THE LIFE OF IMAM MUSA BIN JA'FAR
Chapter7
A Group of his Companions and of the Narrators of his Traditions 13
280. Nasr Bin Qabus al-Lakhmi, al-Qabusi.
He narrated traditions on the authority of Abi ‘Abd Allah (al-Sadiq) , Abi al-Hasan Musa, and Imam al-Rida. He had a position with them. He has a book. [389] Al-Shaykh al-Mufeed has regarded him as one of the special group of Imam al-Kazim and among those whom he trusted. He was among the men of piety and knowledge from among his followers. [400] Al-Shaykh al-Tusi has said: “He (Nasr Bin Qabus) was the representative of Imam al-Sadiq, peace be on him, for twenty years. [401] He is among those who have narrated the textual designation for the Imamate of Imam al-Rida, peace be on him. [402] This indicates that he is trustworthy and just.
281. Al-Nadar Bin Suwayd al-Sayrafi
He was a trustworthy Kufan. Shaykh al-Tusi has numbered him as one of the companions of the Imam (Musa) al-Kazim, peace be on him. He has a book. [403]
282. Na‘im al-Qabu
Al-Shaykh al-Mufeed has regarded him as one of the special companions of Imam al-Kazim, among those whom he trusted, among the men of piety, knowledge, jurisprudence from among his followers. [404] Al-Kulayni has narrated that Na‘im is one of those who have narrated the textual nomination for the Imamate of al-Rida. [405]
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283. Al-Waleed Bin Sa‘eed
He was the retainer of Abu al-Hasan Musa. Shaykh al-Tusi has numbered him as one of the companions of Imam (Musa) al-Kazim, peace be on him. Apparently, he is an unknown Imami (Shi‘ite). [406]
284. Al-Waleed Bin Hisham al-Muradi
In his (book) al-Rijal, Shaykh al-Tusi has numbered him as one of the companions of Imam (Musa) , peace be on him, and has reported from him in his Tahdhib a narration from the Imam (Musa) , peace be on him. [407]
285. Waheeb Bin Hafs al-Jariri
He was the retainer of the Banu Asad. He narrated traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abu al-Hasan (Musa). He was a Waqifite. He is trustworthy. He has written many books; among them are: Kitab al-Tafseer (a Book on the Exegesis of the Qur’an) , and Kitab al-Sharai‘ (a Book on Islamic Laws). [408]
286. Hisham Bin Ibrahim al-Baghdadi al-Mashrafi
Concerning him, al-Kashi has said: “He (Hisham) is trustworthy. ” Hisham has narrated the tradition we have mentioned in the biography of al-Fedl b. Yunus.
287. Hisham Bin al-Ahmar al-Kufi
Shaykh al-Tusi has numbered him as one of the companions of Imam (Musa) al-Kazim, peace be on him. Apparently, he is an unknown Imami (Shi‘ite). [409]
288. Hisham Bin al-Hakam
He is among the unique of the community, among its great religious scholars, and on top of those who defended Ahl al-Bayt, peace be on them. He struggled for supporting the truth and defending the Islamic entity for a long time, especially during that time when there was no public freedom, one mentioned the merits of Ahl al-Bayt, he was subjected to severe punishment by the ruling authorities, which spared no effort to undermine the entity of the family of the Prophet, may Allah bless him and his family. However, Hisham paid no attention to that, for he debated with his opponents and overcame them, the scientific circles talked about his strong conclusions and his wonderful proofs; this affair indicates his clinging and love to Ahl al-Bayt, peace be on them. The following is a brief outline on his affairs:
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A. His Birth
He was born in Kufa. It was said that he was born in Wasit. [410] We have no text appointing the year when he was born.
B. His Early Life
The biographers have differed over his early life, for it was said that he grew up in Kufa. [411] The well-known thing is that he grew up in the city of Wasit. [412] He dealt with commerce. At last he moved to Baghdad. He lived in the palace of Waddah, at al-Karkh. [413] When he was young, he adopted the beliefs of the Jahamiya, who maintain that man is forced, that he is striped of ability and capability. Then he refused and renounced that. The reason for that was narrated by ‘Umar b. Yazid, Hisham’s uncle, who said: “Hisham went to Yethrib (Medina) to debate with Abu ‘Abd Allah al-Sadiq, peace be on him. He asked me to make him come in to him. So I told him that I would not do that unless I took permission from him. I came in to Abu ‘Abd Allah and took permission from him to make Hisham come in to him. He gave me permission, and I left him. After some strides, I remembered Hisham’s evil and wickedness. So Abu ‘Abd Allah asked me: ‘Have you fear for me? ’ I was ashamed of my words and came to know that I made a mistake. I went out with shame and informed Hisham of the permission. He and I came in. After we had sat down, Abu ‘Abd Allah questioned us, but Hisham became perplexed and kept silent. So Hisham asked him to postpone him, and he postponed him. Hisham went away and became busy looking for an answer for some days. He did not find any answer, so he returned to Abu ‘Abd Allah, and he told him about it. ” The Imam asked him some other questions through which he indicated his corrupt doctrine and his false beliefs. However, Hisham was unable to answer them, so he left the Imam while his heart was full of pain, sorrow, and perplexity; he was worried for several days.
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‘Umar b. Yazid said: “Hisham asked me to ask Abu ‘Abd Allah for permission for him. I asked his permission, and he, peace be on him, said to me: ‘Let him wait for me in a place at al-Hira, that I may meet with him, Allah willing. ”
‘Umar said: “I went out to Hisham and told him about the Imam’s statement and order, and he became pleased and delighted with that. Then he preceded him to the place he had appointed and met with him. After that I saw Hisham and asked him about what had happened between them. He said: ‘I preceded Abu ‘Abd Allah to the place he had already appointed. While I was waiting, Abu ‘Abd Allah came towards me riding a mule. When he came nearer to me, I looked at him, and I was frightened and terrified by his appearance, to the extent that I could find nothing to speak, nor was my tongue fluent, that I might debate with him in theology. Abu ‘Abd Allah came and stood beside me. He looked at me for a long time, but I did not talk with him. His standing beside me increased me nothing except fear and perplexity. When he came to know of that, he stroke his mule and went away until he passed through a street in Kufa. I was sure that Allah, the Great and Almighty, gave him such reverence, that the Great Lord gave him a great position. ’”
‘Umar said: “As a result Hisham devoted himself to Abu ‘Abd Allah; he left his doctrine and adopted the true religion, and surpassed all the companions of Abu ‘Abd Allah. ”[414]
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This story indicates, as Shaykh ‘Abd Allah Ni‘ma says, that Hisham had a strong, argumentative element. For the narrator of the story said that he was a wicked Jahami, he had fear that Imam al-Sadiq would turn away from him, then he went too far in describing him as bad and wicked. By that he meant that Hisham had intense opposition and strong argument. Yet he had another element which is that he was very yearning for acquiring knowledge; he continued his seeking it and spared no effort to attain it, to the extent that he met with Imam Abu ‘Abd Allah in one place. As for that he was perplexed for some days, that he did not recover from his perplexity, just as ‘Umar b. Yazid said, that he returned to communicate with Imam al-Sadiq, that he left his doctrine and followed him, is evidence for his sincere desire and his love for knowledge and seeking it wherever it was. [415] Any way, Hisham strongly joined the Imam, took knowledge and sciences from him, to the extent that he was on top of the great religious scholar, while he had been among the most famous companions of al-Jaham b. Saffwan. [416]
C. His Graduation
Hisham devoted himself to Imam al-Sadiq and adhered to communicating with him, to the extent that he became the most prominent man in his school. When Imam al-Sadiq moved to the Abode of Everlastingness, he dedicated himself to his son Imam Musa, peace be on him. He took knowledge and virtue from him. So he took knowledge from its correct source and attained the honor of studentship from the Imams of Ahl al-Bayt, peace be on them.
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D. Those who narrated from him
Some great narrators reported from him the traditions he had heard from Ahl al-Bayt, peace be on them. They are a great group; there narrations from him are available in the books of jurisprudence and hadiths. We will mention to readers some of them:
1. Muhammed b. Abi ‘Umayr (died 217 A. H. ).
2. Saffwan b. Yehya al-Bajali al-Kufi.
3. al-Nadar b. Suwayd al-Sayrafi al-Kufi.
4. Nasheet b. Salih al-‘Ajali al-Kufi.
5. Yunus b. ‘Abd al-Rahman, the retainer of Yaqteen’s family.
6. Hammad b. ‘Uthman b. Ziyad al-Rawasi al-Kufi.
7. Ali b. Ma‘bad al-Baghdadi.
8. Yunus b. Ya‘qub. [417]
Other great reporters who devoted themselves to him and studied under him narrated traditions on his authority.
F. His Specialization
Hisham specialized in theology; he was among the great theologians of his time, for his debates are proofs of his superiority in this art. In writing his biography, Ibn al-Nadim has said: “Hisham b. al-Hakam was among the Shi‘ite theologians, one of those who split open speech on the Imamate, developed the doctrine and reflection. He was skillful in theology. ”[418] As he was specialist in this art, Yehya b. Khalid al-Bermeki decorated his gathering with him, and appointed him as a guardian over his theological gatherings. [419] Hisham debated with the philosophers on various scientific fields and showed excellence over them. The clubs in Baghdad were full of his valuable debates, which were evidence for his merit in this art.
G. His Books
Hisham was rich in writing; he wrote books on various arts and sciences and showed skillfulness in them all. Unfortunately, we have found nothing of his scientific inheritance except some books which are as follows:
1. Kitab al-Imama (a Book on the Imamate).
2. Kitab al-Dalalat ‘ala Huduth al-Ashya’ (a Book on the Signs for the Creation of Things).
3. Kitab al-Radd ‘ala al-Zanadiqa (a Book on the Answers to the Unbelievers).
4. Kitab Ashab al-Ithnayn (a Book on the Companions of the Two Persons).
5. Kitab al-Tawhid (a Book on the Oneness of Allah).
6. Kitab al-Radd ‘ala Hisham al-Jawaliqi (a Book on the Answers to Hisham al-Jawaliqi).
7. Kitab al-Radd ‘ala Ashab al-Tabaiya‘ (a Book on the Answers to those who believe in Natures).
8. Kitab al-Shaykh wa al-Ghulam (a Book on the Old Man and the Boy).
9. Kitab al-Tadbeer (a Book on Management).
10. Kitab al-Maydan (a Book on the Field).
11. Kitab al-Mizan (a Book on the Balance).
12. Kitab al-Radd ‘ala men qala fi Imamat al-Mafdul (a Book on the Answers to those who believe in the Imamate of the less excellent).
13. Kitab Ikhtilaf al-Nas fi Imamat al-Mafdul (a Book on that the People are different over the Imamate of al-Mafdul).
14. Kitab al-Wasiya wa al-Radd ‘ala men ankereha (a Book on the Testament and the Answers to those who deny it).
15. Kitab al-Jabur wa al-Qadar (a Book on Compulsion and Fate).
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16. Kitab al-Hakamayn (a Book on the two Arbitrators).
17. Kitab al-Radd ‘ala al-Mu‘tazila fi Telha wa al-Zubayr (a Book on the Answers to the Mu‘tazilites concerning Telha and al-Zubayr).
18. Kitab al-Qeder (a Book on Fate).
19. Kitab al-Alfad (a Book on the Words).
20. Kitab al-Ma‘rifa (a Book on Knowledge).
21. Kitab al-Istita‘a (a Book on Capability).
22. Kitab al-Themaniyat Abbwab (a Book on Eight Chapters).
23. Kitab al-Radd ‘ala Shaytan al-Taq (a Book on the Answers to Shaytan al-Taq).
24. Kitab al-Akhbar kayfa tufteh (a Book on how the Traditions are opened).
25. Kitab al-Radd ‘ala Aristotle fi al-Tawhid (a Book on the Answers to Aristotle in Monotheism).
26. Kitab al-Radd ‘ala al-Mu‘tazila (a Book on the Answers to the Mu‘tazilites). [420]
27. Kitab al-Majalis fi al-Imama (a Book on the Gatherings concerning the Imamate).
28. Kitab ‘Ilal al-Tehreem (a Book on the Causes of Prohibition).
29. Kitab al-Radd ‘ala al-Qederiya (a Book on the Answers to the Fatalists). Imam Musa, peace be on him, read it. He praised him saying: “He has left nothing! ”
30. Kitab al-Fara’id (a Book on the Religious Duties). [421]
This great group of his books is evidence for abundant, scientific wealth and knowledge.
H. His valuable Debates
Hisham debated with the scholars of religions and doctrines on various fields giving proofs of the correctness of his beliefs and the incorrectness of their thoughts and beliefs. As his proofs were strong and of great importance, al-Rashid attended his debates from behind a curtain. He listened to him and admired him. The following are some of his debates:
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1. With ‘Amru Bin ‘Ubayd
Imam al-Sadiq, peace be on him, asked Hisham to tell him about his debates with ‘Amru b. ‘Ubayd, the spiritual leader of the Mu‘tazilites. However, Hisham said to him:
-Surely I magnify you, feel shame of you, so my tongue cannot function before you.
-When I order you (to do) something, then you have to do it.
Hisham obeyed the Imam and began telling him about his story with ‘Amru b. ‘Ubayd, saying to him:
-I heard about ‘Amru b. ‘Ubayd and his sitting in Basrah Mesjid. I regarded that as great, for he denied the Imamate and said: “Allah’s Apostle died without (appointing) a testamentary trustee (of authority). So I went out to him. I entered Basrah and went to its Mesjid. I found a great seminar. I saw ‘Amru b. ‘Ubayd wearing a woolen cloak as a loincloth and wearing another cloak as a garment. While the people were questioning him, I asked them to make way for me, and they did. He squatted at the back of the people. Then I asked him:
-O Scholar, I am a stranger! May I ask you a question?
-Yes.
-Do you have eyes?
-O My little son, what a kind of question is this?
-This is my question!
-O My little son, even if your question is foolish?!
-Give me an answer to it.
-Question!
-Do you have eyes?
-Yes.
-What do you see with them?
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-I see with them colors and persons.
-Do you have a nose?
-Yes.
-What do you do with it?
-I smell with it.
-Do you have a tongue?
-What do you do with it?
-I speak with it.
-Do you have an ear?
-Yes.
-What do you do with it?
-I hear sounds with it.
-Do you have hands?
-Yes.
-What do you do with them?
-I strike with them, and distinguish the soft from the coarse.
-Do you have legs?
-Yes.
-What do you do with them?
-I move from one place to another with them.
-Do you have a heart?
-Yes.
-What do you do with it?
-With it I perceive all that which comes through these limbs.
-Are these limbs in no need of the heart?
-No.
-How is that, and they are healthy and sound?
-O My little son, surely if the limbs have doubt of a thing, they smell it or taste it, so they send it to the heart; accordingly, certitude is sure, and doubt is false.
-Has Allah installed the heart for the doubt of the limbs?
-Yes.
-So there is no escape from the heart; otherwise the limbs are not sure (of things)?
-Yes.
After Hisham had taken these premises from ‘Amru, he repeated to him that his belief in that Allah’s Apostle died without (appointing) a testamentary trustee (of authority) was invalid, saying to him:
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-O Abu Merwan, surely Allah has not left your limbs without an Imam (leader) ; He has appointed an Imam to them to confirm the correct and negate that of which they have doubt; therefore, how did He leave all the creatures in perplexity, doubt, and differences? Why did He not appoint an Imam over them, that they might resort to him when they were doubtful and perplexed, while He has appointed an Imam over your limbs, that you may resort to him when you are doubtful and perplexed?
‘Amru kept silent and was unable to give an answer, for Hisham had blocked all the avenues before him. Then he turned to him and asked him:
-Are you Hisham?
-No.
-Did you sit with him?
-No.
-Where are you from?
-From Kufa.
-Therefore, you are he.
Then he shook hand with him, made him sit in his place, and said nothing until he went away. The Imam was very pleased with this wonderful debate. [422]
2. With Yehya Bin Khalid al-Bermeki
Yehya b. Khalid questioned Hisham in the presence of Harun al-Rashid, saying to him:
-O Hisham, tell me of the truth: Could it be in two different directions?
-No.
-Tell me about two persons who dispute with each other and differ over the precept of the religion: Are they right or wrong? Is one of them right and the other wrong?
-They are not void of that; it is not permissible that they both are right.
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-Tell me about (Imam) ‘Ali and al-‘Abbas when they sued one another about the inheritance before Abu Bakr: Who was the right and who was the wrong?
Hisham became perplexed; he narrated his perplexity, saying: “If I had said that ‘Ali was wrong, then I would have been unbeliever and withdrawn from me creed. If I had said that al-‘Abbas was wrong, al-Rashid would have cut off my head. ” It was really a problem. Shortly after that he remembered the saying of Imam al- Sadiq, peace be on him: “O Hisham, you are still supported by the Holy Spirit as long as you support us with your tongue. ” So he came to know that he would not be deserted. He found an answer and said to him: “No mistake issued from them; they both were right. There is (an example) similar to this in the Qur’an. Allah, may His name be great, says in the story of Dawud: And has there come to you the story of the litigants, when they made an entry into the private chamber by ascending over the walls... two litigants, of whom one has acted wrongfully towards the other. Which of the two angels was wrong? And which of them was right? If you said that they both were wrong, then your answer would be similar to my answer itself. ”
Yehya replied: “I do not say that the two angels were wrong; rather I say that they both were right. That is because they really did not sued one another, nor did they differ over the judgment. They showed that to draw Dawud’s attention to his mistake, to make him know the judgment, and to inform him of it. ”
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As a result Hisham said: “So were ‘Ali and al-‘Abbas; they did not differ over the judgment, nor did they really sue one another. They showed the difference and the dispute, that they might draw Abu Bakr’s attention to his error and inform him of his mistake and show him the way to his wronging them in respect with the inheritance. They had no doubt about their affair. They did just as the two angels did. ”
Accordingly, Yehya was perplexed and was unable to give an answer. As for al-Rashid, he approved this wonderful explanation Hisham concluded. [423]
3. With al-Nazzam
Al-Nazzam maintained that the inhabitants of the Garden would be not immortal in it, and that they would certainly die. He met with Hisham and said to him:
-Surely the inhabitants of the Garden will not stay in it forever. For they will stay just as Allah does. It is impossible for them to be so.
Hisham gave him a decisive argument, saying:
-The inhabitants of the Garden will survive through the One Who makes them stay alive, and Allah survives through none makes Him remain alive.
Al-Nazzam insisted on his thought, saying:
-It is impossible for them to stay forever
Hisham: Into what will they turn?
Al-Nazzam: Sluggishness will befall them.
Hisham: Have you heard that there is in the Garden what souls yearn?
Al-Nazzam: Yes.
So if they yearn and ask their Lord to (let them) stay forever?
Al-Nazzam: Surely Allah will not inspire them.
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Hisham: If a man from among the inhabitants of the Garden stretched out his hand to a fruit on a tree to take it, and the tree hanged down to him, then he happened to turn around and looked at another fruit of it and stretched out his hand to take it, but sluggishness befell him; and his hands fastened to two trees; and the two trees raised high, and he was crucified. Have you heard that someone is crucified in the Garden? [424]
Al-Nazzam: This is impossible.
