THE LIFE OF IMAM MUSA BIN JA'FAR chapter1

THE LIFE OF IMAM MUSA BIN JA'FAR

ID BOOK

THE LIFE OF IMAM MUSA BIN JA'FAR

AL-KAZIM

By: Baqir Sharif al-Qarashi

Translated by

Jasim al-Rasheed

Dedication

To him who has given a new life and knowledge to generations.

To the renewer of the intellectual renaissance in Islam.

To Imam Abu 'Abd Allah, Ja'far al-Sadiq, Peace be on him.

With both my hands I raise this humble effort with which I have been honored through writing a research on the life of his son Imam Musa; his testamentary trustee and his only successor in (taking) part in his ordeal and affliction, hostage to prisons, ally of pain, like of the Messiah, Isa b. Mariyam, in devotion, piety, and asceticism. So, be bounteous to me, great Imam, through accepting (this research) that it may be a store for me on the day of Coming to Allah.

The Author

INTRODUCTION

In the name of Allah, the Most Gracious, the Most Merciful

If a researcher reviews any side of the life of Imam Musa, peace be on him, he will surely find a generous, brilliant legacy full of good and beauty, having bountiful giving and a brilliant guidance for the community.

Surely Imam Musa’s life in all dimensions is distinguished by firmness for the right, steadfastness in front of events, luminous behavior concerning which no deviation and crookedness have been reported. It is marked by balance and is harmonious with that of the great Prophet, with his line and direction, and with his literal sticking to Islam.

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Among the unique aspects that marked his personality is the steadfastness in front of the difficult events and the hard ordeals showered upon him by his contemporary tyrants, who went too far in persecuting him and punishing him severely. (For example) , Harun al-Rashid insisted on wronging him; he intentionally arrested him and threw him in dark prisons where he remained for many years suffering from pain and misfortunes; nevertheless he showed no grumble, no complain, and no impatience toward that which had befallen him; on the contrary he showed gratitude to Allah and praised Him very much for giving him devotion to serve Him and giving him dedication to obey Him.

The biographers have unanimously agreed that Imam Musa was the greatest of the people in obeying and worshiping Allah to the extent that he had calluses like that of a camel because of too much prostration (for Allah) ; he had calluses just as his grandfather, Imam Zayn al-Abidin had and had been given the nickname of Dhu al-Thafanat (the one with calluses). He stunned the intellects through his too much worship when he was a prisoner. He fasted by day and spent the night sleeplessly for worshiping Allah, so al-Fedl b. al-Rabi‘ made a statement about the worship of the Imam, peace be on him, when he was a prisoner in his house. This shows that the Imam freed himself from the world and devoted himself to Allah. We will mention this statement when we speak about the imprisonment of the Imam.

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Harun was astonished at the Imam’s too much piety and worship. He showed his astonishment when he said: “Surely, Musa is one of the monks of the Hashimites. ”

When Imam Musa was imprisoned in al-Sindi’s house, he dedicated himself to worshiping Allah; he was always busy remembering Him, the Exalted. Al-Sindi’s family looked down upon the Imam and saw his behavior which was similar to that of the Prophet’s, so al-Sindi’s sister believed in the Imamate, and as a result of the Imam’s behavior, Kashajim, al-Sindi’s grandson, became one of the eminent Shi‘ites of his time.

Surely, this behavior dominates hearts and feelings, for it is full of the meanings of highness, nobility, renouncing the world, and devotion to Allah.

Yet among the qualities of the Imam’s noble personality is generosity. The historians have unanimously agreed that he was the most generous of the people, the greatest of them in giving to the needy; his purses were proverbial, so the people said: “We wonder at him to whom Musa’s purses come while he complains of poverty. ” He bestowed upon the poor and the deprived in the dark night lest someone should recognize him; he generously spent what he had on the weak and the afflicted; he showered them with too much giving; and he saved many of them from the bitterness of poverty and deprivation.

The narrators have unanimously agreed that Imam Musa, peace be on him, had immense abilities of knowledge; he was the most knowledgeable of the Muslims of his time. The (religious) scholars and the reporters surrounded him; they hurried to write down his religious edicts concerning all mishaps and events; they reported on his authority all kinds of knowledge and art, especially as concerning Islamic legislative system; he provided them with his own generous abilities. In this respect he is regarded as the first of the Imams of Ahl al-Bayt to split open the chapter of the lawful and the forbidden[1].

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After his father Imam al-Sadiq, peace be on him, Imam Musa, peace be on him, managed the affairs of his science university. The university is regarded as the first cultural foundation in Islam and the first institute from which a group of great scholars on whose top were the Imams of the Islamic school graduated. It played an important role in developing the intellectual life and growing the scientific movement in that time. It lasted for many times conveying the sprit, guidance and message of Islam. It aimed at spreading awareness and an intellectual renaissance. We will talk about its results in the chapters that follow.

Imam Musa was the most brilliant of the Imams of the Muslims in knowledge, taking care of spreading the Islamic culture and displaying the Islamic reality.

In addition to his many unique tendencies is his clemency and his restraint of anger; clemency was among his qualities and elements. The historians have unanimously agreed that he repelled offence with kindness and guilt with pardon just as his grandfather the great Prophet, may Allah bless him and his family, had done. He repelled offence, harm, and detested things issued from those who had harbored malice against him with patience and beautiful forgiveness, to the extent that he was nicknamed al-Kazim (the restrained) ; this nickname is the most famous of all his nicknames.

If we review the Imam’s unique tendencies and abilities and what has been reported on his authority in the fields of behavior and morals, we will find him full of all the elements of humanity and its constructive, good concepts. I (the author) hope that this book will include some sides of the Imam’s brilliant tendencies or at least shed light upon him.

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The Shi‘a do not sanctify the Imams of Ahl al-Bayt, peace be on them, with sanctification void of deep awareness; rather with sanctification really and essentially depends in all dimensions on accuracy, scrutiny, and perception according to their reliable proofs that are far from argument and discussion. Surely the faith of the Shi‘a, rather of all the Muslims, concerning the requirement of showing love toward Ahl al-Bayt is taken from the reality and essence of Islam and from the core of it’s message. For Islam has made it incumbent on all Muslims to have in their souls and inner souls the deepest affection and the sincerest love. This has been shown in Ayat al-Mawada, in which Allah, the Exalted, says: “Say: I do not ask of you any reward for it but love for my near relative. ”[2] The explainers of the Qur’an have unanimously agreed that this verse has been revealed concerning Ahl al-Bayt, peace be on them[3]. Imam al-Shafi‘i refers to the meaning of the verse through his statement:

O Family of Allah’s Messenger, love for you is a religious duty revealed by Allah in the Qur’an.

Authentic hadiths on the requirement of the love for Ahl al-Bayt have been ensured by many lines of transmission. The Prophet said: “I fight him who fights them and make peace with him who makes peace them. ” He compared them to the Holy Qur’an when he, may Allah bless him and his family, said: “I leave behind me among you two things which, if you cleave to them, you will never go astray, one is greater than the another-that is Allah’s Book which is a rope extended from the heaven to the earth, and my family, my household. They never scatter until they come to me at the (sacred) waters (of Heaven). Take care how you follow me with regard to them. ”[4]

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The Muslims have unanimously agreed on reporting Hadith al-Thaqalayn, which is the most authentic of the prophetic traditions and most famous of them. It contains one of the important sides of the Islamic faith. Besides it is the clearest of all the proofs on which the Shi‘ites depend regarding devoting the Imamate to Ahl al-Bayt and regarding their being protected from errors and inclinations. For the Prophet, may Allah bless him and his family, compared them to the Holy Qur’an, to which falsehood shall not come from before it nor from behind it; they do not leave each other. It is natural that any disobedience issued from (Ahl al- Bayt) in respect with the religious precepts was regarded as scatter from the Holy Qur’an, for the Messenger, may Allah bless him and his family had negated their leaving each other until they would come to him at the sacred waters (of the Heaven). Therefore, the meaning of the tradition about the infallibility of Ahl al-Bayt and the requirement of love for them is manifest and clear.

The Prophet, may Allah bless him and his family, repeated this tradition in other places, for it aims at saving the community and its straightness from deviation in the ideological fields and others. That is if it does not cleave to Ahl al-Bayt, does not go before them and does not stay behind them. [5]

He, may Allah bless him and his family said: “My household is like Noah’s Ark. Whoever embarked it was safe and whoever remained behind it drowned. My household among you is like the gate of forgiveness (Baab Hitta) among the children of Israel; whoever entered through it was forgiven. ”[6] In his valuable book al-Muraja‘at, Imam Sharaf al-Din has said: “And you know that the meaning of their being like Noah’s Ark is that whoever resorts to the blessed Imams to take the fundamentals and branches of the religion from them is safe from the chastisement of the fire. Whoever remains behind them is like him who took refuge in the mountain on the Day of the Flood, that it might protect him from Allah’s punishment; yet that drowned into the water and this is in the fire; I seek refuge in Allah.

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“The meaning of their compared to the Gate of Forgiveness (Baab Hitta) is that Allah appointed that gate as one of the aspects of humbleness before His magnificence and as a sign of submitting to His decree; in this manner it was a reason for forgiveness. This is the point of resemblance. Ibn Hajar tried it when he said: ‘After he had mentioned these traditions and the like. ’

“And the point of their being compared to the Ark is that whoever loves and magnifies them as gratitude for the favor of Him Who has honored them and follows the guidance of their scholars is safe from the darkness of the acts of disobedience. Whoever remains behind them drowns in the see of the ingratitude for the favors and perishes in the deserts of tyranny. And as for the Gate of Forgiveness (Baab Hitta) , it is that Allah had regarded entering that gate, the Gate of Ariha or Bayt al-Maqdis, along with humbleness and seeking forgiveness as a reason for forgiveness. And He has appointed for this community the love for Ahl al-Bayt as a reason for it (forgiveness). ”[7]

These are some traditions in respect with Ahl al-Bayt. They are clear in their meaning about the requirement of the love for them. The Muslims have unanimously agreed on this matter. However, the thing that concerns us is that we should mention the aspects of this sincere love the Shi‘a have and which really has the mark of excessiveness and immoderation toward Ahl al-Bayt, just as their opponents have accused them while they are innocent of that. I (the author) think that the speech about such researches is one of the reasons for spreading friendship among Muslims and making peace among them. Meanwhile it removes from our way the evil enmities, the results of disunity and division the generations have left behind them.

Surely the aspects of the love the Shi‘a show toward the pure family (of the Prophet) are as follows:

Firstly, surely the Shi‘a take the fundamentals and branches of the principal features (ma’alim) of the religion from the Imams of Ahl al-Bayt. They have unanimously agreed that the worship according to their sayings, their deeds, and their justificatives are part of the Sunna which should in kind be put into practice. In this manner the Shi‘a have built their ideological frame on what has been handed down from Ahl al-Bayt. In the legislative fields they do not follow other than them from among the rest of the Muslim schools. That is not because of the partiality or fanaticism for Ahl al-Bayt. Rather, this has been stipulated by the decisive traditions reported from the great Prophet, may Allah bless him and his family.

Among these hadiths is Hadith al-Thaqalayn and other authentic ones. The hadiths are ensured by many lines of transmission. The Muslims have unanimously agreed on them. The hadiths clearly indicate the requirement of cleaving to the pure family (of the Prophet). They also require the Muslims to worship according to what has been reported from them after dogmatization or regarded supposition regarding issuing them (the haditihs) from them.

This meaning has fully been clarified, explained, and proved by His Eminence, the late, Sharaf al-Din, may Allah have mercy on him. He has said in his valuable book al-Muraja‘at: “Surely, our worship in the basics of jurisprudence (Usool) through other than al-Ash‘ari’s school and in branches through other than the four schools is not because of partiality, fanaticism, doubt about the independent reasoning (ijtihad) of the Imams of these schools. (And not because) the fact that they have no justice, no faithfulness, no honesty, and no exaltedness in knowledge and deed.

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“But it is due to the fact that the religious proofs have made it incumbent on us to adopt the school of the Imams from among the Prophet’s household, (who were) the place of the message, frequently visited by the angels, place of descent of inspiration and revelation. So we have devoted ourselves to them in the branches and beliefs of the religion, the principles and rules of jurisprudence, the knowledge of the Sunna and the Book, the sciences of ethics and behavior and good manners. (That is out of) yielding to the rule of the evidences and proofs, and (due to) worshiping according to the Master of the prophets and the messengers, may Allah bless them all.

“If the proofs allow us to oppose the Imams from among Mohammed’s family or if we are able to obtain the intention of seeking nearness to Allah, the Glorified, in the place of performing (worship) according to the school of other than them, we will follow the majority (jamhur). For that is as a sign of confirming the agreement of friendship and of strengthening the bonds of brotherhood. However it is the proofs that interrupts the believer’s viewpoint and come between him and what he desires. ”

And he added: “I do not think that someone dare to say that they (the Imams of the schools) are better in knowledge or deed than our Imams. For our Imams belong to the pure family (of the Prophet). They are the life ships of the community, the gate for its forgiveness, security for it from difference in religion, eminent men for guiding it, the important men of Allah’s Apostle, and his survival ones among his community. And he (the Prophet) , may Allah bless him and his family, had said: ‘Do not go before them nor remain behind them, lest you should be perished, for they are more knowledgeable than you. ’ However, it is policy, and what will make you realize what it required in the early stage of Islam! ’’[8]

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The head of al-Azhar, Shaykh Saleem, has confirmed this brilliant side of Imam Sharaf al-Din’s speech. He has said: “Rather, it may be said that your twelve Imams are better to be followed than the four Imams and other than them. For all the twelve (Imams) are in agreement on one school they had clarified and confirmed while the difference in all the chapters of the jurisprudence of the four (schools) is famous. So its sources cannot be understood and set right; and it is well-known that what one person clarifies is not exactly equal to what twelve Imams clarify, all this is of (the things)

concerning which the just has no pause and the unjust has no viewpoint. ”[9]

Shaykh Shaltut, head of al-Azhar Mosque, has confirmed this aspect. He has declared that the Imami jurisprudence is the firmest of all Islamic jurisprudence in original thought, deep reasoning, and closeness to reality.

It is natural that this aspect to which the Shi‘a have cleaved and declared in all fields has no side of immoderation; yet it is distinguished by moderation and has no deviation in all dimensions.

Secondly, the Shi‘ites have unanimously agreed that the Imams of Ahl al-Bayt, peace be on them, are from among the honored servants of Allah, that they say nothing before Him and act according to His commands, and that they are the followers of the Reminder. They maintain that their Imams were charged with authority, Allah’s residue, His choice, His party and containers of His knowledge, that they are the rulers over mankind, pillars of the country, gates of faith. They think that Allah preserved them from temptations, purified them from defilement, kept away the uncleanness from them, and thoroughly purified them.

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Imam ‘Ali, the commander of the faithful has described them in his statement: “They are the life of knowledge and death of ignorance; their clemency tells you of their knowledge; their outward (tells) you of their inward, and their silence (tells you) of their wise reason; they do not oppose the truth nor do they differ over it; they are the supporters of Islam, intimate friends for seeking refuge; through them the truth has returned to its origin, the falsehood has been removed from its place and its tongue has been cut off from its source; they have comprehended the religion with the mind of awareness and care, not with the mind of hearing and narration, for the narrators of knowledge are many (while) those who take care of it are few. ”[10]

The great poet of Islam, al-Kumayt, has described them in one of his wonderful poems, saying:

They are close to generosity and far from the injustice in the ties of the precepts.

They give right answer on the matter over which the people differ. They have established the rules of Islam.

They are sufficient protectors at war when it becomes hot.

They are like rain when the people suffer from drought; they are like a shelter for the nursemaid of orphans.

They are overweighing in opinion, having perfect justice in behavior, and knowledgeable at heavy affairs.

They are leaders, but they are not like those who rule the people and the sheep in the same way. [11]

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These are some qualities of Ahl al-Bayt described by the poet of faith, al-Kumayt. It is worth mentioning that al-Kumayt was a contemporary of them. He associated with them, tried their ethics, so he believed in them, Allah’s peace be on them, as a copy having no second in the history of mankind in knowledge, generosity, and taking care of the religion. He hurried to struggle for them, composing on them his poems called al-Hashimiyat, which give an account of a great side of the Shi’ite beliefs giving proofs of them, sometimes through verses of the Holy Qur’an and sometimes through the Prophet’s traditions (sunna).

Any way, the Imami Shi‘a renounce immoderation concerning their Imams and they have unanimously agreed that the excessive are deviated and rebels against the religion.

Surely the reality of excessiveness means raising the Imam to the rank of Allah, the Worshiped. The excessive said to Imam ‘Ali, the Commander of the faithful, peace be on him: “You are! You are! ”

“What am I,” he asked them.

“You are Allah, the Creator,” they answered.

He asked them to repent, but they did not withdraw from their error, so he intended to burn some of them. While they were driven to the fire, they said: “Surely, he is Allah! It is He who chastises with fire! ”[12] This is the thinking of the excessive: atheism in the religion, rebellion against worshiping Allah, and apostasy from Islam. As for the attitude of the Imams of Ahl al-Bayt toward them, it was severe and violent. They decided that the excessive had to be killed, that it was forbidden for the Muslims to associate with them, and that they had to be isolated from Muslim masses. Imam Musa, peace be on him, cursed Muhammed b. Bashir when he was excessive in respect with him. He invoked Allah against him and renounced him. [13]

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Surely, the belief of the Shi‘a concerning the Imams of Ahl al-Bayt has been taken from the spirit and core of Islam, and it has, praise belongs to Allah, has no excessiveness nor deviation from wise thinking, but it is clear and pure; besides it is distinguished by originality, logic, and proof.

Thirdly, surely the most prominent aspect of worshipping the Shi’a show toward their Imams is that they commemorate their remembrance and praise their outstanding merits. They hold commemorative ceremonies to mention the heavy misfortunes and calamities that had befallen their Imams. They review their behavior and their ideals full of fear of Allah, love for good, general deeds, devotion to the way of truth and service of the community. The Shi‘a also visit their pure shrines in order to ask the blessing of them and to seek nearness to Allah through them, for such visitations are the greatest of all kind of aspects of love Allah has made incumbent on Muslims to show toward the Prophet’s family.

These are some aspects of the friendship the Shi‘a show toward the Imams, peace be on them; such friendship has neither defect of excessiveness nor immoderation in love for them; according to this moderate love, we will talk about Imam Musa, peace be on him, with faithfulness and sincerity. In this respect I am (the author) a researcher loyal to truth through every possible way.

The thing that requires a question is that we find no Imam from among the Imams of Ahl al-Bayt could peacefully and tranquilly live and was far from fear, terror, and exhaustion. All the Imams suffered from the severest kind of wrong, injustice, and persecution; their sorrowful end was either killing or poison. Perhaps, the most important reasons for that, as we think, are as follows:

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According to their social rank and their general authority over the community, the Imams, peace be on them, were responsible for taking care of the community, keeping its rights, and securing its interests. They did not confirm the surfeit of the oppressive and the hunger of the oppressed. They criticized the rulers of their times for their policy. It is worth mentioning that the rulers paid no attention to good, general acts. They depended on selfishness, enslavement, and forcing the people to do what they had disliked. Many of those rulers such as Muawiya b. Abu Sufyan, Yazid b. Muawiya, Merwan b. al-Hakam, and the like were not earnest in the affairs of the subjects or were loyal to their matters or looked after their interests. Rather it has been reported that they were serious in spreading social oppression and showing injustice toward their subjects, that they devoted themselves to pleasures and impudence; for example, their palaces were full of a sector of singers, songstresses, and wine. They did not remember Allah and the hereafter though they claimed that they represented Islam, which entrusted them with undertaking the affairs of the religion. However, they did not represent it at any way, for their behavior was contrary to all its laws and precepts; that is according to the unanimous agreement of all the historians.

The attitude of the infallible Imams, peace be on them, toward the ruling tyrants of their times was distinguished by severity and strictness; toward them they did not incline to peace and silence; rather they declared resistance and opposition against them, and that is of two kinds:

1. Positive Resistance

Yazid b. Mu‘awiya, the tyrant of his time, made public unbelief and atheism. He rebelled against the will of the community. He decided to debase it, to enslave it, and to force it to do what it disliked. So Imam Husayn, peace be on him, chose this revolutionary way. He, peace be on him, was forced to declare the revolution. For he, peace be on him, came to know that his supporters were few in number, that his friends would desert him, that the swords and the spears would compete 

with each other to plunder his holy body. He stated that when he was in Holy Mecca, saying: “I am as longing for my ancestors as Ya’qub was longing for Yousif. The death I will meet is better for me; I can see the desert wolves cutting off me limbs between al-Nawawis and Karbala, filling their empty stomachs with my own flesh; their is no escape from the day has been written by the pen. ”[14]

Imam al-Husayn told the people about what he would meet in Kerbela such as cutting off his limbs on its highland, his yearning for this brilliant fate through which his beliefs aiming at achieving social justice among people won a victory.

The Master of Martyrs, Imam al-Husayn, performed this great sacrifice to remove from the body of the community that error practiced by the Umayyad government. His holy martyrdom played an effective role in waking and enlightening the Muslim masses, for revolutionary operations were increased to the extent that they were able to overthrow the Umayyad government and remove all its traces from the Arab and Muslim world.

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2. Negative Resistance

This sound way was chosen by some pure Imams because they knew that the positive resistance would be not useful for overcoming the events due to the standing political conditions which would certainly abort the revolution and damage the Islamic matter. Accordingly they declared the negative resistance of whose aspects were that it was forbidden to cooperate with the ruling machinery of government and to plead cases in its courts just as it has been written down by the Imami jurists in the book of judgment. This was a useful way with a great effect on achieving the sound objectives the Imams of Ahl al-Bayt, peace be on them, wanted. This negative way was confirmed by Imam Musa, peace be on him during his talk with Saffwan al-Jammal; we will mention it in the chapters that follow.

This brilliant policy was followed by Mr. Ghandi during his liberating India, for he made it forbidden for the Indians to cooperate with the British Colonialism and to respond to it. This policy was wonderfully successful, for the colonists were forced to withdraw from India and to grant it a political independence.

Unfortunately, the ‘Alawid revolutionists from among the Hassanid and the like did not follow this moderate, constructive policy whose slogan the Imams, peace be on them raised. For they hoisted the flag of the revolution against the Umayyad and the Abbasid governments. Their revolution was unsuccessful because they did not carry it out according to some sound plans, so their revolution failed and brought about to them many problems and difficulties and made them lead a life full of immortal pain and misfortunes.

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The ruling authorities were fully aware of this negative resistance on which the Imams of Ahl al-Bayt, peace be on them, depended. For this reason they spread detectives among all the circles and they in detail informed them about what happened in they country. They reported to Harun al-Rashid the story of Saffwan al- Jammal when he intended to sell his camels he hired out to him during the season of the hajj responding to the advice of Imam Musa, peace be on him. So Harun sent for him and wanted to killed him, but he changed up his mind; any way, the then standing governments used all their organs to work against Ahl al-Bayt and used against them all the following ways:

1. They met them with increasingly violence and persecution. They went too far in abasing and wronging them to the extent we cannot describe because of its atrocity and bitterness. Concerning this Abu al-Ferajj al-Asfahani has singled out a book called “Maqatil al-Talibiyyin”, in which he has mentioned all kind of the hard ordeals and heavy punishments that included all the ‘Alawids.

