Imamate and The Imams chapter2

Almsgiving Imam Muhammad Baqir (a. s. ) said, “My father divided all his property into two parts, giving half of it to the poor, twice in his lifetime. ” [3] Ali Ibn Husayn (a. s. ) filled his sack with bread and other foods, divided it among the poor, and said, “Almsgiving extinguishes the fire of Allah’s wrath. ” [4] ‘Umar Ibn Dinar says, “Ziyad Ibn Usamah cried before his death. Ali Ibn Husayn (a. s. ) who was present asked the reason for his weeping. ‘Umar answered, ‘I have fifteen thousand dinars debt and cannot afford to pay it. I am fearful of dying and being still a p: 150 

Page150-Imamate and The Imams

debtor. ’ Imam Sajjad (a. s. ) stated, ‘Do not be upset. I will pay your debt. ’” [1] Abdullah was at the point of death. His creditors had surrounded him and asked their money. He told them, “I have no money to pay you, but I will to one of my two cousins, Ali Ibn Husayn or Abdullah Ibn Ja’far to pay your loan. You can choose anyone you like. ” The creditors said, “Abdullah Ibn Ja’far is wealthy. Ali Ibn Husayn is not wealthy but he is truthful; we choose him. ” Ali Ibn Husayn (a. s. ) was informed of the issue. He said, “I will pay your loan after cropping the crop. ” The creditors were satisfied, though Imam Sajjad (a. s. ) had no crop. However, at harvest time, the Almighty Allah granted him some property to pay the loan he had accepted. [2] Imam Muhammad Baqir (a. s. ) said, “My father held a sack of dinar and food at dark nights. He knocked on the poor houses and divided the money and food among them, while he had hid his face. After his demise, the poor found out that the unidentified man has been Ali Ibn Husayn (a. s. ). ” [3] Zahri has said, “On a cold rainy night, I saw Ali Ibn Husayn (a. s. ) , who was going with some wheat on his shoulder. I told him, ‘O son of Messenger of Alla! What are you carrying? ’ Imam Sajjad (a. s. ) replied, ‘I am going to travel, so I am transferring my sustenance to a safe place. ’ I said, ‘Let my servant help yo! ’ But Imam p: 151 

Page151-Imamate and The Imams

(a. s. ) did not accept. I said, ‘Let me help yo! ’ Imam Sajjad (a. s. ) answered, ‘I should carry it myself and take it to the destination. Go away and leave me alon! ’ After some days, I saw Imam (a. s. ) , who had not gone to travel yet. I told him, ‘O son of Messenger of Alla! Have you not gone on travel yet? ’ Imam Sajjad (a. s. ) told me, ‘O Zahr! That travel was not like what you thought. I meant the travel to the Hereafter for which I should prepare myself. Preparedness for death is in two ways; avoiding the unlawful deeds and spending property in charity. ’” [1] When Medina was attacked by the army of Yazid, Ali Ibn Husayn (a. s. ) accepted the guardianship of four hundred families until the army of Muslim Ibn ‘Aqabah left Medina. [2] Modesty Ali Ibn Husayn (a. s. ) was ridding his horse when he passed a group of lepers who were eating food. They invited Imam Sajjad (a. s. ) to eat with them. Imam (a. s. ) said, “I am fasting, otherwise I accepted your invitation. ” When Imam (a. s. ) reached home, he ordered to prepare a good food for the lepers. Then he invited them to his home and they ate together. [3] Remission One of the companions of Imam Sajjad (a. s. ) has narrated that a relative of Imam (a. s. ) insulted and misnamed him in presence of some of the companions. Imam sajjad (a. s. ) , however, did not answer him. After a while, Imam (a. s. ) told his companions, “You heard the insult of this man. Now I want to p: 152 

Page152-Imamate and The Imams

go and answer him. Come with me if you want. ” The companions accompanied Imam Sajjad (a. s. ) to the insulter man’s house and heard Imam (a. s. ) reciting this Quranic verse, “Those who restrain anger, and pardon (all) men; for God loves those who do good. [1] ” When they arrived at the house of that man, he came out angrily and offensively, since he thought Ali Ibn Husayn (a. s. ) had come to treat him as he had done. Then Imam Sajjad (a. s. ) told him, “O brothe! You said some words about me. If what you said is true, I repent, but if it is false, May Allah forgive your sins. ” The man regretted his speech, kissed the forehead of Imam (a. s. ) , and said, “I said things which are not true about you and deserve myself. ” [2] The female slave of Ali Ibn Husayn (a. s. ) poured water for him to perform ablution. Suddenly the pitcher fell down from her hand, hit Imam’s (a. s. ) head, and injured his face. Imam Sajjad (a. s. ) raised his head and looked at the slave. She said, “The Almighty Allah states in Holy Quran, ‘Those who restrain anger. ’” Imam Sajjad (a. s. ) said, “I restrained my anger. ” The female slave said again, ‘and those who pardon (all) men. ’ Imam (a. s. ) said, “May Allah forgive your sins. ” She said, ‘for God loves those who do good. ’ Imam Sajjad (a. s. ) told her, “I make you free; go wherever you want. ” [3] Imam Sajjad (a. s. ) had some guests and his servant brought kebab for the guests. Suddenly the iron kebab skewer p: 153 

Page153-Imamate and The Imams

fell on a child’s head. The servant was embarrassed when Imam Sajjad (a. s. ) told him, “You did not do it intentionally and I make you free. ” [1] A man insulted Imam Sajjad (a. s. ) , using abusive language. The companions of Imam (a. s. ) wanted to attack the insulter, but Imam Sajjad (a. s. ) prohibited them. Then he told the rude man, “What you do not know about me is more than what you said. Do you have a request so that I may help you? ” Then Imam (a. s. ) granted him a garment and a thousand dinars. That man got ashamed of his conduct after Imam’s (a. s. ) benevolent conduct and regretted. From then on, whenever that man saw Imam Sajjad (a. s. ) , he said, “I testify that you are a progeny of the Prophet (S). ” [2] Ali Ibn Husayn (a. s. ) went to his cousin’s house at nights and helped him in disguise. Imam’s cousin said, “May Allah bless you that you help me. Ali Ibn Husayn does not help me; may Allah give him no Merc! ” Imam Sajjad (a. s. ) heard his speech, bore it, and did not introduce himself. After Imam’s (a. s. ) demise, the helps stopped, so his cousin realized that the helper has been Imam (a. s. ). Then he visited Imam Sajjad’s (a. s. ) grave and cried there. [3] Ali Ibn Husayn (a. s. ) saw a group of people who were back biting him. He stopped and said, “If you tell the truth, may Allah forgive me. And if you lie, may He forgive you. ” [4] 

Page154-Imamate and The Imams

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

[3]: Biharul Anwar, Vol 46, p. 90. 

[4]: Biharul Anwar, Vol 46, p. 100. 

[1]: Biharul Anwar, Vol 46, p. 56. 

[2]: Biharul Anwar, Vol 46, p. 94. 

[3]: Biharul Anwar, Vol 46, p. 62. 

[1]: Biharul Anwar, Vol 46, p. 65. 

[2]: Biharul Anwar, Vol 46, p. 101. 

[3]: Biharul Anwar, Vol 46, p. 94. 

[1]: Surah ‘Ali Imran 3: 134. 

[2]: Biharul Anwar, Vol 46, p. 54. 

[3]: Biharul Anwar, Vol 46, p. 68. 

[1]: Biharul Anwar, Vol 46, p. 99. 

[2]: Biharul Anwar, Vol 46, p. 99. 

[3]: Biharul Anwar, Vol 46, p. 100. 

[4]: Biharul Anwar, Vol 46, p. 96. 

The Fifth Imam: Muhammad Baqir Birth and Martyrdom Muhammad Ibn Ali (a. s. ) was born on p: 154 

Page154-Imamate and The Imams

the third of Safar in the year fifty nine A. H. in Medina. His father was Ali Ibn Husayn (a. s. ) and his mother was Fatimah, Umm Abdullah, the daughter of Imam Hasan (a. s. ). His nickname was Abu Ja’far and his titles were Baqirul Ulum, Shakir, and Hadi. [1] He lived fifty seven years and was martyred on the seventh of Zi Hajjah in the year 114 A. H. in Medina and was buried in Baqi’ cemetery. [2] Texts Proving His Imamate In addition to general reasons pointed out in previous chapters for proving the Imamate of the twelve Imams (a. s. ) , there are some explicit reasons for Imamate of Imam Muhammad Baqir (a. s. ) in the speech of his father, Ali Ibn Husayn (a. s. ). ‘Isma’il Ibn Muhammad Ibn Abdullah Ibn Ali Ibn Husayn has quoted from Imam Baqir (a. s. ) , “Imam Ali Ibn Husayn (a. s. ) brought a chest to me before his demise and said, ‘O Muhamma! Take this chest and keep it. ’ When Ali Ibn Husayn (a. s. ) passed away, his brothers came to Imam Baqir (a. s. ) and asked for their legacy from that chest. Imam Baqir (a. s. ) told them, ‘You have no share of this chest. If you had, it was not given to me. The chest contains the weapon and the books of Messenger of Allah (S). ’” [3] ‘Isa Ibn Abdullah has quoted from his father from his grandfather that Imam Ali Ibn Husayn (a. s. ) attended to his children before his demise and told his son, Muhammad Ibn Ali, “O Muhamma! Take this chest to your hom! ” There was no money in that chest; p: 155 

Page155-Imamate and The Imams

rather, there were scientific books in it. [1] The same tradition is narrated by Muhammad Ibn Abdul Jabbar. [2] ‘Aban Ibn ‘Uthman has narrated from Imam Sadiq (a. s. ) that one day Jabir went to Imam Ali Ibn Husayn (a. s. ) , when his son Muhammad was there. Jabir asked Imam (a. s. ) , “Who is he? ” Imam Sajjad (a. s. ) answered, “He is my son and the successor to me, Muhammad Baqir. ” [3] ‘Uthman Ibn Uthman Ibn Khalid has quoted from his father, “When Ali Ibn Husayn (a. s. ) got sick, he called his sons, Muhammad, Hasan, ‘Umar, Ziyad, and Husayn. He introduced his son, Muhammad Ibn Ali, as his successor among them, gave him the title Baqir, and entrusted the affairs of his other sons to him. ” [4] Malik Ibn ‘A’yun Jahni has said that Ali Ibn Husayn (a. s. ) set his son, Muhammad Ibn Ali his successor and stated, “O my so! You will be my successor and caliph. ” [5] Zahri says, “I told Ali Ibn Husayn (a. s. ) , ‘O son of Messenger of Alla! If your death comes, who we should refer to? ’ Imam Sajjad (a. s. ) replied, ‘Refer to my son Muhammad; he will be my caliph, the heir of my knowledge, and Baqirul ‘Ulum. This is a covenant from the Messenger of Allah (S) to us. ’” [6] Abu Basir has narrated from Imam Baqir, Abu Ja’far (a. s. ) , “One of my father’s recommendations to me in his will was that when he passed away only I should wash his body, because only an Imam should wash an Imam after his death. ” [7] Sayyid Murtaza have said, “Before the demise p: 156 

Page156-Imamate and The Imams

of Ali Ibn Husayn (a. s. ) , he called his son, Muhammad Baqir, and introduced Muhammad Baqir as his successor in presence of a group of the noble Shi’ahs, emphasizing his Imamate and presenting Allah’s Great Name and the prophets’ (S) legacy to him. ” [1] Mas’udi has narrated the same tradition in his book ‘Ithbatul Wasiyyah. [2] 

Page156-Imamate and The Imams

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

[1]: Biharul Anwar, Vol 46, pp. 216, 217 & 222. 

[2]: Biharul Anwar, Vol 46, p. 217. 

[3]: ‘Ithbatul Hudat, Vol 5, p. 261. 

[1]: ‘Ithbatul Hudat, Vol 5, p. 262. 

[2]: ‘Ithbatul Hudat, Vol 5, p. 262. 

[3]: ‘Ithbatul Hudat, Vol 5, p. 263. 

[4]: ‘Ithbatul Hudat, Vol 5, p. 264. 

[5]: ‘Ithbatul Hudat, Vol 5, p. 264. 

[6]: ‘Ithbatul Hudat, Vol 5, p. 264. 

[7]: ‘Ithbatul Hudat, Vol 5, p. 264. 

[1]: ‘Ithbatul Hudat, Vol 5, p. 265. 

[2]: ‘Ithbatul Hudat, Vol 5, p. 265. 

Virtues Like other infallible Imams (a. s. ) , Imam Muhammad Baqir (a. s. ) was a perfect human and infallible from any vices or faults. This is not only the opinion of their friends, but also that of their enemies. Shiykh Mufid has written about Imam Muhammad Baqir (a. s. ): Imam Baqir, Abu Ja’far, Muhammad Ibn Ali Ibn Husayn (a. s. ) was selected from among his brothers to be the successor and caliph of his father, Ali Ibn Husayn (a. s. ). He was superior to his brothers in regard to knowledge, piety, and nobility. He was more famous and honorable for the masses and the elites. None of the progeny of Hasan (a. s. ) and Husayn (a. s. ) was as knowledgeable as he was in religious sciences, Prophet (S) ’s traditions, Quranic exegesis, and life conducts. The Prophet (S) ’s companions, the companions’ friends, and great jurisprudents have narrated traditions from Imam Muhammad Baqir (a. s. ). He was famous for knowledge and understanding and was eulogized in poems. [3] Abul Fida’ has written about Imam Muhammad Baqir (a. s. ): Muhammad Ibn Ali Ibn Husayn Abu Ja’far Baqir has been an honorable follower of the Prophet (S) and a selected person in terms of knowledge, conduct, nobility, and honor. The Imamiyah Shi’ahs know him one of their twelve p: 157 

Page157-Imamate and The Imams

Imams…He has narrated many traditions from the companions of Messenger of Allah (S) and many followers of the companions have narrated traditions from him. Some of the narrators from him include his son, Ja’far Sadiq, Hakam Ibn ‘Atibah, Rabi’ahi, ‘A’mash, Abu ‘Is’haq Sabi’i, ‘Awza’i, ‘A’raj, Ibn Jurayh, ‘Ata’, ‘Amr Ibn Dinar, and Zahri. Sufyan Ibn ‘Ayinah has narrated from Imam Ja’far Sadiq (a. s. ) , “My father narrated traditions for me, while he was the best one in Prophet Muhammad (S) ’s nation. ” ‘Ajali has said about him, “He was one of the most trustworthy followers of Prophet (S) ’s companions in Medina. ” Muhammad Ibn Sa’d has said about Imam Baqir (a. s. ) , “He was trustworthy and narrated many traditions. ” [1] Furthermore, Abul Fida’ has written about Imam Muhammad Baqir (a. s. ) , Abu Ja’far Muhammad Ibn Ali Ibn Husayn Ibn Ali Ibn Abi Talib was son of Ziynul ‘abidin and grandson of Husayn, who was martyred in Karbala. He was called Baqir, because he split knowledge and deducted the rules. He was a humble patient person from the Prophet (S) ’s family. He was lofty and famous. He was aware of the dangers. He wept a lot (from Allah’s fear) and avoided enmity and controversy. [2] Ahmad Ibn Hajar Hiythami has written about Imam Muhammad Baqir (a. s. ): Abu Ja’far Muhammad Baqir (a. s. ) was the heir of knowledge, worship, and piety of Ali Ibn Husayn (a. s. ). He was called Baqir, because he discovered sciences. He gained treasures of teachings, commandments, and wisdom, which are only denied by blind-minded and deviant people. He was p: 158 

Page158-Imamate and The Imams

thus the splitter and distributer of knowledge. His heart was illuminated, his conduct was purified, his soul was clean, and his essence was good. He spent his lifetime in Allah’s obedience. His mystical conduct and tradition cannot be described. He has many speeches about mystical conduct and teachings, which require a detailed discussion. [1] Knowledge Imam Muhammad Baqir (a. s. ) was one of the greatest jurisprudents and scholars of his own age. The Messenger of Allah (S) had declared his scientific stance before. Jabir Ibn Abdullah Ansari has narrated from Prophet Muhammad (S) who told him, “O Jabi! You will visit one of my progeny from the generation of Husayn, whose name is my name. He will discover sciences and explain facts. When you meet him, say my hello to him. ” Jabir was alive until he met Imam Muhammad Baqir (a. s. ) and said Prophet Muhammad (S) ’s greetings to him. [2] Many great scholars have praised his scientific stance, including the following: Ibn Barqi has called him a learned jurisprudent among Medina jurisprudents and one of the followers of Prophet Muhammad (S) ’s companions. [3] Abdullah Ibn ‘Atayi Makki says, “The scholars showed a kind of humility before Muhammad Ibn Ali Ibn Husayn that showed for no one else. I saw Hakam Ibn ‘Atibah, who was so learned and honorable, that behaved like a child before his teacher when facing Muhammad Ibn Ali. ” [4] When Jabir Ibn Yazid Ju’fi narrated a tradition from Imam Muhammad Baqir (a. s. ) , he said, “The successor of the ‘awliya’ and the heir of sciences of the prophets (S) , p: 159 

Page159-Imamate and The Imams

Muhammad Ibn Ali Ibn Husayn, told me…” [1] Ibn Abil Hadid writes, “Muhammad Ibn Ali Ibn Husayn was the greatest jurisprudent in Hijaz. The people learned jurisprudence from him and his son, Ja’far. He was titled Baqirul ‘Ulum. When he was not yet born, the Messenger of Allah (S) gave him this title, gave good tidings of visiting him to Jabir Ibn Abdullah Ansari, and told Jabir, ‘Say my greetings to him. ’” [2] Shiykh Mufid writes, “Some traditions are narrated from Imam Abu Ja’far (a. s. ) about the beginning of creation of world, the history of Prophets (S) , wars, conducts, traditions, and Hajj rituals from Prophet Muhammad (S) , as well as Quran exegesis by general and specific narrators. He had debates with some of the dissidents and deviant opinion makers. People have narrated various sciences from him. ” [3] The best witness for proving scientific stance of Imam Baqir (a. s. ) is the many traditions issued by him in belief, kalam, philosophy, jurisprudence, ethics, history, social issues, exegesis, etc. Narrators have narrated and recorded them in tradition books. The traditions attributed to Imam Baqir (a. s. ) are very numerous. After his son, Imam Sadiq (a. s. ) , he has the greatest number of traditions compared to other infallible Imams (a. s. ). Imam Baqir (a. s. ) trained notable and knowledgeable students during his lifetime, who are narrators of his traditions, some of which are: Abu Hamzah Thumali, Thabit Ibn Dinar, Qasim Ibn Muhammad Ibn Abi Bakr, Ali Ibn Rafi’, Zahhak Ibn Muzahim Khurasani, Hamid Ibn Musa Kufi, Abul Fazl Sadir Ibn Hakim Ibn Sahib Siyrafi, Abdullah Barqi, p: 160 

Page160-Imamate and The Imams

Yahya Ibn Umm Tawil Mut’imi, Hakim Ibn Jubayr, Farazdaq, Furat Ibn Ahnaf, Ayyub Ibn Hasan, Abu Muhammad Qurayshi Sudi Kufi, Tawus Ibn Kisan Hamidani, Aban Ibn Taghlab Ibn Riyah, Qiys Ibn Ramanah, Abu Khalid Kabuli, Sa’id Ibn Musayyib Makhzumi, Umar Ibn Ali Ibn Husayn, and his brother, Abdullah, and Jabir Ibn Muhammad Ibn Abi Bakr. [1] ‘Asad Hiydar has introduced Imam Baqir’s (a. s. ) students and the narrators of his traditions as follows: ‘Umar Ibn Dinar Hajami, Abdur Rahman Ibn Umar ‘Awza’i, Abdul Malik Ibn Abdul ‘Aziz, Qurat Ibn Khalid Sadusi, Muhammad Ibn Munkadir, Yahya Ibn Kathir, Abu Bakr Muhammad Ibn Muslim Ibn ‘Ubayd Zahri, Abu Uthman Rabi’at Ibn Abdur Rahman, Abu Muhammad Suliyman Ibn Mihran ‘Asadi, Abu Muhammad Abdullah Ibn Abi Bakr Ansari, Ziyad Ibn Ali Ibn Husayn, Musa Ibn Salim Abu Jahzam, Musa Ibn Abi ‘isa Hanat, Abul Mughayrah Qasim Ibn Fazl, Qasim Ibn Muhammad Ibn Abi Bakr Tiymi, Muhammad Ibn Suwqah, Hajjaj Ibn ‘Artah, entitled Kharbuz Kufi, Aban Ibn Taghlab, Barid ibn Mu’awiyah ‘Ajali, Abu Hamzah Thumali, Thabit ibn Dinar, Jabir Ibn Yazid Ju’fi, Muhammad Ibn Muslim Ibn Riyah, Hamran Ibn ‘A’yun Shiybani, Zararat Ibn ‘A’yun Shiybani, Abdul Malik Ibn ‘A’yun Shiybani. 

Page160-Imamate and The Imams

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

[3]: Al-‘Irshad, p. 157. 

[1]: Al-Bidayah wan Nahayah, Vol 9, p. 338. 

[2]: Al-Bidayah wan Nahayah, Vol 9, p. 339. 

[1]: Al-Sawa’iqul Muharraqah, p. 201. 

[2]: Al-Fusulul Muhimmah, p. 193. 

[3]: Tahdhibut Tahdhib, Vol 9, p. 350. 

[4]: Biharul Anwar, Vol 46, p. 286; Al-‘Irshad, p. 160. 

[1]: Biharul Anwar, Vol 46, p. 286; Al-‘Irshad, p. 160. 

[2]: Sharh Nahjul Balaghah, Ibn Abil hadid, Vol 15, p. 227. 

[3]: Al-‘Irshad, p. 163. 

[1]: Siriyi Rasulullah wa Ahli Baytih, Vol 2, p. 228. 

Worship Like his father, Imam Ziynul ‘abidin (a. s. ) , Imam Muhammad Baqir (a. s. ) was the best person of his age in remembrance of Allah, supplication and prayer, and fearing the Almighty Allah. Imam Sadiq (a. s. ) stated, “My father frequently remembered Allah. While walking, eating, and even talking with the people, he did not forget Allah’s remembrance (zikr). He always uttered ﻟﺎ ﺍﻟﻪ p: 161 

Page161-Imamate and The Imams

ﺍﻟﺎ ﺍﻟﻠﻪ (There is no deity but Allah. ) Sometimes he gathered us and ordered to be in Allah’s remembrance until the dawn and told the people who could recite the Quean to recite it. ” [1] Imam Sadiq (a. s. ) also said, “My father wept when supplicating in the middle of night and called the Exalted Allah, ‘You ordered me, but I did not obey. You prohibited me, but I did not avoid. So I am Your servant before You and I have no excuse. ’” [2] ‘Aflah, Imam Baqir’s (a. s. ) servant says, “I had gone to Hajj with Imam Baqir (a. s. ). When we entered Masjidul Haram, he looked at the Ka’bah and wept loudly. I told him, ‘May my parents be sacrificed for yo! People are looking at you. I wish you wept more quietl! ’ Imam (a. s. ) said, ‘Woe be on yo! Why should not I weep? Perhaps the Almighty Allah has Mercy on me and saves me in the Hereafter. ’ Then he performed Tawaf (circumambulation) and then prayed before the standing place of Abraham. When he raised his head after sajdah, the earth was wet beneath his forehead. ” [3] Jabir Ju’fi says, “Imam Muhammad Ibn Ali (a. s. ) told me, ‘O Jabi! I am worried and upset. ’ I said, ‘Why are you upset and worried? ’ Imam (a. s. ) answered, ‘O Jabi! When the religion is deeply placed in one’s heart, it engages him with Allah and separates from anything other than the Almighty. O Jabi! This world is not as worthy as a horse you ride, a cloth you p: 162 

Page162-Imamate and The Imams

wear, or a wife you meet in privacy. O Jabi! The believers do not trust the world and do not consider themselves away from death and the Hereafter. What they hear in the world does not distract them from Allah’s remembrance. The luxuries of the world do not distract them from seeing Allah’s light; they will be bestowed with the reward of the good-doers. The pious people have the least expenses and are the best helpers for you. If you forget, they remind you of Allah. If you remember Allah, they help you. Their tongues utter the truth about Allah. They establish Allah’s orders. Their affection is purely for Allah; their hearts are full of His love. In obeying their real Owner, they fear the world. And they consider such conduct as their duty. The pious see the world like a transient house that should be left soon, or like a property that is earned in dream, but does not exist in reality. Attempt in maintaining Allah’s religion and wisdo! ’” [1] Imam Sadiq (a. s. ) stated, “Every night I prepared my father’s sleeping place and waited for him to come and sleep, so that I could go to sleep too. One night I waited for him long, but he did not come. I went to look for him and found him in the mosque, while everyone else was asleep. I saw him in sajdah and heard him wailing, ‘O Alla! Glory be to Yo! You are my Lord really; I go to sajdah p: 163 

Page163-Imamate and The Imams

for You, while I am Your servant. O Alla! Surely my deeds are little; so You increase them. O Alla! Save me from Your Punishment the Day You resurrect Your servants. Forgive me; surely You are the Relenting, the Merciful. ’” [1] Imam Sadiq (a. s. ) stated, “When my father was upset about something, he gathered the women and the children. He prayed and they said, ‘Ame! ’” [2] ‘Aban Ibn Miymun Qaddah says, “Imam Abu Ja’far (a. s. ) told me to recite the Quran. I asked him where I should recite. Imam (a. s. ) told me to recite the ninth surah. When I wanted to find the ninth surah, Imam (a. s. ) told me to recite surah Yunus. I recited until I reached the verse, To those who do right is a goodly (reward) - Yea, more (than in measure)! No darkness nor shame shall cover their face! [3] Imam Baqir (a. s. ) said, ‘That is enough. The Messenger of Allah (S) said, ‘I wonder why I recite Quran and my hair does not become gray. ’ ‘” [4] Almsgiving Although Imam Muhammad Baqir (a. s. ) was not wealthy and his life expense was great, he granted the poor alms as much as he could. Imam Sadiq (a. s. ) stated, “My father had less property than his relatives had and more expenses than they had, but he gave one dinar as charity every Friday. My father then said, ‘Alms-giving on Fridays is better than on other days. ’” [5] Hasan Ibn Kathir says, “I told Imam Baqir (a. s. ) about my financial need and my friends’ indifference about it. Imam Baqir (a. s. ) said, ‘How bad p: 164 

Page164-Imamate and The Imams

are the friends who attend to us when we are wealthy, but leave us in need. ’ Then he ordered his servant to give me a bag of seven hundred dinars and said, ‘Spend this money and let me know whenever it finished. ’” [1] ‘Umar Ibn Dinar and ‘Ubiydullah Ibn ‘Ubayd have said, “Whenever we went to Imam Baqir, he gave us clothes and money and told us, ‘I had prepared these for you before. ’” [2] Suliyman Ibn Qaram said, “Imam Abu Ja’far, Muhammad Ibn Ali, granted us five or six hundred and even sometimes one thousand dirhams and he never got tired of giving alms to the requesters and brothers. ” [3] Salma, the female slave of Imam Muhammad Baqir (a. s. ) , said, “Everyone who came to visit Imam Baqir (a. s. ) was fed and received clothes and money. Once I asked Imam (a. s. ) to help the requesters less, but Imam (a. s. ) stated, ‘The best goodness in the world is charity to one’s Muslim brothers. ’” [4] Imam Sadiq (a. s. ) stated, “I was with my father when he divided eighty thousand dinars among the poor in Medina. ” [5] All this happened while Imam Muhammad Baqir (a. s. ) worked hard in the hot weather of Medina to make a living for himself and his family. Muhammad Ibn Munkadir said, “I did not think Ali Ibn Husayn (a. s. ) would have a successor just like himself, until I saw his son, Muhammad Ibn Ali (a. s. ). I was going to preach him, but he preached me instead. ” He was asked, “How did he preach you? ” Muhammad Ibn Munkadir answered, “I p: 165 

Page165-Imamate and The Imams

had gone to the outskirt of Medina on a hot time of the day when I saw Muhammad Ibn Ali (a. s. ) –who was a corpulent man– leaning over his two servants. I thought, ‘It is a wonder that a nobleman from Quraysh has come out in hot weather for worldly desires. I am going to preach him. ’ I went toward him and greeted him. He greeted me sweating and panting. I told him, ‘A Quraysh nobleman has come out for worldly reasons in this hot hour? How would you answer Allah’s reckoning if your death comes in such state? ’ Muhammad Ibn Ali (a. s. ) left his servants’ shoulders and said, ‘By Allah that if my death comes in this state, I will die obedient to the Almighty. I am going to work so that I am not dependent upon you and others. I should fear that my death comes while committing sins. ’” Muhammad Ibn Munkadir said, “May Allah bless yo! I was going to preach you, but you preached me instea! ” [1] 

Page166-Imamate and The Imams

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

[1]: Biharul Anwar, Vol 46, p. 297. 

[2]: Kashful Ghummah, Vol 2, p. 330. 

[3]: Kashful Ghummah, Vol 2, p. 329. 

[1]: Kashful Ghummah, Vol 2, p. 333. 

[1]: Biharul Anwar, Vol 46, p. 301. 

[2]: Biharul Anwar, Vol 46, p. 297. 

[3]: Surah Yunus 10: 26. 

[4]: Biharul Anwar, Vol 46, p. 302. 

[5]: Biharul Anwar, Vol 46, p. 294. 

[1]: Biharul Anwar, Vol 46, p. 287. 

[2]: Biharul Anwar, Vol 46, p. 288. 

[3]: Biharul Anwar, Vol 46, p. 288. 

[4]: Kashful Ghummah, Vol 2, p. 330. 

[5]: Biharul Anwar, Vol 46, p. 302. 

[1]: Biharul Anwar, Vol 46, p. 287. 

The Sixth Imam: Ja’far Sadiq Birth and Martyrdom Imam Ja’far Sadiq (a. s. ) was born on the seventeenth of Rabi’ul Awwal in the year eighty three A. H. in Medina. His father was Imam Muhammad Baqir (a. s. ) and his mother was Fatimah, Umm Farwah, the daughter of Qasim Ibn Muhamamd. His nicknames were Abu ‘Abdillah, Abu ‘Isma’il, and Abu Musa and his titles were Sadiq, Fazil, Tahir, Qa’im, Kafil, Munji, and Sabir. He lived sixty five years and was martyred on the twenty fifth of Shawwal in the year 148 A. H. p: 166 

Page166-Imamate and The Imams

in Medina and was buried in Baqi’ cemetery. He lived twenty years with his grandfather, Imam Sajjad (a. s. ) , and nineteen years with his father, Imam Muhammad Baqir (a. s. ) , and his Imamate lasted thirty four years. [1] 

Page166-Imamate and The Imams

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

[1]: Biharul Anwar, Vol 47, pp. 1-11. 