Hisham: What you have said is more impossible than it, i. e. , people were created, were caused to enter the Garden, and die therein.
Al-Nazzam went away deserted; he had no proof of that in which he believed.
4. With Darar al-Dabbi
Darar al-Dabbi was among those who denied the Imamate. He met with Hisham, and he asked him:
-Do you say that Allah is just and does not wrong?
-Yes.
-If Allah ordered the crippled to walk and to struggle in His way, if He ordered the blind to read the Qur’an and books, then do you think that He was just or unjust?
-Allah does not do that.
-We have come to know that He does not do that, but for argument and dispute, if He did that, was He not unjust in His deed, and He required him to perform a duty which he could not perform?
-If He did that, then He would be unjust.
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-Tell me about Allah, the Great and Almighty: Has He charged mankind with one religion over which there is no difference, and He does not accept (it) from them unless they perform it just as He has charged them with it?
-Yes.
-Has He given them a proof of the existence of that religion or has He charged with something of whose existence there is no proof, so He is like him who orders the blind to read books and to order the crippled to go to Mesjids and jihad?
Dirar kept silent. He found no way to pass through. This affair made him tired. Then he turned to Hisham and said to him: There should be a proof, and the proof should not be from your companion (i. e. , Imam ‘Ali, peace be on him).
Hisham smiled and said to him:
-There is no difference between you and me except in name.
Dirar began saying:
-Surely I want to resort to you in a certain statement.
-Give me!
-How was the Imamate entrusted to (anyone)?
-Just as Allah entrusted the prophethood to (someone).
-Therefore, the Imam is a prophet!
-No. The inhabitants of the heaven charged someone with the prophethood, and the inhabitants of the earth charged someone with the Imamate. So the angels entrusted someone with the prophethood, and the prophet entrusted someone with the Imamate. The two offices are accomplished through the permission of Allah.
-What is the proof for that?
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-The compulsion in this respect.
-How is that?
-This statement has three meanings: The first meaning: Allah raised mandatory after the Prophet; He did not require them, nor did He order them, nor did He prohibit them, and they became like beasts of prey and animals on which there is no mandatory. Do you believe in this, Dirar?
-I do not believe in that.
-The second meaning: All the people after the Prophet became religious scholars and had the same level of knowledge just as he had, to the extent that they were in no need of each other. Therefor, they were in need of (someone else) and came to know the truth over which they did not differ. Do you maintain this, Dirar?
-I do not maintain that, but they are in need of someone other than them.
-The second meaning: There should be a great figure whom the Prophet appointed over them, and who did not forget, nor did he commit mistakes, nor did he wrong (them) , who was protected from sins, free from offenses, whom they needed, and who was in no need of them. [425]
Direr kept silent before this flowing knowledge supported by rational proofs that were far from argument and discussion.
These are some debates of this great giant; through them he split open the researches of the theological philosophy; and they remained after him as food for those who dealt with these researches. For “some people went on discussing according to his beliefs throughout the late centuries; among them were Abu ‘Isa Muhammed b. Harun al-Warraq, Ahmed b. Husayn al-Rawandi, and the like. Ahmed b. Husayn al-Rawandi wrote a book under the title Fadihat al-Mu‘tazila (the Scandal of the Mu‘tazilites). In it he strongly attacked the beliefs of the Mu‘tazilites depending on Hisham’s viewpoints. He was impressed by Hisham, and this can easily be seen in his book he wrote about the creation of the world. We can also see the effects of Hisham through the Mu‘tazilites, who tried to defend themselves, spared no effort to refute and oppose Hisham’s beliefs. Among those Mu‘tazilites was Bishr b. al-Mu‘tamir; he was the best of the Mu‘taziliti scholar, just as al- Sheristani said. He wrote a book on some answers to Hisham b. al-Hakam. ”[426]
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H. The mad Campaigns
Hisham’s reputation spread all over the Islamic world. Baghdad clubs were full of his debates; they mentioned the defeat that befell his opponents. Of course, Hisham’s widespread reputation made them harbored malice against him, so they fastened various kinds of accusations on him and defamed him in various ways. Among them are the followings:
1. ‘Abd al-Jebbar, the Judge
‘Abd al-Jebbar attacked many Shi’ite personalities. Concerning Hisham, he has said: “Hisham maintained the embodiment (of Allah) , the creation of the world, the possibility of bada’, and the like which do not harmonize with the Oneness (of Allah). He also believed in compulsion and that which concerns mandatory through things unbearable and through which it is not correct to cling to justice. ”[427]
2. Muhammed b. Ahmed
Muhammed b. Ahmed talked about the Shi’ites and ascribed to them false, vague errors, and fastened on them forged lies. Concerning them and Hisham, he has said: “The twelve sect of the Imami Shi‘ites are the companions of Hisham b. al-Hakam; they are called the Hashimiya; they are the Rafidites who refuse the religion due to love for ‘Ali, peace be on him, just as they claim. The enemies of Allah, of His Apostle, and of his companions are liars; he who loves ‘Ali is he who loves other than him. They are also unbelievers, for Hisham was unbeliever and atheist. Then Islam overcame him, and he unwillingly adopted it. Hisham maintained comparing (Allah to other things) and refusal. As for his statement on the Imamate, we thing that none ascribed defects to ‘Ali as Hisham did.
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“We thank Allah for removing defects and defilement from ‘Ali and his children and thoroughly purified them. Through that Hisham did not intend to be a Shi‘ite, nor did he show love for Ahl al-Bayt, but he intended to demolish the pillars of Islam, the Oneness (of Allah) , and the Prophethood. ”[428]
These slanders are unreal and incorrect. They show that he harbored malice against him, or at least he did not come to know of the real Shi‘ites and Hisham.
3. ‘Abd al-Qahir al-Baghdadi
Explaining the doctrine of the Mushabiha (those who compare Allah to other things) , ‘Abd al-Qahir has said: “Yet another example of this sect is the Hashimiya ascribed to Hisham b. al-Hakam, the Rafidite, who compared his Lord to man and claimed that He was seven spans of the hand, that He was a body with a limit and end, that He was tall, wide, deep, with color, taste, and smell. It was reported from him that his Lord was like a round, silver ingot. ”[429]
4. Ibn Hejer
In his writing Hisham’s biography, Ibn Hejer has said: “He was among the great, famous Rafidites (Shi‘ites). He believed in the embodiment (of Allah) and claimed that his Lord was seven spans of the hand, in his own span of the hand. He also claimed that Allah’s knowledge was created. ”[430]
These mad campaigns launched against this unique, great figure had no purpose except degrading his importance and to undermine him. Some of these slanders are correct. That was before he resorted to the Imam. It has been narrated from him that he believed in that, but he returned to the truth, just as we have already mentioned. This is clear in the viewpoints of those who have defended him.
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I. The Defenders
Some Muslim great figures defended Hisham and refuted those false views and vague errors which were fastened on him. They are as follows:
1. Al-Sayyid al-Murteda
Al-Sayyid al-Murteda refuted all the accusations fastened on Hisham. We will mention the whole of his speech, for it contains additional advantage. He, may Allah have mercy on him, has said: “As for the things of which Hisham b. al-Hakam was accused such as his maintaining embodiment, it has apparently resulted from his statement: “He (Allah) is a body, not like other bodies! ” There is no difference over that this statement contains no comparison, nor does it contradicts the origin, nor does it raise an objection to any branch. It is mere a mistake in a phrase. One can establish or negate it through resorting to the language. Most our companions say: ‘He gave that as an example of opposing the Mu‘tazilites, saying to them: ‘If you say that the Eternal (Allah) , the Most high, is a thing not like other things, then you must say that He is a body not like other bodies. ’ Not all those who oppose through a thing and question about it believe in it and adopt it. Perhaps, he intended to take their answer to this problem and to understand their knowledge of them or he wanted to show their falling short of giving a satisfactory answer to it, and the like for which we have no room to mention.
As for the narration on that he believed in that Allah was a body like present bodies and the narration of the spans of the hand ascribed to him, we do not know it except the narration of al-Jahiz, who narrated it on the authority of al-Nazzam. This narration contains nothing except those who accused him (of such things) ; none trust their saying (concerning him). Generally speaking, the doctrines must be taken from their founders, their companions who devoted themselves to them, and those who are honest in reporting from them. We should not resort to the claims of the opponent. If we resort to them, then the gap will be wider, the misfortune will be greater, and we will have no confidence in any doctrine. If Hisham maintained the embodiment which they claimed, then we should come to know of that, that the ambiguity concerning it may be removed, just as we have come to know of al-Khawarizimi’s saying on that, and we find none to repel it.
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The evidence for that Hisham was innocent of those accusations fastened on him is that which has been narrated on the authority of Imam al-Sadiq, peace be on him, who said: ‘O Hisham, you are still supported by the Holy Spirit as long as you help us with you tongue. ’ The Shaykhs of the Shi‘a were with him. Hisham came in to him, and he gave him precedence over them, seated him beside him, though he was still young. He said to him: ‘This supports us with his heart, his hand, and his tongue. ’ And these words of him, peace be on him: ‘Hisham b. al-Hakam is the pioneer of our right and our previous sayings, the supporter of our truthfulness, and the repeller of the falsehood of our enemies. Whoever follows him and his orders follows us; whoever opposes and denies him shows enmity toward us and denies us. ’ He guided the people to him in respect with reflection and arguments; he urged them to meet with him and to debate with him. Accordingly, how does a sane person believes- along with what we have mentioned concerning Hisham- in this saying that his Lord was seven spans of the hand, in his span of the hand?
This is an accusation has been fastened on him, may Allah be pleased with him, while he was famous for his devoting himself to Imam al-Sadiq, peace be on him, his nearness to him, and his taking (knowledge) from him. It is nothing except slandering the affair of Imam al-Sadiq, peace be on him, and ascribing him to taking part in (Hisham’s) beliefs. Otherwise, why did he not show condemn and turning away from him who adopted this abominable beliefs and ugly doctrine? As for that the knowledge is created, it is also among the forged narrations. We do not know a book on it belongs to Hisham; and none has narrated it from him. As for compulsion and His requiring (men) something unbearable, we have not come to know that he adopted it. Perhaps none other than the author of the book[431] has accused Hisham of that except his master Abu ‘Ali al-Jaba’i, who wrote that out of partiality and fanaticism. If these narrations, few and many, were not narrated on the authority of the trustworthy or narrated by the opponents who accused him, then none would pay attention to them and not take them into consideration. The traditions on the authority of al-Sadiq, peace be on him, which we have mentioned, his singling him out, and his bringing him nah to him from among his companions invalidate the whole of that and refute the narrations concerning him. ”[432]
This defense mentioned by Imam al-Murteda removes all accusations fastened on Hisham and drives away all the vague errors of which he has been accused.
2. Al-Fayd, the Researcher
Defending Hisham, the researcher, al-Hajja, al-Shaykh Muhsin al-Fayd, may Allah have mercy on him, has said: “I think that all that which has been ascribed to the two Hashims[433] has resulted from misunderstanding their speech, for the two men are greater in position than that. As for the statement of the Imam to him, “may Allah kill him,’ that was because they talked about something like that among those who did not understand them. They and other than them from among the
followers of our Imams had symbols like those of the wise men, and some permissible things like those of them. The people were unable to understand them, so they accused them of embodiment and comparison. Perhaps, those who narrated their words acted freely and altered the words from their places. ”[434]
We are satisfied with what Sayyid Murteda and al-Fayd have mentioned. There is no need to mention those great figures defending and regarding him as far above the vague errors ascribed to him. I (the author) think that the debates Hisham delivered and because of some of which he was accused of unbelief and apostasy from the religion can be divided into two parts according to their time: The first part concerns the period when he maintained the doctrine of the Jahamiya. The second part concerns the period when he communicated with Imam al-Sadiq, and Imam Musa, and when he renounced all his beliefs belonged to the Jahamiya and other principles that had nothing to do with Islam. It goes without saying that he died following the doctrine of the Imami Shi‘ites, with correct thought, pure ideas and views. Therefore, none can criticize him for the beliefs he adopted during the first period; and none pays attention to his opinions except those issued from him during his communicating with the Imam, peace be on him. None has come to know that during this period beliefs contrary to his doctrine issued from him.
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J. His Death
Hisham struggled in the way of Allah and combated for a long time. He debated with his opponents for defending his thoughts and principles until he passed away a mujahid who showed extreme courage for defending Islam. As for the cause of his death, some sources have ascribed it to Khalid al-Bermeki, who harbored malice against him, for al-Rashid inclined to him and admired him. Khalid told al-Rashid that Hisham had adopted the doctrine of the Imamate. He gathered the theologians for Hisham, and asked al-Rashid to sit behind a curtain. As for Hisham, he did not come to know of that. He debated some philosophers on the Imamate. After a long discussion, he declared that if the Imam had ordered him to carry the sword, he would have carried out his orders and responded to his request. When al-Rashid heard that statement, his condition changed, and anger controlled him. As a result he commanded Yehya to arrest Hisham and his companions. When Hisham came to know of that hidden evil, he escaped with fear and wandered aimlessly until he arrived in Kufa, where he became seriously ill and died in the house of Ibn Ashraf. [435] Other than that was said about the way how he died. As for the year when he died, it was said that he died in the year 179 A. H. It was said that he died in the year 199 A. H. Other than that was said. This was explained in detail by ‘Allama, Shaykh ‘Abd Allah Ni‘ma al-‘Amili. [436] With this point we will end our speech about this great giant, who grew up in the school of Imam al-Sadiq and al-Kazim, peace be on them.
289. Hisham Bin Salim al-Jawaliqi al-Ju‘fi, Bisher Bin Merwan
He is among the great scholars of the Shi‘ite sect and among its notables. He narrated traditions on the authority of Abu al-Hasan. Imam al-Sadiq, peace be on him, appointed him to debate with a man from Syria (Sham) on the Oneness of Allah. [437] This is evidence for his abundant knowledge and his superiority to others in excellence. He was accused of disbelief. His enviers and enemies accused him of that. The defense we have mentioned for Hisham suits his friend and his namesake Hisham b. Salim. Many of those who have written his biography have acknowledged his excellence and trustworthiness. [438]
A Group of his Companions and of the Narrators of his Traditions 14
290. Hind Bin al-Hajjajj
In his book al-Rijal, Shaykh al-Tusi has numbered him as among the companions of Imam a-Kazim. Those who have written his biography have mentioned his talk with Imam Musa. We will mention the talk when speak of the imprisonment of the Imam. The talk displays the trustworthiness of the man and his devoting himself to the Imam, peace be on him. [439]
291. Al-Haythem Bin ‘Abd Allah al-Rumani, al-Kufi
He narrated traditions on the authority of Imam Musa and al-Rida, peace be on them. He has a book. [440]
292. Yaseen al-Dareer al-Zayyat, al-Basri
He met Imam Musa in Basrah when he was imprisoned in it. He devoted himself to him and reported traditions from him. He wrote a book. [441]
293. Yehya al-Azraq
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Shaykh al-Tusi has numbered him, under this title, as among the companions of Imam (Musa) al-Kazim, peace be on him. Apparently, he is an unknown Imami Shi‘ite. [442]
294. Yehya Bin al-Husayn Bin Zayd Bin ‘Ali Bin al-Husayn, peace be on him.
He is among the companions of Imam Musa. He maintained the creed of the Waqifites. [443] He is one of the witnesses for the will of Imam Musa, peace be on him. He asked his father to show him the way to the place where his uncle ‘Isa had disappeared, that he might go to him and see him. However, his father refused to tell him about that, for he feared that ‘Isa’s affair would appear, and the authorities would come to know of him. Yehya insisted on that, so his father said to him: “Surely this affair will trouble him. I fear that he will move from his house as a sign of hating your meeting with him. So you will disturb him. ” Yet, Yehya begged his father for along time until he was pleased with that. He responded to him, prepared his travel to Kufa, and said to him:
“When you arrive in Kufa, then ask about the houses of Banu Hay. When you are shown the way to them, then go to them through the way so-and-so. You will see a house in the middle of the way; the house has a door with so-and-so quality. Know it and sit far from it at the beginning of the way. He will come towards you at the sunset. He is middle-aged; his face is covered; prostration has made a mark on his forehead. He is wearing a woolen jubbah. He brings water with a camel and he drives the camel. He does not put a foot and does not lift it except through the remembrance of Allah, the Great and Almighty. His tears flow down his face. So rise, greet him, and embrace him. He will become frightened of you just as a wild animal does. So introduce yourself to him and mention your lineage for him. In this manner he will be sure of you, talk with you for a long time, ask you about us one by one, tell you of his affairs, and be not tired of your sitting with him. Do not stay with for a long time. He will ask you not to return to him. Carry out his orders in this respect. For surely if you go to him again, he will disappear from you, feel an aversion for you, and move from his place. He will face hardships because of that. ”
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Yehya went out and headed for Kufa. When he arrived in it, he headed for the way of the Banu Hay in the afternoon. He came to know of the house, and then he sat at the beginning of the way. When the sun sat down, ‘Isa came just as al-Husayn had said. He did not put a foot and did not lift it without glorifying Allah, the Most High. His eyes were filled with tears. Yehya rose and embraced him. ‘Isa was afraid of him, so he said to him:
“O Uncle, I am Yehya b. al-Husayn b. Zayd, your nephew. ”
When ‘Isa heard that, he embraced him and wept, to the extent that he was about to die. Then he made his camel kneel down. He sat with Yehya and asked him about his household, may by man, woman by woman, and boy by boy. Yehya explained their stories, and ‘Isa was crying. Then ‘Isa said to Yehya: “O My little son, I fetch water with this camel. I give some of the wage to the owner of the camel and live on the rest. When something prevents me from bringing water, I go to the outskirts of Kufa, collect the vegetables the people throw away, and live on them.
“I have married the daughter of this man, while he does not know from where I am until this time of us. She born me a girl. The girl grew up and came of age, while she does not know who I am. Her mother said to me: ‘Marry your daughter to the son of so-and-so, the water carrier, for he is richer than us. ’ He proposed to her. Her mother insisted on that, but I could not tell her that the person was not equal to her (daughter) lest my story should spread. She insisted on that, and I asked Allah to suffice me her affair; so she died several days after that. I am sorry that she died and she did not come to know of her nearness to Allah’s Apostle, may Allah bless him and his family. ”
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Then he adjured his nephew before Allah to go away and not to return. He saw him off. [444]
Ahl al-Bayt led such a life; they were either killed or prisoners or homeless. They were pursued by terror and fear. They were fearful of the oppressive. May Allah reward them for the tragedies, the misfortunes, and the ordeals they faced.