2. They laid an economic siege to the ‘Alawids to undermine their power. For example, Harun al-Rashid intended to practice this policy against Imam Musa. When he traveled to Yethrib (Medina) , he generously gave to the children of the Prophet’s companions except Imam Musa. He did not give him any thing suitable to his rank. So (his son) al-Ma’mun asked him about that and he answered: “Surely, his poverty is more loveable to me than his riches; if I gave him something of which he is worthy, he would mutiny against me. ” He appointed observers and spies over the people who gave money to the Imam. This measure brought to him severe financial straits and troubles. Such was the policy of those rulers toward the infallible Imams. It was marked by imposing poverty on them; all the ‘Alawids suffered from abject poverty during the days of al-Mutawakil, who subjected to displeasure and vengeance all those who gave money to them; the Imams were so poor that they had nothing in their houses except one cloak. When one of them wanted to go out, he put on the cloak as a garment. [15] Al-Mutawakil intended to stop all their economic incomes.

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3. They veiled them from the Islamic world, imposed severe observation and fearful pursuit on all those who cooperated with them. Of course, this led to the appearance of different tendencies among the Shi‘a, and the Imam of guidance had no room to unite the ranks of the Shi‘ites and to remove the ideological tendencies that took place among them. [16]

4. They went too far in practicing severity against the Shi‘a and poured upon them severe kind of painful torture. Imam al-Baqir spoke of the hard ordeals the Shi‘a faced during the days of the Umayyad government. He said: “Our Shi‘ites (followers) are killed everywhere. Their hands and their legs are cut off due to suspicion and accusation. Those who show love toward us and devote themselves to us are imprisoned; their money is plundered and their houses are demolished. ”[17]

All the Umayyad and the ‘Abbasid governments employed their propaganda organs against the Shi‘a to the extent that the love for Ahl al-Bayt became shame and defect. The Shi’ite was regarded as unsuccessful and loser. Some Umayyads and ‘Abbasids decided that love for Ahl al-Bayt was an apostasy from the religion and rebellion against Islam. To all of this, the poet of the faith and struggle, al-Kumayt, refers:

They indicate with their hands to me and their statement is: verily this is unsuccessful, while the indicters are more unsuccessful (than me).

A sect has accused me of unbelief and a sect says that I am an evil-doer and guilty.

They criticize me for (my) love for you out of their deception and deviation; rather they mock (at me) , while I wonder at them.

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They say: “His inclination and opinion are Turabi; (such was) I called and nicknamed by them. ”[18]

Any way, the authorities opposed the Prophet, may Allah bless him and his family, when they took severe measures against the Imams of Ahl al-Bayt, peace be on them. For the Prophet ordered the community to show love toward his family, to take care of them, and to honor them in all things.

The ruling authorities of those times thought that the Imams had no objectives in government except that they aimed at spreading justice and equality, applying the precepts of the Qur’an on the general, real life of the Muslims. However, this did not agree with their policies aiming at selfishness, enslavement, and spending the money in the public treasury on the dissolute and the mischievous. They harbored malice against all those who demanding social reform and justice.

In addition to all of that, many of those rulers harbored malice against the Imams of Ahl al-Bayt because the Muslims unanimously agreed on honoring, magnifying, and praising them and their merits. Al-Mansur was fully aware that Imam al-Sadiq was away from the political movements of his time, that he did not intend to assume a government or an authority, and that he prevented the ‘Alawids from declaring a revolution against him. Besides he came to know that the Imam had given him good news of his assuming the Caliphate. Nevertheless, he did not leave him to lead a life of tranquility and security that he might spread the knowledge of his grandfather among the Muslims. He brought him more than one time to his capital trying to assassinate him.

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There was no reason for that except having malice against him due to his great personality and rank among the Muslims. Yet another example of that is Harun al- Rashid. He knew that Imam Musa did not intend to dispute with him for his authority or to transgress against him. That is because the Imam had no forces on whom he depended to dispute with him and to revolt against him. Nevertheless, he severely punished him, threw him into dark prisons, put poison in food and gave it to him to eat in order to put an end to him. The reason for that is that he envied the Imam and had grudge against him because of his high rank among the Muslims.

The time of Imam Musa was full of heavy crises and events of which were the revolts marked by violence and shedding blood. The most important revolt was that which overthrew the Umayyad government, for the Muslim people enthusiastically hurried to declare a revolt against that government that spared no effort to debase them and to deprive them of all the life requirements.

The slogan of the revolt was the summons to al-Rida from among Mohammed’s family; the people responded to him, for their hearts were thirsty for him, and for Mohammed’s family were the first base of great objectives the Muslim society wanted, such as justice, freedom, and equality.

The masses supported this revolution to protect and preserve it, and to offer for it much more sacrifices. For they believed that there was no way for their dignity and protection from selfishness and persecutions except assuming government by the ‘Alawids, the rulers of justice, protectors of truth, the refuge for the oppressed and the persecuted.

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None thought that the revolt implied the summons to the ‘Abbasids, for this family had no positive deed for serving the masses. They met no oppression or persecution from the Ummayad family. They were happy and tranquil because the authorities spent too much money on them, secured for them livelihood and wealth as well as they had no brilliant past; rather the history of some of them was full of perfidy and treason toward the community.

Any way the revolt deviated from its original plan and headed for conveying the government to the ‘Abbasids, who appointed Abu Muslim al-Khuresani as a general leader of the revolt and trusted him, but he went too far in shedding blood for no reason. So the historians have unanimously agreed that he was a sinful blood-shedder. They have maintained that he paid no attention to any crime he committed, regarded as easy destroying selves and souls, punished the innocent because of the guilty, punished those who came to him due to those who turned away from him, killed out of suspicion and accusation. They have said that he killed thousands of people. This indicates that he had no faith in Allah and the hereafter; nevertheless, the ‘Abbasids adopted all his terrorist plans; some sources show that it was the ‘Abbasid who entrusted him with that.

Any way, the ‘Abbasids undertook the government through shedding seas of blood and heaping up mountains of the bodies of the innocent. When they took the reins of government, they massacred the ummayyads and their followers, spread among them murder and severe punishment. As for Imam al-Sadiq, peace be on him, he did not confirm that; he asked the authorities to pardon and forgive them. This shows us the unique humanity of Ahl al-Bayt, peace be on them. For they did not incline to quenching their thirsty for revenge upon their enemies whatever their offences toward them were, for their custom was pardon, gentleness, and kindness to those who showed enmity toward them and wronged them.

Abu Salama, a head in the ‘Abbasid government and an active member in leading their revolution, tried to entrust the caliphate to the ‘Alawids. Whether this was as a deception and a trick of him or out of seriousness and loyalty, he sent messages to Yethrib (Medina) and his messenger handed one of his messages to Imam al- Sadiq, peace be on him, who ordered the message to be burnt in a fire was in front of him.

The messenger demanded him of a reply and he said to him: “The answer is just as you have seen. ” Then the messenger went to Dhu al-Nafs al-Zakiya and his 

brother handed to them the letters of Abu Salama; he found in them an urgent response to his request. Imam al-Sadiq advised them not to be deceived by that, for they would not assume the affair, but they did not take his advice and thought that it was as sign of envy of him toward them, as the narrators say. Shortly after that, the ‘Alawids declared their revolt against al-Mansur; the masses surrounded them; the jurists and the eminent Muslim thinkers confirmed their revolt, but it failed because the Abbasid forces were able to suppress it and put an end to it-this has fully been explained in this book.

When the ‘Alawids lost their revolt, their heads were carried on the tops of the spears and were displayed in all countries and cities just as was the condition during the days of the Umayyad government. Al-Mansur paid no attention to the bonds of the womb relationship between him and the ‘Alawids. For, after that, he spared no effort to kill and pursue them. In this respect, he excluded neither old men nor children; rather he included them all in a torture which cannot be described because it was very severe to the extent that the ‘Alawids wished that the Umayyad government would return though it was severe and torturing.

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These severe measures taken be al-Mansur against the ‘Alawids left deep sadness in Imam al-Sadiq’s and his son, Imam Musa’s souls, for they saw al-Mansur severely punishing their cousins, while they had no way to support and save them from that in which they were.

Among the problems of which the time of Imam Musa was full of was the destructive intellectual movements such as unbelief and the like that aimed at putting an end to Islam and to demolish its supports. These movements extended to many Islamic countries and did their best to play with the philosophy of the Islamic ethics, to deny all the religions, to urge the people to perform the forbidden, to play with the general manners, and to corrupt the rest of the social regulations.

Imam al-Sadiq, peace be on him, and his son Imam Musa faced and resisted those beliefs and to refute them with scientific proofs.

In addition to these destructive beliefs there were other beliefs attacked the Islamic world in those times. The beliefs summoned their followers to disunite the social ties, to divide the Muslims, and to mislead the public opinion in many sides of their ideological life, so Imam Musa and his father Imam al-Sadiq undertook enlightening the Muslims and warning them against them. The book has objectively contains a speech about all of that.

In the fields of the social service, there is nothing more important than spreading the merits of Ahl al-Bayt, peace be of them, display their behavior and affairs, for they supply the society with the requirements of renaissance and progress. The Muslims are in need of a brilliant guidance arising from the message of Ahl al- Bayt aiming at self-denial, sacrifice in the way of Allah, and the movement toward the fruitful, constructive deeds.

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Surely, the Muslims live in bitter conditions; they lead a life of discords and disorders. For the colonial forces have played with their own constituents, deprived them of their fates, strengthened among them all factors of weakness and corruption to the extent that they have led a life of abasement and disgrace. We believe that the Muslims cannot make any progress unless they follow the behavior and teachings of Ahl al-Bayt, for in every side of them there is a meeting of original, free awareness, ideals, and perfect belief in the rights of the community. Perhaps, we participate in the field of the social service through our research on the life of Imam Musa, peace be on him.

This book was published in 1378 A. H. and was out of print. Those who are concerned in such researches asked me to reprint it; I (the author) put their request before the great beneficent, al-Hajj Muhammed Jewad ‘Ajeena, the son of the notable Hajj, Muhammed Jewad Ajeena, and he responded to me, may Allah protect him. We thank him and may he be successful in printing the book. I ask

Allah to grant him a success that he may give life to the remarkable deeds of Ahl al-Bayt, peace be on them, and to give him much more reward. Surely He, the Exalted, is the Guardian of that and has power over it.

My brother, His Eminence, great Shaykh, Hadi al-Qarashi did me a favor through revising the chapters of the book; His Eminence also did me a favor through revising many books and benefited me in finding some information relating to the life of Imam Musa, peace be on him. After the serious research, I have found that some chapters of the book I have written are in need of re-writing and analyzing; also I have changed my mind concerning some researches of the book. The reader will find that this edition is different from the previous one because it contains an addition; moreover it is distinguished by the good printing of which al- Adab Press is famous.

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In the end of the introduction, I hope that those who are concerned in these researches will do me a favor through criticizing and re-writing this work, that we may all be able to serve this community; surely He, the Exalted, has power over rightness and success.

Baqir Sharif al-Qarashi

Holy Najaf

Dhu al-Hijja 1st, 1389 A. H.

____________________________________________

[1] Al-Fiqh al-Islami, Medkhel li Diraset Nizam al-Mu'amelat, p. 160.

[2] Qur'an, Surat al-Shura, verse 23.

[3] Al-Razi, Tefseer, vol. 7, p. 406. Al-Durr al-Menthur, vol. 7, p. 7. Al-Nisaburi, Tefseer. Abu Na'eem has narrated through his chain of authority on the authority of Jabir, who said: "A Bedouin came to the Prophet, may Allah bless him and his family, and said to him: 'O Muhammed, show me Islam, and he said to him: 'You should bear witness that there is no god but Allah, the One without a partner, and that Muhammed is His servant and His Apostle. ' He asked: 'Do you ask of me any reward for it? ' He answered: 'No, but love for near relatives. ' He asked: 'My or your relatives? ' He replied: 'My relatives. ' Give (me your hand) to pledge allegiance to you. May Allah's curse be upon those who do not love you and your relatives. The Apostle, may Allah bless him and his family, said: 'Amen! '"

[4]. Al-Turmidhi, Seheeh, vol. 2, p. 308. Asad al-Ghaba, vol. 2, p. 12.

[5] Heyat al-Imam al-Hasan, vol. 1, p. 90.

[6] Mejjma' al-Zewa'id, vol. 9, p. 168.

[7] Al-Muraja'at, p. 54.

[8] Ibid. , pp. 40-41.

[9] Ibid. , p. 144.

[10] Shaykh Muhammed 'Abda, Nahjj al-Balagha, vol. 2, p. 259.

[11] Al-Hashimiyat.

[12] Al-Tenbih wa al-Radd 'alaa Ahl al-Buda', p. 14.

[13] Al-Kashi, Rijal, p. 298.

[14] Al-Luhuf, p. 33.

[15] Maqatil al-Talibiyyin.

[16] 'Aqa'id al-Zaydiya.

[17] Sharh al-Nahjj, vol. 3, p. 15.

[18] Al-Hashimiyat.

Chapter 1

His Birth and His Childhood

The unique aspect by which Islam has been distinguished from the rest of the other religions and social schools is that it has raised the slogan of equality. It has demolished the barriers among the people, adopted that in an effective way, prepared all its powers and abilities to apply that on the arena of life, regarded that as one of the elements of its civilization and an important factor in building its social structure.

According to Allah's Law, people are as equal as the teeth of a comb. No one has a distinction over another and no people have superiority over another. They are on one level with respect to their rights and dignity; there is one distinction among them except through piety and good deeds that bring man near to his Lord, send him far from the factors of evil, the inclinations of recklessness and vainglory.

Islam has brought such beliefs bringing hearts together, uniting feelings and sentiments. On these principles the summons to Islam has been based; Islam has ordered its followers to kill with their swords those who intend to destroy such fundamentals lest there should be a gap through which their union and unity is divided.

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The Umayyads turned away from this Islamic basic rule and carried a pickax to demolish it because it opposed their pagan inclinations and their class interests. So they with some mad powers tried to erase it from the Islamic life; this is clear in their going too far in dispraising and scolding those who married an Arab slave girl; they not only do that, but also they severely punished them. One of their tyrannical governors came to know that a person belonged to Saleem's tribe married a slave girl, he ordered him to be brought, whipped a hundred times, separated from his wife, his hair, his beard, and his eye-brows to be shaved. [1] According to the Umayyads' traditions, such a person committed a crime and caused mischief in the land and was worthy of punishment.

The Umayyads deprived the child of a slave girl of assuming any office in the state and undertaking any public job. They claimed that he had no qualification for it. [2] Through this pagan thinking, the Umayyad tyrant, Hisham b. 'Abd al-Malik, advanced as an argument against Zayd b. 'Ali, the martyr of honor and refusal, saying to him: "I have been informed that you mention the caliphate and desire it. You are not entitled to it because you are the son of a slave girl. "

Zayd opposed him and aimed at him an arrow of his flowing reason, saying to him: "Surely, mothers do not prevent men from (achieving their) objectives. Isma'il's mother was Ishaq's servant girl. Nevertheless, Allah sent him as a prophet, made him the father of the Arabs, and took out of his backbone the best of the prophets, Muhammed, may Allah bless him and his family. "[3]

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When the Umayyads adopted this abominable policy contrary to the real Islam, Ahl al-Bayt opposed it through denying and defaming it. They hailed what their grandfather, the great Savor, may Allah bless him and his family, had brought such as just equality among the Muslims. They gave as clear, political examples of it to confirm it. For example, Imam Zayn al-'Abidin freed a slave girl of his and married her. So his opponent 'Abd al-Malik made use of this deed and began criticizing him. He sent him a letter in which he blamed him, saying: "Now then, I have heard that you have married your slave girl. You know that there are among Quraysh your equals through whom you are glorified in marring and begetting children; therefore, you have not thought of yourself, nor have you retained your children. Greetings. "

When the Imam received the letter, he read it and understood that there was a belief of paganism standing among its lines and words. So he, peace be on him, refuted him with his answer in which appeared the beliefs and objectives of Islam, saying: "Now then, I have received your letter in which you have scold me due to my marrying my slave-girl. You have claimed that there are among the Quraysh women (equal to me) through whom I am glorified in marrying and begetting children. There is no glorious ascent and no generous increase higher than Allah's Apostle, may Allah bless him and his family. She had been possessed by my right hand and has been freed by me through the command of Allah's will, Mighty and Majestic be He. Through her I have sought His reward. Then I have returned her according to His Law. Whoever is pure in his religion, none of his affairs bring him about a defect. Through Islam Allah has raised meanness, completed defect, and taken away blame; therefore, no blame is placed on a Muslim, but the blame is placed on al-Jahiliya (pre-Islamic beliefs). "[4]

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These are the beliefs of Islam in respect with justice and equality. According to them, the real honor belongs to the obedience to Allah and cleaving to His religion, so he who educates his own self, prevents it from committing sins and the forbidden, and conforms to Allah's religion is the unique person who has excellence in Islam. As for superiority through racism and the rest of the other material considerations, they are not included in the excellence and honor with Allah.

No one should harbor malice against the Imam when he married a Muslim slavegirl after he had emancipated her, for he through that did not oppose Allah's Book, and the Sunna (practices) of His Prophet.

Surely, Islam has proudly and gloriously treated all Muslims equally, regarded the Muslim male as equal to the Muslim female, and abolished all the pagan distinctions. An example of that is that the great Prophet married his slave-girl, Zaynab, daughter of Jahsh, to his retainer Zayd b. Haritha, who was not equal to her in her social rank. As for the story of Juwaybir, the destitute, the miserable, it is well-known and written in detail. Through this Islam has established a basic rule for the bond of marriage; it is based on the unity in religion and love in Allah.

When Islam spread in the first times and its brave mujahidin liberated many lands of the world to summon them to Allah, the movement and bringing of the slaves became very wide. We think that many kinds of such slaves were taken illegally, for the ruling authorities in those times did not observe the Islamic precepts in respect with them.

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Any way, Yethrib markets were full of slave traders who brought slaves to sell them; a street in Baghdad was called Slave Street[5], in which slaves were shown and sold.

As for the attitude of Ahl al-Bayt toward those unfortunate slaves, it was merciful and kind to them. They bought some of them as possible as they could, and freed them for Allah's sake. An example of that is that Ahmed b. Musa al-Kazim copied the Qur'an and bought it to buy for it some slaves and freed them for Allah's sake; he freed a thousand slaves through his handwork. The Imams not only showed kindness to them through releasing them, but they also held them through giving them a lot of money that they might be in no need of what was in the hand of the people; in this way they could get rid of slavery and poverty.

Imam Musa motivated and urged his companions to marry female slaves, saying: "Marry female slaves, for they have cleverness and intellects many women do not have. "[6]

Ahl al-Bayt not only were kind to slaves, but they also married female slaves to indicate that Islam had abolished discrimination and to destroy the severe measures taken by the Umayyads toward them.

Imam Musa's mother was among those women brought to be sold in Yethrib market; Allah singled her with merit and honor through making her a container for the Imamate, virtue, and dignity.

As for how Abu 'Abd Allah al-Sadiq got married, it has been narrated by b. 'Akkasha al-Asadi. We will briefly mention his narration as follows: "I (b. 'Akkasha) visited Imam Abu Ja'far al-Baqir, peace be on him. His son Abu 'Abd Allah was standing before him to hand some grapes. 'He turned to us to give us some teachings on the manners of having food, saying. The old man and the young boy must eat grapes one by one; those who think that they do not get full must eat it three or four (by three or four) ; and you eat it two by two because it is recommended. '"

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Ibn 'Akkasha said: "I looked at Abu 'Abd Allah al-Sadiq and saw that he became a grown-up; I asked his father to marry him, saying: 'My master, why do you not marry Abu 'Abd Allah, for he has attained puberty. ' The Imam told me that he had decided that; there was a purse (of money) before him and he said to me: 'A slave trader will come and stop at Maymun's house; we will buy him (al-Sadiq) a slave-girl for this purse (of money). '"

The people left the Imam's house. Shortly after that b. 'Akkasha along with a group of his companions visited the Imam. When they had sat down, the Imam told them about the arrival of the slave-trader and the slave-girl. He asked them to buy the slave-girl for the purse they have seen before. They all arose and their hearts were full of happiness and delight. When they reached the slave trader, they asked him to show them the slaves he had. He told them that he had no slave girl except two sick ones. They asked him to bring them and he did. They chose the one who was about to get well. He wanted to sell her for seventy dinars. They asked him to reduce her price, but he refused. They opened the purse and found seventy dinars wherein. They gave the money to him, took the slave-girl, and brought her to the Imam, who praised and lauded Allah, became happy and asked the slave-girl:

"What is your name? "

"Hamida,"[7] she answered with a voice dripping shamefulness.

The Imam gave her a medal of honor and dignity, saying: "You are praiseworthy (Hamida) in this world and praised (Mahmuda) in the hereafter. "

The Imam happily turned to his son and granted her to him. [8] Abu 'Abd Allah (al-Sadiq) married her; she was the dearest, most beloved, and preferred of all his wives to him.

The historians have differed over her name and origin: it was said that she was from al-Andulus and her nickname was Lu'lu'a. [9] It was said that she belonged to the Berbers[10] and was the daughter of Salih, al-Beriberi. [11] It was said that she was Salih's sister. [12] Some historians believed that she was from Rome. [13] It was said that she belonged to one of the greatest families of the non-Arabs. [14] Many historians have neglected her lineage and not mention it.

Mrs. Hamida was generously treated in her house; the 'Alawid women took care of her and respected her.

Also Imam al-Sadiq did her a lot of favor, for he came to know that she had plentiful, perfect reason, and good faith. He greatly lauded her, saying: "Hamida is as purified from defilement as a gold ingot; the angels guarded her until she gave to me and the Imam after me a dignity from Allah. "[15]

This lady was righteous, pure and free from defects; he soul was full of faith and righteousness. Imam al-Sadiq supplied her with his knowledge to the extent that she became on top of the women of her time in knowledge, piety, and faith. He entrusted her with teaching the Muslim women the religious aspects. [16] She was entitled to occupying this rank and to be the most brilliant of the women of her time in chastity, jurisprudence, and perfection.

___________________________________________

[1] Al-Aghani, vol. 4, p. 150.

[2] Al-'Aqd al-Fereed, vol. 4. , p. 160.

[3] Ibn al-Atheer, al-Kamil, vol. 5, p. 84.

[4] 'Ayan al-Shi'a, vol. 4, p. 480.

[5] Murjj al-Dhahab, vol. 3, p. 316.

[6] Al-Ithaf bi Hub al-Ashraf, p. 55.

[7] Al-Nefha al-'Anbariya, p. 15. It is a handwritten book and is available in the Public Library of Imam Kashif al-Ghta'. It has been mentioned in it that her name was Nabbata.

[8] Usool al-Kafi, vol. 1, p. 476. Bihar al-Anwar, vol. 11, p. 232.

[9] Mir'at al-'Uqool, vol. 1, p. 451. Ma'lim al-'Ittra.

[10] Keshf al-Ghumma, vol. 3, p. 2.

[11] A'lam al-Wara. Bihar al-Anwar. In al-Menaqib vol. 4, p. 323, her name is Hamida al-Musaffat (the purified one) , daughter of Sa'id al-Berberi.

[12] Mukhtasar Akhbar al-Kulafa', p. 39.

[13] Al-Sayyid Damin b. Shaddqam, Tuhfat al-Azhar wa Zulal al-Anhar. It is a handwritten book and is available in the Library of Imam Kashif al-Ghita'.

[14] Al-Anwar al-Behiyya, p. 87.

[15] Bihar al-Anwar, vol. , 11, p. 232. Usool al-Kafi, vol. 1, p. 477. A'yan al-Shi'a, second part of vol. 4, p. 5.

[16] Al-Anwar al-Behiyya, p. 78.