Personality of Imam Sadiq Imam Sadiq (a. s. ) was the greatest most famous character of his own age in terms of knowledge, jurisprudence, parentage, worship, spiritual state, and ethical virtues. Some of the scholars have testified to this. Malik Ibn Anas, the jurisprudent of Medina, has said about Imam Sadiq (a. s. ) , “When I went to Ja’far Ibn Muhammad Sadiq, he respected me, brought me cushion (to lean) , and said, ‘O Mali! I like you. ’ I was happy of his conduct and thanked the Almighty Allah. He was in either of three states; fasting, praying, or remembering Allah. He was one of the greatest worshipper and pious men. He narrated many traditions and held useful meetings. Whenever he narrated from the Messenger of Allah (S) , his face changed color, in a way that he could be hardly identified. ” Once I accompanied him in Hajj. When he wanted to recite talbiyah for ‘ihram, his voice stopped in his throat and could not utter it. He nearly fell from atop his horse. I told him, ‘O son of Messenger of Alla! You inevitably should recite talbiyah. ’ He told me, ‘O Ibn ‘ami! How can I dare say ‘Here am I O Alla! ’ while I fear that the Exalted Allah may respond me, ‘No to you, nor are you blissfu! ) ’” [2] Malik Ibn ‘Anas has said, “By Allah that I p: 167 

Page167-Imamate and The Imams

saw no one superior to Ja’far Ibn Muhammad (a. s. ) in terms of piety, knowledge, and worship. ” [1] ‘Amr Ibn Abil Maqdam has said, “When I looked at Ja’far Ibn Muhammad (a. s. ) , I felt he was from the progeny of the prophets (S). ” [2] Ziyad Ibn Ali has said, “In every age there is someone from us, the Ahlul Bayt, who is the Hujjat (argument) of the Almighty Allah for the people. The Hujjat of this age is Ja’far Ibn Muhammad, my brother’s son. Everyone who follows him will not go astray and everyone who disobeys him will not be guided. ” [3] ‘Isma’il Ibn Ali Ibn Abdullah Ibn Abbas has said, “One day I went to see Abu Ja’far Mansur. He wept until his beard was wet. He told me, ‘You do not know what has happened to the Ahlul Bay! ’ I asked, ‘O Amiral Mu’mini! What is that happening? ’ He answered, ‘The master of the world; the remnant of the good people has passed away. ’ I asked, ‘Who is he? ’ Abu Ja’far Mansur replied, ‘Ja’far Ibn Muhammad. ’ I said, ‘May Allah give you reward and long life in this calamity. ’ He said, ‘Ja’far Ibn Muhammad was one of the people about who the Almighty Allah has stated, ‘Then We have given the Book for inheritance to such of Our Servants as We have chosen. ’ [4] Ja’far Ibn Muhammad was one of those who was chosen by the Exalted Allah and was one of the pioneers of goodness. ” [5] Ibn Haban has considered Ja’far Ibn Muhammad one of the p: 168 

Page168-Imamate and The Imams

trustworthy narrators of tradition, saying, “He was one of the noblemen of the Ahlul Bayt in terms of jurisprudence and knowledge. His traditions are benefitted from. ” [1] Shahristani writes about Imam Sadiq (a. s. ) , “He was very knowledgeable in science and religion and perfect in piety and wisdom. He avoided passions. He lived in Medina for a while; his friends from the Shi’ah benefitted from his knowledge. Then he moved to Iraq and stayed there for a while. ” [2] Ahmad Ibn Hajar Hiythami has written, “The best son of Muhammad Baqir was Ja’far Sadiq; therefore, he became the successor to his father and the caliph after him. The people have narrated many traditions from him, which were spread in all regions. Great religious leaders, such as Yahya Ibn Sa’id, Ibn Jurayh, Malik, Dusufyani, Abu Hanifah, Shu’bah, Ayyub Sajistani have narrated tradition from him, too. ” [3] Ibn Sabbagh Maliki has written, “Ja’far Sadiq was his father’s caliph and successor after his father. He was superior to his brothers in terms of knowledge, intellect, and greatness. The people have narrated many scientific issues from him, which are distributed everywhere. The traditions narrated from him have not been narrated from any other relative of him. ” [4] Muhammad Ibn Talhah Shafi’i writes, “Ja’far Ibn Muhammad Sadiq was one of the noblemen of the Ahlul Bayt. He was so knowledgeable. He worshipped and remembered Allah very much. He was very pious and recited Holy Quran much. He pondered in Quranic meanings, found trivial facts, and discovered amazing results. He spent his time in various p: 169 

Page169-Imamate and The Imams

kinds of worship, reckoning himself in this regard. Seeing him reminded the people of the Hereafter. Listening to his speech made the people pious. Following him brought about the Paradise. His illuminated face and his purified deeds showed that he was from the progeny of Prophet Muhammad (S). ” A group of religious leaders, such as Yahya Ibn Sa’id Ansari, Ibn Jurayh, Malik Ibn Anas, Thuri, Ibn Ayinah, Shu’bah, and Ayyub Sajistani have narrated traditions from him, considering it an honor for themselves. ” [1] Shiykh Mufid has written about Imam Sadiq (a. s. ) , “Sadiq; Ja’far Ibn Muhammad Ibn Ali Ibn Husayn (a. s. ) was chosen among his brothers and appointed as his father’s caliph and successor. He was superior to his brothers in terms of knowledge. He was the most famous and the most honorable of them for the public and the elites. His sciences were distributed in all regions. The great number of traditions narrated from him is not narrated from other members the Ahlul Bayt. The tradition experts have counted four thousand trustworthy narrators for his traditions. ” [2] 

Page169-Imamate and The Imams

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

[2]: Biharul Anwar, Vol 47, p. 16. 

[1]: Biharul Anwar, Vol 47, p. 20; Manaqib ‘ali Abi Talib, Vol 4, p. 297; and Hilyatul ‘Awliya’, Vol 3, p. 193. 

[2]: Biharul Anwar, Vol 47, p. 29; Tahdhibut Tahdhib, Vol 2, p. 104; and Manaqib ‘ali Abi Talib, Vol 4, p. 270. 

[3]: Manaqib ‘Ali Abi Talib, Vol 4, p. 299. 

[4]: Surah Fatir 35: 32. 

[5]: Tarikh Ya’qubi, Vol 2, p. 383. 

[1]: Tahdhibut Tahdhib, Vol 2, p. 104. 

[2]: Al-Milal wan Nihal, Vol 1, p. 166. 

[3]: Al-Sawa’iq Al-Muharriqah, p. 201. 

[4]: Al-Fusulul Muhimmah, p. 204. 

[1]: Matalibus Su’ul, Vol 2, p. 110. 

[2]: Al-Irshad, Vol 2, p. 179. 

Texts Proving His Imamate As mentioned before, there are various reasons for proving the Imamate of the twelve infallible Imams (a. s. ) that suffice for proving the Imamate of each. Moreover, there are specific reasons for proving the Imamate of each of the Imams (a. s. ) , namely the traditions from an Imam about the Imam after himself. The general reasons are not repeated here. Abu Nazrah has said, “Imam Baqir (a. s. ) called his son, Ja’far Sadiq, before his demise to devolve the Imamate to him. p: 170 

Page170-Imamate and The Imams

His brother, Ziyad Ibn Ali said, ‘It was good if you did as Hasan (a. s. ) did in case of Husayn (a. s. ). ’ Imam Baqir (a. s. ) answered, ‘The trusts cannot be compared via example. The imamate is an ancient promise, which has reached to us from Allah’s Hujjats. ’” [1] Abu Sabah Kanani has said, “Imam Abu Ja’far (a. s. ) looked at his son, Abu Abdillah, and told me, ‘Do you see him? He is one of the persons about who the Almighty Allah has stated, ‘And We wished to be Gracious to those who were being depressed in the land, to make them leaders (in Faith) and make them heirs. ’ [2] ” [3] Jabir Ibn Yazid Ju’fi has said, “Imam Abu Ja’far, Muhammad Baqir, (a. s. ) was asked about the Imam after himself. He patted his hand on the back of Abi Abdillah and said, ‘By Allah that this son of me will be the Imam from Muhammad (S) ’s Ahlul Bayt after me. ’” Ali Ibn Hakam has quoted from Tahir, Abu Ja’far’s (a. s. ) friend, who said, “I was with Imam Baqir (a. s. ) when his son, Ja’far, came in. Imam (a. s. ) told me, ‘This is the best human on the earth. ’” [4] Abdul ‘A’la has narrated from Imam Sadiq (a. s. ) , “My father said before his demise, ‘Invite some people as witnes! ’ I called four persons from Qurash, one of which was Nafi’ (the master of Abdullah Ibn ‘Umar). So my father told me, ‘Write down: This is the legacy Jacob (a. s. ) left to his sons, ‘Oh my son! God hath chosen the Faith for p: 171 

Page171-Imamate and The Imams

you; then die not except in the State of Submission (to Allah). ’ [1] Muhammad Ibn Ali wills to his son, Ja’far, to veil his body in the burd in which he prayed on Fridays, put his turban on his head, make his grave in the form of a square and four fingers higher than the ground, and put his old clothes off. ’ Then he told the witnesses, ‘Go no! May Allah bless yo! ’ I asked my father, ‘Why did we call the witnesses? ’ My father answered, ‘O my so! I feared that the people may overcome you and say that his father left no legacy for him. I wanted to leave a reason for you. ’” [2] Jabir Ibn Yazid Ju’fi has narrated that Imam Baqir (a. s. ) was asked about the Qa’im after himself. Imam Baqir (a. s. ) put his hand on Abi Abdillah’s shoulder and said, “By Allah that this is the Qa’im of Muhammad (S) ’s Ahlul Bayt. ” Anbasah Ibn Mus’ab said, “When Imam Abu Ja’far (a. s. ) passed away, I went to his son, Abu Abdillah, and told him the tradition of Jabir. He stated, ‘Jabir is true; every Imam is the Qa’im after the previous Imam. ’” [3] Muhammad Ibn Muslim said, “I was with Imam Muhammad Baqir (a. s. ) when his son, Ja’far, came in with grown hair and a stick in his hand. Imam Baqir (a. s. ) hugged him close to his chest. Then he said, ‘He will be your Imam after me. Follow him and benefit from his knowledge. By Allah that he is Sadiq, who p: 172 

Page172-Imamate and The Imams

is named by the Messenger of Allah (S). The Almighty Allah will help all his Shi’ahs in this world and the Hereafter. His enemies are cursed by all the prophets (S). ’ Then Ja’far (a. s. ) laughed and his face got red. Imam Baqir (a. s. ) told me, ‘Ask my son whatever you want. ’ So I asked him, ‘O son of Messenger of Alla! Where does laughing emerge from? ’ Ja’far Sadiq (a. s. ) replied, ‘Wisdom emerges from the heart, sadness from the liver, breath comes from the lungs, and laugh from the lien. ’ Then I stood up and kissed his head. ” [1] Hammam Ibn Nafi’ said, “Imam Abu Ja’far (a. s. ) once told his companions, ‘When you did not find me, follow him, he will be the Imam and the caliph after me. ’ And he pointed to Abi Abdillah, Imam Sadiq (a. s. ). ” [2] Husham Ibn Salim has narrated from Imam Sadiq (a. s. ) , “My father told me before his demise, ‘O Ja’fa! I recommend you about my companions. ’ I asked him, ‘O fathe! By Allah that I will train them in a way that they will not need anyone in gaining knowledge and acquiring sustenance. ’” [3] Surat Ibn Kalib said, “One day, Ziyad Ibn Ali told me, ‘How did you understand that your master (Ja’far) is the Imam? ’ I answered, ‘Because we have gone to Imam Muhammad Baqir (a. s. ) before. When we asked him a question, he said, ‘The Messenger of Allah (S) said and the Almighty Allah said in His Book…’ and then he answered our question. When your brother, Muhammad p: 173 

Page173-Imamate and The Imams

Baqir, passed away, we came to you, the progeny of Prophet Muhammad (S) , for acquiring knowledge. You answered some questions, but could not answer some of them. After that we went to Ja’far, your brother’s son, who answered all our questions, just like his father. ’ Ziyad Ibn Ali smiled and said, ‘By Allah that this is because Ja’far has the books of Ali Ibn Abi Talib. ’” [1] ‘Amr Ibn Abil Miqdam said, “I saw Imam Sadiq (a. s. ) on the day of ‘Arafah in pilgrims’ staying place. He said with a loud voice, ‘O peopl! The Messenger of Allah (S) was the Imam. After him, Ali Ibn Abi Talib was the Imam. Then Hasan and then Husayn Ibn Ali were the Imams. After Husayn, Ali Ibn Husayn and then Muhammad Ibn Ali were the Imams. After him, etc. ’ He repeated this speech for the people in front of him, the ones behind him, those on his right, and the people on his left three times for each group. When I went to Mina, I asked the exegesis of the word ‘etc. ’ from Arab literary men. They said that it means ‘I; so ask me. ’ I asked it from other people and all of them interpreted it in the same way. ” [2] Abdul Ghaffar Ibn Qasim said, “I told Imam Baqir (a. s. ) , ‘O son of Messenger of Alla! If something bad happened to you, who we should refer to after you? ’ Imam Baqir (a. s. ) replied, ‘Refer to Ja’far. He is my best son, the father of p: 174 

Page174-Imamate and The Imams

Imams, and trustworthy in speech and action. ’” [1] Shiykh Mufid, arguing the reasons for Imamate of Imam Sadiq (a. s. ) , has written, “Logically, it is proved that the Imam should be the most knowledgeable of the people. Imam 

Page174-Imamate and The Imams

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

[1]: Biharul Anwar, Vol 47, p. 12. 

[2]: Surah Al-Qasas 28: 5. 

[3]: Biharul Anwar, Vol 47, p. 13. 

[4]: Biharul Anwar, Vol 47, p. 13. 

[1]: Surah Al-Baqarah 2: 132. 

[2]: Biharul Anwar, Vol 47, p. 14; Al-Fusulul Muhimmah, p. 204; Al-Irshad, Vol 2, p. 181. 

[3]: Biharul Anwar, Vol 47, p. 15; Al-Irshad, Vol 2, p. 180. 

[1]: Biharul Anwar, Vol 47, p. 15. 

[2]: Biharul Anwar, Vol 47, p. 15. 

[3]: Biharul Anwar, Vol 47, p. 12; Al-Irshad, Vol 2, p. 180. 

[1]: Biharul Anwar, Vol 47, p. 36; Manaqib ‘ali Abi Talib, Vol 4, p. 272. 

[2]: Biharul Anwar, Vol 47, p. 58. 

[1]: ‘Ithbatul Hudat, Vol 5, p. 328. 

Knowledge One of the major duties of infallible Imams (a. s. ) was publishing original Islamic sciences, teachings, ethics, and jurisprudence they had acquired from the Messenger of Allah (S). All the infallible Imams (a. s. ) were fully prepared to fulfill this great responsibility. Unfortunately, however, they often faced limitations. The oppressor rulers of their times, in addition to illegal seizing of the caliphate, did not allow distribution of religious sciences and teachings, which the people really needed. The followers of infallible Imams (a. s. ) did not dare refer to them for gaining knowledge and they usually hid their real belief. Especially in the time of Umayyad caliphs, a milieu of dread and strangulation existed among the Islamic Ummah and propaganda against Ali Ibn Abi Talib (a. s. ) and his progeny was very much. In the times of Imam Baqir (a. s. ) and Imam Sadiq (a. s. ) , nevertheless, some changes took place in the society atmosphere. The strangulation atmosphere was removed to some extent. The people found out about the oppressions that took place against the Prophet (S) ’s Ahlul Bayt and felt the need to original religious sciences that were deposited with infallible Imams (a. s. ). The Umayyid government was gradually p: 175 

Page175-Imamate and The Imams

weakening and it had to reduce the limitations created previously. So was early Abbaside government, because their government had not been strengthened and they had to give more freedom to the Household of Prophet Muhammad (S). For the reasons mentioned as well as other reasons, Imam Baqir (a. s. ) and Imam Sadiq (a. s. ) benefitted from the transient situation for publicizing original sciences, teachings, and jurisprudence of prophet hood. Imam Sadiq (a. s. ) trained many students, teaching thousands of traditions in various skills, instances of which are present in tradition books. Most of the traditions in such books are narrated from these two honorable Imams (a. s. ). We read in Manaqib, “The scientific issues quoted from Imam Sadiq (a. s. ) are not quoted from anyone else. Some of the tradition narrators have recorded the names of narrators from Imam Sadiq (a. s. ) , which are nearly four thousand. ” [1] The book Hilyatul ‘Awliya’ by Abu Na’im cites, “great religious scholars and leaders, such as Malik Ibn Anas, Shu’bat Ibn Al-Hajjaj, Sufyan Thuri, Ibn Jurayh, Abdullah Ibn Amr, Ruh Ibn Qasim, Sufyan ‘Ayinah, Sulayman Ibn Balal, ‘Isma’il Ibn Ja’far, Hatam Ibn ‘Isma’il, Abdul Aziz Ibn Mukhtar, Wahab Ibn Khalid, and Ibrahim Ibn Tahhan have narrated traditions from Ja’far Ibn Muhamamd. ” Muslim has narrated traditions from Imam Sadiq (a. s. ) in his book Sahih and deducted commandments based on them. [2] Other authors have said that Malik, Shafi’i, Hasan, Salih, Abu Ayyub Sajistani, ‘Amr Ibn Dinar, and Ahmad Ibn Hanbal have also narrated traditions from ja’far Ibn Muhammad. Malik Ibn Anas has said, “No one is ever heard p: 176 

Page176-Imamate and The Imams

to be superior to Ja’far Sadiq (a. s. ) in terms of knowledge, piety, and worshipping. ” [1] Imam Sadiq (a. s. ) stated, “I know everything that is in the heavens and the earth, in the Paradise and the Hell, and in the past and the future, using the Quran. ” Then he opened his hands toward the sky and said, “That is why the Almighty Allah has stated in Quran, ‘The Book) explaining all things. ’ [2] ” [3] Salih Ibn ‘Aswad has said, “I heard from Ja’far Ibn Muhammad, ‘Ask me whatever you want before I pass away, because no one can narrate traditions for you like me after myself. ’” [4] ‘Isma’il Ibn Jabir has quoted from Imam Sadiq (a. s. ) , “The Exalted Allah sent Prophet Muhammad (S) as the prophet and will send no other prophet after him. He revealed a book to Muhammad (S) and will not reveal any other books after it. In that book, Allah set some deeds halal (lawful) and some haram (unlawful). The halal and haram deeds will remain so forever. The news of the people in the past, in the future, and in the present time exist in this heavenly Book. ” Then Imam Sadiq (a. s. ) pointed to his own chest and said, “We do know all these facts. ” [5] Imam Sadiq (a. s. ) said, “Our sciences are four types; the past records, the written ones, what is inspired to our hearts, and what is whispered in our ears. The Books of Jafr Ahmar, Jafr Abyaz, Mus’haf Fatimah, and Jami’ah are with us. Whatever the people need is recorded in p: 177 

Page177-Imamate and The Imams

them. ” [1] Ibn Abil Hadid writes, “The companions of Abu Hanifah, such as Abu Yusuf, Muhammad, etc. learned jurisprudence from Abu Hanifah. Shafi’i was the student of Muhammad Ibn Hasan, who had learned jurisprudence from Abu Hanifah. Ahmad Ibn Hanbal has learned his jurisprudence from Shafi’i, so his jurisprudence is from Abu Hanifah. Abu Hanifah has acquired his jurisprudence from Ja’far Ibn Muhammad (a. s. ). ” [2] Mas’udi has written, “Abu Abdillah, Ja’far Ibn Muhammad (a. s. ) had teaching sessions for the masses and the elites. People came to his sessions from around the Islamic land to ask him about halal, haram, Quranic exegesis and explanation, and judicial commandments. No one exited Ja’far Ibn Muhammad’s (a. s. ) sessions except that he was content with the reply he had received. ” [3] Worship Imam Sadiq (a. s. ) , like his father and grandfathers, was the best person of his own age in terms of humility before Allah, remembrance of Allah, supplications, and prayers. It is narrated that Imam Sadiq (a. s. ) was reciting Holy Quran while performing prayer when he fainted. When he awakened, he was asked about the reason for that state. Imam Sadiq (a. s. ) stated, “I repeated some Quranic verses so much that it was as if I heard them from Gabriel or the Almighty Allah. ” [4] ‘Aban Ibn Taghlab has said, “I went to Imam Sadiq (a. s. ) while he was performing prayers. I counted his zikrs in ruku’ and sajdah; he glorified the Exalted Allah for sixty times. ” [5] Hamzah Ibn Hamran and Hasan Ibn Ziyad said, “We went to Imam Sadiq (a. s. ) and found him performing the p: 178 

Page178-Imamate and The Imams

Afternoon Prayer with a group of other people. He repeated the phrase subhana rabbiya al-azeemi wa-bihamdih‘Glory be to my Great Lord and I praise Him. ’ thirty three or thirty four times in ruku’ and sajdah. ” [1] Yahya Ibn ‘Ala’ has said, “Imam Sadiq (a. s. ) was very sick and in bed on the twenty third night of Ramadan. He ordered to take him to the mosque of Messenger of Allah (S) and he worshipped until the dawn. ” [2] Ibn Taghlab has said, “While traveling from Medina to Mecca I was with Imam Sadiq (a. s. ). When he reached the haram, he landed, performed ghusl, held his shoes, and entered the haram barefooted. ” [3] Hafz Ibn Bakhtari has quoted from Imam Sadiq (a. s. ) , “I was very serious in worship as a youth. My father, Imam Baqir (a. s. ) said, ‘O my so! Do not take yourself into trouble in worship, because when Allah likes His servant He accepts his little worship, too. ’” [4] Mu’awiyat Ibn Wahab has said, “Imam Sadiq (a. s. ) and I were going toward Medina bazaar on a donkey. When we reached near the bazaar, Imam (a. s. ) landed from the donkey and performed a long sajdah. Then I asked him, ‘Why did you landed and performed sajdah? ’ Imam Sadiq (a. s. ) answered, ‘I remembered one of the blessings of the Almighty Allah, so I performed sajdah to thank Him. ’ I asked again, ‘Did you do it near the bazaar that the people are coming and going? ’ Imam (a. s. ) replied, ‘No one saw me. ’” [5] Malik Ibn ‘Anas has said, “I had relations with p: 179 

Page179-Imamate and The Imams

Ja’far Ibn Muhammad (a. s. ) for some time. I always saw him in one of three states; performing prayer, fasting, or reciting Holy Quran. When narrating traditions, he was always with wudu (ablution). ” [1] Malik Ibn ‘Anas has also said, “In a Hajj pilgrimage, I was with Imam Sadiq (a. s. ). He stopped his horse in Miqat to become muhrim. However, he could not say labbayk and his voice stopped in his throat. He nearly fell off his horse. I told Imam Sadiq (a. s. ) , ‘O son of Messenger of Allah (S)! Why don’t you say labbayk? ’ Imam (a. s. ) answered, ‘How can I say labbayk, while the Almighty Allah may reply, ‘No, nor are you blissfu! ’” [2] 

Page179-Imamate and The Imams

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

[1]: Manaqib ‘ali Abi Talib, Vol 4, p. 268. 

[2]: Manaqib ‘ali Abi Talib, Vol 4, p. 268. 

[1]: Manaqib ‘ali Abi Talib, Vol 4, p. 268. 

[2]: Surah Al-Nahl 16: 89. 

[3]: Manaqib ‘ali Abi Talib, Vol 4, p. 270. 

[4]: Biharul Anwar, Vol 47, p. 33. 

[5]: Biharul Anwar, Vol 47, p. 35. 

[1]: Biharul Anwar, Vol 47, p. 26. 

[2]: Explanation of Nahjul Balaghah, Vol 1, p. 18. 

[3]: ‘Ithbatul Wasiyyah, p. 156. 

[4]: Biharul Anwar, Vol 47, p. 58. 

[5]: Biharul Anwar, Vol 47, p. 50. 

[1]: Biharul Anwar, Vol 47, p. 50. 

[2]: Biharul Anwar, Vol 47, p. 53. 

[3]: Biharul Anwar, Vol 47, p. 54. 

[4]: Biharul Anwar, Vol 47, p. 55. 

[5]: Biharul Anwar, Vol 47, p. 21. 

[1]: Tahdhibut Tahdhib 2/104; Manaqib ‘ali Abi Talib, Vol 4, p. 297. 

[2]: Manaqib ‘ali Abi Talib, Vol 4, p. 297. 

Seeking Halal (Lawful) Sustenance Although Imam Sadiq (a. s. ) had many scientific engagements, spending most of his time in publishing religious sciences and teachings and training students, he attempted for making a living in his spare time. ‘Abdul ‘A’la has said, “On a hot day, I saw Imam Sadiq (a. s. ) in a route leading to Medina. I told him, ‘O son of Messenger of Allah (S)! May I sacrifice for yo! You have taken yourself into trouble in such a hot day, while you have a high stance before Allah and a relation with Prophet Muhammad (S)? ’ Imam (a. s. ) said, ‘I have come out of my house not to be dependent upon you and others. ’” [3] ‘Isma’il Ibn Jabir has said, “I saw Imam Sadiq (a. s. ) in his farm, wearing a burlap cloth and watering the farm with a shovel. ” [4] Abu ‘Umar Shiybani has said, “I saw Imam Sadiq p: 180 

Page180-Imamate and The Imams

(a. s. ) in his farm, wearing a harsh garment and working with a shovel while he was sweating. I told him, ‘Let me help yo! He answered, ‘I like to work in hot weather for making halal sustenance. ’ [1] ” Shu’ayb has said, “I hired some workers to work in the farm of Imam Sadiq (a. s. ). They had to continue working until the evening. When they finished, Imam Sadiq (a. s. ) said, ‘Pay their wage before their sweat is dried. ’” [2] Muhamamd Ibn ‘Adhafar has narrated, “Imam Sadiq (a. s. ) gave my father a thousand and seven hundred dinars to merchandise for him. Then Imam (a. s. ) said, ‘Profiting is good, but it is not my purpose. My purpose is that the Almighty Allah sees me while I am benefitting from his blessings. ’ My father said, ‘I merchandised with that money and gained one hundred dinars profit. I told Imam (a. s. ) about the profit. Imam (a. s. ) said, ‘Add it to the capita! ’ ’ After some time, my father died. Imam Sadiq (a. s. ) wrote to me, ‘May Allah grant you good healt! I have a trust of a thousand and eight hundred dinars with your father. Give the money to ‘Umar Ibn Yazi! ’ I searched in my father’s records and found that he had written down, ‘Abu Musa has trusted a thousand and eight hundred dinars with me; Abdullah Ibn Sanan and ‘Umar Ibn Yazid know this too. ’” [3] Almsgiving Like his father and grandfathers, Imam Sadiq (a. s. ) helped the poor and the debtor as much as he could, though he did not p: 181 

Page181-Imamate and The Imams

have much property. Husham Ibn Salim has said in this regard, “Imam Sadiq (a. s. ) used to hold a sack of bread, meat, and money in the middle of night and divide the content of the sack among the poor of Medina. The poor did not know him and realized his identity only after his demise. ” [1] Mu’alli Ibn Khanis has said, “On a rainy night, I saw Imam Sadiq (a. s. ) , who was going toward Bani Sa’idah sunshade. I was following him from distance. Suddenly, his sack fell off his shoulder. Imam (a. s. ) said, ‘In the Name of Allah; O Alla! Return it to m! ’ I approached Imam Sadiq (a. s. ) and greeted him. Imam (a. s. ) greeted me and told me, ‘O Mu’all! Try to find what is fallen on the ground for m! ’ I searched the ground in darkness. I found some loaves of bread and a sack. Then I told Imam Sadiq (a. s. ) , ‘Let me carry it for yo! ’ Imam (a. s. ) answered, ‘I am more deserved to carry it, but you accompany me. ’ We went until we reached Bani Sa’idah sunshade. A group of the poor had slept there. Imam (a. s. ) left one or two loaves of bread for each of them. When returning I asked Imam Sadiq (a. s. ) , ‘O son of Messenger of Alla! Have they recognized the truth? ’ Imam Sadiq (a. s. ) replied, ‘If they had recognized the truth, I divided all my property equally among them, even the salt. ’” [2] Harun Ibn ‘isa has said, “Imam Sadiq (a. s. ) told his son, Muhammad, ‘How p: 182 

Page182-Imamate and The Imams

much money is left with you? ’ Muhammad answered, ‘Forty dinars. ’ Imam (a. s. ) said, ‘Divide it among the poor. ’ Muhammad told his father, ‘Then we will have nothing for ourselves. ’ Imam Sadiq (a. s. ) said, ‘Give it as charity and the Almighty Allah will return it to us. Don’t you know that charity is the key to sustenance? ’ Muhammad obeyed his father’s order and gave away the existing money. Soon four thousand dinars was sent fors Imam Sadiq (a. s. ). Then Imam (a. s. ) told his son, ‘We gave away forty dinars in Allah’s path; the Almighty Allah sent back four thousand dinars for us. ’” [1] Hiyaj Ibn Bastam has said, “Sometimes Imam Sadiq (a. s. ) gave whatever he had to the poor as charity, then nothing was even left for his family. ” [2] Mufazzal Ibn Qiys has said, “I went to Imam Sadiq (a. s. ) , told him about my problems, and asked him to pray for me. Imam Sadiq (a. s. ) told his female slave, ‘Bring the bag Abu Ja’far has sent for u! ’ She brought that bag. Imam (a. s. ) told me, ‘There is four hundred dinars in this bag; spent it for solving your problem! ’ I said, ‘O son of Messenger of Alla! I did not mean to get money from you. I only wanted you to pray for me. ’ Imam Sadiq (a. s. ) stated, ‘Of course I will pray for you. And you should not tell all your problems to other people, because they will humble you. ’” [3] A poor man asked help from Imam Sadiq (a. s. ). Imam (a. s. ) told his p: 183 

Page183-Imamate and The Imams

slave, ‘How much money is with you? ’ He answered, ‘Four hundred dirhams. ’ Imam Sadiq (a. s. ) told him, ‘Give the money to this poor ma! ’ The salve did so. The poor man took the money, thanked, and went. Imam Sadiq (a. s. ) told his slave, ‘Go and bring the poor man her! ’ The slave asked, ‘You granted him what he wanted. Why should I bring him back? ’ Imam (a. s. ) stated, ‘The Messenger of Allah (S) said that the best charity is the one that makes the poor needless, but we did not do so. ’ Then Imam Sadiq (a. s. ) gave his ring to the poor man and said, ‘This ring costs ten thousand dirhams. Whenever you needed money, sell it and spend it for your life. ’ [1] ‘Umar Ibn Yazid has said, “A man expressed his problem and asked help from Imam Sadiq (a. s. ). Imam (a. s. ) told him, ‘I have nothing to help you now. Wait until I receive some goods; I will sell them and give you the money, insha’alla! ’ That man told Imam Sadiq (a. s. ) , ‘Promise m! ’ Imam (a. s. ) said, ‘How can I promise about something that is not certain? ’” [2] Walid Ibn Sabih has said, “A man went to Imam Sadiq (a. s. ) and said, ‘Mu’alli Ibn Khanis had borrowed a sum of money from me and violated (not paid) my right. ’ Imam Sadiq (a. s. ) stated, ‘His killer has violated your right. If Mu’alli were alive now, he would pay your money back. ’ Then Imam (a. s. ) told me, ‘Pay Mu’alli’s deb! I want his soul p: 184 

Page184-Imamate and The Imams

to rest in peace, though he is in peace now. ’” [1] Abu Hanifah, the Hajjis’ camel driver has said, “My brother-in-law and I were quarreling over legacy, when Mufazzal passed us. He stopped and said, ‘Come to my hous! ’ At his home, we compromised on four hundred dirhams and he paid it to us himself, saying, ‘This is not my money, but that of Imam Sadiq (a. s. ). He has ordered me to make peace among his companions with his money, whenever they have monetary disputes. ’” [2] Fazl Ibn Abi Qurrah has said, “Imam Sadiq (a. s. ) gave some bags of money to a person and told him to take them to the houses of two of Imam’s (a. s. ) relatives, telling them that the money is sent from Iraq. That person did as Imam Sadiq (a. s. ) had ordered him. Imam’s (a. s. ) relative took the money and said, ‘May Allah reward yo! May Allah punish Ja’far who is heedless to u! ’ Imam’s (a. s. ) envoy returned and related the relatives’ speech. Imam Sadiq (a. s. ) performed sajdah and said, ‘O Lor! Make me humble before the sons of my fathe! ’” [3] A narrator says, “I told Imam Sadiq (a. s. ) , ‘O son of Messenger of Allah (S)! I have heard you want to do something special about the products of ‘Iyn Ziyad garden? ’ Imam Sadiq (a. s. ) replied, ‘Yes. I have ordered to make a break in the garden wall after the fruits are ripe, so that everyone can enter and eat the fruits. Also we are going to prepare ten large bowls p: 185 

Page185-Imamate and The Imams

of fruit every day, each enough for ten people. Then we will invite the people to come in and eat ten at a time. Some dates will also be given to everyone. Moreover, we will send some dates for all garden neighbors who cannot come, including the elderly, children, women, or the sick. When I pay the wages of workers, farmers, lawyers, and others from the fruits, I will carry the rest of it to Medina. Some I will give to poor families two or three times as they need. Finally, four hundred dinars will remain for myself, while the whole garden costs four thousand dinars. ’” [1] Equanimity Abu Ja’far Nazari has said, “Imam Sadiq (a. s. ) gave a thousand dinars to his servant, Musadif, and told him, ‘Go to Egypt and merchandise with this money, because my family has largened. ’ Musadif bought some goods with that money and traveled to Egypt along with the merchants. When they reached near a city in Egypt, a group of people welcomed them outside the city. The merchants asked about their goods and they were told that the goods were rare in the city. So the merchants promised each other to sell their goods twice the price they had bought. They did so and returned to Medina with the profit they had earned. Musadif came to Imam Sadiq (a. s. ) with two bags of money, each containing a thousand dinars. He told Imam (a. s. ) , ‘One bag is the capital and the other is the profit. ’ Imam (a. s. ) said, p: 186 

Page186-Imamate and The Imams

‘This is a good profit. How did you earn it? ’ Musadif related the story to Imam Sadiq (a. s. ). Imam Sadiq (a. s. ) stated, ‘Glory be to Alla! How did you make such a promise? ’ Then he took one of the bags and said, ‘This is my original money and I do not need a profit earned in this way. O Musadi! Fighting with a sword is easier than earning halal sustenance. ’” [1] Mu’tab has said, “Imam Sadiq (a. s. ) told me, ‘The goods have got expensive in Medina. How much food do we have? ’ I said, ‘As much as the food for some months. ’ Imam (a. s. ) told me, ‘Take them to bazaar and sell the! ’ I said, ‘But necessary goods are expensive in Medina. ’ Imam Sadiq (a. s. ) told me, ‘Sell them and buy our food day by day like other people. ’ Then he added, ‘The food of my family should be of wheat and barley. Allah knows that I can afford making food with pure wheat, but I like the Almighty Allah to see that I am moderate in my family life. ’” [2] 

Page186-Imamate and The Imams

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

[3]: Biharul Anwar, Vol 47, p. 55. 

[4]: Biharul Anwar, Vol 47, p. 56. 

[1]: Biharul Anwar, Vol 47, p. 57. 

[2]: Biharul Anwar, Vol 47, p. 57. 

[3]: Biharul Anwar, Vol 47, p. 56. 