295. Yehya Bin ‘Abd al-Rahman al-Azraq
He is a reliable Kufan. He narrated traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa). He has a book narrated by many of our companions. [445] A group of the great figures has certified him. [446]
296. Yehya Bin ‘Abd Allah al-Basri
In his Rijal, al-Shaykh al-Tusi numbered him as among the companions of Imam al-Kazim, peace be on him. Apparently, he is an unknown Imami Shi‘ite. [447]
297. Yehya Bin ‘Umran Bin ‘Ali Bin Abi Shu‘ba al-Halabi
He narrated traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa). He is reliable; his traditions are authentic. He has a book reported by a group of narrators. [448] Most of the biographers have certified him. [449]
298. Yehya Bin al-Fedl al-Nawfali
Under this title, Shaykh al-Tusi has numbered him as one of the companions of the Imam (Musa) al-Kazim, peace be on him. Apparently, he is an unknown Imami Shi‘ite. [450]
299. Yehya Bin al-Qasim al-Hadhdha’
His Kunya was Abu Baseer; it was said that his Kunya was Abu Muhammed. He is among the companions of Imam al-Kazim, peace be on him. The scholars have differed over him. Al-Tusi said that he was a Waqifite. Al-Kashi narrated on the authority of Muhammed b. Mas‘ud, who said that he asked ‘Ali b. al-Hasan b. Faddal whether Abu Baseer was excessive or not, and he said: “No,” “but he was confused. ” Al-Najashi said: “Yehya Bin al-Qasim Abu Baseer al-Asadi-it was said Abu Muhammed-was a trustworthy notable. ” He narrated traditions on the authority of Abu Ja‘far and Abu ‘Abd Allah, peace be on them. He has the book Youm wa Layla (a Night and a Day). He died in the year 150 A. H. Al-Kashi narrated on the authority of Abu ‘Umayr, on the authority of Shu‘ayb al-‘Aqarqufi, who said: “I said to Abi ‘Abd Allah, peace be on him: ‘Perhaps, we are in need of asking about a thing; whom shall we ask? ’ He, peace be on him, said: ‘Ask al- Asadi, meaning Abu Baseer. ’” This is a proof for that he was trustworthy and had abundant knowledge. [451]
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300. Yazid Bin Khalifa al-Harithi al-Halawani
He is among the companions of Imam Musa, peace be on him. He has been accused of his being a Waqifite. Al-Kashi has narrated on the authority of al-Nadar b. Swayyid, who has said: “A man called Yazid b. Khalifa visited Abu ‘Abd Allah (al-Sadiq) , and he asked him: ‘Who are you? ’ ‘From al-Harth b. Ka‘b,’ answered the man. ‘Every house has one or two noble persons,’ explained Abu ‘Abd Allah, peace be on him, ‘and you are the noble one of the Banu al-Harth b. Ka‘b. ’”[452] This tradition is a proof of his trustworthiness; he was discussed in this tradition and it was concluded that he was not trustworthy. [453]
301. Yazid Bin Sulayt al-Zaydi
Shaykh al-Tusi in his Rijal, al-Kashi, and other than them have regarded him as one of the companions of Imam al-Kazim, peace be on him. One of then has mentioned that he was among the special companions of the Imam. Among those whom he trusted, among the men of piety, knowledge, and the science of Islamic jurisprudence, and one of those who narrated the textual designation for the Imamate of Imam al-Rida, peace be on him. He had a long conversation with Imam Musa, peace be on him. [454]
302. Yaqubi Bin Ja‘far Bin Muhammed
In his (book) al-Rijal, Shaykh al-Tusi has numbered him as one of the companions of Imam Musa (al-Kazim) , peace be on him. Apparently, he is an unknown Imami Shi‘ite. [455]
303. Ya‘qub Bin al-Fedl Bin Ya‘qub al-Hashimi
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He narrated traditions on the authority of Abi ‘Abd Allah (al-Sadiq) and Abi al-Hasan (Musa) , peace be on him. [456]
304. Yousif Bin Ya‘qub
He is one of the companions of Imam Musa, peace be on him. He has been accused of his being a Waqifite. [457]
305. Yunus Bin ‘Abd al-Rahman
He was the retainer of ‘Ali b. Yaqteen. He was among the unique of the Islamic community and was one of its great scholars. He was the unique of his time in his fear of Allah and piety. He grew up in the school of Imam al-Rida, peace be on him, and took from him sciences and knowledge. After him, he devoted himself to his son Imam al-Rida, peace be on him. The following is a brief account of his affairs and conditions:
A. His Birth day
He was born during the days of Hisham b. ‘Abd al-Malik. [468]
B. His Early Life
Yunus grew up on piety and righteousness, fed on the sciences of Ahl al-Bayt. He was a unique example of human perfection throughout his lifetime. He spent his lifetime on acquiring sciences from their source and origin, who were Ahl al-Bayt from whom Allah took away uncleanness and purified thoroughly, to the extent that he became the unique of his time.
C. His High Position
Yunus b. ‘Abd al-Rahman was of great importance and had high position with Ahl al-Bayt, peace be on him. Many traditions narrated from the Imams, peace be
on him, on praising and lauding him. Some of their companions also lauded him. That is as follows:
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1. Imam al-Rida
‘Abd al-‘Aziz al-Muhtadi narrated, saying: “I asked Imam al-Rida, peace be on him, saying to him: ‘Surely I can not find you, so from whom shall I take the principal features of my religion? ’ ‘Take them from Yunus b. ‘Abd al-Rahman,’[459] he replied. The Imam’s hint to him in respect with giving religious decisions and knowledge is a proof of his trustworthiness and his precedence in knowledge and merit. ” Concerning him Imam al-Rida, peace be on him, said: “Abu Hamza al-Thumali in his time was like Selman in his time; that is because he served four of us: ‘Ali b. al-Husayn, Muhammed b. ‘Ali, Ja‘far b. Muhammed, and a period of the time of Musa b. Ja‘far; and Yunus in his time was like Selman in his time. ”
2. Imam al-Jewad
Ahmed b. Abi Khelef, saying: “I was sick, so Abu Ja‘far, peace be on him, came to visit me; and there was by my head the book Youm wa Layla (a Day and a Night) , which was among Yunus’s books. The Imam took the book and turned it over page by page until he ended it, and he was repeating: ‘May Allah have mercy on Yunus. [460] He, peace be on him, guaranteed the Garden to Yunus. ’”
3. Al-Fedl Bin Shadan
Concerning him, al-Fedl b. Shadan has said: “None of all the people in Islam was greater than Selman al-Farisi in jurisprudence; and none after him was greater in jurisprudence than Yunus b. ‘Abd al-Rahman. ”[461] Other traditions and words of great figures laud him and praise his merit and his high position.
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D. His Knowledge
He was the most knowledgeable one of his time, as Ibn al-Nadeem said. [462] All those who wrote his biography have acknowledged his abundant knowledge and his immense culture. The Imam’s hint in respect with his ability in giving religious verdicts and knowledge is a proof of his abundant knowledge. It is said that the knowledge of the Imams, peace be on them, reached to some persons such as Selman al-Farisi, Jabir, al-Sayyid, and Yunus b. ‘Abd al-Rahman, as al-Kashi said.
E. His Books
Yunus wrote many books which are evidence for his mastery in many sciences. Ibn Shadan narrated that Yunus wrote a thousand books as answers to the opponents. [463] We mention to readers some of his books:
1. Kitab Youm wa Layla (a Book on a Day and a Night). The book was praised by Imam al-Jewad, as we have previously mentioned. It was shown to Abu Muhammed al-‘Askeri, peace be on him, and he said: “Allah will give him a light for each letter on the Day of Resurrection. ”[464]
2. Kitab ‘Ilal al-Ahadith (a Book on the Causes of the Traditions).
3. Kitab al-Salat (a Book on Prayers).
4. Kitab al-Siyam (a Book on Fasting).
5. Kitab al-Zekat (a Book on Alms).
6. Kitab al-Wasaya wa al-Fara’id (a Book on Wills and Religious Duties).
7. Kitab Jami‘ al-Aathaar (a Comprehensive Book on Traditions).
8. Kitab al-Beda’ (a Book on Beda’). [465]
9. Kitab al-Sehu (a Book on Forgetfulness).
10. Kitab al-Adab wa al-Delala ‘alaa al-Khayr (a Book on Good Manners and Signs of Good).
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11. Kitab al-Fera’id (a Book on the Religious Duties).
12. Kitab al-Jami‘ al-Kebeer fi al-Fiqh (a Big, Comprehensive Book on Jurisprudence).
13. Kitab al-Tijaraat (a Book on Trades).
14. Kitab Tefseer al-Qur’an (a Book on the Exegesis of the Qur’an).
15. Kitab al-Hudud (a Book on the Prescribed Punishments).
16. Kitab al-Aadaab (a Book on Good Manners).
17. Kitab al-Methalib (a Book on Defects).
18. Kitab ‘Ilal al-Nikah wa Tehleel al-Mut‘a (a Book on the Causes of Marriage and Lawfulness of Contemporary Marriage).
19. Kitab Newadir al-Bay’ (a Book on Miscellaneous Traditions on Sale).
20. Kitab al-Radd ‘alaa al-Ghulaat (a Book on Answers to the Excessive).
21. Kitab Thewab al-Hajj (a Book on the Reward of Hajj).
22. Kitab al-Nikah (a Book on Marriage).
23. Kitab al-Telaq (a Book on Divorce).
24. Kitab al-Mekasib (a Book on Earnings).
25. Kitab al-Wudu’ (a Book on Ritual Ablution).
26. Kitab al-Biyu‘ wa al-Mezru‘at (a Book on Sales and Plants).
27. Kitab al-Lu’lu’ fi al-Zuhd (a Book on Pearls in Asceticism).
28. Kitab al-Imama (a Book on the Imamate).
29. Kitab Fedl al-Qur’an (a Book on the Excellence of the Qur’an). [466]
30. Kitab Ikhtilaf al-Hedith (a Book on the Differences in Hadith).
31. Kitab Musa’ala ‘an Abu al-Hasan Musa (a Book on Questions from Abu al-Hasan Musa). [467]
These books are evidence for his knowledge of different sciences and arts.
F. His Piety
Yunus had great piety and righteousness. An example of his worship and piety is that he performed the hajj fifty-one times, fasted for twenty years, and asked his Lord for twenty years. [468]
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G. With the Waqifites
Yunus b. ‘Abd al-Rahman was strong in thought and firm in faith. After the death of Imam Musa, peace be on him, the Waqifites spared no effort to make him join them, but they failed. Yunus talked about the reasons for that discord that befell the companions of the Imam due to the temptation of the Waqifites to him. We have mentioned his speech in the previous chapters.
H. His Enviers
The more man’s importance increases and his social position becomes high the more his enviers are; all those genius and great are afflicted with those who harbor malice against them. As for Yunus b. ‘Abd al-Rahman, he was among those unique and talented Allah singled with knowledge and excellence. Accordingly, his enviers were so many that he complained of that to Imam Musa, peace be on him, saying to him: “They call me Zendiq (unbeliever)! ”
The Imam, peace be on him, quietened him, saying to him: “What will harm you when there is a pearl in your hand and the people say that it is a stone? And what will benefit you when there is a stone in your hand and the people say that it is a pearl? ”[469]
One time He complained to Imam al-Rida, peace be on him, of what he met from his companions, and he, peace be on him, said to him: “Humor with their manners, for they have unripe intellects. ”[470] It was said to Yunus that some people criticize you and mention you with something bad, and he said to them: “I ask you to bear witness that I have forgiven all those who follow the Commander of the faithful, peace be on him. ”[471] He pardoned all those from among his companions who wronged him, and forgave those who mistreated him. He took these noble moral traits from the Imams of Ahl al-Bayt, peace be on them, Allah meant in His Holy Book, saying: And those who restrain (their) anger and pardon men.
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I. His Death
Allah chose him to meet Him. He showed extreme courage in defending Islam and propagating the doctrine of All al-Bayt, peace be on them. He died in Yethrib in the Year 208 A. H. [472] When Imam al-Rida, peace be on him, heard of his death, he said: “Reflect on the final result Allah has decided for him. He caused him to die in Medina, neighboring Allah’s Apostle, may Allah bless him and his family. [473] May Allah have mercy on Yunus, reward him on behalf of Islam with the best reward, and muster him with those upon whom Allah has bestowed favors from among the prophets and the truthful and the martyrs and the good, and a goodly company are they!
306. Yunus Bin Ya‘qub Bin Qays, Abu ‘Ali, al-Bajali, al-Duhni, al-Kufi
He devoted himself to Abu ‘Abd Allah, peace be on him, Abu al-Hasan, peace be on him. He was the representative of Abu al-Hasan. [474] Al-Shaykh al-Mufeed numbered him as among the companions of the two Imams called al-Sadiq (al-Sadiqayn) , peace be on them, as one of the leading great figures from whom the lawful, the unlawful, religious verdicts, and precepts were taken, whom none could criticize, to whom there is no way to dispraise, who are the authors of the written sources, and famous books. [475] The thing which is a proof of his trustworthiness is that Abu ‘Abd Allah and Abu al-Hasan, peace be on them, entrusted him with buying them something. When he bought it and gave it to them, they said to him: “You are not accused with us; your are one of us, Ahl al-Bayt. So may Allah place you with His Apostle and his household; and Allah will do that, Allah willing. ”[476]
Yunus died in Yethrib (Medina). Imam al-Rida, peace be on him, sent him the requirements of burial; he sent him scent for embalming (hunut) , a shroud, and all necessary things. He ordered his followers, those of his father and of his grandfather to attend his burial. He said to them: “This is a follower of Abu ‘Abd Allah, peace be on him. He lived in Iraq. ” Then he said to them: “Dig (a grave) for him in (the cemetery of) al-Baqee‘. If the people of Medina say to you that he is an Iraqi and that they will not bury him in (the cemetery of) al-Baqee‘, then say to them: ‘This is a follower of Abu ‘Abd Allah, peace be on him. He lived in Iraq. If you prevent us from burying him in al-Baqee‘, we will prevent you from burying your followers in al-Baqee‘. ’” He, peace be on him, ordered Muhammed b. al- Habab to pray over him, and he did. Then Yunus was buried in al-Baqee‘. [477]
Before we end this chapter, we have to mention the Imam’s companions who were well-know and famous for their Kunyas:
307. Abu Jabal
He is one of the companions of Imam Musa, peace be on him. He is a Waqifite. [478] He is weak in traditions. [479]
308. Abu Ju‘da
In his (book) al-Rijal, Shaykh al-Tusi has numbered him as one of the companions of Imam (Musa) al-Kazim, peace be on him, and said that he is a Waqifite. The same opinion has been mentioned by Al-‘Allama (al-Hilli) in his al-Khulasa. [480]
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309. Abu Khalid al-Dhayyal
In this manner, Shaykh al-Tusi has numbered him as one of the companions of Imam (Musa) al-Kazim, peace be on him, and added that he is unknown. [481]
310. Abu Khalid al-Zubali
He is among the companions of Imam Musa, peace be on him. [482] In the first part of the book we have mentioned that the Imam, peace be on him, passed by him at Zubala and talked with him; that was when al- Mehdi ordered the Imam to be arrested.
311. Abu Zakariya al-A‘war
In his (book) al-Rijal, Shaykh al-Tusi has numbered him as one of the companions of Imam (Musa) al-Kazim, peace be on him, adding that he is trustworthy and that he narrated traditions on the authority of Ali b. Ribat. [483]
312. Abu Sa‘eed al-Qammat
Shaykh al-Tusi has numbered him as one of the companions of Imam (Musa) al-Kazim, peace be on him. [484]
313. Abu Salama
In his (book) al-Rijal, Chapter on Kunyas, Shaykh al-Tusi has numbered him as one of the companions of Imam (Musa) al-Kazim, peace be on him. He has added that it is said that his name is Khalaf b. Khalaf al-Lafaifi, the servant of Abi al-Hasan (Musa) , and that apparently he is unknown Imami Shi‘ite. [485]
314. Abu Shu‘ayb al-Mahamili
He was the retainer of ‘Ali b. al-Hakam b. al-Zubayr al-Anbari. He is a reliable Kufan. He is among the companions of Abi al-Hasan Musa, peace be on him. He has a book. [486]
315. Abu ‘Aamir Bin Jinah
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He narrated traditions on the authority of Abi al-Hasan (Musa) , peace be on him. He is trustworthy. [487]
316. Abu al-Ala’ al-Hadrami
Under this title, in his (book) al-Rijal, Chapter on Kunyas, Shaykh al-Tusi has numbered him as one of the companions of Imam (Musa) al-Kazim, peace be on him. Apparently, he is unknown Imami (Shi‘ite). [488]
317. Abu al-Muhtamil al-Kufi
He is trustworthy. He narrated traditions on the authority of Abi ‘Abd Allah (al-Sadiq) , peace be on him. He is one of the companions of Imam (Musa) al-Kazim, peace be on him. [489]
318. Abu Mus‘ab al-Zaydi
He is trustworthy and one of the companions of Imam (Musa) al-Kazim, peace be on him. [590]
319. Abu Yehya
In his (book) al-Rijal, Chapter on Kunyas, Shaykh al-Tusi has numbered him as one of the companions of Imam Musa (al-Kazim) , peace be on him. And he has said in his al-Fihrast: “He has a book. ”[491]
Al-Ha’iri has said: “Apparently, he is among the Imami (Shi‘ites). ”
320. Abu Yehya al-Makfuf
(In his book al-Rijal) , Chapter on Kunyas, Shaykh al-Tusi has numbered him as one of the companions of Imam (Musa) al-Kazim, peace be on him. And he has said in his al-Fihrast: “He has a book. ” And so said al-Najashi. Al-Ha’iri has said that he is reliable, for he made use of his association with the Imam. [492]
To here we will end our speech of some of Imam Musa’s companions, who narrated his traditions and conveyed his knowledge. It is worth mentioning that most of the Imam’s companions were great religious scholars and authors, so they supplied the Islamic world of their time with their valuable works; this indicates that the intellectual renaissance depended on the Imams of Ahl al-Bayt, peace be on him.
Surely this group of narrators has shown us an important side of the life of the Imam, peace be on him, and indicates the important role he played in hoisting the standard of knowledge, building its edifices, and spreading cultural awareness among the regions of the world.
Surely the school of Imam Musa, peace be on him, gave life to the intellectual life in the Muslim world and developed the Muslims in all fields. So attending the school was among the things that brought about pride and glory. Imam Malik, one of the heads of the Muslim schools, was criticized for that he left the narration from Imam Musa. [493] This shows that the Imam’s school and the narration from him were of great importance among the scientific circles.
Footnote
[1] Al-Anwar al-Bahiya, p. 91.
[2] Al-Barqi, Rijal.
[3] Jami' al-Ruwat, vol. 1, p. 12. Al-Khulasa.
[4] Jami' al-Udadba'.
[5] Lisan al-Mizan, vol. 1, p. 24.
[6] Jami' al-Ruwat, vol. 1, p. 16. Lisan al-Mizan, vol. 1, p. 41.
[7] Wajiza, al-Bulgha, al-Khulasa. Nejashi, Rijal.
[8] He is ascribed to 'Aqarquf, which is a district of al-Dujayl; and it is said that it is among the districts of the river of 'Isa. There is a distance of four leagues.
[9] Tanqeeh al-Maqal.
[10] He is ascribed to San'a', which is a city in Yemen full of trees and water.
[11] Tanqeeh al-Maqal.
[12] Al-Khulasa, second part, p. 197.
[13] He is ascribed to Ju'da Abu Hay, from Qays. He is Ju'da b. Ka'b. Among them is al-Nabigha al-Ju'di.
[14] Tanqeeh al-Maqal, vol. 1, p. 31.
