on the body? And why does introduce for close supporters like Safwan Jammal by hint and sign? And why does mention His son's name as the guardian after the names of four other persons while first of them is Mansoor Abbasi, then the ruler of Madina, then the name of two ladies, as after the death of His Excellency, a group of Shias' leaders did not know the successor of His Holy is the very 20 years old young? Why in the conversation with Haron stating calm and denying:  

1"ﺝﺍﺮﳋﺍ ﺎﻤﻬﻴﻟﺍ ﺀﻲﳚ ﻥﺎﺘﻔﻴﻠﺧ" 

                                                           

1. Al-Ihtijaj Ala Ahl al-Lujaj, Tabarsi, V 2, P 289. “There are two Caliphs in a country and people pay tax for both of them” 

But at the starting address an influent ascetic man called Hassan bin Abdullah to come on to have cognition of Imam and introduce Himself as the obligatory obedience Imam i.e. the owner of the stage where Abassi Caliph has sit? 

Why does order Taqiyyah (Reservation) to Ali Bin Yaqteen who was having a sublime post in Haron's government and one of the lovers of Imam, while haunt Safwan Jammal for giving service to the Caliphate setup and call him to cut off his relationship with Caliph? How and by which instrument does He bring about these links and relationships in the widespread realm of Islam among His lovers and supporters and establish such comprehensive networking? 

Why Mansoor, Mehdi, Haron and Hadi, everyone in their own time of ruling, do intend to kill, imprison and exile? And why, as understood form some narrations, His Excellency did hide himself in the periods of His 35 years and go to the villages of Syria or some regions of Tabaristan because the Caliph was in chase of Him and He ordered to Him supporters that if Caliph asks me about any question, but say that we don’t know Him and where is He? 

Why Haron does glorify His Excellency in a travel of Hajj while in another travel order to imprison and chase and why does His Excellency, in the early time of Caliphate of Haran who chose the method of kindness and forgiveness and released Alavies from prisons, define Fadak as it includes all widespread realm of Islamic country as far as the Caliph said him allegorically: so, stand up and sit on my place? And why the behavior of this kindly Caliph after some years does become so harsh that he put His Excellency into prison and why with passing years in prison, the Caliph can't bear even His existence, and poison and kill Him? These event and hundreds of other attentive and sensible same time unrelated and sometimes contradict to each other events in the life of Musa Bin Ja'far (Peace Be Upon Him) will become meaningful and correlated when we observe and regard the continuous chain of Imam from the beginning of His Excellency's Imamate to the moment of His martyrdom. This chain is route line of the Jihad and struggle of Imams' (Peace Be Upon Them) that was continuing in all 250 years comprising duration in several forms. Its purpose were: first, explaining of pure Islam, correct interpretation of Quran and presenting a clear picture of Islamic knowledge, secondly, explaining the issue of Imamate and political sovereignty in Islamic society, and thirdly, endeavor and attempting for establishing the ideal society, realization the goals of the Holy Prophet of Islam (Peace Be Upon Him and His Household) and all over Prophets i.e. get standing of justice and equality, annihilating the idols in the scene of government, and giving the authority of regulation in divine successors and righteous slaves of God. 

Imam Musa bin Ja'far has devoted this life in the way of this holy Jihad (fighting). Teaching, education, jurisprudence, narration, Taqiyyah 

(Reservation) and pedagogy all the them were for this purpose. However, it has some specific characteristics, so, his Jihad (struggle) get some specifications in appropriate with the time. Exactly likes other octet Imams from Imam Sajjad (Peace Be Upon Him) to Imam Hassan Askari (Peace Be Upon Him) that everyone or some of them, has his or their own specifications of time, so, they chose some special attitude in Jihad (struggle), and generally their life forms the fourth period of 250 years that it divides in some specific steps. 

The Tireless Endeavour and Appealing to Taqiyyah (Reservation) 

The life of Musa bin Ja'far is a wonderful and tremendous. First, the matter was clear for the close ones of Imam in His private life. Every one of His Excellency's close ones and specific companions knows that what Imam is attempting for and Musa Bin Ja'far Himself points out in His remarks, hints and secret works. Even in His residence, there was a special room He was and it was set such as the narrator –who is one of His intimates- says: I entered in, saw there were three things in Musa bin Ja'far's room. i.e. a brutal dress far from an ordinal relaxing cloth, this is our current term the dress of war, it was hung not wore, it is symbolic thing. Second one is a "hung sword" with ceiling or wall. Third is a "Holy Quran"1. Just see what a symbolic and beautiful choice, in a private room 

                                                           

1. Bihar al-Anwar, V. 48, P. 100. 

which is not in access of anybody, where you see a fighter's signs are observable. The sword indicates to the purpose i.e. Jihad. And brutal dress is the symbol of the instrument, i.e. revolutionary and martial brutal life. The Quran is sign of that this is our goal. We want to achieve a Quranic life through these instruments and we bear all difficulties, His Excellency's enemies also guess so. 

Firstly, the life of Musa bin Ja'far i.e. His Imamate started on the most difficult of periods. I think that there was not any period more difficult than the time of Musa bin Ja'far after Imam Sajjad. Musa bin Ja'far got Imamate in 148 A.H after death of His father Imam Sadiq (Blessing and Peace Be Upon Him). The 148th year such year when Bani Abbas has left the time their first wars and interior disputes among Bani Abbas themselves. The great opponents who were threatened by Caliphate like Bani al-Hassan –Muhammad bin Abdullah Hassan, Abdullah bin Hassan and other children of Hassan who are all of them the member of rebellions against Bani Abbas – were oppressed and repressed. A lot of rebels and fighters who were killed by Bani Abbas put in a storage and depot when it is opened after Mansoor Abbasi's death, it became clear that they have killed a lot of personalities and persons and put their corpses and bodies in a place which became skeletons. Mansoor killed a lot popular and famous members of Bani al-Hassan and Bani Hashim, who were his how familiar and close, that became skeleton and bones. We he passed this situation, Imam Sadiq's turn came on. He poisoned Imam Sadiq deceiving. So, the Bani Abass did not have any other threat. In such conditions where Mansoor is ruling on the climax and culminating domination, the Imamate of Musa bin Ja'far (Blessing and Peace Be Upon Him), who is a fresh young and under full control, started. The danger was as measure that if anyone wants to understand who is the successor of Imam Sadiq for refer him, he could acquire Musa bin Ja'far difficultly and Musa bin Ja'far recommends them to be care and aware, because they understand that you listen to me and get knowledge from me, and have relationship with me, you will be killed, so be careful! In such situations, Musa bin Ja'far achieves Imamate and starts struggling. 

Now, if you ask that when Musa bin Ja'far achieves Imamate, how did he start the struggle, what did He do, whom did he gather, where did he go, what events did happen for Musa bin Ja'far in these 35 years? But regretfully, I don’t have any clear answer and this is what we get angry and sorrowful that when research on the history of early time of Islam, we don’t have thing to say. Nobody has any methodic and compiled information about this duration of 35 years. For this reason, I say that it should be researched and written book. There are some scattered matters from which some things are understandable. One of those things is that there were four Caliphs in the period of Musa bin Ja'far's Imamate in these 35 years who got Caliphate. One of them is Mansoor Abbas who was on ruling for the first 10 years of Musa bin Ja'far's Imamate. Then, his son Mehdi who was Caliph for 10 years also. After him, Mehi's son Hadi Abbasi who was the Caliph for one year. After that, Haron al-Rasheed who was Caliph for around 12 or 13 years, while Musa bin Ja'far (Blessing and Peace Be Upon Him) was preaching and calling for Imamate in these years. Everyone these four Caliphs carried down some troubles and pressures on Musa bin Ja'far. Mansoor called Imam i.e. exiled or invited by force to Baghdad. Indeed, what I mention is some of those events and occurrences. When we look at the life of Musa bin Ja'far, we see that there are a lot of these events. One instance is such that Musa bin Ja'far (Blessing and Peace Be Upon Him) is carried to Baghdad, kept His Excellency under control and pressured on. The narrations say that His Excellency has been put in abundant difficulties. This was for once and we don’t know how long? Once in the period of Mansoor approximately, His Excellency was carried to a point in Iraq called "Abjar" where He was exiled to. The narrator say that I met His Excellency and Imam said and did so and so. In the period of Mehdi Abbasi, He was carried at least once to Baghdad from Madina. The narrator says "first time" and it is clear that He was brought to Baghdad several times, and I guess this was two or three times (twice or thrice) in the period of Mehdi. He narrated: I met Imam and performed regret and sorrow, He said: don’t get worried, I will return back fair, and they can't harm me. This was the time of Mehdi. 

In the period of Hadi Abbasi, His Holiness was called to kill and murder, while a jurisprudent get angry of Hadi Abbasi and felt mercy on the grandson of Holy Prophet who is being under pressure such way, he mediated and interceded and Hadi Abbasi gave up. In the period of Haron, His Excellency was carried from Madina to Baghdad more than once, anyway there was once, His Holiness was carried and prisoned in several jails, one of them was in Baghdad He was turn in several jail and at last He was martyred in the jail of Sindi bin Shahak. Just see, while Musa bin Ja'far was preaching Imamate and performing His duties and struggles, He was carried several times during the 34 or 35 years. In addition these, the Abbasi Caliphs of the era set trap and underplotted to kill His Holiness. Mehdi Abbasi the son of Mansoor, when he got Caliphate, said to his wazir or special secretary, Rabei', to arrange and plan to annihilate and destroy Musa bin Ja'far. He felt that main and essential danger is from Musa bin Ja'far. As I said before, Hadi Abbasi, on the early or earliest time of his Caliphate, intent to kill Imam. Even he has written a verse, said: "the time is passed away when we used to indifferentiate about Bani Hashim, I have intent and determined to not leave anyone of you and Musa bin Ja'far will the first who I will annihilate and destroy." After him, Haron al-Rasheed wanted to do so and involved in the big crime. See on, what an adventurous life Musa bin Ja'far had! In addition to that, there are small and unclear points in the life of Musa bin Ja'far. Musa bin Ja'far definitely would live in concealment, when He was living secret nobody knew where he is. On those time, the Caliph called people and investigated that did not you see Musa bin Ja'far and do you not know where he is? And the people expressed: not. Even Musa bin Ja'far said to a person – at it is narrated- they will call you and will ask about me that where you see me, then deny and refuse at all and say I did not see him. This person was prisoned to ask where is Musa bin Ja'far. Just see whose life is suchlike man? A man who just delivers solvation of issues, expressed the Islamic sciences and does not have any concern with government, does not fight politically? If such way, then he would be under pressure. Even I read narration that Imam Musa bin Ja'far (Peace Be Upon Him) was escaping and living secret in the villages of Syria, " 1 ﺭﺎﻐﻴﻔﻌﹶﻗﻮﹶﻓ ﹰﺍﺮﱢﮑﻨﺘﻣ ﺎﺑﹺﺭﺎﻫ ﻡﺎﺸﻟﺎﹺﻳﺍﺮﹸﻘﻀﻌﺑﺮﻔﻌﺠﻨﺑ ﻲﺳﻮﻤﻌﻗﻭ "

(Trans: Musa bin Ja'far was in the some villages of Syria while He was escaping and secreting, the He entered in a cave) We have narration that Musa bin Ja'far was not in Madina, but He was ine villages of Syria while the ruling setup was chasing Him and the spies were searching for Him, He was wandering in several villages with changed dress and strange. While he entered in a cave and a Christian was there, He debated with him. He doesn’t neglect and forget His duties and rules of God that is the expression of reality, and in result of that debated, the Christian became Muslim. 