[1]: Biharul Anwar, Vol 47, p. 38. 

[2]: Biharul Anwar, Vol 47, p. 20. 

[1]: Biharul Anwar, Vol 47, p. 38. 

[2]: Biharul Anwar, Vol 47, p. 23; Tadhkiratul Khawas, p. 342. 

[3]: Biharul Anwar, Vol 47, p. 34. 

[1]: Biharul Anwar, Vol 47, p. 61. 

[2]: Biharul Anwar, Vol 47, p. 58. 

[1]: Biharul Anwar, Vol 47, p. 337. 

[2]: Biharul Anwar, Vol 47, p. 57; Manaqib ‘Ali Abi Talib, Vol 4, p. 295. 

[3]: Biharul Anwar, Vol 47, p. 60. 

[1]: Biharul Anwar, Vol 47, p. 51. 

[1]: Biharul Anwar, Vol 47, p. 59. 

[2]: Biharul Anwar, Vol 47, p. 59. 

Recommendation to Making Happy Imam Sadiq (a. s. ) not only did good and solved the problems of people, but also recommended others to do so. A man told Imam Sadiq (a. s. ) , “The government of Najashi that rules Ahwaz and Fars has obliged me to pay a tax, but I cannot afford it. Najashi is a sincere lover of you; recommend him about me. ” Imam Sadiq (a. s. ) wrote in a letter, “In the Name of Allah, the Beneficent, the Merciful. p: 187 

Page187-Imamate and The Imams

Behave leniently towards your brother; may Allah be lenient with you to! ” So the man took the letter and went to his own city. He visited Najashi, gave him the letter, and said, “Imam Sadiq (a. s. ) has sent you this letter. ” Najashi took the letter, kissed it, and said, “What is your request? ” The man answered, “I cannot pay the tax that is due on me. ” Najashi asked, “How much is that? ” “Ten thousand dirhams,” the man replied. Najashi called his ascribe and told him, “Pay the debt of this man from my own propert! ” He ordered not to take the tax of next year from the man. Then Najashi told the man, “Did I make you happy? ” “Yes,” the man answered. So Najashi ordered to give him a horse, a slave, a female slave, and some clothes, asking him the same question every time. The man repeated the same answer every time. Then Najashi said, “Give this carpet on which I received the letter of my master, Imam Sadiq (a. s. ) , to this man too. ” And he told the man, “Come to me whenever you have a reques! ” The man took the property and went. He went to Imam Sadiq (a. s. ) after a while and told him about what Najashi had done. Imam Sadiq (a. s. ) became very happy. That man asked Imam (a. s. ) , “O son of Messenger of Allah (S)! Did you become happy of his conduct? ” Imam (a. s. ) replied, “By Allah ye! Allah and His Messenger (S) became happy too. ” [1] Muhammad p: 188 

Page188-Imamate and The Imams

Ibn Bashar owed a thousand dinars to Shahab, but he could not pay it to Shahab. Muhammad went to see Imam Sadiq (a. s. ) , asking him to talk to Shahab to take his money back after Hajj time. Imam Sadiq (a. s. ) called Shahab and told him, “You know Muhammad and his relation with us. He owes a thousand dinars to you. He has not spent it for food or lusts, rather other people owe him money. I like you to grant him this money and become happy of him. Maybe you think that the Almighty Allah grants Muhammad’s good deeds to you in return for the money you grant him. ” Shahab said, “I think so. ” Imam Sadiq (a. s. ) stated, “The Exalted Allah is just; He does not take the reward of His servant’s worship on cold nights, fasting on hot days, and Tawaf of His house to give it to another one. It is not true. Allah’s Mercy is great and He blesses His servant. ” Shahab said, “O son of Messenger of Alla! I forgave hi! ” [1] Patience in Calamity Qutaybah has said, “I went to Imam Sadiq’s (a. s. ) house to visit his sick child. I found him very sad and asked about his sick child. Imam (a. s. ) said, ‘ (S) he is in the same state. ’ After a while, Imam (a. s. ) entered the house. He soon returned, with red face and happiness. I thought his child was better and asked about him. Imam (a. s. ) said, ‘ (S) he passed away. ’ I told Imam Sadiq (a. s. ) , ‘When your child was p: 189 

Page189-Imamate and The Imams

sick, you were sad. How is it you are not sad anymore now that (S) he has passed away? ’ Imam (a. s. ) answered, ‘We, the Ahlul Bayt, are this way; we are sad before happening a calamity, but become happy with Allah’s will after it. ’” [1] Sufyan Thuri went to see Imam Sadiq (a. s. ) and found him embarrassed. He asked Imam Sadiq (a. s. ) the reason and Imam (a. s. ) replied, “I had prohibited my family from going atop the roof. When I entered the house, I saw a female slave, ascending the ladder with one of my children on his shoulder. When she saw me, she trembled with fear. The child fell on the ground and died. Now I am not sad of my child’s death, but I am upset that it happened because of the slave’s fear of me. ” Then Imam Sadiq (a. s. ) told the female slave, “I make you free in Allah’s path. You have no sin. ” And he repeated his speech again. [2] ‘Ala’ Ibn Kamil said, “I was with Imam Sadiq (a. s. ). Suddenly crying was heard from inside the home. Imam Sadiq (a. s. ) said, inna lillahi wa-inna ilayhi raju’oon “Surely we belong to Allah and we will return to Him. ” Then he sat and continued his speech. When he finished, he said, “We are interested in the health of ourselves and our family members and our property, but when Allah’s destine comes we’d better like what Allah likes. ” [3] 

Page190-Imamate and The Imams

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

[1]: Biharul Anwar, Vol 47, p. 370. 

[1]: Biharul Anwar, Vol 47, p. 364. 

[1]: Biharul Anwar, Vol 47, p. 49. 

[2]: Biharul Anwar, Vol 47, p. 24; Manaqib ‘Ali Abi Talib, Vol 4, p. 296. 

[3]: Biharul Anwar, Vol 47, p. 49. 

The Seventh Imam: Musa Al-Kadhim Birth and Martyrdom Imam Musa Ibn Ja’far (a. s. ) was born on the seventh of Safar in the p: 190 

Page190-Imamate and The Imams

year 128 A. H. in a village called Abwa’ between Mecca and Medina. His father was Imam Ja’far Sadiq (a. s. ) and his mother was Hamidah. His nicknames were Abul Hasan, Abu ‘Ibrahim, Abu Ali, and Abu ‘Isma’i and his titles were ‘Abd Salih, Nafs Zakiyyah, Ziynul Mujahidin, Sabir, Amin, Zahid, and Salih. His most famous title is Al-Kadhim. Imam Musa Al-Kadhim (a. s. ) was martyred in the prison of Sandi Ibn Shahak in Baghdad on twenty fifth of Rajab in the year 183 A. H. He was buried in Quraysh tomb (Al- Kadhimiyn city). He was fifty five then. Imam Al-Kadhim (a. s. ) lived twenty years with his father and his Imamate lasted thirty five years. [1] Imam Al-Kadhim (a. s. ) did not make much trouble for the incumbent caliphs, due to unprepared conditions. He spent his time in worshipping, working for making a living, publishing religious sciences and teachings, guiding the people, and training students and hadith narrators. He was, in fact, considered a famous scholar and jurisprudent. Nevertheless, the caliphs in office feared his scientific stance and social popularity. They always watched Imam Al-Kadhim (a. s. ) , his companions, and his students, hindering their activities in various ways. Imam Al-Kadhim (a. s. ) was called from Medina to Baghdad several times and was inquired. Once they were going to kill Imam (a. s. ) , but they were dissuaded because of some considerations and Imam Al-Kadhim (a. s. ) returned to medina. Finally, because of enmity of some of his relatives, Harunur Rashid, the Abbaside caliph, called Imam Al-Kadhim (a. s. ) from Medina to Baghdad. Imam Al-Kadhim (a. s. ) p: 191 

Page191-Imamate and The Imams

was in prisons of Basrah and Baghdad for long. His last prison was Sandi Shahak prison –a very hideous prison– in Baghdad. At last, Sandi Ibn Shahak poisoned Imam Al-Kadhim (a. s. ) by the order of Harunur Rashid. Imam Al-Kadhim (a. s. ) was martyred some days later and his holy body was buried in Quraysh tomb, near Baghdad. [1] 

Page191-Imamate and The Imams

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

[1]: Al-‘Irshad, Vol 2, p. 215; Biharul Anwar, Vol 48, pp. 1, 6 & 7; Matalibul Mas’ul, Vol 2, p. 120; Al-Fusulul Muhimmah, p. 214; Manaqib ‘Ali Abi Talib, Vol 4, p. 348; Kashful Ghummah, Vol 3, pp 1-9. 

[1]: Al-‘Irshad, Vol 2, pp. 237-243. 

Texts Proving His Imamate As mentioned before, the reasons for Imamate are of two kinds; the general reasons used for proving the Imamate of any of twelve infallible Imams, and the specific reasons or explicit traditions from each of the Imams about the next Imam. The first type of reasons has been discussed in detail before. Here only the traditions from Imam Sadiq (a. s. ) about Imamate of his son, Imam Al-Kadhim (a. s. ) , are cited. Shiykh Mufid has written, “Mufazzal Ibn ‘Umar Ju’fi, Ma’adh Ibn Kathir, Abdur Rahman Ibn Hajjaj, Fiyz Ibn Mukhtar, Ya’qub Siraj, Suliyman Ibn Khalid, Safwan Ibn Jamal, and many more are close trustworthy companions of Imam Sadiq (a. s. ) who have narrated traditions about Imamate of Abul Hasan Musa (a. s. ). ” ‘Is’haq and Ali, Imam Sadiq’s (a. s. ) pious scholar sons, are among narrators of traditions about Imamate of their brother, Musa Ibn Ja’far (a. s. ). Mufazzal Ibn ‘Umar has said, “I was with Imam Sadiq (a. s. ) when Abu ‘Ibrahim Musa (a. s. ) , who was a child, came in. Imam Sadiq (a. s. ) told me, ‘I recommend you about my son’s Imamate. Recommend his Imamate to any of reliable companions. ’” [2] Ma’adh Ibn Kathir has said, “I told Imam Sadiq (a. s. ) , ‘I ask the Almighty Allah to grant p: 192 

Page192-Imamate and The Imams

you an honorable child to remain after your death, just as He granted you, with this high stance, to your father. ’ Imam Sadiq (a. s. ) stated, ‘The Exalted Allah has granted me such a child. ’ I asked, ‘Who is he? ’ Imam (a. s. ) pointed to ‘Abd Salih, who was sleeping, and said, ‘The one who is asleep. ’” [1] Abdur Rahman Ibn Hajjaj has said, “I entered a house in which Ja’far Ibn Muhammad (a. s. ) was praying and Musa Ibn Ja’far (a. s. ) was sitting on his right, saying Amen. I asked, ‘You know that I am a sincere lover of you. Tell me who will be the Imam after you? ’ Imam Sadiq (a. s. ) answered, ‘O Abdur Rahma! My son, Musa, wore the armor of Messenger of Allah (S) and it fitted him. ’ So I said, ‘I found out the truth now and need no other reason. ’” [2] Fiyz Ibn Mukhtar has said, “I told Imam Sadiq (a. s. ) , ‘Take my hand and save me from the Hel! Who will be my master after you? ’ At that time, Abu ‘Ibrahim, who was a child, came in. Imam Sadiq (a. s. ) replied, ‘He will be your master; follow hi! ’” [3] Mansur Ibn Hazim has said, “I told Imam Sadiq (a. s. ) , ‘May my parents be sacrificed for yo! The death is a truth and everyone will die. If it happens to you, who will be the Imam after you? ’ Imam Sadiq (a. s. ) put his hand on Abul Hasan’s shoulder and said, ‘He will be your master. ’ Then Abul Hasan was only five and p: 193 

Page193-Imamate and The Imams

Abdullah Ibn Ja’far was also there. ” [1] ‘Isa Ibn Abdullah has said, “I told Imam Sadiq (a. s. ) , ‘If, Allah forbids, something bad happens to you, who should we follow? ’ Imam Sadiq (a. s. ) pointed to his son, Musa, and said, ‘Follow hi! ’ I asked again, ‘If something bad happens to Musa, who should we follow? ’ Imam Sadiq (a. s. ) replied, ‘Follow his so! ’ I asked, ‘If something happens to him, while he has an elder brother and a little child, who should we follow? ’ Imam Sadiq (a. s. ) answered, ‘Follow his son, and this will continue forever. ’” [2] Tahir Ibn Muhammad has said, “I saw Imam Sadiq (a. s. ) , who was preaching his son, Abdullah, saying, ‘Why are you not like your brother? By Allah that I see a light in his face. ’ Abdullah told his father, ‘Don’t we have the same father? ’ Imam Sadiq (a. s. ) stated, ‘He is from my essence and you are my son. ’” [3] Ya’qub Sarraj has said, “I went to see Imam Sadiq (a. s. ) , who was standing beside the cradle of Abul Hasan, talking to him quietly for a long time. I waited until his talking finished. Then I approached Imam (a. s. ). He told me, ‘Go to your master and greet him. ’ I approached the child and said hello. He said hello eloquently and said, ‘Change your newborn daughter’s name; Allah dislikes such a name. ’ My daughter was born some time ago and I had named her Humiyra’. Imam Sadiq (a. s. ) told me, ‘Obey my son’s orde! ’ So I changed my daughter’s name. ” [4] Safwan Jammal has p: 194 

Page194-Imamate and The Imams

said, “I asked Imam Sadiq (a. s. ) , ‘Who is the Muslim’s guardian? ’ Imam Sadiq (a. s. ) answered, ‘He is someone who avoids useless works. ’ Then Abul Hasan came in with a little lamb in his arms, saying to it, ‘Perform sajdah for Alla! ’ Imam Sadiq (a. s. ) hugged him and said, ‘May my parents be sacrificed for you that do not do useless works. ’” [1] ‘Is’haq Ibn Ja’far has said, “One day, I was with my father (Imam Sadiq (a. s. ) ). Ali Ibn ‘Umar Ibn Ali told him, ‘Who will the people and I restore to after you? ’ Imam Sadiq (a. s. ) said, ‘The one wearing two pieces of yellow cloth and has two crimps of hair that is coming now. ’ Soon the door opened and Abu Ibrahim Musa entered, who was a child then wearing two pieces of yellow cloth. ” [2] Muhammad Ibn Walid has said, “I heard from Ali Ibn Ja’far Ibn Muhammad Sadiq (a. s. ) , ‘I heard from my father, Ja’far Ibn Muhammad (a. s. ) , addressing some of his close companions, ‘I recommend you follow my son, Musa, because he is my best son. He will be the caliph and guardian of the people after me. ’ ‘” [3] In conclusion, Shiykh Mufid has written, “Ali Ibn Ja’far loved his brother, Musa, very much, followed him, and learned religious commandments from him. Ali asked Musa many questions and narrated his answers to others. ” [4] Nasr Ibn Qabus has said, “I went to see Imam Sadiq (a. s. ) and asked him, ‘Who will be the Imam after you? ’ Imam (a. s. ) answered, ‘My son, Abul Hasan p: 195 

Page195-Imamate and The Imams

Musa Ibn Ja’far will be the Imam after me. ’” [1] Suliyman Ibn Khalid said, “One day, we were with Imam Sadiq (a. s. ). He called his son, Abul Hasan, and told us, ‘Refer to him after m! By Allah that he will be your guardian. ’” [2] Dawud Ibn Kathir has said, “I told Imam Sadiq (a. s. ) , ‘May I sacrifice for yo! If something happens to you, who should I refer to? ’ Imam (a. s. ) answered, ‘refer to my son, Musa. ’ After Imam Sadiq’s (a. s. ) demise, I never doubted about the Imamate of Musa. ” [3] Muhammad Ibn Sanan and Abu Ali Zarrad have narrated from ‘Ibrahim Karkhi, “I was with Imam Sadiq (a. s. ) when Abul Hasan, Musa Ibn Ja’far, who was a child, came in. I stood up, kissed his face, and then sat down. Then Imam Sadiq (a. s. ) said, ‘He will be your guardian after me. ’” [4] The above-mentioned were few examples of many traditions about Imamate of Imam Musa Ibn Ja’far (a. s. ). Moreover, many miracles have been cited from him, which cannot be pointed out in this brief work. 

Page195-Imamate and The Imams

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

[2]: Al-‘Irshad, Vol 2, p. 216; Kashful Ghummah, Vol 3, p. 9. 

[1]: Al-‘Irshad, Vol 2, p. 217; Kashful Ghummah, Vol 3, p. 9. 

[2]: Al-‘Irshad, Vol 2, p. 217; Al-Fusulul Muhimmah, p. 213; Kashful Ghummah, Vol 3, p. 10. 

[3]: Al-‘Irshad, Vol 2, p. 217; Al-Fusulul Muhimmah, p. 213; Kashful Ghummah, Vol 3, p. 10. 

[1]: Al-‘Irshad, Vol 2, p. 218; Al-Fusulul Muhimmah, p. 214; Kashful Ghummah, Vol 3, p. 10. 

[2]: Al-‘Irshad, Vol 2, p. 218; Al-Fusulul Muhimmah, p. 214; Kashful Ghummah, Vol 3, p. 10. 

[3]: Al-‘Irshad, Vol 2, p. 218; Kashful Ghummah, Vol 3, p. 10. 

[4]: Al-‘Irshad, Vol 2, p. 219; ‘Ithbatul Wasiyyah, p. 162; Kashful Ghummah, Vol 3, p. 11. 

[1]: Al-‘Irshad, Vol 2, p. 219. 

[2]: Al-‘Irshad, Vol 2, p. 219. 

[3]: Al-‘Irshad, Vol 2, p. 220. 

[4]: Al-‘Irshad, Vol 2, p. 220. 

[1]: ‘Ithbatul Wasiyyah, p. 162. 

[2]: Kashful Ghummah, Vol 3, p. 11. 

[3]: Biharul Anwar, Vol 48, p. 14. 

[4]: Biharul Anwar, Vol 48, p. 15. 

Virtues Imam Al-Kadhim (a. s. ) , like his fathers, was a perfect human in terms of all good characteristics and the best person of his own age. Many of the scholars have admired his great character. Ibn Sabbagh Maliki has written, “Musa Al-Kadhim was a great honorable Imam. He was a unique scholar. He spent his nights in prayers and worship and his days in fasting. He forgave the sinners a lot, thus he was called Al-Kadhim. The people of Iraq know him as Babul p: 196 

Page196-Imamate and The Imams

Hawa’ij (the answer to all requests). ” [1] ‘Ahmad Ibn Hajar Hiythami has written, “Musa Al-Kadhim was the holder of his father’s legacy in regard to knowledge, understanding, and virtues. He was so tolerant that he was called Al-Kadhim. He is entitled Babul Hawa’ij by Iraqi people. He was the most pious, the most generous person of his own age. ” [2] Ibn Sabbagh Maliki has written, “Musa Al-Kadhim was the most pious, most knowledgeable, most generous, and most forgiver person of his own age. He identified the poor of Medina and regularly sent money for them, while they did not know the sender. After his demise, the poor understood that the help has been from him. ” [3] Ibn Hajar ‘Asqalani has written about Imam Al-Kadhim (a. s. ) , “His virtues are numerous. ” [4] Khatib Baghdadi has narrated from Abdur Rahman Ibn Salih ‘Azadi, “When Harunur Rashid had gone to Hajj, he went to the shrine of Messenger of Allah (S) , along with a group of nobles from Quraysh and other Arab tribes. Musa Ibn Ja’far (a. s. ) accompanied them too. When Harun reached the holy shrine, he said, ‘Greetings to you, o Messenger of Alla! O my cousi! ’ He wanted to boast about his relationship with the Prophet (S). Then Musa Ibn Ja’far approached the grave and said, ‘Greetings to you, o my fathe! ’ Hearing this, Harun’s face changed color and said, ‘O Abul Hasa! The real honor is about what you said. ’” [5] Ibn Shahr ashub has written, “Musa Ibn Ja’far was superior to the people of his own age in terms of p: 197 

Page197-Imamate and The Imams

jurisprudence and memorization of Quran. He recited the Holy Quran with a good voice. He wept while reciting it and the listeners wept too. His stance was above other people. His generosity was more than others. His speech was more eloquent than that of others. His heart was braver than others’ hearts. He was honored by having the guardianship of the people. He received the legacy of prophet hood. He was appointed to caliphate position. ” [1] Shiykh Mufid has written, “Imam Abul Hasan Musa (a. s. ) was the most pious, the best jurisprudent, the most generous, and the most forgiver of the people in his own age. ” [2] Ali Ibn Abil Fat’h ‘Arbali has narrated from Kamalid Din, “Musa Ibn Ja’far (a. s. ) was a great honorable Imam. He attempted in worshipping Allah much. His virtues were obvious and his worship was famous. He was careful in performing the obligatory deeds. He spent his nights in sajdah and qiyam. He was fasting and giving charity on days. He was so tolerant that he was entitled Al-Kadhim. He did good to the people who did bad to him. He was entitled Abd Salih because of his much worship. He is called Babul Hawa’ij in Iraq. His miracles are numerous, which show his stance before the Almighty Allah. ” [3] Ma’mun has said, “I told my father Rashid, ‘O Amiral Mu’mini! Who was the man you honored so much, stood up when he came in, sat him in your own place, and ordered us to hold his horse stirrup when leaving? ’ p: 198 

Page198-Imamate and The Imams

My father answered, ‘He was people’s Imam, Allah’s Hujjat for his servants, and Allah’s caliph. ’ I asked, ‘O Amiral Mumini! Don’t you have these qualities? ’ He answered, ‘I am the superficial caliph, who has taken the place by force. But he is the real Imam. By Allah that he is more deserved than anyone elses in occupying the Prophet (S) ’s position. By Allah that if you quarrel with me about caliphate, I will behead you too. Surely sovereignty is helpless. ’” [1] Knowledge It was proved in previous sections that a thorough knowledge of all religious issues is a necessary condition for Imamate. All the infallible Imams (a. s. ) possessed this quality. So was Imam Al-Kadhim (a. s. ). His knowledge and jurisprudence was famous in his own age. Everyone recognized his scientific position as the jurisprudent of the people. Ibn Sabbagh Maliki has written, “Musa Al-Kadhim was the most pious, most knowledgeable, most generous, and most forgiving person of his own age. ” [2] Ma’mun has said, “I asked my father, Rashid, ‘Who was the man you honored so much? ’ He answered, ‘He was Musa Ibn Ja’far; the heir of sciences of the prophets (S). If you seek true knowledge, it is with him. ’” [3] For more information on scientific stance of Imam Al-Kadhim (a. s. ) , you can refer to traditions narrated from him in tradition books, as well as his debates with incumbent caliphs, the Sunni scholars, and others. A researcher called Mr. Atarudi has collected Imam Al-Kadhim’s (a. s. ) traditions about belief, teachings, kalam, jurisprudence, exegesis, ethics, supplications, history, debates, and even hygiene, p: 199 

Page199-Imamate and The Imams

benefits of fruits and vegetables in a book and published it. The narrators of Imam Al-Kadhim’s (a. s. ) traditions, which exceed six hundred and thirty eight persons, are reviewed in this book. [1] Worship Like his father and grandfathers, Imam Al-Kadhim (a. s. ) , was the most pious person of his own age. He frequently remembered and worshipped Allah, prayed, recited Quran and was humble before the Lord of the worlds. Because of his deep understanding of monotheism and Allah’s Power and Greatness, he did everything even making a living for Allah’s sake. Some instances of his worship are cited here, as narrated in history and tradition books. Hasan Ibn Muhammad Ibn Yahya ‘Alawi has narrated from his grandfather, “Musa Ibn Ja’far attempted so much in worship that he was entitled Abd Salih (the righteous servant). ” Some of Imam Al-Kadhim’s (a. s. ) companions have narrated that one night Imam (a. s. ) entered the mosque of Messenger of Allah (S). He had a long sajdah early at night, saying, “Great sins are with me, good forgiving is with Yo! O Lord of pardon and Piet! ” And Imam (a. s. ) repeated the same supplication in his sajdah until the dawn. [2] Yahya Ibn Hasan has said, “Musa Ibn Ja’far was called Abd Salih because of his resolution in worship. ” [3] Ibn Sabbagh has written, “Musa Ibn Ja’far was the most pious, the most learned, the most generous, and the most tolerant person of his own age. ” [4] Ibn Hajar has written, “Musa Al-Kadhim was the most pious, the most learned, and the most generous person of his age. ” [5] Ibn Juwzi p: 200 

Page200-Imamate and The Imams

Hanafi has written, “Musa Al-Kadhim was called Abd Salih because of determination in worship and the Night Prayer. ” [1] Shiykh Mufid has written, “Abul Hasan Musa (a. s. ) was the most learned jurisprudent, the most pious, the most generous, and the most tolerant one in his own age. It is narrated that he linked the Night Prayer to the Morning Prayer, and then he performed supplications until the sunrise. He then performed sajdah and recited zikr until noon. He repeated this prayer a lot, ‘O Alla! I ask You comfort at the time of death and forgiveness at the time of Reckoning. ’ Another prayer of Imam Musa Al-Kadhim (a. s. ) is, ‘My sins are great, so how good is Your forgivenes! ’ He wept so much from Allah’s fear that his holy beard got wet. ” [2] The sister of Sandi Ibn Shahak who was a guard in Imam Al-Kadhim’s (a. s. ) prison, says about him, “In prison, Musa Ibn Ja’far had this daily routine; he began praying and supplication after performing the Evening Prayer until the midnight, when he performed the night prayer and lasted it until the morning adhan. Afterwards, he performed the Morning Prayer and was engaged in prayer and supplication until the sunrise. Then he rested until the sun rose in the sky. Afterwards, he brushed his teeth, ate a meal, and slept a little until before the noon. At noon, he got up, performed wudu, and performed the Noon Prayer. Then he performed nafilah prayer until the time for Afternoon Prayer. After performing the p: 201 

Page201-Imamate and The Imams

Afternoon Prayer, he sat in the direction of qiblah and remembered Allah until the sunset. After the Evening Prayer, he performed nafilah prayers until the Night Prayer. He did the same every day. ” Seeing Imam Musa Al-Kadhim (a. s. ) in this state, she said, “The people who misbehave such a pious servant of Allah will be losers. ” [1] Ahmad Ibn Abdullah has narrated from his father, “One day, I went to see Fazl Ibn Rabi’ who was on the roof of his house. He told me, ‘Look at that house through that windo! What do you see? ’ I said, ‘I see a garment on the ground. ’ He said, ‘Look more carefull! ’ I said again, ‘It is as if a man is performing sajdah. ’ He asked me, ‘Do you know him? He is Musa Ibn Ja’far. I watch him day and night and find him only in this state. After performing the Morning Prayer, he recites supplications until the sunrise. Then he performs sajdah until before the noon. He has hired someone to inform him of prayer times. When he is informed of the prayer time, he finishes the sajdah and begins praying without performing ablution again. After performing the Night Prayer, he breaks his fast, performs ablution, and performs a sajdah again. He performs prayers from the midnight until the dawn. ‘” Some observers have heard him say in his supplications, ‘O Alla! I ask You to give me spare time for Your worship, and if You do it, I will praise you. ’ [2] Ibrahim p: 202 

Page202-Imamate and The Imams

Ibn Abil Bilad said, “Imam Abul Hasan said, ‘I say astaghfirullah (I seek Allah’s forgiveness) five thousand times a day. ’” [1] 

Page202-Imamate and The Imams

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

[1]: Al-Fusulul Muhimmah, p. 213. 

[2]: Al-Sawa’iqul Muharriqah, p. 203. 

[3]: Al-Fusulul Muhimmah, p. 219. 

[4]: Tahdhibut Tahdhib, Vol 10, p. 340. 

[5]: Tarikh Baghdad, Vol 13, p. 31. 

[1]: Manaqib ‘Ali Abi Talib, Vol 4, p. 348. 

[2]: Al-‘Irshad, Vol 2, p. 231. 

[3]: Kashful Ghummah, Vol 3, p. 1. 

[1]: Biharul Anwar, Vol 48, p. 131. 

[2]: Al-Fusulul Muhimmah, p. 219. 

[3]: Manaqib ‘Ali Abi Talib, Vol 4, p. 335. 

[1]: Musnad Al-Imam Al-Kazim (a. s. ) in three volumes. 

[2]: Tarikh Baghdad, Vol 13, p. 27. 

[3]: Tahdhibut Tahdhib, Vol 10, p. 340. 

[4]: Al-Fusulul Muhimmah, p. 219. 

[5]: Al-Sawa’iqul Muharriqah, p. 203. 

[1]: Tadhkiratul Khawas, p. 348. 

[2]: Al-‘Irshad, Vol 2, p. 231. 

[1]: Tarikh Baghdad, Vol 13, p. 31. 

[2]: Manaqib ‘Ali Abi Talib,Vol 4, p. 343. 

[1]: Biharul Anwar, Vol 48, p. 119. 

Almsgiving Shiykh Mufid has written, “Musa Ibn Ja’far (a. s. ) observed the ties of kinship. He watched the poor in Medina, sending money, wheat, and dates for them, while they did not know the sender. ” [2] Muhammad Ibn Abdullah Bikri has said, “I went to Medina to borrow money, but I found no one who could lend me. I thought to myself that I’d better go to Imam Al-Kadhim (a. s. ). I went to see him in his farm outside Medina. He sat beside me, along with his servant, who had a colorful bowl of cooked meat. Imam (a. s. ) and I ate the meat. Then he asked about my request. When I talked about my need, he went and brought a bag. First, he told his servant to leave and then gave me the bag of three hundred dinars. Then he left me, too. I got the money, rode my horse, and returned home. ” [3] ‘Isa Ibn Muhammad, a ninety-year-old man said, “I had built a farm beside Umm ‘Izam shaft and grew watermelon, cucumbers, and gourd. When the harvest was near, suddenly grasshoppers attacked the farm and destroyed it. I had spent a hundred and twenty dinars plus the work of two camels for my farm. I had sat down, thinking of the loss when Musa Ibn Ja’far (a. s. ) came to me and greeted me. I told him the story. He said, ‘How much have you spent? ’ p: 203 

Page203-Imamate and The Imams

I said, ‘A hundred and twenty dinars, plus the work of two camels. ’ Imam (a. s. ) told his agent, ‘Give a hundred and fifty dinars to Abil Ghiyt! ’ Then he added, ‘Thirty dinars is your profit. ’ I told Imam (a. s. ) , ‘O son of Messenger of Alla! Pray for me so that Allah will increase my profit. ’ So Imam (a. s. ) prayed for me. ” [1] Some of the scholars have said, “The grant of Musa Ibn Ja’far was always two hundred to three hundred dinars, in a way that his gift bags of money were famous. ” [2] Mansur asked Imam Musa Al-Kadhim (a. s. ) to stay at home so that Mansur could visit him on Nuruz. Imam (a. s. ) answered, “I searched in documents of my grandfather, the messenger of Allah (S) , but found nothing about Nuruz. It is a Persian tradition, ignored in Islam. I do not want to revitalize it. ” Mansur told Imam (a. s. ) , “Holding Nuruz ceremony is good as a policy of the army. I ask you by Allah to accept it. ” Imam (a. s. ) accepted and stayed at home. The army commanders and leaders visited Imam Al-Kadhim (a. s. ) , congratulated him, and presented gifts. Mansur’s servant supervised the gifts. After the session, an old man came to Imam (a. s. ) and said, “O son of Fatimah, daughter of Messenger of Allah (S)! I am a poor man. I had nothing to bring as gift for you. But my grandfather composed three lines of poem in calamity of your grandfather, Imam Husayn (a. s. ). I present it to you. ” Then p: 204 

Page204-Imamate and The Imams

the old man recited the poem. Imam Musa Ib Ja’far (a. s. ) told him, “I accept your gift. ” Then Imam (a. s. ) told Mansur’s servant, “Go to your master, report the list of gifts to him, and ask what we should do with them. ” The servant went to Mansur, then returned and told Imam (a. s. ) , “My master said that he grants all the gifts to you and you can spend them as you wish. ” Musa ibn Ja’far (a. s. ) told that old man, “I grant all this property to you. ” [1] It is narrated that one of progeny of ‘Umar Ibn Khattab lived in Medina. He always teased Imam Al-Kadhim (a. s. ) and cursed Ali Ibn Abi Talib (a. s. ). Some of Imam’s (a. s. ) companions told him, “Let us kill this ma! ” Imam Al-Kadhim (a. s. ) severely prohibited them. One day, Imam (a. s. ) asked about that man and he was told, “He is working in his farm. ” Imam Musa Al-Kadhim (a. s. ) rode his donkey and went toward the man’s farm. The man wondered of Imam’s (a. s. ) coming. Imam Al-Kadhim (a. s. ) sat, smiled, and asked, “How much have you spent for your farm? ” - One hundred dinars. - How much profit do you expect? - I cannot foretell. - How much you hope to benefit? - I hope to have two hundred dinars. Imam Al-Kadhim (a. s. ) granted him three hundred dinars and said, “The farm is for you too. ” The man raised and kissed the forehead of Imam Al-Kadhim (a. s. ). Musa Ibn Ja’far (a. s. ) returned to Medina. Another day, Imam (a. s. ) went to the mosque and saw p: 205 

Page205-Imamate and The Imams

that man there. He told Musa Ibn Ja’far (a. s. ) , “God knoweth best where (and how) to carry out His mission. ” [1] The man’s friends opposed his new behavior toward Imam Al- Kadhim (a. s. ). He argued with them and lauded Musa Ibn Ja’far (a. s. ). From then on, he always praised Imam Al-Kadhim (a. s. ). Imam Musa Al-Kadhim (a. s. ) told his companions who had proposed to kill that man, “Was your suggestion better or my conduct for reforming this man? ” [2] Mu’tab has said, “When the fruits became ripe, Imam Musa Ibn Ja’far (a. s. ) told us, ‘Sell the fruits in the bazaar and buy our needs every day, just like other Muslims. ’” [3] 

Page205-Imamate and The Imams

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

[2]: Al-‘Irshad, Vol 2, p. 231; Al-Fusulul Muhimmah, p. 219. 