[15] Keshf al-Mehajja, al-Wajiza, al-Hawi.
[16] Tanqeeh al-Maqal.
[17] Nejashi, Rijal.
[18] Al-Khulasa. Nejashi, Rijal.
[19] Nejashi, Rijal.
[20] Jami' al-Ruwat, vol. 1, p. 44. Keshi, Rijal, p. 291.
[21] Jami' al-Ruwat, vol. 1, p. 44.
[22] Nejashi, Rijal, p. 55.
[23] Tanqeeh al-Maqal, vol. 1, p. 62. Jami' al-Ruwat, vol. 1, p. 50.
[24] Tanqeeh al-Maqal. Jami' al-Ruwat.
[25] Jami' al-Ruwat.
[26] Ibid. , vol. 1, p. 70.
[27] Al-Ta'liqat, p. 47.
[28] Tanqeeh al-Maqal, vol. 1, p. 96.
[29] Jami' al-Ruwat, vol. 1, p. 75.
[30] Ibid. , vol. 1, p. 75.
[31] Al-Ta'liqat, p. 51.
[32] Tanqeeh al-Maqal, vol. 1, p. 112.
[33] Nejashi, Rijal, p. 56.
[34] Tanqeeh al-Maqal, vol. 1, p. 115.
[35] Menhajj al-Maqal. Tanqeeh al-Maqal.
[36] He was ascribed to Sabat, a village near al-Meda'in.
[37] Tanqeeh al-Maqal. Shaykh al-Mamaqani has written a long research about al-Sabati.
[38] Al-Khulasa. Ibn Abi Dawud, Rijal.
[39] Jami' al-Ruwat, vol. 1, p. 92.
[40] Tanqeeh al-Maqal, vol. 1, p. 133.
[41] Menhajj al-Maqal, p. 57.
[42] He is ascribed to Manqar, a tribe of the Banu Sa'd.
[43] Tanqeeh al-Maqal, vol. 1, p. 144.
[44] Al-Fihrast.
[45] Wajiza. Al-Hawi.
[46] Tanqeeh al-Maqal, vol. 1, p. 158.
[47] Ibid. Lisan al-Mizan, vol. 1, p. 477.
[48] Lisan al-Mizan, vol. 1, p. 478.
[49] Ibn Dawud, Rijal.
[50] Al-Fihrast
[51] Tanqeeh al-Maqal, vol. 1, p. 174.
[52] Al-Wajiza. Al-Bulgha.
[53] Nejashi, Rijal. Al-Wajiza.
[54] Jami' al-Ruwat, vol. 1, p. 128.
[55] Tanqeeh al-Maqal, vol. 1, p. 179.
[56] Al-Nejashi, Rijal.
[57] Tanqeeh al-Maqal, vol. 1, p. 76.
[58] Keshi, Rijal. Al-Wajiza. Al-Bulgha.
[59] Lisan al-Mizan, vol. 2, p. 83.
[60] Tanqeeh al-Maqal, vol. 1, p. 215. Al-Keshi, Rijal.
[61] Jami' al-Ruwat, vol. 1, p. 152.
[62] Tanqeeh al-Maqal, vol. 1, p. 216.
[63] Ibid.
[64] Al-Fihrast. Jami' al-Ruwat. Menhajj al-Maqal.
[65] Menhajj al-Maqal.
[66] Tanqeeh al-Maqal, vol. 1, p. 234.
[67] Al-Nejashi, Rijal. Al-Keshi, Rijal.
[68] Tanqeeh al-Maqal.
[69] Menhajj al-Maqal, p. 92.
[70] Al-Nejashi, Rijal.
[71] Al-Wajiza, al-Bulgha, al-Khulasa.
[72] Tanqeeh al-Maqal, vol. 1, p. 258.
[73] Al -Khulasa.
[74] Tanqeeh al-Maqal, vol. 1, p. 267.
[75] Al-Khulasa.
[76] Al-Fihrast.
[77] Tanqeeh al-Maqal, vol. 1, p. 269.
[78] Ibid.
[79] Tanqeeh al-Maqal. Menhajj al-Maqal, p. 98.
[80] Menhajj al-Maqal, p. 100.
[81] Al-Nejashi, Rijal. Al-Khulasa. Al-Fihrast.
[82] Lisan al-Mizan, vol. 2, p. 225.
[83] Tanqeeh al-Maqal, vol. 1, p. 301.
[84] Shaykh al-Tusi, Fihrast. Ibn al-Nadeem, Fihrast. Tanqeeh al-Maqal, vol. 1, p. 304.
[85] Al-Fihrast. Tanqeeh al-Maqal, vol. 1, p. 307.
[86] Tanqeeh al-Maqal, vol. 1, p. 316. Lisan al-Mizan, vol. 2, p. 272.
[87] Tanqeeh al-Maqal, vol. 1, p. 227.
[88] Jami' al-Ruwat, vol. 1, p. 234.
[89] Al-Fihrast. Al-Khulasa.
[90] Al-Khulasa. Ibn Dawud, Rijal.
[91] Jami' al-Ruwat. Tanqeeh al-Maqal.
[92] Al-Nejashi, Rijal, p. 41.
[93] Tanqeeh al-Maqal, vol. 1, p. 328.
[94] Al-Wajiza, al-Bulgha, al-Khulasa.
[95] Tanqeeh al-Maqal, vol. 1, p. 335. Al-Wajiza, al-Bulgha, al-Khulasa.
[96] Tanqeeh al-Maqal, vol. 1, p. 341.
[97] Ibid.
[98] Ibid.
[99] Ibid.
[100] Al-Irshad.
[101] Tanqeeh al-Maqal. Al-Nejashi, Rijal.
[102] Al-Khulasa. Ibn Dawud, Rijal.
[103] Al-Nejashi, Rijal.
[104] Al-Khulasa.
[105] Tanqeeh al-Maqal, vol. 1, p. 350.
[106] Al- Nejashi, Rijal, p. 103.
[107] Tanqeeh al-Maqal, vol. 1, p. 353.
[108] Jami' al-Ruwat, vol. 1, p. 262. Al-Fihrast.
[109] Al-Nejashi, Rijal.
[110] Tanqeeh al-Maqal, vol. 1, p. 355.
[111] Al-Nejashi, Rijal.
[112] Ibid. , 110.
[113] Tanqeeh al-Maqal, vol. 1, p. 356.
[114] Ibid. , p. 365.
[115] Al-Nejashi, Rijal, p. 106. Jami' al-Ruwat, vol. 1, p. 278.
[116] Tanqeeh al-Maqal, vol. 1, p. 377.
[117] Al-Nejashi, Rijal.
[118] Ibid. , p. 112.
[119] Ibid. , p. 115.
[120] Tanqeeh al-Maqal, vol. 1, p. 388.
[121] Jami' al-Ruwat, vol. 1, p. 291.
[122] Tanqeeh al-Maqal, vol. 1, p. 391.
[123] Al- Nejashi, Rijal, p. 115.
[124] Ibid. , p. 116.
[125] Tanqeeh al-Maqal, vol. 1, p. 398.
[126] Al- Nejashi, Rijal, p. 117.
[127] Tanqeeh al-Maqal, vol. 1, p. 401.
[128] Ibid.
[129] Ibid
[130] Ibid.
[131] Al-Nejashi, Rijal, p. 121.
[132] Jami' al-Ruwat, vol. 1, p. 302.
[133] Tanqeeh al-Maqal, vol. 1, p. 408. Jami' al-Ruwat. Al-Fihrast.
[134] Tanqeeh al-Maqal. Al-Khulasa.
[135] Tanqeeh al-Maqal, vol. 1, p. 410. Menhajj al-Maqal, p. 135. Jami' al-Ruwat.
[136] Jami' al-Ruwat, vol. 1, p. 305.
[137] Menhajj al-Maqal, p. 135.
[138] Tanqeeh al-Maqal, vol. 1, p. 414.
[139] Al-Nejashi, Rijal, p. 121.
[140] Ibid. , p. 124
[141] Jami' al-Ruwat, vol. 1, p. 310.
[142] Al-Nejashi, Rijal.
[143] Al-Fihrast.
[144] Al-Khulasa.
[145] Al- Nejashi, Rijal, p. 126.
[146] Al-Fihrast. Al- Nejashi has said: "He has a book.. "
[147] al-Nejashi, Rijal, p. 126.
[148] Tanqeeh al-Maqal, vol. 1, p. 433.
[149] Jami' al-Ruwat, vol. 1, p. 322.
[150] Tanqeeh al-Maqal, vol. 1, p. 435.
[151] Tartib al-Akhbar.
[152] Al-Nejashi, Rijal, p. 133.
[153] Al-Fihrast.
[154] Jami' al-Ruwat, vol. 1, p. 332.
[155] Ibid.
[156] Tanqeeh al-Maqal, vol. 1, p. 450.
[157] Jami' al-Ruwat, vol. 1, p. 333.
[158] Al-Nejashi, Rijal, p. 130.
[159] Tanqeeh al-Maqal, vol. 1, p. 453.
[160] Ibid.
[161] Ibid. Jami' al-Ruwat.
[162] Jami' al-Ruwat. Tanqeeh al-Maqal. Menhajj al-Maqal.
[163] Tanqeeh al-Maqal, vol. 1, p. 460.
[165] Al-Khulasa.
[165] Al-Nejashi, Rijal, p. 132.
[166] Ibid. Jami' al-Ruwat.
[167] Jami' al-Ruwat, vol. 1, p. 349. Al-Fihrast. Al-Khulasa.
[168] Al-Nejashi, Rijal, p. 135.
[169] Al-Khulasa.
[170] Al-Wajiza, al-Hawi.
[171] Tanqeeh al-Maqal, vol. 1, p. 14.
[172] Ibid.
[173] Ibid.
[174] Al-Nejashi, Rijal, p. 146.
[175] Ibid, p. 136. Al-Khulasa.
[176] Jami' al-Ruwat, vol. 1, p. 359.
[177] Tanqeeh al-Maqal, vol. 2, p. 26.
[178] Al-Nejashi, Rijal, p. 137.
[179] Tanqeeh al-Maqal, vol. 2, p. 49.
[180] Al-Nejashi, Rijal, p. 142.
[181] Ibid. , p. 146.
[182] Jami' al-Ruwat, vol. 1, p. 375.
[183] Tanqeeh al-Maqal, vol. 2, p. 55.
[184] Jami' al-Ruwat, vol. 1, p. 375.
[185] Tanqeeh al-Maqal, vol. 2, p. 55.
[186] Ibid. p. 55.
[187] Ibid.
[188] Al-Nejashi, Rijal, p. 146.
[189] Tanqeeh al-Maqal, vol. 2, p. 70.
[190] Al-Nejashi, Rijal, p. 141.
[191] Ibid.
[192] Tanqeeh al-Maqal, vol. 2, p. 78.
[193] Al-Nejashi, Rijal, p. 143.
[194] Sharh al-Irshad.
[195] Al-Fihrast.
[196] Al-Nejashi, Rijal, p. 147.
[197] Al-Keshi, Rijal, p. 277.
[198] Al-Nejashi, Rijal, p. 151.
[199] Tanqeeh al-Maqal, vol. 2, p. 92.
[200] Ibid. , p. 92.
[201] Al-Nejashi, Rijal, p. 146.
[202] Al-Keshi, Rijal, p. 276.
[203] Al-Nejashi, Rijal. Al-Keshi, Rijal. Menhajj al-Maqal. Al-Fihrast.
[204] Tanqeeh al-Maqal, vol. 2, p. 102.
[205] Al-Nejashi, Rijal, p. 45. Al-Khulasa.
[206] Tanqeeh al-Maqal, vol. 2, p. 112.
[207] Ibid.
[208] Al-Khulasa, Part One.
[209] Tanqeeh al-Maqal, vol. 2, p. 136.
[210] Ibid.
[211] Al-Nejashi, Rijal, p. 178.
[212] Jami' al-Ruwat, vol. 1, p. 447.
[213] Tanqeeh al-Maqal, vol. 2, p. 138.
[214] Jami' al-Ruwat, vol. 2, p. 463.
[215] Al-Nejashi, Rijal, p. 185.
[216] Tanqeeh al-Maqal.
[217] Ibid.
[218] Tanqeeh al-Maqal, vol. 2, p. 176.
[219] Ibid.
[220] Jami' al-Ruwat, vol. 1, p. 479.
[221] Al-Rouda.
[222] Tanqeeh al-Maqal, vol. 2, p. 175.
[223] He is ascribed to Mihr, district in Basrah.
[224] Al-Nejashi, Rijal, p. 165.
[225] Al-Keshi, Rijal, p. 280.
[226] Jami' al-Ruwat, vol. 1, p. 487.
[227] Al-Fihrast.
[228] Tanqeeh al-Maqal, vol. 2, p. 188. Jami' al-Ruwat, vol. 1, p. 492.
[229] Tanqeeh al-Maqal, vol. 2, p. 197.
[230] Al-Nejashi, Rijal, p. 165. Al-Khulasa, Part One.
[231] Al-Nejashi, Rijal, p. 167.
[232] Tanqeeh al-Maqal, vol. 2, p. 23.
[233] Al-Nejashi, Rijal, p. 168.
[234] Tanqeeh al-Maqal, vol. 2, p. 213.
[235] Ibid.
[236] Al-Nejashi, Rijal, p. 158.
[237] Jami' al-Ruwat, vol. 1, p. 507.
[238] Al-Nejashi, Rijal, p. 159.
[239] Tanqeeh al-Maqal, vol. 2, p. 218.
[240] Jami' al-Ruwat, vol. 1, p. 514.
[241] Al-Keshi, Rijal, p. 280.
[242] Al-Nejashi, Rijal, p. 179.
[243] Jami' al-Ruwat, vol. 1, p. 520.
[244] Ibid.
[245] Al-Nejashi, Rijal, p. 230.
[246] Al-Keshi, Rijal, p. 368.
[247] Al-Nejashi, Rijal, p. 231.
[248] Abi Hamza's name is Salim al-Bata'ini.
[249] The Banu Zurayq was a group of the Ansar who lived in Medina.
[250] Al-Nejashi, Rijal. Al-Keshi, Rijal. Menhajj al-Meqal. Jami' al-Ruwat, etc.
[251] Al-Keshi, Rijal, p. 269.
[252] Al-Nejashi, Rijal, p. 190.
[253] Tahdhib al-Tahdhib, p. 293.
[254] Al-Nejashi, Rijal, p. 193.
[255] Al-Fihrast.
[256] Al-Nejashi, Rijal, p. 210.
[257] Tanqeeh al-Maqal.
[258] Ibid, vol. 2, p. 288.
[259] Al-Fihrast.
[260] Tanqeeh al-Maqal, vol. 2, p. 291.
[261] Ibid.
[262] He is ascribed to Sayya, a village in Medina.
[263] Al-Nejashi, Rijal, p. 211.
[264] Tanqeeh al-Maqal, vol. 2, p. 294.
[265] Al-Nejashi, Rijal, p. 194.
[266] Tanqeeh al-Maqal, vol. 2, p. 299.
[267] Ibid.
[268] Al-Nejashi, Rijal, p. 208.
[269] Ibn al-Nedim, al-Fihrast, p. 328. Al-Nejashi, Rijal.
[270] Al-Keshi, Rijal, p. 270.
[271] Al-Fihrast.
[272] Al-Keshi, Rijal, p. 272.
[273]Al- Jahshyari.
[274] Al-Shaykh al-Ansari, al-Mekasib.
[275] Nur al-Abbsar, p. 136. Al-Manaqib, vol. 2, p. 356. Bahr al-Anwar.
[276] Al-Manaqib, vol. 2, p. 356.
[277] Ibid.
[278] Ibn al-Nadeem, al-Fihrast, p. 328.
[279] Ibid.
[280] Al-Shaykh al-Toosi, al-Fihrast.
[281] Al-Keshi, Rijal, p. 270.
[282] Ibid.
[283] Al-Tehdhib, Chapter on Sale.
[284] Sharh al-Feqeeh.
[285] Al-Nejashi, Rijal, p. 223.
[286] Ibid. , p. 222.
[287] Tanqeeh al-Maqal, vol. 2, p. 243.
[288] Al-Keshi, Rijal, p. 212.
[289] Al-Nejashi, Rijal, p. 217.
[290] Ibid. , p. 226.
[291] Ibid. , p. 228.
[292] Al-Keshi, Rijal, p. 213.
[293] Al-Nejashi, Rijal, p. 232.
[294] Tanqeeh al-Maqal, vol. 2, p. 365.
[295] Al-Nejashi, Rijal, p. 234.
[296] Ibid. , 240.
[297] Tanqeeh al-Maqal, vol. 2, p. 6.
[298] Al-Nejashi, Rijal, p. 237.
[299] Ibid. , p. 237.
[300] Al-Fihrast.
[301] Al-Keshi, Rijal.
[302] Al-Nejashi, Rijal, p. 239.
[303] Ibid. , p. 242.
[304] Al-Keshi, Rijal.
[305] Ibn Dawud, Rijal.
[306] Tanqeeh al-Maqal, vol. 2, p. 38.
[307] Ibid. , pp. 44-46.
[308] Ibid. , p. 56.
[309] Al-Keshi, Rijal.
[310] Al-Nejashi, Rijal, pp. 250-251.
[311] Al-Keshi, Rijal, p. 364.
[312] Al-Ikhtisas.
[313] Al-Keshi, Rijal, p. 264.
[314] Al-Nejashi, Rijal, p. 251.
[315] Ibid. , p. 279.
[316] Al-Irshad.
[317] Tanqeeh al-Maqal, vol. 2, p. 79.
[318] Al-Nejashi, Rijal, p. 255.
[319] Al-Keshi, Rijal, pp. 297-299.
[320] Tanqeeh al-Maqal, vol. 2, p. 89.
[321] Ibid.
[322] Al-Kafi.
[323] Tanqeeh al-Maqal, vol. 3, p. 98.
[324] Al-Nejashi, Rijal, p. 276.
[325] Al-Barqi is ascribed to Barq, a valley in a village in Qum. Al-Nejashi has mentioned this book in his book al-Rijal, p. 257.
[326] Al-Nejashi, Rijal.
[327] Tanqeeh al-Maqal, vol. 3, p. 113.
[328] Al-Nejashi, Rijal, p. 286.
[329] Tanqeeh al-Maqal, vol. 3, p. 122.
[330] Ibid. , pp. 126-128.
[331] Al-Nejashi, Rijal, p. 252.
[332] Tanqeeh al-Maqal, vol. 3, p. 132.
[333] Al-Nejashi, Rijal, p. 282.
[334] Al-Khulasa.
[335] Al-Nejashi, Rijal, p. 278.
[336] Lisan al-Mizan, vol. 5, p. 300.
[337] Al-A'lam, vol. 6, p. 154.
[338] Mukhtasar al-Tuhfa al-Ithnay 'Ashariya, p. 2.
[339] Lisan al-Mizan, vol. 5, p. 301.
[340] Al-Keshi, Rijal, p. 432.
[341] Ibid. ,
[342] Lisan al-Mizan, vol. 5, p. 301.
[343] Al-Keshi, Rijal, p. 124.