This is the adventurous life of Musa bin Ja'far, you see how much this life is exciting and rhapsodic. When we look this life nowadays, we imagine that Musa bin Ja'far was a suppressed, silent and obedient man in Madina, while He was drawn through the officials , carried to Baghdad or Kufa in a place or Basra and prisoned there, the was poisoned and departed. That is all. But it was not so. Actually he was the man of long struggle and organized with a lot of supporters. Musa bin Ja'far had supporters and lovers in all over horizons of Islamic world, while His sinner cousin, son His paternal uncle, who belonged to the ruling setup, said: O Haron! Don’t think that you are only one who is Caliph of Islamic society on the earth and people pay tax and levy. There are two Caliphs, one is you and anther is Musa bin Ja'far. People pay tax and money to you, likewise they pay tax and money for Musa bin Ja'far. This is a reality. The cousin said this for malignancy, wanted to gossip, but it was correct. There were people in all over Islamic areas who have relationship with Musa bin Ja'far, but these relations were not at level as Musa bin Ja'far could apply for an open armed struggling movement. This is the condition of Musa bin Ja'far's life, until Haron al-Rasheed got the ruling. When get Caliphate, there was not any opponent of Caliphate setup in Islamic society and he was ruling without any concern and angst, but the situation of Musa bin Ja'far's life and 7th Imam's preaching 

                                                           

1. Bihar al-Anwar, V. 48, P. 105. 

network was such that the remedy and solvation of this matter is not so easy. Haron was so clever and politicized Caliph. One of his works was that he went to Mecca himself as Tababri, the famous historian, guessed either surely or presumably and said Horon al-Rasheed travelled intending to perform Hajj and secretly went to Madina to see from near what a being and existent Musa bin Ja'far is. To see how personality He has that the lot of information and sayings about Him, has lovers even in Baghdad? If we should fear from Him or not? Haron come and meets several times Musa bin Ja'far, these meetings are the most important on super-sensation and sensitive. One of them was happened in Masjid al-Haram apparently Musa bin Ja'far encountered as a strange to Haron and conversed with the bitter discussions and Musa bin Ja'far breaks the grandeur of Caliph in the presence of people while he don’t recognized Musa bin Ja'far. Then he came to Madina and met Musa Bin Ja'far several time that these are important meetings. I point out this measure for those who study, research and interested in these issues to go and work. What I said is just gesture, they should research on. One of the points is that Haron applied all those works which is must done for preempting on an opponent hone and real fighter and warrior; threaten, allurement, deception, he did all of these. 

As you listened, when Haron came to Madina for first time, he praised Musa Bin Ja'far and respected Him. As you know the famous story of Ma'mont; we went Madina He was riding a mule, came and entered in the place where Haron sitting there. When he wanted to get off, Haron swore: He Excellency should be riding till my counter, so He came while He was riding. Haron respect Him and praised Him a lot even Haron ordered to take His pedal. It is interesting that is mentioned in very narration Ma'mon says: Haron, my father, used to give prize to everyone 5 and 10 thousand Dinars, but gave only 2 hundred Dinars to Musa bin Ja'far, while he asked His Excellency about Him, He said: ok, I have many children, and have a lot of difficulties and you know that my financial situation is not fair. The response of His Excellency to Haron is very interesting as I think. These responses is so familiar and understandable of us that how it is possible for a man who disclosed that his situation not good and difficult to pass and etc., while he did not beg and humiliate. Anyone who did so can understand how is such response. 

I know a lot of you have done normally during the tyrant regime and asphyxia and it is understandable completely for you. Anyway, when Imam completed His words, it implies that Haron should say: very well, here are 50 thousand Dinars for. But Haron gives only 2 hundred Dinars. Ma'mon said: I asked my father about this, why did you do so? He replied as its content is so that if I give that amount, He will mobilize and motivated the ready warrior of Khorasan and attack on me. This is what Haron took and he understood correctly. But some people imagine that His Excellency has gossiped. Not, it was the reality. There were a lot people and ready to fight accompanying Musa bin Ja'far. There are a lot of instances for that in other places in Non-Imams, when Imams upraise the flag of war, then others like Hussein bin Ali –the Martyr Fakh- prior to Haron. It was clear their actions illustrate this that How much power Imams have to gather people. So, Haron understood correctly. One of the points which is talked to Imam Musa bin Ja'far is that you 

Bani Hashim i.e. Ali' Household (All-e-Ali) were deprived from "Fadak", now, I want to return back Fadak to you, just say where Fadak and what is it bound to return. It is clear that he is going to deceive to return Fadak as the right of Muhammad's Household (Ahl al-Bait) and justify himself in people's eyes. His Excellency says: Well, if you to return back Fadad to me, I figure out its limits and bounds. Starts to figure out the limits and bounds of Fadak. It encompasses the territories of the Islamic country of those days. This is Fadak. i.e. you think that we have dispute with you only on the a garden, with some accounts of palm trees (grove), it is credulity and idiotic. The problem is not for some palm tree (groves) or a garden, while what we claim is the Caliphate of Holy Prophet and Islamic Government. But the way through which imagined to deprive us at all was to grasp and snatch Fadad, so we insist on Fadak. What you arrogated is not the garden of Fadak that is not worthy, your arrogated the Islamic Society and Islamic Country. Musa bin Ja'far (Blessing and Peace Be Upon Him) mentioned a quad sides ant claimed this is Fadak, if you want 

to give, just give this one. i.e. Musa bin Ja'far expressly propounded the issue of sovereignty and Caliphate. 

“ﻚﻴﻟﺍ ﺎﻫﺩﺭﺍ ﱵﺣ ﺎﻛﺪﻓ ﺪﺧ" 

(Trans: say me the bound of Fadak I will return back it to you.) Limit (bound) and specify the Fadak, I will return back it to you. His Holiness first refuses, then said: 

"ﺎﻫﺩﻭﺪﲝ ﻻﺍ ﺎﻫﺬﺧﺁ ﻻ" 

(Trans: I don't take it except its bound and limits.) If you give its original bound, I will take. Haron says: specify its bounds. 

It is very interesting that the bounds whom Imam sees for Fadad. The bound is as: 

"ﻥﺪﻌﻓ ﻝﻭﻻﺍ ﺪﳊﺍ ﺎﻣﺍ" 

The first bound is the sea of Aden. Just see they are talking in Madina or Baghdad, first bound is the Aden, the endpoint of Arabia. 

"ﺪﻴﺷﺮﻟﺍ ﻪﺟﻭ ﲑﻐﺘﻓ" 

Rasheed' face changed its color. (got angry) 

"ﺎﻬﻳﺍ ﻝﺎﻗ ﻭ" 

(Haron said: surprising and terrific!) 

"ﺪﻨﻗﺮﲰ ﱐﺎﺜﻟﺍ ﺪﳊﺍ ﻝﺎﻗ ﻭ" 

(Imam said: the second bound of Fadak is Samarqand.) 

"ﻪﻬﺟﻭ ﺪﺑﺭﺎﻓ" 

Haron became lour. 

"ﺔﻴﻘﻳﺮﻓﺍ ﺚﻟﺎﺜﻟﺍ ﺪﳊﺍﻭ" 

The third bound is Africa i.e. Tunisia. 

"ﻪﻬﺟﻭ ﺩﻮﺳﺎﻓ" 

The face of Haron al-Rasheed became smudge.  

"ﻪﻴﻫ ﻝﺎﻗﻭ" 

(Haron said: Wow! what claiming is this!) 

"ﺔﻴﻨﻣﺭﺍ ﻭ ﺭﺰﳉﺍ ﻲﻠﻳ ﺎﳑ ﺮﺤﺒﻟﺍ ﻒﻴﺳ ﻊﺑﺍﺮﻟﺍ ﺪﳊﺍ ﻭ ﻝﺎﻗ" 

His Excellency said: the forth bound is the islands and shores (beaches) and Armenia, it is Mediterranean and other places like that. 

"ﺀﻲﺷ ﺎﻨﻟ ﻖﺒﻳ ﻢﻠﻓ ﺪﻴﺷﺮﻟﺍ ﻝﺎﻗﻭ" 

“Al-Rashid said: then nothing remains for us” 

"ﻲﺴﻠﳎ ﱄﺍ ﻝﻮﺤﺘﻓ" 

Stand up and sit on my place. 

"ﺎﻫﺩﺮﺗ ﱂ ﺎﻫﺩﺪﺣﺍ ﻥﺍ ﲏﻧﺍ ﻚﺘﻤﻠﻋﺍ ﺪﻗ ﻲﺳﻮﻣ ﻝﺎﻗ" 

(Musa said: I knew before that if I bound and limit it, then would not return.) 

1"ﻪﻠﺘﻗ ﻲﻠﻋ ﻡﺰﻋ ﻚﻟﺫ ﺪﻨﻌﻓ" 

So, Haron intent to kill Musa bin Ja'far. On this journey to Madina, Haron wanted to of assume and illustrate to be the familiar of Holy Prophet for the people who are seeing him, goes to the near of the grave of Prophet and says:  

"ﻢﻋ ﻦﺑﺎﻳ ﻲﻠﻋ ﻡﻼﺴﻟﺍ" 

Oh my cousin! Peace be upon you. Does not say: 

"ﷲﺍ ﻝﻮﺳﺭ ﺎﻳ" 

Oh the divine Messenger! 

Suddenly Musa bin Ja'far stands in front of the shrine and says: 

"ﺎﺑﺍ ﺎﻳ ﻚﻴﻠﻋ ﻡﻼﺴﻟﺍ" 

Oh my Father! Peace be upon you. 

I.e. if the Prophet is you the cousin, then He is my Father. He destroys Haron's way of falsification. 

Even the people rounding (representatives) Haron al-Rasheed felt that the existence of Musa bin Ja'far is the most dangerous for the Caliphate setup. One of supporters government was there standing, saw a man came riding a mule without any prompt and protocol i.e. without riding an expensive horse that was the sign of aristocrats, when He came, the people 

                                                           

1. Bihar al-Anwar, V 48, P 144. 

gave him way to pass, I guess this held in very journey to Madina, asked how was he as the people prostrated for him even the proponents of Caliph opened a raw for this entering. Said he is Musa bin Ja'far. When he listened this, said: woes on this foolish nation i.e. Bani Abbas, how they can respect one who want to kill them and destroy and subvert their ruling. They knew very well that the danger of Musa bin Ja'far for the Caliphate setup is the danger of a great leader who has widespread knowledge, piety and divine slavery and competences that all people know Him such way, He has a lot of lovers and concerned ones in thorough out of Islamic world, He is brave as does not fear and horror from any power, thus, He speaks and discusses frankly against the apparent glory of Haron's domination. 