[3]: Al-‘Irshad, Vol 2, p. 232; Tarikh Baghdad, Vol 13, p. 28. 

[1]: Tarikh Baghdad, Vol 13, p. 29; Kashful Ghummah, Vol 3, p. 7. 

[2]: Kashful Ghummah, Vol 3, p. 19. 

[1]: Manaqib ‘Ali Abi Talib, Vol 4, p. 344. 

[1]: Surah Al-‘An’am 6: 124. 

[2]: Tarikh Baghdad, Vol 13, p. 28; Al-‘Irshad, Vol 2, p. 233. 

[3]: Biharul Anwar, Vol 48, p. 117. 

The Eighth Imam: ‘Ali ibn Musa Ridha’ Birth and Martyrdom Ali Ibn Musa (a. s. ) was born on eleventh of Zil Qa’dah in the year 148 A. H. , according to some narrations. His father was Musa Ibn Ja’far (a. s. ) and his mother was ‘Ummul Banin or Najmah. His name was Ali, his nickname was Abul Hasan, and his titles were Ridha’, Sabir, Razi, Wafi, Zaki, and Wali. His most famous title was Ridha’. He was martyred on the last day of Safar in the year 203 A. H. in Sanabad village of Tus and was buried there. He lived 55 years, 35 years of which was simultaneous with his father. Imam Ridha’’s (a. s. ) Imamate lasted about twenty years. [4] 

-Imamate and The Imams

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

[4]: Al-‘Irshad, Vol 2, p. 247; Biharul Anwar, Vol 49, pp. 2, 3 & 29; Al-Fusulul Muhimmah, p. 226; Al-Kafi, Vol 1, p. 486; Tarikh Ya’qubi, Vol 2, p. 453. 

Texts Proving His Imamate As mentioned earlier in this book, the reasons for Imamate are of two kinds; the general reasons used for proving the Imamate of any of twelve infallible Imams, and the specific reasons or explicit traditions from each of the Imams about the p: 206 

Page206-Imamate and The Imams

next imam. In this part, the traditions about Imamate of Imam Ridha’ (a. s. ) are cited. Shiykh Mufid has written, “Some trustworthy, pious, and scholar narrators have narrated traditions about Imamate of Imam Ridha’ (a. s. ) from his father Imam Musa Al-Kadhim (a. s. ) , including Dawud Ibn Kathir Ruqqi, Muhammad Ibn Is’haq Ibn Ammar, Ali Ibn Yaqtin, Na’im Qabusi, Husayn Ibn Mukhtar, Ziyad Ibn Marwan, Makhzumi, Dawud Ibn Suliyman, Nasr Ibn Qabus, Dawud Ibn Zarbi, Yazid Ibn Salit, and Muhammad Ibn Sanan. ” [1] Dawud Ruqqi said, “I told Imam Al-Kadhim (a. s. ) , ‘May I sacrifice for yo! Take my hand and save me from the Hell. Who will be our guardian after you? ’ Imam (a. s. ) pointed to his son, Abul Hasan, and said, ‘He will be your guardian after me. ’” [2] Muhammad Ibn Is’haq Ibn ‘Ammar has said, “I told Imam Al-Kadhim (a. s. ) , ‘Do you introduce someone to me to learn my religious issues from him? ’ Imam (a. s. ) answered, ‘My son, Ali. Surely my father took me to the shrine of Messenger of Allah (S) and said, ‘O my so! The Almighty Allah stated, ‘I will create a vicegerent on earth. ’ [3] If Allah promises, He will surely fulfill his promise. ’” [4] Husayn Ibn Na’im Sahhaf has said, “Husham Ibn Hakam, Ali Ibn Yaqtin, and I were in Baghdad. Ali Ibn Yaqtin said, ‘I was with Abd Salih, Imam Al-Kadhim (a. s. ) and he told me, ‘O Ali Ibn Yaqti! He is Ali, my best son. I granted him my nickname (or my books). ’ ’ Hearing this, Husham said, ‘O Ali Ibn Yaqti! p: 207 

Page207-Imamate and The Imams

How do you say this? ’ Ali Ibn Yaqtin answered, ‘I say it as I heard it. ’ So Husham said, ‘Surely Imamate will be for him after his father, Musa Ibn Ja’far (a. s. ). ’” [1] Na’im Qabusi has said, “Abul Hasan Musa (a. s. ) said, ‘My son, Ali, is the greatest, most honorable, and most beloved of my sons. He and I read the jafr, while no one can read it except the Prophet (S) or his successors. ’” [2] Husayn Ibn Mukhtar has said, “When Imam Musa Al-Kadhim (a. s. ) was in prison, he sent us letters, saying that my eldest son should do this thing and that thing and that person cannot harm him, until I meet you or I pass away. ” [3] Ziyad Ibn Marwan Qandi has said, “I went to see Abu Ibrahim Musa (a. s. ) , when his son Abul Hasan was also there. Imam Musa Al-Kadhim said, ‘O Ziya! He is my son; his writing is my writing, his speech is my speech, and his messenger is my messenger. Whatever he says is what I say. ’” [4] Makhzumi –whose mother is a progeny of Ja’far Ibn Abi Talib– has said, “Once Abul Hasan Musa (a. s. ) gathered us and said, ‘Do you know why I have gathered you here? ’ We answered, ‘No. ’ Imam (a. s. ) said, ‘Witness that my son is my successor, vicegerent, and caliph. Everyone who has a request from me, ask it from him. He will fulfill my promises. Anyone who should visit me should have his written recommendation. ’” [5] Dawud Ibn Suliyman has said, “I told Imam Abu Ibrahim p: 208 

Page208-Imamate and The Imams

(a. s. ) , ‘I fear that an accident happens and I cannot visit you. Tell me who will be the Imam after you? ’ Imam (a. s. ) answered, ‘My son Abul Hasan (a. s. ). ’” [1] Nasr Ibn Qabus has said, “I told Abu Ibrahim (a. s. ) , ‘I asked your father about the Imam after him and he introduced you as the next Imam. When your father passed away, the people were scattered in search of his successor, but my companions and I accepted your Imamate. Now tell me who will be the Imam after you? ’ Imam (a. s. ) answered, ‘My son, Ali. ’” [2] Dawud Ibn Zarbi has said, “I took some property for Imam Abu Ibrahim (a. s. ). He accepted some of it, but rejected some. I asked him, ‘Why did you reject some of it? ’ He answered, ‘The guardian after me will demand it from you. ’ After Imam Al-Kadhim’s (a. s. ) demise, Imam Ridha’ (a. s. ) sent someone to me and demanded the remaining property, so I presented it to him. ” [3] Yazid Ibn Salit has said in a long tradition, “Imam Abu Ibrahim (a. s. ) told me in the year he passed away, ‘I will be arrested and imprisoned this year. So the Imamate will be for my son, Ali, who has the same name as Ali Ibn Abi Talib (a. s. ) and Ali Ibn Husayn (a. s. ). He has the legacy of knowledge, patience, piety, remembrance, and religion from the first Ali, and having calamities and patience from the second Ali. ’” [4] Muhammad Ibn ‘Isma’il Ibn Fazl Hashimi has said, “I went to see Abul Hasan Musa Ibn p: 209 

Page209-Imamate and The Imams

Ja’far (a. s. ) , who was very sick. I told him, ‘If, Allah forbids, an incident happens to you, who should we refer to? ’ Imam (a. s. ) stated, ‘To my son, Ali. His writing is my writing. He will be my successor and caliph. ’” [1] ‘Abdullah Ibn Marhum has said, “I got out of Basrah and went toward Medina. In my way, I met Imam Abu Ibrahim Musa (a. s. ) , who was going toward Basrah. He gave me some letters and said, ‘Take these to Medina and give them to my son, Ali. Surely, he will be my successor and vicegerent and is my best son. ’” [2] Muhammad Ibn Ziyad Hashimi has said, “Now the Shi’ah are obliged to follow Ali Ibn Musa (a. s. ) as the Imam. ” He was asked about the reason. He answered, “Because Abul Hasan Ibn Ja’far (a. s. ) defined Ali Ibn Musa (a. s. ) as his successor. ” [3] Hiydar Ibn Ayyub has said, “I was in Quba, Medina. Muhammad Ibn Ziyad Ibn Ali came there but he was late. I said, ‘May I sacrifice for yo! Why did you come late? ’ He answered, ‘Abu Ibrahim had called me along with some of the progeny of Ali (a. s. ) and Fatimah (s. a. ) , who were seventeen people. Then he told us, ‘Witness that I define my son, Ali, as my successor in my lifetime and after my death. Surely his rule will be allowed. ’ By Allah that after Musa ib Ja’far (a. s. ) , the Shi’ah will select his son, Ali (a. s. ) , as the Imam. ’ I said, ‘May Allah prolong the life of p: 210 

Page210-Imamate and The Imams

Musa Ibn Ja’far (a. s. )! How do you say this? ’ Muhammad Ibn Ziyad said, ‘O Hiyda! When Musa Ibn Ja’far (a. s. ) defined Ali (a. s. ) as his successor, he devolved Imamate to him. ’” Ali Ibn Hakam says, “Nevertheless, Hiydar died while he was doubtful about Imamate of Ali Ibn Musa (a. s. ). ” [1] Abdur Rahman Ibn Hajjaj has said, “Abul Hasan Musa (a. s. ) willed to his son, Ali (a. s. ) , wrote a letter to him, and took sixty of the elites in Medina as witness. ” [2] Hasan Ibn Ali Ibn Khazzaz has said, “We were going to Mecca for pilgrimage. Ali Ibn Abu Hamzah was with us, carrying his own property and goods. We told him, ‘Where do you take this property? ’ He answered, ‘This is the property of Abd Salih, who has ordered me to give it to his son, Ali (a. s. ). He has defined Ali (a. s. ) as his successor. ’” [3] Ja’far Ibn Khalaf has said, “I heard from Abul Hasan Musa Ibn Ja’far (a. s. ) , ‘A blissful person is someone who sees his successor before his death. The Almighty Allah has introduced my son, Ali (a. s. ) , Ridha’, as my successor. ’” [4] Musa Ibn Bakr has said, “I was with Imam Abu Ibrahim (a. s. ) , who said, ‘Ja’far Sadiq (a. s. ) stated, ‘A blissful person is the one who sees his successor before his death. ’ ’ Then he pointed to his son, Ali (a. s. ) , and said, ‘The Exalted Allah has introduced him as my successor. ’” [5] Ibn Fizal has said, “I heard from Ali Ibn Ja’far (a. s. ) , ‘I was with my brother, Musa Ibn Ja’far (a. s. ). p: 211 

Page211-Imamate and The Imams

By Allah he was Allah’s caliph after his father. His son, Ali (a. s. ) came in. Musa Ibn Ja’far (a. s. ) told me, ‘O Ali Ibn Ja’fa! He is your guardian. His relation to me is like my relation to my father. May Allah keep you steady in your religion. ’ So I cried and thought to myself that my brother Musa is informing me of his death. Then he said, ‘O Al! Allah’s destine will happen. The Messenger of Allah (S) , Amiral Mu’minin (a. s. ) , Fatimah (s. a. ) , Hasan (a. s. ) , and Husayn (a. s. ) will be my patterns. ’ Musa Ibn Ja’far (a. s. ) said this three days before he was summoned by Harunur Rashid for the second time. ’” [1] There are other traditions about the Imamate of Ali Ibn Musa Al-Ridha’ (a. s. ) , which are not cited here for the sake of briefness. Moreover, many miracles of Imam Ridha’ (a. s. ) are recorded in tradition books, which can prove his Imamate. 

Page211-Imamate and The Imams

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

[1]: Al-’Irshad, Vol 2, p. 247. 

[2]: Al-‘Irshad, p. 248; Al-Fusulul Muhimmah, p. 225. 

[3]: Surah Al-Baqarah 2: 30. 

[4]: Al-‘Irshad, Vol 2, p. 248. 

[1]: Al-‘Irshad, Vol 2, p. 249. 

[2]: Al-‘Irshad, Vol 2, p. 249. 

[3]: Al-‘Irshad, Vol 2, p. 249. 

[4]: Al-‘Irshad, p. 250; Al-Fusulul Muhimmah, p. 226. 

[5]: Al-‘Irshad, p. 250; Al-Fusulul Muhimmah, p. 226. 

[1]: Al-‘Irshad, Vol 2, p. 251. 

[2]: Al-‘Irshad, Vol 2, p. 251. 

[3]: Al-‘Irshad, Vol 2, p. 251. 

[4]: Al-‘Irshad, Vol 2, p. 252. 

[1]: Kashful Ghummah, Vol 3, p. 88. 

[2]: Biharul Anwar, Vol 49, p. 15. 

[3]: Biharul Anwar, Vol 49, p. 16. 

[1]: Biharul Anwar, Vol 49, p. 16. 

[2]: Biharul Anwar, Vol 49, p. 17. 

[3]: Biharul Anwar, Vol 49, p. 17. 

[4]: Biharul Anwar, Vol 49, p. 18. 

[5]: Biharul Anwar, Vol 49, p. 26. 

[1]: Biharul Anwar, Vol 49, p. 26. 

Virtues and Social Personality Like his father, Imam Ridha’ (a. s. ) possessed all human virtues, being a notable character among the people of his age. Shiykh Mufid has written, “After Musa Ibn Ja’far (a. s. ) , his son Ali Ibn Musa Al-Ridha’ (a. s. ) became the Imam, because he was superior to all his brothers and relatives. His knowledge, tolerance, piety, and jurisprudence were clear to everyone. The masses and the elites acknowledged his virtues and perfection. His father had stipulated his Imamate. ” [2] He has also written, “Ali Ibn Musa Al-Ridha’ (a. s. ) was the best, wisest, greatest, and most knowledgeable of his brothers. ” [3] ‘Ibrahim Ibn Abbas has said, “I p: 212 

Page212-Imamate and The Imams

never saw Imam Ridha’ (a. s. ) speak harshly, stop someone’s talking, or reject someone who has a request. I never saw him stretch his foot or lean when others are present or misname his servants. He never laughed loud, rather he smiled. When he ate he invited all his servants and even the doorman and ate with them. His sleeping was little and his wakefulness was much. He was awake most of the nights until the dawn. He fasted much. He never forgot to fast three days in month. He said, ‘Three days of fasting every month has the thawab of fasting all days. ’ His alms-giving was hidden at dark nights. Anyone who thinks there is someone better than Ali Ibn Musa (a. s. ) is not right. ” [1] Ibn Sabbagh Maliki has written, “If one attends to the character of Ali Ibn Musa (a. s. ) it becomes clear that he has the legacy of his grandfathers, Ali Ibn Abi Talib (a. s. ) and Ali Ibn Husayn (a. s. ). He had a lofty stance and a strong belief. His fans were so many and his arguments were so clear that the incumbent caliph, Ma’mun, placed him near himself in government. Ma’mun devolved the government after himself to Ali Ibn Musa (a. s. ) and married his daughter to Ali Ibn Musa (a. s. ). Ali Ibn Musa (a. s. ) had great virtues and excellent attributes. His honorable soul was like the Hashemite and his essence was like the prophets. ” [2] Ziyad Ibn Marwan has said, “I was with Imam Musa Al-Kadhim (a. s. ) and Abil Hasan p: 213 

Page213-Imamate and The Imams

Ridha’ was present. Imam (a. s. ) told me, ‘This is my son Ali. His writing is my writing and his speech is my speech and his envoy is my envoy. Everything he says is true. ’” [1] Ma’mun, the Abbasside caliph, wrote a letter to Ali Ibn Musa (a. s. ) to devolve vice regency to him. In a part of that letter he wrote: “From the beginning of my caliphate I have always tried to find the best person for my vice regency. I found no one more deserved than Abul Hasan Ali Ibn Musa Al-Ridha’, since his knowledge, piety, and virtues were more than other people. He has denied the world and its lovers, preferring the Hereafter to this world. I am sure of it and everyone knows it. Hence, I appoint him to vice regency. ” [2] Abus Salt has said, “Ma’mun told Ali Ibn Musa (a. s. ) , ‘O son of Messenger of Alla! Since your virtues, knowledge, piety, and devotion to Allah were proved to me, I know you more deserved for caliphate than me. ’” [3] Knowledge As it was mentioned in previous sections and proved by logical reasons and traditions, one of the major conditions of the Imam knows all religious issues. His major duty is maintaining, publishing, and enforcing religious commandments and rules. Basically, the philosophy of Imamate is fulfilling this important duty. All the Imams have done it and Imam Ridha’ (a. s. ) did it in his own time. During his twenty years of Imamate, Imam Ridha’ (a. s. ) attempted for publishing religious commandments and training scholar sincere students. p: 214 

Page214-Imamate and The Imams

Because of the attempts of Imam Ridha’ (a. s. ) and his sincere students and narrators many traditions were publicized, which are cited in tradition books. There are traditions from Imam Ridha’ (a. s. ) in all religious issues, including monotheism, theology, Allah’s attributes, creation of the world and its philosophy, Allah’s Justice, force and option, destiny, prophet hood and its philosophy, infallibility, Imam’s knowledge, Imam’s conditions, philosophy of Imamate, ethical virtues and vices, various sins and their punishment, and different jurisprudential issues. The tradition books contain some traditions in above-mentioned topics and many other subjects from Imam Ridha’ (a. s. ). Moreover, Imam Ridha’ had debates and scientific discussions with incumbent rulers, scholars, and priests of other religions that are exactly recorded in history and tradition books. An accurate study of Imam Ridha’’s (a. s. ) traditions and debates shows his real scientific stance. [1] Imam Ridha’ (a. s. ) trained sincere scholar students in his fruitful life. They have pursued Imam’s (a. s. ) purposes, defending the religion and publishing its sciences and teachings. Ahmad Ibn Muhammad Ibn Abi Nasr Baznati, Muhammad Ibn Fazl Kufi, Abdullah Ibn Jundab Bajli, ‘Isma’il Ibn Ahwas Ash’ari, Ahmad Ibn and Muhammad Ash’ari are some of the notable and trustworthy students of Imam Ridha’ (a. s. ). Hasan Ibn Ali Khazzaz, Muhammad Ibn Suliyman Diylami, Ali Ibn Hakam Anbari, Abdullah Ibn Mubarak Nahawandi, Hamad Ibn Uthman Bab, Sa’d Ibn Sa’d, Hasan Ibn Sa’id Ahwazi, Muhammad Ibn Faraj Rakhji, Khalaf Basri, Muhammad Ibn Sanan, Bikr Ibn Muhammad Azdi, Ibrahim Ibn Muhammad Hamidani, Muhammad Ibn Ahmad Ibn Qiys, and Is’haq Ibn Muhammad Hasibi p: 215 

Page215-Imamate and The Imams

were some of close companions of Imam Ridha’ (a. s. ). [1] Abus Salt has said, “I saw no one more knowledgeable than Ali Ibn Musa Al-Ridha’ (a. s. ). Every scholar who saw him testified to his great knowledge. Ma’mun invited scholars of other religions, jurisprudents, and lecturers to his circles to debate with Imam Ridha’ (a. s. ). Imam Ridha’ (a. s. ) overcame all of them in discussion and they confessed to his knowledge ability and their own imperfection. ” Ali Ibn Musa Al-Ridha’ (a. s. ) said, “I sat inside the shrine of Messenger of Allah (S) , while many scholars of Medina were present. When they could not find the answer to a problem, they asked me and I answered all their problems. ” Muhammad Ibn Is’haq Ibn Musa Ibn Ja’far has narrated from his father that Imam Musa Ibn Ja’far (a. s. ) told his children, “Your brother, Ali Ibn Musa, is ‘alim ‘ali Muhammad (Scholar of Household of Muhammad (S) ). Ask him religious questions and record his answers. Surely I frequently heard from Abu Ja’far, ‘‘alim ‘ali Muhammad is one of your progeny. I wish I could see him. He has the same name as Amiral Mu’minin, Ali (a. s. ). ’” [2] Raja’ Ibn Abi Zahhak, who accompanied Imam Ridha’ (a. s. ) from Medina to Tus, says, “In every city we entered, the people came to Imam Ridha’ (a. s. ) for learning religious issues and asked him questions. Imam (a. s. ) replied their questions with a tradition he narrated from his father from his grandfathers from Imam Ali (a. s. ) from the Messenger of Allah (S). ” Ma’mun says, “Yes, Ibn p: 216 

Page216-Imamate and The Imams

Zahha! He was the best person on the earth and the most knowledgeable most pious of the people. ” [1] ‘Ibrahim Ibn Abil Abbas has said, “I never saw Imam Ridha’ (a. s. ) unable to answer a question. I saw no one more scholar than him. Ma’mun asked him questions about various issues and he answered them all. All his answers came from the Quran. He recited the whole Quran every three days. He said, ‘I can recite the Quran completely in less than three days, but I ponder about every verse and the time and place of its revelation when reciting. Therefore, it takes three days to read it thoroughly. ’” [2] 

Page216-Imamate and The Imams

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

[2]: Al-‘Irshad, Vol 2, p. 247. 

[3]: Al-‘Irshad, Vol 2, p. 244. 

[1]: Biharul Anwar, Vol 49, p. 90; Manaqib ‘Ali Abi Talib, Vol 4, p. 389. 

[2]: Al-Fusulul Muhimmah, p. 225; Matalibus Su’ul, Vol 2, p. 128; Kashful Ghummah, Vol 3, p. 49. 

[1]: Al-Fusulul Muhimmah, p. 226. 

[2]: Tadhkiratul Khawas, p. 353. 

[3]: Biharul Anwar, Vol 49, p. 129; Manaqib ‘Ali Abi Talib, Vol 4, p. 392. 

[1]: All the traditions from Imam Ridha’ (a. s. ) in various fields are recorded in a book entitled Musnad Al-Imam Ridha’ (a. s. ). This book also mentions the names of narrators of hi traditions and his students, who exceed 312 people. 

[1]: Manaqib ‘Ali Abi Talib, Vol 4, p. 397. 

[2]: Biharul Anwar, Vol 49, p. 100. 

[1]: Biharul Anwar, Vol 49, p. 95. 

[2]: Biharul Anwar, Vol 49, p. 90. 

Worship Like his father and grandfathers, Imam Ridha’ (a. s. ) was diligent in worship. He performed obligatory prayers early at their times with complete attendance and humility. He was accurate in performing Nafilah prayers too, never leaving vigilance and performing night prayer. He constantly engaged in reciting supplications and the Quran. Instances of his sincere worship are cited below. Raja’ Ibn Abi Zahhak said, “Ma’mun assigned me a mission to bring Ali Ibn Musa Al-Ridha’ (a. s. ) from Medina to Tus. Ma’mun had ordered me to pass Basrah, Ahwaz, and Fars, and not to pass Qum in our way. I was ordered to watch Ali Ibn Musa (a. s. ) until we got Marw. By Allah I saw no one more pious, in Allah’s remembrance, and fearful of Allah than him. ” After performing the Morning Prayer, he sat in his praying place and recited the zikrs: subhanallah, Alhamdulillah, allahu-akbar, la-ilaha-illallah (Glory p: 217 

Page217-Imamate and The Imams

be to Allah, Praise be to Allah, Allah is Great, There is no deity but Allah) and salawat to Prophet Muhammad (S) until the sunrise. Then he performed sajdah and continued it until the sun arose in the sky. ” Then he preached the people and narrated traditions for them until before the noon. He then performed wudu and went to his prayer place again. ” After the noon adhan, he performed six rak’ahs of nafilah prayer. In the first rak’ah, he recited Suratul Hamd and Suratul Kafirun. In the second rak’ah, he recited Al-Hamd and Al- ‘Ikhlas. In the other four rak’ahs, he recited Al-Hamd and Al-‘Ikhlas. After each two-rak’ahs he recited salam and recited qunut before the ruku’ of the second rak’ah. Then he recited adhan and performed two rak’ahs of nafilah. Then he recited iqamah and performed the Noon Prayer. After the Noon Prayer, he said the zikrs: subhanallah, Alhamdulillah, allahu-akbar, la-ilaha-illallah for a while. Afterwards, he performed sajdah shukr and recited shukran-lillah (Thanks to Allah) one hundred times. He then performed six rak’ahs of nafilah prayer with Al-Hamd and Al-‘Ikhlas, each two rak’ahs with a salam, and performed the qunut before ruku’. Then he recited the adhan and performed two rak’ahs of nafilah with qunut in the second rak’ah. He then recited the iqamah and performed the Afternoon Prayer. After that he said ﺳﺒﺤﺎﻥ ﺍﻟﻠﻪ subhanallah, Alhamdulillah, allahu-akbar, la-ilaha-illallah again. Then he performed sajdah and said alhamdulillah (Praise be to Allah) one hundred times. After the sunset, he performed wudu again, p: 218 

Page218-Imamate and The Imams

recited adhan and iqamah, and performed three rak’ahs of Evening Prayer with qunut before the ruku’. After the prayer, he engaged in reciting subhanallah, Alhamdulillah, allahu- akbar, la-ilaha-illallah again and then performed sajdah shukr. ” When his sajdah finished, he raised and without talking to anyone he performed four rak’ahs of nafilah each two rak’ahs with one salam. He recited qunut in the second rak’ah. In the first rak’ah he recited Al-Hamd and Al-‘Ikhlas Surahs and in the second rak’ah he recited Al-Hamd and Al-Kafirun Surahs. After finishing the prayer, he sat and recited supplications for a while and then he broke his fast. ” After about one third of the night passed, he performed four rak’ahs of Night Prayer with qunut before the ruku’. After the Night Prayer, he stayed in his prayer place and recited the zikrs subhanallah, Alhamdulillah, allahu-akbar, la-ilaha-illallah for a while. Then he performed sajdah shukr and went to have a rest. ” In the last one third of the night, Imam Ridha’ (a. s. ) got up, brushed his teeth, and performed ablution for prayer, while he repeated the zikrs subhanallah, Alhamdulillah, allahu- akbar, la-ilaha-illallah. He performed eight rak’ahs of prayer, every two-unit of which with a salam. In the first rak’ah of each prayer, he recited the Surahs Al-Hamd and Al-‘Ikhlas thirty times –he performed Ja’far Tayyar prayer four rak’ahs with two salams and recited the qunut before the ruku’. Ja’far Tayyar prayer was part of his night prayer. Then he performed the remaining two-rak’ahs of night prayer. In the first rak’ah he p: 219 

Page219-Imamate and The Imams

recited Al-Hamd and Al-Mulk Surahs and in the second rak’ah Al-Hamd and Al-‘Insan. ” Then Imam Ridha’ (a. s. ) performed shaf’ prayer. He recited three times of Al-’Ikhlas after Al-Hamd surah in every rak’ah and recited the qunut in the second rak’ah. Then he rose and performed one rak’ah of watr prayer. After surah Al-Hamd, he recited Al-‘Ikhlas three times, Al-Falaq, and Al-Nas surahs. He also recited the qunut before the ruku’ in the second rak’ah. In this qunut, he recited this supplication: “O Alla! Bless Muhammad (S) and his progeny. O Alla! Guide us among those You have guided, cure us among those You have cured, love us among those You have loved, bless us in what You have granted us, save us from every badness You have destined for us. Surely You define destines but Your destine is not defined by anyone. The one You love will not be humble and the one You dislike will not be dear. You are Glorious and Lofty, o our Lor! ” Then he recited, “I repent toward Allah and ask Him repentance” seventy times. After the salam, he sat and recited supplications for a while. ” Before the dawn, he performed two rak’ahs of nafilah; in the first rak’ah, he recited Surahs Al-Hamd and Al-Kafirun, and in the second rak’ah, surahs Al-Hamd and Al-‘Ikhlas. After the dawn, he recited ‘adhan and ‘iqamah and performed two rak’ahs of the Morning Prayer. After the salam, he sat and recited supplications until the sunrise. Then he performed sajdah shukr and p: 220 

Page220-Imamate and The Imams

remained in the same state until the sun rose in the sky. ” In the first rak’ah of obligatory prayers, Imam Ridha’ (a. s. ) recited the surahs Al-Hamd and Al-Qadr and in the second rak’ah he recited Al-Hamd and Al-‘Ikhlas. However, he recited surahs Al-Jumu’ah and Al-Munafiqin respectively in the first and second rak’ahs of the Morning, Noon, and Afternoon Prayers on Fridays. ” In the Evening Prayer of Friday nights, he recited surahs Al-Hamd and Al-Jumu’ah in the first rak’ah and Al-Hamd and Al-‘A’la in the second rak’ah. ” In the Morning Prayer of Mondays and Tuesdays, he recited the surahs Al-Hamd and Al-‘Insan in the first rak’ah and surahs Al-Hamd, Al-‘Insan, and Al-Ghashiyah in the second rak’ah. He recited the surahs loud in the Evening, Night, midnight, shaf’, watr, and Morning Prayers and quiet in the Noon and Afternoon Prayers. In the third and fourth rak’ahs of prayers, he recited three times of subhanallahi wal-hamdulillahi wala-ilaha-illallahu wallahu-akbar, instead of surah Al-Hamd. ” The supplication of his qunut was this phrase, “O Lor! Forgive what we have done and have Mercy on us. Surely You are the most Honorable, the most Dear, and the most Generous. ” “Everywhere he wanted to stay ten days or more, he was fasting in days. At the sunset he first performed his obligatory prayer and then broke his fast. During his travel he performed the obligatory four-rak’ah prayers with two rak’ahs, except the Evening Prayer that he performed with three rak’ahs. In travel or at home he did not abandon the nafilah of Evening p: 221 

Page221-Imamate and The Imams

and Night Prayers, the midnight prayer, shaf’, watr, and Morning nafilah. But he did not perform Noon and Afternoon nafilah prayers on travel. After short prayers, he repeated subhanallahi wal-hamdulillahi wala-ilaha-illallahu wallahu-akbar thirty times and said, ‘This zikr compensates shortcomings of the prayer. ’” I never saw him perform zuha prayer in travel or at home. In travel he never fasted. At the beginning of every supplication, he recited salawat to Muhammad (S) and his Household. He repeated this zikr a lot. He recited the Holy Quran a lot at nights. When he reached a Quranic verse about the Hell or the Paradise, he wept. He sought the Paradise from Allah and sought refuge in Him from the Hell. ” He recited bismillahirrahmanirrahim (In the Name of Allah, the All-Compassionate, the All-Merciful) aloud in all prayers. Every time he recited the verse “Say Allah is One. ” He quietly said, “Allah is One. ” After reciting this surah he said “He is our Lord” three times. When he recited surah Al-Kafirun, he said to himself, “O the disbeliever! ” After finishing the surah he said three times, “My Lord is Allah and my religion is Islam. ” When he recited the surah Al-Tin, he said, ‘Yes, and I am a witness to this. ’ When he recited the surah Al-Qiyamah, he said, ‘O Lor! You are Gloriou! Yes. ’ When he recited the surah Al-Jumu’ah, after the word wattijarati (and bargain) in the verse: “Say: "The (blessing) from the Presence of God is better than any amusement or bargai! And God p: 222 

Page222-Imamate and The Imams

is the Best to provide (for all needs) ,” [1] he added the phrase “…for those who are pious,” of course not as a part of the verse. ” After reciting surah Al-Fatihah he said, “Praise be to Allah; Lord of the worlds. ” When he recited the surah Al-‘A’la, he quietly said, “Glorified is our Great Lord. ” When he recited the Quranic verse “O you who believe” he said quietly, ‘Here I a! O Allah Here I a! ’” [2] ‘Ibrahim Ibn Abbas has said, “Imam Abul Hasan Ridha’ (a. s. ) slept little at nights and was vigilant a lot. Most of the nights, he was awake until the dawn and worshipped. He fasted most of the days. He fasted at least three days a month. He said, ‘Three days of fasting a month is like fasting all one’s life. ’” [3] 

Page222-Imamate and The Imams

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

[1]: Surah Al-Jumu’ah 62: 11. 

[2]: Biharul Anwar, Vol 49, p. 91. 

[3]: Biharul Anwar, Vol 49, p. 91; Al-Fusulul Muhimmah, p. 233. 