The Blessed Baby

The time after the Imam's marrying her lengthened, life was tranquil; house life was full of delights, prevailed by love, leaving formality, and avoiding bitter obscene language.

She became pregnant during that happy period of time; she was taken to Allah's Sacred House by Abu 'Abd Allah (al-Sadiq) when he went to perform the religious duty of the hajj. After they had finished the ceremonies of the hajj, they came back to Yethrib (Medina). When they reached al-Abwa'[1], Hamida felt labor and she sent for the Imam telling him of the matter, for he had asked her not to precede him in respect with his child. Abu 'Abd Allah al-Sadiq was having food a long with a group of his companions. When he heard of the good news, he hurried to her. Shortly after his arrival, Hamida gave birth to one of the masters of the Muslims and of the Imams of Ahl al-Bayt.

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The world shone with this blessed baby like whom none was born at his time and was greater than him in bless, benefit, and favor toward Islam.

He was born (and his birthday) indicated that he would be the most pious of the people, the kindest of them to the poor, the greatest of them in tiredness and ordeals for Allah, the greatest of them in worship and fear of Allah.

Imam Abu 'Abd Allah (al-Sadiq) hurried and received his baby; he performed for him the religious ceremonies of birth; he said the adhan in his right ear and the iqama in his left ear.

The first picture Imam Musa saw was that of his father like whom there was none under the sky in highness, greatness and importance after his forefathers. The first word he heard was that of monotheism having the full meaning of faith.

Imam Abu 'Abd Allah (al-Sadiq) returned to his companions smiling, so one of them asked him: "My master, may Allah make you glad and make us your ransom, what has Hamida done? "

The Imam gave them good news of his blessed baby telling them of his great affair, saying: "Allah has given a boy to me; he is the best of those Allah has created. "

Yes, he was the best of those Allah has created in knowledge, piety, rightness, and cleaving to the religion. Imam al-Sadiq informed his companions of that his son would be among the Imams of Ahl al-Bayt, peace be on them, to whom obedience Allah made incumbent on His servants, saying to them: "Follow him; by Allah, he will be your leader. "[2]

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Imam Musa was born at al-Abwa'. It was said that he was born in Yethrib (Medina). [3] This (narration) is contrary to the unanimous agreement of the historians. He was born in the year 128 A. H. [4] It was said that he was born in the year 129 A. H. [5] That was during the reign of 'Abd al-Malik b. Merwan.

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[1] Al-Abwa' is a village in Medina. The gave of the pure one Amina b. Wahab, mother of the great Prophet, may Allah bless him and his family, is in it. It was said that it was called al-Abwa' because many epidemics happened in it. Thabit, a linguist, said that it was named al-Abwa' because it was full of floods. This justification is good. Mu'jam al-Buldan, vol. 1, p. 92.

[2] Bihar al-Anwar, vol. 11, p. 230. Dela'il al-Imama.

[3] Wafayat al-A'yan, vol. 4, p. 395.

[4] Tehdhib al-Tehdhib, vol. 10, p. 34. Al-Tebeqat al-Kubra, vol. 1, p. 33. Noor al-Abbsar, p. 135. Al-Menaqib, vol. 4, 323. Keshf al-Ghumma, vol. 3, p. 2.

[5] A'yan al-Shi'a, vol. 4, p. 3. It has been mentioned in Tuhfat al-Azhar that he was born before the rise of dawn of Tuesday, in the month of Sefer, in the year 127 A. H. It has been mentioned in Behar al-Ansab that he was born on Sunday, Sefer 7. A narration similar to this has been mentioned in the book al-Durus.

General Food

Imam Abu 'Abd Allah (al-Sadiq) , peace be on him, did not stay for a long time in al-Abwa'; rather he left it and headed for Yethrib (Medina). When he arrived in it, he immediately made a banquet to honor his baby; he gave food to the people for three days. [1] His followers came to him, congratulated him on his blessed baby and took part in his delight and gladness.

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[1] A'yan al-Shi'a, vol. 4, p. 3.

His Pure Childhood

Imam Musa made general progress during his childhood. He sucked at the breast of faith and was brought up in the lap of Islam. Imam Abu 'Abd Allah (al-Sadiq) , peace be on him, fed him on his sympathy and kindness. He poured down upon him rays of his great soul, guided him to noble habits, and directed him to brilliant behavior. So during his early age all the elements of the Islamic education gathered in him to the extent that during his childhood he attained perfection and education none had ever attained.

Love and Honoring

Imam Musa made good progress during his childhood. He was tranquil and received life with welcome and honoring. Everyday his father showered him with his plentiful sympathy. The Muslim masses met him with care and honoring. Imam al-Sadiq, peace be on him, gave preference to him over the rest of his children; he showed toward him love he did not show toward any other than him. Among the aspects of his love for him is that he gave him a piece of ground called al- Basariya, which he had bought for twenty-six thousand dinars. [1] He was asked about the extent of love for him and he answered: "I wish that I had no child other than him lest none should take part in my love for him. "[2]

While still young, Imam Musa said some words that amazed his father, who said: "Praise belongs to Allah Who has made you as a successor instead of the forefathers, a delight in the place of the children, and a substitute for the friends. "[3]

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The Shi'ites believe that the office of the Imamte is like that of the prophethood irrespective of favoritism, zeal out of the sentiment of love, except confirming virtue and praising faith. Accordingly Imam Abu 'Abd Allah (al-Sadiq) , peace be on him, declared his strong love and firm affection for his son. For he came to know that he was a real copy of him in talent and genius. Besides he came to know that he would be the Imam after him over the community of his grandfather.

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[1] Dela'il al-Imama, pp. 49-50.

[2] Al-Ithaf bi Hub al-Ashraf, p. 54.

[3] Bihar al-Anwar, vol. 11, p. 237.

His Features

The narrators of traditions have described Imam Musa's features, saying: "He was very brunet. "[1] It was said that he had a black color. [2] It was said that he had a bright color, of medium height, and had a thick beard. [3] Shaqiq al-Balakhi has described him, saying: "He had a good face, was very brunet and weak-bodied. "

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[1] Ibn al-Sebbagh, al-Fusool al-Muhimma. Akhbar al-Duwal, p. 112.

[2] 'Umdat al-Talib, p. 185. Al-Nefha al-'Anberiya, p. 15. In it the author has added that he was self-possessed and open handed.

[3] A'yan al-Shi'a, vol. 4, p. 9.

His Veneration and Esteem

Imam Musa had veneration similar to that of the prophets. The features of the pure Imams from among his forefathers appeared on his face. When some saw him, he respected and admired him. His veneration and esteem was described by Abu Nu'as, the poet of the 'Abbasid royal palace, when he met him on the road, saying:

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If the eye sees you without doubt and doubt opposes you, the heart will confirm you.

And if some riders appoint you as an Imam, your knowledge will lead them, so the riders see guidance through you.

I have made you as my sufficiency in my affairs, and he whose sufficiency is you does not fail. [1]

These poetry lines are one of the gushes of the soul and one of the kinds of awareness of living conscience. That is because Abu Nu'as spent the days of his life in amusement and impudence and lived on the dining tables of the 'Abbasids. He showed this sweet-smelling praise toward the Ahl al-Bayt at the time when someone praised them faced punishment and displeasure. He was urged to declare such praise by the Imam's reality and ideals of which there was no like during his time.

The lights of the Imam dazzled the poet of al-Ma'arra, Abu al-'Ala, and he composed a poem on lamenting Abu Ahmed, the Imam's grandson, saying:

Because of his majesty in the soul, your grandfather, Musa, is regarded as the character in Surat al-'Araf. [2]

Abu al-'Ala had no good opinion of anyone, nor did he praise anyone unless he tested him and came to know of his reality, but when he heard of Imam Musa and knew that he was unique, he praised and described him.

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[1] Al-Menaqib, vol. 4, p. 318.

[2] Seqeta al-Zind.

The Inscription of his Ring

As for the inscription of his ring, it displays that he cleaved to Allah and devoted himself to Him. It is as follows: "The kingdom belongs to Allah only. "[1]

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[1] Akhbar al-Duwal, p. 112.

His Kunyas

(His kunyas are): Abu al-Hasan, Abu al-Hasan al-Madi, Abu Ibrahim, Abu ''Ali, Abu Isma'il.

His Nicknames

As for his nicknames, they indicate the aspects of his personality and sides of his greatness; they are as follows:

Al-Sabir (the Patient)

Because he was patient toward the pain and the misfortunes he met form the tyrannical rulers, who punished him severely and treated him with all kinds of wrong and detested things.

Al-Zahir (the Brilliant)

Because he was brilliant through his holy ethics and his bright generosity through which he represented the ethics of his grandfather, the Messenger, may Allah bless him and his family.

Al-'Abd al-Salih (the pious worshipper)

He was given the nickname of al-'Abd al-Salih because of his (too much) worship and exertion in obedience (to Allah) to the extent that proverbs were coined about him throughout times and generations. He is famous for this nickname with the narrators of hadith; those who narrated on his authority said: "Al-'Abd al- Salih has related to me. "

Al-Sayyid (the Master)

Because he was one of the Muslim masters and one of their Imams; due to this nickname he was praised by the famous poet, Abu al-Fath who says:

I am the servant of the noble master; wherever I am, he is given my best regards. And if I am the servant of the noble, them I am free and the time is my servant. [1]

Al-Wafi (the Faithful)

Because he was the most faithful human being who was created in his time; he was loyal and kind to his companions and followers; rather he was loyal even to his opponents and those who harbored malice against him.

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Al-Amin (the Trusted one)

He was trusted in the full meaning of the word; rather his great personality was full of trust-he was entrusted with the affairs and precepts of the religion and with the affairs of the Muslims. He gained this nickname just as his grandfather, the great Prophet, had gained it and attained through it the confidence of all the people.

Qa'id al-'Askar (the Commander of the Troops)

Among his nicknames is Qa'id al-'Askar. [2] Shaykh 'Abbas al-Qummi, Thiqatual Islam and a famous researcher, may Allah make bloom his grave, has said: "The reason for giving such a nickname to the Imam, peace be on him, is that he represented al-Mansur on the Day of al-Nouruz. Meanwhile the troops and their commanders paid a visit to him. None of his forefathers and sons had undertaken such a ceremony, so he was given this nickname on this occasion. "[3]

Al-Kazim (the Restrained)

He was given this nickname because he restrained his anger toward those wrongdoers who severely punished him and subjected him to exhaustion, to the extent that he died a martyr of poison in a dark prison. He did not show his pain and sorrows to anyone; rather he thanked Allah for that. Ibn al-Athir has said: "He (Musa) is known for this nickname due to his patience, gentleness, and repelling evil with kindness. "[4]

Dhu al-Nafs al-Zakiya (the One with a pure soul)

He was given this nickname because he had a clear soul which was not spoiled by neither the sins of life nor by the defilement of material, to the extent that it became high and unique.

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Bab al-Hawa'ijj (the Gate of Needs)

This is the greatest of his nicknames in mentioning, the most famous of them in circulation and spreading. The non-Shi'a and the Shi'a know well that when a distressed or a sad person visit the grave of Musa, Allah relieves his pain and sorrows, and that when someone seeks sanctuary in his holy shrine, his needs are granted. He returns home cool-hearted and tranquil, free from sudden events and the calamities of days. All Shi'a, rather all Muslims, of different classes and tendencies, believe in that; for example, Shaykh and head of the Hanbalis, says: "When a certain matter worries me, and I visit the grave of Musa b. Ja'far, Allah, the Exalted, make easy to me what I like. "[5]

Imam al-Shafi'i says: "The grave of Musa b. Ja'far is a tried antidote. "[6]

The disasters of time and misfortunes of days overburdened a group of poets and writers, so they resorted to him and sought refuge with his shrine asking Allah through him to raise their ordeals, to remove their tribulation and detested things, so Allah remove that from them. We have read many of their eloquent poems. If we want to mention all their poems, then we have to write a big book; but we will mention some of them. Among them is al-hajj Muhammed Jewad al-Baghdadi, who visited the grave of the Imam asking him for granting his need, saying:

O he who is the namesake of the epithet of Moses, I have come to you walking toward your grave and intending (to visit you) from my homeland.

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Our needs are not granted except through the Gate of Hope, al-Jewad's grandfather.

Ayat Allah al-'Uzma Aal Bahr al-'Ulum, Sayyid Mahdi Aal Bahr al-'Ulum, may Allah light his grave, have hemstitched the above-mentioned two lines, saying:

O he who is the namesake of the epithet of Moses, I have come to you walking while love is my mount and love for you is my provisions.

Harm has afflicted me; my poverty has made me head for your grave intending (to visit you) from my homeland.

Our needs are not granted except through the usual Gate of Needs, near the see of generosity, at the Gate of Hope, al-Jewad's grandfather. [7]

'Abbas al-Baghdadi, the orator, has made them five, saying:

You are still doing good to mankind, giving sanctuary to him who comes to you and take care (of him).

If the vast space is unable to bear me, O namesake of the epithet of Moses, I will come to you running; and love is my mount and love for you is my provisions.

You are rain for those who have no rain; were it not for your abundant knowledge, existence would vanished.

I swear by Him Who is Exalted and Almighty, needs are not granted for us except at the Gate of Hope, al-Jewad's grandfather.

Yet another example of those who composed poetry on this subject is the great, genius poet, the late Sayyid 'Abd al-Baqi al-'Umary, who says:

If your affairs become narrow or difficult, resort to Abu al-Rida, Musa b. Ja'far, al-Jewad's grandfather; seek refuge with him and use him as a means (for granting your needs). [8]

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During his lifetime, Imam Musa was a place of flight and shelter for all Muslims. After his death, he is also an invincible fortress for those who seek refuge with him. For Allah, may His name be exalted, has gifted him with granting the needs of those who seek refuge with his shrine; to this meaning Thabit al-Wa'iz has referred in his poem in which he has praised Yehya b. Ja'far, Abu al-Fedl:

Yehya b. Ja'far is in the eastern side, and Musa b. Ja'far is in the western side.

That intercedes with Allah, the Generous, for us, and this (intercedes) with the pure Imam (for us). [9]

Most Muslims believe that Allah removes affliction and harm through resorting to the shrine of the Imam, peace be on him. Al-Khatib al-Baghdadi reported a story on the authority of an eye-witness who saw a woman who lost her mind and was very worried because she was told that her son had committed a crime. The local authority had arrested and imprisoned him; the woman began running toward the shrine of Imam Musa seeking refuge with it; a rogue who did not believe in the Imam asked her: "Where to? "

"To Musa b. Ja'far," she replied, "for my son has been imprisoned. "

"Surely, he has died in prison," explained the rogue sneeringly.

His words hurt the woman and she said with pain: "O Allah, show me your power by him who has been killed in prison! "

Allah responded to her prayer- her son was released and the mocker's son was imprisoned due to the crime ascribed to the former. [10] In this manner, Allah wanted to show her His power and to show to that person the dignity of the Imam with Allah. I (the author) personally was afflicted by one of the ordeals of the world and was about to fold my life, so I hurried to the shrine of Imam Musa, peace be on him, with a good intention, so Allah relived me and removed what had afflicted me. No one has doubt about this aspect by which the Imam has been marked except those who have doubt about their religion and Islam.

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Since the dawn of history, the Muslims have believed in this (quality of the Imam) and thought without doubt that Ahl al-Bayt, peace be on them, have a noble position with Allah, that tribulation is repelled through them, and that Allah is asked for rain through them. Just as Jabir b. 'Abd Allah (al-Ansari) said during his talk with Imam ''Ali b. al-Husayn, peace be on him; praising Imam Zayn al-'Abidin, al-Farazdaq says in his poem called al-'Asma':

He belongs to the people for whom love is religion, toward whom showing hatred is unbelief, to whom nearness is a refuge and place of preservation.

Evil and affliction are driven away through love for them; kindness and favors are increased through it.

Surely their graves are shelter and refuge for askers.

Al-Jawahry says:

Those who have installed their houses and their graves as guide for those who ask about the generous.

Those who have effaced the darkness of ignorance and showed the lamp of reason. [11]

Allah has gifted them with His favors and distinguished them by a great position, whether they are dead or alive.

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[1] Ibid. , p. 133.

[2] Tuhfat al-Azhar wa Zulal al-Anhar.

[3] Al-Kuna wa al-Alqab, vol. 1, p. 167.

[4] Mukhteser Tarikh al-'Arab, p. 209.

[5] Tarikh Baghdad, vol. 1, p. 120. Al-Shi'a wa al-Tarikh.

[6] Tuhfat al-'Alam, vol. 2, p. 20.

[7] Al-Sayyid Mehdi Behr al-'Uloom, Divan. It is a handwritten book and is available in the Library of al-'Allama al-Sayyid Sadiq Behr al-'Uloom.

[8] 'Abd al-Baqi, Divan, p. 133.

[9] Al-Nijoom al-Zahira.

[10] Tarikh Baghdad.

[11] Al-Jewahiri, Divan, vol. 3, pp. 177-178.

Chapter II

His Genius and Superiority

Before we talk about the immoderate cleverness by which Imam Musa, peace be on him, was distinguished in his early childhood, we have to talk about the educational factors that form a unique personality; Imam Musa attained the most wonderful means and results of such education.

The educationists and others have mentioned the factors leading to an educational entity and behavioral results of a person; they are as follows:

Heredity

The scientists of heredity and psycho think that heredity is among the effective reasons for the psychological formation and mental growth. They say that cleverness and all kinds of intellectual maturity of a person directly depend on heredity. The branch not only resembles its origin in its formal aspects but also it resembles it in its qualities. Concerning its smallest attributes, Heksely says: "All signs and characteristics of an organic being belong to heredity or environment. The hereditary formation puts the limits of that which is possible; environment decides that this possibility will be a fact; therefore, hereditary formation is the ability to react with any environment through a special way. "

This means that all signs and qualities in man's living systems belong to heredity or environment or society where man lives. Mendil has confirmed this hereditary aspect called conjugation heredity. He says: "Surly many hereditary attributes pass without division or change from one of the origins or from both of them to the branch. "

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Janjaz has established that in his statement: "Surely every man has hidden hereditary abilities, but the appearance of each ability depends on the conditions encompassing these abilities when they grow. "

Islam had discovered this phenomenon before it had been discovered by the scientists of heredity and psycho. It has been reported from the Prophet, may Allah bless him and his family, that a man belonged to the Ansars came to him and said to him: "O Allah's Apostle, this is my cousin. I am so-and-so, son of so-and-so (counting ten forefathers). She is the daughter of so-and-so (counting ten forefathers) ; there is no Abyssinian in her lineage nor in mine, but she has given birth to this Abyssinian. " Allah's Apostle, may Allah bless him and his family, bowed his head and then he raise it and said: "Surely you have ninety-nine races, and she has ninety-nine races. When the races come together, they move, and each race of them asks Allah, the Great and Almighty, to let its like to go to it. Stand up! He is your son; he has not come to you except through a race of yours or of hers. "

The man left taking his wife and his son by the hand. In another tradition, (the Prophet) said: "Choose (good women) for your sperms, for ethics pass from fathers to children (al-'iriq dassas). "

The Holy Qur'an refers to the smallest attributes carried by heredity. Narrating from His Prophet Noah, Allah the most High, says: "And Noah said: My Lord, leave not upon the land any dweller from among the unbelievers, for surely if you leave them, they will lead astray your servants and will not beget any but immoral, ungrateful (children). "[1] The verse clearly indicates that the beliefs of unbelievers and atheists pass through heredity from fathers to children. The encyclopedias of hadith are full of hadiths reported on the authority of Ahl al-Bayt, peace be on them. The hadiths indicate the reality of heredity, its laws, and its great importance in man's life. [2]

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In the light of the hereditary rule, we decide that Imam Musa, peace be on him, inherited from his forefathers, peace be on them, all the attributes that distinguished them from all people, such as generosity, clemency, love for good, kindness to men, and full dedication to general, good deeds.

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[1] Surat Nuh, verse 26.

[2] Al-Nizam al-Terbewi fi al-Islam.

The Family

Surely the family is one of the basic factors in building the educational entity and finding the social acquirement of someone's manners. It has a perfect effect on forming the child's character and on making him acquire habits staying constantly with him throughout his lifetime. For the child imitates the others in habits and behavior. Mander says: "Surely, the child-in the smallest habits staying constantly with him, in the most important qualities, in the general attitude toward people, in the general viewpoint through which he thinks of life or work, in all these things-is an imitator to a great extent. Perhaps imitation is sometimes conscious and intentional, but in most cases it is unconscious. If the child imitates well-mannered people, he will be impressed by their morals and their sentiments. In the first place this impression is regarded as an imitation, but quickly it becomes a habit, and the habit is a second nature; imitation is one of the two ways through which the individual attributes are acquired and personal ethics are formed. "[1]

According to this viewpoint, Imam Musa was unique in his attributes and essentials. For he grew up among a family who was the origin of piety, guardian of wisdom and knowledge, visited frequently by the angels, place of descent of inspiration and revelation, and to whom belonged all noble qualities and virtues in Islam.

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Imam Musa was brought under the care of his father, Imam al-Sadiq, the like of whom human history has ever known in faith, piety, and all tendencies except his forefathers, the pure Imams. Concerning him, his student Malik b. Anas said: "No eye has seen, no ear has heard, and (none) come to someone's mind more meritorious than Ja'far b. Muhammed al-Sadiq in knowledge, worship and piety. " 'Amru b. al-Muqdam said: "When I looked at Ja'far b. Muhammed (al-Sadiq) , I came to know that he belonged to the descendents of the prophets. "[2] The martyr, Zayd b. 'Ali, peace be on him, said: "In every time there is a man from among us, Ahl al-Bayt, whom Allah advances as a proof over His creatures. The proof of our time is my nephew, Ja'far; he who follows him does not go astray; he who opposes him is not rightly guided. "[3] This great Imam planted in the soul of his son Musa all his ideals and tendencies to the extent that he became, according to his early life and education, one of the unique Muslim thinkers and of the most prominent Muslim Imams.

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[1] 'Ilm al-Nefs fi al-Heyat.

[2] Tehdhib al-Tehdhib, vol. 2, p. 104.

[3] Al-Menaqib, vol. 2, p. 147.

The Environment

Those who are concerned in educational researches have unanimously agreed that environment is one of the most important factors on which education depends. It is it that forms instincts and habits in the child's self; so if it was good, its effects would also be good; if it was polluted with mal factions and deviation, the young would certainly suffer from the defects and blights wherein.

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Surely man, in his behavior, is not subject to his inward formation only, but also he is subject to outward factors that react with him and affect him. In this manner, environment imprints its effects in the inward thoughts and the depth of soul; through it a high degree of social perfection is achieved when it is good.

Surely if the social environment is stable and the family is not disordered, they will make the behavior of the young righteous, gentle, and void of deviation. The UNISCO has made a research on the non-natural effects on the child's self. After the specialists had made an elaborate research (in this respect) , they stated the following: "Without doubt, the environment that is psychologically stable and the united family whose members live in an atmosphere of mutual sympathy is the first foundation on which the adoption of the child from sentimental viewpoint is based. The child later depends on this foundation in fixing his social relationship hypothetically; if the child's personality is distorted by the parent's bad treatment, he is unable to associate with society. "[1]

As for the environment where the Imam lived, it was religious and prevailed by human values and ideals. As for the house in which he lived, it was one of the institutes of virtue, and of the schools of faith and piety; it was flooded by love, avoiding formality, leaving bitter, and obscene language; in this manner all the elements of high education were secured for the Imam.

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[1] UNISCO, the Effects of Family and Society on the Young under 13, p. 35.