[344] Ibid. , pp. 125-126.
[345] Tanqeeh al-Maqal, vol. 3, p. 161.
[346] Al-Kulayni, Chapter on Temporary Marriage.
[347] Al-Keshi, Rijal, p. 123.
[348] Tanqeeh al-Maqal, vol. 3, p. 162.
[349] Al-Nejashi, Rijal, p. 209.
[350] Al-Fihrast.
[351] Al-Khulasa. Ibn Dawud, Rijal.
[352] Al-Nejashi, Rijal, p. 281.
[353] Al-Nejashi, Rijal, p. 287.
[354] Ibid.
[355] Al-Bulgha. Al-Khulasa.
[356] Tanqeeh al-Maqal, vol. 3, p. 201.
[357] Ibid. , p. 203.
[358] Al-Nejashi, Rijal, p. 232.
[359] Ibid. , p. 325.
[360] Ibid. , p. 329.
[361] Tanqeeh al-Maqal, vol. 3, p. 217.
[362] Al-Nejashi, Rijal, p. 322.
[363] Ibid. , p. 223.
[364] Wajiza, al-Bulgha. Ibn Dawud, Rijal.
[365] Tanqeeh al-Maqal, vol. 3, p. 227.
[366] Al-Irshad.
[367] Tanqeeh al-Maqal, vol. 3, p. 237.
[368] Sharh Tawhid al-Mufaddal, p. 17.
[369] Tanqeeh al-Maqal.
[370] Al-Irshad.
[371] Al-Nejashi, Rijal, p. 226.
[372] He was the retainer of Abu 'Abd Allah and among his special companions.
[373] Tuhaf al-'Uqool, pp. 513-515.
[374] Al-Fihrast. Al-Nejashi, Rijal. Al-Hawi. Idah al-Istibah.
[375] Tanqeeh al-Maqal, vol. 3, p. 249.
[376] Al-Nejashi, Rijal, p. 323.
[377] Al-Bulgha, al-Khulasa. Ibn Dawud, Rijal.
[378] Al-Nejashi, Rijal, p. 250.
[379] Tanqeeh al-Maqal, vol. 3, p. 250.
[380] Al-Nejashi, Rijal, p. 319.
[381] Al-Fihrast. Al-Khulasa. Al-Nejashi, Rijal.
[382] Tanqeeh al-Maqal, vol. 3, p. 255.
[383] Ibid. , p. 256.
[384] Ibid.
[385] Ibid. , 267.
[386] Al-Nejashi, Rijal, p. 335.
[387] Al-Khulasa.
[388] Al-Keshi, Rijal.
[389] Al-Nejashi, Rijal, p. 333.
[400] Al-Irshad.
[401] Al-Ghayba.
[402] Al-Keshi, Rijal.
[403] Tanqeeh al-Maqal.
[404] Al-Irshad.
[405] Al-Kafi.
[406] Tanqeeh al-Maqal, vol. 3, p. 280.
[407] Ibid.
[408] Al-Nejashi, Rijal, p. 337. Jami' al-Ruwat.
[409] Tanqeeh al-Maqal, vol. 3, p. 294.
[410] Ta'sees al-Shi'a, p. 360.
[411] Duha al-Islam, vol. 3, p. 368.
[412] Tanqeeh al-Maqal.
[413] Ta'sees al-Shi'a, p. 360.
[414] Al-Keshi, Rijal, p. 166.
[415] Hisham b. al-Hakam, p. 55.
[416] Al-Dhahabi, Tarikh al-Islam, vol. 5, pp. 56-58. Al-Noubakhti, Firaq al-Shi'a, pp. 6-9. Ibn Kuthayr.
[417] Tanqeeh al-Maqal.
[418] Al-Fihrast, p. 263.
[419] Ibid.
[420] Ibid. , p. 264.
[421] Al-Nejashi, Rijal, p. 338.
[422] Al-Keshi, Rijal, pp. 176-177. Al-Amali, vol. 1, p. 55. Al-Mas'udi, Murujj al-Dhahab, vol. 2, p. 382.
[423] Al-Fusool al-Mukhtara, vol. 1, pp. 24-25. This debate has been briefly mentioned in the book 'Uyun al-Akhbar, vol. 2, p. 15.
[424] Al-Keshi, Rijal, pp. 165-184.
[425] Bihar al-Anwar, vol. 11, pp. 291-229.
[426] Hisham b. al-Hakam, p. 221.
[427] Al-Shafi, p. 12.
[428] Al-Tanbeeh.
[429] Al-Ferq bayna al-Firaq, p. 139.
[430] Lisan al-Mizan, vol. 6, p. 194.
[431] 'Abd al-Jebbar, the judge.
[432] Al-Shafi, pp. 12-13.
[433] The two Hashims are Hisham b. al-Hakam and Hisham b. Salim al-Jawaliqi.
[434] Al-Wafi, vol. 1, p. 86.
[435] Tanqeeh al-Maqal, vol. 3, pp. 295-296. We have briefly mentioned the event.
[436] Hisham b. al-Hakam, pp. 38-43.
[437] Al-Keshi, Rijal.
[438] Al-Tahrir. Kashf al-Rumuz. Al-Bulgha, al-Khulasa. Al-Nejashi, Rijal.
[439] Tanqeeh al-Maqal, vol. 3, p. 304.
[440] Al-Nejashi, Rijal, p. 341.
[441] Ibid. , p. 352.
[442] Tanqeeh al-Maqal, vol. 3, p. 312.
[443] Al-Khulasa.
[444] Maqatil al-Talibiyyin, pp. 408-410.
[445] Al-Nejashi, Rijal, p. 346.
[446] Al-Khulasa, al-Hawi, al-Bulgha.
[447] Tanqeeh al-Maqal, vol. 3, p. 318.
[448] Al-Nejashi, Rijal, p. 346.
[449] Al-Hawi. Al-Fihrast. Al-Wajiza.
[450] Tanqeeh al-Maqal, vol. 3, p. 323.
[451] Minhajj al-Meqal, p. 371. Al-Nejashi, Rijal, p. 344. Al-Keshi, Rijal.
[452] Minhajj al-Meqal, p. 374.
[453] Tanqeeh al-Maqal, vol. 3, p. 326.
[454] Ibid.
[455] Ibid. , vol. 3, p. 330.
[456] Al-Nejashi, Rijal, p. 45.
[457] Al-Khulasa, Part Two.
[458] Al-Nejashi, Rijal, p. 348.
[459] Al-Keshi, Rijal, p. 301.
[460] Ibid.
[461] Ibid. , p. 301.
[462] Al-Fihrast.
[463] Al-Keshi, Rijal, p. 302.
[464] Al-Khulasa.
[465] Ibn al-Nedim, al-Fihrast, p. 323. Al-Nejashi, Rijal.
[466] Al-Nejashi, Rijal, p. 349.
[467] Shaykh al-Toosi, al-Fihrast.
[468] Al-Keshi, Rijal, p. 303.
[469] Ibid. , p. 304.
[470] Ibid.
[471] Ibid.
[472] Tanqeeh al-Maqal, vol. 3, p. 339.
[473] Al-Keshi, Rijal, p. 302.
[474] Al-Nejashi, Rijal, p. 348.
[475] Al-Irshad.
[476] Al-Keshi, Rijal, p. 246.
[477] Ibid, p. 246.
[478] Al-Khulasa.
[479] Al-Wajiza.
[480] Tanqeeh al-Maqal, vol. 3, p. 8.
[481] Ibid. , p. 14.
[482] Ibn Dawud, Rijal.
[483] Tanqeeh al-Maqal, vol. 3, p. 17.
[484] Ibid. , p. 18.
[485] Ibid. , p. 17.
[486] Al-Nejashi, Rijal, p. 354.
[487] Al-Nejashi, Rijal, p. 138.
[488] Tanqeeh al-Maqal, vol. 3, p. 26.
[489] Ibid. , p. 32, al-Khulasa.
[490] Al-Khulasa. Al-Hawi.
[491] Tanqeeh al-Maqal, vol. 3, p. 39.
[492] Ibid. , p. 39.
[493] Lisan al-Mizan, vol. 2, p. 277.
Chapter XV
The Imam’s Children
Imam Musa, peace be on him, had good, pure children who were the best of the children of the Muslims in that time in fear of Allah, righteousness, behavior, piety, refraining from sins and false things in the world. Many of them led a perfect, religious life. That is because the Imam directed them to the righteous direction, and poured into their souls ideals, faith in Allah, full dedication to the thought, and deeds for serving the truth. Concerning them Ibn al-Sabbagh has said: “Surely each of the children of Abu al-Hasan Musa, peace be on him, had a memorable excellence. ”[1]
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Al-Shaykh al-Tubrisi has said: “Surely each of the children of Abu al-Hasan Musa, peace be on him, had a famous excellence and a laudable deed. ”[2]
They inherited from their forefathers virtue, honor, and glory, so through their behavior they were wonderful examples for virtue and perfection.
Some of them declared a revolt against the government of the ‘Abbasids that they might make happy the Muslims, save them from the tyranny and oppression of the ‘Abbasids, just as we will mention. Before we mention their biographies, we have to mention that the genealogists and the traditionists have greatly differed over their number. That is as follows:
1. They were thirty-three; sixteen males, seventeen females. [3]
2. They were thirty-seven; eighteen males, nineteen females. [4]
3. They were thirty-eighty, twenty males, eighteen females. [5]
4. They were forty, eighteen males, twenty-two females. [6]
5. They were sixty, twenty-three males, thirty-seven females. [7]
There are narrations other than these. The names of both males and females are as follows:
________________________________________________
[1] Al-Fusool al-Muhimma, p. 256, (Iran Edition).
[2] A'lam al-Wara.
[3] Tuhaf al-Azhar wa Zulal al-Anhar.
[4] Sihah al-Akhbar. Al-Fusool al-Muhimma, p. 256. Al-Bihar.
[5] Kashf al-Ghumma, p. 243. Tadhkirat al-Khawas, p. 84.
[6] Sir al-Silsila al-'Alawiya.
[7] Al-Mujjdi. 'Umdat al-Talib. Menahil al-Darb fi Ansab al-'Arab.
The Males
The Males
Imam al-Rida, peace be on him, Isma‘il, Ja‘far, Harun, Hamza, Muhammed, Ahmed, Qasim, ‘Abbas, Ibrahim, Hasan, ‘Abd Allah, Zayd, Husayn, al-Fedl, Sulayman, Salim, Sa‘eed,[1] ‘Aqeel, Ibrahim the elder, and ‘Abd Allah. [2]
___________________________________________
[1] 'Umdat al-Talib.
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[2] Ahsan al-Kibar.
Imam al-Rida
Imam al-Rida
He is the eighth Imam from among the Imams of Ahl al-Bayt from whom Allah kept away the uncleanness and thoroughly purified. Through him Allah gave life to Islam and strengthened the Muslims. So the Imam, peace be on him, was among those who renewed the religion, defended it, and struggled for it. We will briefly talk about some of his affairs:
His Birth place and day
He, peace be on him, was born in Yethrib (Medina) , in the year 148 A. H. It was said that he was born in Rabi‘ al-Awal 11, in the year 153 A. H. [1] The Prophetic family celebrated that brilliant day with delight and happiness, for the best of the inhabitants of the earth after his forefathers came to them. As for Imam Musa al- Kazim, peace be on him, he took his baby and performed on his behalf the rites of birthday. He said the adhan in his right ear and the iqama in his left ear. On the seventh day he sacrificed a ram on his behalf, shaved his hair, and gave to the needy silver equal to it.
His Early life
He grew up under the care of Islam and was brought up in the school of faith. His father Imam Musa, peace be on him, undertook bringing him up. He poured into his soul his ideals, took care of him, had pity on, drew to him the way through his behavior and guidance. Imam al-Rida attained during his early life the highest kind of Islamic education, which took care of planting in souls the essence of virtue and perfection.
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His Noble Moral Traits
Imam al-Rida, peace be on him, had noble moral traits similar to those of his forefathers from among the pure Imams through which they were distinguished from the rest of the people. Ibrahim b. ‘Abbas has talked about the noble moral traits of the Imam, peace be on him, saying: “I have never seen, nor have I heard of someone better than Abu al-Hasan al-Rida; I have witnessed of him what I have not witness of other than him. I never saw him angering anyone by something he said, nor did I ever see him interrupting anyone, nor refusing to do someone a favor he was able to do, nor did he ever stretch his legs before an audience, nor leaned upon something while his companion did not, nor did he ever call any of his servants or attendants a bad name, nor did I ever see him split or burst into laughter; rather his laughter was just a smile. When he was ready to eat, he seated with him all his attendants, including the door man and the groom. He slept a little bit by night and fasted too much. He used to fast three days a month and said: ‘Surly such a kind of fasting is equal to eternal fasting. ’ He did many favors and gave plentiful alms in secret; he did most of that during dark nights. Do not, therefore, believe anyone who claims that he saw someone else enjoying such a accomplishment. ”[2]
His Knowledge
Imam al-Rida, peace be on him, was like his forefathers in his scientific abilities and talents. The narrators have unanimously agreed on that he was the most knowledgeable of the people of his time. He gave religious verdicts to the people in the Mosque of Allah’s Apostle, may Allah bless him and his family, while he was twenty and some years. ‘Abd al-Salam b. Salih al-Harawi has said: “I never saw anyone more knowledgeable than ‘Ali b. Musa al-Rida, peace be on him. Every scholar who met him admitted the same. Al-Ma’mun gathered once a large number of theologians, jurists and orators and he (al-Rida) surpassed them and every one of them in his own respective branch of knowledge, so much so that the loser admitted his loss and the superiority of the winner over him. I have heard him saying: ‘I used to take my place at the theological center and the number of the learned scholars in Medina was quite large, yet when a question over-taxed the mined of one of those scholars, he and the rest would point at me, and they would send me their queries, and I would answer them all. ’”
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Muhammed b. ‘Isa took care of recording the questions about which Imam al-Rida, peace be on him, was asked; and they were eighteen thousand questions. [3]
Imam Musa, peace be on him, praised the talents and knowledge of his son Imam al-Rida. That was when he said to his sons: “This is your brother ‘Ali b. Musa, the learned scholar of Muhammed’s Household. Therefore, question him about your religions and memorize what he tells you. For surely I have heard Ja‘far b. Muhammed, peace be on him, saying to me: ‘Most surely, the learned scholar of Muhammed’s Household is in your loins. Would I wish I had met him, for he is named after Commander of the faithful, peace be on him, meaning his grandfather Imam ‘Ali b. Abi Talib, peace be on him. ”[4]
Since the dawn of their history till this day of men, the Shi‘ites firmly and without doubt believe that the Imam should be the most knowledgeable of the people of his time, that he should have great scientific abilities and talents the like of which none should have. Al-Ma’mun, who was the most knowledgeable and cleverest of the ‘Abbasid kings, did not maintain that. He believed that such an opinion was a kind of exaggeration. So he thought that the best way to disparage Imam al- Rida was through entrusting the great scholars of different religions and creeds with questioning him about various kinds of sciences and arts. He thought that the Imam would be unable to answer them, and he (al-Ma’mun) would use that as means to spoil the Shi‘ite doctrine and to invalidate the belief in the Imamate. Of course, this is very reliable thinking.
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As a result he gathered the Catholic archbishop, the High Rabbi, the leading Sabians of whom was ‘Umran the Sabian, the Hindu high priest, followers of Zoroaster and Festami, Nestus the Roman medical scientist, and the theologians of whom was Sulayman al-Merwazi. He ordered them to question Imam al-Rida, peace be on him. They asked him about the basic philosophical and theological problems. The Imam in detail answered them,[5] and they admitted their
incapability and their falling short. As for al-Ma’mun, he drew on himself disappointment and disgrace, for most of those scholars believed in the office of the Imamate; and the event increased the Shi‘ites in faith and made them sure of their beliefs.
The Narrators of his Traditions
As for those who narrated his traditions, they are his son Muhammed al-Jewad, Abu ‘Uthman al-Mazini al-Nehwi, ‘Ali b. ‘Ali, Ayyub b. Mansur al-Nisapuri, Abu al-Salt ‘Abd al-Salam al-Herewi, al-Ma’mun b. al-Rashid, ‘Ali b. Mehdi b. Sedeqa, who has a book on his authority, Abu Ahmed Dawud b. Sulayman b. Yusuf al-Qezwini, who has a book on his authority, ‘Amir b. Sulayman al-Ta’i, who has a big book on his authority, Abu Ja‘far Muhammed b. Muhammed b. Hayyan al- Tammar. As for the Imams of hadith who narrated on his authority, they are Adam b. Abi Iyas, Nasr b. ‘Ali al-Jahghami, Muhammed b. Rafi‘ al-Qushayri, and others. [6]
Some of his Wise Sayings and Viewpoints
Imam al-Rida, peace be on him, has a wonderful intellectual legacy full of noble ideals and high values containing behavioral rules and educational programs. He also has interesting researches in philosophy, theology, the explanation of the Qur’an, medicine, and the like. We will mention some of his wise sayings and viewpoints:
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1. He, peace be on him, said: “If one lacks five attributes, do not expect to gain anything good out of him for your life in this world or for the life to come: if his lineage is known to be untrustworthy, if his nature lacks generosity, if his temper lacks balance, if he lacks a noble conduct, and if he lacks fear of his Lord. ”[7]
2. He, peace be on him, said: “ No servant of Allah achieves true belief except when he acquires three attributes. He derives juristic deductions from the creed; he is wise regarding his livelihood; he is patient while facing calamities. ”[8]
3. He, peace be on him, said: “One who struggles to satisfy the needs of his family shall have more rewards than those who make jihad in the way of Allah. ”[9]
4. He, peace be on him, said: “Faith is in four (attributes): reliance on Allah, satisfaction with Allah’s decree, submission to Allah’s command, and entrustment to Allah. The righteous servant (the believer of Pharos’s family) said: And I entrust my affair to Allah.... So Allah protected him from the evil (consequences) of what they planned. ”[10]
5. He, peace be on him, said: “Regimen does not mean giving up a thing; rather it means reducing it. ”
6. He, peace be on him, said: “Man feels aversion for three days: on the day when he is born and sees the world; on the day when he dies and sees the people in the hereafter; and on the day when he is raised to life and sees precepts he did not see in the world. Allah greeted Yehya on these three days and removed his fear, saying: And peace be on him on the day he was born, and on the day he dies, and on the day he is raised to life. ‘Isa b. Maryam greeted himself on these three days, saying: And peace be on me on the day I was born, and on the day I die, and on the day I am raised to life. ”[11]
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7. He, peace be on him, said: “If one walks behind another, he will subject the followed to tribulation and abase himself. ”[12]
8. He, peace be on him, said: “Establishing justice and showing kindness make boons continue. ”[13]
9. He, peace be on him, said: “Wealth is not accumulated except by five means: extreme miserliness, a long-standing optimism, an overwhelming care, a boycott of the relatives, and a preference of this life over the life to come. ”[14]
10. He, peace be on him, said: “Assisting the weak is better for you than your act of charity. ”[15]
11. He, peace be on him, said: “Whoever loves the disobedient, then he is disobedient; whoever loves the obedient, then he is obedient. Whoever helps the oppressive, then he is oppressive; whoever deserts the just, then he is unjust. There is no kinship between Allah and anyone. None can attain the friendship of Allah except through obedience. (In this respect) Allah’s Apostle, may Allah bless him and his family, said to the Banu ‘Abd al-Muttalib: ‘Give me your (good) deeds, not your ancestry and lineage. ’ Allah, the Most High, said: So when the trumpet is blown, there shall be no ties of relationship between them on that day, nor shall they ask of each other. Then as for those whose good deeds are preponderant, these are the successful. And as for those whose good deeds are light, these are they who shall have lost their souls, abiding in hell. ”[16]
12. He, peace be on him, said: “Allah abhors heresy, the loss of one’s funds (through foolishness) , and excessive questioning. ”[17]
With this we will end our talk about the wise sayings narrated on the authority of Imam al-Rida, peace be on him.