Almsgiving Beneficence, alms-giving to the poor, paying the debt of the debtors, feeding the believers, and helping everyone in need were examples of tradition of Prophet Muhammad (S) and the infallible Imams (a. s. ). Imam Ridha’ (a. s. ) continued this conduct as much as possible. ‘Is’haq Nubakhti has said, “A man came to Imam Ridha’ (a. s. ) and said, ‘Grant me as much as your greatness. ’ Imam Ridha’ (a. s. ) answered, ‘I cannot afford that muc! ’ The man said again, ‘So grant me as much as my greatness. ’ Imam Ridha’ (a. s. ) said, ‘This amount is possible. ’ Then he ordered his servant to give two hundred dinars to that man. ” Imam Ridha’ (a. s. ) gave away all his property as charity in Khurasan on the day of ‘Arafah. Fazl p: 223 

Page223-Imamate and The Imams

Ibn Sahl told Imam Ridha’ (a. s. ) , “This granting is not proper, but harmful. ” Imam Ridha’ (a. s. ) told him, “It is not harmful, rather quite useful. Do not consider something that is given in Allah’s way and for reward har! ” [1] Mu’ammar Ibn Khallad has said, “When Imam Ridha’ (a. s. ) ate food he placed a bowl beside him, pouring the best parts of food in it. Then he ordered to give it away to the poor. At the same time, he recited this verse, “and that ears (that should hear the tale and) retain its memory should bear its (lessons) in remembrance. ” [2] Then Imam Ridha’ (a. s. ) said, “The Almighty Allah knows that not everyone can free a slave, so He set the Paradise as the reward of feeding the people. ” [3] Ghaffari has said, “A man from ‘ali Abi Rafi’ with a certain name had lent me some money. He asked it from me, but I could not pay it back. Therefore, I performed my Morning Prayer in the Prophet (S) ’s mosque. Then I went to meet Imam Ridha’ (a. s. ) , who was in ‘Urayz [4] then. When I reached there, I saw Imam Ridha’ (a. s. ) in his garment and cloak, riding a donkey. I got ashamed and said nothing. When he reached me, he looked at me. I said hello and said, ‘One of your fans has lent me some money. Now he asks me the money and has brought me to ruin. ’ I thought that Imam Ridha’ (a. s. ) will recommend that person not ask his money p: 224 

Page224-Imamate and The Imams

from me. I did not mention the amount of my debt. Imam Ridha’ (a. s. ) told me, ‘Stay here until I return. ’” I stayed there until the sunset, so I performed my prayer. I was fasting, so I got tired and wanted to return, when Imam Ridha’ (a. s. ) appeared with a group of other people. They asked him requests and he gave them alms. Then he entered his house and invited me too. I entered, sat beside Imam (a. s. ) , and talked about Ibn Musayyib, the governor of Medina. When I finished, Imam (a. s. ) said, ‘I think you are still fasting. ’ I said, ‘Yes. ’ Imam Ridha’ (a. s. ) ordered to bring food for me and told his servant to sit and eat with me. Then he stated, ‘Pick up this cushion and take whatever is beneath it. ’” I did as Imam (a. s. ) had said and took some dinars. Imam Ridha’ (a. s. ) told four of his servants to accompany me to my house. I told him, ‘The agents of Ibn Musayyib are guarding and I fear that they see me with your servants. ’ So Imam Ridha’ (a. s. ) confirmed it and told his servants to return whenever I told them. When I reached near my house, I told them to return. ” Then I went into my house and lightened a lamp. I counted the money to find out that it was forty eight dinars, though my debt was only twenty eight dinars. One of the dinars was very shiny. I looked at it in the light and read p: 225 

Page225-Imamate and The Imams

this, ‘Your debt is twenty eight dinars. The rest of the money is for you. ’ By Allah I was not sure how much my debt was. ” [1] Yasir, the servant of Imam Ridha’ (a. s. ) , has said, “When Imam Ridha’ (a. s. ) was in his privacy, he invited all his young and old servants and talked to them closely. When he sat to eat food, he called everyone to eat with him. ” [2] 

Page225-Imamate and The Imams

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

[1]: Biharul Anwar, Vol 49, p. 100. 

[2]: Surah Al-Balad 90: 11. 

[3]: Biharul Anwar, Vol 49, p. 97. 

[4]: A village near Medina, whose lands were mostly for the infallible Imams (a. s. ). 

[1]: Al-‘Irshad, Vol 2, p. 255; Biharul Anwar, Vol 49, p. 97. 

[2]: Biharul Anwar, Vol 49, p. 164. 

The Ninth Imam: Muhammad Jawad Birth and Martyrdom Imam Muhammad Taqi (a. s. ) was born on fifteenth or nineteenth of Ramadan in the year 190 A. H. in Medina. His name was Muhammad, his father was Ali Ibn Musa Al-Ridha’ (a. s. ) , and his mother was called Sabikah or Khiyzaran. [3] His nickname was Abu Ja’far Al-Thani (the second) , and his titles were Qani’, Murtaza, Jawad, and Taqi. [4] He was seven years and eight months when his honorable father was martyred. His Imamate lasted seventeen years. [5] Mu’tasam, the Abbaside caliph, called Imam Taqi (a. s. ) and his wife, Ummul Fazl, the daughter of Ma’mun, to Baghdad. Imam (a. s. ) went to Baghdad on twenty eighth of Muharram in the year 220 and was martyred in Zul Qa’dah in the same year in Baghdad. He was buried in Quraysh tomb beside the grave of his grandfather, Imam Musa Ibn Ja’far (a. s. ). He was 25 years and some months then. [6] 

-Imamate and The Imams

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

[3]: Al-Kafi, Vol 1, p. 492; Biharul Anwar, Vol 50, p. 2. 

[4]: Matalibus Su’ul, Vol 2, p. 140; Manaqib ‘Ali Abi Talib, Vol 4, p. 410. 

[5]: Biharul Anwar, Vol 50, p. 12. 

[6]: Biharul Anwar, Vol 50, p. 1. 

Texts Proving His Imamate Shiykh Mufid has written, “Some people have narrated traditions from Imam Abul Hasan Ridha’ (a. s. ) about the Imamate of his son, Abu Ja’far (a. s. ) , including Ali Ibn Ja’far Ibn Muhammad Sadiq, Safwan Ibn Yahya, Mu’ammar Ibn Khalad, Husayn Ibn p: 226 

Page226-Imamate and The Imams

Yasar, Ibn Abi Nasr Baznati, Ibn Qiyama Wasiti, Hasan Ibn Jahm, Abu Yahya San’ani, Khiyrani, Yahya Ibn Habib Ziyarat…” [1] Ali Ibn Ja’far Ibn Muhammad has said, “I took the hand of Abu Ja’far Muhammad Ibn Ali Al-Ridha’ (a. s. ) in my hand and told him, ‘I testify that you are the Imam from Almighty Allah. ’ Imam Ridha’ (a. s. ) wept and said, ‘O Uncl! Did you hear from my father that the Messenger of Allah (S) said, ‘May my father sacrifice for the son of the best female slave, Nuwbiyah Tayyibah, from whose generation an Imam will be expelled from his home and take revenge of his father and uncle. He will have a long occultation, in a way that it will be said that he has died or gone to another land. ’ ’ I said, ‘May I sacrifice yo! You are right. ’” [2] Safwan Ibn Yahya has said, ‘I told Imam Ridha’ (a. s. ) , ‘Before the Almighty Allah granted you your son, Abu Ja’far, I came to you and you said, ‘The Almighty Allah will grant me a son soon. ’ Now Allah has granted you a son. If, Allah forbids, an event happens tos you, who should we refer to? ’ Imam Ridha’ (a. s. ) pointed to his son, Abu Ja’far, and said, ‘Refer to hi! ’ I said, ‘May I sacrifice for yo! How is it possible while he is only three years old? ’ Imam Ridha’ (a. s. ) replied, ‘His little age does not contradict his Imamate. Prophet Jesus (a. s. ) was Allah’s Messenger too, while he was younger p: 227 

Page227-Imamate and The Imams

than three. ’’ [1] Mu’ammar Ibn Khallad has said, ‘I heard from Imam Ridha’ (a. s. ) some issues about the signs of Imamate. Then he continued, ‘Why do you need these signs? I appoint my son, Abu Ja’far, as my successor and caliph after me. ’ Then he stated, ‘We are a Household whose children are exactly like its elders. ’ ’ [2] Husayn Ibn Yasar has said, “Ibn Qiyama wrote in a letter to Abul Hasan Ridha’ (a. s. ) , ‘How can you be an Imam, while you have no son to be your successor? ’ Imam Abul Hasan (a. s. ) wrote in reply, ‘How do you know that I will have no son? By Allah that He will grant me a son in a few days and he will separate the truth from untruth. ’” [3] Ibn Abi Nasr Baznati has said, “One day, Ibn Najashi told me, ‘Who will be the Imam after your master, Imam Ridha’ (a. s. )? Ask it and tell me about the answer. ’ I went to Imam Ridha’ (a. s. ) and asked the question of Ibn Najashi. Imam (a. s. ) answered, ‘The Imam after me will be my son. ’ Then he continued, ‘Who can talk about his son when he has no son? ’ Abu Ja’far (a. s. ) was not born at that time, but he was born a few days after that. ” [4] Ibn Qiyama Wusta –who was a Waqifi [5] – said, “I went to see Ali Ibn Musa Al-Ridha’ (a. s. ) and told him, ‘Can two people be the Imams at the same time? ’ Imam Ridha’ (a. s. ) replied, ‘No, except in case one of them p: 228 

Page228-Imamate and The Imams

is silent. ’ I asked again, ‘Do we have a silent Imam now? ’ Imam (a. s. ) answered, ‘By Allah that He will grant me a son who will support the truth and its followers and will try to abolish the untruth. ’ At that time, Imam Ridha’ (a. s. ) had no son, but his son, Abu Ja’far, was born after one year. ” [1] Hasan Ibn Jahm has said, “I was with Imam Abul Hasan (a. s. ). He called his little son, sat him on my lap, and said, ‘Take his garment of! ’ I did so. Then Imam (a. s. ) told me, ‘Look between his two shoulder! ’ I looked at it and saw something like a signet between his two shoulders. Then Imam Ridha’ (a. s. ) said, ‘My father had the same sign. ’” [2] Abu Yahya San’ani has said, “I was with Abul Hasan Ridha’ (a. s. ) when his little son, Abu Ja’far, was brought. Imam Ridha’ (a. s. ) said, ‘He is a great blessing for my Shi’ahs and no one has been born like him. [3] ‘” Khiyrani has narrated from his father, “I was with Imam Ridha’ (a. s. ) in Khurasan. A man asked him, ‘If something bad happened to you, who should we refer to? ’ Imam (a. s. ) replied, ‘To my son, Abu Ja’far. ’ That man wondered about Abu Ja’far’s little age. So Imam Ridha’ (a. s. ) stated, ‘The Exalted Allah appointed Prophet Jesus (a. s. ) to prophet hood when he was younger than Abu Ja’far. ’” [4] Muhammad Ibn Abi ‘Abbad –the ascribe of Imam Ridha’ (a. s. ) – has said, “Imam Ridha’ (a. s. ) always called his son, Muhammad, with his nickname, p: 229 

Page229-Imamate and The Imams

Abu Ja’far. Imam Ridha’ (a. s. ) always treated his son so politely, while he was a child. Abu Ja’far’s (a. s. ) letters to his father, Imam Ridha’ (a. s. ) , was written very eloquently and sent to Khurasan. I heard from Imam Ridha’ (a. s. ) , ‘Abu Ja’far is my successor and caliph. ’” [1] Musafir has said, “Abul Hasan Ridha’ (a. s. ) told me in Khurasan, ‘Go to Abu Ja’fa! He is your Imam and master. ’” [2] ‘Ibrahim Ibn Abi Mahmud has said, “I was with Imam Ridha’ (a. s. ) in Tus when a man said, ‘If something happens to you, who should we refer to? ’ Imam Ridha’ (a. s. ) stated, ‘To my son, Muhammad. ’ Perhaps the questioner considered the age of Abu Ja’far little. So Ali Ibn Musa Al-Ridha’ (a. s. ) said, ‘The Almighty Allah appointed Jesus, son of Mary, to prophet hood, when he was younger than Abu Ja’far. ’” [3] Ibn Bazi’ has said, “Abul Hasan Ridha’ (a. s. ) was asked, ‘Is the Imamate position devolved to the Imam’s uncles too? ’ Imam Ridha’ (a. s. ) answered, ‘No. ’ He was asked again, ‘Is it devolved to the Imam’s brother? ’ ‘No,’ Imam (a. s. ) answered. He was asked, ‘Who is the Imamate devolved to? ’ Imam Ridha’ (a. s. ) answered, ‘To my son. ’ At that time, Imam (a. s. ) had no son. ” [4] 

Page229-Imamate and The Imams

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

[1]: Al-‘Irshad, Vol 2, p. 274. 

[2]: Al-‘Irshad, Vol 2, p. 275. 

[1]: Al-‘Irshad, Vol 2, p. 276; Al-Fusulul Muhimmah, p. 247. 

[2]: Al-‘Irshad, Vol 2, p. 277; Al-Fusulul Muhimmah, p. 247. 

[3]: Al-‘Irshad, Vol 2, p. 277 

[4]: Al-‘Irshad, Vol 2, p. 277. 

[5]: A person who believes in the Imamate of some of infallible Imams (a. s,) not all of them. 

[1]: Al-‘Irshad, Vol 2, p. 277. 

[2]: Al-‘Irshad, Vol 2, p. 278. 

[3]: Al-‘Irshad, Vol 2, p. 279. 

[4]: Al-‘Irshad, Vol 2, p. 279; Al-Fusulul Muhimmah, p. 247. 

[1]: Biharul Anwar, Vol 50, p. 18. 

[2]: Biharul Anwar, Vol 50, p. 34. 

[3]: Biharul Anwar, Vol 50, p. 34. 

[4]: Biharul Anwar, Vol 50, p. 35. 

Virtues As proved in previous sections, the Imam is a perfect human, possessing all humane virtues and void of any vices or imperfections. This is, in fact, one of the signs and necessities of infallibility. After someone’s Imamate is proved using certain reasons, his innate virtues are also proved. Therefore, knowledge, piety, worships, p: 230 

Page230-Imamate and The Imams

virtuousness, and being away from vices are necessities of every Imam and there is no difference among the Imams in this regard. All of them are perfect humans with all virtues. Childhood, adolescence, youth, or old age does not affect these good qualities. If it is observed that less information has reached us from some of the Imams or fewer traditions are cited in history books about the worship or virtues of some of them, it does not mean that they have been less perfect than other Imams. Rather, socio-political situations, the length of their lives, and their time and place conditions have made such different accounts of their lives. Though many traditions have been narrated from Imam Muhammad Taqi (a. s. ) and recorded in tradition books, these traditions are less than those of his father and grandfathers. Not many traditions are cited about his worship, piety, alms-giving, and virtues. The reason is twofold: The first reason is the short life of Imam Muhammad Taqi (a. s. ) ; unfortunately, he was only twenty five at his martyrdom. Therefore, he had less time and opportunity for publishing traditions. The second reason is his young age at the time of Imamate. Imam Muhammad Taqi (a. s. ) was appointed to Imamate at the age of seven years and some months. At this young age, his scientific stance and humane virtues was perfect enough. However, his stance was not obvious to most of the people, even the Shi’ahs. Naturally, less people came to him for learning religious sciences and teachings. So he p: 231 

Page231-Imamate and The Imams

was not attended to by the scholars much. It was so even after Imam Muhammad Taqi’s puberty. Of course, his scientific and human stance became more obvious gradually and more people were attracted to him. But unfortunately, his early death came and the Muslims were deprived of his sciences and teachings. Nevertheless, some issues are remained from Imam Muhammad Taqi (a. s. ) that can be useful for the enthusiasts. Shiykh Mufid has written, “When the knowledge, wisdom, and perfect mentality of Imam Abu Ja’far (a. s. ) –in that young age– and his superiority over scholars of that time was proved for Ma’mun, he got Imam’s (a. s. ) enthusiast, married his daughter Ummul Fazl to Imam (a. s. ) , and sent her to Medina. Ma’mun always attempted in honoring and respecting Imam (a. s. ). ” [1] Abul Faraj Abdur Rahman Ibn Juzi Hanafi has written, “Muhammad Ibn Ali Musa (a. s. ) behaved like his father in terms of science, piety, and generosity. After the demise of his father, Ali Ibn Musa Al-Ridha’ (a. s. ) , Ma’mun called Muhammad Ibn Ali from Medina to Baghdad, honored him, granted Muhammad Ibn Ali (a. s. ) whatever he gave Imam Ridha’ (a. s. ) , and married Imam Taqi (a. s. ) to his daughter, Ummul Fazl. [2] Rayyan Ibn Shabib has said that when Ma’mun wanted to marry his daughter, Ummul Fazl, to Abu Ja’far Muhammad Ibn Ali (a. s. ) , some of the Abbasside noblemen heard about it. They could hardly bear it. They feared that it led to Abu Ja’far’s (a. s. ) vice regency, as it had happened for Ali Ibn Musa Al-Ridha’ (a. s. ). Some of p: 232 

Page232-Imamate and The Imams

relatives of Ma’mun thought about this issue, went to see him, and said, “O Amiral Mu’mini! We beg you forget about marrying your daughter to the son of Ridha’, because we fear that the caliphate be taken from our family. You are well informed of our differences with the Hashemite and the conduct of previous caliphs with them. Because of what you did to Ali Ibn Musa Al-Ridha’ (a. s. ) and appointed him your vice regent, we faced great problems. The Almighty Allah helped us solve that problem. We beg you in the Name of Allah that you neglect this marriage, not to take us into trouble again. ” Ma’mun answered, “You have caused the old controversy that exists between you and the progeny of Abu Talib. If you were fair enough, they were more deserved for caliphate than you. ” “The previous caliphs cut ties of kinship with the progeny of Abu Talib. I take refuge in Allah and do not repeat what they did. By Allah I am not regretful of selecting Ridha’ as my vice regent at all. I first suggested caliphate to him, but he rejected it. It was destined that he pass away before me and not reach caliphate position. I selected Abu Ja’far Muhammad Ibn Ali, because he is superior to all the scholars and the sage, with his little age. In fact, he is a wonder. I hope his wisdom becomes clear to the people, so that they know that my selection has been right. ” The noble men said, p: 233 

Page233-Imamate and The Imams

“You know him a wonder, but he is still a youth and knows nothing of jurisprudence, sciences, and teachings. Let him learn jurisprudence and then do whatever you want. ” Ma’mun said, “Woe to yo! I know this young man better than you do. He is from a Household whose knowledge is inspired by the Almighty Allah. His father and grandfathers were always needless of other people in terms of religious sciences. You can test him if you wish. ” They said, “O Amiral Mu’mini! It is a good suggestion. Set an appointment and one of our scholars tests him in your presence. If he answered correctly, we will have no objection to your decision. ” Ma’mun said, “No problem. You can come for testing Abu Ja’far whenever you want. ” The noble men went out and decided to invite Yahya Ibn Aktham –who was the head of the judges– for the testing session. They told him, “Prepare difficult questions to ask Ibn Al-Ridha’ in the presence of Ma’mun, so that we will persuade Ma’mun. ” They even promised to give him expensive property. On the promised day, the noble men went to Ma’mun along with Yahya Ibn Aktham. Ma’mun ordered to spread carpet on a part of the house and set two cushions. Then Abu Ja’far (a. s. ) , who was nineteen, entered and sat between the two cushions. Yahya Ibn Aktham also came in and sat in front of Abu Ja’far (a. s. ). Other people stood around them according to their stance. Ma’mun sat near Abu Ja’far (a. s. ). Yahya Ibn Aktham asked p: 234 

Page234-Imamate and The Imams

Ma’mun, “O Amiral Mu’mini! Do you let me ask some questions from Abu Ja’far? ” Ma’mun answered, “Ask permission from himsel! ” Yahya asked Abu Ja’far (a. s. ) permission and then said, “What should a person who has hunted in the state of ‘ihram do? ” Imam Abu Ja’far (a. s. ) answered, “Has he hunted inside the haram (Masjidul Haram) or outside it? Has he been aware or ignorant? Has he hunted on purpose or unintentionally? Has he been a slave or free? Has he been a youngster or an adult? Has he hunted once or more than once? Has he hunted a bird or other animals? Has it been small or large? Has the hunter been relented or not? Has he hunted at night or day? Has he been muhrim in the Hajj or in the ‘umurah? ” Yahya Ibn Aktham got wondered of the questions and disability was quite obvious in his face, in a way that the audience understood it well. At that time, Ma’mun said, “I praise the Almighty Allah for this blessing. ” Then he looked at his household and relatives and said, “Did you see that what I said about Abu Ja’far is right? ” Then he told Imam Abu ja’far (a. s. ) , “Now please answer these trivial jurisprudential questions, so that we will learn. ” Imam Muhammad Taqi (a. s. ) answered, “If a muhrim kills the prey, which is a large bird, outside the haram, he should pay a sheep as compensation. If he kills the prey inside the haram, he should pay two sheep. If the p: 235 

Page235-Imamate and The Imams

prey is a small bird outside the haram, the compensation is a lamb that is just weaned. If the same bird is killed inside the haram, the compensation is a lamb and the price of the small bird. If he has hunted a wild donkey, the compensation is a cow. If an ostrich is hunted, the compensation is zibh (Islamic slaughtering) of a camel. If the prey is a deer, the compensation is a sheep. If one of these animals is hunted inside the haram, the compensation is twofold and should be slaughtered beside the ka’bah. If the muhrim is in Hajj, he should bring the animal to Mina and slaughter it there. The compensation of hunting is the same for an ignorant and an aware muhrim. However, intentional hunting in this state is a sin, while unintentional hunting is not a sin. The compensation of a free hunter should be paid by him, but the compensation of a slave hunter should be paid by his master. If the hunter is an adolescent, the compensation is not obligatory for him. If the muhrim person who has hunted repents, he will have no punishment in the Hereafter. But if he does not repent and resists on his deed, he will bear Allah’s punishment. ” At this time, Ma’mun said, “Excellent Abu Ja’fa! May the Exalted Allah grant you reward. Now you ask Yahya a question, if you want. ” Imam Abu Ja’far (a. s. ) told Yahya Ibn Aktham, “Do you let me ask you a question? ” p: 236 

Page236-Imamate and The Imams

Yahya answered, “Go o! If I know the answer I will say it. And if I do not know, I will learn it from you. ” Imam Muhammad Taqi (a. s. ) asked, “A man looked at a woman early at the morning and his look has been haram (unlawful). Later in the same day, looking at her became halal (lawful) for him. At noon, looking at the woman became haram again for that man, but in the afternoon, looking at her became haram for him again. After the sunset, she became haram for him again, but at night she became halal. In the midnight, the woman got haram for the man, but in the dawn she got halal for him once more. Who are the man and woman? How are the lawfulness and unlawfulness possible? ” Yahya Ibn Aktham answered, “I do not know the answer. Please answer it yoursel! ” Imam Muhammad Taqi (a. s. ) said, “The mentioned woman is a female slave. Early in the morning a stranger man looks at him and this look is haram. Later in the day, the stranger man buys the female slave from her master, thus looking at her becomes halal. At noon, the man frees the female slave, so looking at her becomes haram for him. In the evening, the man marries the female slave, so looking at her becomes halal. After the sunset, he divorces her in the form of zihar. Therefore, looking at her becomes haram again. At night, he pays the compensation for zihar and p: 237 

Page237-Imamate and The Imams

the woman becomes halal for him again. In the midnight, he divorces her and she becomes haram for him. In the dawn, the man returns to the woman again and marries her, so she becomes halal for him again. ” At this point, Ma’mun told the audience, “Which of you can answer jurisprudential problems this way? ” They answered, “Neither of us can do so. ” Ma’mun said again, “This knowledge and scientific perfection is a characteristic of the Ahlul Bayt of the Prophet (S) and young age is not a hindrance to this quality. ” When the virtues and knowledge of Imam Jawad (a. s. ) became clear for the audience, Ma’mun married his daughter Ummul Fazl to Imam (a. s. ). The marriage sermon was recited and some gifts were distributed among the audience. [1] It is narrated from the book ‘Uyunul Mu’jizat that when Imam Ridha’ (a. s. ) passed away, Imam Abu Ja’far (a. s. ) was nearly seven. The Shi’ah in Baghdad and other cities had controversy about Imam Ridha’’s (a. s. ) successor. Rayyan Ibn Salt, Safwan Ibn Yahya, Muhad Ibn Hakim, Abdur Rahman Ibn Hajjaj, Yunus Ibn Abdur Rahman, and a group of other trustworthy Shi’ahs gathered in the house of Abdur Rahman Ibn Hajjaj and mourned for the martyrdom of Imam Ridha’ (a. s. ). Then Yunus Ibn Abdur Rahman stood and said, “We’d better stop crying and consult with each other in this regard to find out who should we refer to for our religious questions until Abu Ja’far grows up. ” At his time, Rayyan Ibn Salt was annoyed, rose, p: 238 

Page238-Imamate and The Imams

and said, “O Yunu! Apparently you are a believer, but are you a doubter really? If Imamate is devolved from the Almighty Allah, an infant can be like a scholar old man. And if it is not from Allah, thousand years of age will make no difference for an ordinary person. Our viewpoint should be so. ” 

Page239-Imamate and The Imams

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

[1]: Al-‘Irshad, Vol 2, p. 281. 

[2]: Tadhkiratul Khawas, p. 359. 

[1]: Al-‘Irshad, Vol 2, p. 281; Al-Fusulul Muhimmah, p. 249; Biharul Anwar, Vol 50, p. 74; Kashful Ghummah, Vol 3, p. 143. 

It was the Hajj season then. Eighty of jurisprudents and scholars of Baghdad gathered and went to Hajj. They also went to Medina to meet Imam Abu Ja’far (a. s. ). They went into Imam Sadiq’s (a. s. ) house, because it was empty. Abdullah Ibn Musa came to visit them. So someone said, “He is the son of Messenger of Allah (S). Ask him your question! ” Some questions were posed and Abdullah answered them, but his answers were not true. Therefore, the Shi’ah scholars and jurisprudents got upset. They wanted to leave. They thought to themselves, “If Abu Ja’far could answer the questions properly, we did not hear these wrong answers from Abdullah. ” Suddenly, a door opened and Muwaffaq came in. He said, “This is Abu Ja’fa! ” The audience rose, welcomed and greeted him. Imam Abu Ja’far (a. s. ) entered in a garment, a turban, and a pair of slippers and sat. Some people asked him their questions and heard the answers from Imam Abu Ja’far (a. s. ). All the answers were true and according to religious rules. The scholars were satisfied, prayed for Imam (a. s. ) , and said, “Your uncle, Abdullah, gave us untrue answers. ” Imam Muhammad Taqi (a. s. ) stated, “La p: 239 

Page239-Imamate and The Imams

‘Ilaha illa Alla! (There is no deity but Allah) My uncl! It is very hard to be reckoned in the Hereafter because of giving verdicts about what one does not know, while there has been a more knowledgeable one among the people. ” [1] In spite of short lifetime, scarce opportunities, hindrance by the enemies, and unawareness of some of the Shi’ahs, many traditions are left from Imam Muhammad Taqi (a. s. ) and recorded in tradition books, which reveal his knowledge. Imam Muhammad Taqi (a. s. ) has also trained many narrators and students, including, Ayyub Ibn Nuh, Ja’far Ibn Muhammad Ibn Yunus, Husayn Muslim Ibn Hasan, Mukhtar Ibn Ziyad ‘Abdi, Muhammad Ibn Husayn Ibn Abi Talib, Shadhan Ibn Khalil Niyshaburi, Nuh Ibn Shu’ayb Baghdadi, Muhammad Ibn Ahmad Mahmudi, Abu Yahya Jurjani, Abul Qasim ‘Idris Qumi, Ali Ibn Muhammad Ibn Harun, ‘Is’haq Ibn ‘Isma’il Niyshaburi, Ahmad Ibn ‘Ibrahim Maraghi, Abu Ali Ibn Balal, Abdullah Ibn Muhammad Hazini, Muhammad Ibn Hasan Ibn Sham’un. [2] 

Page239-Imamate and The Imams

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

[1]: Biharul Anwar, Vol 50, p. 99. 

[2]: Manaqib ‘Ali Abi Talib, Vol 4, p. 412. 

Worship and Ethics Imam Jawad (a. s. ) had a short life, but he had a deep knowledge of theology, Creation, and Resurrection, just like his father and grandfathers. He observed the realities of the world via intuitive eye; his belief was beyond subjective themes. This is a necessity of Imamate. Therefore, Imam Jawad (a. s. ) was just like his honorable father and grandfathers in worship, humiliation before Allah, sincere supplications, piety, alms-giving, and good ethics. Although the people did not attend to him much because of his young age and some other reasons, some scarce issues have been narrated about him. Shiykh p: 240 

Page240-Imamate and The Imams

Mufid has written, “Imam Abu Ja’far (a. s. ) left Baghdad with his wife, Ummul Fazl, and went toward Medina. In Kufah, the people welcomed him. Near the sunset, he reached the house of Musayyib. Imam (a. s. ) landed from his horse and went to the mosque. There was a tree in the mosque yard that did not have fruit. Imam Jawad (a. s. ) asked for water and performed wudu beside that tree. He performed the Evening Prayer with the congregation (jama’ah). In the first rak’ah, he recited the Surahs Al-Hamd and Al-Nasr and in the second rak’ah Surahs Al-Hamd and Al-’Ikhlas. Before the second ruku’, Imam (a. s. ) recited qunut. In the third rak’ah, he recited tashahhud and salam. Then he remained seated and recited zikrs for a while. After that, he rose and performed four rak’ahs of nafilah. Then he recited the supplications and performed sajdah shukr two times. He then left the mosque. The people went out too and found that the tree had fruits because of blessing of Imam Abu Ja’far’s (a. s. ) wudu. They ate the fruits that were very sweet, but had no stones. ” [1] Here is one of the supplications that is narrated from Imam Muhammad Taqi (a. s. ): O Alla! Surely the oppression of Your servants has increased on the Earth to the extent that justice is died, solutions to problems are scarce, truth is decreased, righteousness is removed, goodness is hidden, evilness is apparent, piety is little, guidance is hindered, untruth is confirmed, corruption is high, enmity is strong, and injustice p: 241 

Page241-Imamate and The Imams

is spread. O Alla! O Lor! These cannot be remedied except by Your sovereignty. Only Your Mercy can save us from them. O Alla! O Lor! Eradicate oppression, cut the knob of injustice, perish evilness, honor those who dislike evilness, and perish evildoers. O Alla! Hasten their ousting, humble them, and perish evilness, so that the scared people are immune and the grieved are calm. Feed the hungry, maintain the destroyed, and inhabit the outcast, return the misplaced, enrich the poor, lodge the refugee, honor the oppressed, humble the oppressor, gladden the sad, calm the scared, remove differences, make knowledge dear, spread health, gather the scattered, strengthen beliefs, and make people recite the Quran; surely You are Pious and Beneficent. One of the sons of Hanifah, who was an inhabitant of Bast and Sajistan, has said, “At the beginning of caliphate of the Abbasside Mu’tasim, I accompanied Imam Abu Ja’far (a. s. ) , who was going to Hajj. When eating food, I told Imam (a. s. ) , ‘Our governor is a fan of you and the Prophet (S) ’s Ahlul Bayt. He has obliged me to pay a tax, which I cannot afford. Can you recommend that he does not take the tax from me? ’ Imam Muhammad Taqi (a. s. ) said, ‘I do not know him. ’ I said, ‘He is fond of you and your letter will be helpful in this regard. ’ Imam (a. s. ) asked for a piece of paper and wrote, ‘In the Name of Allah, the Most Compassionate, the Most Merciful. The holder of this letter said that p: 242 

Page242-Imamate and The Imams

you have a good conduct. Your deeds are surely better than what he said. So do good to your brothers. Know that the Almighty Allah will ask you even about small amounts of things’” When I reached Sajistan, the governor, Husayn Ibn Abdullah Niyshaburi, heard the news of the letter and he came to welcome me two miles away from the city. I gave him Imam’s (a. s. ) letter. He took it, kissed it, and put it on his eyes. Then he asked me, ‘What is your request? ’ I answered, ‘There is a tax on me that I cannot afford to pay it. ’ So the governor ordered not to take the money from me. Then he told me, ‘As long as I am in office, I will not charge taxes on you. ’ Afterwards, he asked about my family and my income and ordered to pay me an amount of money more than I needed for me and my family. As long as that man was the governor, I did not pay any tax. And he gave me alms as long as he was alive. ” [1] Abu Hashim has said, “Abu Ja’far (a. s. ) gave me a bag of three hundred dinars and told me, ‘Give it to that cousin of mine. He will ask you to introduce him to someone to buy things for him. ’ When I gave the money to Imam’s (a. s. ) cousin, he told me, ‘Introduce someone to me to buy things for me. ’” [2] Baznati has said, “Imam Abul Hasan Ridha’ (a. s. ) wrote in p: 243 

Page243-Imamate and The Imams

a letter to his son, Abu Ja’far (a. s. ) , ‘O Aba Ja’fa! I have heard that your servants take you out from the small door of the house. They are envious lest someone takes or sees goodness from you. My so! I swear you by myself that your coming and going be only from the big door of your house. Whenever you go out, bring some money with yourself. If someone asked help from you, grant him something. If your uncles and cousins asked you grant them not less than fifty dinars. More than this amount is up to you. If your aunts asked you, give them not less than twenty five dinars and more than that is up to you. I pray that the Almighty Allah give you a high stance. Give alms to others and do not fear poornes! ’” [1] 

Page243-Imamate and The Imams

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

[1]: Al-‘Irshad, Vol 2, p. 288; Al-Fusulul Muhimmah, p. 252. 