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Cleverness and Genius

The psychologists have divided cleverness into two kinds: social cleverness, and abstract one. Concerning the difference between them, they have said: "Surely social cleverness means understanding people in a right manner and associating with them with wisdom and reflection. As for the abstract cleverness, it means understanding concepts and symbols of which is understanding scientific schools and making distinction between the correct and the incorrect from among them. "[1]

In his early age Imam Musa attained both kinds of cleverness; that was through his understanding the people, his behavior toward them with wisdom and reflection, his understanding the facts of affairs, his knowledge of hidden things the great religious scholars had not understood.

Yet another aspect that fills hearts with admiration and astonishment is that Imam Musa, peace be on him, in his early age, was able to encompass different kinds of sciences and knowledge, though the early age does not help man do that. This matter cannot be justified except in what the Shi'ites believe and are unanimous on it. That is that the Imam should throughout the stages of his lifetime be the most knowledgeable of the people of his time. He should be the greatest of them in reflection, and encompassing all the things the community needs in all fields. Moreover, his knowledge should be divine and not acquisitive just as that of the prophets.

Not only the Imam had such an aspect, but also all the Imams of Ahl al-Bayt, peace be on them, shared him with it. For example, his grandson al-Jewad was the youngest of all the Imams; nevertheless, the Shi'a resorted to him and believed in his Imamate after the death of his father Imam al-Rida, peace be on him. He was then about seven years old, but al-Ma'mun held a meeting and summoned the greatest religious scholars in order to examine him in the most important, 

ambiguous, and difficult questions. They asked him about them and about various kinds of sciences and knowledge, and he answered them successfully. They admired him, and some of them believed in his Imamate. The biographers of Imam al-Jewad have unanimously agreed on writing that on his authority.

We will mention some of Imam Musa's attitudes during his early age to indicate his great scientific abilities.

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[1] Mejelet Heyatek, vol. 6, p. 157, an Essay by Professor Thorindik.

With Abu Hanifa

Abu Hanifa was among those who believed in the (doctrine) of compulsion and summoned (the people) to believe in it. This belief maintains that the act that issues from man is not created by him and does not issue from him through his choice. Rather it is created by Allah and issues through Allah's will, and that man's will and power has no relationship in finding any deed whether it issues from him through his choice or he is forced to perform it. The Shi'ites have unanimously agreed that such a belief is invalid and incorrect. Besides the jurists have established that it is false; they have conscientiously decided that any optional act should be preceded by some voluntary prerequisites which are as follows:

1. One must imagine the thing in mind.

2. His soul must incline to it.

3. He should perfectly be sure of its advantage.

When these prerequisites are perfect in the horizon of soul, the will clings to deed, and man strives to find it or orders it to be performed, whether it is good or ugly, and there is no coercion or compulsion on man to perform it. [1]

Any way, Abu Hanifa was on top of those who believed in compulsion; he traveled to Yethrib (Medina) to debate with Imam al-Sadiq, peace be on him, on this belief, while he was famous for his being the opponent of it. When he arrived in it, he headed for the Imam's house. He sat in the corridor waiting for a permission to enter. While he was sitting there, a boy came out walking slowly. He asked the boy: "Where does the stranger relieve nature? "

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The boy turned to him and said to him: "Slowly! " Then he sat down politely, leaned against the wall, and began to give him an answer to his question, saying: "Avoid the banks of rivers, the places where fruit fall, the courtyards of mosques, and the middle of a road. Hide yourself behind a wall; you should not face the qibla (direction to the Kaaba) nor have your back towards it; and relieve nature where you wish. " He explained to him the places where it is detested or forbidden to relieve nature, so Abu Hanifa was dazzled and astonished because he had not thought that there was a boy who had such a scientific ability.

"What is your name? " asked Abu Hanifa.

"Musa b. Ja'far b. Muhammed b. 'Ali b. al-Husayn b. 'Ali b. Abi Talib," was the answer.

When Abu Hanifa came to know that the boy was a branch of the Tree of the Prophecy and the Imamate, he became tranquil, and then he asked him about the question he had prepared for Imam al-Sadiq, saying: " Boy, from whom does disobedience (issue)? Does it issue from Allah or from the servant? "

The Imam answered him, saying: "Either it issues from Allah and not from the servant at all, so Allah does not punish the servant for what he does not do; or it issues from the servant and Allah, and Allah is a stronger partner. Therefore, the stronger partner has no right to punish the weak for a sin in which they are equal; or it issues form the servant and not from Allah. So If He wills to pardon (him) , (He will pardon him) , and If He wills to punish (him) , (He will punish him) ; and Allah is He whose help is sought. " According to the rational restriction, this conclusion is full of all the elements of the firm scientific proofs man cannot invalidate or refute.

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Abu Hanifa became dazzled and astonished, so he raised his voice, saying: "I am satisfied with what I have heard! "

He went out defeated; inability appeared on his face. He did not met with Imam al-Sadiq; the Imam's answer to him and his inability to replay him became famous among the scientific circles; accordingly, a poet composed a poem on the answer of the Imam, peace be on him, to Abu Hanifa, saying:

Our deeds through which we are dispraised have three meanings when we perform them: either our Lord create them by Himself, so we are not blameworthy when we perform them,

Or He shares them with us, so the sin that befalls us will befall Him,

Or my Lord has no sin in performing them, so the sin belongs to him who performs them. [2]

This attitude indicates that Imam Musa had abundant sciences and knowledge during his early age. For he understood what the intellects of the great religious scholars did not understand. For example, Abu Hanifa was unable to stand before his flowing thinking. He found no way to safe and preserve his position except withdrawing from him and avoiding discussing with him any subject matter; this attitude shows that the Imam had abundant knowledge and cleverness none had in such an age except his forefathers, who were singled out with the Imamate.

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[1] Professor Ayat Allah al-'Uzma al-Sayyid Abu al-Qasim al-Khu'I has explained these affairs and given more proofs of them. That is in his researches in Science of Islamic Fundamentals ('Ilm al-Usool). He has given decisive proofs of that compulsion and authorization are invalid. He has established the affair between two affairs in which the Imams of Ahl al-Bayt believed. I (the author) have mentioned that in my book Teqrirat Ayat Allah al-Khu'I in Science of Islamic Fundamentals ('Ilm al-Usool).

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[2] Al-Murteda, Amali, vol. 1, pp. 105-106. Bihar al-Anwar, vol. 4, p. 1049.

His Decision against Abu al-Khattab

Muhammed b. Maqlas al-Asadi, better known as Abu al-Khattab, was among the Imams of the atheists in the Arab and Islamic world. He spoiled the religion of the young Muslims. That was through his originating a belief through which he launched a war against all the Islamic regulations; the principles of his thought has been mentioned by al-Qadi, Abu Hanifa al-Maghribi, who said: "He (Abu al-Khattab) claimed that Ja'far b. Muhammed was Allah, be He raised far above his statement. When his companions were overburdened by performing the religious duties, they came to him and said: 'Abu al-Khattab, make light for us (the religious duties). ' So he ordered them to leave them to the extent that they left all the religious duties and performed the prohibited. He permitted them to bear witness to each other through falseness. He said: "He who recognizes the Imam is permitted to perform all the forbidden things. "[1]

Abu al-Khattab's destructive beliefs appeared in Kufa at the time when the political disorders reached the zenith and the summons to the 'Abbasids was opening its way firmly and successfully. The conditions helped him gather around him some Kufan men to teach them his beliefs and to show them the plans of the summons, meeting, and appearance. [2] When Imam al-Sadiq, peace be on him, heard of his heresy and unbelief, he disavowed him and openly cursed him, for he was among his companions and followers, then he renounced (his doctrine) after that. 'Isa al-Shalqani hurried to Imam al-Sadiq, peace be on him, to ask him about his opinion of this dangerous atheist, and he, peace be on him, answered: "Isa, what has prevented you from meeting with my son (Imam Musa) to ask him about all what you desire?

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Thus, 'Isa went to Imam Musa, who was then a young boy studying in his room. When the Imam, peace be on him, saw 'Isa, he had answered him before he asked him. He said to him: "Isa, surely Allah, the Blessed and Exalted, made a covenant through the prophets for the prophethood and they never turned away from it. He made a covenant through the testamentary trustees for religious obligations and they never turned away from it; He gave faith to a people for a time and then He deprived them of it; as for Abu al-Khattab, he is among those who were given faith and deprived of it. "

'Isa admired the Imam's answer, so he rose for him embraced him and kissed his forehead and said: "May my father and mother be your ransom, offspring, one of the other; and Allah is Hearing, Knowing. "

Then he turned to Imam Abu 'Abd Allah (al-Sadiq) and told him about the wonderful talents of his son Imam Musa, peace be on him. So Abu 'Abd Allah (al- Sadiq) said to him: "Isa, If you ask this son of mine about what is between the two covers of the Qur'an, he will give you an answer to it with knowledge. "

Then he ordered his son to be brought out of the study. At that time 'Isa believed that Musa, peace be on him, was an Imam, that he was the heir apparent and successor of his father over all the people. [3] Yet another example of Imam Musa's immoderate cleverness is that he came to his father carrying a tablet (lawh) with him. His father made him sit in his lap and said to him: "My little son, write: Abandon ugly things and do not perform them! " When he wrote that, his father said to him: "My little son, complete it. " He completed it saying: "If you perform good deeds to someone, then increase them. " Then the Imam gave another statement to his son and ordered him to complete it, saying: "You will meet from your enemy all tricks. "

He completed it saying: "If the enemy schemes against you, do not scheme against him. " The Imam became happy with his son' talents and genius; he embraced him, showed his admiration toward him, and said: "Offspring, one of the other! "[2] Another example of the sings of his genius in his childhood is that which has been reported by Saffwan al-Jammal, who said: "I (Saffwan al-Jammal) asked Abu 'Abd Allah (al-Sadiq) , peace be on him, about the leader of this affair (after him). He said: 'The leader of this affair is one who does not fool and play. '"

Saffwan said: "While he was relating to me about that, Abu al-Hasan Musa, who was then a young boy, came towards us along with a young sheep. He addressed the young sheep, saying: 'Prostrate to your Lord! ' So Abu 'Abd Allah, peace be on him, took and embraced him, and then he said to him: 'May my father and mother be ransom to you, O you who do not fool and play! '"

We have mentioned these attitudes that show a great part of his cleverness and genius as if he, through this wonderful cleverness, did not passed any of the stages of childhood.

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[1] De'a'im al-Islam, p. 64.

[2] Herekat al-Shi'a, p. 73.

[3] Bihar al-Anwar, vol. 11, p. 237.

[4] Al-Menaqib, vol. 2, p. 380.

Chapter III

School of Imam al-Sadiq

Among the most important things of which Islam has taken care in its brilliant message is spreading cultural awareness and making public knowledge among people, for this reason it has made seeking knowledge as a religious obligation. It is incumbent on all Muslims to undertake it in order to develop their life in the economic and political fields, and to make them as a righteous community having a wise leadership for the peoples and nations of the world.

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Surely Islam believes in knowledge and its creative ability in making a human civilization. It shows that man cannot reach his sound objectives in building his society except through the foundation of scientific awareness standing on understanding and reflecting on the facts of affairs. Besides it has regarded armament with knowledge as an individual and a social necessity.

The Imams of Ahl al-Bayt played a positive role in giving life to the scientific life and to develop it in the world of Arabs and Islam, in spite of the harassment they met from the ruler of their times. Among the most prominent activities they rendered in this way was founding a science school aiming at spreading all kinds of knowledge, freeing the opinions of the Muslims from ignorance and dullness. We will mention some affairs of this school as follows:

The First Founder

The first founder of this great school was Imam 'Ali, the Commander of the faithful, the first pioneer of knowledge and development in Islam. He spared no effort to spread sciences and educate the Muslims; he used the Kufa Mosque as a school where he delivered from his pulpit his golden sermons full of economics, politics, administration, philosophy, ethics, enlightening awareness aiming at establishing good behavior and morals. He singled his companions and disciples with his brilliant knowledge taken from that of the great Prophet, may Allah bless him and his family, so they learned from him theology, monotheism, jurisprudence, Islamic legislation, eloquence, and the like. Then they supplied the Islamic world with their books and their legacy. Some of them were 'Abd Allah b. 'Abbas, the great scholar of the community and great authority of the Qur'anic sciences. Abu al-Aswad al-Du'ali, the first teacher of Arabic grammar.

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Abu Rafi' was the first to write on the science of military expeditions and biographies in Islam[1]; he wrote the book al-Sunan wa al-Ahkam wa al-Qada'[2]; the Companions (of the Prophet) admired and magnified this book. [3] There are many writers like these scholars who have lighted the intellectual life in Islam. After his father, Imam al-Hasan, the sweet basil and first grandson of the Prophet, developed those science foundations and took care of them, but these foundations were moved from Kufa to Yethrib (Medina) after the Iraqis had deserted him. He, peace be on him, used the Mosque of the Prophet as an institute for giving his scientific lectures. The narrators of traditions have mentioned some of his eminent students and the narrators of his sayings. They are al-Hasan al-Muthanna, al- Musayyab b. Nujba, Swayd b. Ghafla, al-Ala' b. 'Abd al-Rahman, al-Sha'bi, Hubayra b. Barkam, al-Asbagh b. Nabbata, Jabir b. Khuld, Abu al-Jauwaz, Isa b. Ma'mun b. Zarara, Naffala b. al-Ma'mum, Abu Yehya Umayr b. Saeed al-Nakha'i, Abu Maryam b. Qays al-Thaqafi, Tuhrub al-Ajali, Ishaq b. Yasar (the father of Muhammed b. Ishaq) , 'Abd al-Rahman b. 'Awf, Sufayn b. al-Layl, and 'Umar b. Qays al-Qufun. [4]

Yethrib flourished during that time and became the richest of all the Islamic cities in science, literature, and culture.

After the death of his brother, Imam al-Husayn, peace be on him, undertook taking care of that institute and supplying its students with different kinds of science. However, he did not last for a long time because he met a difficult affliction and trial from the tyrant of his time, Yazid b. Mu'awiya, who made public unbelief and atheism. So Imam al-Husayn, peace be on him, thought that the religious duty made it incumbent on him to sacrifice his valuable blood for the religion of his grandfather. He also felt that he had to sacrifice his star children and his household for the sake of the word of monotheism and to save the Muslims from the tyranny and violence of the Umayyads. Through that he could record for the truth and the thought the most wonderful, noblest, and highest sacrifice in human history.

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After the martyrdom of the one who refused injustice (i. e. , Imam al-Husayn) [5], his son Imam 'Ali b. al-Husayn devoted himself to worship. He fasted by day and spent night in worship. So he became like an old small-sized water-bag out of too much worship. Moreover he suffered from the painful sorrows that attacked him during all the periods of his lifetime due to the calamities and misfortunes had befallen his father. The tragedy of Kerbela was standing in front of him. He was drowned in a current of pain and sadness. So he is regarded as one of the five tearful persons who represented sorrow and agony in the world of existence. In spite of these strong sorrows that did not leave him, he, peace be on him, played an important role in supplying the religious scholars and the narrators with his traditions on different kinds of sciences and arts. Many traditions have been reported on his authority by his sons: Muhammed, Zayd, and 'Abd Allah. Many traditions have also been narrated on his authority by Abu Salam b. 'Abd al-Rahman, Tawus b. Kasan, Abu al-Zanad, 'Asim b. 'Amr b. Qattada, Asim b. 'Ubayd Allah, al-Qa'qa' b. Hakeem, Zayd b. Aslam, al-Hakam b. 'Utayba, Habeeb b. Abu Thabit, Abu al-Aswad Muhammed b. 'Abd al-Rahman b. Nawfal, Muslim al- Butayn, Yehya b. Saeed al-Ansari, Hisham b. Urwa, 'Ali b. Zayd b. Jadd'an, and the like. [6]

These narrators have reported on his authority different kinds of sciences. They have also reported on his authority al-Saheefa al-Sajjadiya, which is regarded as the Gospel of Mohammed's household; that is because it contains intellectual wealth distinguished by deciding the rules of morals, the principles of virtues, the sciences of monotheism, and the like.

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They have narrated on his authority the Treatise on Rights (Risalat al-Huquq) , which is the most wonderful treatise written in Islam. For it has shown the creative rules for the rights of the state against the people, the rights of the people against the state, and the rights of the Muslims against each other. It has also decided the general programs for the principles of education, the types of behavior, the precepts of teaching, the rights of the teacher against the learners, and the like from among the rights that are necessary to men in their individual and social life

They have reported on his authority the authentic wise sayings, valuable opinions, and proverbs; through all these things Imam 'Ali b. al-Husayn contributed in building the scientific life, and developing the intellectual life on the earth.

After the death of his father, Imam Muhammed al-Baqir[7], peace be on him, took care of that religious foundation and supplied its scientists and students with the Islamic sciences and morals. During his time science institutes flourished; some scientists surrounded him to learn his brilliant sciences; he was the only authority in the Islamic world in his time for the religious sciences; concerning him Malik al-Juhni says:

When the people seek for the knowledge of the Qur'an, Quraysh rely on him.

If someone asked where is the son of the daughter of the Prophet, you would gain through him the wide branches (of knowledge).

You are like stars shine for night-travelers, (you are) like mountains which have inherited vast knowledge. [8]

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The scholars of his time lowered themselves before him[9] in recognition of his high scientific position the like of which none had.

The reliable narrators have reported on his authority great abilities of the jurisprudence of Ahl al-Bayt, peace be on him. Some of these narrators are: Zarara b. A'yun about whom Imam al-Sadiq has said: "Were it not for Zarara, I would think that the traditions of my father would get lost. [10] Muhammed b. Muslim heard from him thirty thousand traditions[11]. Abu Basir and his brothers concerning whom Imam al-Sadiq has said: "Were it not for these, the traditions of the Prophet would be cut off and be effaced. [12] 'Abd al-Malik b. A'yun, for whom Imam al-Sadiq invoked Allah, saying: "O Allah, surely Abu al-Daris was with Your choice from among Your creatures, then place him among the household of Muhammed, may Allah bless him and his family, till the Day of Judgement. "[13] His traditions have also been reported by 'Amr b. Dinar, who is one of the authors of the tradition books called "the Six Authentic Books", (al-Sihaah al-Sitta). Yet other examples of the narrators of his traditions are: al-A'rajj, al-Zuhri, Abu Jahdam, Musa b. Salim, al-Qasim b. al-Fedl, al-Awzaa'i, Ibn Jurayh, al-A'mash, Shayba b. Nassaah, 'Abd Allah b. Abi Bakr, 'Amr b. Hazm, 'Abd Allah b. Ata', Bassam al-Sayrafi, Harb b. Surayh, Hajjajj b. Artara, Muhammed b. Sawqa, Makhul b. Rashid, Mu'ammar b. Bassam,[14] and other than them. The scientific life flourished and grew in the period of the School of Ahl al-Bayt, which supplied the Islamic world with all the essentials of the intellectual renaissance.

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[1] Te'sees al-Shi'a li 'Uloom al-Islam, p. 232.

[2] A'yan al-Shi'a, vol. , part 2, pp. 34-35.

[3] Al-Nejashi, Rijal, p. 5.

[4] Heyat al-Imam al-Hasan, vol. 2, p. 280. It has been quoted from Ibn 'Asakir's History.

[5] Al-Zuhri has said: "I have never seen a Qereshi better than 'Ali b. al-Husayn. " He has also said: "I have never seen anyone greater in jurisprudence than him. " Ibn Weheb has said on the authority of Malik: "There was none among the household of the Apostle, may Allah bless him and his family, like 'Ali b. al-Husayn. "

[6] Tehdhib al-Tehdhib, vol. 7, p. 305.

[7] He was given the nickname of al-Baqir because he was well-versed in knowledge. It was the Prophet, may Allah bless him and his family, who had given him this nickname before he, peace be on him, was born. Jabir b. 'Abd Allah al-Ansari narrated on the authority of the Prophet, may Allah bless him and his family, who has said: "It will happen that you will live until you meet one of my children descended from al-Husayn, called Muhammed, who will spilt wide open knowledge. When you meet him, recite my greeting to him. " A narration similar to this in meaning has been mentioned in Ibn Qutayba' 'Uyoon al-Akhbar, vol. , p. 212.

[8] Al-Ithaf bi Hub al-Ashraaf, p. 52.

[9] Mir'at al-Jinan, vol. , p. 248.

[10] Al-Keshi, Rijal, p. 88.

[11] Ibid. , p. 112.

[12] Ibid. , p. 113.

[13] Ibid. , p. 117.

[14] Tehdhib al-Tehdhib, vol. 9, p. 350.

At the Time of Imam al-Sadiq

Imam al-Sadiq, peace be on him, caused the springs of knowledge and wisdom to gush out on the earth. He opened to the people doors to knowledge they had not known before; he filled the world with his knowledge, as al-Jahiz said. [1] The people transmitted from him knowledge. The knowledge was circulated by the riders and its fame spread in all the countries, as Ibn Hajar stated. [2]

Among the most prominent activities Imam al-Sadiq made to spread and make public knowledge among the people was his developing the School of Ahl al-Bayt and supplying it with the elements of life and survival. This school has been ascribed and added to him because of his positive role in widening and promoting it from a special level to a high level through which it became the highest of all the scientific institutes and schools in all the times. Imam al-Sadiq's school enlightened human thinking, made the Islamic reason appear, developed human society, produced a choice of scholars, leaders, and inspired thinkers who spared no effort to spread all kinds of knowledge and to ripen the intellectual life at that time. So they were worthy of taking the medal of the golden time in Islam.

Those who made some researches on Imam al-Sadiq's school said: "Some great thinkers, philosophers, and scholars graduated from Imam Ja'far al-Sadiq's intellectual school. The Islamic civilization and the Arab though are indebted to this intellectual school for development, progress, and everlastingness, (and they are indebted) to its den Imam al-Sadiq for scientific glory and valuable inheritance. "

Imam al-Sadiq's school released thinking and spread scientific awareness through employing a great group of scholars who educated and set right the Muslims and made them progressive in the scientific fields. The following is a brief review on the affairs of this great institute during the time of Imam al-Sadiq, peace be on him.

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[1] Al-Sendubi, Resaa'il al-Jaahiz, p. 106.

[2] Al-Sewa'iq al-Muhriqa, p. 120.

The factors of Development and Prosperity

As for the factors that led to developing and progressing the School of Imam al-Sadiq, they are as follows:

1. The Islamic world in the time of Imam al-Sadiq, peace be on him, was sinking under discords and disorders, swinging in corrupt inclinations and private tendencies, prevailed by the parties that led to the disunion of the society and the disagreement of its sectors, and witnessed the outbreak of the war in all cities and regions. That is because the Umayyad Empire collapsed, the 'Abbasid state was established, the Muslims turned away from knowledge and sciences and headed for those terrible events. Some of them supported the previous regime and some of them supported the new one; they were busy defending their political beliefs and this distracted them from seeking knowledge and religious guidance.

Imam al-Sadiq seized this appropriate opportunity and began spreading the Islamic culture that was part of the Islamic message. The Muslims again found the opportunity to return to the Islamic regime that had made it incumbent on them to seek knowledge as one of the religious duties. They found in the grandson of the great Prophet the leader who would direct them to build their civilization and scientific entity, so they intended to attend his school to supply themselves with its brilliant knowledge.

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2. Imam al-Sadiq, peace be on him, was apart from intervening in any of the affairs of the Umayyad and 'Abbasid governments. He did not practice any positive act against the political objectives of the two states. He was isolated from all the people who loved him and intended to please him. The local authority did not observe him nor did it harass him and prevent him from spreading his sciences. He found a vast opportunity before him to open the gates of his school and to supply his students with all kinds of knowledge and sciences. The great scholars, narrators, and traditionists hurried to join his institute. He, peace be on him, found them as good helpers to achieve his reformative, immortal message, that enlightened the intellects of the Islamic society and saved it from the sediment of ignorance and dullness.