His Imamate
Many traditions narrated on the authority of Imam Musa, peace be on him, regarding the Imamate of his son al-Rida. The textual nomination was narrated on his authority by Dawud b. Kuthayr al-Raqqi, Muhammed b. Ishaq b. ‘Ammar, ‘Ali b. Yaqteen, Na‘eem al-Qabusi, al-Husayn b. al-Mukhtar, Ziyad b. Merwan, Dawud b. Sulayman, Nasr b. Qabus, Dawud b. Razeen, Yazid b. Sulat, Muhammed b. Sinan al-Makhzumi. [18]
The Regency
The certain thing is that Imam al-Rida, peace be on him, was forced to accept the regency, for al-Ma’mun forced him to accept that and threatened him with killing if he refused to respond to him. So the Imam was unwillingly responded to him. [19] Al-Ma’mun nominated the Imam to be his heir apparent due to some dangerous political factors that forced him to do that. The reason for that was not that he inclined to the ‘Alawids and that he showed intense love and sympathy toward them, as some people say; that is unreal. Those who believe in this have not accurately, deeply, and inclusively understood the events. Al-Ma’mun did that dangerous affair because he was forced to do it. I (the author) think that the most important political factors are as follows:
1. The ‘Abbasid government faced dangerous local revolts headed by the sons of Imam Musa, peace be on him, who were Ibrahim the elder, Zayd, and the like. They declared some revolts against the ‘Abbasid government because they suffered from tyranny, oppression, and persecutions. The revolt was headed by Abu al- Saraya, who was like Abu Muslim al-Khuresani in determination, alertness, and intense courage. Most Islamic peoples responded to this revolt, and may Islamic regions such as al-Hijaz, the Yemen, part of Iraq, and others were controlled by the revolutionaries. We will in detail explain that in the chapters that follow.
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Al-Ma’mun stayed awake at night to find some ways to get rid of that danger that was about to happen. After a serious thinking, he thought that the best way to put out the fire of the war and to get rid of his opponents was that he had to entrust the regency to Imam al-Rida and to make him take part in the caliphate, that he might win the inclination of the revolutionists, make them refrain from mutiny and rebellion against him, and that he might win the inclination of the ‘Alawids who gave the Imam preference over them due to his knowledge, his merit, and his renouncing the world. This political plan was very successful, for through it al- Ma’mun could put an end to the revolt and divided its headquarters as soon as he declared that. The revolutionaries withdrew from their intentions and determination; they declared their consent and delight with that, as well as they showed that they would support al-Ma’mun and submit to his supreme authority and government. As a result al-Ma’mun took a rest and felt secure from the most important dangers threatening his government.
2. Most commanders and leaders of the military units al-Ma’mun employed to war against his brother al-Amin inclined to the ‘Alawids. Some historians say that they warred against al-Amin provided that al-Ma’mun should appoint Imam al-Rida as his heir apparent, and he responded to them. If this was correct, then he was forced to respond to them out of fear of their revolt against him.
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3. The terrible events that took place between al-Amin and al-Ma’mun required the public opinion to detest and hate al-Ma’mun, for his armies caused mischief in Baghdad; they destroyed its palaces and houses, and it lost its splendor, its embellishment, and its beauties. On Baghdad some poets composed elegiac poems of which is the following:
I wept blood for Baghdad when it lost the fresh, elegant life.
The enviers envied it, and its inhabitants were destroyed by the catapult. [20]
The country was subject to inclusive famine and lack of security. So the people of Baghdad felt terror and fear. They did not forget their ordeal during those days; rather they talked about it for tens of years.
The thing that increased the wrath of the general populace against al-Ma’mun is that his armies won a victory over his brother al-Amin and had no mercy on him. They did not pardon him; rather they killed him and his followers, cut off their heads and sent them to al-Ma’mun. The people were displeased with that a brother killed his brother. They unanimously agreed on that that was a horrible crime, that the person who committed such a crime had no atom of mercy and nobility, and that he was not worthy of undertaking the affairs of the Muslims and of being a ruler over them.
After these events al-Ma’mun intended to win the affection of the people and to change their wrath against him into love and consent. So he decided to entrust the regency after him to the descendant of the Prophet and the learned scholar of the family of Muhammed, may Allah bless him and his family, Imam al-Rida, for the Muslims unanimously agreed on showing love to him, magnifying him, admiring him, and that he was worthier of undertaking the affairs of the Muslims than those other than him. Through that al-Ma’mun won the affection, respect, and praise of the general populace. Through that he also made them imagine that he established relationships with his womb relatives who were boycotted, gave security to the people who were afraid, and gave life to the family of the prophet who suffered from the tyranny and oppression of the ‘Abbasids.
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These are some factors that moved al-Ma’mun to appoint Imam al-Rida as his heir apparent. The Imam, peace be on him, was fully aware of this plan, so he vigorously refrained from accepting the succession after him. As he found no way to get rid of it, he accepted it according to some conditions, that he might show the people that he hated and renounced the government. The conditions are as follows:
1. He did not command nor order.
2. He did not give religious verdicts nor give legal decisions.
3. He did not appoint nor dismiss.
4. He did not change anything from how it was then. [21]
These conditions are evidence for that the Imam renounced the government, for they made him apart from it as well as they made him isolated from the political ruling board. If the Imam had come to know that that was real and that al-Ma’mun had been truthful, he would not have demanded those conditions, and would not have been far from any positive act for the government.
Any way al-Ma’mun showed his great delight at that and issued a royal decree on holding celebrations and spreading decorations all over the country. Then he ordered the black color which was the symbol of the ‘Abbasids to be removed from clothes and flags; he ordered it to be changed into green color which was the symbol of the ‘Alawids; he ordered Imam al-Rida’s name to be written in the dirham and the dinar; he gave to the people valuable prizes and huge gifts; he ordered the poets to praise and laud the Imam, so al-‘Abbas al-Khatib talked, lauded al-Ma’mun very much, and ended his speech with these words of him:
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It is necessary for the people to have a sun and a moon, so you are the sun and this is that moon. [22]
The poets competed with each other for praising the Imam, peace be on him, and lauding al-Ma’mun. Abu Nu’as, the poet of the royal palace, did not take part in these competitions, so al-Ma’mun blamed him for that, saying to him: “You have come to know of the social position of ‘Ali b. Musa al-Rida and of that with which I have honored him. Therefore, why have you delayed your praising him while you are the poet of your time. ” As a result Abu Nu’as carefully thought and wrote these immortal lines that go along with time, saying:
It was said to me: You are the most unique of all the people in some arts of the famous speech.
You have wonderful jewels of speech that produce pearls in the hands of him who attains it.
So why have you left praising (‘Ali) b. Musa and those qualities that have come together in him?
I said: I can not find the right way to praise him whose grandfather was served by Jibril.
These wonderful poetry lines surpassed all the praising poems. Al-Ma’mun approved them; he and other than him admired them. He gave him an amount of money just as he gave all the other poets and preferred him to them. [23]
Abu Nu’as looked at the Imam and saw his face shone with the lights of the Imamate and fear of Allah. So he walked towards him and said to him: “O Son of Allah’s Apostle, I have composed some poetry lines on you, and I want you to hear them from me. ” “Recite them,” replied the Imam. He recited them, saying:
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Their clothes are clear and pure; blessings are called down upon them wherever they are mentioned.
Whoever is not an ‘Alawi when you trace back his ancestry, then he has no pride since the past time.
So when Allah created and perfected mankind, He purified and chose you, O People.
Therefore, you are the exalted chiefs; you have knowledge of the Book and of what has been mentioned in the suras.
Accordingly, the Imam said to him: “You have composed some poetry lines the like of which none has ever composed. ” Then he said to his retainer:
-Have you anything of our expenditure?
-Three hundred dinars.
-Give it to him.
Then he said to his retainer: “Perhaps he has regarded them as little, give him the mule. ”[24] And he gave it to him.
The pledge of allegiance regarding the regency of the Imam, peace be on him, was taken from the people all over the Islamic countries. The orators sat on the pulpits to mention the Imam’s merits and knowledge and to invoke Allah for him. A Shi‘ite saw the Imam wearing a robe of honor and saw the standards waving over his head. He became delighted and happy. That appeared on the expressions of his face. So the Imam asked him to draw nearer to him. When he approached, the latter secretly said to him: “Do not busy your mind of anything of what you see; do not be delighted at it. They will not go well with me! ”[25] That happened just as the Imam had predicted. Shortly after that, al-Ma’mun denied him and spared no effort to assassinate him just as we will mention.
Al-Ma’mun harbors Malice against the Imam
Al-Ma’mun harbored malice against the Imam; his soul was full of enmity and evil against him. That is because the Imam’s merits appeared; the gatherings mentioned his achievements and his noble qualities; the people talked about his talents and abilities; they talked about nothing except about his outstanding merits and those of his forefathers.
The thing that made al-Ma’mun increased his malice against the Imam is that he asked him to lead the people in the ‘Id prayer, and he refused that. Al-Ma’mun insisted on that very much, so the Imam was forced to perform it according to some conditions. The Imam stipulated that he should go out to perform the prayer just as his grandfather Allah’s Apostle, may Allah bless him and his family, and his grandfather Imam ‘Ali, the Commander of the faithful, peace be on him, had done. So al-Ma’mun said to him: “Go out as you wish. ” He commanded the military commanders and all the people to go to Abu al-Hasan. They went to the door of Imam al-Rida, peace be on him. When the sun rose, he, peace be on him, washed and put on a white turban of cotton. One end of it he made hang on his breast and the other between his shoulders. Then he said to his retainers: “Do whatever I do. ” He took his staff in his hand and walked; he refused to ride (any mount).
Then he said four times: “Allah is greater! ” The military commanders officially prepared; they carried weapons, and decorated themselves with the best decoration. The Imam, who looked like a full moon, went out and stopped at the door. He said four times: “Allah is greater! ” Then he said: “Allah is greater for His guiding us! Allah is greater for His giving us of the cattle quadrupeds! Allah is greater for His trying us! ” The land was full of saying ‘Allah is greater’ and crying. For through the Imam appearance and state, the people remembered his grandfather the Apostle, may Allah bless him and his family, who came to save the world, and came to know of the error of those kings who showed arrogance and vainglory.
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He, peace be on him, said: ‘Allah is greater,’ at every ten steps. The people thought that the heaven and the earth repeated these words after him. Maru was full of crying. Al-Ma’mun heard of that and became afraid of it. So al-Fedl said to him:
“Commander of the faithful, if al-Rida reaches the place of prayer for the festival in this way, the people will break out in rebellion. We are afraid for our lives. So send instructions to him to go back. ” Al-Ma’mun thought that al-Fedl’s opinion was right. He sent a letter to the Imam and asked him to go back. The Imam, peace be on him, went back without leading the people in prayer. [27] This attitude showed the people the spirituality of the family of the Prophet, may Allah bless him and his family. It also showed them their renouncing the world, their refusing the pomp of kingdom and super authority. The people greatly admired the qualities concerning which al-Behri has said:
When you came out, they remembered the Prophet. When you came out of the ranks, they said: “There is no god but Allah! Allah is greater! ”
You reached the place of prayer shining with the light of guidance.
You walked with the walking of one who was humble before Allah and who showed neither vainglory nor pride.
If a yearning one affected other than that which he could do, then the pulpit would walk towards you. [28]
The narrators said: “The going out of the Imam to the place of the prayer in this way was among the strongest reasons that made al-Ma’mun harbor malice against him and moved him to assassinate him. ”
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The Assassination of the Imam
The merits of Imam al-Rida, peace be on him, spread like light among the people; the gatherings were full of mentioning his achievements and noble deeds. The religious scholars came from all the countries and overcrowded at the door of his house to ask him to give them religious verdicts and to ask him about the mothers of questions in different fields such as Islamic jurisprudence, explanation of the Qur’an, theology, philosophy, medicine, and the like. He, peace be on him, answered them from his abundant knowledge he inherited from his grandfather Imam ‘Ali, the Commander of the faithful, who was the gate of the city of the knowledge of the Prophet, may Allah bless him and his family. The religious scholars spread among the people what they saw of his sciences and excellence. So the people loved him and clung to him. The intelligence informed al-Ma’mun of that, and he burst with anger toward the Imam and harbored malice against him. So he ordered Muhammed b. ‘Amru al-Tusi to dismiss the people from the Imam and to prevent them from attending his gatherings.
Al-Ma’mun had fear for his kingdom and supreme authority. He was careful of that the people would break out in rebellion against him. As a result he decided to assassinate the Imam. He took some grapes and mixed them with poison, and then he asked the Imam to come. When the Imam came, he gave him a bunch of grape and said to him: “O Son of Allah’s Apostle, I have never seen grape better than this! ”
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The Imam looked at him and said to him: “Perhaps, there is grape better than it in the Garden! ” He refused to take the bunch of grape from him. However, al- Ma’mun insisted on that and forced the Imam to have some of it. The Imam ate some of it and threw the rest away. He left the gathering, and al-Ma’mun asked him: “Where to? ”
“To the place to which you have ordered me to go,” replied the Imam.
The Imam quickly went to his house. He suffered from severe pain, for the poison cut off his intestines. Meanwhile, he suffered painful loneliness and being away from his family and his homeland. Shortly after that, he passed away. That great soul ascended to its Creator! It was of Allah’s Light! Allah created it to light with it the utter darkness, to guide the perplexed, to make the oppressed secure, and to make the fearful take refuge with it. How ever, the evil, tyrannical forces put out the light of the star and deprived man of making use of its light!
The Islamic world was afflicted with that great tragedy and lost much good out of his death. The exaltedness and glory of the Muslims came to an end. They missed him who showed affection to them, was kind to them, guided them to good, and sent them far from sins and evil acts.
As for al-Ma’mun, he impatiently looked forward for the death of the Imam. When he heard of his death, he affected sadness to cover the crime and said to the people: “I hoped I died before you, but Allah refused all things except what He willed! ”[29]
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He ordered him to be prepared for burial. When the Imam was washed and shrouded, he was carried to his final resting place.
The people escorted the Imam to his final resting-place in a way the like of which Khuresan never witnessed throughout its historical stages. Al-Ma’mun walked behind the great coffin; he was bare-footed and headed, saying at the top of his voice: “Your death has made a gap in Islam; Allah’s decree has overcome my decree in respect with you! ”[30]
The sacred body was brought to the graveyard. A grave beside that of Harun al-Rashid was dug for it and buried in it. Along with it was buried clemency, knowledge, and generosity. A lamp from among the Imams of guidance was buried in the land of Tus. That pure land has become sacred and reached the zenith in honor and glory, for all the Muslims had surrounded it with a halo of honoring and
sacredness. Al-Ma’mun was asked about the reason for burying the Imam beside his father Harun al-Rashid, and he answered: “That may Allah forgive Harun due to his neighboring to al-Rida! ” This is a weak thought, for every person is buried along with his own deeds; the honor of neighboring does not benefit him. For this reason Di‘bil al-Khaza‘i refuted al-Ma’mun, saying:
There are two graves in Tus: (The grave of the one who is) the best of all the people, and that of the most wicked of them; this is among the lessons.
The dirty one (Harun) does not take advantage of the grave of the pure one (al-Rida) ; and there is no harm on the pure one due to his being near to the dirty one.
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How far! Every one is hostage to that which his hands earn; therefore take or leave whatever you wish!
This is the thinking of justice and truth. Harun’s nearness and neighboring to the Imam will not avail him, for his hands were stained with the blood of the progeny of the Prophet; he spread among them killing and execution, and made sadness and mourning live in their houses.
With this brief account we will end our talk about the life of this great Imam; may success help us have the honor of making a research on his affairs and conditions.
Footnote
[1] Usool al-Kafi, vol. 1, p. 486.
[2] Kashf al-Ghumma, vol. 3, p. 107.
[3] Ibn Shar Aashub, al-Menaqib, vol. 4, p. 351.
[4] Kashf al-Ghumma, vol. 3, p. 107.
[5] Al-Menaqib, vol. 107.
[6] Tehdhib al-Tehdhib, vol. 7, p. 387.
[7] Tuhaf al-'Uqool, p. 446.
[8] Ibid.
[9] Ibid.
[10] Ibid.
[11] Noor al-Abbsar, p. 140.
[12] Al-Yaqubi, Tarikh, vol. 3, p. 181.
[13] 'Uyun Akhbar al-Rida, vol. 2, p. 24.
[14] Ibid. , vol. 1, p. 276.
[15] Tuhaf al-'Uqool, p. 446.
[16] 'Uyun Akhbar al-Rida, vol. 2, p. 235.
[17] Tuhaf al-'Uqool, p. 243.
[18] Al-Menaqib, vol. 4, p. 367. Usool al-Kafi, vol. 1, pp. 311-319.
[19] 'Uyun Akhbar al-Rida, vol. 2, pp. 140-141. Keshf al-Ghumma. Al-Menaqib.
[20] Tarikh al-Khulafa', p. 299.
[21] Al-Menaqib, vol. 4, p. 363.
[22] 'Uyun Akhbar al-Rida, vol. 2, p. 146.
[23] Ibid. , p. 143. Wefeyat al-A'yan, vol. 2, p. 433.
[24] 'Uyun Akhbar al-Rida. Wefeyat al-A'yan.
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[25] Al-Fusool al-Muhimma, p. 271.
[27] Usool al-Kafi, vol. 1, pp. 189-190. Al-Menaqib, vol. 4, pp. 371-372. Keshf al-Ghumma.
[28] Al-Menaqib, vol. 4, p. 473.
[29] Keshf al-Ghumma, vol. 3, p. 123.
[30] 'Uyun Akhbar al-Rida, vol. 2, p. 241.