[1]: Al-Kafi, Vol 5, p. 111. 

[2]: Manaqib ‘Ali Abi Talib, Vol 4, p. 422. 

[1]: Biharul Anwar, Vol 50, p. 102. 

The Tenth Imam: ‘Ali Hadi Birth and Martyrdom Imam Ali Al-Naqi (a. s. ) was born on fifteenth of Zi Hajjah in the year 212 A. H. in Siriya near Medina. His father was Imam Muhammad Taqi (a. s. ) and his mother was called Samanah. His nickname was Abul Hasan and his titles were Naqi, Hadi, ‘alim, Faqih, ‘Amin, Mu’tamin, Tayyib, Mutawakkil, ‘Askari and Najib. Imam Hadi (a. s. ) was also called Abul Hasan Thalith (the third). According to some narrations, he was martyred on the third of Rajab in the year 254 A. H. in Samira’ and buried in the same city. He was 42 then. He lived about eight years with his father and his Imamate lasted 33 years. [2] 

-Imamate and The Imams

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

[2]: Al-Kafi, Vol 1, p. 497; Al-‘Irshad, Vol 2, p. 297; Biharul Anwar, Vol 50, pp. 113-117; Al-Fusulul Muhimmah, p. 295; Matalibus Su’ul, Vol 2, p. 144. 

Texts Proving His Imamate As mentioned in p: 244 

Page244-Imamate and The Imams

previous sections, various reasons can be used for proving the Imamate of each of infallible Imams (a. s. ) , one of which is the traditions by each Imam about the Imam after himself. Here we only point out this kind of traditions. ‘Isma’il Ibn Mihran has said, “The first time Imam Abu Ja’far (a. s. ) was summoned to Baghdad, I told him, ‘May I sacrifice for yo! I am afraid of this travel for you. Who will be the Imam after you? ’ Imam (a. s. ) told me, ‘What you are fearful of does not happen this year. ’” When Mu’tasim summoned Imam Abu Ja’far (a. s. ) , I went to see Imam (a. s. ) and told him, ‘They are taking you to Baghdad. Who will be the Imam after you? ’ Imam (a. s. ) wept so much that his holy beard got wet and said, ‘This time my travel is dangerous. The Imamate after me will be for my son, Ali. ’” [1] Khiyrani has narrated from his father, “I had a mission to guard the house door of Imam Abu Ja’far (a. s. ). ‘Ahmad Ibn ‘isa Ash’ari came every dawn to ask about Imam’s (a. s. ) health. And then when the envoy of Imam (a. s. ) came to see my father, ‘Ahmad Ibn ‘isa left so that they could talk in private. ” One night, the envoy of Imam Abu Ja’far (a. s. ) came to see my father. ‘Ahmad Ibn ‘isa and I left them alone. ‘Ahmad walked outside and listened to their conversation. The envoy of Imam Abu Ja’far (a. s. ) told my father, ‘Your master greeted you and said, p: 245 

Page245-Imamate and The Imams

‘My death is coming. The Imamate will be devolved to my son, Ali, after me. You will have to fulfill the same duties toward him as you did toward me. ’” The envoy of Imam Abu Ja’far (a. s. ) went out after delivering the message. ‘Ahmad Ibn ‘isa returned to my father and asked, ‘What did the envoy say? ’ My father said, ‘It was good. ’ ‘Ahmad said, ‘I heard what he said completely. ’ My father told him, ‘You did something unlawfu! Don’t you know that the Almighty Allah states in the Holy Quran, ‘And spy not on each other. ’ [1] Now that you have heard the message of Imam (a. s. ) , maintain it until the day we will need it. But do not reveal it before that. ’” The next morning, my father wrote the message of Imam Abu Ja’far (a. s. ) in ten copies, leaving each of them with a trustworthy person. Then he said, ‘If my death came, open the letters and follow the orders. ’ My father said, ‘When Imam Abu Ja’far (a. s. ) passed away, I did not left my house until I heard that the nobles of the tribe have gathered in the house of Muhammad Ibn Faraj to discuss the Imamate issue. Muhammad Ibn Faraj informed me of this gathering and asked me to join them. I rode my horse and went to them. I saw the noble men in his house who were talking about relation with the Imam. Most of them were doubtful of the Imamate issue. I told the trustworthy people p: 246 

Page246-Imamate and The Imams

who had a copy of Imam’s message to bring them. I told the audience, ‘This is s message Imam Abu Ja’far (a. s. ) has sent me to convey to you. ’ Some of the audience said, ‘We wish at least one other person testified to this. ’ I said, ‘The Almighty Allah has destined that Abu Ja’far ‘Ash’ari hear this message and can testify to it. You can ask him. ’ The audience asked ‘Ahmad Ibn Muhammad about it, but he refused to testify to what he had heard. So I invited him to mubahilah (cursing). He got frightened of it and said, ‘Yes, I heard the same issue, but it is an honor that I liked to be for an Arab man. Now, however, I cannot hide the truth after being invited to mubahilah. ’ After this testimony, all the audience surrendered to Imam Abul Hasan (a. s. ). ’” After narrating this story, Shiykh Mufid has added, “There are many traditions about this issue. The book will get so lengthy if I want to mention all these traditions. The consensus of the companions about the Imamate of Imam Abul Hasan (a. s. ) and lack of any other one who claims to be the Imam are sufficient for us. ” [1] Saqar Ibn Abi Dilf has said, “I heard from Imam Abu Ja’far Muhammad Ibn Ali (a. s. ) , ‘The Imam after me will be my son, Ali. His order will be my order, his speech will be my speech, and obeying him is like obeying me. The Imamate after him will be devolved p: 247 

Page247-Imamate and The Imams

to his son, Hasan. ’” [1] Muhammad Ibn ‘Uthman Kufi has said, “I told Imam Abu Ja’far (a. s. ) , ‘If, Allah forbids, something happens to you, who should we refer to? ’ Imam (a. s. ) answered, ‘To my son, Abul Hasan. ’ Then Imam (a. s. ) stated, ‘Soon there will happen a break. ’ I said, ‘Where should we go at that time? ’ Imam (a. s. ) answered, ‘To Medina. ’ I asked, ‘Which Medina (city)? ’ Imam Abu Ja’far (a. s. ) answered, ‘Madinatur Rasul (the city of Prophet (S) ). ’” [2] Umayyat Ibn Ali Qiysi has said, “I told Imam Abu Ja’far Thani (a. s. ) , ‘Who will be your successor? ’ He answered, ‘My son, Ali. ’ Then he added, ‘Soon the wondering time will arrive. ’” [3] Muhammad Ibn ‘Isma’il Ibn Bazi’ has said, “Imam Abu Ja’far (a. s. ) stated, ‘The Imamate will reach my son, Abul Hasan, when he is seven. ’ Then he added, ‘Yes, seven years and even younger, just as Prophet Jesus (a. s. ). ’” [4] Harun Ibn Fazl has said, “I met Imam Abul Hasan (a. s. ) on the day when his father, Imam Abu Ja’far (a. s. ) had passed away. He said, ‘We are Allah’s and we will return to Him. My father Abu Ja’far has passed away. ’ He was then asked, ‘How do you know that your father has passed away? ’ He answered, ‘I experience a state of humility before the Almighty Allah that had never happened before. ’” [5] A group of people from Isfahan, including Abul Abbas Ahmad Ibn Nadhr and Abu Ja’far Muhammad Ibn ‘Alawiyyah said, “In Isfahan, there was a Shi’ah man called Abdur Rahman. He was asked, ‘Why did you p: 248 

Page248-Imamate and The Imams

accept the Imamate of Ali Naqi among all other people? ’ He answered, ‘I observed something in him that caused my belief in his Imamate. I was a poor man who dared to speak openly. One year, the people of Isfahan sent me to Mutawakkil, the Abbasside caliph, for petition. One day, when I was in the house of Mutawakkil, he summoned Ali Ibn Muhammad Ridha’ (a. s. ). I asked someone about the summoned person, who I thought Mutawakkil wanted to kill. He answered, ‘He is an Alawi man. The Rafizah (the Shi’ah) believe in his Imamate. ’ I thought to myself, ‘I stay here to know this man more. ’ At this time, Ali Naqi (a. s. ) entered on his horse. The crowd opened his way and looked at him. When I saw him, I felt affection for him and prayed that the Almighty Allah save him from the evilness of Mutawakkil. When he reached me, he looked at me and said, ‘Your prayer was accepted; your life will be long and you will own many children and much property. ’ I was shocked of the unseen tidings, but I said nothing to my companions about it. Then I returned to Isfahan. I gained much property. I have a million dirhams only in my house, not to mention what I possess outside. The Exalted Allah granted me ten children. Now I am more than seventy years old. I believe in the Imamate of the man who was aware of my thoughts and his prayer about p: 249 

Page249-Imamate and The Imams

me was accepted. ’” [1] 

Page249-Imamate and The Imams

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

[1]: Al-‘Irshad, Vol 2, p. 298. 

[1]: Surah Al-Hujurat 49: 12. 

[1]: Al-Kafi, Vol 1, p. 324; Al-‘Irshad, Vol 2, p. 300. 

[1]: Biharul Anwar, Vol 50, p. 118. 

[2]: ‘Ithbatul Wasiyyah, p. 193. 

[3]: ‘Ithbatul Hudat, Vol 6, p. 209. 

[4]: ‘Ithbatul Hudat, Vol 6, p. 211. 

[5]: Biharul Anwar, Vol 50, p. 138. 

[1]: Biharul Anwar, Vol 50, p. 138. 

Virtues Shiykh Mufid has written, “After Imam Abu Ja’far (a. s. ) , his son, Abul Hasan Ali Ibn Muhammad (a. s. ) reached the Imamate position, because he possessed all Imamate qualities. There was no other person as qualified as he was at that time for occupying this position. He was appointed to the Imamate by his father. ” [2] Ibn Shahr ‘ashub has described Imam Ali Al-Naqi (a. s. ) this way, “His face was more attractive than that of others and his speech was truer than that of others. He was the most perfect and the nicest of all the people. When he was silent, his dignity increased and when he talked his illumination appeared. He was from the family of prophet hood, Imamate, and caliphate of the Muslims. He was a branch from great prophet hood tree, but benefitting from him did not last long. He was the fruit of prophecy tree, which was selected a short time after getting ripe. ” [3] Abu Musa has said, “I told Imam Hadi (a. s. ) , ‘Teach me a special supplication for solving my problems. ’ Imam (a. s. ) said, ‘I recited this supplication most of the time and asked the Almighty Allah not to disappoint any prayer from His Mercy. (O my helper at the time of calamities, o my hope and my trustworthy friend and my supporte! O the One Bein! I ask You o Allah by whoever of the servants You have created and You have not created anyone like any other o send greetings to them and do this and p: 250 

Page250-Imamate and The Imams

that [1] for me. ) ’” [2] Sa’id Hajib has said, “A group of soldiers and I attacked the house of Abul Hasan (a. s. ) at night by the order of Mutawakkil and we climbed over the wall to enter. He was performing prayer in a wool cloth and a head cover and was not afraid of our intrusion. ” [3] Ibn Hajar has said, “Abul Hasan (a. s. ) was the holder of his father’s legacy regarding knowledge and generosity. ” [4] Ibn Sabbagh Maliki has narrated from some scholars, “The virtues of Abul Hasan Ali Ibn Muhammad Hadi (a. s. ) are like a tent that stands on the land of honor and whose ropes are attached to the stars. Any virtue or excellence that is mentioned he possesses. He is worth any praise. Any gratitude or respect deserves him. His merits, virtues, and honor are rooted in his essence, keeping him away from vices, just as a cameleer maintains the little camels from dangers. His soul is pure, his ethics are good, and his conduct is excellent. ” [5] Suliyman Ibn ‘Ibrahim Qunduzi Hanafi has narrated from the book Faslul Khitab by Muhammad Khajah, “Abul Hasan Ali Hadi (a. s. ) was a pious man, a jurisprudent, and an Imam. Mutawakkil was told, ‘There are weapons in his (Abul Hasan’s) house and he is going to obtain caliphate. ’ So Mutawakkil ordered some people to attack his house at night and enter it. They found Abul Hasan (a. s. ) in a wool garment and a wool hat on his head, while he was sitting on the ground in the direction p: 251 

Page251-Imamate and The Imams

of the qiblah. There was nothing but sand beneath him. He was reciting the Holy Quran. The agents took Imam (a. s. ) to Mutawakkil in the same state. When Mutawakkil saw Imam Hadi (a. s. ) , he respected Imam (a. s. ) and placed Imam (a. s. ) beside himself. Imam Abul Hasan (a. s. ) talked to him. Then Mutawakkil cried and asked Imam (a. s. ) , ‘O Abul Hasa! Do you have a debt? ’ Imam (a. s. ) answered, ‘Ye! I have a debt of four thousand dinars. ’ Mutawakkil ordered to give that amount of money to Imam Hadi (a. s. ) and sent him to his house respectfully. ” [1] Muhammad Ibn ‘Ahmad has quoted from his father’s uncle, “One day, I went to meet Imam Hadi (a. s. ) and told him, ‘Mutawakkil has quitted my salary, because he has understood that I am your companion. Please recommend him about me. ’ Imam (a. s. ) answered, ‘Everything will be all right. ’ At night, an agent came to my house from Mutawakkil and said that Mutawakkil has called me. When I went to Mutawakkil, he told me, ‘O Abu Mus! I had completely forgotten you because of my engagements. How much money should I pay you? ’ I told him what he always paid me. So he ordered to pay me twice as much as he regularly paid me. Then I asked Fat’h Ibn Khaqan (Mutawakkil’s agent) , ‘Did Ali Ibn Muhammad come here or did he write a letter to Mutawakkil? ’ ‘No,’ he answered. Later, I went to see Imam Ali Ibn Muhammad (a. s. ). He asked me if the money p: 252 

Page252-Imamate and The Imams

I received was satisfactory. I said, ‘Yes, because of the blessings of your existence. But they said you did not go to Mutawakkil and did not ask him anything. ’ So Imam Hadi (a. s. ) stated, ‘The Almighty Allah knows well that we do not ask anyone to solve problems except Him. Allah has taught us that whenever we pray He will accept it. I fear that if we leave this conduct of us, Allah will abandon His Mercy too. ’” [1] Knowledge As pointed out elsewhere in the present book, knowing all religious sciences and teachings is a prerequisite of the Imamate. The main philosophy of needing an Imam and the major duty of the Imam is maintaining and publishing religious teachings and sciences. There is no difference among the Imams in this regard. The sources of religious sciences have been present for all infallible Imams and they have attempted well to fulfill their duties. If there are fewer traditions from some of the Imams in tradition books, the reason is different time and place conditions and the hindrance made by oppressor rulers of the time and the enemies of Ahlul Bayt (a. s. ). Like his father and honorable grandfathers, Imam Hadi (a. s. ) was a perfect human, possessing all human virtues. He attempted much in teaching religious sciences to the Muslims, but unfortunately he faced limitations that hindered his ideal performance. Imam Hadi (a. s. ) lived for nearly forty years. He reached Imamate position at age eight and his Imamate lasted about thirty three years. At the beginning, he p: 253 

Page253-Imamate and The Imams

lived twenty two years in Medina. According to the history, the rulers in Bagdad watched Imam Hadi (a. s. ) by their agents in Medina. Naturally, the Shi’ah and advocates of Imam (a. s. ) faced limitations for gaining knowledge from him. The Abbasside caliph, Mutawakkil, was not satisfied with watching from distance and invited Imam Hadi (a. s. ) to Baghdad; apparently with respect, but actually with cruel agents. He lodged Imam Hadi (a. s. ) in ‘Askar district –a military region– in Samira’. From that time, Imam Hadi (a. s. ) was formally under severe guarding of secret agents, thus his relationship with the Shi’ah was nearly cut. Who dared give him money or learn sciences from him in those conditions? That is why the traditions narrated from him are scarce. However, there are some traditions from Imam Hadi (a. s. ) about religious principles, ethics, preaching, and various jurisprudential issues in tradition books. Studying these traditions reveals the scientific stance of Imam Ali Ibn Muhammad (a. s. ). Imam Hadi (a. s. ) trained many students, whose names are recorded in history, tradition, and rijal books. The author of Manaqib has named scholar companions of Imam Hadi (a. s. ) this way: Dawud Ibn Ziyad Abu Salim Zankan, Husayn Ibn Muhammad Mada’ini, Ahmad Ibn ‘Isma’il Ibn Yaqtin, Bashar Ibn Bashar Niyshaburi Shadhani, Sulayman Ibn Ja’far Marwazi, Fat’h Ibn Yazid Jurjani, Muhamamd Ibn Sa’id Ibn Kulthum (a speecher) , Mu’awiyah Ibn Hakim Kufi, Ali Ibn Muhammad Ibn Muhammad Baghdadi, Abul Hasan Ibn Raja’ Abarta’i. 

Page254-Imamate and The Imams

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

[2]: Al-‘Irshad, Vol 2, p. 297. 

[3]: Manaqib ‘Ali Abi Talib, Vol 4, p. 432. 

[1]: The prayer’s wish should substitute this phrase. 

[2]: Biharul Anwar, Vol 50, p. 127. 

[3]: Al-Fusulul Muhimmah, p. 264. 

[4]: Al-Sawa’iq Al-Muharriqah, Vol 1, p. 207. 

[5]: Al-Fusulul Muhimmah, p. 264. 

[1]: Yanabi’ul Mawaddah, p. 463. 

[1]: Manaqib ‘Ali Abi Talib, Vol 4, p. 442. 

The Eleventh Imam: Hasan Askari Birth and Martyrdom Imam Hasan Askari (a. s. ) was born on eighth of Rabi’ul Thani in the p: 254 

Page254-Imamate and The Imams

year 232 A. H. in Medina. His father was Imam Ali Ibn Muhammad (a. s. ) and his mother was called Hadith or Susan. His nickname was Abu Muhammad and his titles were Samit, Hadi, Rafiq, Zaki, Naqi, Khalis, and ‘Askari. He was martyred on the eighth of Rabi’ul Awwal in the year 260 A. H. in Samirra’ and was buried beside his father’s gravesite. He lived for twenty eight years and his Imamate lasted six years. [1] 

Page254-Imamate and The Imams

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

[1]: Al-‘Irshad, Vol 2, p. 313; Biharul Anwar, Vol 50, pp. 235-238. 

Texts Proving His Imamate It was mentioned before that there are two kinds of reason for proving Imamate; the general reasons for proving the Imamate of all infallible Imams (a. s. ) and specific reasons for proving Imamate of each of the Imams. The first type of reasons was discussed in previous chapters of this book. The second type of reasons includes the traditions narrated from each Imam about the Imamate of the next Imam, which are cited here. Abdul Azim Ibn Abdullah Hasani has said, “One day I went to meet Imam Ali Ibn Muhammad (a. s. ). He told me, ‘O Abul Qasi! Brav! You are a real lover of us. ’ I told Imam (a. s. ) , ‘I want to present my religious beliefs to you. If they were true, I will maintain them until my death. ’ So Imam (a. s. ) told me, ‘Go o! ’ I said, ‘I believe that Allah is One and nothing is like Him…,’ until I said, ‘Muhammad (S) is Allah’s servant and messenger and the last Prophet. There will be no prophet after him until the Resurrection. The Imam, caliph, and guardian of p: 255 

Page255-Imamate and The Imams

the ummah after Prophet Muhammad (S) will be Ali Ibn Abi Talib (a. s. ) … Then the Imam will be Ja’far Ibn Muhammad (a. s. ) , then Musa Ib Ja’far (a. s. ) , then Ali Ibn Musa (a. s. ) , then Muhammad Ibn Ali (a. s. ) , and then you. ’ Ali Ibn Muhammad (a. s. ) said, ‘And after me my son, Hasan, will be the Imam of the Muslims. So how will the people be about his successor? ’ I asked, ‘How will they be? ’ Imam (a. s. ) answered, ‘He will not be seen and saying his name will be haram, until he rises to establish justice in the earth after being filled with oppression. ’ Then Imam Ali Ibn Muhammad (a. s. ) stated, ‘O Abul Qasi! This is the religion Allah has selected for His servants. Maintain your belief in what you said. May the Exalted Allah keep you in the same belie! ’” [1] Abu Hashim Dawud Ibn Qasim Ja’fari has said, “I heard Imam Abul Hasan Sahib Askari (a. s. ) , ‘My successor will be my son, Hasan. How will you behave about his successor? ’ I asked, ‘May I sacrifice for yo! Why do you ask it? ’ Imam (a. s. ) answered, ‘Because you will not see him and mentioning his name will be banned for you. ’ I asked, ‘So how should we name him? ’ Imam Abul Hasan (a. s. ) answered, ‘Say, Hujjat, the son of Hujjat. ’” [2] Saqar Ibn Abi Dilf has said, “After Mutawakkil summoned my master, Imam Abul Hasan (a. s. ) , to Baghdad, I went to get some news from Imam (a. s. ). Mutawakkil looked at me and asked, ‘Why have p: 256 

Page256-Imamate and The Imams

you come here? ’ I answered, ‘I have come with a good intention. ’ He said, ‘Sit dow! ’ Different thoughts came to my mind and I regretted going there. Mutawakkil sent others out and asked me again the reason of my going there. I said again, ‘My intention is good. ’ He said, ‘Perhaps you have come to see your master. ’ I said, ‘O Amiral Mu’mini! Who is my master? ’ He said, ‘Be quie! Your master is the true maste! Do not fea! I have the same belief as you have. ’ I said, ‘Praise be to Alla! ’ He said, ‘Do you want to meet your master? ’ I answered positively. So he told me, ‘Wait until the messenger gets out. ’” When the messenger went out, Mutawakkil told his servant, ‘Take Saqar to the prison of that Alawite man and leave these two alon! ’ The servant took me to a room and left. I saw Imam Abul Hasan (a. s. ) on a piece of matting, while a grave was dug before him. I greeted him and sat. He told me, ‘Saqa! Why did you come here? ’ I answered, ‘I came to ask about you. ’ Then I looked at the grave and wept. Imam (a. s. ) looked at me and said, ‘O Saqa! Do not be upse! I will get no harm. ’ I said, ‘Praise be to Alla! O my maste! There is a tradition from Prophet Muhammad (S) whose meaning I do not know. ’ Imam (a. s. ) asked, ‘What is it? ’ I said, ‘What is the meaning of do p: 257 

Page257-Imamate and The Imams

not be the enemy of the days, so they will be your enemies? ’” Imam Abul Hasan (a. s. ) answered, ‘The heavens and the earth are created because of the blessing of us, the Ahlul Bayt. Sibt (Saturday) is the name of Messenger of Allah (S). Ahad (Sunday) is Amiral Mu’minin (a. s. ). Ithniyn (Monday) implies Hasan and Husayn (a. s. ). Thulatha’ (Tuesday) refers to Ali Ibn Husayn (a. s. ) , Muhammad Ibn Ali (a. s. ) , and Ja’far Ibn Muhammad (a. s. ). Arba’a’ (Wednesday) is Musa Ibn Ja’far (a. s. ) , Ali Ibn Musa (a. s. ) , Muhammad Ibn Ali (a. s. ) , and I. Khamis (Thursday) is my son, Hasan, and Jumu’ah (Friday) is his son. He will gather the advocates of the truth around himself and will fill the earth with justice after being filled with oppression. This is the meaning of the days. So do not be the enemy of these days, or else they will be your enemies in the Day of Judgment. ’ Then Imam (a. s. ) said, ‘O Saqa! Bid me and leave, because you will not be safe. ’” [1] Saqar Ibn Abi Dilf has also said, “I heard from Ali Ibn Muhammad (a. s. ) , ‘After me my son, Hasan, will be the Imam and after Hasan his son will be the Imam and a Qa’im, who will fill the earth with justice after being filled with oppression. ’” [2] Yahya Ibn Yasar has said, “Four months before his demise, Imam Abul Hasan Ali Ibn Muhammad (a. s. ) willed to his son, Hasan, and selected him as the Imam. A group of his relatives were witness to this. ” [3] Ali p: 258 

Page258-Imamate and The Imams

Ibn ‘Umar Nufili has said, “I was with Imam Abul Hasan (a. s. ) in his house, when his son, Muhammad, passed us. I told Imam (a. s. ) , ‘May I sacrifice for yo! Will he be the Imam after you? ’ Imam Abul Hasan (a. s. ) answered, ‘No, your Imam after me will be my son, Hasan. ’” [1] Abdullah Ibn Muhammad ‘Isfahani has said, “Imam Abul Hasan (a. s. ) told me, ‘Your Imam after me is the one who will perform prayer for my corpse. ’ At that time, Abu Muhammad (a. s. ) was not known yet. When Imam Abul Hasan (a. s. ) passed away, his son, Abu Muhammad (a. s. ) , performed prayer for his body. ” [2] Ali Ibn Ja’far has said, “I was with Imam Abul Hasan (a. s. ) when his son, Muhammad, passed away. Imam (a. s. ) told his son, Hasan (a. s. ) , ‘My so! Thank Allah, because the Almighty Allah has appointed you as the Imam. ” [3] Ahmad Ibn Muhamamd Ibn Abdullah Ibn Marwan has said, “When Abu Ja’far Muhammad Ibn Ali (a. s. ) passed away, I was present. Imam Abul Hasan (a. s. ) came in and sat on a chair. His household was around him. His son, Abu Muhammad, was present too. When Imam (a. s. ) completed shrouding and burying Abu Ja’far (a. s. ) , he looked at his son, Abu Muhammad (a. s. ) , and said, ‘My so! Thank the Almighty Allah, because He has placed the Imamate in you. ’” [4] Ali Ibn Mahziyar has said, “I told Imam Abul Hasan (a. s. ) , ‘If a bad happening occurred for you, who should we refer to? ’ Imam (a. s. ) answered, ‘My promise will be devolved to p: 259 

Page259-Imamate and The Imams

my eldest son, Hasan. ’” [1] Ali Ibn ‘Umar Attar has said, “I went to see Imam Abul Hasan (a. s. ) , while his son, Abu Ja’far, was alive and we thought that he will be the successor to Imam (a. s. ). I told Imam Abul Hasan (a. s. ) , ‘May I sacrifice for yo! Which of your sons do you prefer? ’ Imam (a. s. ) answered, ‘None of my sons are selected before my verdict is issued. ’ Later on, I wrote a letter to Imam Abul Hasan (a. s. ) and asked, ‘Who will be the Imam after you? ’ Imam (a. s. ) wrote in answer, ‘My eldest son. ’ And Abu Muhammad (a. s. ) was elder than Abu Ja’far. ” [2] Sa’d Ibn Abdullah has narrated from some of the Hashemite, including Hasan Ibn Husayn ‘Aftas, “After the demise of Muhammad Ibn Ali Ibn Muhamamd (a. s. ) , we gathered in the house of Imam Abul Hasan (a. s. ). A carpet was spread in the yard and people came to see Imam Abul Hasan (a. s. ). We estimated the crowd to be one hundred and fifty people of Bani Abbas and ‘ali Abu Talib, excluding the servants and other people. Then Hasan Ibn Ali (a. s. ) , who had tore his cloth collar out of sorrow, came and stood on the right side of his father. Imam Abul Hasan (a. s. ) told him, ‘O my so! Praise Allah, because he has devolved the Imamate to you. ’ So Hasan (a. s. ) wept and said, ‘Praise be to Allah, Lord of the worlds. I only ask Him all the blessings for us. We are Allah’s and we p: 260 

Page260-Imamate and The Imams

will return to Him. ’ We asked who he was. It was answered that he was Hasan, the son of Imam Abul Hasan (a. s. ) , who was twenty then. So we knew him and found out that Imam Abul Hasan (a. s. ) selected him as the next Imam. ” [1] Muhammad Ibn Yahya has said, “After the demise of Abu Ja’far, I went to see Imam Abul Hasan (a. s. ) and consoled him for the death of his son. Abu Muhammad was also there and was weeping. Imam Abul Hasan (a. s. ) attended to him and said, ‘The Exalted Allah has selected you in his place. So praise Alla! ’” [2] Shahwiyah Ibn Abdullah has said, “Imam Abul Hasan (a. s. ) wrote in a letter to me, ‘After the demise of Abu Ja’far, you were worried and wanted to ask about my successor. Do not be worried, because the Almighty Allah does not let the guided people go astray. Your Imam will be Abu Muhammad. All the knowledge needed by the people is with him. Allah will make junior or prior anyone He likes. ‘None of Our revelations do We abrogate or cause to be forgotten, but We substitute something better or similar. ’ [3] ” [4] 

Page260-Imamate and The Imams

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

[1]: Kifayatul Athar, p. 282. 

[2]: Kifayatul Athar, p. 284. 

[1]: Kifayatul Athar, p. 285. 

[2]: Kifayatul Athar, p. 288. 

[3]: Al-Irshad, Vol 2, p. 314. 

[1]: Al-‘Irshad, Vol 2, p. 314. 

[2]: Al-‘Irshad, Vol 2, p. 315. 

[3]: Al-‘Irshad, Vol 2, p. 315. 

[4]: Al-‘Irshad, Vol 2, P. 316. 

[1]: Al-‘Irshad, Vol 2, P. 316. 

[2]: Al-‘Irshad, Vol 2, P. 316. 

[1]: Al-‘Irshad, Vol 2, p. 317. 

[2]: Al-‘Irshad, Vol 2, p. 318. 

[3]: Surah Al-Baqarah 2: 106. 

[4]: Al-‘Irshad, Vol 2, p. 319. 