Such a personal who is warrior, fighter, connected to God and trusted (relied) on God, has a lot of lovers in all over Islamic world and planning to practice Islamic system and government. This one is the most dangerous for Haron's ruling. Hence, Haron intent to remove this danger on the way, while he was a politicized man, so, did not apply at once and suddenly. First, he tried to do this indirectly, then see it is better to imprison Musa bin Ja'far may he could treat and deal by privileging or putting under pressure to accept or submit. So, he ordered to arrest Musa bin Ja'far in Madina as it does not harm and hurt the people of Madina and don’t understand how is going on with Musa bin Ja'far. For this reason, they prepared two ridings and litters, one of them was sent to Iraq and another one to Sayria for putting the people in wandering. They carried Musa bin Ja'far to the capital city, Baghdad, and prisoned him for a long time. Probably but not surely, His Holiness was released once and arrested again. What is certain is that when Imam (Peace Be Upon Him) was arrested for the last time to kill Him in prison and did so. The personality of Musa bin Ja'far inside of jail was like such an illustrative flambeau and cresset that clarifies all around. Just see this is the right. This is the Islamic intellectual movement and jihad relying on Quran that halts never ever even in the most dangerous conditions….And this is done by Musa bin Ja'far. There are a lot stories and narrations about this. The most interesting one is that Sindi bin Shahak, the famous jailer, as you know the he was so strong and blowsy jailer, devotee and loyal towards 

Bani Abbas, their Caliphate and domination, who was the jailer for Musa bin Ja'far and he has prisoned Musa bin Ja'far in the very tough underground of his own home. The family of Sind bin Shahak look in the prison from an outlet and hole, the style life of Musa bin Ja'far influenced them and it caused to the cultivation of the Household of Prophet (Ahl alBait)'s love and affectation in the heart of Sindi bin Shahak's family. One of the children Sindi bin Shahak by one or two races, named Kashajim is one of the dignified and eminent personals of Shia. He is one the greatest literates, poets and Shia majesties of his own time. It is written in the books that Kashajim al-Sindi was the offspring of Sindi bin Shahak. This is the life style of Musa bin Ja'far who passed it in prison as such way. The officials came in to prison for several times to threaten, bribe in a push to make Musa bin Ja'far cheer, but His Excellency resisted with divine bestowed strength, reliance and grace. This resistance is what saved Qur’an and Islam until today. You have to know that our Imams' resistance caused for our having the real Islam. Nowadays, the Muslim and human generations get acquire Quran, Islam and the Prophet's tradition in books, either Shia books or the books of Ahle-e-Sunnnat. If the irrefragable struggling of Imams (Peace Be Upon Them) was not during the 250 years, then, the pen and tongues by the wages and hires of Bani Umayyah and Bani Abbas would transform Islam gradually as there would not remain anything of Islam passing two centuries, there would not existence of Quran or remain but distorted one. These exalted flags, these illustrative flambeaus and these lofty minarets were what resisted and radiated the rays of Islam as the distorters of realities in the dark environment could not do anything. The disciples of Imams belonged to all sects of Islam not specified to Shia. Those who did not have the ideal of Tashayu', i.e. Imamate of Shia, lot of them were the disciples of Imams, they learnt Quranic Interpretation, and Prophet's Narrations and Traditions. These resistances saved Islam until today. At last, they poisoned Musa bin Ja'far in the jail. The martyrdom of Musa bin Ja'far is one of the bitter stories of the history, even they wanted to simulate. In the last days, Sindi bin Shahak carried on some headmen, chiefs and leaders in Baghdad to see His Excellency. And said them: just see He is fine, going well and does not have any trouble. His Holiness said there: "yes, but you should know that they have poisoned me." So, they poisoned Imam by few dates under the heavy anklet and chains on His neck, hands and feet. Thus the Holy Suppressed and Dear Imam's spirit flied to the Supreme Empyrean and embraced martyrdom. Of course, they still would fear from the corpse and grave of Musa bin Ja'far. So, when Musa bin Ja'far's corpse was carried out of prison, they chant that this one was who has fight and struggled against the Caliphate setup. This was to overshadow and outshine the personality of Musa bin Ja'far. The environment of Baghdad was very unreliable and inconvincible as one of governmental penetrating personal Sulaiman bin Ja'far –

Sulaiman bin Ja'far bin Mansoor Abbasi, i.e. cousin of Horon who was one of the aristocrats of Bani Abbas- came and saw that the situations is in trouble of solve. So, undertook another role and acting, that is, he carried Musa bin Ja'far's corpse and covered and got wore an expensive and precious shroud. Then brought His Excellency with respects to the graveyard of Quriash, what is knows now as "Kazimian (Two Kazims)" where is the holy shrine of Musa bin Ja'far is located near Baghdad. Thus way, the quit struggling and fighting life of Musa bin Ja'far ended. 

The Fifteenth Chapter: Imam Reza 

When Musa bin Ja'far was poisoned and martyred after passing years in the jail of Horon, the complete and widespread asphyxia was dominant on the comprehensive realm of Abbasi monarchy. In that controlled situation as one of supporters of Ali bin Musa (Peace Be Upon Him) said: "blood dropped (blooding) from Haron's sword"1, the greatest accomplishment of Infallible and Holy Imam was that He could save the tree of Shia from the harm of the storming event and does not let o His Holy Father's supporters to scatter and deprive. He saved, through a wonderful fabulous method of Taqiyyah (Reservation), His life which is the axis and spirit of Shia population, and continued His Imamate during the most powerful force of Abbasi Caliphs and during the complete and deep solidarity and stability of that regime. History though could not draw clearly sketch of the duration of 10 years of 8th Imam life in the era of Haron and 5 years after that of interior war (civil war) between Khorasan and Baghdad, but it is understandable with contemplation that the 8th Imam maintained in this duration the very longtime struggling of the Household of Prophet (Ahl al-Bait) continued in all eras and ages after Ashura with the same purposes and orientations. 

When Ma'mon completed and won the war against Ameen on power in 198, and grasped the uncontested Caliphate, one of his planning was to solve the issue of Alavies. For this reason, he looked the experiences of all predecessor Caliphs which mark the increasingly deep power and expansion of that movement, and disability and lack of governmental 

                                                           

1. Al-Irshad of Mufeed, Translated [in Persian] by Rasool Mahallati, V 2, P 257 & 258. 

power to eradicate and annihilate and even spot or limit it. He saw that the dominance and retinue (pomp) of Haron even by prisoning and poisoning the 7th Imam in jail could not hinder and impede the rebellions and political, martial, preaching and intellectual struggles of Shias. He did not have the authority of his father and predecessors and in addition the civil wars of Bani Abbas, so he was feeling threats for the Abbasi monarchy, so he had to regard more seriously the danger of Alavi movement. 

Perhaps Ma'mon was thinking as a realistic in evaluating the danger of Shias for his government. He guessed strong that the interval of 15 years after the 7th Imam's martyrdom until that day and specially the chance of civil wars, made Shia Movement readier than any time for upraising the flag of Alavi Government. 

Ma'mon estimated brilliantly and cleverly and came up to encounter. For these evaluation and recognition, he invited the 8th Imam from Madina to Khorasan and proposed the obligatory succession (Wilayat A'hdi) to His Excellency. So this event, which is very rare or even matchless one in the long history of Imamate, happened. Now we should stud on the event of succession (Wilayat A'hdi) briefly. The 8th Imam Ali bin Musa al-Reza confronted with a great historical experience and laid in a secret political combat whose victory or defeat could destiny Tashay' in this event. The opponent who has all kinds of innovation and facilities was Ma'mon in this battle. Ma'mon stepped in a field with flowering intelligence, strong and strict planning, and unprecedented comprehension and tact, as he won and could apply as he has planned, he would acquire surely the purpose and goal that no one of Umavi and Abbasi Caliphs could not grasp that till 40th Hijri year, i.e. Martyrdom of Ali bin Abi Talib, eradicate the Tashayu' Tree and destroy and annihilate at all the opponent movement which like a thorn merged in leaders' eyes of arrogant Caliphates. 

However the 8th Imam won by the divine given prudence and defeated completely Ma'mon in the political battle field whom carried himself, while not only Tashayu' became week and poor or eradicated rather the 201st year of Hijri, i.e. the year of succession (Wilayat A'hdi) of His Excellency, was the one of the most bounteous years of Shia history and Alavies struggles was inbreathed new. These graces were for the divine bestowed prudence of 8th Imam and wise method which was shown by the Infallible Imam in this trial. To project on the face of this wonderful event, now we discuss with Ma'mon and Imam's planning in a short and brief expression. 

Ma'mon was chasing some main and essential goals in inviting 8th Imam to Khorasn: First and the most important of them was to convert the hot and bitter struggles of Shias to the calm and safe political activity. As I said before Shias had tireless and infinite struggles in the veil of Taqiyyah (Reservation). These struggles had indescribable influence in oversetting the stand of Caliphate with two properties and characteristics which were the oppression and sanctity. The Shias relying on the two penetrating factors used to convey, in the heart and mind of their audiences, the Shiey thought interpretation and expression of Islam according the viewpoint of the Household of Prophet (Ahl al-Bait), so if they got a little ready to accept, then they made him inclined or believer toward their school of thought. Thus the circle and horizon of Sheiy thought spread increasingly. And oppression and sanctity would regulate and organize, relying on the Shiey thought in all period and places, the armed

uprisings and insurgent movements against the Caliphate setup. 

Ma'mon wanted to uncover the hiding and veiling of this group suddenly and in single shot, and then transfer Imam from the revolutionary battle field to politics, thus carry down the well-performing Shia Movement whose factors of influence were hiding and secreting to zero point. By this way, Ma'man would grab the former two influent (effective) and incisive (penetrating) elements of Alavies Group. Because the group whose leader is the privileged person of Caliphate setup and the successor of omni-potent king of time and executing in country affairs is neither oppressed nor holy and saint. This planning was able to put Shia thought in the level of other beliefs and ideologies which have specific proponents and supporters in the society, and carried out from the level of an opponent thought even this is prohibited and hated one but ordinal people specially the poor and weak ones it is attractive and interrogative. The second one is to offend the claim of Shia that the 

Umavi and Abbasi Caliphates are oppressive, and to legalize and legitimize the Caliphates. Ma'mon proved to all Shias, by this double decaying, that the claiming to be oppressive and illegal of the dominant Caliphates which was the one of main beliefs of Shias, was something emanated from feeling weak and inferiority, because prior Caliphates were illegitimate and tyrant, then the Caliphate of Ma'man as their successor would be illegitimate and oppressive. And as Ali bin Musa al-Reza, with entering in the system and accepting the succession of Ma'mon, recognized legal and legitimate that, then, ther other Caliphs are legitimate but it is contradicts with the claiming of Shias. Through this action, Ma'mon not only would get the legitimization of his own and his predecessors' government from Ali bin Musa al-Reza, but rather was destroying also the one of basic beliefs of Shias that the former governments were tyrant and oppressor. In addition to this, the claiming of Shias that their Imams have piety, asceticism and disregarding this mortal world would be annihilated. And assumed that His Excellency has piety when he does not have any access to the world, but now when the doors of mortal paradise is opened for Him, He hastened towards that and pleasured and profited like others. 

The third purpose was that Ma'mon this way would control on Imam who was the canon of struggling and combat, and carried in his domination else Imam all Alavi leaders, disobedient ones and warriors. This was a great success that no one Ma'mon's predecessors of Bani Umayyah and Bani Abbas could acquire and achieve. The fourth goal was that to put Imam, who was a public element, climax of wishes and source of question and complains, in the domination of governmental officials, then it would eliminate slowly their being publics, and put distance between Him and people and them between Him and people's affectations and loves. The fifth purpose was that Ma'mon would achieve spiritual prestige and status. It is natural that people of those days would praise him for nominating an offspring of the Prophet, and spiritual and holy person as his successor, and depriving his brothers and sons from this advantage. It was forever that when the believers neared to worldly-minded (greedy) ones, it reduces their prestige and it increases the respect of another side. 

The sixth purpose according to Ma'mon supposition was that Imam would become the justifier of Caliphate system. It is obvious that if a person, with the culminating level of science and piety having the matchless respect and popularity as the offspring of Prophet, would undertake to justify the events held in the Caliphate system, then, no one of any opposite songs could object on the dignity of that system, and it was strict fence and veil to justify and cover (hide) all errors and dirties of Caliphate system. Ma'mon had other purposes else. As it is seen that this planning was so complicated and entangles that surely no one other than Ma'mon could lead and guide that. For this reason, Ma'mon's close friends and relatives were unaware of its dimensions and sides. It assumed from some historical accounts that even Fazl bin Sahl, the Wazir (minister or consultant) , commander in chief and the closest one of Caliphate system, did not have any information about the reality and content of this planning. Even Ma'mon,for saving and secreting his purposes in this complicated planning from any kind of strike, would forge stories as the reason and motive, and preach them among the mob. 