Ibrahim the elder
Point
The thing that urges man to search and investigate is that a group of historians believed that there was only one of the Imam’s children was named Ibrahim, and that the Imam had no other son called Ibrahim. Other historians believed that there were other sons of the Imam called Ibrahim. They mentioned that they were two: One was called Ibrahim the younger, and the other was named Ibrahim the elder. This was investigated by the late Sayyid Bahr al-‘Ulum in his book al-Rijal. He has mentioned: “Apparently, there is only one of the children of Abu al-Hasan Musa, peace be on him, was named Ibrahim. This has been mentioned by al- Mufid’s al-Irshad, al-Tubris’s al-‘Alam, al-Sarawi’s al-Menaqib, and al-Arbali’s Kashif al-Ghumma. They have mentioned several children and have not mentioned except one man (named Ibrahim). ”
He added: “Apparently, there are numerous Ibrahims just as it has been mentioned by the author of (the book) al-‘Umda and other than him from among the genealogists, for they are more knowledgeable than other than them in this respect. ”[1]
The viewpoint of al-Hajja al-Sayyid Bahr al-‘Ulum is trustworthy, for the great figures who have mentioned Ibrahim have not mentioned that there are not numerous Ibrahims; likewise they have not mentioned all the children of the Imam; rather they have mentioned some of them. Besides the genealogists have established that there are numerous Ibrahims; and they are more knowledgeable than other than them in these affairs. After this we have to return to talk about the affairs of this pure Sayyid, Ibrahim.
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Ibrahim was a great master with great importance and was among the prominent religious scholars of his time. He narrated traditions on the authority of his forefathers. [2] Ibn Shaddqam narrated on the authority of his grandfather that Ibrahim was a meritorious, perfect scholar, from among the Imams of the Zaydis, and was a great, generous Shaykh. [3] Al-Shaykh al-Mufid has said: “Ibrahim was a generous Shaykh. ”[4]
The proof of that he was with great importance is that Imam Musa, peace be on him, placed him among his testamentary trustees, that he might mention his name, honor him, and promote his position. We will mention some of his affairs:
A. With the Waqifites
A biographer has accused him of his being a Waqifite depending on the narration of Bakr b. Salih who has said: [I visited Ibrahim after the death of his father and asked him: ]
-What is your opinion of your father?
-He is alive.
-What is your opinion of your brother Abu al-Hasan?
-He is trustworthy, truthful.
-He says that your father has died.
-He is most knowledgeable.
Ibrahim asked Bakr to tell him about the saying of his brother Imam al-Rida, peace be on him, concerning that, and he answered him that he thought that he had died. After he had heard that, he said: “He was more knowledgeable in what he said. ” So Bakr asked him:
-Did your father appoint a testamentary trustee (of the Imamate)?
-Yes.
-Whom did he appoint as a testamentary trustee (of the Imamate)?
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-Five of us, and he has given ‘Ali (al-Rida) precedence over us. [5]
This narration indicates that Ibrahim inclined to the Waqifites; similarly it indicates that he respected and admired his brother Imam al-Rida, peace be on him. Al- Mamaqani, a researcher, made use of this narration and indicated that Ibrahim was reliable and had good intention. He has said: “Generally speaking, whoever carefully considers this narration comes to know that the man (Ibrahim) was very Allah-fearing. That is because the vague error (shubha) was religious and did not require raising the hand from the truth in regarding his brother as trustworthy and truthful, admitting his father’s will, the testamentary trustees (of the Imamate) were a group, and Imam al-Rida, peace be on him, was given precedence over them. If there was nothing in the man’s biography except this narration, then it would sufficient for him who is discerning and endowed with insight to be satisfied with Ibrahim’s justice and piety and with that his faith in the waqf was something accidental with him and disappeared. ”[6]
Any way, many researchers have declared Ibrahim’s justice and innocence of this accusation
B. With Imam al-Rida (P. B. O. H)
Al-Kulayni has mentioned that Ibrahim and his brother al-‘Abbas disputed with Imam al-Rida, peace be on him, just as we will mention in al-‘Abbas’s biography. Of course, such a thing harms Ibrahim’s trustworthiness and justice. However, he has not mentioned whether Ibrahim the younger or the elder (had such a dispute with the Imam). Regardless of these deeds, none can criticize Ibrahim at all.
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C. With Abu al-Saraya
It is necessary for us to have, even if briefly, knowledge of the event of Abu al-Saraya, for it meets with more than one of the children of the Imam, peace be on him.
The great leader Muhammed b. Ibrahim, better known as al-Tabtaba’i,[7] broke out that important revolt in its beginning, put its designs and plans. He saw that with which the Muslims were afflicted such as excessive oppression, and what the ‘Alawids suffered such as different kinds of punishment and exhaustion. He was very merciful and kind to the weak. His pure soul moved him to declare the revolt. The historians mentioned that he was in one of the streets in Kufa. He saw an old woman following the loads of dates; she picked up what fell from them and put them into an old bag. He asked her about that, and she answered: “Surely I am a woman and has no husband to provide for me; and I have daughters who have no work; therefore I follow this way to feed myself and my children. ”
When he heard that from her, he burst into tears, and said to her: “By Allah, you and the like of you will make me revolt against (the ‘Abbasids) , and they will shed my blood! ”[8]
Of course, such feelings and kindness to the poor moved him to demand their rights and to declare a revolt against the oppressors.
He managed the affairs; he contacted some Arab leaders and Muslim figures asking them to help him taking part in resisting the oppression and overthrowing the then standing government. He met the Arab leader Nasr b. Shith[9] and urged him to take part in the revolt. He mentioned to him the oppression and tyranny his family and his followers faced, saying: “Until when are you abased, deprived of your rights, and your followers wronged? ”[10]
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These words made him boil with anger and made him hurry to declare his revolt. Yet among the reasons that moved him to declare his revolt was the differences and division that took place among the ‘Abasids because of the discord that took place between al-Amin and al-Ma’mun. For they made the country lack stability and security, spread disorders among them and made them looked forward to someone to save them from that in which they were.
Abu al-Saraya joins the Revolt
The revolt became very firm and dangerous when Abu al-Saraya joined it. Abu al-Saraya was an ‘Alawi; he showed great friendship and love for the ‘Alawids, felt pain for the violence and persecution that befell them, did his best to overthrow the ‘Abasid government and to hand it over to the ‘Alawids. We will briefly speak of the affairs of this inspired, great leader:
He was al-Sari b. Mansur, from among the Banu Shayban who were from among the children of Hani b. Mas‘ud. It was said that he belonged to the Banu Tamim, who lived in the Arab Peninsula. He resided for a period of time in the eastern part of the Euphrates. He took part in many battles and practiced their operations. He was on the side of the leader Yazid b. Mizyad in Armenia to fighting against the Khuramiya. When Yazid died and his son headed the army, Abu al-Saraya joined him and accompanied him until he was removed (from the leadership of the army). After that Abu al-Saraya joined Ahmed b. Mizyad. Al-Amin sent Ahmed b. Mizyad to war against Hirthima, who declared rebellion and mutiny against (al-Amin). However, Hirthima asked Ahmed to meet him, that he might inform him of his affairs.
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Ahmed met with Hirthima, and he explained to him the reasons for his going out in revolt (against al-Amin). He explained to him that the community suffered from the tyranny and oppression of the ‘Abasids. So Ahmed inclined to him and joined his camp. Then he headed for the Banu Shayban in the Arab Peninsula and asked Hirthima to give them salaries, so over two thousand horsemen joined him. After al-Amin had been killed, Hirthima decreased the salaries of the army. This displeased Abu al-Saraya, and he decided to withdraw from him. Abu al-Saraya asked the permission of Hirthima to go to Mecca to perform the hajj, and he permitted him and gave him twenty thousand dirhams. Abu al-Saraya took the money and divided it among his companions. Through that he could attract their hearts and feelings. Then he asked them to follow him to ‘Ayn al-Tamr. When they arrived at it, they killed the governor over it and confiscated his properties. Then they met another ‘Abbasi governor; they took his possessions and divided them among themselves.
Hirthima sent an army to war against Abu al-Saraya. When the two armies met, the army of Hirthima was defeated and suffered heavy causalities. Then Abu al- Saraya headed for al-Anbar[11]. When he arrived in it, he controlled the local administration. He killed its governor, Ibrahim al-Sharawi, and confiscated all his properties. Then he took his army and went on destroying the ‘Abbasid governors and their hirelings. He arrived in al-Riqqa and met Ibrahim. As a result they decided to overthrow the ‘Abbasid government and to pledge allegiance to al-Rida from among the family of Muhammed. [12]
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Abu al-Saraya practiced some battles, went to war, and came to know of its methods. He was endowed with the strength of will, determination, and decision. Muhammed b. Ibrahim entrusted him with the general, military leadership. He had confidence in him; he trusted to him the affairs and plans of the revolt.
The Declaration of the Revolt
Muhammed and Abu al-Saraya agreed on the declaration of the revolt and overthrowing the ‘Abbasid government. So Abu al-Saraya headed his troops and advanced towards Naynawa; he headed for the grave of the master of the martyrs (al-Husayn) , peace be on him. He visited the great Shrine for a long time. He recited the poetry lines of Mansur al-Nimri, saying:
May my own soul be sacrificed for al-Husayn when he left early in the morning for death, running, not returning.
That day attacked with its sword the shoulder of Islam. [13]
You hurried to death lest an urgent vengeance should befall the people.
Allah does not hasten when you hasten; Allah is not heedless of what you see.
She (Fatima) is wronged, and the Prophet, her father, turns (his) eye in all directions; (and he is) interested (in the tragedy).
Are there any brave men to rise for her through drawing their sharp swords and spears?
Then he said in a loud voice: “If there is anyone of the Zaydiya, let him rise! ” So some people rose and came nearer to him, and he delivered a long sermon in which he lauded the members of the House (Ahl al-Bayt) , peace be on them, mentioned their laudable deeds, and that with which they were singled out. Then he mentioned the deeds of the community toward them such as wronging them. Then he mentioned al-Husayn, peace be on him, saying: “People, suppose that you were not present with al-Husayn and did not help him, then what has prevented you from (helping) him whom you have met and followed, while he will tomorrow go out (in revolt) to avenge his blood, his right and the heritage of his forefathers and to establish the religion of Allah? What has prevented you from helping and supporting him?
From this direction of mine, I am heading for Kufa to carry out Allah’s command, to defend His religion, and to help the members of the House (Ahl al-Bayt)? So if you intend to go, then follow me! ” Abu al-Saraya took his troops and headed for Kufa. As for Muhammed, he declared the revolt on the day on which he and Abu al-Saraya had agreed. Many people pledged allegiance to him. He impatiently waited for the coming of Abu al-Saraya, to the extent that his companions
were hopeless of him and blamed Muhammed for seeking help from him. Muhammed was sad because of Abu al-Saraya’s delay. While he was anxious and worried, Abu al-Saraya and his army reached him. So he became very pleased. When Abu al-Saraya saw him, he dismounted his horse, walked towards him, and embraced him. They both went to Kufa. When they arrived in it, the people overcrowded, pledged allegiance to them, and showed their great delight with that. They pledged allegiance to them in a place in Kufa called Qasr al-Duratayn. [14]
When Muhammed had enough troops, he declared his revolt in the month of Jamadi al-Thaniya, in the year 199 A. H. [15] The revolutionaries advanced towards Kufa and occupied it. They attacked its governor, al-Fedl b. ‘Isa, and confiscated his possessions in the palace. As for Abu al-Saraya, he refused that and issued intense commands to prevent his fighters from looting and plundering and to put an eye on the mischief-makers. Meanwhile he ordered them to return all the looted things to their owners. Al-Fedl b. ‘Isa turned the back in flight. So the affair of Abu al-Saraya became strong, and he won a wonderful victory. Accordingly, the governor of Iraq, al-Hasan b. Sehl, sent an army of three thousands horsemen headed by Zuhayr b. al-Hasan to war against Abu al-Saraya. When the army reached Kufa, Abu al-Saraya resisted it with strength and determination; he defeated it, forced it to withdraw, and controlled all its equipment. [16] It was afflicted with failure and loss. Abu al-Saraya won a victory; his enemy was defeated. Fear and terror spread among the ‘Abbasids, and they were sure that the revolt was successful.
The Death of Muhammed
Unfortunately, the revolutionaries were afflicted with the death of the great leader Muhammed b. Ibrahim during that decisive period of time. Most sources have mentioned that he died a natural death; while some other sources have mentioned that Abu al-Saraya poisoned him and assassinated him, that he might get rid of him. Most probably, he died a natural death, for the revolt was still at the beginning. It was impossible for Abu al-Saraya to assassinate him in the critical period of time, for he was not sure that the revolt would succeed.
Any way, Abu al-Saraya ordered Muhammed’s pure corpse to be prepared for burial. After it had been washed and shrouded, Abu al-Saraya and some Zaydis went out in the dark night. They carried the pure corpse and sent it to the Cemetery of al-Ghary. They buried it there. [17] In the following morning, Abu al- Saraya gathered the people and announced the death of Muhammed and condoled them on his death. The people wept in loud voices, so Abu al-Saraya turned to them and said: “Abu ‘Abd Allah has appointed the one who looks like him as his testamentary trustee, who is Abu al-Hasan ‘Ali b. ‘Abd Allah. If you consent to him, then he is the consent; otherwise, choose (someone else) for yourselves. ”
The people looked at each other and kept silent. So Muhammed b. Muhammed b. Zayd, a young ‘Alawi, said: “O Family of ‘Ali, surely the religion of Allah is not supported by failure, and the hand of this man (i. e. Abu al-Saraya) is not evil with us. For he has given vent to our anger and avenged (the blood of al-Husayn). ”
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Then he turned to ‘Ali b. ‘Ubayd Allah and asked him: “What do you say, Abu al-Hasan? For he advised us to choose you. Stretch out your hand to pledge allegiance to you. ”
Then he said: “Surely, ‘Abd Allah (i. e. Muhammed b. Ibrahim) , may Allah have mercy on him, chose me. He had confidence in himself, and he did his best to (accomplish) Allah’s right. (As for me) , I will not refuse his will as a sign of neglecting his command, nor will I leave this (matter) as a sign of refraining from it. However, I fear that I may busy myself with it and leave other things that are more praiseworthy and better than it in the final result. So undertake leadership, may Allah have mercy upon you. We have entrusted you with the leadership over us. We are satisfied with you and have confidence in you. ”
Then he turned to Abu al-Saraya and asked him: “What do you see? Are you content with him? ”
“If you are content, then I am content; and I say what you say,” replied Abu al-Saraya. Muhammed b. Muhammed stretched out his hand, and the people pledged allegiance to him. In the mean time he firmly organized the affairs of his government. For example, he appointed some governors over the Islamic cities conquered by Abu al-Saraya. That was as follows:
1. He appointed Isma‘il b. ‘Ali as governor over Kufa.
2. He appointed Ibrahim b. Imam Musa b. Ja‘far as governor over the
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Yemen.
3. He appointed Zayd b. Musa as governor over al-Ahwaz.
4. He appointed al-Abbas b. Muhammed as governor over Basrah.
5. He appointed al-Hasan b. al-Hasan al-Aftas as governor over Mecca.
6. He appointed Ja‘far b. Muhammed b. Zayd as governor over Wasit. [18]
He also appointed Rouh b. al-Hajjajj as commander over the police, and he entrusted the judiciary to ‘Asim b. ‘Aamir.
Currency was minted in Kufa and it was written in it this Holy Verse: Surely Allah loves those who fight in His way in ranks as if they were a firm and compact wall.
The affairs went well with Abu al-Saraya, and the revolt spread in the regions of the Islamic world. The ‘Abbasids came to know of the danger that threatened them with the removal of their government overnight. The governor of Iraq, al-Hasan b. Sahl was afflicted with a quick failure, so he wrote to Tahir b. al-Husayn to send him to war against Abu al-Saraya. Also someone wrote him a letter in which he mentioned the following poetry lines:
Certainty uncovers the mask of doubt; and the sedate opinion is your best scheming.
Act carefully before he will execute against you an affair whose evil will
move a hidden illness.
Do you entrust Tahir with fighting the people while he has believed in
Supporting them and showing obedience to them?
He will cause to you difficulties that lead to a violent war.
He will display the things hidden in his heart; when the hidden things
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Appear, they will not disappear.
So take care of sureness, for its features have become luminous, while
Doubts have become dark.
Then do what you want through a decisive opinion; consider it carefully,
And leave that which does not occur.
When al-Hasan read these poetry lines, he changed his mind and wrote to Herthema b. A‘yun asking him to go quickly to him. He sent to him al-Sindi b. Shahik, but there was between al-Hasan b. Sahl and Herthema an enmity and mutual alienation. So when the letter reached him, he said: “We paved the way to the caliphate and cleared its sides for them, and then they took hold of the affairs and possessed alone the direction over us. When they face a certain attitude because of their bad management and their losing the affairs, they intend to set it right through us. No, by Allah, we will not honor them until the Commander of the faithful (i. e. al-Ma’mun) come to know of their bad words and deeds. ”
Al-Sindi turned away from him when he despaired of him. Then a letter from al-Mansur b. al-Mehdi came to him. When he read the letter, he responded and returned to Baghdad. When he arrived at al-Nehrwan, the people of Baghdad went out to receive him. At the head of them were the prominent figures and the military commanders. When they saw him, they dismounted. He stopped at his house. Al-Hasan b. Sahl ordered the recorders of the army to be brought to him. They were brought to him and he chose what he liked of men. The Muslim public treasuries were opened for him. So Herthema gathered troops, to the extent that he had thirty thousands of horsemen and infantry soldiers. When the number and equipment went well with him, he advanced towards Kufa. He passed through al- Meda’in, which was under the control of Abu al-Saraya.
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He controlled it and defeated its governor. Then he crept towards Kufa. The two armies met at the Palace of Ibn Hubayra. A battle took place between them. Many followers of Abu al-Saraya were killed. Herthema insisted on fighting against Abu al-Saraya, and he responded to him. The troops of Abu al-Saraya scattered, and he was unable to defend Kufa, which was the capital and center of his revolt; so he was forced to leave it and to head for al-Qadisiya. Herthema occupied Kufa. Abu al-Saraya left al-Qadisiya and headed for al-Sus. The people of al-Sus closed the gates at his face. He asked them to open them, and they opened them.