Virtues Shiykh Mufid has written, “After Abul Hasan Ali Ibn Muhamamd (a. s. ) , his son, Abu Muhammad Hasan Ibn Ali (a. s. ) , reached the Imamate position, because he possessed all the virtues. He was superior to all the people of his age in terms of knowledge, piety, wisdom, infallibility, brevity, generosity, and intense worship. Moreover, he was appointed to Imamate by his honorable p: 261 

Page261-Imamate and The Imams

father. ” [1] Husayn Ibn Muhammad ‘Ash’ari and Muhamamd Ibn Yahya and other people have said that ‘Ahmad Ibn Abdullah Ibn Khaqan was the official in charge of tax and state property in Qum and an enemy of the Ahlul Bayt (a. s. ). One day, the people talked about the Alawite and their beliefs in his presence. ‘Ahmad Ibn Abdullah said, “I have seen no one among the Alawite better than Hasan Ibn Ali Ibn Muhammad in terms of conduct, speech, chastity, generosity, and greatness. Even the elderly, elites, ministers, and army commanders preferred him to themselves. ” ‘Ahmad Ibn Abdullah has also said, “One day, my father had a general meeting and I was standing there. Suddenly, the doormen came in and said, ‘Abu Muhammad Ibn Al-Ridha’ (a. s. ) is here. ’ My father told them, ‘Let him i! ’ I was wondering how the doormen dared name someone using his nickname in my father’s presence, because they could only name the caliph and the vice regent this way. Then a young handsome man came in formally. Seeing him, my father stood up and approached him. I had not seen my father welcome someone so warmly. My father hugged him, kissed his face, and placed him in his own place. Then my father sat before Abu Muhammad (a. s. ) and began talking to him. When talking, my father frequently told Abu Muhammad, ‘May I sacrifice for yo! ’ I was very astonished of my father’s behavior. Then a doorman came and said, ‘Muvaffaq (‘Ahmad Ibn Mutawakkil Abbasi) wants to see p: 262 

Page262-Imamate and The Imams

you. ’ Usually when Muvaffaq wanted to come to my father, the doormen and army commanders stood in two lines until he came in and went out. So my father told some of the audience, ‘Keep Abu Muhammad behind you so that Muvaffaq cannot see him. ’ Then Muvaffaq came in, hugged my father, and went out after a while. I asked the doormen, ‘Who was this person with who my father behaved so warmly and respectfully? ’ They answered, ‘He is an Alawite man called Hasan Ibn Ali and his nickname is Ibn Al-Ridha’. ’ I was even more astonished of hearing this. ” When my father performed the Night Prayer and went into his private room for doing administrative jobs, I went to him and asked, ‘Who was the man you respected very much in your morning meeting? ’ My father answered, ‘He was the Imam of the Rafizi, Hasan Ibn Ali, Ibn Al-Ridha’. ’ Then he continued, ‘My so! If the caliphate is removed from the Abbasside, no one is more deserved for caliphate than him among the Hashemite. No one is like him in knowledge, chastity, conduct, piety, worship, and good morality. If you saw his father you found him a wise generous man. ’” I got angry of my father and decided to investigate about Ibn Al-Ridha’. I talked about him with the Hashemite, army commanders, secretaries, judges, jurisprudents, and other people. Everyone talked respectfully of him and preferred him to others. This way I understood his greatness. ” [1] Muhammad Ibn ‘Isma’il Alawi has said, “Abu Muhammad p: 263 

Page263-Imamate and The Imams

(a. s. ) was in the prison of Ali Ibn ‘Utamish, a foe of the Ahlul Bayt, who ordered to treat Abu Muhammad harshly. After a few days, he became an advocate of Imam Abu Muhammad (a. s. ) , honoring him and recalling him as a virtuous person. ” [1] Muhammad Ibn ‘Isma’il Ibn Ibrahim Ibn Musa Ibn Ja’far has said, “A group of Bani Abbas went to see Salih Ibn Wasif, head of Abu Muhammad’s (a. s. ) prison and told him, ‘Treat Abu Muhammad harshly in the prison. ’ He answered, ‘What should I do? I hired two of the rabbles to guard him, but after some days they reached a high position in worship, prayer, and fasting. ’” Then he called the two guards and told them, ‘Woe to yo! Why don’t you treat this prisoner severely? ’ They answered, ‘What can we say about someone who is fasting everyday and worshipping every night? He does not talk to anyone and is not engaged in anything but worship. When he looks at us we tremble and we cannot control our awe. ’ When those people from Bani Abbas heard this, they became disappointed and went away. ” [2] Abu Hashim Ja’fari has said, “I wrote a letter to Imam Abu Muhammad (a. s. ) and complained about my tight prison and harsh anklet. He wrote in answer, ‘You will perform the Noon Prayer at your house today. ’ I was freed from the prison on the same day and performed my Noon Prayer at home. I could hardly make a living. I wanted to mention this in p: 264 

Page264-Imamate and The Imams

my letter to Imam (a. s. ) , but I couldn’t. When I reached my house, Imam Abu Muhammad (a. s. ) sent me one hundred dinars and wrote to me, ‘Do not be ashamed of asking your requests. Ask me and I will fulfill your request insha’allah. ’” [1] Muhammad Ibn Abi Za’faran has quoted from the mother of Imam Abu Muhammad (a. s. ) , “One day Abu Muhammad (a. s. ) told me, ‘In the year 260, there will happen a severe problem for me. I fear that a calamity will happen for me. ’ I became very upset and wept. So he told me, ‘There is no way. This will happen. Do not be impatien! ’” In Safar of the year 260, the mother of Imam (a. s. ) got very anxious. He exited Medina often to get some news. She was then informed that Mu’tamid has imprisoned Abu Muhammad (a. s. ) and his brother, Ja’far. Mu’tamid frequently asked about Imam (a. s. ) from Ali Ibn Jarir, the prison guard. He answered that Abu Muhammad (a. s. ) was engaged in worship; fasting in the days and performing prayer at nights. One day, Mu’tamid asked about Imam Abu Muhammad (a. s. ) again and heard the same news. He told the guard, ‘Go and free him. Say my hello to him and tell him to return to his house. ’” The prison guard said, ‘When I reached the prison gate, I saw a donkey prepared for mounting of Imam Abu Muhammad (a. s. ). I went in and saw Imam (a. s. ) in his clothes and shoes ready to go out. Seeing me, he rose p: 265 

Page265-Imamate and The Imams

and I gave him his freedom verdict. He went out, mounted the donkey, but he did not go. I asked the reason and he answered, ‘I will not go without my brother, Ja’far. Go and tell Mu’tamid that Ja’far and I came out of one house; if we don’t return together, problems will arise. I conveyed Imam Abu Muhammad’s (a. s. ) message to Mu’tamid and he replied, ‘I free Ja’far for your sake, though I had imprisoned him because of his crimes against himself and you. ’ So Mu’tamid freed Ja’far too and they returned home together. ’” [1] It is narrated that Buhlul saw Imam Hasan Askari (a. s. ) as a child, who looked at the children’s playing and cried. Buhlul thought that he cries because he does not have playthings. So he went to Imam (a. s. ) and said, “Do not cr! I will but playthings for you. ” Imam (a. s. ) answered, “O stupi! We are not created for playing. ” Buhlul asked, “So why are we created? ” Imam (a. s. ) answered, “For knowledge and worship. ” Buhlul asked again, “What is the reason? ” Imam (a. s. ) answered, “The Almighty Allah has stated in the Holy Quran, ‘Did ye then think that We had created you in jest, and that ye would not be brought back to Us (for account? ) [2] ’” Then Buhlul asked Imam Hasan Askari (a. s. ) to preach him. Imam (a. s. ) recited a poem in answer and then he fainted. When he was sober again, Buhlul told him, “You are a child and have no duty. Why are you scared? ” p: 266 

Page266-Imamate and The Imams

Imam (a. s. ) answered, “I saw my mother firing large woods with small ones. I fear that I may be the small woods of the Hell. ” [1] Muhammad Ibn Ali Ibn Ibrahim Ibn Musa Ibn Ja’far has said, “Once our living became harsh. My father said, ‘Let us go to Abu Muhammad (a. s. ). I have heard much about his generosity. ’ I told my father, ‘Do you know him? ’ He answered, ‘No, I have not seen him nor do I know him. ’” We went to Imam Abu Muhammad (a. s. ). While going, my father said, ‘I need five hundred dirhams. Two hundred for clothing, two hundred for paying debts, and one hundred for life expenses. ’ I thought to myself, ‘I wish he can give me three hundred dirhams; one hundred for buying a donkey, one hundred for life expenses, and one hundred for buying clothes. Then I am going toward Jabal. ’” When my father and I reached the house of Imam Abu Muhammad (a. s. ) , a servant came out and said, ‘Ali Ibn Ibrahim and his son, Muhammad, you can come i! ’” We went to see Imam Abu Muhammad (a. s. ) and greeted him. He told my father, ‘O Al! Why did you come to me so late? ’ My father said, ‘I was ashamed to come to you in such a state. ’” When coming out, the servant of Imam (a. s. ) gave a bag of money to my father and told him, ‘There is five hundred dirhams in this bag; two hundred for clothing, two hundred for paying debts, and one hundred p: 267 

Page267-Imamate and The Imams

for life expenses. ’ Then he gave me a bag too and told me, ‘Three hundred dirhams is inside this bag; one hundred for buying a donkey, and two hundred for life expenses. You should not go to Jabal, but to Sura’. ’” I regretted from going to Jaabal, went to Sura’ instead, and married there. After some time, one thousand dinars was sent to me by Imam Hasan Askari (a. s. ). ” [1] 

Page267-Imamate and The Imams

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

[1]: Al-‘Irshad, Vol 2, p. 313. 

[1]: Al-‘Irshad, Vol 2, p. 321. 

[1]: Al-‘Irshad, Vol 2, p. 329. 

[2]: Al-‘Irshad, Vol 2, p. 334. 

[1]: Al-‘Irshad, Vol 2, p. 330. 

[1]: Biharul Anwar, Vol 50, p. 313. 

[2]: Surah Al-Mu’minun 23: 115. 

[1]: Nurul Absar, p. 183, Al-Sawa’iqul Muharriqah, p. 207. 

[1]: Al-Kafi, Vol 1, p. 506. 

Imam’s Knowledge Like his honorable father and grandfathers, Imam Hasan Askari (a. s. ) knew all religious sciences, rules, and teachings. He possessed the sources of Imamate sciences and Divine infallibility. He considered his duty to publish and maintain religious sciences and did his best in fulfilling this duty. Of course, the Imams (a. s. ) did not live in similar conditions. Each of the Imams (a. s. ) fulfilled his duty according to his chances. Unfortunately, the sciences and teachings narrated from Imam Hasan Askari (a. s. ) are not as much as what is narrated from his grandparents, especially Imam Baqir (a. s. ) and Imam Sadiq (a. s. ). The reason for this is twofold: Imam Hasan Askari (a. s. ) spent his lifetime in Samirra’, a military district, and the caliphs agents watched him openly or hidden. In fact, his speech, conduct, and his guests were completely limited. Therefore, Imam Askari (a. s. ) could not publish as much traditions as his father and grandfathers. Nevertheless, many traditions are narrated from him and recorded in tradition books about monotheism, prophet hood, Resurrection, Imamate, ethics, preaching, and various fields of jurisprudence. It is probable that many traditions of Imam Askari (a. s. ) p: 268 

Page268-Imamate and The Imams

and other infallible Imams (a. s. ) are missed throughout the ages and have not reached us. Despite his limitations during his short six-year term of Imamate, Imam Hasan Askari (a. s. ) trained many students and tradition narrators, whose names are recorded in related books. [1] 

Page269-Imamate and The Imams

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

[1]: A researcher has collected the traditions narrated from Imam Hassan Askari (a. s. ) in various fields in a book called Musnad Al-Imam Al-Askari (a. s. ). The narrators of his traditions as recorded in this book exceed 149 people. 

The Twelfth Imam: Al-Mahdi Birth and Martyrdom Hujjat Ibn Al-Hasan (a. j. ) was born on the night of fifteenth of Sha’ban in the year 255 A. H. in Samira’. His name is the name of the Prophet of Islam (S) , Muhammad, and his nickname is the Prophet (S) ’s nickname, Abul Qasim. His father was Imam Hasan Askari (a. s. ) and his mother was Narjis. When his father was martyred, Imam Mahdi (a. j. ) was only five. Being only five, he possessed knowledge and wisdom and he reached the Imamate position, just as Prophet Yahya (a. s. ) reached prophet hood at childhood and Prophet Jesus (a. s. ) became prophet in cradle. [2] The titles of Imam Mahdi (a. j. ) are Hujjat, Qa’im, Mahdi, Khalaf Salih, Sahib Al-Zaman, and Sahib. [3] People Who Saw Imam Mahdi (a. j. ) in his early days Some close companions of Imam Askari (a. s. ) had seen his son or heard the news about him. Hakimah Khatun, the paternal aunt of Imam Hasan Askari (a. s. ) , has said, “On the birth night of Imam Qa’im (a. j. ) , I was in the house of Imam Hasan (a. s. ) and present at the birth time. I saw the newborn son then and several times after that night. ” [4] Fat’h –Mulla Zarari– has said, “I heard from Abu Ali Ibn Mutahhar, ‘I saw the son of Imam Hasan Askari (a. s. ). ’ He also described the height of Imam’s (a. s. ) son. ” [5] ‘Amr Ahwazi has said, “Imam Abu p: 269 

Page269-Imamate and The Imams

Muhammad (a. s. ) showed his son to me and told me, ‘He is your guardian. ’” [1] ‘Ibrahim Ibn Muhamamd has narrated from Abu Nasr Tarif, the servant, “I saw the son of Imam Hasan (a. s. ). ” [2] Nasim, the servant of Imam Hasan (a. s. ) , has said, “Two nights after the birth of Sahib Al-Zaman (a. j. ) , I saw him. I sneezed, so he told me, ‘Allah bless yo! ’ And I became happy. ” [3] Abu Ja’far ‘Amri has said, “When our master was borne, Imam Abu Muhammad (a. s. ) called Abu ‘Umar. When he came, Imam (a. s. ) told him, ‘Buy ten thousand trays of dates and ten thousand trays of meat and divide them among Bani Hashim. Buy a certain number of sheep and give away as ‘aqiqah for my son. ’” [4] Abu Ghanim, the servant, has said, “The child of Abu Muhammad (a. s. ) was borne. Abu Muhammad named him Muhammad. On the third day after the birth, Abu Muhammad (a. s. ) showed his son to his companions and told them, ‘He is your guardian after me and the caliph after me. He is the Qa’im, who is waited for by the world people, and will fill the world with justice, after being filled with oppression. ’” [5] Muhammad Ibn Hasan Karkhi said that he heard from Abu Harun, “I saw Sahib Al-Zaman; his birth was on a Friday in the year 256 A. H. ” [6] Muhammad Ibn ‘Ibrahim Kufi has said, “Abu Muhammad (a. s. ) sent a slain sheep for one of his companions with this message, ‘This is ‘aqiqah for my son, Muhammad. ’” [7] Hasan Ibn Mandhar has said, “One p: 270 

Page270-Imamate and The Imams

day Hamzah Ibn Abul Fat’h came to me and told me, ‘Good tiding! Last night the child of Abu Muhammad (a. s. ) was born and he ordered that we hide the news of it. ’ I asked about his name. He answered, ‘His name is Muhammad and his nickname is Ja’far. ’” [1] Hasan Ibn Husayn ‘Alawi has said, “I went to meet Imam Abu Muhammad Hasan Ibn Ali (a. s. ) in Samirra’ and congratulated him on the birth of his son, Qa’im. ” [2] ‘Ibrahim, a friend of Imam Abu Muhammad (a. s. ) has said, “My master, Abul Hasan (a. s. ) , sent four sheep for me with this message, ‘Give them away as ‘aqiqah for my son, Mahdi. Eat from them and feed other Shi’ahs with them. ’” [3] Texts Proving His Imamate Shiykh Mufid has written in this regard, “The traditions from Prophet Muhammad (S) , Ali Ibn Abi Talib (a. s. ) , the infallible Imams (a. s. ) , and his father, Imam Hasan (a. s. ) about Imamate of Imam Mahdi (a. j. ) were previously mentioned. His honorable father had introduced him as the Imam and appointed him to Imamate among his trustworthy Shi’ah companions. ” [4] Shiykh Mufid has also written, “One of the reasons for Imamate of Qa’im, Muhammad Ibn Hasan (a. s. ) , is the logical reason for necessity of existence of an infallible Imam, who is independent of the knowledge of other people, in every time. In fact, someone should be present to enjoin goodness and forbid evilness, punish the criminals, guide the misguided people, enforce the Hudud, execute Divine rules, appoint the governors, maintain the Islamic land from the danger of enemies, and p: 271 

Page271-Imamate and The Imams

establish Jumu’ah and ‘id prayers. ” It is proved that such a person should be infallible and an Imam introduced by the previous Imam. Or he should prove his Imamate by doing a miracle for the people. ” After the demise of Imam Hasan Askari (a. s. ) , there was no one possessing all these characteristics except his son, Mahdi (a. j. ). Therefore, his Imamate is proved and there is no need to cite traditions in this regard. ” [1] ‘Is’haq Ibn Sa’d ‘Ash’ari has said, “I went to see Imam Abu Muhammad Hasan Ibn Ali Askari (a. s. ) and told him, ‘O son of Messenger of Alla! Who will be the Imam and caliph after you? ’ Imam Askari (a. s. ) rose and entered his house rapidly. Shortly afterwards, he returned with a child on his shoulder. He was a three-year-old son with an illuminating face. Then Imam (a. s. ) stated, ‘O ‘Is’haq Ibn Sa’! If you were not dear to Allah and the Imams, I did not show you my son. This son has the same name and nickname as the Prophet of Islam (S). He is the person, who will fill the world with justice after being filled with oppression and injustice. O ‘Is’ha! He is like Khizr and Zul Qarnay! By Allah that he has an occultation in which only the people are saved, who have a constant belief in Imamate –by Allah’s Mercy– and pray for my son’s hasty reappearance. ’ I asked, ‘Does he have a sign to assure my heart? ’ Then the child said in fluent Arabic, ‘I p: 272 

Page272-Imamate and The Imams

am Allah’s remnant on His earth and the avenger of His enemies. ’” I was happy of hearing this and went out. I returned on another day and asked Imam Askari (a. s. ) , ‘O son of Messenger of Alla! I got very happy of your news. You really did bless me. Now tell me what the tradition of Khizr and Zul Qarnayn is? ’ Imam (a. s. ) answered, ‘Occultation. ’ I asked again, ‘Will he have a long occultation? ’ He answered, ‘By Allah ye! His occultation will be so long that most of the believers in Imamate will change belief, except the people in whose hearts Allah has inspired our affection and the real belief. His occultation will be by Allah’s order and a secret of His secrets. Remember what I told you and keep it from the aliens. Praise Allah so that you will be with us in the Hereafter. ’” [1] Muhammad Ibn Ali Ibn Bilal has said, “Imam Abu Muhammad Hasan Ibn Ali (a. s. ) informed me of his successor two years before his demise. He also introduced his successor to me three days before his demise. ” [2] ‘Amr ‘Ahwazi has said, “Abu Muhammad (a. s. ) showed his son to me and told me, ‘He will be your guardian after me. ’” [3] Muhammad Ibn ‘Uthman ‘Amri has said, “Abu Muhammad (a. s. ) showed his son to us in his house. We were forty people. He told us, ‘He will be your Imam and caliph after me. Obey him and do not create dispute, or else your religion will be lost. Beware that you p: 273 

Page273-Imamate and The Imams

will not see him again. ’ Only a few days later, Abu Muhammad (a. s. ) passed away. ” [1] Musa Ibn Ja’far Ibn Wahab Baghdadi has said, “I heard from Imam Abu Muhammad Hasan Ibn Ali (a. s. ) , ‘It is as if I see you in dispute over my successo! Everyone who accepts the infallible Imams after the Messenger of Allah (S) , but denies my son, is like someone who accepts the prophet hood of the prophets (S) , but denies the prophet hood of Muhammad (S). Obeying the last person of us is like obeying the first one of us and denying the last of us is like denying the first one of us. My son will have an occultation in which the people will doubt about his existence, except the people who are saved by the Almighty Allah. ’” [2] Muhammad Ibn ‘Uthman ‘Amri has said, “I heard from my father that Abu Muhammad Hasan Ibn Ali (a. s. ) was asked about the tradition from his grand fathers, ‘The earth will not be void of Allah’s Hujjat until the Resurrection. ’ and that ‘Everyone who dies without knowing the Imam of his age has died a pagan death. ’ Imam Abu Muhammad (a. s. ) answered, ‘This is the truth just as the day is true. ’ So he was asked, ‘Who will be the Hujjat and the Imam after you? ’ Imam (a. s. ) answered, ‘My son, Muhammad, will be the Imam and Hujjat after me. Everyone who dies without knowing him has died a pagan death. Beware that my son will have an occultation p: 274 

Page274-Imamate and The Imams

in which the ignorant will wander and the followers of untruth will perish. Anyone who defines the time of my son’s reappearance is a liar. He will rise. It is as if I see white flags swinging above his head in Najaf. ’‘” [1] Some of the companions have narrated that when the wife (formerly servant) of Abu Muhammad got pregnant, Imam (a. s. ) told her, “You will soon give birth to a son, named Muhammad. He will be the Qa’im after me. ” [2] Saqar Ibn Abi Dilf has said, “I heard from Ali Ibn Muhammad Ibn Ali (a. s. ) , ‘The Imam after me will be my son, Hasan. After Hasan, his son will be Qa’im, who will fill the earth with justice after it has been filled with injustice and oppression. ’” [3] More Proofs point In addition to the mentioned traditions, there are many other traditions that can be used for proving the existence of the twelfth Imam (a. s. ). These traditions are of several types. 

Page274-Imamate and The Imams

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

[2]: Al-‘Irshad, Vol 2, p. 339; ‘A’lamul Wura, Vol 2, p. 214. 

[3]: ‘A’lamul Wura, Vol 2, p. 213. 

[4]: Al-‘Irshad, Vol 2, p. 351. 

[5]: Al-‘Irshad, Vol 2, p. 352. 

[1]: Al-‘Irshad, p. 353. 

[2]: Al-‘Irshad, p. 354. 

[3]: ‘A’lamul Wura, Vol 2, p. 217. 

[4]: Biharul Anwar, Vol 51, p. 5. 

[5]: Biharul Anwar, Vol 51, p. 5. 

[6]: Biharul Anwar, Vol 51, p. 15. 

[7]: Biharul Anwar, Vol 51, p. 15. 

[1]: Biharul Anwar, Vol 51, p. 15. 

[2]: Biharul Anwar, Vol 51, p. 16. 

[3]: Biharul Anwar, Vol 51, p. 28. 

[4]: Al-‘Irshad, Vol 2, p. 339. 

[1]: Al-‘Irshad, Vol 2, p. 242. 

[1]: ‘A’lamul Wura, Vol 2, p. 248. 

[2]: ‘A’lamul Wura, Vol 2, p. 250. 

[3]: ‘A’lamul Wura, Vol 2, p. 352. 

[1]: ‘A’lamul Wura, Vol 2, p. 352. 

[2]: ‘A’lamul Wura, Vol 2, p. 352. 

[1]: ‘A’lamul Wura, Vol 2, p. 352. 

[2]: Kifayatul ‘Athar, p. 290. 

[3]: Kifayatul ‘Athar, p. 288. 

The first type The traditions from the Messenger of Allah (S) about the twelve caliphs from Quraysh after himself. ‘Amir Ibn Sa’d Ibn Waqqas has said: I wrote in a letter to Jabir Ibn Samarah, ‘Inform me of what you heard from the Messenger of Allah (S). ’ He wrote in answer, ‘On a Friday, I heard from the Messenger of Allah (S) , ‘This religion will continue until the Resurrection, until twelve caliphs from Quraysh will rule. ’’ [4] Such traditions reveal that: -The religion (Islam) will exist until the Resurrection. -Twelve caliphs from Quraysh will rule as the Prophet (S) ’s successors. There are some probabilities about p: 275 

Page275-Imamate and The Imams

the instances of these twelve caliphs, none of which are acceptable. The only acceptable explanation is the belief of the Imamiyah, the Shi’ah. According to this belief, the Imams and caliphs after Prophet Muhammad (S) are twelve people from Quraysh and Bani Hashim, the twelfth of which is Imam Muhammad Ibn Hasan Askari (a. s. ) , who is alive but hidden. He will reappear and rise in the destined time and fill the world with justice. The second type The traditions about the twelve infallible Imams and their last one, Qa’im and Mahdi. Salman Farsi has said, “I went to see the prophet (S) and saw Husayn (a. s. ) on his lap. The Prophet (S) kissed Husayn’s (a. s. ) eyes and mouth and said, ‘You are Sayyid, the son of Sayyid, and the father of Sayyids. You are the Imam, the son of Imam, and the fathers of Imams. You are Hujjat, the son of Hujjat, and the father of nine Hujjats, the ninth person of which is Qa’im. ’” [1] The third type The traditions about twelve Imams, including the names of each Imam. Jabir Ibn Abdullah Ansari asked the Messenger of Allah (S) , “O Messenger of Alla! Who are the Imams from the progeny of Ali Ibn Abi Talib (a. s. )? ” Prophet Muhammad (S) answered, “Hasan and Husayn, the youth of the Paradise, then Sayyidul ‘abidin in his time, Ali Ibn Husayn, then Baqir, Muhammad Ibn Ali. O Jabi! You will meet him, so say my hello to hi! Then Sadiq, Ja’far Ibn Muhammad, then Al-Kadhim, Musa Ib Ja’far, then Ridha’, Ali Ibn Musa, then p: 276 

Page276-Imamate and The Imams

Taqi, Muhammad Ibn Ali, afterwards Naqi, Ali Ibn Muhammad, then Zaki, Hasan Ibn Ali, and after him his son, Qa’im, Mahdi, who will fill the world with justice as it was filled with oppression. ” [1] Sahl Ibn Sa’d Ansari has said, “I asked Fatimah (a. s. ) , the daughter of Messenger of Allah (S) , ‘Who are the Imams? ’ Fatimah (a. s. ) said, ‘The Messenger of Allah (S) told Ali (a. s. ) , ‘O Al! You will be the Imam and caliph after me. You are more deserved than the believers to interfere in their affairs. When you pass away, your son, Hasan will be the most deserved one. After Hasan’s demise, Husayn will be the most deserved one. After Husayn’s (a. s. ) demise, his son, Ali Ibn Husayn (a. s. ) will be the most deserved one. When Ali Ibn Husayn (a. s. ) passes away, his son, Muhammad, will be the most deserved one. When Muhammad passes away, his son, Ja’far, will be the most deserved one. After Ja’far’s demise, his son, Musa, will be the most deserved one. When Musa passes away, his son, Ali, will be the most deserved one. When Ali passes away, his son, Muhammad, will be the most deserved one. After Muhammad’s demise, his son, Ali, will be the most deserved one. When Ali passes away, his son, Hasan, will be the most deserved one. After Hasan’s demise, his son, Qa’im, Mahdi, will be the most deserved one. He will conquer the East and the West of the world. ’ ‘” [2] The fourth type The traditions about twelve infallible Imams. Abu Tufayl p: 277 

Page277-Imamate and The Imams

has narrated from Imam Ali (a. s. ) from Messenger of Allah (S) , “You are my guardian for anyone who dies from my Ahlul Bayt and my successor among my ummah. Fighting you is like fighting me and making peace with you is like making peace with me. You are the Imam and the father of the Imams. Eleven Imams, all purified and infallible, will be born from your progeny. One of them will be Mahdi, who will fill the world with justice. Woe to those who conflict the! ” [1] The fifth type The traditions about the existence of Ahlul Bayt until the Last Day. Prophet Muhammad (S) stated, “The stars are safety for residents of the heavens. If all the stars expire, the residents of heavens will die too. My Ahlul Bayt are safety for residents of the earth. If my Ahlul Bayt perish, the earth people will perish too. ” [2] Abdullah Ibn Sulayman ‘amiri has narrated from Imam Sadiq (a. s. ) , “The earth will never be empty of Allah’s Hujjat, who distinguishes between halal and haram and guides the people to the right path. ” [3] Abu Hamzah has said, “I asked Imam Sadiq (a. s. ) , ‘Will the earth be void of Imams? ’ Imam Sadiq (a. s. ) answered, ‘No. If the earth gets void of Imams, it will collapse. ’” [4] Washa’ has said, “I asked Imam Ridha’ (a. s. ) , ‘Will the earth be without Imams one day? ’ Imam Ridha’ (a. s. ) answered, ‘No. ’ I said again, ‘It is narrated for us that the earth will never be without Imams except if Allah becomes angry with His servants. ’ Imam Ridha’ p: 278 

Page278-Imamate and The Imams

(a. s. ) stated, ‘No. The earth will never be without Imams, otherwise it will collapse. ’” [1] Such traditions reveal that the existence of Imam –an infallible complete human as the goal of creation– is necessary for continuation of the life on earth. As the earth will never be without an Imam, our age is not without an Imam, though he is hidden from sights. This also confirms the belief of the Shi’ah that the Imam of our age is the progeny of Imam Hasan Askari (a. s. ) , who was born in the year 255 A. H. He is hidden from sights and is fulfilling his duties until the ground is ready for his reappearance and reforming the world. Continuous News about the Existence of Mahdi From the time of Prophet Muhammad (S) until the age of Imam Askari (a. s. ) , there had been news about the existence of Mahdi and Qa’im. Many traditions are narrated in this regard and recorded in tradition books, some of which are cited here. Jabir Ibn Abdullah Ansari has narrated from the Messenger of Allah (S) , “Mahdi will be one of my progeny; his name is my name and his nickname is my nickname. He is more similar to me than anyone else in terms of creation and ethics. He will have an occultation in which the people will go astray about him. Then he will reappear like the rising of a star and will fill the world with justice, as it had been filled with oppression and injustice. ” [2] Imam Husayn (a. s. ) has narrated from his father, Ali Ibn Abi Talib (a. s. ) , p: 279 

Page279-Imamate and The Imams

“O Husay! Someone from the ninth generation of your progeny will be the very Qa’im (riser for the sake of truth) , the revitalizer of religion, and spreader of justice. ” Imam Husayn (a. s. ) asked, “O Amiral Mu’mini! Will this really happen? ” Imam Ali (a. s. ) answered, “Yes, by Allah Who appointed Muhammad to prophet hood and selected him from among all the people. Spread of justice by him will be after his occultation and bewildering of the people. Only the sincere believers will maintain their belief in religion during that occultation; the people who have a promise with Allah about our affection, whose belief is in their heart, and are confirmed. ” [1] Imam Hasan (a. s. ) , after his peace contract with Mu’awiyah, told the protesters, “Don’t you know that none of us, the Imams, can escape oath of allegiance with the monarch of our age, except Qa’im, behind who Jesus, son of Mary, will perform prayer? The Exalted Allah will hide his birth and he will be hidden until his reappearance. Then he will not be forced to take oath of allegiance with anyone. He will be a progeny from the ninth generation of my brother, Husayn. He will spend his long life in occultation. Then he will reappear while he resembles a forty year old one, by Allah’s power. And Allah has power over all things. ” [2] Husayn Ibn Ali Ibn Abi Talib (a. s. ) stated, “Qa’im (riser) of this ummah will be a progeny from my ninth generation. He will have an occultation and his legacy p: 280 

Page280-Imamate and The Imams

will be divided during his lifetime. ” [1] Sa’id Ibn Jubayr has said, “I heard from Ziynul ‘Abidin Ali Ibn Husayn (a. s. ) , ‘Qa’im will have a tradition from Noah and that is long life. ’” [2] Muhammad Ibn Muslim Thaqafi has said, “I heard from Abu Ja’far Muhamamd Ibn Ali (a. s. ) , ‘Qa’im will win by scaring his enemies and will be confirmed by Allah. The earth will surrender its treasures to him. His sovereignty will envelop the East and the West. The Almighty Allah will win Islam over other religions by him, though the disbelievers do not like it. He will organize all the earth. Prophet Jesus (S) will descend the heavens and perform prayer with him. ’” [3] Safwan has said, “I heard from Imam Sadiq (a. s. ) , ‘Anyone who accepts all the Imams but denies Mahdi (a. j. ) is like someone who accepts all the prophets, but not Prophet Muhammad (S). ’ Imam Sadiq (a. s. ) was then asked, ‘O son of Messenger of Alla! Whose son is Mahdi? ’ Imam (a. s. ) answered, ‘A progeny from the fifth generation of the seventh Imam. He will be hidden from you and saying his name will be forbidden for you. ’” [4] Yunus Ibn Abdur Rahman has said, “I asked Imam Musa Ibn Ja’far (a. s. ) , ‘Are you Qa’im? ’ He answered, ‘I am Qa’im (riser) for the truth, but Qa’im, who will eradicate Allah’s enemies and will fill the earth with justice as it had been filled with injustice, will be the fifth person from my progeny. He will have a long occultation, because he is fearful of p: 281 

Page281-Imamate and The Imams

his life. During his occultation, some people will forget their belief and some will be constant in their beliefs. ’ Then he said, ‘Good for our Shi’ahs who will resort to us in occultation time, love us, and dislike our enemie! They are from us and we are from them. They are happy with our Imamate and we are happy of their being Shi’ah. Goof for the! By Allah that they will be with us in the Hereafter. ’” [1] Rayyan Ibn Salt has said, “I asked Imam Ridha’ (a. s. ) , ‘Are you Sahibul ‘Amr? ’ He answered, ‘Yes, I am Sahibul ‘Amr, but not the Sahibul ‘Amr who will fill the earth with justice after being filled with oppression. How can I be Sahibul ‘Amr with my weak body? Qa’im is the person who appears, in his old age, like a young strong man. He is able to eradicate a large tree and if he shouts before mountains, the stones collapse. He possesses the stick of Moses (a. s. ) and the signet of Solomon (a. s. ). He will be the fourth generation of my progeny. Allah will hide him from sights then he will reappear and will fill the earth with justice after it had been filled with injustice and oppression. ’” [2] Abdul ‘Azim Hasani has said, “I went to see Imam Muhammad Ibn Ali Ibn Musa (a. s. ). I was going to ask about Qa’im and whether he is Mahdi (a. j. ) or not when Imam (a. s. ) told me, ‘O Abul Qasi! Our Qa’im will be Mahdi (a. j. ) who should p: 282 

Page282-Imamate and The Imams

be waited for in his occultation time and obeyed after his reappearance. He is from the third generation of my progeny. By Allah, Who appointed Muhammad (S) to prophet hood and allocated Imamate to us, if only one day is remaining from the world, Allah will last it until Mahdi (a. j. ) reappears and fills the earth with justice as it was filled with oppression. Allah will organize the affairs for Mahdi (a. j. ) in a single night, as He did for Moses (a. s. ). Moses went away to bring fire, but he returned as a prophet. ’ Then Imam Ridha’ (a. s. ) stated, ‘The best deed of the Shi’ah is waiting for Mahdi’s (a. s. ) reappearance. ’” [1] Saqar Ibn Abu Dilf said, “I heard from Imam Ali Ibn Muhammad Ibn Ali (a. s. ) , ‘The Imam after me will be my son, Hasan, and after Hasan his son will be Qa’im, who will fill the earth with justice after being filled with oppression. ’” [2] ‘Ahmad Ibn ‘Is’haq ‘Ash’ari has said, “I went to see Imam Abu Muhammad Hasan Ibn Ali (a. s. ). I was going to ask him about his successor, when Imam (a. s. ) told me, ‘O ‘Ahmad Ibn ‘Is’ha! The Exalted Allah will never leave the earth without Hujjat until the Hereafter. Because of the blessings of the Hujjat calamities do not happen for the earth inhabitants, it 

Page283-Imamate and The Imams

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

[4]: Sahih Muslim, Vol 3, p. 1453. 

[1]: Yanabi’ Al-Mawaddah, p. 308. 

[1]: Ghayatul Maram, Vol 1, p. 163. 

[2]: Ghayatul Maram, Vol 1, p. 216. 

[1]: Ghayatul Maram, Vol 1, p. 193. 

[2]: Al-Mustadrak, Hakim Niyshaburi, Vol 3, p. 150. 

[3]: Al-Ghaybah, Al-Nu’mani, p. 68. 

[4]: Al-Ghaybah, Al-Nu’mani, p. 69. 

[1]: Al-Ghaybah, Al-Nu’mani, p. 69. 

[2]: Kamalad Din, Vol 1, p. 403. 