Indeed, the planning of Ma'mon had and enormous maturity and depth, but in another side of war was Imam Ali bin Musa al-Reza. So, despite Ma'mon's satanic and extraordinal intelligence, his ripe (mature) and comprehensive planning was overset to ineffective and toy motion by Imam Reza. Nevertheless, Ma'mon, accepting that measure of planning and mega investment in this way, not only got any benefit but rather his planning worked against himself. The arrow which targeted the credit, respect and claims of Imam Ali bin Musa al-Reza, attacked on himself, as passing a short term he was obligated to renunciation and ignore his all plans and choose the method which was chosen by his predecessors against Imam, i.e. "assassination and killing". Ma'mon, who tried to be a holy, justified and wise Caliph, at last downfallen himself in the dustbin where all prior Caliphs to him were dropped, i.e. rolled and slipped corruption 

 (moral misbehaving), abusing, regalement a revelry with brutality and priding. Tearing the veil of hypocrisy covering Ma'mon in 15 years after the succession has numerous effects. We mention some instances, like giving the position of chief justice to a lecher, rake and reveler body like Yahya bin Aksam, accompanying and sitting with his singer uncle Ibrahim bin Mehdi, entertaining the dancing and drinking party in capital center in Baghdad, and … Now we explain the planning and prudence of Imam Ali bin Musa al-Reza in this event: 

1- When Imam was called from Madina to 

Baghdad, it filled the condition of Madina of His 

reluctance and discontent as ever one who was close to 

Imam believed that Ma'mon had made of his home way 

with bed intent. Imam conveyed his suspension towards 

Ma'mon as possible as to everyone. At the farewell of 

Prophet' shrine and His family exiting Madinaa and 

performing Tawaf of Ka'ba for pay farewell, cleared 

for all by His expression and behaving in the form of 

Dua and tearing that this is journey of His death. At 

first moments of this journey, the hearts of all those, a'mom's propose, 

who should be optimist towards Ma'man and pessimist 

towards Imam for accepting M

became full of enmity for Ma'mon who was distancing 

brutally between them and their Imam and carrying 

Him towards the shamble. 

2- In Merv, when Ma'mon proposed the issue of 

succession, His Excellency refused and unless Ma'mon 

expressly threatened to kill His Holiness, He did not 

accept. This matter is publicized that Ali bin Musa alReza has not accept the succession and prior it the Caliphate until Ma'mon insisted and stressed. The ’t know precisely what Ma'man going officials, who don

to do, publicized the refutation of Imam clumsily even 

Fazl bin Sahl expressed among the agents and officials 

of government: I did not see yet the Caliphate such 

wretch, because Believers' Leader (Amir al-Mumineen) 1

proposed and presented to Ali bi Musa al-Reza and He  

refused and denied.

Imam used every chance and said that this position 

and responsibility is giving perforce and I was 

threatened to kill if I refuse succession, so I accepted. everyone, on those days 

It was natural that this saying scatters such a 

wonderful phenomenon and 

and after, understands in Islamic country that Ma'mon 

who get war for several years only for his disposition 

from his brother's succession, killed thousands of 

people including his brother Ameen and turned his 

brother's head in cities for his own fierce, such man 

nominates Ali bin Musa al-Reza as his successor who 

ignore succession and does not accept it without any 

reluctance and threatening. When we compare 

between the planning of Ma'mon and prudence of Ali 

bin Musa al-Reza, we comprehend what is contradicts 

with for whom Ma'mon has invested and planned. 

3- Nevertheless, Ali bin Musa al-Reza accepted 

with these conditions an terms that He would not 

interfere in any affair of government, not deal with the 

war, peace, disposition, nomination and executing 

                                                           rifat Hujaj Allah Ala al-Ibad, V 2, P 260: ﱡﻄﹶﻗﹰﺔﹶﻓﻼﺨﺘﻳﺃﺭﺎﻤﹶﻓ"

’ ﺆﹸﳌﲑﻣﺄ ﺎﻬﻨﻤﻌﻴﺿﺄﺘﻧﺎﹶﻜ

1. Al-Irshad fi Maﹶﻠﻋﺎﻬﺿﹺﺮﻌﻳﻭ ﺎﻬﻨﻤىﺼﹶﻔﺘﻴﻨﻴﹺﻨﻣ

 ﻲﻠﻋﻮىﺳﻮﻤﹺﻨﺑ ﻲﻠﻌى "ﻰﺑﺄﻳﻭﺎﻬﻀﹸﻓﺮﻴىﺳﻮﻤﻨﺑ

affair. Ma'mon would imagine these are bearable for the current timing of starting, and after passing some time, he would able to drag Imam to the scene of 

Caliphate's activities, so he accepted the conditions. It 

is explicit that in case of realization of this term, his 

planning would be mirage and would not fulfill his 

most of purposes. While Imam has them name of 

successor and inevitably had the facilities of Caliphate 

setup, pretended that he is the opponent and 

demonstrated towards that, because He did not do any 

order, prohibit, undertaking any responsibility, 

accepting profession and duty, and defense, and 

naturally not justification for the governmental 

actions. It is clear that if he is part and organ of the 

setup with such authority, then he could not able to 

ignore all over responsibilities, while he would be 

sincere and proponent. Ma'mon felt this deficiency 

very well and finishing the planning of succession, 

despite the former contract, tried several time to drag 

Imam to the governmental professions with frauds for 

break the negative political attitude of Imam, but Imam 

frustrated cleverly, every time, his sketch. 

4- The main utilization of Imam from this event is 

more important than the formers, that Imam with 

accepting the succession, performed as such thing 

wans matchless in the history of Imams' life from the 

ending of the Household of Prophet (Ahl al-Bait)'s th Hijri to that date even until the end of 

Caliphate in 40

Caliphate and that is to make flagrant the claiming of 

Imamate of Shiaism thought in all over the and broadcasting the 

comprehensive territory of Islam, tearing the thick veil 

of Taqiyyah (Reservation) 

message of Tashayu' to all Muslims. The great tribune 

of Caliphate came in the control of Imam and delivers some messages as loudly as possible what were not said to anyone except closest ones and supporters in 

Taqiyyah (Reservation) and secreting, and delivered 

them using the normal facilities of those days which 

were only in the control of Caliphs and very closed to 

them. 

The debates of Imam in the assembly of scholars and 

presence of Ma'mon where He has presented and 

propounded the strongest arguments of Imamate, the 

letter of "collections of principals and rules (Jawami' 

al0Sharia'h)" where Imam wrote all theological and 

jurisprudential main subjects of Shia to Fazl bin Sahl, 

there is a popular letter on Imamate written in Marv 

for Abd al-Azeez bin Muslim, there a lot "Laudatory 

Poems (Qasaed)" which are song in praise of His 

Excellency on the occasion of succession and some them 

them like Da'bal and Abu Nuas' ones were used to 

counted as the one of them magnificent "Laudatory 

Poems (Qasaed)"in Arabic Literature, all of 

illustrate the great success of Imam. 

When the news of the succession of Ali bin Musa alReza was publicized in Madina or perhaps in a lot of 

Islamic cities in that year, the characteristics and 

virtues of His were said and expressed. The Household 

of Prophet (Ahl al-Bait) whom were been abusing 

frankly for 70 years and no one was brave enough to 

express Their virtues, but right now They were being 

remembered with dignity and respect, Their lovers 

were inspirited and strengthened for this event, the 

unaware and in-differed ones start to know and got 

tendency towards Them, Their swore enemies felt 

weakness and defeat, and the Shia thinkers and

narrators expressed in the great lectures and public places what they would not talk except in privacy. 5- While Ma'mon wished to have Imam separated 

from people and he wanted through this separation at 

last as an instrument to cut off the spiritual and 

emotional relationships between Imam and people, but 

presented Himself in every chance in the access of take 

relationship with people. Despite the fact that Ma'mon 

choose consciously the route of Imam from Madina to 

Marv as the famous cities to love the Household of 

Prophet (Ahl al-Bait) like Kufa and Qom would not lie 

in this route, Nevertheless, Imam passing the 

determined route used from any chance to establishing 

new relationship with people. He delivered the Verse 

of Imamate in Ahwaz, while in Basra presented 

Himself forward the loving hearts which were 

unmerciful toward Him, in Nisahpor He delivered the 

monumental narration of "Golden Chain" forever and 

showed miraculous signs also, and did not give up any 

chance of preaching and guiding people. In Marv as 

the main accommodation and Caliphate center, in any 

chance got, He used to cut off the fences and bounds of 

the governmental system to be presence in the mob of 

population. 6- Not only the insurgents and rebels of Tashayu' 

were not encouraged by Imam to keep silence and 

adoption, but there are evidences which represent 

Imam new place encouraged them, and in result, those 

rebels who used to pass most periods of their life in the 

hard-crossing mountains and remote (hard or 

inaccessible) habituations with the difficulty and 

hardness, right they were respected and glorified by 

the representatives of government in different cities on behalf of Imam's patronage. The disagreeable and bitter-tongue like Da'bal who had never pleased any and for this Caliph, Wazir and prince, and never serviced for their 

system, never let any sub-obedient and follower of 

Caliphate safe from his bitter tongue, 

reason, lived under the chasing and searching 

(investigating) of governmental officials, have no place 

to stay (for security), used to be wanderer and 

escaping in the cities and habituations, such a man 

could see his Imam and beloved leader, and writes for 

His Excellency the most popular and eloquent 

Qaseedah which is the proclaiming chart of Alavi the 

Movement against Umavi and Abbasi Caliphate 

systems and his poem was publicized in a short term to 

all over Islamic world as at his returning from 

presence of Imam, listen the very poem from the chief 

of freebooters in the way. Now, we look once again at 

the general situations of this mysterious battle whom 

was settled by the innovation of Ma'mon, and he 

dragged Imam Musa bin Ja'far towards that field for 

some motives and purposes. 

One year after announcing the succession, the 

situation was thus: 

Ma'mon has given unlimited facilities and respects 

to Ali bin Musa, but everyone knows that this Highness 

Successor does not interfere in any governmental 

affair and as He refutes all what is related to Caliphate 

setup and anyone knows that He accepted the 

succession with this term to not do anything. 

Ma'mon has praised Him either in the text of order 

or his other expressions and remarks for having 

virtues, piety, holy dynasty and supreme position in 

science. And He is known now one who is respectable and glorify, and deserving Caliphate one who has more suitable and qualified than the current Caliph in age, science, piety, relation with the Prophet, by 

people whose some have listened just His name or even 

some other did know at this measure, and perhaps a 

group cultivated hatred with him forever. Ma'mon not 

only, by His presence, could not make Shia opponents 

and warriors optimist and dissuade theira attacks and 

bitter towards him and his Caliphate, but rather the 

existence of Ali bin Musa became the cause of their 

security, confidence and inspiring. The name of Ali bin 

Musa by blaming the greed of mortal word, and love of 

post and position, not only does not lose its popularity 

and fame in Madina, Mecca and other important cities, 

but rather it caused to add the apparent glory on His 

spiritual dignity and respect, and the exalters started 

to praise His infallible and oppressed fathers' dignity 

and spiritual majesty. In short word, Ma'mon not only 

did not acquire any victory in this game but rather lost 

a lot of things and waiting to lose else ones. On this 

point, Ma'mon felt of defeat and lose, and then intent to 

dispense this huge error and mistake, and felt to need, 

after these measures of investing, for choice the very –i.e. killing and assassinate- which was chosen -i.e. 

method 

by his oppressor and sinner predecessors to confront 

with their disagreeable (irreconcilable) enemies 

Imams of the Household of Prophet (Ahl al-Bait)- of 

Caliphate setup. 

When Aba al-Salt mentioned this news for Imam, His 

Holiness said: 

"O my God! Oh the creator of heavens and earth, 

You are the evident that neither me and nor anyone of Fathers said such thing forever and this one aggression they do against us." 

Arranging the assemblies of debate with anyone 

whose had at least expect to defeat Imam, was also the 

one of very plans. When Imam defeated the debaters of 

different religions and sects in the presence of public 

and it caused to spread wherever His scientific fame 

and strict demonstration, Ma'mon applied every 

theologian and dialectical expert to the assembly, may 

one of them could carry Imam down. However, as we 

know that as he continued establishing the debates, the 

scientific power of Imam would become clearer and 

Ma'mon more deprived increasingly. 