3. Imam al-Sadiq, peace be on him, himself undertook the affairs of this institute and took care of it. The Muslims of all different tribes and tendencies have unanimously agreed that he was the most brilliant of all the Muslim Imams in knowledge, jurisprudence, and talents. It is natural that the personality of a den has an effect on making the school successful and prosperous.

The Public Center

Imam al-Sadiq chose Yethrib, the land of emigration and place of descent of inspiration, as a place for his great school and institute; thanks to his efforts, Yethrib became one of the cities of science in Islam and one of the institutes of sciences.

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As for the place of giving lectures, it was, of course, the Mosque of the Prophet where the Imam gave his lectures and lessons on all arts. The Imam sometimes gave his lessons in the courtyard of his house. Through his students Yethrib became prosperous, regained its activity and position in guiding the Islamic society.

The Science Delegations

When Imam al-Sadiq opened the gate of his school, all the pioneers of virtue and knowledge from different Islamic countries hurried to join it. That is because they intended to learn the sciences of the Imam and educate themselves with the precepts and teachings of the religion. Besides joining the school of Ahl al-Bayt was regarded as one of the requirements of honor and pride with the Muslims. Professor Sayyid 'Abd al-'Aziz al-Ahl has talked about the science delegations who joined the school of the Imam, peace be on him, saying: "Kufa, Basrah, Wasit, and al-Hijaz sent to Ja'far b. Muhammed their children who belonged to all tribes such as Banu Asad, Ghani, Mukhariq, Tay, Saleem, Ghatfan, Ghaffar, al-Azd, Khuza'a, Khath'am, Makhzum, Banu Dabba, and Quraysh, especially Banu al- Harith b. 'Abd al-Muttalib and Banu al-Hasan b. 'Ali. A crowd of the free and the children of the retainers from among the notables of this community from among the Arabs and the Persians, especially the City of Qum[1], traveled (to Yethrib to join the school of the Imam).

The Muslim country took part in sending its children to the school of the Imam, the grandson of the great Prophet, may Allah bless him and his family, to learn his pure sciences and to study the religious precepts under him. Through that the Islamic society won a wonderful victory in supporting the scientific movement and taking part in building its entity.

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[1] Ja'far Bin Muhammed, p. 59.

The Number of its Students

When the School of Imam al-Sadiq opened its doors for all the children of the Muslims, a great number of the pioneers of science hurried to join it. The narrators mentioned that their number was four thousand students. [1] This number is great in comparison with the other science institutes of that time. Among them were great scholars and traditionists some of whom became the Imams and heads of some Islamic schools, and who transmitted from the Imam vast knowledge the riders circulated and whose fame spread throughout the countries. [2]

Al-Hafiz Abu 'Abbas b. 'Uqda al-Hamadani al-Kufi wrote a book on the name of the traditionists who reported traditions on the authority of Imam al-Sadiq; he has mentioned the biographies of four hundred thousand narrators of them. [3] In his book called al-Mu'tabar, al-Muhaqiq (al-Hili) has said: "In his time, vast sciences spread from him (Imam al-Sadiq) through which he dazzled the intellects; a group of the traditionists reported on his authority; their number is about four hundred thousand traditionists. " Sayyid Muhammed Sadiq Nasha'at has said: "Ja'far al-Sadiq's house was like a university and was always embellished by the great scholars (specialists) in hadith, explanation (of the Qur'an) , wisdom, and theology. The session of his lessons was most times attended by two thousand and some times by four thousand famous religious scholars; his students who attended his session and lectures collected his traditions in a group of books regarded as an encyclopedia for the Shi'ite of Ja'fari doctrine. "[4] Accordingly, the scientific movement widened at that time, and its waves included the following times and spread light, guidance, and righteousness among all the Muslims.

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[1] Al-Irshad. A'lam al-Wara. Al-Mu'tabar. Al-Anwar. Al-Dhikra.

[2] Al-Sewa'iq al-Muhriqa, p. 120.

[3] Tarikh al-Kufa, p. 40.

[4] Imam al-Sadiq wa al-Medhahib al-Arba'a, vol. 1, p. 62.

Its Branches

Most of those who graduated from the school of Imam al-Sadiq returned home while they had vast scientific wealth. When they settled in their homelands, they played an important role in spreading the Islamic culture, establishing science institutes and religious clubs that educated souls and raised the level of morals. The religious institute established in the Mosque of Kufa was the greatest of all those institutes. For it was attended by the nine hundred religious scholars from among whose who were graduated from the school of Imam al-Sadiq. Likewise, al-Hasan b. 'Ali al-Washsha'[1] has been related to us, saying: "I (al-Hasan b. 'Ali al- Washsha') found in this mosque (i. e. , the Mosque of Kufa) nine hundred old men (traditionists) ; they all said: 'Ja'far b. Muhammed related to me. '"

[2] For this reason, the scientific movement vastly widened to the extent that it included all the Islamic regions. This has been mentioned by professor Sayyid Meer 'Ali al-Hindi: "It goes without saying that the publication of science at that time released intellect. So the philosophical discussions became public in all the cities of the Islamic world. It is worth mentioning that this movement was headed by the grandson of 'Ali b. Abi Talib whose name is Ja'far and whose nickname is al- Sadiq. He was a man with a wide horizon of reflection and unfathomable reason. He was well-versed in the sciences of his time. In fact, he is regarded as the first to found the philosophical schools famous in Islam. Not only those who became the heads of the Islamic schools attended his scientific seminar, but also the seekers of philosophy and the philosophers from the remote regions attended it. "[3]

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Many knowledgeable families in Kufa studied sciences under Imam al-Sadiq, and then they became famous for jurisprudence and hadith such as the family of Hayyan al-Taghlubi, the family of A'yun, Banu 'Attiya, the family of Banu Darrajj, and other than them. [4] These families honored Imam al-Sadiq when he resided in Kufa for two years during the days of al-Saffah. His house was among the Banu of 'Abd al-Qays. The Shi'a crowded before him to ask him about religious edicts and the precepts of their religion. Concerning this crowd and their too much going to him, Muhammed b. Ma'ruf b. al-Hilali has related to us, saying: "I went to al-Hira to (visit Ja'far b. Muhammed al-Sadiq) , but I had no ability to reach him because there were many people. On the fourth day the people left him; he saw me and brought me near to him; then he went to visit the grave of (Imam 'Ali) the Commander of the faithful; I followed him; while I was walking with him, I heard his speech. "

Any way the school of the Imam and all the science foundations that branched from it established the edifices of knowledge and virtue in the Islamic world.

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[1] Al-Hasan b. 'Ali b. Ziyad al-Washsha' was Bejeli and Kufi. He was among the great figures of this sect. He devoted himself to Imam al-Rida, peace be on him. He is regarded as among his loyal companions. He wrote many books of which were: Thawab al-Hajj, al-Manasik, al-Nawadir, Masa'il al-Rida, and others. This has been mentioned in the book al-Ta'liqat, p. 103.

[2] Al-Mejalis al-Seniya, vol. 5, p. 28.

[3] Ja'far Bin Muhammed, p. 59.

[4] Tarikh al-Kufa, p. 408.

His Professional Students

Many students of Imam al-Sadiq specialized in a group of sciences and arts. Among those who were specialists in philosophy, theology, and the researches on the 

Imamate were Hisham b. al-Hakam, Hisham b. Salim, Mu'min al-Taq, Muhammed b. 'Abd Allah al-Tayyar, Qays al-Masir, and the like. Those who specialized in the science of Islamic jurisprudence and its principles, exegesis, and the rest of the religious sciences were Zarara b. A'yun, Muhammed b. Salim, Jameel b. Darrajj, Burayd b. Mu'awiya, Ishaq b. Ammar, Ubayd Allah al-Halabi, Abu Basir, Aban b. Taghlub, al-Fudayl b. Yasar, Abu Hanifa, Malik b. Anas, Muhammed b. al-Hasan al-Shaybani, Sufyan b. 'Uyayina, Yehya b. Sa'eed, Sufyan al-Thawri, and the like. The specialist in chemistry was Jabir b. Hayyan al-Kufi, the most famous chemist in the world, as Fandik has said. The specialist in the Philosophy of Existence and Secrets of Creation was al-Mufaddal b. 'Amr, who has also mentioned in his book which was dictated to him by Imam al-Sadiq most chapters of medicine such as physiology, blood circulation, germs, anatomy, and others.

Surely, the School of Imam al-Sadiq, peace be on him, had proudly preceded science institutes in founding specialization in scientific studies.

Recording Sciences

Imam al-Sadiq urged his students to write down his lessons and lectures on most sciences and arts lest they should be disordered and lost; he emphasized this summons in other places.

Abu Basir has narrated, saying: "I visited 'Abd Allah (al-Sadiq) and he asked: 'What prevents you from writing? You do not keep (your information) unless you write them down. A group of people from Basrah asked me about something; they had recorded it before they left me. '"

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Abu Basir has narrated, saying: "I have Heard Abu 'Abd Allah (al-Sadiq) say: 'Write down (your information) , for you do not keep (them) unless you write (them) down. '"

'Asim has said: "I have heard Abu Basir say: 'Abu 'Abd Allah al-Sadiq, peace be on him, said: 'Write down (your information) , for you do not keep (them) unless through writing (them) down. '"[1]

His students responded to this brilliant summons that deeply aimed at enlightening human reason and spreading knowledge among the people; his companions recorded sciences. For example, Aban b. Taghlub has written the following books:

1. Kitab Ma'ani al-Qur'an (a book on the Meanings of the Qur'an).

2. Kitab al-Qira'at (a book on the recitations of the Qur'an). [2]

3. Kitab al-Fada'il (a book on the outstanding qualities).

4. Al-Usool fi al-Ruwaiya (Principles of Narration).

5. Aghareeb al-Qur'an

Muhammed b. 'Ali al-Bajali al-Kufi, better known as Mu'min al-Taq, has written the following books:

1. Kitab al-Imama (a book of the Imamate).

2. Kitab al-Ma'rifa (a book on knowledge).

3. Kitab Ithbat al-Wasiya (a book on proving the will).

4. Kitab al-Radd 'alaa al-Mu'tazila fi Imamat al-Mafdul (a book on refuting the beliefs of the Mu'tazilites in the Imamate of the less excellent).

5. Kitab fi amar Talha wa al-Zubayr wa 'Aa'isha (a book on the affair of Talha, al-Zubayr, and 'Aa'isha).

6. Kitab If'al, La Taf'al (a book on do, do not do).

7. Al-Munazara ma'a Abu Hanifa (a book on the debate with Abu Hanifa). [3]

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Hisham b. al-Hakam, Abu Muhammed al-Baghdadi, has written books on various sciences and arts; his seventeen books has been mentioned by Ibn al-Nadeem; we will mention it in his biography when we deal with the companions of Imam Musa, peace be on him.

Al-Mufaddal b. 'Amr has written a book on Monotheism (al-Tawheed). The book is one of the greatest of the Islamic books; in it he has dealt with the creation and formation of man, the secrets and wonders in his organs; he has also dealt with some medical researches. [5]

Jabir b. Hayyan has written a book on chemistry. The book consists of one thousand pages including the Imam's treatises, which are five hundred treatises; these treatises are rich sources to scientists. [4] The scientists of this science have taken a great a advantage from it. All men of knowledge from among the Muslims and the orientalists have lauded Jabir and admired his efforts. The following is a wonderful statement of professor 'Abd al-Rahman Bedawi, who has shown his admiration toward Jabir's personality, one of the candles of that school: "The researcher in the history of the Islamic thought cannot find a personality more wonderful and fertile than that of Jabir b. Hayyan. He had a personality that went too far in vagueness. Mystery surrounded it to the extent that it was about to be a legend. It was high in thinking to the extent that man stands today astonished before the scientific, philosophical viewpoints full of depth and life it gives to us.

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(Man stands astonished) before this general soul prevailed by the spirit of enlightenment and human tendency that inclined to fathom all the secrets, and to feel the creative divine powers that spread in it. So it raises man to the divine station, and hope incited it to make a continuous progress that keeps pace with mankind in its development. The personality whose spiritual portion is this will be alive forever, for it is among the living, always examples for man who progressively walks on his way to achieve the ideal (model) on earth. Scientific, philological, and civilization research cannot finish it completely whatever effort it makes in this way. Rather it will continue in remoteness whenever it goes deeply into the way to it, and its extent will increase whenever man touches its dimensions; today we are farther away from perceiving it generally other than encompassing its main lines and its guiding trends. "[6]

Jabir b. Hayyan was among the leading personalities of the School of Imam al-Sadiq and was one of its brilliant, eminent men who are really regarded among those who established the cultural movement in the Islamic world and other than it.

Yet there are a great number of the genius students of the Imam who wrote books on various sciences. They are Zarara, Abi Basir, Isma'il b. Khalid, and the like. In his book called al-Dhari'a,[7] the late of Islam, Shaykh Aaghaa Buzurg, may Allah make shine his grave, has written the biographies of a hundred traditionists who have classified the students of Imam al-Sadiq. These big books are regarded as vast encyclopedias; they have become as sources for the Shi'ite doctrine and a proof of its scientific and intellectual wealth.

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[1] Wasa'il al-Shi'a. Kitab al-Shehadat, Chapter 8.

[2] Ibn al-Nedim, Fihrast, p. 308.

[3] Ibid. , p. 250. Shaykh al-Tusi, Fihrast, p. 121.

[4] Our friend, late, Shaykh Muhammed al-Khalili has commented on it and fully explained it. He has shown the sciences and the secrets and the medical researches that agree with modern science. He has entitled it Amali Imam al-Sadiq. It is in two volumes.

[5] Al-A'lam, vol. 1, p. 186, first edition. Mir'at al-Jinan, vol. 1, p. 304.

[6] Al-Ilhad fi al-Islam, p. 189.

[7] Al-Thari'a, vol. 6, pp. 301-374.

Pride and Glory

The students of Imam al-Sadiq took a pride in their attending the session of his lectures. They were very proud on that and regarded joining his school as among the achievements that qualified them to the high positions in the Islamic society. Among those who prided themselves on that is Abu Hanifa, who has said: "Were it not for the two years, al-Nu'man would be perished. "[1]

Abu Hanifa took a pride in the days when he attended the lessons of Imam al-Sadiq and regarded them as the best of the stages of his scientific life. Malik b. Anas has talked about his teacher Imam al-Sadiq, saying: "No eye has seen, no ear has heard, and (none) came to someone's mind more meritorious than Ja'far b. Muhammed al-Sadiq in knowledge, worship and piety. "[2]

In another place he has talked about him, saying: (I saw Ja'far b. Muhammed. He used to smile very much. When the Prophet, may Allah bless him and his family, was mentioned in his presence, his face became yellow. I did not see him talk about Allah's Messenger, may Allah bless him and his family, except he performed an ablution. I visited him frequently for a time. I saw him except in three qualities: he prayed or kept silent or recited the Qur'an. He did not talk about the things that did not concern him; he was among the (religious) scholars and worshipers who feared Allah. "[3]

Surely, it is an act of the truth that Abu Hanifa and Malik b. Anas were proud on their joining the school of the Imam and attending his researches. For he, peace be on him, was the original source of the sciences he inherited from his forefathers and from his grandfather, the great Prophet, who had caused the sources of knowledge and wisdom to gush out on earth.

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[1] Al-A'lam, vol. 1, p. 186. Al-Tuhfa al-Ithna 'Ashariya, p. 8.

[2] Al-Tawassil wa al-Wasila, p. 52.

[3] Ibid.

Its special Nature

Surely the School of Imam al-Sadiq, peace be on him, had a special nature by which it was distinguished from the rest of the other foundations. It was the self- independence which was marked by that it was not affiliated to any official organ of government, so the authority had no chance to employ it in any of its political purposes, for it has no power over it. It enjoyed great freedom whether in its teaching programs or in its intellectual fields. It did not receive from the ruling authority any economic or material help. Rather it was separate from it and was away in its behavior from all the external effects; it was run according to the Islamic brilliant teachings; it followed a clear way far from crookedness and deviation; its aim was to serve the community, and its pioneer was the truth.

Al-Mansur tried to bring the Imam near to him and to earn his affection. In the meantime he tried to attain the trust of his students and his followers; he wrote to him: "Why do you not fear us just as the people do? "

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The Imam answered him about his plan and his behavior, saying: "We have nothing of the world for which we fear you; you have nothing of the hereafter for which we hope you. "

Imam al-Sadiq had nothing of the vanities of the world, so he had no fear of the authority of al-Mansur; meanwhile al-Mansur had nothing of the pleasures of the hereafter in order that the Imam might hope him and communicate with him. Then al-Mansur followed another way; he wrote to the Imam: "Surely (we want you) to make friends with us in order to advise us. "

The Imam answered him: "Whoever desires the hereafter should not make friends with you; whoever desires the life in this world should not advise you. "

Through these words full of all the elements of truth, the Imam expressed his behavior concerning turning away from authority and refraining from cooperating with it. Mr. Asad Hayder has talked about this brilliant nature by which the school of the Imam was distinguished. He has said: "The nature and program by which the school of Imam al-Sadiq was distinguished from the rest of the Islamic schools was that it was spiritually independence. It did not yield to the regime of the authority. It did not give an opportunity to the rulers to intervene in its affairs or to have a hand in guiding it or applying its regulations. For this reason it was not possible for those in charge of authority to employ it for their personal interests or to make it cooperate with them in the affairs of the state.

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It was impossible even though they spared no effort to achieve it. The school warred against the wrongdoers from the beginning and did not incline to them. Likewise, there was no relationship between them and it, no harmony between it and them. That is because of this program it followed and the nature by which it was distinguished. The School was liable to danger, so the dispute between it and the state became strong. The enmity between them magnified. For neither the state was ready to yield to the program of the school to earn its affection and be happy with its help nor the school was ready to yield to the will of the state in order to support it, serve it, and cooperate with it. How would that be so? (Certainly, that would not be so) , for since its beginning the school had related to the two important things (al-Thaqalayn): the Book of Allah, and the family of His Messenger. They were connected to each other and helped one another. They did not separate from each other in performing their duties that aimed to direct and guide the community. That is because the Qur'an prevents (Muslims) from helping the oppressive and inclining to them: And do not incline to those who are unjust, lest fire touch you, and you have no guardians besides Allah, then you shall not be helped (11, 113). [1]

All the science foundations followed this brilliant program. They followed the program and behavior of the school of Imam al-Sadiq, peace be on him. An example of them is the Holy Najaf and Qum Theological Schools, for they both followed the original objectives declared by Imam al-Sadiq and used by him as a slogan and program for his school, such as refraining from making relationship with the ruling authorities and cooperating with them.

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[1] Imam al-Sadiq wa al-Medhahib al-Arba'a, vol. 3, p. 13.

The Authority fears the Imam's School

The ruling authorities were afraid of the Imam's school, for it became larger; many people attended it, studied the Imam's science, told the others about it, spread the merits and outstanding qualities of Ahl al-Bayt. These things made al-Mansur sleepless and he had fear for his political interests. He was fearful because he thought that the people would admire Imam al-Sadiq, so he entrusted Abu Hanifa with testing the Imam through the most difficult and ambiguous questions. Now, we will let Abu Hanifa tell us of that: "I have never seen anyone more knowledgeable than Ja'far b. Muhammed. When al-Mansur brought him, he sent for me and said: 'Abu Hanifa, the people have admired Ja'far b. Muhammed. So prepare for him difficult questions. ' I prepared for him forty questions. Then he sent for Ja'far when he was in al-Hira. He brought him and I came in to him. Ja'far b. Muhammed was on his right hand. When I looked at him, I venerated him more than I venerated Abu Ja'far al-Mansur. I greeted al-Mansur and he asked me to sit down. He turned to him (Imam al-Sadiq) and said to him: 'Abu 'Abd Allah, this is Abu Hanifa! ' 'Yes, I know him', he, peace be on him, replied.

"Then al-Mansur turned to me and said: 'Abu Hanifa, ask Abu 'Abd Allah about your questions. ' I asked him about them and he answered me, saying: 'You say so-and-so; the people of Medina say so-and-so; we say so-and-so. Perhaps we follow (you and them) and perhaps we oppose (you and them). I asked him about the forty questions and he showed no defect in any of them. '"[1]

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This attitude indicates that the authority had harbored malice and rage against the Imam and that it was cautious of him; likewise it indicates that the Imam had great scientific abilities.

Al-Mansur intended to battle against the Imam's school, to disparage it and to isolate the Imam from the community. So he turned his eyes towards Malik b. Anas, dignified and honored him in order to put him face to face with the Imam and to make him an authority for the community. He entrusted him with writing a book in order to force the people to put the book into practice. However, Malik refused to respond to him, but he forced him to do that and said to him: "Write it, for there is no one more knowledgeable than you at the present time. "[2] So Malik wrote his book called al-Muwatta'. Al-Rashid ordered his governor over Medina not to decide any affair without consulting Malik. He sat on the ground in order to listen to his speech. [3]

The state supported Malik and employed all its propaganda organs to spread his doctrine and to force the people to follow it. It did all these things to turn the people from the doctrine of Ahl al-Bayt whose position became high due to Imam al-Sadiq, peace be on him.

Meanwhile al-Rashid went too far in magnifying and honoring Abu Yousif, for the latter was the student of Abu Hanifa and publisher of his doctrine, to the extent that he appointed him over the judicial power. No judge was appointed over Iraq, Iran, and Syria except through the advice and order of Abu Yousif. [4] Al- Rashid said to him: "Abu Ya'qub, if I had permission to include you in my lineage and to make you take part in the caliphate with which I am entrusted, then you are entitled to it. "[5]

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In this manner, the 'Abbasid authority spared no effort to found some Islamic doctrines, to honor their founders and take care of them. It forced the community to follow their beliefs and to put into practice their religious decisions. Through this procedure, al-Mansur opened the doors to the mental persecution; then the 'Abbasid kings followed him in repressing the religious awareness taken from the message of Ahl al-Bayt.

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[1] Al-Dhahabi, Tadhkirat al-Hafiz.

[2] Al-Zarqani, Sharh al-Muwatta', vol. 1, p. 8.

[3] Al-Zawi, Manaqib Malik.

[4] Al-Maqrizi, Khutat, vol. 4, p. 144.

[5] Ibn al-Qaya, al-Mukafa'a, p. 63.

The Teaching Programs

The Imam's valuable lectures and researches dealt with all kinds of traditional and rational sciences, theology, morals. They also dealt with high culture such as the science of Islamic jurisprudence, hadith, the sciences of the Holy Qur'an, medicine, chemistry, botany and other sciences that have perfect effects on the social progress. The most prominent science the Imam analyzed and fully explained is jurisprudence; he dealt with all its chapters such as the acts of worship ('Ibadat) , dealings, contracts, and iqaa'aat.

The Imam did not limit his researches to the scientific side only; rather he elaborated on spreading social manners, noble moral traits, the rules of behavior, and the like. The following is a brief review on some of them:

Noble Moral Traits

Imam al-Sadiq, peace be on him, urged his companions and his followers to endow themselves with noble moral traits and good deeds in order that they might be a righteous model of the society. In this respect some commandments have issued from him; among them are his commandments to his son Imam Musa; in them he has mentioned: "O my little son, surely whoever is satisfied with that which is apportioned to him is rich. Whoever extends his hand to that which is in the hands of other than him dies poor; whoever is not satisfied with what Allah apportions to him accuses Allah of His decree; whoever deems his own slip small regards as great the slip of the other than him.