[1]: Kamalad Din, Vol 1, p. 421. 

[2]: Kamalad Din, Vol 1, p. 433. 

[1]: Kamalad Din, Vol 1, p. 434. 

[2]: Kamalad Din, Vol 1, p. 439. 

[3]: Kamalad Din, Vol 1, p. 439. 

[4]: Kamalad Din, Vol 2, p. 2. 

[1]: Kamalad Din, Vol 2, p. 30. 

[2]: Kamalad Din, Vol 2, p. 48. 

[1]: Kamalad Din, Vol 2, p. 49. 

[2]: Kamalad Din, Vol 2, p. 55. 

rains, and blessings come out of the earth. ’ I asked, ‘O son of Messenger of Alla! Who will be your caliph and the Imam after you? ’ Imam Hasan Ibn Ali (a. s. ) rapidly went p: 283 

Page283-Imamate and The Imams

to his house and came out after a while. He held a three-year old son on his shoulders, whose face illuminated like the full moon. So Imam (a. s. ) told me, ‘O ‘Ahma! If you were not dear to me, I did not show my son to you. He has the same name and nickname as the Prophet of Islam (S). He is the very person, who will fill the earth with justice after it is filled with oppression and injustice. ’” [1] The mentioned traditions and many more similar ones reveal that the honorable Prophet (S) and infallible Imams (a. s. ) had frequently informed the people of existence of the twelfth Imam, Mahdi, or Qa’im, to prepare them for accepting him. In fact, it has happened as they had informed. What was begun by the Prophet (S) was continued by infallible 

Page283-Imamate and The Imams

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

[1]: Kamalad Din, Vol 2, p. 55. 

Foretelling the Occultation As is clear from previous traditions, the Occultation of the twelfth Imam (a. j. ) has always been discussed among the Shi’ah until the age of the eleventh Imam (a. j. ) and Prophet Muhammad (S) and his Ahlul Bayt, the infallible Imams (a. s. ) announced it. The occultation had been considered a characteristic of Mahdi (a. j. ). In addition to these traditions, many other traditions explicitly mention the Occultation. The honorable Prophet (S) stated, “By Allah, Who appointed me for giving good tidings, Qa’im from my progeny will hide because of a promise. Then most of the people will say, ‘Allah does not need the Household of Muhammad. ’ Some others will doubt about his birth altogether. So everyone p: 284 

Page284-Imamate and The Imams

who is present in occultation time should attempt in maintaining his religion and avoiding satanic temptations; he may get you out of my religion, as he drove your parents away from Paradise before. Allah has given guardianship of the disbelievers to Satan. ” [1] Imam Sadiq (a. s. ) stated, “If you heard the news of your Imam’s occultation do not reject it. ” [2] Tabarsi has written, “The news of occultation of Imam of the age (a. j. ) had been issued before he, his father, and his grandfather were born. The Shi’ah narrators have recorded these news in books authored in the times of Imam Baqir (a. s. ) and Imam Sadiq (a. s. ). One of trustworthy narrators and authors is Hasan Ibn Mahbub Zarrad. He has recorded the traditions about Occultation of Imam Mahdi (a. j. ) in his book more than one hundred years ago. As it was cited in traditions, the Occultation was materialized. ” [3] Muhammad Ibn ‘Ibrahim Ibn Ja’far Nu’mani, who was born during Short Occultation of Imam Mahdi (a. j. ) , wrote in his book Al-Ghaybah, which was written when Imam (a. s. ) was about eighty years old, “The infallible Imams (a. s. ) had declared the Occultation of Imam of the Age (a. j. ) before. If his occultation had not happened, it was a reason for denying the Shi’ah belief. However, the Almighty Allah revealed the truth of Imams’ (a. s. ) traditions by materializing the Occultation. ” [4] In addition to Hasan Ibn Mahbub, some other companions of Imams (a. s. ) have authored books about Imam Mahdi’s (a. j. ) Occultation before his birth, including: 1. Ali Ibn Hasan Ibn Muhammad Ta’i Tatari, p: 285 

Page285-Imamate and The Imams

a companion of Imam Musa Ibn Ja’far (a. s. ) has written a book about Occultation. He was a trustworthy jurisprudent. 2. Ali Ibn ‘Umar ‘A’raj Kufi, another companion of Imam Musa Ibn Ja’far (a. s. ) wrote a book about Occultation. 3. ‘Ibrahim Ibn Salih ‘Anmati has authored a book about Occultation. 4. Hasan Ibn Ali Ibn Abi Hamzah, who lived in the age of Imam Ridha’ (a. s. ) , wrote a book about Occultation. 5. Abbas Ibn Husham Nashiri ‘Asadi, one of the companions of Imam Ridha’ (a. s. ) , has written a book about Occultation. 6. Ali Ibn Hasan Ibn Fazzal, a companion of Imam Hadi (a. s. ) and Imam Askari (a. s. ) has written a book about Occultation. 7. Fazl Ibn Shadhan Niyshaburi, the companion of Imam Hadi (a. s. ) and Imam Askari (a. s. ) wrote a book about Qa’im of Prophet Muhammad (S) ’s Household and his Occultation. As a result, the existence of the twelfth Imam in his occultation is certain, because: I. Based on logical reasoning proved before and many traditions from infallible Imams (a. s. ) , the existence of Imam and Hujjat is necessary for continuation of human race and the earth will never be without Allah’s Hujjat. II. Many frequent traditions mention that the number of Imams will be twelve. III. According to the traditions and the testimony of history, eleven of the Imams have reached Imamate and passed away after some time. Therefore, it can be concluded that the twelfth Imam is the son of Imam Hasan Askari (a. s. ) , the eleventh Imam, and is living in Occultation. Imam Mahdi’s Virtues Unfortunately, Imam Mahdi (a. j. ) has lived in Occultation from p: 286 

Page286-Imamate and The Imams

childhood and has not interacted with the people directly, so his innate virtues, ethical qualities, knowledge, are not narrated for us. However, based on the prerequisites of the Imam it should be said that Imam Mahdi (a. j. ) possesses all virtues of other infallible Imams (a. s. ). He is infallible too, away from all sins and faults. He knows all sciences and teachings necessary for an Imam. The sources of his knowledge are the sources of knowledge of other Imams, too. Imam Mahdi’s (a. j. ) social, ethical, and worshipping conduct is the same as the conduct of Messenger of Allah (S) and infallible Imams (a. s. ) , though the details about him are not narrated for us. After his reappearance, all his virtues will be revealed, insha’allah. Imam Baqir (a. s. ) stated, “Knowledge of Allah’s Book and tradition of the Prophet (S) grows in the heart of our Mahdi (a. j. ) as a plant grows in a ready piece of land in its best form. Every one of you who witnessed the time of his reappearance should say, ‘Greetings to you, O Ahlul Bayt of Mercy and prophet hood, the treasures of knowledge and prophec! Greetings to you O Baqiyyatullah (Allah’s remnant) on the eart! ’” [1] Imam Baqir (a. s. ) also stated, “When our Qa ’im rises, he will put his hand on the people’s heads; he will make them smart and will complete their minds and thought. ” [2] Imam Sadiq (a. s. ) said, “Knowledge is divided into 27 parts. Whatever is revealed to the prophets (S) and the people have learned is only two p: 287 

Page287-Imamate and The Imams

parts out of 27 parts. When our Qa’im rises, he will reveal the remaining 25 parts and teaches them to the people. These 25 parts plus what the prophets have revealed equals the 27 parts of knowledge. ” [1] Of course, such traditions do not imply that the knowledge of Imam Mahdi (a. j. ) is superior to that of Prophet Muhammad (S)! Rather, the Prophet (S) and all infallible Imams (a. s. ) are equal regarding their knowledge and virtues. The difference is that the time conditions and people’s understanding had not been prepared for accepting the complete sciences before Imam Mahdi’s (a. j. ) time. Short Occultation and Long Occultation According to the Imamiyyah (Shi’ah) belief, the twelfth Imam (a. s. ) has had two occultation periods; the Short Occultation and the Long Occultation. The former began from the birth of Imam Mahdi (a. j. ) and ended in the year 329 A. H. During this period, Imam Mahdi (a. j. ) was hidden from most of the people; however, he interacted with the Shi’ah through some elites, answering religious questions and fulfilling their needs. Imam Mahdi’s deputies for interacting with the people were four trustworthy persons, called na’ib (deputy) , as cited below: The first na’ib of Imam Mahdi (a. j. ) was ‘Uthman Ibn Sa’id. He was a trustworthy companion of Imam Hadi (a. s. ) and Imam Hasan Askari (a. s. ). He was one of the people to who Imam Hasan Askari (a. s. ) showed his son and said, “You will not see him again. In Occultation time, obey ‘Uthman Ibn Sa’id, who is deputy of your Imam. ” [2] The second na’ib of Imam Mahdi (a. j. ) was p: 288 

Page288-Imamate and The Imams

Muhammad Ibn ‘Uthman. After his father, ‘Uthman Ibn Sa’id, Muhammad Ibn ‘Uthman was appointed as deputy by Imam of the Age (a. j. ). ‘Uthman Ibn Sa’id said before his demise, “My son, Muhammad, will be my successor and the deputy of your Imam (a. j. ) after me. ” [1] After ‘Uthman Ibn Sa’id, his successor was confirmed by Imam Mahdi (a. j. ) in a letter. [2] The third na’ib of Imam Mahdi (a. j. ) was Husayn Ibn Ruh. Muhammad Ibn ‘Uthman introduced him as his successor and deputy of Sahibul Amr before his demise. He told his companions, “I have a mission from Imam of the Age (a. j. ) to appoint Husayn Ibn Ruh as na’ib after myself. Refer to him for your affairs and questions. ” [3] The fourth na’ib of Imam Mahdi (a. j. ) was Ali Ibn Muhammad Samari. He was a reliable Shi’ah. Husayn Ibn Ruh appointed Ali Ibn Muhammad Samari as his successor and deputy of Imam Mahdi (a. j. ) before his demise. [4] Ali Ibn Muhammad Samari was the last deputy of Imam Mahdi (a. j. ). He passed away in the year 329 A. H. Before his demise, he recited the letter Imam Mahdi (a. j. ) had sent to him for the people, “Your death will come in six days. Organize your affairs, but do not set a successor to yourself. From this time, my Long Occultation begins. I will not reappear until a long time passes, the hearts become stubborn, the earth becomes replete with oppression, and the Almighty Allah allows me to reappear. From this time on, anyone who claims seeing me is p: 289 

Page289-Imamate and The Imams

a liar, so deny him. ” [1] The short Occultation and existence of Imam Mahdi’s (a. j. ) deputies lasted for nearly seventy four years. In this period, the Shi’ah were in contact with Imam (a. j. ) through his deputies. Sometimes the people asked their questions and received response letters, called towqi’, from Imam Mahdi (a. j. ). Some other times, Imam (a. j. ) primarily sent letters to the Shi’ah and issued verdicts and orders. Some miracles have been narrated in this regard that need more time and space to be mentioned. The purpose of Short Occultation was preparing the Shi’ah for accepting the Long Occultation. Imam Mahdi’s (a. j. ) Long Occultation began from the demise of Imam’s (a. j. ) last deputy, Ali Ibn Muhammad Samari, in the year 329 A. H. and will last until Imam’s (a. j. ) reappearance. The honorable Prophet (S) and his Household, infallible Imams (a. s. ) , had announced these two Occultation periods before. ‘Is’haq Ibn ‘Ammar has said, “I heard from Imam Sadiq (a. s. ) , ‘Qa’im will have two Occultation periods; a short one and a long one. In the former, close Shi’ahs know about his place, but in the latter one only a few close sincere companions know about his place. ’” [2] The living place of Imam Mahdi (a. j. ) is not clear. He may live and interact with ordinary people in disguise. 

Page289-Imamate and The Imams

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

[1]: ‘Ithbatul Hudat, Vol 6, p. 386. 

[2]: ‘Ithbatul Hudat, Vol 6, p. 350. 

[3]: ‘A’lamul Wura, Vol 2, p. 257. 

[4]: Al-Ghaybah, Nu’mani, p. 6. 

[1]: Biharul Anwar, Vol 52, p. 317. 

[2]: Biharul Anwar, Vol 52, p. 328. 

[1]: Biharul Anwar, Vol 52, p. 336. 

[2]: Biharul Anwar, Vol 51, p. 346. 

[1]: Rijal Mamaqani, Vol 1, p. 30. 

[2]: Biharul Anwar, Vol 51, p. 349. 

[3]: Biharul Anwar, Vol 51, p. 355. 

[4]: Biharul Anwar, Vol 51, p. 360. 

[1]: Biharul Anwar, Vol 51, pp. 360-361. 

[2]: ‘Ithbatul Hudat, Vol 7, p. 69. 

The Philosophy of Occultation Some people may ask, “Why did Imam of the Age (a. j. ) become absent? Couldn’t he live somewhere in the world, like other people, lead the Islamic ummah, and publicize religious rules and verdicts, until the situation became ready for his world uprising and p: 290 

Page290-Imamate and The Imams

reform and Allah allowed him to reappear? Then he could demolish the oppressor governments and establish a just Islamic one instead. ” The answer is that this is a good, but unfortunately impractical, hypothesis. Some points worth mentioning in this regard: The mission of promised Mahdi (a. j. ) is different from missions of other Imams (a. s. ). The other Imams (a. s. ) had no duty to have armed fighting for establishing Islamic government, enforcing religious rules and verdicts, combating oppression, supporting the deprived oppressed people, and establishing complete justice. The promised Mahdi (a. j. ) , however, has such important duties and this duty is one of his characteristics. Prophet Muhammad (S) and infallible Imams (a. s. ) have introduced Imam Mahdi (a. j. ) this way. The government of Imam Mahdi (a. j. ) is an international Islamic one, not limited to a single country, tribe, or language. Establishing such a government is not an easy work. It needs preparation in two ways; first, having complete military equipments superior to the world’s military forces, and second, preparing majority of world’s people mentally for accepting such a government and attempting to materialize it. It has been proved logically and through traditions that the existence of the Imam is necessary for continuation of human generation. In fact, the world will never be without Allah’s Hujjat. According to many frequent traditions, the number of infallible Imams (a. s. ) after Prophet Muhammad (S) will be twelve; eleven of them have lived in this world, so the last one –Qa’im (riser) for the truth and the promised Mahdi– should be alive until the p: 291 

Page291-Imamate and The Imams

Day of Judgment. The honorable Prophet (S) and infallible Imams (a. s. ) have frequently announced the existence of Mahdi (a. j. ) and his uprising, saying, “When the world is replete with oppression and injustice, Mahdi (a. j. ) will revolt and eradicate injustice and oppression with the aid of his companions, establishing the government of justice. ” Based on what was mentioned so far, it should be discussed if Imam of the age could live like an ordinary person somewhere in the world and fulfill his duties as much as possible. What would happen in the world in such an assumption? In such situation, Imam Mahdi (a. j. ) always faced two groups of people; first, the oppressed weakened people, who have always consisted the majority of the people throughout history and have waited for Imam Mahdi’s (a. j. ) reappearance. These people always complain about difficulties and ask for world uprising, because they see Mahdi (a. j. ) among them. Then if Imam (a. s. ) accepts their request and begin his rise, he will not be victorious. Since the grounds had not been prepared for a world rising, Imam (a. s. ) would be killed and the world people would lose their Hujjat and Imam. If Imam Mahdi (a. j. ) does not accept the request of oppressed people, they would get disappointed and scattered. As a result, the only way for him is to be absent. The second group is monarch governments of the world, which are dominant in most parts of the world. Unfortunately, they avoid no crime for continuing their dominance and would remove any probable threat p: 292 

Page292-Imamate and The Imams

to it. This group has heard that the promised Mahdi (a. j. ) would rise for defending the oppressed people’s right and fighting tyranny. If they see Imam (a. s. ) with his long unconventional life, they feel the danger and undoubtedly assassinate him. Therefore, the earth would become void of Hujjat. In conclusion, the occultation of Imam of the Age (a. j. ) is necessary for preventing the mentioned happenings. The Signs and Benefits of Absent Imam In discussing the necessity of an Imam’s existence some major duties of the Imam were mentioned in previous chapters, including: Recording and maintaining religious sciences, teachings, verdicts, and rules. Publishing and propagating them among the Muslims. Establishing and administering Islamic government and enforcing judiciary, political, social, economic, and cultural verdicts of an Islamic country for people’s problems. Now it may be asked, “These needs necessitate the existence of the Imam. However, none of these are fulfilled by absent Imam (a. j. ). So what is his benefit? ” The answer is that Imam Mahdi (a. j. ) has no difference with other infallible Imams (a. s. ) in fulfilling the first duty; he records and maintains religious verdicts. In fact, after Prophet Muhammad (S) religious sciences and teachings have remained intact with the Imams (a. s. ) throughout the ages. Concerning the other two duties of the Imam, though the people of occultation time cannot use the existence of absent Imam (a. j. ) , Imam (a. j. ) has no fault in this regard. Rather it is the fault of people, who have not prepared the conditions for Imam’s (a. j. ) reappearance and establishment of Islamic government. Therefore, Imam Mahdi (a. j. ) is forced to live a hidden life p: 293 

Page293-Imamate and The Imams

until the grounds are prepared for his reappearance and rising. Moreover, there is no obvious reason for Imam’s (a. j. ) not interfering in scientific, cultural, political, and social issues of Islamic ummah. It is probable that Imam Mahdi (a. j. ) gives direct or indirect scientific aid to some individuals, groups, or officials in urgencies and crises. Such helps cannot be denied. In addition to mentioned uses of Imam Mahdi (a. j. ) , there are two other major benefits: The first use of existence of Imam Mahdi (a. j. ) is continuation of human race and protection of the earth. This is proved by two kinds of reasons; reasons found in traditions and logical reasons. Reasons from traditions: There are many traditions saying that the existence of Hujjat and Imam is necessary for continuation of human race and inexistence of him is the cause of devastation of the earth and extinction of human race. These traditions have been cited previously in this book. Logical reasons: Some reasons have been pointed out in kalam and philosophy books for necessity of existence of Imam. Defining these reasons –proved in related books– requires a related introduction, which cannot be mentioned in this book. Only a summary of proved results are cited here: Human is composed of physical body and spiritual soul. The body and soul combine to create a thing called human. Human has two levels of existence. The superior level is the everlasting heavenly human essence and the inferior one is physical. So the latter level can move and develop. Human soul can go one of p: 294 

Page294-Imamate and The Imams

two ways; the direct path of humanity and development of human virtues to reach the Almighty Allah, or deviation from the true path and developing vices and evilness. Going to either of the two routes depends on individual humans. The creation of human being and the world has not been vain and purposeless. The purpose is development of human soul, passing the rout to Allah, and reaching physical and spiritual perfection. Human is not needless in finding the true path of humanity and seeking true salvation, rather he needs his Creature and guidelines of the prophets (S). Therefore, it is said that Allah’s Mercy necessitates that He send a program for human salvation in this world and the Hereafter by His prophets (S). Religious rules and verdicts are revealed for the same reason; to show direct path to humanity and meeting the Almighty Allah. True belief, good ethics, and virtuous deeds are factors of soul development that bring about human salvation in the Hereafter. Evil belief and conduct and wrongdoing lead human to decline. The route of human spiritual development is not credential, but real. Human essence moves in a real route. It goes either toward perfection or away from humanity and toward viciousness. Thus, it can be concluded that there should always be a perfect human among the people who moves toward humanity, inside framework of religion, and possesses good ethics and conduct. Such a person is the purpose of creation. This brilliant human seeks the way toward absolute perfection and receives Allah’s blessings. p: 295 

Page295-Imamate and The Imams

He absorbs other people seeking this way with his spiritual attractions, benefitting them from Allah’s blessings revealed to pure soul of an Imam. Such a noble person is the goal of creation, leader of humanity, and Allah’s Hujjat. His existence causes the existence of human race and his inexistence causes extinction of humans and demolishing of the earth. Therefore, it can be said that the major use of existence of the Imam is human survival. His absence or presence does not make any difference in manifestation of this effect. The absent Imam is compared to the sun behind the clouds in some traditions. Sulayman has said, “I told Imam Ja’far Sadiq (a. s. ) , ‘How do the people benefit from the absent Imam? ’ Imam (a. s. ) answered, ‘Just as they benefit from the sun behind the clouds. ’” [1] This tradition needs a little explanation. It is proved in astrology that the sun is the center of solar system. The sun gravity maintains the earth from collapsing. The earth rotates around the sun, creating day and night and different seasons. The sun light illuminates the earth and its heat is the cause of life for humans, animals, and plants. These benefits are effective in days, at nights, and in cloudy weather. The second use of existence of Imam of the Age (a. j. ) is strengthening hope of waiting for his reappearance and preparation for participating in plans for world reformation. His plan includes ousting monarch governments and eradicating their oppression forever, establishing a single Islamic government and developing justice, promoting Islam p: 296 

Page296-Imamate and The Imams

throughout the world above other religions, complete eradication of infidelity, and enforcement of Islamic verdicts and removing poverty and deprivation forever. A little attention reveals that realization of these goals is not possible except in case of all-out world preparation. This great victory is possible with fighting and attempting not with miracle. Nowadays, world oppressors have developed military industries and mass destruction weapons. True believers in promised Mahdi (a. j. ) and his world reformation should prepare themselves for his rising and a difficult war. First, waiters for Imam Mahdi (a. j. ) should develop their souls in a way that Imam (a. j. ) wants all the people to be. Second, they should prepare world people mentally for accepting Islam and a single world government. Third, they should attempt to compensate their industrial and military shortcomings and become superior to other forces. This is the meaning of waiting for reappearance that is mentioned in some traditions. It is also considered another use of believing in the existence of the absent Imam (a. j. ). 

Page296-Imamate and The Imams

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

[1]: Biharul Anwar, Vol 52, p. 92. 

Traditions about Imam Mahdi in Sunni Books The traditions about promised Mahdi (a. j. ) are not only observed in Shi’ah books, rather many Sunni scholars have cited such traditions in their books, including the following: Ali Ibn Abi Talib (a. s. ) has narrated from Prophet Muhammad (S) , “If only one day is remaining from the age of the world, the Almighty Allah will send a man from my Household to fill the earth with justice as it had been filled with oppression and injustice. ” [1] Umm Salamah has said, “I heard from Messenger of Allah (S) , ‘Mahdi p: 297 

Page297-Imamate and The Imams

(a. j. ) is from my Ahlul Bayt and a progeny of Fatimah (s. a. ). ’” [1] Ali Ibn Abi Talib (a. s. ) has narrated from the Prophet (S) , “Mahdi (a. j. ) is from my Ahlul Bayt. The Exalted Allah will prepare the conditions for his rising over night. ” [2] There are tens of other similar traditions in books of Sunni narrators. These traditions indicate that the belief in promised Mahdi (a. j. ) is not especial to the Shi’ah Muslims; rather it is an Islamic belief emerged from the Prophet (S) and believed by the Sunni Muslims too. The difference, however, is that the Shi’ah Muslims consider Imam Mahdi (a. j. ) as a known progeny of Prophet Muhammad (S) and his daughter, Fatimah (s. a. ) , and his grandson, Imam Husayn (a. s. ) , and also the son of Imam Hasan Askari (a. s. ). The Shi’ah also believe that Imam Mahdi (a. j. ) has been born in the year 255 A. H. , is alive now, and lives in absence. He will reappear in latter ages of the world when the conditions are ready for his rising. The Sunni Muslims believe that the promised Mahdi (a. j. ) is not a known figure. He is the progeny of the Prophet (S) and Fatimah (s. a. ) and will rise in latter ages to fill the world with justice. In fact, they believe that he will be born in the very latter ages of the world for reforming the world. This belief comes from the Sunni books, which do not mention the birth of Mahdi (a. j. ) , his father, Imam Hasan Askari (a. s. ) , and his Short and Long p: 298 

Page298-Imamate and The Imams

Occultations. Though these sources do not deny the beliefs of the Shi’ah. Finally, it should be pointed out that the birth and absence of Imam Mahdi (a. j. ) are not cited in Sunni books, but some Sunni narrators have acknowledged the birth of Imam Hasan Askari (a. s. ) and recorded in their books, including: Muhammad Ibn Talhah Shafi’i in the book Matalibus Su’ul, Muhammad Ibn Yusuf in the book Kifayatul Talib, Ibn Sabbagh Maliki in the book Al-Fusulul Muhimmah, Yusuf Ibn Qazawughli in the book Tadhkirah Khawas Al-Ummah, Shablanji in the book Nurul Absar, Ibn Hajar in the book Al-Sawa’iqul Muhaarriqah, Muhammad Amin Baghdadi in the book Saba’ik Al-Zahab, Ibn Khalkan in the book Wafiyyat Al-‘A’yan, Sha’rani in the books Al-Yawaqit and Al-Jawahir, Khajah Parsa in the book Fasl Al-Khitab, Abul Falah Hanbali in the book Shadharat Al-Zahab, Muhammad Ibn Ali Hamawi in the book Tarikh Mansuri. Long Life of Imam Mahdi One of important issues about Imam Mahdi (a. j. ) is his long life. He is born in the year 255 A. H. and is alive until now (1423 A. H. ) [1]. The time of his reappearance and later his demise is not known. Anyway, this lifetime is so long and extraordinary in present age. It may be unacceptable for some people and requires scientific discussion. The reasons and factors of lifetime, oldness, and death need broad research by a group of scientists and experts in related fields, such as biology, medicine, dietetics, hygiene, human sciences, sociology, etc. The findings of such scientists reveal the secrets of long life, which can help humans live p: 299 

Page299-Imamate and The Imams

healthier longer lives. Discovering the secrets of long life will be useful for everyone, especially the advocates of Imam Mahdi (a. j. ). Some issues should be pointed out here: The average human lifetime has not been identical throughout the ages and across world countries. The differences are the result of type and quality of nutrition, observing hygiene basics, prevention of contagious diseases, life milieu, and development of medical sciences. Some people have lived longer than the average lifetime of others, for example up to one hundred years. Exceptionally, some people have lived up to nearly 150 years. Some rare examples of people living until 200 years of age or a little more than that have been reported. The interesting point is that no scientist has ever defined a limit for human age that cannot be passed. Although the Almighty Allah does the world affairs through natural causes, His Power is not limited to known causes; rather He can do anything through causes and means unidentified by humans, as is the case about miracles. Therefore, it can be said that if the existence of a special human until a long time later is necessary, the Almighty Allah can prepare essential natural or even odd causes for it. As a result, a person’s exceptional hundreds or even thousands years of age cannot be denied. The causes of old age and death are not clear for us. There is no reason for aging and lack of physical ability of all the people in the same age. In the history, there p: 300 

Page300-Imamate and The Imams

have been people living for hundreds of years, thousand years, or even longer. Of course, proving such long lifetimes needs absolute reason. However, they cannot be denied altogether. One of the people with a long life has been Prophet Noah (a. s. ). The Holy Quran states that Noah (a. s. ) lived 950 years. He invited his people to monotheism, but they always opposed him. Finally, severe rain and storm killed all the disbelievers. Only Prophet Noah (a. s. ) and his followers boarded a ship and were saved from death. (We (once) sent Noah to his people, and he tarried among them a thousand years less fifty: but the Deluge overwhelmed them while they (persisted in) sin. But We saved him and the companions of the Ark, and We made the (Ark) a Sign for all people! ) This verse shows that Prophet Noah (a. s. ) have been fulfilling his mission for 950 years. It is not clear when he had been appointed to prophet hood or how much he had been alive after the storm happening. However, it can be concluded that he had lived more than a thousand years. In sum, the Holy Quran that is an undeniable document has confirmed a lifetime more than thousand years. If we accept it, longer lifetimes cannot be denies either. Imam Mahdi’s Reappearance Time No time is defined for reappearance and world rising of Imam Mahdi (a. j. ). Rather, the infallible Imams (a. s. ) have rejected anyone who clarifies a time for it. Fuzayl has said, “I asked Imam Baqir (a. s. ) , ‘Is there a specified time for reappearance of p: 301 

Page301-Imamate and The Imams

Mahdi (a. j. )? ’ Imam Baqir (a. s. ) said three times, ‘The definers of a time for it are liars. ’” [1] Muhammad Ibn Muslim has said, “Imam Sadiq (a. s. ) stated, ‘Do not hesitate to deny anyone who determines the time of Mahdi’s (a. j. ) reappearance, because we do not define a time for reappearance. ’” [2] Such traditions show that Prophet Muhammad (S) or infallible Imams (a. s. ) have not given news of Imam Mahdi’s (a. j. ) reappearance time, thus preventing any probable misuses. Therefore, if someone quotes the reappearance time from an Imam or other people, we should deny him. The Signs of Imam Mahdi’s Reappearance Some signs and conditions to happen before Imam Mahdi’s (a. j. ) reappearance are recorded in tradition books. However, most of them have a weak unreliable document. They may have been altered and need exact review. Perhaps the most important condition of reappearance is preparation of world milieu, which may reveal the closeness of reappearance time of Imam Mahdi –May Allah hasten his reappearance. Some issues need to be kept in mind in this regard. Characteristics of Imam Mahdi’s Government The government of Imam Mahdi (a. j. ) will not be an ordinary one, but an exceptional government with these qualities: His government will be completely religious and Islamic. In that government, Islam will rule completely. Heavenly rules and verdicts are enforced and benefitted from in all social affairs. The government of Imam Mahdi (a. j. ) will be international. At that time, conventional boundaries related to countries, languages, and races will disappear; one government will rule the world and all the people will cooperate in this government. Disbelief will be eradicated and Islam will overcome other p: 302 

Page302-Imamate and The Imams

religions. The holders of heavenly religions will live together peacefully. Tyrant governments will be ousted; oppression will be eradicated in the world and justice will be expanded everywhere. Present Conditions of the World Nowadays, many of the world people are disbelievers or infidels. The tyrant rulers and governments are ruling countries, controlling science and industry, especially extraordinary military industries. In sum, the ruling is in control of oppressors, who suppress independence and freedom movements. Conditions of Victory One of the major conditions of victory of revolutions and movements is materialization of all its necessary prerequisites. International movement of Imam Mahdi (a. j. ) is not an exception. Though Imam Mahdi (a. j. ) and his followers will benefit from Allah’s support in this movement, their victory will come with Jihad and bloodshed, not with miracle. Bashir has said, “I told Imam Abu Ja’far (a. s. ) , ‘The people say that when Mahdi (a. j. ) rises, the affairs will be organized for him naturally and there will not be any bloodshed, even a little bit. ’ Imam Abu Ja’far (a. s. ) replied, ‘By Allah that it is not so. If it was possible, it would have happened for the Prophet (S) , when his tooth was broken and his forehead was wounded in the war. By Allah the movement of Sahibul ‘Amr will not win, except that sweat and blood flow in the battlefield. ’ Then Imam (a. s. ) touched his forehead. ” [1] With regard to Imam Mahdi’s (a. j. ) great and expanded world plan, present and future state of military industries and tyrant monarchs in the world, and the fact that his movement will win with war, p: 303 

Page303-Imamate and The Imams

it can be concluded that realization of such great victory needs all-out world preparation. Without such preparation, Imam Mahdi (a. j. ) will not reappear, nor will his movement win. Preparing the world situation for reappearance of Imam Mahdi (a. j. ) is the duty of Muslims, lovers of promised Mahdi (a. j. ) , and real waiters for reappearance. Realization of this great happening requires that: They observe refinement of their souls, development of good ethics, avoidance of sins, especially oppression, observing justice, practical adherence to Islamic rules and verdicts, defense of the oppressed deprived people, and expansion of justice. In fact, Imam Mahdi (a. j. ) will rise for the same purposes. They introduce Islamic rules and values in various worshipping, ethical, political, social, cultural, and economic aspects for the world people and prepare them mentally for accepting Islam. They attempt in acquiring knowledge, technology, and military industries to compensate their previous lag and become superior to other powers. They update their military force with developed weapons to confirm their power in the world and endanger their enemies so that they dare not attack Muslims. They try to establish an Islamic government in a strong developed country, solve their economic, political, social, and cultural problems, and fight injustice, poverty, and prejudice to show the world people that complete enforcement of Islamic rules is the best way for managing the world. Fulfilling these duties is the very real waiting for Imam Mahdi’s (a. j. ) reappearance, recommended to Muslims of Occultation time in tradition books. If the Muslims behave this 

Page304-Imamate and The Imams

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

[1]: Sunan Abi Dawud, Vol 2, Kitabl Mahdi; Fusulul Muhimmah, p. 275. 

[1]: Sunan Abi Dawud, Vol 2, Kitabl Mahdi. Sunan Abi Majah, Vol 2, Bab Khurujul Mahdi. 

[2]: Sunan Abi Majah, Vol 2, Bab Khurujul Mahdi, p. 1367. 

[1]: Biharul Anwar, Vol 52, p. 103. 

[2]: Biharul Anwar, Vol 52, pp. 104-117. 

[1]: Biharul Anwar, Vol 52, p. 358. 

way, the ground will gradually prepare p: 304 

Page304-Imamate and The Imams

for Imam Mahdi’s (a. j. ) reappearance and can be considered a sign of his reappearance, insha’Allah. p: 305 

Page305-Imamate and The Imams