What I said here is a glimpse on the one of main 

chapters of the Imams of the Household of Prophet 

(Ahl al-Bait) [Peace Be Upon Them]'s 250 years old 

political biography. I expect that the researchers and 

scholars of early centuries of Islamic History will 

endeavor on its clearing, explaining and researching 

as more as.  

The Sixteenth Chapter: Imam Jawad, Imam Hadi and Imam Askari 

Comprehensive Organizational Endeavor in Order to Have a Long Term Schedule 

Imam Jawad like other infallibles Imams for us he is role module, mentor and sample to follow. The short life of this competent servant of Allah ended in jihad with infidels and arrogance. He was appointed as the leader of Islamic nation in his youthful age, and in short years he had an extensive jihad with the enemies of Allah, in such a way the at the age of twenty five, that is at his youthful age, his presence was not endurable for the enemies of Allah, and he was poison to became a martyr. The same is our other Imam (A.S) with their jihad any one of them added a page of history full of proud to Islam. This greatest Imam also practice jihad in any important aspect of Islam and thought us a very big lesion. That big lesion is that when you are faced with hypocritical powers and insincere, we must prepared to agitate people’s awareness against powers. If the enemies unequivocally shows his enmity, and if it is not a claim and insincerity, is easy to deal with him. But if the enmity is like the one of Ma'mon Abbasi, his face shows holiness and supporter of Islam, his identification by the people is a problem. In Our time and in all historical periods, the powerful men has tried to use hypocrisy and trickery methods, whenever they cannot stand face to face to the people. But Imam Ali ibn Musa Rida and Imam Jawad (A.S), they put a lot of effort to remove this hypocritical and fabricated mask from the face of Ma'mon and they succeeded. 1359/7/18 These greatest men are modules and emblems of resistance, great man is the one within his short period of life, who can confront and expose fabricated and insincerity of Abbasid caliphate – Ma'mon -, and He never took a step to retreat. And he endure all the difficult condition, he withstand and resisted all possible methods of war. He was the first person to found matters related to freedom in the presence of Ma'mon Abbasi, wih scholars, preachers and guiders. He talked about the most accurate issues and proofed, then proofed his priority and rightfulness. Free discussion is freedom inherited from Islam, free discussion during the time of Imams was common. During the period of Imam Jawad through his Excellency it continued in the same way. 1360/2/25. 

In the fight between Imam Hadi (A.S) those caliphates during his Era, the one who became consciously and openly victorious was Imam Hadi (A.S). During the Imamates of this greatest Man six caliphates came one after the other and pursue to hell. The last person of these caliphates was Mutaz will killed Imam Hadi (A.S) and died after that in a very short period. This caliphate normally dies a humiliated death, one is kill from the hands of his son, other from the hands of his nephew and in this sequences the Abbasid descendants was torn apart to perish, and that is opposite to Shia. Shia during the time of Imam Hadi and Imam Akari, under those hardships was able to spread day by day and strengthen. 

Imam Hadi (A.S) was forty two year and He lived samura twenty year out of forty two. In samura he had a farm, work at live his life there. Samura was a real solders camp, and was firmly built so to get the Turkish certitude closer to themselves. - I mean our own Turkish people from Azerbaijan and other places, - you should not make mistake that this Turk was brought from turkey, Samarqand, and this religion of Mongolia and eastern Asia to be confine in Samura. This minority newly converted to Islam. They were not having knowing about the 

Imams and the believer and new nothing about Islam. Because of this reason they used to confront people and they had difference with Arabs - Baghdad - . In the same town of Samura the minorities who were control where gathered by Imam Hadi (A.S) and guided them. Through these people the message of Imam overwhelm throughout the Islamic world – by correspondence - . These turn into Shia number of channels in Qum, Khorasan, Rai, Medina, Yemen and the faraway place were able to spread the message of Islam. And were able days after days to increase the number of people who were embracing this school of thought, Imam Hadi was able to do all these under the watchful eyes, wild sharpen swords and the shedding of blood by the same caliphate, and Imam did all these upon all that hardship. There is a famous narration about the death of Imam Hadi (A.S) which can be understood from its sentences that in the city of Samura some Shia who can be guided were brought together. In such a way that they were not known by the security of the caliph, and if they to be known all of them could be killed. Because these groups where very strongly built so the security of the caliph was not able to identify them. One day of jihad of these greatest men, - the Imams (A.S) 

– impacted the world for so many years. One day of their holy lives is like a group of people who worked for so many years impact the society. These greatest Men, this is how they preserved the religion, otherwise the religion that is headed by Mutawakil, Mutaz, Mutasim and Ma'mon, and its scholars people like Yahya bun Aktham, upon being part of the caliphs government, they themselves where famously ranked as number one corrupt and insincere personalities. They do not deserve to live and they must end up in those cruelty days everything would ended. These jihad and strives of the Imams (A.S) was only for preservation Shiites but Quran, Islam and religious science was preserved. That is the qualities of pure and sincere of the divinely appointed Men. If Islam were not to be having who tightens their belts, it would have being impossible for after thousand two hundred, three hundred years then it revive, and call for Islamic awakening. The satanic whispering must go away, if Islam were not having people who are to teach these greatest sciences and put them into the minds of mankind after the Holy prophet, all the knowledge could vanish. It would have finished and nothing would remain. And if it would have remained there would have not be any thought remain. Like Christianity and Judaism today which do not have any of its original thought. As Quran remain accurately, the traditions of the Holy Prophet remain accurate, and as all these rules and sciences remain accurate, And Islamic sciences after thousand years to be able to stay on top of human sciences and proof itself was not a natured work. It was unnatured work done by hardworking. Along this biggest path, there was physical assault, imprisonment and executions, which were regarded by this greatest men as nothing. There is a narration about the childhood of Imam Hadi (A.S), when Mutasim in the year two hundred and seventeen of lunar calendar, Imam Jawad was brought from Medina to Bagdad two year before his martyrdom. Imam Hadi (A.S) was six year at that time, He stayed in Medina with his family. After Imam Jawad (A.S) was brought to Bagdad, Mutasim asked the about the condition of his family, and when he heard that the eldest son of Imam Jawad – Ali ibn Muhammad - is six years old. He said (Mutasim) He is very dangerous and we must think of how to deal with him. Mutasim ordered a person who was closer to him to go from Bagdad to Medina to found someone who is enemy of Ahlulbayt, and put Imam Hadi to his custody. So to act as a teacher of Imam Hadi (A.S) and teach him how to became the enemy of his own family and according to the perspectives of caliph. This went from Bagdad to Medina and one of the scholar of Medina known as al-juneidi, who was among the enemies of Ahlul-bayt, – in Medina during those days there was scholars like that - , was assigned to this job and was told: I want you to train and bring up this child. Do not allowed him to him associate to someone and bring him up in way we want it. The name of this man is – Al-juneidi – recorded in history. Imam Hadi (A.S) – as I said 

– was six years old at that time, and at this age He took the leadership, who can resist that pressure. After some time one who was the member of the ruler saw al-juneidi and asked him about a child who is in his custody. Al-juneidi said: a child? Is this a child? When I explained to him one topic about morals He (A.S) will explained to me many topics about morals that I benefit from it. These Imams (A.S) where did they lean? At times when He (A.S) wanted enter in the room we asked him to recite one chapter from the Holy Quran before you enter. – Just for disturbances – He (A.S) ask them which chapter should I recite. Then I said a big chapter like al-umran. He (A.S) recite and explain to me the difficult part of it. They are scholars, memorizers of Quran and scholars of commentary of Quran. A child? The relationship of this child -  

It appears like a child – but He is man of Allah (and we gave him the prophethood at childhood.1). He (A.S) continued with this teacher and the teacher became one of the sincere Shia of Ahlul-bayt.  

                                                           

1. Quran, 19: 12 

 2,1"ﺩﺮﺒﹺﺒﻣﻼﻏﻭﺪﻣﺂىﻮﲜﺁﺩﺭﺁﻮﲜﺂﻬﻜىﻣﻼﻏﺪﺷ"

Victory was with them in all field and they have never defeated any point. Deble was bad towards the Abbasid caliphates, with his poems was able to confront them and recorded their cruelty in history. He had some poems about Mutasim in which he said we read in books that Abbasid have seven caliphs and now they are saying that is eight caliphs. Where is eighth one? He is like the people of the cave. Their eighth one was their dog. Then he said – dueble 

– where are you and where is that god? That dog do not have any sins against Allah and you from head to toe is full of sins. 1383/5/30 

Imam Hadi was taken from Medina to Samura to be under their closest watchful eye but this could not benefits them. If you take a look of the conditions of these three Imams (A.S) in a book known as –Manaqib – and other books2, if will found out that during the time of these greatest Imam (A.S) there were Shia channels related to each other. A lot of these occurred during the time of Imam Baqir, and Imam Sadiq in faraway places in the world. They used to send letters and money also received commands from the Imams. Upon being under restriction Imam Hadi (A.S) was loved by the people in Samura. All the people respected him and there was no humiliation from these people. After the death of Hadi (A.S) and also Imam Askari (A.S) the whole township was destabilized. These are where the rulers became aware that there were something secret connections with the people so they must found it and destroyed it. Then the rulers understood the meaning of Holiness. Mutawakil took Imam to a bear bar just to tarnish his image, Ali ibn Muhammad, 

                                                           

1. Gulistan Saadi, Chapter: 3 

2. Manaqib al- Abitalib. V. 4, P. 337- 447 

Ayashi, and Basatsharab who were visitors of Mutawakil were among the gathering. All were expecting how this rumors will spread. 

Imam looked at scene like resistant person and withstand these conspiracy. Imam went to the palace of Mutawakil and turn this alcoholic gathering into spiritual gathering. By speaking the truth and saying of poems Imam overcame Mutawakil. It was in such a way that that at the end of his world Mutawakil 

Stood up brought good perfume to Imam and with respect saw him off. Imam told him that – you are imagining that death will never come to you at where you are sitting? – This is how death threatens the life of Mutawakil and took his life. And Imam changed the face of the palace totally before leaving. In a combat which its beginner was caliph who was strong hard and the other opponent, a defenseless youth, appeared to be weaker, was able bring in psychological war. A war in which swords and arrows were useless. If we were presence we would have not been able to do this work. Is Imam who can analyses the situation and speak in such a way that He will not upset the caliph. For example it was possible that Imam could have stood up and pull down all the cups containing alcoholic drinks. This would not have been good reaction and no good result would have come out of that, Imam rather acted in a different manner, and this dimension of the matter is every important. We must pay attention to this point in the lives of Imams (A.S) that these greatest Men, they were in conflict always. The conflict which have political motives because the one on top of government also claim to be religious man, and take religious slogans into consideration. And sometimes accepts the views of Imam about religion, for example like stories you head about Ma'mon who appeared to accept what Imam said. Meaning sometime they do not have problem to accept the views of jurisprudent. The things which were causing the conflict and confrontation for Ahlul-bayt is that they regard themselves as Imams. And were saying that we are the Imams (A.S), and this was the biggest conflict with the ruler, because whoever was ruler also regard himself as Imam and leader. They were seeing all the Quranic witnesses and signs which are compulsory for Imam present in this Imam (A.S) but they were lacking it. So the presences of Imam was a threat to the government, because the ruler were just making a claims confronting the Imam. But Imams (A.S) also stood like mountain with high spirit to fight this conflict. It was obvious that in this conflict, knowledge, jurisprudent, moral and attitudes possessed and published by the Imams could not ended. Training of many students and having connections with Shia increased day by day. These things maintain Shia. You just take an example of a building with two hundred and fifty years of governance in it. It obvious that nothing will remain from this building. Without any renovation all the building will be demolished and vanished. But look at what is the news today where Shia has arrived today. 