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"O my little son, whoever unveils (the defects) of other than him, the defects of his own house are unveiled. Whoever pulls out the sword of wrong is killed by it; whoever digs a well for his brother falls into it; whoever associates with the foolish is degraded; whoever mixes with the scholars is respected; whoever enters the entrances of evil is accused.

"O my little son, take care not to despise men lest you should be despised; be careful not to enter that which does not concerns you lest you should be debased because of that.

"O my little son, say the truth whether it is for you or against you.

"O my little son, recite the Book of Allah; spread Salam (greetings). Enjoin the good; forbid the evil. Communicate with him who cuts you off. Start (conversation with) him who keeps silent toward you. Give him who begs you. Beware of slander, for it plants enmity in the hearts of men; be wary of mentioning the defects of men, for the position of him who mentions the defects of men is like the position of a target.

"O my little son, if you seek generosity, then stick to its origins. For surely generosity has origins; the origins have an origin; the origins have branches; the branches have fruit; the fruit is not good except through a branch; no branch except through an origin; and no firm origin except through a good origin.

"O my little son, if you visit, then visit the good; do not visit the wicked, for they are like the stone whose water does not gush out, like the tree whose leaves do not get green, and like the land whose grass does not become good.... "[1]

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These commandments are full of good deeds. They include noble moral traits, the foundations of virtues and the standards of behavior. Imam al-Sadiq, peace be on him, continuously supplied his children and his companions with such valuable commandments and useful lessons, that they might summon the people to righteousness and guidance. He, peace be on him, sent to his companions a letter in which he urged them to cling to noble moral traits and good deeds. In the letter he has mentioned the following: "You should show love for the Muslim poor people, for he who disparages them and shows haughtiness toward them deviates from the religion of Allah. Know that he who abases a Muslim, Allah detests him. Therefore, fear Allah in respect with your brothers, for their right against you is that you should love them, for surely Allah commanded his Prophet to love them. So he who does not love those to whom Allah has made love a must disobeys Allah and His Apostle. He who disobeys Allah and His Apostle and dies in this state dies as one of the deviators.

"Be careful not to wrong each other, for surely it is not of the qualities of the righteous, for surely he who wrongs (people) , Allah turns his wrongdoing against himself, and the help of Allah is for him who is wronged and he gains success from Allah.

"Be careful not to envy each other, for envy is the origin of unbelief.

"Be careful not to help (someone) against a wronged Muslim who invokes Allah against you and He responds to him, for surely our father Allah's Apostle has said: Surely the supplication of the wronged is granted. '

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"Be careful not to let yourselves be greedy for something from which Allah has prohibited you, for if someone violates something from which Allah has prohibited him, Allah prevents him from entering the Garden. "[2]

Through these commandments Imam al-Sadiq, peace be on him, summoned his companions to perform good deeds and to follow high values that send man far from evil and direct him at perfection. He has mentioned numerous commandments similar to these in which he urged his companions to endow themselves with noble moral traits and good deeds.

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[1] Imam Ja'far al-Sadiq, pp. 79-80. An account similar to it has been mentioned in Hulyat al-Awliya', vol. 3, p. 135.

[2] Tuhaf al-'Uqul, p. 76.

Justice

Without doubt justice is the vein which beats in the body of society. On it is based the life, security, and stability on earth. The Imam gave a lecture on it; he has described it with the most wonderful meaning and briefest statements, saying: "Justice is sweeter than the water a thirsty person finds; how wide justice is even if it is little! Fear Allah and be just, for you find fault with the people who do not establish justice. "

The free peoples have struggled for a long time to establish justice, for they have regarded it as their highest aim. Justice was among the main aims the Imam's school supported and spread among the Islamic society.

Preferring the Truth

Imam al-Sadiq always lauded the truth and regarded it as the Shadow of Allah on earth. He described it to his companions as the essence of faith, saying: "Surely it is an act of faith is that you prefer the truth even if it harms you to falsehood even if it benefits you. "

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Surely following the truth and its followers and preferring it to personal interests is the most important of all realities Islam has underlined and the Imam's school had supported.

Bringing together the People of Separation

The best and most loveable works to Allah is bringing together the people of separation to the extent that the Greatest Legislator (Allah) has permitted lying, which is the greatest of all the ruinous sins, for correcting discord, raising disputes, spreading love and peace among the people. Imam al-Sadiq urged his companions to put into practice this noble deed, saying: "The alms Allah loves is setting the people right when they are hostile to one another and bringing them together when they separate from each other. "

Surely the reconciliation in the full sense was the highest objective of Ahl al-Bayt, peace be on them, who dedicated themselves to it and for it they met too much persecution and injustice.

Oppression

The intellects of mankind throughout generations and times have admitted that oppression is ugly and abominable. That is because it is the source of corruption and crimes. All kinds of oppression have been prohibited by Imam al-Sadiq, peace be on him, who has said: "He who puts oppression into practice, he who helps him, and he who is satisfied with oppression are three partners. "[1] He, peace be on him, prohibited the Muslims from cooperating with the oppressive or to share with them any positive work that led to spread their influence or to strengthen their authority. He was asked by a companion of his about whether it was permissible for him to build houses for them or to dig a river for them, and he answered: "I dislike to make a contract with them…. Surely the helpers of the oppressive will enter the hellfire on the Day of Resurrection. "

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"He, peace be on him, talked to his companions about the greatness of the crime of oppression with Allah, saying: "Guard against oppression, for surely the supplication of the oppressed ascends to the heaven. " He talked to them about the ugliest kind of oppression, saying to them: "No oppression is greater than that against which one can find no helper except Allah. " There are other sayings similar to these reported on his authority concerning warning against oppression and forbidding all its kinds. Likewise, in his valuable, numerous lectures, he, peace be on him, explained to his companions the dangerous harms resulting from oppression. This indicates that he took great care of establishing security and peace among the people.

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[1] Al-Kafi, Chapter on Oppression.

Cooperation

Imam al-Sadiq urged his companions to cooperate firmly with each other, for this bring about to them love and friendship. In this respect Saffwan al-Jammal has narrated, saying: "I was with Abu 'Abd Allah (al-Sadiq) when a Mecca man called Maymun visited him and complained to him of (his inability) to rent (a house). He turned to me and said: 'Rise and help your brother. ' I rose with him and Allah made easy his rent; I returned to my session and Abu 'Abd Allah (al-Sadiq) asked me: 'What have you done in respect with your brother's need? ' 'Allah has granted it to him, may my father and mother be your ransom,' I replied. 'Your help to your Muslim brother is more loveable to me than your circumambulating the Kaaba for one week,' he said. '"

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He, peace be on him, said to Jameel b. Darrajj: "Among the good deeds is kindness to brothers and striving for accomplishing their needs, for such deeds silence Satan, remove (the doer) far away from the fires, and make (him) enter the gardens. Jameel, tell your noble companions about this tradition. "

"May I be your ransom, who are my noble companions," asked Jameel

"Those who are kind to brothers in difficulty and ease," replied the Imam. [1]

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[1] Al-Saduq, al-Khisal.

His Words about Allah

Surely to know Allah is the most important of all the Islamic duties. The Imam urged his companions to cling to it. He discovered to them its great results, saying: "If the people knew the virtue of having knowledge of Allah, may He be magnified and exalted, they would not stretch out their eyes to the pleasures Allah gives to the enemies such as the splendor and luxury of the life in this world, their life in this world be less than that on which they tread, would take pleasure in having knowledge of Allah, may He be magnified and exalted, would enjoy it with the enjoyment of him who is in the gardens along with the friends of Allah. Surely to have knowledge of Allah, may He be magnified and exalted, is comfort against any loneliness, a companion against any isolation, light against any darkness, strength against any weakness, and a cure against any malady. "

Then he, peace be on him, explained to his companions the sufferings and terrible chastisement the friends of Allah, the Exalted, met from His enemies, saying: "A people before you were killed, burnt, sawed. They felt that the earth was narrow thought it was wide; nevertheless, nothing turned them away from their beliefs... And they did not take vengeance on them for aught except that they believed in Allah, the Mighty, the Praised (85: 8). Therefore, ask (Allah to give you) degrees like theirs; be patient toward the misfortunes of your time and you will reach their efforts. "[1]

This wonderful description has encompassed the true nature of the Allah-fearing and included their real life, their struggle, and their firm belief in Allah.

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[1] Al-Kafi, al-Rouda.

The Qualities of the Believers

Imam al-Sadiq, peace be on him, explained to his companions and the students of his school the qualities of the believers and of Allah-fearing, that they might follow them and their model. He has said: "The believer has strength in religion, determination with mildness, faith with certainty, devotion with knowledge, activity through guidance, piety along with straightness, knowledge along with clemency, politeness along with gentleness, generosity in a right way, moderation during riches, patience during poverty, pardon in time of ability, obedience to Allah through giving advice, an expiration during an appetite, piety through a desire, sticking to struggle, prayer along with devotion (to Allah) , steadfastness during a hardship. He is venerable during adversities, grateful during ease. He does not backbite nor does he show haughtiness, nor does he cut off womb relatives. He is neither feeble nor rude nor rough. His eye does not precede him, nor does his stomach disgrace him, nor does his private part overcome him. He does not envy the people. He does not revile nor is he reviled nor does he steal. He helps the oppressed and has mercy on the miserable. He is tired of himself while the people find themselves in comfortable position with regard to him. He does not beseech the exaltedness in the world nor is he impatient toward the abasement therein. The people are with their own concern while he is busy with his own concern. None finds a defect in his decision, feebleness in his opinion, waste in his religion. He guides him who seeks advice from him, helps him who helps him, withdraws from obscene language and ignorance. "[1]

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He, peace be on him, has described the believer saying: "The believer is not believing unless he has perfect reason. He has no perfect reason unless he has ten qualities: good from him is hoped: Evil from him is safe. He regards his own too much good as little and regards the little good of other than him as much. He regards his own little evil as much and regards too much evil of other than him as little. He is not fed up when he is asked to accomplish needs nor is he bored with seeking knowledge throughout his lifetime. Humbleness is more loveable to him than exaltedness and poverty is more loveable to him than riches; he is satisfied with a simple food in this world. When he meets some one, he says: 'He is better and more pious than me. ' When he meets someone who is better than him, he shows humbleness toward him in order to follow him. When he meets him who is more wicked and lower than him, he says: 'Perhaps, the evil of this is manifest and his good is hidden. ' When he does that, he becomes high and a master over the people of his time. "[2]

Piety

Imam al-Sadiq, peace be on him, advised his companions to refrain from the things prohibited by Allah. Among his statements to them are the following: "Cling to piety, for that which is with Allah is not attained except through piety. " [3]

He, peace be on him, has said: "Cleave to fear of Allah, piety, diligence, truthful talk, returning the things deposited, good moral traits, good-neighborhood. Be summoners to yourselves without your tongues; be ornaments and not be disgrace. "[4]

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We are content with this small group of his high teachings with which he has supplied the Islamic society and through which he has decided the rules of manners and the rules of conduct.

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[1] Al-Kafi, Usool, vol. 2, p. 209.

[2] Al-Shaykh al-Tusi, al-Majalis.

[3] Al-Kafi, Usool, vol. 2, p 76.

[4] Ibid.

In the Time of Imam Musa

Imam Musa, peace be on him, made good progress during his lifetime at the great school of his father. He was the most prominent of all the brilliant scholars; likewise, he shared his father in giving scientific lectures, supported him in strengthening the school and making it progressive in the cultural fields. When his father passed away, he undertook the affairs of this great school and spread virtues. For this reason the scholars and the narrators surrounded him. They did not separate themselves from him nor did they leave him. They recorded his traditions, his researches, and his religious verdicts; for example, Sayyid b. Tawus[1] narrated that the companions of the Imam and his special associates attended his sessions and there were in their sleeves thin ebony boards and pencils. When he said a word or gave a religious edict on a certain event, they hurried to write it down. These scholars have narrated on his authority all kinds of science; thanks to his and his father's efforts, the scientific movement included all the Islamic and Arab cities and its scientific inheritance has been transmitted by generations one by one. [2]

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[1] Al-Sayyid b. Tawus is a great Sayyid, knowledgeable, worshipper. His name is Rady al-Deen Abu al-Qasim 'Ali b. Sa'd al-Deen b. Ibrahim al-Husayni. He lived in al-Hilla. He was given the nickname of al-Tawus due to the beauty of his face and the coarseness of his legs. He was among the great and notable Sayyids. He was their head. He had many books indicating his abundant knowledge. His good qualities and his knowledge have been mentioned by al-Sayyid Muhammed Baqir al-Khunsari in his book Roudat al-Jinan, vol. 3, pp. 43-47. In the book al-Kuna wa al-Alqab, vol. 1, p. 338, it has been mentioned: "Sayyid Ibn Tawus undertook the affairs of the union of the Talibiyyin. He sat in a green dome and the people visited him. He died on Monday, Dhi al-Qi'da 5th, in the year 664.

[2] Al-Anwar al-Behiyya, p. 19.

Chapter IV

His Ideals

Through his talents and genius, Imam Musa could reach the highest human levels and values; due to his abilities and powers he became one of the unique thinkers and among the wonderful examples of good and perfection on earth.

The Imam was the object of pride in the Islamic world. That is because of his virtues and achievements such as vast knowledge, clemency, gentleness, liberality, kindness to men, steadfastness in front of events, and other noble tendencies which are sanctified by every man who believes in ideals and honorable humanity; we will deal with his tendencies and qualities as follows:

His Imamate

Allah gifted him with the Imamate and singled him out with the general deputyship on behalf of his grandfather, the Messenger, may Allah bless him and his family; he was one of his testamentary trustees of authority and his successors over his community. The 22Shi'a maintain that the Imamate is similar to the prophethood Allah does not gift to anyone except the good people who are pure from defilement and sins and void of all kinds of oppression and false things. It is one of the highest divine offices none undertakes except him who is the best of all creation and most honorable of them to Allah. It is necessary for us to pause in order to give an account of the Imamate, for it is automatically and objectively related to our subject matter.

The Meaning of the Imamate

The theologians have defined it, saying: "The Imamate is the general presidency of one person over the affairs of the religion and the world. " Therefore, the Imam, according to this definition, is the general leader and president who has the general authority over the worldly and religious affairs of men, so all people should follow him. The Prophet, may Allah bless him and his family, is more appropriate for authority over the believers than themselves, and so is the Imam according to the stipulation of the sermon of the Prophet , may Allah bless him and his family, on the Day of Ghadeer Khum when he appointed Imam 'Ali, the Commander of the faithful, peace be on him, as an Imam and a successor over the Muslims after him.

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The Necessity of the Imamate

Surely the Imamate is among the rules and principles of Islam. The Muslims are in agreement on the necessity and requirement of the Imamate. That is because Islamic Law is a group of precepts and rules. So it contains the prescribed punishments, the government according to what Allah has revealed, enjoining the good, forbidding the evil, jihad in the way of Allah, protecting the religion, and other precepts one cannot establish without an Imam who undertakes carrying them out. Ibn Taymiya says: "Surely the authority over the affairs of men is the greatest of all the religious duties; rather the religion cannot be established except through it; that is because Allah has made obligatory enjoining good, forbidding the evil, helping the oppressed; likewise the rest of that which Allah has made obligatory such as jihad, justice, administering the prescribed punishments, and (these things) are not put into effect except through force and authority. "[1]

Surely it is necessary for the Muslims to establish their political and religious entity through an Imam who undertakes their affairs, solves their problems according to the Book of Allah, and the Sunna of his Prophet, and treats them with justice and pure truth.

Surely the Imamate is one of the requirements of the Islamic life; man cannot function without it; through it man can achieve the great justice Allah desires on earth.

The most important affairs require the Imamate are helping men know Allah and obey Him, supplying society with the essence of faith and piety, sending it far from the tendencies of evil and delusions.

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[1] Al-Siyasa al-Shar'iya, pp. 172-173.

Agreement on the Necessity of the Imamate

The Muslims have unanimously agreed that the Imamate is required and necessary except the Kharijites who have said: "Imposing the Imamate is not required of people, but they should practice the truth among them. "[1] This belief is false and invalid. For the narrations have been reported on a wide scale about the necessity of the Imamate. It has been reported from the Prophet, may Allah bless him and his family, who has said: "He who dies and does not pledge an allegiance (to an Imam) dies like those who died in the pre-Islamic period of ignorance. " He, may Allah bless him and his family, has said: "He who separates himself from the community dies like those who died in the pre-Islamic period of ignorance. He who fights under the standard of fanaticism, sides with a group or summons (people) to a group or helps a group and is killed, then his death is like that of those who were killed in the pre-Islamic period of ignorance. "[2]

Ibn Khaldun has said: "Surely installing the Imam is required. It has been known that it is required according to the unanimous agreement of the companions (of the Prophet). That is because when the Prophet, may Allah bless him and his family, passed away, his companions hurried to pledge allegiance to Abu Bakr and entrusted him with their affairs. Such was the procedure in the times that followed; the people were not left to lead a life of chaos; this is well-established as an unanimous agreement on the necessity of installing the Imam. "[3]

Since the dawn of their history, the Muslims have unanimously agreed that appointing an Imam is required and that the Islamic life does not run well without him.

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[1] Al-Milal wa al-Ahwa', vol. 4, 87.

[2] The tradition has been narrated by Muslim and al-Kisa'i.

[3] Al-Muqaddama, p. 151.

The Duties of the Imam

Islam has entrusted the Imam with great responsibilities. It has made it incumbent on him to guard the interests of the Muslims, to take care of their affairs, to develop their life, to send them far from all the factors of decline and backwardness. Those who are concerned in these researches have mentioned some important duties the Imam should carry out, and they are as follows:

1. The Imam should keep the religion, guard Islam, and protect it from those who make light of values and morals.

2. He should protect the Islamic country, defend the sacred things in order that the people may move about in their livelihood, travel and feel that their souls and properties are safe.

3. He should fortify the frontiers of the Muslims with the reinforcements and an adequate number of fighters in order that the enemy may not find a gap through which he violates the sacred things and sheds the blood of a Muslim or an ally.

4. He should struggle against the stubborn unbelievers in order that they may become Muslim or enter the protection of Islam, i. e. , he should undertake the right of Allah through causing His religion prevail over all religions.

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5. He should carry out the Islamic precepts, settle disputes in order that the oppressive may not transgress, and the oppressed may not become weak.

6. He should administer the prescribed punishments, that the sacred things may be protected, souls and properties may be preserved.

7. He should choose those trusted and well-qualified, entrust authorities to those trustworthy and loyal, that works may accurately be done by the well-qualified, and properties are kept by the trusted.

8. He should collect the funds of the war booty gained without fighting, zakat, land taxes (kharaj) on that which the Islamic law has made obligatory whether according to a certain text in the Qur'an and the Sunna or according to deriving religious decisions without any injustice and tyranny.

9. He should estimate soldiers' pay and what each person deserves of the public treasury without any extravagance and stinginess; he should pay it to them in a fixed time without any delay or advance.

10. He should supervise the public affairs by himself, not depending on his governors or his rulers. For the trusted may break the law, and the loyal may cheat people. In this respect Allah, the Exalted, says: O Dawood, surely We have made you a ruler in the land; so judge between men with justice and do not follow desire, lest it should lead you astray from the path of Allah. [1]

In the two books called al-Sahihayn[2] there is a narration on the authority of Ibn 'Umar, who has said: "I have heard the Apostle of Allah, may Allah bless him and his family, say: 'All of you are guardians and all of you are responsible for your subjects. The woman in her husband's house is a guardian and is responsible for her subjects; the servant (who is in charge of) the property of his master is a guardian and is responsible for his subjects. '" He has said: "I have heard that from the Apostle of Allah, may Allah bless him and his family, and I think that he has said: 'The man (who is in charge of) the property of his father is a guardian and is responsible for his subjects. Therefore, all of you are guardians and all of you are responsible for your subjects'"

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Al-Turmidhi[3] has published a tradition narrated by 'Amru b. Murra al-Juhni, who said to Mu'awiya: [I have heard the Apostle of Allah, may Allah bless him and his family, say: ] "If the Imam close his door at the faces of the needy and the miserable, Allah closes the gates of the heavens and the earth at the faces of his shortcoming, need, and misery. "

Addressing al-Ma'mun, his minister, Muhammed b. Yazdad, said:

He who guards the world is surely worthy of that he should not sleep when all the people are asleep.

How do the eyes of him whom two worries of his affair, revocation and rectification, annoy sleep? [4]

These duties have been described as an including constitution; if we put them into practice in the language and idioms of the time, they would be higher and more inclusive than those of the rulers in the international constitutions. [5]

Whoever ponders over what has been transmitted from 'Ali, the Commander of the faithful, peace be on him, sees that the duties of the Imam, peace be on him, are more inclusive than that. For they include morals, virtues, and building the society that lives under justice and the truth, from which are uprooted all kinds of opportunism, wrong, and corruption. I (the author) have in detail talked about that in my book Nizam al-Hukum wa al-Idara fi al-Islam.

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[1] Surat Sad, verse 26.

[2] Al-Bukhari, vol. 9, 62. Muslim, vol. 12, 213.

[3] Al-Turmidhi, Sahih, vol. 6, p. 73.

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[4] Ma'athir al-Anafa fi Ma'lim al-Khilafa, vol. 1, p. 59.

[5] Dawlat al-Qur'an, p. 82.

The Qualities of the Imam

The Imam must have all the good tendencies, high attributes, noble ideals such as knowledge, piety, easy opinion, original thinking, perfect awareness of what the community needs in all fields; those concerned in the Islamic, political science of jurisprudence have mentioned the qualities the Imam must have as follows:

1. He must have the comprehensive conditions of justice such as refraining from great sins and not insisting on small sins.

2. He must have knowledge of deriving religious decisions on mishaps and precepts.

3. He must have sound senses such ears, eyes, and tongue, that he may perceive things through them.

4. He must have limbs sound of any defect that may prevent him from movement and quick rising.

5. He must have an opinion leading to ruling his subjects and managing their interests.

6. He must have bravery and help leading to protecting the Islamic country and struggling against an enemy.

7. He must have a lineage, i. e. the Imam should be from Quraysh.

These qualities have been mentioned by al-Mawardi and Ibn Khaldun;[1] other qualities have been mentioned by al-Juwany, al-'Ayjy, al-Jurjany, and al-Faraby. I (the author) have in detail mentioned these qualities in my book Nizam al-Hukum wa al-Idara fi al-Islam.

The Shi'a maintain that the Imam should be the most meritorious of all people in talents, genius, and that he must have the following:

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[1] Al-Ahkam al-Sultaniya, p. 4. Al-Muqaddama, p. 135.

Infallibility

The Shi'a maintain that the infallibility of the Imam is a basic rule in the Imamate and among the primary principles in their ideological entity. The theologians have defined the Imamate, saying: "Surely the Imamate is a grace from Allah, Who grants it to the most perfect and best of His servants to Him; through which he (the servant) refrains from committing sins and crimes intentionally and unintentionally. " This belief has brought about to the Shi'a many accusations and criticisms. A group of people has accused them of excessiveness and immoderation in love for their Imams. However, if we resort to the proofs, we will find them confirm the beliefs of the Shi'a. Aayat al-Tathir is a sufficient proof of that; Allah, the Most High, says: Allah only desires to keep away the uncleanness from you, O people of the House and to purify you a (thorough) purifying. [1] This verse clearly indicate the infallibility of Ahl al-Bayt, peace be on them, of sins and their purity from deviation and defilement. That is because the will of keeping away the uncleanness-namely acts of disobedience-has been limited by the word innama (only) , which is the strongest of all the determiners. The definite article al (the) has been added to the predicate, the word tahara (purity) has been repeated. All these words, according to the Arabic Terminology, indicate limitation and specialization. Likewise it is impossible for the willed thing to remain behind Allah's will that has decided to keep away the uncleanness from them; in this respect Allah, the Exalted, says: His command, when He intends anything, is only to say to it: Be, so it is. By that their infallibility of sins and acts of disobedience is established. [2]

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Similarly, hadith al-Thaqalayn clearly indicates their infallibility. In it the Messenger, may Allah bless him and his family, has compared his family to the Book. The Holy Book is immune from mistakes and slips, and so is the family of the Prophet. Otherwise, the comparison between them is incorrect. The conclusive proofs of the infallibility of the Imam are available, so it is not permissible for others to criticize the Shi'a for it. This has been explained by 'Allama, Shaykh Muhammed Ameen Zayn al-Deen, who has said: "What shall the Shi'a do when they have been forced by the nature of Islam itself to (embrace) this belief? What shall they do when they have been led by the texts in the Qur'an, the authentic books on traditions, and rational proofs (to this belief)? What shall they do when they have fully been led by these demonstrations to this result?

"Does the infallibility they have stipulated in the Imam of Muslims take him out of the class of Mankind and add him to gods, as those who fabricate lies against them say?

"Is infallibility itself a divine part? Do we believe in incarnation when we impose it as a condition in the Imam? Does divinity have parts in order that infallibility regarded as one of them, and that this fabrication can stand on one foot? Has the Muslim general populace not imposed it as a condition in the message of the Messenger? Did it have this stipulation there? Did anyone criticize it there with such a criticism? Infallibility is a condition in the message of the Messenger as the Muslim general populace maintain even if their schools have differed over this condition: Was infallibility available only in the time of the prophethood or even before his time? "

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The Shaykh has added, saying: "Only the Shi'a of Ahl al-Bayt maintain that infallibility is a condition in the message of the Messenger, and that the Imam throughout the stages of his life should be infallible of all kinds of sin and defect even mistake, heedlessness, and inattention.

"Infallibility is a great, psychological balance. It is formed when all the psychological forces are equal and when each of them reaches the maximum degree man is able to reach. Then the rational forces fully control all these forces, instinct, pillars, that they may not deviate (from them) and may not be exploited in a work by other than them.

"This self immunity makes man far above the lowness in his nature. It makes him refrain from the sliding in his will, the deviations and crookedness that precipitate in the area of the unconscious, as the psychologists say, and change into complexes that control his motives, his behavior, his inclinations, and his talents. And then unwillingly drives him to disobey truth and to escape from justice. This self immunity arouses perfect man's feelings lest he should be heedless. It makes him high through his talents and radiance lest he should fall into error or stumble. It guarantees to him his psychological health from all sides; this is the infallibility the school of Ahl al-Bayt has imposed as a condition in the supreme president of the Islamic government; I think that this stipulation is very clear and wise. "[3]

Surely scientific thinking decides that the Imams of Ahl al-Bayt, peace be on them, should be infallible is correct, as for the opinion that opposes it, it is very far from the thinking based on evidence and proof.

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Yet, there is another thing; the thing is that the Shi'a believe that the Imam should be the most knowledgeable and meritorious of all people in scientific abilities. This belief has fully been clarified, explained, and established by His Eminence, late Shaykh, Muhammed Rida al-Muzaffer, who has said: "As for his knowledge- namely the Imam's knowledge-he receives the divine knowledge and precepts and all the teachings through the Prophet or the Imam before him. When something has happened lately, it is necessary for him to know it through inspiration through the holy ability Allah, the Exalted, has deposited in him. When he heads for something and desires to know it as it is through a way with which he makes no mistake. All of that is based on the rational proofs and not on the teachings of teachers, though his knowledge is increaseable and strengthenable. For this reason, the Prophet, may Allah bless him and his family, has said: My Lord, increase me in knowledge! "

Having given proofs of that, he has added, saying:

"This subject matter is clear in the history of the Imams, peace be on them. They were like the Prophet Muhammed, may Allah bless him and his family, for no one educated and taught them even reading and writing from their childhood to the age of ritual puberty. None has proved that they attained schools or studied under a teacher a certain thing, though they had a matchless, scientific position, immediately answered all the questions about which they were asked, the word 'no' was not uttered by their tongues. They did not postpone the answer to another time in order to study or consider it carefully. If we study a biography of a Muslim jurist, narrator, and scholar, we will find the teachers under whom he studied, the well-known persons from whom he took the narration and knowledge, his inability to answer some questions, and his doubt about a lot of information, just like mankind throughout times. "[4]

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His Eminence Imam Kashif al-Ghita' has mentioned the qualities of the Imam, and especially as it concerns his scientific talents, saying: (He-namely the Imam- should be the most meritorious of the people of his time in all virtues and most knowledgeable of them in all sciences. For he should perfect men, purify their souls, educate them with knowledge and good deeds; He it is Who raised among the illiterates an Apostle from among themselves, who recites to them His communications and purifies them, and teaches them the Book and the Wisdom. The imperfect (person) cannot perfect (men) ; one who is void (of knowledge) does not give (knowledge) , so in respect with the outstanding qualities, the Imam is inferior to the Prophet and superior to men. "[5]

This is the frank opinion of the Shi'a concerning the knowledge of the Imam, which has no excessiveness of which their opponents have accused.

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[1] Surat al-Ahzab, verse 33.

[2] We have fully explained the meaning of the verse in the first volume of the book Hayat al-Imam al-Hasan, pp. 69-74.

[3] Al-Islam, pp. 283-285.

[4] 'Aqa'id al-Imamiya, pp. 51-54.

[5] Asl al-Shi'a wa Usoolaha, p. 103, al- 'Urfan edition.

The Designation of the Imam for the Imamate

The Shi'a have unanimously agreed that neither the community nor those in power have the right to designate the Imam, that electing the Imam is null and void, and that choosing him is impossible, for the Imam is similar to the prophet. The prophet is not designated according to man's election and desire, and so is the Imam. That is because the Infallibility, which is a condition in the Imamate with them, is not known by anyone except Allah, Who is fully aware of the secrets of souls and inward thoughts. So He it is Who grants it for whom He pleases of His servants and chooses for the office of the Imamate and Caliphate. As for that whether it is permissible to nominate and elect the Imam and the prophet for these divine offices, it is that Allah Who designate them. This has been shown in the Holy Book in which Allah, the Exalted, has said: O Dawood, surely We have made you a ruler in the land; so judge between men with justice. [1] And your Lord creates and chooses whom he pleases; to choose is not theirs; glory be to Allah, and exalted be He above what they associate (with Him). [2] The Imamate is just like the prophethood concerning which there is no need to resort to the election and will of the community. The Shi'a have concluded this belief from the successive traditions transmitted from the Imams of Ahl al-Bayt, peace be on them. Among these traditions is that which has been given as a proof by (Imam al- Mehdi) , the Proof of Allah (hujjat Allah) and His vicegerent over His creatures. He will make straight the crookedness of the right, set right those corrupt precepts have been fabricated by some people and ascribed to the religious regime, the rightly-guided one of this community, may Allah hasten his coming. That was when he was asked by Sa'd b. 'Abd Allah about the reason why men are prevented from choosing an Imam for themselves, and he, peace be on him, answered him, saying:

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-Do they choose a righteous person or a mischievous one?

-A righteous one.

-Is it possible that they may choose the mischievous one when none knows the righteousness and mischief that comes to the mind of other than him?

-Yes.

-So this is the reason I have given to you with a proof your reason trusts. Tell me of the apostles Allah chose and revealed the Books to them, confirmed with inspiration and infallibility when they were the great figures of the communities and the most rightly-guided to be chosen. From among them were (Musa) Moses and 'Isa (Jesus) ; though they were abundantly wise and perfectly knowledgeable. If they intended to choose (someone) , was it possible for them to choose a hypocrite and they had thought that he was a believer?

-No.

-Though the epithet of Musa (Moses) had abundant reason and perfect knowledge, and received the inspiration, he chose some hypocrites. That was (when) he chose seventy men from among the notables of his people and had no doubt about their faith and loyalty. Allah, the Great and Almighty, has said: And Musa chose out of his people seventy men for Our appointment. To His words: For they said: Show us Allah manifestly; so the lightning overtook them on account of their injustice. We have found that the one Allah had chosen to be a prophet chose the mischievous and not the righteous; he thought that they were righteous. So we have come to know that none has the right to choose except Allah, Who knows what hearts hide and what minds conceal. "[3]

Surely man's abilities fall short of perceiving the righteous through whom the community becomes happy; so this subject matter is in the hand of Allah, the Most High, Who knows hidden affairs.

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[1] Surat Saad, verse 26.

[2] Surat al-Qasas, verse 68.

[3] Bihar al-Anwar, vol. 13, p. 127.

The Statement of Imam al-Rida

The deepest of all the proofs of the Imamate, the greatest of them in encompassing, including and explaining this office and in (showing) the impossibility of electing someone for it is the talk of Imam al-Rida, peace be on him, with 'Abd al-'Aziz b. Muslim. The Imam has explained many sides of the Imamate; the following are some texts of the talk:

'Abd al-'Aziz b. Muslim has said: "In the days of 'Ali b. Musa al-Rida we were in Maru. We held a meeting in its mosque; the people discussed the affair of the Imamate; they mentioned many differences over it; after the talk had come to an end, I rose and (went) to visit Imam al-Rida, peace be on him. I told him about what the people had discussed; he, peace be on him, smiled and said:

"'Abd al-'Aziz, the people have become ignorant; they have been deceived in respect with their religions. Surely Allah, the Blessed and Exalted, did not take unto Himself His Prophet, may Allah bless him and his family, till he completed for him the religion. He revealed to him the Qur'an in which there are details about all things, in which He has explained the lawful, the forbidden, the prescribed punishments, and all necessary things. He, the Great and Almighty, has said: We have not neglected anything in the Book. [1] In the Farewell Pilgrimage, which was in the last time of the Prophet's span, He revealed: This day have I perfected for you your religion and completed My favor on you and chosen for you Islam as a religion. [2]

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"The subject matter of the Imamate is part of the perfection of the religion. The Prophet, may Allah bless him and his family, did not pass away until he explained to his community the principal features of their religion. He clarified to it its way, left it seeking the truth, installed for it 'Ali as a signpost (of knowledge) and an Imam, and explained to it all the things it needed. So whoever claims that Allah, may He be magnified and exalted, has not completed His religion refuses the Book of Allah, may He be magnified and exalted; whoever refuses the Book of Allah, the Most High, is an unbeliever.

"Do they know the importance of the Imamate and its place among the community, so their choice in respect with it is permissible?

"Surely the Imamate is greater in importance, larger in affair, higher in position, more invincible, and farther in fathom than that men can reach it through their intellects, attain it with their opinions, or install an Imam through their election.

"Surely Allah singled out Ibraheem, the bosom friend, peace be on him, with the Imamate after the prophethood. The friendship is a third rank, and an excellence through which he had honored him and lauded his name. So He, may He be magnified and exalted, has said: Surely I will make you an Imam of men. So the bosom friend said out of his pleasure with it: And of my offspring? Allah, may He be magnified and exalted, has said: My covenant does not include the unjust. So this verse has invalidated the Imamate of all the unjust till the Day of Judgment. And it (the Imamate) has been limited to the choice.

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Then Allah, may He be magnified and exalted, honored him (Ibraheem) when he appointed his offspring as the people of choice and purity; when He, may He be magnified and exalted, said: And We gave him Ishaq and Ya'qub, a son's son, and We make them all good. And We made them Imams who guided (people) by Our commands, and We revealed to them the doing of good and the keeping up of prayer and the giving of the alms, and Us (alone) did they serve. [3] So it (the Imamate) was still among his offspring. They inherited it one by one a century after a century till it was inherited by the Prophet, may Allah bless him and his family. He, may He be magnified and exalted, has said: Most surely the nearest of people to Ibraheem are those who followed him and this Prophet and those who believe and Allah is the guardian of the believers. [4] He was singled out for it, so he entrusted it to 'Ali according to the Command of Allah, may He be magnified and exalted, according to the description Allah has made obligatory, so it (the Imamate) was entrusted to him and his children, the chosen ones, Allah has given knowledge and faith in His words, may He be magnified and exalted: And those who are given knowledge and faith will say: Certainly you tarried according to the ordinance of Allah till the day of resurrection. [5]

"Therefore, it is entrusted to 'Ali's children only till the day of resurrection, for there will be no prophet after Muhammed, may Allah bless him and his family; so from where do these ignorant choose? Surely the Imamate is the position of the prophets and legacy of the testamentary trustees (of authority). Surely the Imamate is the vicegerency of Allah, may He be magnified and exalted, and of the Messenger, position of Imam ('Ali) , the Commander of the faithful, and inheritance of al-Hasan and al-Husayn, peace be on them.

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"Surely the Imamate is the reins of the religion, regulation of the Muslims, righteousness of the world, and exaltedness of the believers. Surely the Imamate is the growing foundation of Islam and its high branch; through the Imam the prayers, zakat (alms) , fasting, the hajj, jihad are performed; war booty gained without fighting and endowments are secured; the prescribed punishments and precepts are administered; the frontiers and borders are protected.

"The Imam makes lawful what Allah has made lawful, forbids what Allah has made forbidden, administers the punishments prescribed by Allah, defends the religion of Allah, summons (men) to the way of his Lord with wisdom, good exhortation, and conclusive argument. "

The Imam, peace be on him, elaborated on the attributes of the Imam, his perfection and genius given to him by Allah; after that he has stated that men fall short of knowing the reality of the Imam and perceiving his excellence, saying:

"So who is it he who reaches the knowledge of the Imam and is able to choose him? How far! How far! Intellects have failed. Insights have become perplexed. Hearts have become confused. Eyes have failed. The great have become too low. The wise have become bewildered. The clement have fallen short. Orators are unable. The intelligent have become ignorant. Poets have fallen silent. Writers have become unable. The eloquent have become tired to describe one of his affairs or one of his excellence. So they have acknowledged incapacity and falling short; how is he described or his core depicted or a thing of his affair understood or is available he who replaces him or sufficient as he is? No, and how?

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"How far election still is from this (Imam)? How far intellects still are from this? Where is the like of this? They thought that was available in other than the family of the Prophet, may Allah bless him and his family; by Allah, their souls have deluded them and made them desire falsehood; so they have ascended a slippery ascent; (which make) their feet slip to the bottom! They want to install the Imam through unjust, dull, and defective intellects and through misleading opinions, so they have increased (themselves) nothing except farness; may Allah destroy them; how they are turned away. They have desired something difficult, told lies, and strayed off into a remote error. They have fallen into perplexity, for they have intentionally left the Imam; and the Shaytan made their deeds fair-seeming to them, so he kept them back from the path, though they were endowed with intelligence and skill.

They have turned away from the choice of Allah and of His Apostle to their choice while the Qur'an calls them out: And your Lord creates and chooses whom He pleases; to choose is not theirs; glory be to Allah, and exalted be He above what they associate (with Him). [6] And Allah, may He be magnified and exalted, has said: And it behoves not a believing man and a believing woman that they should have any choice in their matter when Allah and His Apostle have decided a matter. [7] And He, may He be magnified and exalted, has said: What has happened to you? How do you judge? Or have you a book wherein you read, that you have surely therein what you choose? Or have you received from Us an agreement confirmed by an oath extending to the day of resurrection that you shall surely have what you demand? As them which of them will vouch for that, or have they associates? Therefore, let them bring their associates if they are truthful! [8] And He, may He be magnified and exalted, has said: Do they not then reflect on the Qur'an? Nay, on the hearts there are locks. [9] Or has Allah set a seal on their hearts so they do not understand? Or have they said: We hear, and they do not obey? Surely the vilest of animals, in Allah's sight, are the deaf, the dumb, who do not understand. And if Allah had known any good in them He would have made them hear, and if He makes them hear they would turn back while they withdraw. [10] They said: We hear and disobey. [11] That is the grace of Allah: He gives it to whom He pleases, and Allah is the Lord of mighty grace. [12]

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"Accordingly, how do they choose the Imam? And the Imam is the knowledgeable one who does not be ignorant. The guardian who does not draw back, the origin of sacredness and purity, (of) piety and asceticism, (of) knowledge and worship, distinguished by the summons of the Messenger. He is of the children of the purified, chaste (lady). There is no defect in his lineage; no noble equals him. So the lineage is from Quraysh; the top is from Hashim; the family belongs to the household of the Messenger, may Allah bless him and his family, the consent is from Allah, the honor of the nobility; the branch is from 'Abd Manaf. He has growing knowledge and perfect clemency; he is versed in the Imamate (and) knowledgeable in policy. Obedience to him is obligatory. He undertakes (the office of the Imamate) according to the Command of Allah, may He be magnified and exalted, he is loyal to the servants of Allah and observes His religion. "

After this, Imam al-Rida has presented the knowledge of the prophets and of the Imams, saying:

"Surely Allah grants success to the prophets and the Imams, the blessings of Allah be on them. He gives to them some of his stored knowledge and wisdom He does not give to any other than them. So their knowledge is superior to the knowledge of the people of their time; then reflect on these words of Him, the Exalted, is he then who guides to the truth more worthy to be followed, or he who himself does not go aright unless he is guided? What then is the matter with you; how do you judge? [13] And these words of him, the exalted, and whoever is granted wisdom, he indeed is given a great good. [14] And His words, may He be magnified and exalted, concerning Taloot: Surely Allah has chosen him in preference to you, and He has increased him abundantly in knowledge and physique, and Allah grants his kingdom to whom He pleases, and Allah is Ample-giving, Knowing. [15] And He, may He be magnified and exalted, has said to His Prophet: and Allah's grace on you is very great.

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And He, may He be magnified and exalted, has said concerning the Imams from among the household, the family and the progeny of His Prophet: Or do they envy the people for what Allah has given them of His grace? But indeed We have given to Ibraheem's children the Book and the wisdom, and We have given them a grand kingdom. So of them is he who believes in him, and of them is he who turns away from him, and hell is sufficient to burn. [16] If Allah, may He be magnified and exalted, for the affairs of His servants, He will open his heart for that, deposit in his heart the sources of wisdom, and inspire him with an inspiration. So, after that, he does not fail to give any answer, and concerning it he does not deviate from correctness. He (the Imam) is infallible, confirmed, successful, directed, safe from mistakes, slips, and stumbles. Allah singled him out with that, that he may be His proof over His servants and a witness over His creatures. That is the grace of Allah: He gives it to whom He pleases, and Allah is the Lord of mighty grace.

"Therefore, are they able (to find) the like of this (person) and choose him? Or does the one chosen by them have such attributes and they give him precedence (over them)? By the House of Allah, they have exceeded the truth and thrown the Book of Allah behind their backs as if they knew nothing. In the Book of Allah there are guidance and cure; nevertheless they have thrown it (behind their backs). They have followed their desires, so Allah has dispraised, detested, and make them miserable when He, may He be magnified and exalted, has said: and who is more erring than he who follows his low desires without any guidance from Allah? Surely Allah does not guide the unjust people. [17] And He, may He be magnified and exalted, has said: for them is destruction, and He has made their deeds ineffective. [18] And He, may He be magnified and exalted, has said: Greatly hated is it by Allah and by those who believe. Thus does Allah set a seal over the heart of every proud, haughty one. "[19]

Imam al-Rida's speech has come to an end. [20] It is full of the most wonderful kinds of proofs of the Imamate. It indicates that the Imamate is required, and that it is impossible for men to choose and elect an Imam. It also shows that it is only Allah, the Exalted, Who chooses for this high office whom he pleases of His servants. It displays that such servants must have the attributes of good and perfection, the purity of soul, the clearness of self. They must not yield to the motives of inclination, the tendencies of evil and vainglory, that they may be righteous for guiding men, planting the essence of trust and virtue in their souls.

_____________________________________________________

[1] Surat al-An'am, verse 38.

[2] Surat al-Ma'ida, verse 3.

[3] Surat al-Anbiya', verses 72-73.

[4] Surat Aal 'Uumran, verse 68.

[5] Surat al-Rum, verse 56.

[6] Surat al-Qasas, verse 68.

[7] Surat al-Ahzab, verse 36.

[8] Surat al-Qalam, verses 36-41.

[9] Surat Muhammed, verse 24.

[10] Surat al-Anfal, verses 21-23.

[11] Surat al-Baqara, verse 93.

[12] Surat al-Hadeed, verse 21.

[13] Surat Yunus, verse 35.

[14] Surat al-Baqara, verse 269.

[15] Surat al-Baqara, verse 247.

[16] Surat al-Nisa', verses 54-55.

[17] Surat al-Qasas, verse 50.

[18] Surat Muhammed, verse 8.

[19] Surat al-Mu'min, verse 35.

[20] 'Uyoon Akhbar al-Rida, vol. 1, pp. 216-222. Usool al-Kafi.