This point must carefully seen from poems recited about Imam Sadiq, Imam Hadi and Imam Askari (A.S). They were fighting and they lost their lives in this fight. This was a path towards a clear ambition and it will continue. Sometimes some retreat, other took another direction but all our ambition is one. These greatest Men (A.S) from Imam Husain (A.S) who founded the pillars was more successful, because after the martyrdom of Imam Husain – people abundant their religion except three of them – no one remain. But when you look during the time of Imam Hadi (A.S) all the Islamic world within the hands of Imam (A.S), if the Abbasid caliphates were surprised and even do not know what to do, they turned to Shia. One of the Abbasid caliphates wrote a letter to give a command that Ahlul-bayt must be mentioned during sermons, by saying that they are righteous people. This letter is recorded in history and it was written. The minister of palace hasten to the caliph and said: what are you doing? He was courageous to say that Ahlul-bayt is not the righteous but he rather said: now in the mountain of tabristan and other places some rising up with the slogans of Ahlul-bayt. If this news is spread everywhere that time soldier could be formed and turned against you. The caliphs understood that is was truth then said: some part of the letter should not be published, this means that they were afraid of losing their powers of governance. Even if they were believer this powers and imperialism would prevent them to be true believers. 1380/6/30 

These greatest Men upon being an alien for long time, this is reality, far away from Medina and families and also far away from usual environment. But besides this, about these three Imams (A.S) – from Imam Jawad till Imam Askari – there is another point and that is, however we are heading further towards the end of the Era of Imam Askari (A.S), this strangeness increases. The influential areas and broadness of Shia during the time of these three Imams (A.S) could be ten times compare to Imam Sadiq and Baqir (A.S) and is something wonderful. May be the reasons were that because these were under pressure and restriction, it was the root cause. After  

Imam Rida (A.S) moved towards Iran and settle in khorasan, one of the incidence that is this, may in the calculation of the eighth Imam (A.S) this incidence where not present. Before that separated everywhere but without links to each other, hopelessness, lack of vision and with no any hopes. The government were present everywhere, and the heart of this was Harun with powers like Pharaoh. The Imam who was heading towards Khorasan and through his way, was a person who appears and pass by the people with full of, knowledge, greatness, inspirer, truthful and lightness. After all people have never seen a person like Him before, how many people would have been able to move from Khorasan to Medina to meet with Imam Sadiq (A.S). But in this long way every places people were able to see Imam from close range. What a strange it was, as if they have seen a person who is prophet. That outlook, spiritual greatness, honesty, morals, faithfulness, spirituality and broad knowledge. – Whatever you asked and whatever you want is in his hands, things that people have never seen – these caused instability. 

Imam arrived at Khorasan in the city Maru and Maru was the capital that occurs in turkmastani today. After one or two years He became a martyr and people became bereaved. The arrival of Imam – was a signs that portrays Imam as things that people never seen and heard -. And the martyrdom that greatest Man – was gather a wonderful bereaved – in fact all the atmosphere of this region was put within the disposal of Shia. Is not real that everybody became shia, but all became the lovers of Ahlul-bayt. In this atmosphere the Shias were spread to work. You see the Ashariya suddenly found in Qum, why did they come? The Asharis were strangers, when they heard about this – Imam Rida – they came to Qum to build centers and propagate Islamic thoughts. In the city of Rai people like Kulaini rise up. Someone like Kulaini from the beginning was not supposed to stand up. There must a circular place for Shia for gathering places. There must be an atmosphere for beliefs so to be able to bring up the young once with this qualities to be like Kulaini. After that this movement continued. 

When you look at sheikh Saduq1, up Harat and Khorasan and different places he want for compilations of narrations for Shia. This is very important, the narrators of Shia in Khorasan what were they doing? Shia narrator in Samarqand what were they doing? Who was in Samarqand? Sheikh Ayashi Samarqani2. Ayashi Samarqandi was in the city of Samarqand, and it was said that: - (in his house in which he was hotbed For Shia and scholars3) - . This is in the explanations of sheikh Kashi4, and he himself was from Samarqand. So the movement of Imam Rida (A.S) and after his oppressive martyrdom, He laid foundation for this atmosphere to remain in the hands of Shia. And the other Imams also built and benefit from the foundation. The correspondences and up and down movements that was going on was not occurring normally. All was going on at the blind side of the security men, and if it could have been 

                                                           

1. Abu Ja'far Muhammad ibn Ali ibn Baabaweihi Qummi known as Sheikh Saduq. He as among the scholars and jurisprudence of Shia in the fouth century. He was born in 306 lunar calendar in Qum. His valuable book –man la yahdurus Faqih which and the second book among the four books of shia is also among his works. This highly jurisprudent died in the year 381 in the city of Rai. 

2. Muhammad ibn Masud Ayashi Samariqandi is among the populous scholars and commentators of shia who lived with the end of fourth century.  

3. Rijal najashi, p. 372. 

4. Muhammad ibn Umar ibn Abdul Aziz known as Sheikh Kashi and tittle with Abu Umar. He was among the famous faces in the middle of the first part of the fourth century and among the wellknown scholars and in Hadith. 

exposed arrest will be done and hand and legs cut off. For the example the harshness deed of Mutawakil and his prevention of people to go Karbala, could he have allowed people to send their matter to Imam easily? And then allowed people to get their answers? Or could he have allowed any links between the people and the Imam? These tell us about the big channels and networks of this greatest Imam used to propagate Islam. After Imam Rida until the martyrdom of Imam Askari (A.S) incidence like this occurred. Imam Hadi and Imam Askari (.s.a) in the town of Samura they were camped like soldiers, - Samura was not a big town as such, it was a newly built capital that (Surra man ra’a1). Digities, elite and the governmental official and some few ordinary people who were seeking for some assistance were gathered in his town- . The Imams were able to link to the whole Islamic world. When we look at the angles of the lives of Imam we will understand what they were doing. So they were not only explaining the Islamic rules of prayers and fasting or purity and diets. They stood in the same position with Imam, – with same meaning of Islam - And speak to people. According my view this angle must considered beside other angles. You have seen that Imam Hadi (A.S) was taken from Medina to Samura in his youthful years. – Fourth two years at age – and was murdered to became a martyr, or Imam Askari (A.S) became a martyr at the age of twenty eight. All these show the biggest movement of the Imams (A.S) and Shias and the companions of these greatest Men throughout the history. Upon all cruelty of the caliphs, which was harsh and heard in its deed, at the same the Imams (A.S) was so successful in 

                                                           

1 it pleases who sees it 

their ambitions, justified that being in foreign land and attained this greatness. 1382/2/20 

At any time the relation and links and increments of Shia associations of throughout the Islamic world, was not like the Eras of Imam Jawad, Imam Hadi and Imam Askari (A.S). The presence of representatives and entrusted people, and stories that are narrated by Imam Hadi and Askari (A.S). 

– For example someone brought money to Imam, and Imam instructed what to do with it – it shows that upon these two (Imam Hadi and Askari (A.S)) being sentenced in Samura and put in a solders camp, they were able to spread Shia. And before them was Imam Jawad and Imam Rida also played different role to linked with the people to spread Shia, and this role was present even before Imam Rida. But presence of Imam Rida in Khorasan increased the effectiveness of this kind of methods. 1384/5/18 Our Imams throughout this two hundred and fifty years, - from the day the holy prophet passed away till the death of Imam Askari (A.S), two hundred and fifty years - they suffered a lot, they were killed, they oppressed. And they deserved for us to cry for them. Their innocence draws the attentions of emotional heart. But they were able to overcome the oppressive at a period and also throughout the history. 1384/5/30  

The Seventeenth Chapter: Endpoint of 250 Years Old Person 

The principle of Mahdiwiya is a matter agreed by all Muslims. Other religions also expect an-awaiting savior at the end of the era in their belief. They also in one part of the matter, understood some issues, but the root part of the issue which deals with recognition of the awaiting savior in person was dealt with lack of knowledge. Shia with its authentic and obvious narrations, the savior is recognize by his name, address, personal qualities and date of birth. The qualities of our belief we the Shias is that, this reality in the Shia sect has transform from these optimistic and concept into a reality which exists. The reality is that when Shias are awaiting for Imam Mahdi (A.S), they are waiting for the savior who gives salvations and they are not panicking in the imaginary world. They are searching for a certain reality and that reality exist. The proof or the savior of Allah exists among the people, lives with them, sees them, share and sense their happiness and sadness. Those who are lucky and have capability sometimes visits him without recognizing him. He exist, he is a real human being with identity, with identifiable name, with identifiable parents, and he is among the people and lives with them. These qualities are our belief we the Shias. 

1387/5/27 

Those also from the other sect who do have these beliefs, have never presented a logical and acceptable proof to reject this reality. All the real and obvious proofs for Mahdawiya, many are from the Sunnis books. Constantly and obviously the presence of this kind of human leader (Imam Mahdi), this proof of Allah, is undeniable reality – with these qualities that you and I know – narrates it and you witness it in the many of Non Shia references. 

The holy son of Imam Hasan Askari (A.S) his date of birth is known, his relatives are known, his miracles are clear and Allah gives him long life and is the personification of big hope by the world generations. All religions and all tribes in all generation this is the qualities of the Shia sect on this important matter. 

There are some points in the Shia beliefs of Mahdawiya that I want to present briefly. One point is that, the presences of His holiness, Imam Mahdi (A.S) is the continuation of the movement of Prophet-hoods and Divine calls from the beginning of history until today. As we usually read in the (Dua Nudba) that (therefore YOU allocated some of them in your heaven) pointing to Adam (A.S), (until you ended the matter) pointing to the Holy prophet Muhammad (s.a.w). And then comes the well of the holy progeny of the Holy prophet till Imam Mahadi (A.S). All is one ancestral chain related to each other in the history of mankind. These means that the great movement of Prophet-hood and call through the messenger has never stopped at a certain point. Mankind needed the prophets and the Divine calls and those making divine calls. And this needs till today exist and as time goes on mankind gets closer to the teachings of the messenger of Allah. 

Today human society with intellectual, civility and knowledgeable development, many of the teachings of the prophets – before tens of centuries ago was not comprehendible to mankind – are understood. These issue of justice, freedom, human respect and humanity are the populous words in the world today. In those days majority of the people and public opinions were not able to understand these concepts. Prophets came one after the other. And the publication of the messages of the prophets, these teachings with mindful, heartily and naturally from generations to generations was understood by the people. Today we can confidently say that the descendants of those messengers of Allah did not cut off and the presence of Imam Mahdi is the continuation of the descendants of the messengers of Allah, which we read in the supplication of – Aali Yasin: (Peace be upon you, O caller to Allah and interpreter of His Verses) it means the same messages of Abraham, Moses, Jesus, all the prophet and Divine reformer and the Holy prophet Muhammad (s.a.w) is a personification which can be seen in Imam Mahdi (A.S). This greatest personality inherited all these divine people and he bears their flags and messages in hand. He used the same massages and knowledge of His predecessor to call upon the world, and this point is important. 

The next point in the chapter of Mahdawiya is awaiting for salvation. Awaiting for salvation is a broad concept that talks of awaiting for the final and last salvation. It means when mankind sees the world’s arrogance with new tactics, looting and pressurizing people by transgressing their rights, should not think that this is the destination of the world. They should not think that there is no way out, so the only way is to surrender to such a condition. They should know that this condition will pass – (for the false is a past) and the thing which is related to this world is the implementation of justice government, and He shall come. The awaiting of salvation and solution, at the end of the era in which we are living mankind has face tyranny and cruelty, this is one reality of awaiting the Savoir and we have other realities also. 