Texts on the Imamate

Surely the Shi'a maintain that the Imam is appointed according to the texts, and there is no other way for that. Accordingly it is incumbent on the Prophet, may Allah bless him and his family, to appoint him who will succeed him. Likewise it is incumbent on the Imam to appoint his successor to whom men should resort. All the tradition books that deal with such a subject matter are full of different kinds of texts on that. For example, the Prophet, may Allah bless him and his family, has said concerning the Commander of the faithful (Imam 'Ali) on the day (of the assembly) at the house: "This is my brother, my trustee, and my successor among you, so listen to him and obey (him). "[1] Al-Tabarani has published the following tradition on the authority of Selman al-Farisi, who has said: "Allah's Apostle has said: 'Surely my trustee, the place of my secrets, the best one I will leave behind me, who will fulfill my promise, and carry out my religion will be 'Ali b. Abi Talib. [2] In his Hulyat al-Awliya', Abu Na'eem al-Hafiz has published the following tradition on the authority of Anas, who has said: "Allah's Apostle, may Allah bless him and his family, has said: 'O Anas, the first one to come to you through this door is the Imam of the Allah-fearing, master of Muslims, leader of those famous nobles, and last of the testamentary trustees (of authority). '" Anas has said: "'Ali came and Allah's Apostle rose cheerfully; he embraced him and said to him: 'You will carry out (my religion) on my behalf, make them (men) hear my voice, and explain to them that over which they differ after me. "[3]

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In his book al-Kabeer, al-Tabarani has published the following tradition on the authority of Abu Ayyoob al-Ansary, on the authority of Allah's Apostle, who has said: "O Fatima, did you not know that Allah, may He be magnified and exalted, looked thoroughly over the people of the earth and chose your father from among them and made him a Prophet. Then He looked over them a second time and choose your (present) husband and made him a trustee of authority; Allah inspired me to marry you to him. "[4]

Al-Muhib al-Tabari has reported the following tradition on the authority of Anas, who has said: "We said to Selman al-Farisi: 'Ask the Prophet, may Allah bless him and his family, about his trustee of authority, and he asked him: 'O Allah's Apostle, who is your trustee of authority? ' 'Who was the trustee of Musa? ' he asked. 'Yushi' b. Nun,' replied Selman. 'So surely my trustee, my inheritor, (the one who) carries out my religion on my behalf, and fulfills my promise is 'Ali b. Abi Talib. "[5]

Al-Muhib al-Tabari has reported the following tradition on the authority of Burayda, who has said: "Allah's Apostle, may Allah bless him and his family, has said: 'Every prophet has a trustee and an inheritor, and that 'Ali is my trustee and inheritor. '"[6]

Numerous Prophetic traditions ensured by many lines of transmission have been narrated by the two parties (i. e. , the Shi'a and the Sunna) on the Imamate of the two grandsons and sweet basil (of the Prophet) , peace be on them. Concerning them the Prophet, may Allah bless him and his family, has said: "You are two Imams, and your mother has (the right) to intercede (with Allah for men). "[7] Referring to al-Husayn, he may Allah bless him and his family, has said: "This is an Imam, son of an Imam, brother of an Imam, and father of nine Imams. "[8] In his book al-Ikmaal, al-Saduq has published the following tradition on the authority of Selman, who has said: "I visited the Prophet, may Allah bless him and his family, and there was al-Hasan b. 'Ali (sitting) on his thigh. He was kissing him on the mouth and saying: 'You are master, son of a master; you are an Imam, son of an Imam, brother of an Imam, and father of the Imams. You are the proof of Allah, the son of His proof, father of the nine proofs from your backbone; their nine (one) will be their Qa'im (the one who will undertake the office of the Imamate). '"[9]

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Hadith books are full of Prophetic traditions that confines the Imamate to the twelve Imams who are all from Quraysh. For example, Jabir b. Samra has narrated, saying: "On Friday, the eve of stoning al-Aslami, I heard Allah's Apostle, may Allah bless him and his family, say: 'The religion is still standing until the Hour begins, and there will be over them (men) twelve caliphs who are all from Quraysh. '"[10]

In his book al-Ikmaal, al-Saduq has published the following tradition on the authority of Imam al-Sadiq, peace be on him, on the authority of his father, on the authority of his grandfather, who has said: [Allah's Apostle, may Allah bless him and his family, has said: ] "The Imams are twelve. The first of them is 'Ali and the last of them is al-Qa'im; they are my successors and my trustees (of authority). '"[11]

Al-Hafiz Abu Na'eem has narrated the following tradition on the authority of Ibn Abbas, who has said: "Allah's Apostle, may Allah bless him and his family, has said: 'If a man desires to be pleased to live as I do, dies as I do, resides in Adan Garden my Lord has planted, then let him follow 'Ali after me and follow his friends and imitate the Imams after me. For they are my family who have been created of my clay and given understanding and knowledge. Woe unto those from among my community who deny their excellence and cut off their relationship with me (due to their cutting off their relationship) with them; may Allah do not make my intercession include them. '"[12]

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In addition to these Prophetic traditions are those have been narrated by those trustworthy and religious traditionists on the authority of the Imams from among Ahl al-Bayt, peace be on them, concerning their designating each other. For example, when he was about to die, the Commander of the faithful (Imam 'Ali) , peace be on him, designated his son Imam al-Hasan, peace be on him. He said to him: "My little son, Allah's Apostle has ordered me to make you as a trustee (of authority) and to give to you my books and my weapon. (That is) just as Allah's Apostle had appointed me as his trustee (of authority) and given to me his books and his weapons. And he has ordered me to order you that when death was close to you, you had to give them to your brother al-Husayn. " Then he turned to al- Husayn and said to him: "And Allah's Apostle had ordered you to hand them over to this son of yours-and indicated with his hand to Zayn al-'Abidin. " Then he took 'Ali b. al-Husayn by the hand and said to him: "And Allah's Apostle had ordered you to hand them over to your son Muhammed; recite to him the greetings of Allah's Apostle and of mine. "[13]

Hadith books contain hundred traditions similar to the ones mentioned above and that indicate that texts on the Imamate are required and other than them is invalid; the Shi'a have depended on them in building their beliefs in the Imamate.

_____________________________________________

[1] Kanz al-'Ummal vol. 6, p. 392.

p: 113

[2] Ibid. , p. 154.

[3] Hulyat al-Awliya', vol. 1, p. 63.

[4] Kanz al-'Ummal vol. 6, p. 153. Majjma', vol. 8, p. 353.

[5] Al-Riyad al-Nadira, vol. 2, p. 178.

[6] Ibid. In al-Manawi's Kunuz al-Haqa'iq, p. 121, it has been mentioned that the Prophet, may Allah bless him and his family, has said: "Every prophet had a testamentary trustee and an inheritor. And 'Ali is my testamentary trustee and inheritor. "

[7] Al-Ithaf Bihub al-Ashraf, vol. 129. Nezhat al-Mejalis, vol. 2, p. 184.

[8] Minhajj al-Sunna, vol. 4, p. 210.

[9] Al-Muraja't, p. 228.

[10] Saheeh Muslim, Kitab al-Imara. Musnad al-Imam Ahmed b. Hanbal, vol. 5, p. 89. Saheeh al-Bukhari, vol. 4, p. 164.

[11] Al-Muraja't, p. 227.

[12] Hulyat al-Awliya', vol. 1, 86.

[13] Kashf al-Ghumma, p. 151. Usool al-Kafi.

The Texts on his Imamate

Part 1

Imam al-Sadiq, peace be on him, informed his followers of the Imamate of his son Musa, peace be on him, when the world shone with his birthday. On every occasion he told them of that and asked them to keep that a secret for fear for them and his son of the ruling authority. When the Imam, peace be on him, was seventy years old, a group of his followers hurried to him to ask him about the Imam after him to pledge allegiance to him and to resort to him in respect with the affairs of their religion. He answered them that the Imam after him would be his son Musa, peace be on him; the following is the presentation of these texts:

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1. Al-Mufaddal Bin 'Umar

Al-Mufaddal Bin 'Umar al-Ju'fi[1] was among the prominent Shi'ites and one of their famous, great figures. He asked Imam Ja'far b. Muhammed, peace be on him, about the Imam after him to follow him and to adopt his Imamate, and he, peace be on him, answered: "Mufaddal, the Imam after me is my son Musa, the hoped, awaited successor. "[2]

2. Yazid Bin Sulayt

Yazid Bin Sulayt[3] was trustworthy and trusted. He was among the men of piety and knowledge. He and a group of his companions made the pilgrimage to the Sacred House of Allah (Mecca). On his way, he met Imam Abu 'Abd Allah (al-Sadiq) , who was accompanied by his sons and retainers. He hurried to the Imam to ask him about the Imam after him, saying: "May my father and mother be your ransom; you are the purified Imams; none escapes from death; who is the Imam after you? " The Imam, peace be on him, indicated with his hand to his son Musa and explained his ideals with which he was endowed. He said: "He has the knowledge of wisdom, understanding, generosity, knowledge of that which men need and of the affairs of their religion over which they differ. He has good manners and good neighborhood; he is one of Allah's gates; he has another (quality) that is the best of all these (qualities). "

-May my father and mother be your ransom, what is it?

-Allah, the Most High, will bring forth from him the succor of this community, its relief, its knowledge, its light, its understanding, and its wise man, the best baby and youth. Through him Allah will prevent bloodshed, correct discords, bring together the people of separation, make peace among (them) , clothe the naked, satisfy the hungry, make the fearful safe, and send rain down. Men obey him; the best middle-aged one and young man; his words are a decision; his silence is knowledge; he explained to men that over which they differ. "[4]

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The Imam, peace be on him, told them about that with which Allah had gifted his son such as that He placed among his progeny the rightly-guided one (Mahdi) of the family of Muhammed, may Allah bless him and his family, of whom the Prophet and the Imams after him gave good news. He will set right crookedness, the regulations of the world and the religion. He will not come till corruption prevails, oppression becomes public, chaos spreads, deviation from the religion becomes famous, the earth is full of discords and disorders; may Allah bring about his early reappearance, place us among those who summon to him and support him.

3. Dawud Bin Kuthayr

Dawud Bin Kuthayr hurried to Imam Abu 'Abd Allah (al-Sadiq) to ask him about the Imam after him, saying: "May Allah make me your ransom and make me die before you, I am afraid that something may happen, to whom shall I resort? " "To my son Musa," replied the Imam.

Dawud became assured with this answer; his conscience rested; he had no doubt and perplexity about the knowledge of the Imam; just as he has said: "I have no doubt of Musa even a twinkle of an eye. "[5]

4. Al-Fayd Bin al-Mukhtar

Al-Fayd had the honor of visiting Imam Abu 'Abd Allah (al-Sadiq) , peace be on him. A conversation took place between them about Abu al-Hasan Musa; while they were talking about his affairs, he entered; Abu 'Abd Allah turned to al-Fayd and said to him: "Fayd, he is your leader about whom you have asked me; rise and admit his right. "

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Al-Fayd hurried and began kissing the Imam on the hand and the head; he asked Allah to prolong his lifetime; then he turned to Abu 'Abd Allah and asked him: "May I be your ransom, shall I tell someone of him? " "Yes," replied the Imam, "your family, your children, and your companions. "

Through this tradition we understand that the Imam and his followers kept the affair of the Imamate a secret for fear of the oppressive authority. So al-Fayd went to his loyal companions and gave them good news (of the Imamate of Musa). Among them was Younis b. Zabyan, who wanted to be sure of (the news) and went to the house of Imam Abu 'Abd Allah (al-Sadiq) ; when he reached the Imam, he said to him: (Younis, the affair is just as al-Fayd has told you. " Accordingly, Younis left cool-hearted; he was flooded by happiness and delight out of this grace he attained. [6]

5. Ibraheem al-Karkhi

Ibraheem al-Karkhi visited Imam Ja'far b. Muhammed (al-Sadiq) , peace be on him. While he was sitting with the Imam, Abu al-Hasan Musa came. Ibraheem rose for him and Abu 'Abd Allah said to him: "Ibraheem, he is your leader after me. Some people will perish through him, and some others will be happy through him. May Allah curse those who will kill him and double chastisement against their souls. Allah will bring forth from his backbone the best of the people of the earth of his time, the namesake of his grandfather and inheritor of his knowledge. The tyrant who belongs to the children of so-and-so will kill him after unique miracles out of envy of him, but Allah will attains His purpose though the polytheists may averse. " By him he meant Muhammed al-Mahdi, may Allah bring about his early reappearance, the namesake of the Prophet and the one similar to him in destroying oppression and putting an end to the oppressive.

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He talked about his son Allah had gifted with grace and dignity, saying: "Allah will bring forth from his backbone twelve rightly-guided ones. He will distinguished them by his dignity and place them in the abode of His Holiness; he who follows the twelve one from among them is like him who draws his sword before Allah's Apostle to defend him. "

When Imam al-Sadiq, peace be on him, reached these words, some Umayyad hirelings broke into his house, and he, peace be on him, stopped his talk. Ibraheem wanted him to complete it but he did not do that; so he left Yethrib (Medina) for his homeland. In the following year he had the honor of visiting the Imam while he felt burning desire for hearing the rest of his speech. The Imam, peace be on him, understood that and said: "Ibraheem, he will remove distress from his Shi'ites after long straits and tribulation, impatience and fear; so blessed is he who lives during his time. " Then he said to him: "That is enough for you, Ibraheem. "

Ibraheem was pleased with this speech of the Imam and said: "I have never returned with a thing more delightful and happier to my heart than this (speech). "[7]

6. 'Isa al-'Alawi

`Isa b. 'Abd Allah al-'Alawi visited Imam Ja'far b. Muhammed to ask him about the Imam after him, saying: "If some thing happened-may Allah not make me see such a thing-who should I follow? "

He, peace be on him, pointed to his son Musa.

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"If anything happened to Musa, who should I follow," asked 'Isa.

"His son," replied the Imam.

"If anything happened to his son," 'Isa went on, "and he left a big brother and a small son, who should I follow? "

"His son; it is always this," answered the Imam.

"If I do not recognize him and his place? "

"You say: O Allah, I follow the one from among Your proofs from among the children of the last Imam who has remained, for that is enough for you. "[8]

7. Mu'adh Bin Kuthayr

Mu'adh Bin Kuthayr[9] visited Imam al-Sadiq to ask him about the Imam whom he should follow after him, saying: "I ask Allah, Who provided your father with you for this position, to provide you with one of your offspring for the same position before your death. "

"Allah has granted that," he answered.

"May I be your ransom, who is it? "

He pointed to his son Musa, who was sleeping, saying: "This one who is sleeping. " He was at that time a boy. [10]

8. Mansur Bin Hayim

Mansur Bin Hayim visited Imam Abu 'Abd Allah (al-Sadiq) asking him to designate the Imam after him, saying: (May I ransom you) with my father and mother. There is a great coming and going among men about (the succession). Since that is so, who is it? "

"This is your leader," replied Abu 'Abd Allah.

He pointed to Abu al-Hasan Musa; then he tapped the right shoulder of Abu al-Hasan (Musa). He was at that time, as far as I know, about five years old. [11]

9. Sulayman Bin Khalid

Sulayman Bin Khalid has narrated, saying: "I and a group of my companions were sitting with Imam Abu 'Abd Allah (al-Sadiq) , peace be on him. He called for his son Musa. When he stopped in front of him, he turned to his companions, saying: 'It is your duty (to follow) this man after me. By Allah, he is your leader after me. '"[12]

10. Saffwan al-Jammal

We have previously mentioned his narration we have given as a proof of the cleverness and genius of Imam Musa during his childhood.

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[1] We will mention his biography when we talk about some of the Imam's narrators and companions.

[2] Bihar al-Anwar, vol. 11, p. 234. Al-Irshad.

[3] His biography will come.

[4] Bihar al-Anwar, vol. 11, p. 234.

[5] Ibid.

[6] Usool al-Kafi, vol. 1, p. 309, vol. 11, p. 234.

[7] Bihar al-Anwar, vol. 11, 235.

[8] Usool al-Kafi, vol. 1, p. 309. Bihar al-Anwar, vol. 11, p. 235.

[9] Mu'adh Bin Kuthayr al-Kisa'i was among the special group of Imam Abu 'Abd Allah. He is among the jurists and great figures of the Shi'ite sect. This has been mentioned in al-Ta'liqat, p. 335.

[10] Kashf al-Ghumma, p. 244. Usool al-Kafi, vol. 1, p. 308. Bihar al-Anwar, vol. 235. Al-Irshad, p. 264.

[11] Usool al-Kafi, vol. 1, p. 309.

[12] Al-Irshad, p. 265. Usool al-Kafi, vol. 1, p. 310.

Part 2

11. Ishaq Bin Ja'far

Ishaq b. Imam Ja'far al-Sadiq has narrated the following, saying: "One day I was with my father when 'Umran b. 'Ali asked him: "May I be your ransom, to whom shall we and the people turn after you? "

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He answered: "To the owner of two yellow clothes. He who is coming out of the door to you. "

'Ali was yearning for and looking at him who was coming out of the door. They did not wait long before Imam Musa came out of the door. He was still a boy and was wearing two yellow garments. [13]

12. 'Ali Bin Ja'far

'Ali b. Imam Ja'far al-Sadiq, peace be on him, has narrated, saying: "I heard my father Ja'far b. Muhammed, peace be on him, say to a group of his close associates and followers: 'Treat my son Musa with kindness. He is the most meritorious of my children and the one who will succeed after me. He is the one who will undertake my position. He is Allah's proof (hujjat) to all his creatures after me. '"[14]

13. Zayd Bin Asbat

Yazid b. Asbat visited Iman Abu 'Abd Allah al-Sadiq, peace be on him, during his illness of which he passed away; the Imam turned to him, saying: "Yazid, do you see this (pointing to his son Musa)? When you see that the people differ over him, then bear witness for me that I have told you that Yousif's sin in his brothers' sight when they had thrown him into the well was that they envied him. That was when he told them that he had seen eleven stars and the sun and the moon making obeisance to him; similarly this boy shall be envied. "

Then he called for his sons: 'Abd Allah, Ishaq, Muhammed, al-'Abbas, and Musa. He said to them: "This-pointing to his son Musa-is the testamentary trustee of the testamentary trustees, the scholar of the scholars, and a bearer of witness to the dead and the living. "[15]

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14. Salama Bin Muhriz

A hypocrite from among the 'Ajaliya has criticized the Shi'a for their belief stipulating that an Imam should be succeeded by an Imam. The hypocrite said that Imam al-Sadiq had no successor to replace him. He mentioned that in the presence of Salama b. Muhriz. When the latter heard the words of the former, he became displeased and went to the Imam, peace be on him to inform him about his words and to ask him to designate an Imam after him. He said to him: "My master, a man from among the 'Ajaliya said to me: 'How long will this an old man remain (alive) for you? He will die within one or two years, and then you will have no Imam to follow. "

Abu 'Abd Allah al-Sadiq said to him: "Why have you not said to him that Musa b. Ja'far has attained the age of ritual puberty? "[16]

15. Zarara Bin A'yun

Zarara b. A'yun[17] has narrated, saying: "I visited Abu 'Abd Allah (al-Sadiq) , peace be on him. There was with him the master of his children Abu al-Hasan Musa, and there was in his assembly a corpse covered with a garment. Abu 'Abd Allah (al-Sadiq) , peace be on him, ordered me to bring him Dawud al-Raqqi, Hamran, and Abu Baseer. I went out to bring them and came across al-Mufaddal b. 'Amr, who was heading for the Imam. (Meanwhile) I saw the people going to the house of the Imam. I quickly went and brought the people to him. When they had the honor of meeting him, he, peace be on him, turned to Dawud al-Raqqi and said to him: 'Uncover Isma'il's face. ' He uncovered his face and he was a motionless corpse. He, peace be on him, asked Dawud al-Raqqi: 'Dawud, is he alive or dead? '

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"'My master, he is dead. '"

He showed him to all those who attended his assembly to make them bear witness to his death; he asked them to acknowledge and admit his death. He did that to refute the claims of some Shi'ites who maintained that Isma'il would be the Imam after his father, for he was righteous and abundantly knowledgeable. He, peace be on him, wanted to return them to reason and correctness and to tell them that the Imam after him was his son Musa. Then he ordered Isma'il to be prepared for burial. He was washed and shrouded. Then the Imam ordered al-Mufaddal b. 'Amr to uncover Isma'il's face again that the people might see him and be sure of his death and that they would have no doubt about that. After that he wanted to increase them in certainty and to remove doubt from them, so he turned to all his companions and asked them: "Is he alive or dead? "

They all confessed his death, so the Imam, peace be on him, raised his hands towards the heaven, saying: "O Allah, bear witness, for surely those who say untrue things will have doubt about him. They desire to put out the light of Allah-he pointed to his son Musa- with their mouths, but Allah will perfect His light, though the unbelievers may be averse. Then the Imam ordered Isma'il to be buried in his final resting place. After he had laid him to rest in the narrow space within the grave and poured the earth over him, he turned to his companions to remove doubts and suspicions from them, asking: "Who is the one who is dead, shrouded, perfumed, and buried in the grave? "

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"He is Isma'il," they all said.

"O Allah, bear witness! " Then he took his son by the hand and said: "He will be the truth; the truth will be with him and (issue) from him till Allah inherits the earth and those who are on it. "[18]

Imam al-Sadiq confuted with these repeated declarations all those who had doubts and suspicions about the Imamate of his son Isma'il. More than one time He explained to them that the Imamate was not in his hand but it was in the hand of Allah, the Exalted, Who grants it for whom He pleases of His servants. Abu Baseer has narrated, saying: "I was with Abu 'Abd Allah (al-Sadiq) , peace be on him. His companions mentioned the testamentary trustee (of authority) and Isma'il. So the Imam turned to them and said: 'No, by Allah! Abu Muhammed that (the affair of the Imamate) does not belong to us; no one except Allah, may He be magnified and exalted, Who designates (the Imams) one by one. "[19]

Imam al-Sadiq, peace be on him, declared that the affair of designating an Imam was not in his hand. However, it was in the hand of Allah, Who chooses from among his servants those who have good tendencies and noble talents. Accordingly, none has the right to choose the Imam; a special group of the Shi'ites knew this subject matter and believed in it. In this respect Zareef b. Nafi'[20] has narrated the following: "While I was (sitting) with al-Husayn b. Zayd and his son 'Ali, Abu al-Hasan Musa, peace be on him, passed by us. He greeted us and went away. I asked al-Husayn: 'May I be your ransom, Musa is known as the Qa'im of the household of Muhammed, may Allah bless him and his family? '

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"'If someone knows him, then it is he. " Then he said: "And how does (none) know him? And he has the writing of 'Ali b. Abi Talib and the dictation of Allah's Apostle, may Allah bless him and his family. '"

His son asked him: "Why do my father Zayd b. 'Ali have not that? "

"My little son, surely 'Ali b. al-Husayn and Muhammed b. 'Ali are two masters and Imams of men. So, my little son, your father Zayd kept close to his brother, followed his example, and studied jurisprudence under him. "

"My father, if something happens to Musa, peace be on him, will he designate one of his brother as his testamentary trustee? "

"No, by Allah, he will designate none as his testamentary trustee except his son. "[21]

16. A Shi'ite

A Shi'ite visited Imam Ja'far al-Sadiq and asked him to designate the Imam after him, and he, peace be on him, answered: "Your seven one is he who will undertake the office of the Imamate (Qa'im) ; he is the namesake of the owner of the Torah. " By the owner of the Torah he means Musa b. 'Umran, peace be on him. [22]

17. A Companion of his

One of his companions had the honor of meeting him and asked him to designate the Imam after him, and he, peace be on him, replied: "Count the days. " He counted them beginning from Sunday. The Imam asked Him: "How many days have you counted? " "Seven days," he answered.

Imam al-Sadiq explained, saying: "The Saturday of the Saturdays, the Sun of the times, the Light of the months, the one who does not fool and play, your seven one who will undertake the office of the Imamate (Qa'im). " Then he pointed to his son Musa. [23]

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With this narration we will end our speech about some texts have been reported on the authority of Imam Ja'far b. Muhammed, peace be on him, concerning the Imamate of his son Musa, peace be on him. They indicate that his Imamate is certain. As we have previously mentioned that the Imamate is the most important favor with which He singled out Ahl al-Bayt, for it includes all the elements of righteousness and perfection. We will mention his other ideals that uncover the secrets of his Imamate as follows:

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[13] Kashf al-Ghumma, p. 244. Al-Irshad, p. 265. Bihar al-Anwar.

[14] Kashf al-Ghumma, p. 244. Al-Irshad, p. 266.

[15] Bihar al-Anwar, vol. 11, p. 236.

[16] Ibid. , p. 237.

[17] Zarara b. A'yun al-Shaybani was among the leading Shi'ites and on top of their religious scholars in jurisprudence, tradition, and theology, as Ibn al-Nadeem said. Imam Abu 'Abd Allah was so proud of him that he appointed him as a jurist to give religious decisions to the Shi'ites. He said to al-Fayd b. al-Mukhtar: "If you want a tradition, take it from this sitting one. " He indicated to Zarara with his hand. He, peace be on him, said: "Were it not for Zarara and the like of him, my father's traditions would come to an end. " Zarara narrated many traditions on the jurist of Ahl al-Bayt. All what he narrated were correct and acceptable. As he had close relationship with Ahl al-Bayt, his opponents criticized him. They accused him of many accusations and criticism. However, they did not degrade his position and his dignity. For all the people know that Zarara served knowledge and religion. He, may Allah have mercy on him, died in the year 150 A. H. See his biography in Al-Keshi, al-Najashi, al-Fihrast, al-Ta'liqat, Lisan al-Mizan, and the like.

[18] Bihar al-Anwar, vol. 11, p. 237.

[19] Ibid. , p. 227.

[20] Zareef b. Nasih was a Kufan. He grew up in Baghdad. He is reliable in traditions. He wrote many books of which were al-Diyat, al-Hudud, al-Nawadir. This has been mentioned in the book al-Ta'liqat, p. 186.

[21] Zayd b. 'Ali, p. 193. It has been quoted from the book Qurb al-Isnad, a handwritten book.

[22] Farid Wajjdi, Da'irat al-Ma'rif, vol. 9, p. 594. Al-Milal wa al-Nihal.

[23] Ibid.