When we are told to await salvations, this does not mean that we should only await the final salvations, but it means every problem has a solution. This is the meaning of salvation because salvation means solution. Absolutely by the lesson of salvation we lean and know that there is no any deadlock in the life of mankind which cannot be solved so mankind should not be hopeless and fold his arms and sit down and say now nothing can be done. No, when human being at the end of the day faces all these tyrannical and cruelty movements, the sun of salvation will appear. Therefore in the deadlocks of daily life this kind of salvation must be expected and awaited for. This lesson gives hopes to all people and this is a real lesson to all people. Therefore, awaiting of salvation is known as best option. No mistakes should be made or misconception that awaiting means folding arms and waiting for something to happen. Awaiting is a deed, is a preparation, is strengthening of anxieties in the heart and consciences, and is hilarity, movement and dynamic in all fields. This is the real interpretation of these holy verses of Quran: (And we wanted to confer favor upon those who were oppressed in the land and make them leaders and make them inheritors)1 or (Indeed, the earth belongs to Allah. He causes to inherit it whom He wills of His servants. And the [best] outcome is for the righteous.")2 It means nations and generation should not be hopeless under any circumstances. 

Iranian nation arose to the challenge and were hopeful. Today those hopes are fulfilled through the revolution. It got that big result and today it is hoping for more prosperous future and with hopes and hilarity it is moving forward. This is the light of hope which pushes the youth with hilarity, ability from the heart and stopped them from panics, and 

                                                           

1.Surah al-Qisas: 28:5 

2.Surah, al-A'raf: 128 

flourish the life of the society. This is the result of awaiting salvation. 

Therefore we must await the final salvation as well as the salvation in different stages of personal and social life. Do not allow pessimism to take control of your heart, await the salvation and know that it will happen on condition that your preparedness is real in deeds an actions with anxiety of movements.  

Today we are waiting for salvation, it means we are waiting for strong hand which spreads justice to come and overcomes these tyranny and oppression and this hand has control of mankind and which will bring down these conditions of oppression and tyranny and prepare ground for the atmosphere of justice and equality to prevail on the life of human being. A human being who does not rise up his head to his desires is not fare to his own life. A human being who looks at the public life seriously, naturally he is someone who is awaiting justice, and this is the meaning of awaiting. Awaiting means lack of satisfaction, rejecting the present condition of human life and striving to reach at the satisfactory condition. Absolutely this satisfactory condition will prevail in the hand of divinely man the owner of the era, Imam Mahdi (A.S). 

It is necessary to look at yourself as a soldier, as a man who is ready for such conditions and get prepared. The awaiting for salvation does not mean you sit down and do nothing and do not look for reforms because you are awaiting for Imam (A.S), this is not awaiting. Awaiting is forceful and strongest divinely hand that must come and with the help of this people to overcome and do away with existing oppression and cruelty. Then truth will prevail and justice will take control in the life of people, and the flag of monotheism will rise, and turn people into real servant of Allah. We must prepare for such work, the founding of the Islamic republic of Iran is one of the steps towards this great historic movement. Every steps towards implementation of justice is a step towards that leadership. This is the meaning of awaiting, is a movement not inactive. Awaiting is not inactive and idleness and siting to wait for things to be done automatically. Awaiting is a movement, awaiting is preparedness. This preparedness must live in our consciences and preserved and maintain in our societies. Allah the exalted has given blessings to our people - the Iranian nation- that they were able to take big steps and prepare the condition for the coming and awaiting savior; this is the meaning of awaiting for salvation. The Mahdawiya society means the world which Imam Mahdi will come and build, that is the same society which all the prophets came to implement. This means all the prophet took steps for the ideal of perfect society, which will finally be built by the coming Imam Mahdi to this world. From its root, like a mansion someone will come and prepare the land and level it, others will come and make the foundation, others will come and rise the pillars, others will come and build the walls, and one after the other the architects will be visiting the site until this mansion is ready. This mansion is built throughout a long period gradually. The messengers of Allah from the beginning of the history of mankind, were coming one after the other for the human society to be taken step by step closer towards the aims and the final perfection. All the prophets were successful and no one of them was stopped in this path. It was a load which was laid on the shoulder of these great designated people. Each one of them took this load to closer destination. They worked hard and put every effort to achieve that goal. The owner of the era (Imam Mahdi) who inherits all the prophets is to come and take the final step and take the divinely society to its final destination. 

Let me talk briefly about the qualities of that society, although in the Islamic books and in the main text if studied carefully, all the qualities can be collected. Going back to the famous Friday dua (Dua Nudba) it says: (Where is the one who gratifies the believers and humiliates the enemies?) 

For example that is the society whereby the believer of Allah is gratified and the enemies of Allah humiliated, these are the values and criteria for such a society. (Where is the one to implement the punishment of Allah?) That is the society where the punishment of Allah will be implemented. It means all restriction and boarders that Allah has put and Islam identifies will be implemented in that society and Imam of the era will consider and control all of them. When Imam appears, he is going to build a society which in brief shall have this few qualities, and I am going to mention them. When you are reciting you should open your mind widely in this places. Reciting alone is not enough. Taking lessons and understanding is important. Imam of the era (Imam Mahdi) is going to build his society on these few pillars: first, to destroy, remove and uproot arrogance and tyranny. This means that the society must be free from oppression and cruelty not only in Iran or in the Islamic nations but the whole world. The society will be free of economic, political, cultural and all kind of oppression and suppression. Colonization, inequality, social and economic differences, bulling, all will be uprooted from the society.  

Secondly, the qualities of idealist society which will be built by Imam of the era, is the rising of the level of human thoughts in terms of sciences and Islamic knowledge. This means during the time of Imam Mahdi you must not see any signs of illiteracy, lack of knowledge, lack of intellects, lack of culture and morals in the world. People will be able to understand the true religion and this – as we all know – was one of the biggest goals of the Prophets and Imam Ali (A.S) as explained in Nahjul-Balagh: (and flourish for them the buried intellects1). In our narration (i.e. Shia references) it is said that when Imam Mahdi appears, a woman will sit at home and open the holy Quran and extract the realities from the Quran and understand it. What is the meaning? It means the level of Islamic culture will be risen up where by all people and society and the women who may not take part in the society and choose to stay at home, can also be intellectuals and religious scholars. They can open the Quran and understand some religious facts by themselves from the holy Quran. You look in the society where men and women in different level, have the ability of understanding and extraction of sharia from the Quran. The third qualities which is possessed by the society of Imam Mahdi (A.S) is that, all the powers of nature and mankind will be used, nothing will remain beneath the earth So mankind can make use of it. All energy including those natural ones, lands that can feed human being, all undeveloped energy for centuries ago that existed in history will be extracted during the era of Imam Mahdi. In another sentence the other qualities of the era of Imam Mahdi is the criteria and scale of superiority is morals and advantages, and those who have more of this are superior and are ahead of others. 

In another narration it say:  

                                                           

1. Nahjul Balagha, Sermon: 1 

The up riser among us is helped through horror and he is supported with victory which will fold and expose to him all the assets. His rulings cover east and west. 1 It means our up riser will be victorious through cowards and cruel and oppressive governments will fear him. This is the sample of such thing which we see today in our society. Today our government and our society and our Islamic system is a sprinkle from the sprinkles of that Islamic government, one droplet from the ocean with the Divine greatness and powerfulness. However in the hearts of the world powers and oppressors is full of fearfulness and this is a sign of victory. Today the arrogant of the world have fears of Islamic republic, our revolution, our nation and our system, because of their fears they are struggling hard to do away with Iran through hindrance and suppression. Contrary to their struggling – as you witness – in the field of world politics, most of the victory will end up to Islam and Muslims. That time conditions like these will be within the conscience of the owner of the era which will overwhelm Him to be able to build worldly government, - (supported with victory) - help with Divine support because things are complicated in front of Him and this means that his disposal and powers is handled. All assets will be at his disposal and his powers will spread to east and west of the world. However, we read that: (there is no need for destruction on earth except if there is command) this means that power will only be used for developments of the world, but not for imperialism and taking control of the benefits of the people and lead them to weakness. Throughout the world there will not be any point of destruction except development. Now what kinds of destruction occurred through the hands of 

                                                           

1. Kamal al-Din Wa Tamam al- Ni'mah. V. 1, P. 331 

mankind? What kinds of destructions were imposed to mankind through ignorance? One narration by Imam Baqir (A.S) says that: 

When the up riser arises there will be auction, and a man will come and take his needs from his brother’s pocket and the brother will not prevent him.1 This points to the morality and equality of the people, sacrifices and forgiveness among the people, saves the hearts of the people from greediness and miseries, these were the biggest means of bulling mankind. After this a brother can go to his fellow brother and take from his pocket what he needs and his fellow brother will not prevent him. In reality this shows peace, moral, social economic of the Islamic system for that days, which means bulling and dictatorship will not be there. Mankind himself will be saved from greediness and selfishness and this will bring that kind of human heaven.  

Also in another narration: 

 – If our awaited arises all discriminations will perish and there will be no segregations2 

 That favoritism which world arrogant governments normally give their friends or allies are normally taken from other nations and pass on these groups. When the time comes all these will be curbed in this world, what was constant in a certain condition in the past will not be in a different conditions on that day. In the past the condition was that a monarch, imperialist will take a piece of land, desert, cottage, town, palace, and province and give it to a person and say go and do whatever you like with it. Take taxes from its people, get benefits from their farms, whatever kind of 

                                                           

1. Kamal al-Din Wa Tamam al- Ni'mah. V. 1, P.331 2.Wasail al-Shia', V.5, P. 121 

material interest they have is for you, and give some right to the King. Today in a monopolistic manner all kinds of petroleum, manufacturing, skills and all these big manufactures in reality is term as crippling containment of nations.  

In reality, all these containment is still considered today. Because these help to restrict and control the nations and also assist in bribery and corruption. These means of inhuman and immorality will perish and the way for general benefits will be implemented. 

In another narration it looks also to economic condition and says:  

-And equality will prevail among the people until the needy of alms will not be seen.1 Among the people this kind of monitory and economic equality will be installed, so that you will not see a poor person whom you are willing to give alms. Here alms or zakat will definitely be used for the public benefits and will not be given to any poor people because in those days and in that world, there will be no poor people. For such example narration are the designers of an Islamic heaven and the real world. It will not be like those cities of perfection which some people tried to imagine and think of. No is the same slogans of Islam and all is real practicable and we are feeling that in Islamic republic. That is a real powerful heart through which is connected to revelation and with the Divine support, and an infallible one who can bring such condition in the world, and mankind will also welcome that in this world.  

Now if you go back to verses and narrations – though researchers and followers have done it – you will get more 

                                                           

1. Bihar al-Anwar, V.52, P. 390 

qualities. A society free from tyranny, transgression and suppression, a society which in terms of religious and scientific thought its people are at high level, a society in which all blessings, gifts, goods and beauty of the world are exposed and put at the reach of the people. At last, you end up having a society in which belief, advantage, forgiveness, self-sacrificing, brotherly hood, mercifulness and one color are the root cause of superiority. You must expect such a society. This is that society which our coming Imam Mahdi (A.S), our lovely Imam of the Era - who still live under this sky and on this earth among the people – will bring and support, this is our belief about Imam Mahdi (A.S). We the Iranian nation now have done a revolution. Our revolution is in the path of that aim which Imam Mahdi will be sent to come and support, and obviously it is possible because (the revolution) is a necessary and a big step. If we had not taken this big step, the exaltation of Imam would have delay. You the people of Iran, you the mothers of Martyrs and the bereaved fathers, and all the individuals who struggled in this path must know this has led to the movement towards the destination and also lead to the hastening of the exaltation of Imam Mahdi (A.S). In this time with this revolution, you have taken a step closer to the house– during this time the same suppressive and cruel system of government was in some corner of the world and was very dangerous and nuisance cancer - and this is your effort, struggles and bitterness. Therefore, after this what should we do? After this our assignment is clear. First we must know that the exaltation of Imam with this revolution is a step closer, and with this same revolution we can get closer again. This means with this same people who made the revolution and put themselves a step closer to their Imam, they can also take their people step by step one after the other to get closer to Imam Mahdi (A.S). How? First and foremost, whatever you can, the limited ground of Islam which you and I have in Iran – I am not exaggerating – though it is not perfect Islam but this nation is able to practice part of Islam in Iran. This same part of Islam whatever you can to propagate, spread and channel to the other part of the world, other countries and other point of darkness this amount will help and bring you closer the exaltation of Imam Mahdi (A.S). Secondly, getting closer to Imam of the Era is not in a place and not in a particular time you wish for exaltation. Exaltation of Imam of the Era do not have a specific period of time like hundred years or fifty years to come. Therefore we can countdown and say two and three year has passed, forty six or forty seven year remaining, exaltation is not in terms of place so we say that if we move towards this place, for an example to east or west of the world, or north and south to found out where is the owner of the Era and who can we meet him. Getting closer to Imam Mahdi is a spiritual closeness, in any time till another fifty years. Another ten years, hundred years, where we can increase the qualities and quantities of the Islamic society Imam Mahdi will appear. If you can help within your own society – revolutionist society – to support beliefs, morals, religiousness, generosity, and spiritual closeness to Allah for yourself and others, you have strengthen the pillars of exaltation of Imam Mahdi (A.S). Whatever you can do to increase the qualities and quantities of the number of faithful Muslims, then you have got closer to Imam and the time of exaltation. Therefore step by step we can get our society, our time and history closer to the time of exaltation of Imam Mahdi. This is one point. 

The second point is, today in our revolution have movements and methods, this movements must move towards which direction? This point must per attention to. We consider a student who want to be a mathematics teacher in future, now how are we going to provide him with the necessary steps? We must lay the grounds that all his studies we provide should be in mathematical direction. It is meaningless that someone we want him to be a mathematician then for example teach him jurisprudence, that person who wants to be jurisprudent then we teach him about nature. Is necessary that steps taken must be contrast to the result and aims, a developed society of Imam Mahdi must have these qualities. Therefore we must also provide these kinds of grounds and steps, we should not be with tyranny, we must move against anybody and any kind suppression absolutely. We must go towards the implementation of the Islamic rules. In our society we should not give any field of spreading non Islamic and Islam phobia thoughts. I am not say we should use force or restriction and overcoming, know that is thought and intellect. As you know there cannot be fight without thoughts and intellects, but we are saying that Islam must be propagated through reasons and logics in the right way. 

All our national rules, code of conduct, officiating, acting organizations, all and all, in general must have Islamic contents, and day by day we get closer to Islam. This direction of awaiting of Imam Mahdi moves us forward. In the dua-nudba we recite that Imam will stand against corruption, transgression, arrogant and hypocrites, and will uproot and remove hypocrisy, sinfulness, divisions and double standard. Today in our society we must also move towards that direction and move up more. This is the thing which move us spiritually closer to Imam Mahdi, and our society will move closer to the society of the owner of Era, that Mahdawi, Alawi, monotheistic society. Another impact and result which shape the world for us is, hopeless and pessimistic is increasing in the hearts of nations, we now that our fight is effective and have a result. Sometime individual who do not have knowledge about this kind of Islamic thoughts, in contrast of equating and choosing the world’s biggest material they wonder and be pessimistic. They are feeling that with these biggest material powers, with these developed technology, with these destructive weapons and the presence of atomic bomb, a certain country will rise and form revolution, how much can he resist these? They are feeling that as for them persistent resistance and the face of suppressive arrogant is impossible. But believe in Imam Mahdi is a belief of future divinely and Islamic government, through the descendant of prophet – Imam Mahdi – this hope and optimistic is being bring to the people. We are fighting just because the outcome belongs to us. Because at the end of the day there will be that condition, whereby the world will necessarily be submissive and humble in front it, and this shall happen. For the historic routine to head towards that thing which we have founded its pillars, we have made sample of that even if it is not perfect. If this optimistic is brought in the heart of resistant nations – especially Islamic nation - . It will give them tirelessness condition that no factor will be able to overcome them in the battle field, and will defeat and stricken their selfconsciences. 

Another point which is there is that, a false propagations is been put in to peoples mind in the previous years, that before the exaltation of Imam Mahdi any kind of movement, reforms and uprising is ineffective, trying to proof that by saying, the world must be full of sins and suppression before 

exaltation will occurred. Until the world is not full of sins and suppression Imam will not come, and they were saying that, after the world is full of in then He will come. The point here is that, all the narrations which are about Imam Mahdi, there is sentence like this: (through Him Allah will fill the world with justice and equality as it was filled with sins and suppression1) up to now I have not seen and I am not Imagining that the sentence – after is filled with sins and suppression – is present in the narrations. Because of this point I have make references to different narrations in different lesion. I have not seen at any place the sentence – after is filled with sins and suppression – all narrations are alike. After it is filled with sins and suppression – it means filling the world with justices and equality is through Imam Mahdi, but not after the world is filled with sins and suppression no. But severally, as it was throughout the history, not one occasion, and not a place, rather in different periods the world was filled with sins and suppression. During the pharaohs’ era, during the arrogance governments, during the imperialism the whole world was under suppressive pressure, and was covered under the shadows of black clouds and it was all black. There were no lights any place which was a signs of justice and freedom. This was days witnessed by the world, the world shall witness another days, from pole to pole throughout this world, a place without the lights of justice. There will not be a place for suppressive governments, a place where people will suffer from the hands of oppressors, tyrants, bulling and marginalize by regimes. Meaning that this condition that dominates in the world, and is fact that it was a dominant in the world this will change to the social justice. 

                                                           

1. Al- Kafi, V.1. P. 341 

Today with the Islamic revolution, we are in the front line seeking for justices at the world’s level. The revolution of Imam Mahdi is a biggest step closer to his aims, not only that the existence of the Islamic government will delay the exaltation but it will rather hasten it and this is the meaning of awaiting. Awaiting for salvation, it means awaiting for Islamic governance. You should not convince with what is going on in the presently, even with the progress achieved by the Islamic revolution. I want us to get closer to the Islamic governance and this is awaiting for salvation. Awaiting for salvation means to await humanity work. Today humanity is in difficult knots, complicated and complex. Today materialistic culture is forcefully imposed to human being. 

This is a knot, today in the world marginalization is hurting people, and this is a big node. Today this is where human being ended up by falsely imagination so when an outcry of revolutionary nation got misses within the imperialists and those who are greedy of power, this a node. Today the weakened Africans, Latin Americans, Asia and Mideast millions of people starving. Millions of nonwhite people are suffering from marginalization and suppression due to their color. Their eyeful hope is pin to righteous and salvage outcry, and this big power will not allow for this salvage outcry to get into hears, this is a hindrance. Salvation means opening up these knots, we should widely open our eye in our houses and should not restrict our normal life. At the world level humanity is looking for salvation but he do not know the path of salvation. You the revolutionary and Islamic nation, you must use your systematic movement in persisting of Islamic revolution to get closer to the world’s salvage humanity. You must head toward the exaltation of Imam Mahdi and the final worldwide Islamic revolution of humanity, that will overwhelms the whole world, and He will open up all the knots step by step. You must get yourselves closer and take humanity also closer, this is to await for salvation. In this path we are supported with the mercy of Allah and the accepted supplication of Imam Mahdi, and we must prepared ourselves to be with him and know him more. We should not forget the Imam of the Era our nation is the nation of that Imam, our revolution is the revolution of Imam, because it is an Islamic revolution. We must keep the memories of that divinely Imam in our hearts. The supplication – O Lord we are wishing from YOU a perfect nation1 – we should recite it with all our hearts and all our needs, your soles should be in the awaiting of Imam Mahdi, also our physical energy must move in this direction. Any steps you take in the path of strengthen this Islamic revolution, is a step closer to exaltation of Imam Mahdi. 

The government that is in our hand today was the hopes of believers. All the Imams moved in this direction so to implement and governance of Allah and divine rules in the societies. Some effort were put, some struggles were use, sufferings and imprisonment, and Exiles and martyrdoms, a lot of heavy was endeared in this path. Today you have find this chance as the sons of Israel after centuries they have this chance during the time of Prophet Solomon and David. Whatever you have O the nations of Islam, O the victorious and resistant nation – Iran 

– you must recognize your values, get hold of yourself until by the will of Allah this government will end up with the government of Imam Mahdi the owner of the Era. 

                                                           

1. Al Kafi, Dua Iftitah V. 3, P. 434 

This is the path that you the dear Iran nation has already grabbed and following, and by the grace of Allah you will pursue this path. This is the path fortunately you are witnessing the Islamic nations in the corner and sidelines of the world slowing, slowing having and moving towards. Allah the almighty says: - the outcome is for believer- if that is that, then this belief can be reflected as our own methods, definitely the outcome shall belong to Islamic nations and this future with trust in Allah is not far. At the end I present one sentence about spiritual and solely emotional relationship with that Imam, the greatest and divinely infallible for every one of us. The issues should not analyses within the limited of intellectuals and intellects. That infallible is appointed by Allah, today He lives among us the people in a certain place in the world where we do not know. He is present and prays, recites Quran, explains the matters of Allah, prostrates and bows down, worship and appears in some gatherings, helps people and he is physically and real present. But for us we are ignorant about him, the man is appointed by Lord. Today he is present and we must strengthen our relationship with him by our personality, heartily, spiritually, in addition to social and political, - thanks to Allah our system is in the direction of the will of that greatest Imam - . It means every individual in our society with intersection of that Imam and signs and Telis of that greatest man (A.S), and wishing peace to him, paying attention to him, must be known as a responsibility and obligation. And pray for him as we have in narrations and This dua: - O my Lord be for your great servant1 – is one of the many of the supplication that is present. And there is a 

                                                           

1.Al-Kafi, V. 4, P. 162 (O my Lord be for your servant, the proof and the son of Imam Hasan – askari -. May your peace be upon him and upon his fathers, in this time and in every time Guider, preserver, leader, helper, and assistor, truth one till you settle him on your earth comfortable and bestows upon him for longer period.  

lot of supplications in books in addition of having dimensions of intellects, self-awareness and sciences we must also recite them. It also contains solely, heartily, and merciful dimensions, and we are in need of them. Our children, our youths and our jihadists in the frontline by paying attention and interceding through Imam Mahdi they gain more spirits, active and optimistic. With the desirable crying and tears they shed, they move their hearts closer to that Imam, and they draw the attention of Allah and that greatest Man to themselves and this must be present. O Imam of the Era, O the exalting Mahdi, loved by this nation, O the descendant of the Holy Prophets, O the inheritor of all the world’s monotheistic revolution. This our nation started with your memory, by your name, and your mercy is tested in their life and existence. O deservable servant and reformer of Allah, today we need a supplication, that is from the pure divinely, omnipotent, and from the holy spirit for the victory of our nation and the victory of this revolution. And from the powerful hand that Allah has given you, help this nation and the path of this nation. – You are dearly upon me to see the creatures and without seeing you1 - . O Imam of the Era, it is very difficult for as that in this world, in this infinitive nature which is belong to reformer, which belongs to the servants of Allah to see the enemies of Allah, to see their clues but without seeing you and recognizing your grace. 

                                                                                                                                                    

1. Bihar al-Anwar, V. 99, P. 108 

O Lord we swear by the Muhammad and the progeny of the Muhammad, let our hearts persistently remembering the Imam of the Era. 

O Lord brighten our eyes with the beauty of the owner of the Era. 

O Lord these are the soldiers of Allah, these are the people who fought in YOUR path, Put them among the soldiers and veterans of Imam Mahdi. 

O Lord by the Muhammad and the progeny of Muhammad, Let us be accepted by the holy heart of yours holy infallible the Owner of the Era. And let us be part of Those pay attention and intercedes through Him. O Lord by the holiness of Muhammad and the progeny of Muhammad exaltation of that Imam and rising up that divine government bring it closer in any circumstances. O Lord let us successes to qualify the condition of that day, and let us systematically build this Islamic society with your support and guidance. 

O Lord by Muhammad and his progeny, put us among the companions and the Shias of that Imam in all condition works.