The governor of al-Sus asked Abu al-Saraya to leave it, but he refused. A battle took place and a group of Abu al-Saraya’s followers were killed, so Abu al- Saraya escaped. He went to Khuresan and stopped at a village called Barqana. The governor of Barqana went out for them. He held a meeting with them. He gave them security provided that he should send them to al-Hasan b. Sehal, and they responded to him. Immediately, he sent them to him. Al-Hasan b. Sehal was then in al-Meda’in. When the prisoners of war reached him, he ordered Abu al-Saraya to be killed. After Abu al-Saraya had been killed, al-Hasan b. Sehal ordered his head to be crucified in the eastern part of Baghdad and his body to be crucified in the western part of it. [19] The period of time between the revolt of Abu al- Saraya and his murder was ten months. [20]
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Certainly, there is a close relationship between the event of Abu al-Saraya and Zayd, Ibrahim, and the like of them from among the children of the Imam. That is because many of them took part in it, but Zayd and Ibrahim were at the head of those who took part in it, for they were entrusted with authority over some Islamic countries. Several reports have been mentioned concerning what Ibrahim met when his movement failed and came to an end. The reports are as follows:
The first: When Abu al-Saraya appointed him as a governor over the Yemen, he went to it, and its people yielded to him after a short battle took place between the two parties. [21]
The second: He was an emir over the Holy Mecca. When he heard of Abu al-Saraya, he appeared in Mecca in the year 201 A. H. He summoned the people to himself and a great deal of them responded to him. So he undertook the authority there and killed many people of those who maintained the viewpoints of the ‘Abbasids. He performed the hajj in that year. He was the first ‘Alawi to perform the hajj in that year. As a result al-Ma’mun was afraid of him, so he deceived him through appointing him as ruler over the Yemen. When Ibrahim went to San‘a’, he was deceived and taken as a prisoner of war by Ibn Fahan. [22]
The third: He was in Mecca when Abu al-Saraya was killed. When he heard of that, he went to the Yemen and controlled many areas of it and summoned the people to himself. [23]
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The fourth: He dominated the Yemen; his government included the coast and the eastern top of the Yemen. He lead the people in the hajj during the time of al- Ma’mun. He delivered a speech among the people in the Holy Shrine, and then he invoked Allah for al-Ma’mun and his heir apparent Imam al-Rida, peace be on him. [24]
The fifth: He warred against al-Ma’mun. His army was defeated, and he went to Mecca. When al-Ma’mun went to Baghdad, Ibrahim went to him, and he gave him security. [25]
These some reports which have been mentioned in respect with him. Most probably, Ibrahim conquered the Yemen and controlled it. His determination collapsed when the movement of Abu al-Saraya failed. So he asked al-Ma’mun for security, and he gave it to him. The thing that confirms this is that Imam al-Rida, peace be on him, interceded for al-Ma’mun, who was in Khuresan, and he released him. [26]
The Death of Ibrahim
The pure Sayyid Ibrahim passed away in Baghdad in the year 213 A. H. , and it was said in the year 210 A. H. [27] The biographers have unanimously agreed on that he died of poison, and that it was al-Ma’mun who poisoned him. The people escorted him to his final resting place in a great way. Ibn al-Sammak[28] lowered him into his grave and recited:
Al-Imam al-Murtada died poisoned, and the time has folded
Virtues and sciences.
He died wronged at al-Zawra’ just as his grandfather (al-Husayn) died
Wronged in Kerbela’.
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The yellow sun lamented over his death, and the grieved moon stroke its Face. [29]
His pure body was buried beside the grave of his father Imam Musa al-Kazim, peace be on him. Al-Sayyid al-A‘raji has said: “Ibrahim was buried at al-Qadifa; there is a manifest dome over him. The people visit his grave and ask the blessing of it. The general populace (‘amma) claim that the grave belongs to al-Murtada, ‘Alam al-Huda. This is an imagination, for al-Murtada was carried to the Holy Ha’r and was buried beside his brother and his father according to the unanimous agreement of the religious scholars. The one who is buried there is Ibrahim al-Murtada, al-Kazim’s son. ”[30]
Footnote
[1] Bahr al-'Ulum, Rijal, pp. 424-432.
[2] Taaj al-Din, Ghayat al-Ikhtisar.
[3] Tuhfat al-Azhar.
[4] Al-Irshad.
[5] Usool al-Kafi. 'Uyun Akhbar.
[6] Tanqeeh al-Maqal, vol. 3, p. 34.
[7] Ibn Khaldun, Tarikh, vol. 4, p. 8.
[8] Maqatil al-Talibiyyin, p. 339.
[9] Nasr b. Shith was a head of one of the Arab tribes that lived in Iraq. He had an 'Alawid inclinations.
[10] Maqatil al-Talibiyyin, p. 519.
[11]. A city in Iraq.
[12] Ibn Khaldun, Tarikh, vol. 7, p. 243.
[13] The poet has linked Islam to a camel.
[14] Maqatil al-Talibiyyin, p. 533.
[15] Ibn Khaldun, Tarikh. In the book Maqatil al-Talibiyyin, it has been mentioned: "He declared the revolt in the month of Jamadi al-Ula. "
[16] Al-Khudari, p. 239. In the book Maqatil al-Talibiyyin, it has been mentioned: "'Abdus b. 'Abd al-Samad was the commander of the army. "
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[17] Maqatil al-Talibiyyin, p. 539.
[18] Ibid. , pp. 532-533.
[19] Ibid. , p. 549.
[20] Al-Tabari, Tarikh, vol. 10, p. 231.
[21] Maqatil al-Talibiyyin, p. 534.
[22] Tuhfat al-Azhar.
[23] Tarikh al-Duwal al-Islamiya.
[24] Mukhtasar Akhbar al-Khulafa'.
[25] A'yan al-Shi'a, vol. 5, p. 481.
[26] Tuhfat al-Azhar.
[27] Mukhtasar Akhbar al-Khulafa'.
[28] Ibn al-Sammak's full name is Abu al-'Abbas Muhammed b. Sabeeh. He was the retainer of the Banu 'Ijil, an ascetic Kufan. He had good speech and wise sayings. He met a group of the first stage of Islam and reported traditions from them such as Hisham b. 'Urwa, al-'Amash. He narrated traditions from Ahmed b. Hanbel and the like. He went to Baghdad during the time of al-Rashid. He stayed in it for a period of time. He died in Kufa. This has been mentioned in the book al-Kuna wa al-Alqab.
[29] Mukhtasar Akhbar al-Khulafa'.
[30] Menahil al-Darb fi Ansab al-'Arab.
Ibrahim the Youngest
He was given the nickname of al-Murtada. He was the youngest of the children of his father. His mother was a Nubian and her name was Najiya. [1] Al-‘Abddali, a genealogist, has said: “Ibrahim the youngest, al-Kazim’s son, was a learned and worshipful. He was not Abu al-Saraya’s companion; rather that was his brother Ibrahim the elder. ”[2] Some sources have mentioned that he appeared in the Yemen during the days of Abu al-Saraya. [3] He was the grandfather of al-Murtada and al-Radi and of the noble Musawis. [4] This is what we have found in his biography. He was buried in Kerbela’ six cubits behind the grave of his grandfather al-Husayn, peace be on him. [5] It was said that he died in the eastern part of Baghdad and was buried in the cemetery of Bab Raz. [6]
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__________________________________________
[1] Tuhfat al-Azhar. 'Umdat al-Talib, p. 190.
[2] A'yan al-Shi'a, vol. 5, p. 482.
[3] Al-Nafha al-'Anbariya.
[4] A'yan al-Shi'a.
[5] Ibid.
[6] Menahil al-Darb fi Ansab al-'Arab, p. 397.
Ahmed
Point
His mother was a slave-wife. She was the mother of his two brothers Muhammed and Hamza. She was among the respected ladies. She was given the Kunya of Umm Ahmed. Imam Musa, peace be on him, was very kind to her. When he left Medina for Baghdad, he left with her the inheritances of the Imamate and said to her: “Whoever comes to you at any time and asks you for the trust, then know that I have died a martyr, that he is the successor after me and the Imam to whom obedience is obligatory on you and on all the people. ” He ordered his son al-Rida, peace be on him, to keep the house. When al-Rashid poisoned him in Baghdad, Imam al-Rida, peace be on him, went to her and asked her for the trust. Umm Ahmed asked him: “Has your father died a martyr? ” “Yes,” he replied, “I buried him. Give me the trust my father gave to you when he went to Baghdad. I am his successor and the real Imam over all mankind and jinn. ” Umm Ahmed wept and gave him the trust. Then she pledged allegiance to him. [1] The following is an account on some of his affairs and conditions:
His Position with his Father
Imam Musa, peace be on him, took great care of his son Ahmed, and he had a high position with him. He preferred him to the rest of his children. He gave him one of his country estates. [2] Apparently, he regarded him as one of his testamentary trustees. [3] Isma‘il, son of the Imam, narrated the great care his father took to his brother Ahmed, saying: “My father and his son (Ahmed) went to one of his estates. There was with Ahmed twenty men from among the servants and the attendants of my father. When Ahmed rose, they rose with him; and when he sat down, they sat down with him. Yet, my father looked after him; he was not heedless of him. ” That the Imam took care of him and was not heedless of him is a proof of that he showed love and sincerity toward him.
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His fear of Allah and Worship
Ahmed was Allah-fearing and righteous. He released a thousand slaves to seek nearness to Allah, the Most High. [4] A poet composed a poem on that, saying:
Ahmed b. Kazim, the king of light and master of the great, released a thousand (slaves).
The proof of his righteousness and piety is that when the story of the death of Imam Musa became famous in Medina, the people gathered at the door of Ahmed’s house. The people went out along with Ahmed. They thought that he was the Imam after his father, for they saw his greatness, his worship, and his following the Islamic teachings. They thought that he was the successor and Imam after his father, so they pledged allegiance to him. He took the pledge of allegiance from them and ascended the pulpit and delivered an eloquent sermon, saying: “O People, you have pledged allegiance to me, and I will pledge allegiance to my brother, ‘Ali b. Musa al-Rida. Know that he is the Imam and successor after my father. He is the friend of Allah. Allah and His Apostle have made it incumbent upon you and me to obey him. ” All those who were present yielded to his speech. They left the mosque headed by Ahmed. They stood before the Imam and admitted his Imamate.
[5] This tradition is a proof of his faith and piety. Some extinct Shi‘ite sects believed in his Imamate and claimed that he was the Imam after his father.
His Knowledge
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He was among the knowledgeable people of his time. He narrated many traditions on the authority of his father and of his grandfathers. He wrote the Holy Qur’an with his blessed hand. [6] However, we have found nothing of his literary inheritance.
With Abu al-Saraya
Some sources have mentioned that Ahmed was among those who took part in the movement of Abu al-Saraya. Ibrahim and Isma‘il, the two sons of Abi Sammal, have narrated, saying: “When the affair of Abu al-Hasan happened, we went to his son Ahmed for a time. When Abu al-Saraya went out in revolt, Ahmed went out with him. Muhammed b. Ahmed b. Usayd went to Ibrahim and Isma‘il and said to them: ‘This man (Ahmed) went out in revolt along with Abu al-Saraya, so what do you say? ’ So they criticized him for that, withdrew from him, and said: ‘Abu al-Hasan is still alive, and we will follow him. ’”[7] Some traditionists believe that his going out in revolt with Abu al-Saraya defames his justice. [8] However, we condemn that, for al-Shaykh al-Mufid and other prominent religious scholars have regarded him as trustworthy.
His Death
The famous narration is that he died a natural death. Mu‘in al-Deen, who died in 791 A. H. , has mentioned that al-Sayyid al-Amir, Ahmed b. Musa, went to Shiraz and died there after the death of his brother ‘Ali al-Rida, peace be on him, during the days of al-Ma’mun. [9] Some sources have mentioned that he died a martyr. That was when he heard that al-Ma’mun betrayed his brother Imam al-Rida, peace be on him. He was very sad for him. So he left Baghdad to take vengeance on him. There was along with him three thousands from among the grandsons of the Imams. They went to war against al-Ma’mun. When they arrived in Qum, the governor fought against them.
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So a group of his companions died as martyrs. As for Ahmed, he went to al-Ray, but its governor battled against him. Some of his companions died as martyrs. He and the rest went to Asfareen, a district of Khuresan. They stopped at a salty land between two mountains. As a result the army of al-Ma’mun attacked them, fought against them, and killed them. As for Ahmed, he died as a martyr and buried there. People visit his grave there. Al-Sayyid Muhsin al-Amin, may Allah have mercy on him, has commented on that, saying: “This is something strange and contradicts the (reports that say) that his grave is in Shiraz. ” He added: “This narration is similar to some fabricated stories. ”[10]
Any way, it is well known that Ahmed died in Shiraz and buried there. [11] His grave is better known as the grave of Sayyid al-Sadat. He is now called Shah Chragh (the King of Light). [12] His grave remained hidden, but it appeared during the Emir Muqarrib al-Deen, Mas‘ud b. Badr, who built a building over it. It was said that Ahmed was found in his grave sound and unchanged; and there was in his finger a ring in which it was written: “Might belongs to Allah; Ahmed b. Musa. ” So the people recognized him through it. The Atabik, Abu Bakr, built over it a building higher than the first one. Lady Tashi, a righteous woman famous for worship and asceticism, rebuilt it.
She built over the Holy Shrine a high dome and a high school beside it. Then she ordered her grave to be dug beside it. That was in the year 750 A. H. [13] The famous explorer Abu ‘Abd Allah al-Tanji, better known as Ibn Batuta, talked about his visiting the Holy Shrine and about the honoring of the Iranian people to that Sacred Shrine. He has said under the title Mentioning the Holy Shrines in Shiraz: “Among them is the Shrine of Ahmed b. Musa, brother of al-Rida ‘Ali b. Musa b. Ja‘far b. Muhammed b. ‘Ali b. al-Husayn b. ‘Ali b. Abi Talib, may Allah be pleased with them. The people of Shiraz regard it as a great shrine. They ask the blessing of it and supplicate Allah through its excellence. Lady Tashi, mother of Sultan Abu Ishaq, ordered a large school to be built beside it. There is in it a corner in which is food for visitors. The reciters of the Qur’an always recite the Qur’an.
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Among the habits of Lady Tashi was that she visited this Shrine every Monday night. On that night, the judges, the jurists, and the noble came together. Shiraz is the greatest of Allah’s earth in having noble people. I have heard from the trustworthy that the number of the noble who have high ranks wherein is one thousand, four hundred, and some. Their head is ‘Azd al-Din al-Husayni. When the people are present in the Blessed Shrine, they recite and finish the Qur’an. The reciters recites (the Qur’an) with sweet voices. Food, fruits, and candy are brought. When the people have finished eating, a preacher preaches to them. That is after the noon prayer until dinner. The Lady is in a room with a window towering over the Mosque. Then drums are beaten, and trumpets are blown at the gate of the Shrine just as this is done at the gates of the kings. ”[14] With this subject matter we will end our talk about the biography of this great Sayyid.
Footnote
[1] Tuhfat al-'Alam, vol. 2, p. 87.
[2] Al-Irshad, p. 77.
[3] A'yan al-Shi'a.
[4] Al-Irshad. Tuhfat al-'Alam.
[5] Tuhfat al-'Alam.
[6] Lub al-Ansab.
[7] Al-Keshi, Rijal, p. 294.
[8] Ma'rifat Akhbar al-Rijal.
[9] Al-Kuna wa al-Alqab, vol. 2, p. 317.
[10] A'yan al-Shi'a, vol. 1, p. 286-287.
[11] Fulk al-Najat, p. 337.
[12] Jami' al-Ansab, p. 77. Muntaha al-Alqab. Al-Kuna wa al-Alqab.
[13] Sadd al-Azrar, p. 292.
[14] Tuhfat al-Nuzzar fi Ghara'ib al-Amsar wa 'Aja'ib al-Asfar, vol. 1, p. 127.
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Ishaq
He was given the nicknames of al-Amir[1] and al-Amin. [2] In his book al-Rijal, Shaykh al-Tusi has numbered him among the companions of Imam al-Rida, peace be on him. [3] In his al-Kafi, al-Kulayni has narrated a tradition narrated by Ishaq on the authority of his uncle and on the authority of his grandfather Imam al-Sadiq, peace be on him. Ishaq had daughters of whom was Ruqayya, who lived for a long time and died in Baghdad in the year 316 A. H. Among his grandsons is the pious one Abu Talib al-Mehlus, and Abu Ja‘far Muhammed al-Surani, who was killed in Shiraz. [4]
Ishaq died and buried in Medina in the year 240 A. H. Hemd Allah al-Mustawfi has mentioned that Ishaq died and buried in Sawa (a city in Iran). [5]
_______________________________________________
[1] Al-Mujjdi. 'Umdat al-Talib.
[2] Bahr al-Ansab.
[3] Tanqeeh al-Maqal, vol. 1, p. 132.
[4] Jami' al-Ansab, p. 47.
[5] Ibid.
Isma‘il
He was among the great religious scholars of his time and was at the head of those Allah-fearing and righteous. He was appointed by Abu al-Saraya as an Emir over Persia. [1] When the movement failed, he lived in Egypt, and then his children and his grandsons lived in it.
The proof for his high position and piety is that when Yehya b. Saffwan died, Imam Abu Ja‘far ordered him to pray over him and to represent him in (performing) that (payer). [2] He wrote many books he narrated on the authority of his forefathers. Some of these books are the following:
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1. Kitab al-Tehara (A Book on Purity).
2. Kitab al-Salat (A Book on Prayer).
3. Kitab al-Zekat (A Book on Zekat).
4. Kitab al-Soum (A Book on Fasting).
5. Kitab al-Hajj (A Book on Hajj).
6. Kitab al-Jana’iz (A Book on Funerals).
7. Kitab al-Talaq (A Book on Divorce).
8. Kitab al-Nikah (A Book on Marriage).
9. Kitab al-Hudud (A Book on the Punishments Stipulated in the Qur’an)
10. Kitab al-Du‘a’ (A Book on Supplication).
11. Kitab al-Sunan wa al-Aadaab (A Book on Traditions and Good
Manners).
12. Kitab al-Ru’ya (A Book on Dreams). [3]
The greatest one of his books on which the traditionists depend is his book entitled al-Ja‘fariyat. Al-Nuri has mentioned: “Al-Ja‘fariyat is among the well-known, old books on which (the traditionists) depend. ”[4] Our great religious scholars have regarded his many books as a proof of praising him and of his abundant knowledge. [5] Isma‘il died and buried in Egypt. [6] However, Hamd Allah al-Mustawfi
has mentioned that he was buried in a district of Shiraz. [7]
_______________________________________________
[1] Ibid.
[2] al-Keshi, Rijal.
[3] Al-Nejashi, Rijal. Al-Fihrast. Ibn Shahrashub, al-Ma'lim.
[4] Mustadrakat al-Wasa'il. The late Sayyid Abu al-Hasan depended on this very much.
[5] Al-Ta'liqa. Ibn Dawud, Rijal.
[6] Tuhfat al-'Alam, vol. 2, p. 34.
[7] Jami' al-Ansab.
Ja‘far
His Kunya was Abu al-Hasan. His mother was a slave-wife. [1] He was known as al-Khawari, a village in Sacred Mecca. He often lived in the village, so he and his children were ascribed to it. So they were called al-Khawariyun. They were also called al-Shajariyun, for they stopped at the places with many trees. [2] He had fourteen children: six males, and eight females. [3]
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____________________________________________
[1] Tuhfat al-Azhar.
[2] Menahil al-Darb, p. 567.
[3] Al-Mujjdi.
Al-Hasan
His mother was a slave-wife. He had very few children. Abu Nasr al-Bukhari has said: “Al-Hasan b. Musa had a boy called Ja‘far whose mother was a slave- wife. It is said that he had children; and something other than that was said. ” Ibn Tabtaba and Abu al-Hasan al-‘Umari have said: “Al-Hasan b. Musa had only one boy called Ja‘far, who had three boys: Muhammed, al-Hasan, and Musa. ”[1] The books of history and genealogy have not specified when and where he died.
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[1] 'Umdat al-Talib. Bahr al-Ansab.
Al-Husayn
He was nicknamed al-Sayyid ‘Ala’ al-Din. [1] He was a Sayyid of great importance and with a high social position.
The proof of his high position is the narration of al-Bizanti, in which it has been mentioned that he asked Imam al-Jewad: “Which of your uncles is the kindest to you? ” “Al-Husayn,” he replied. Imam al-Rida, peace be on him, said: “By Allah, he is truthful. By Allah, he is the kindest of them to him and the best of them. ”[2] Al-Husayn related, saying: “We are Hashimite young men. While we were sitting around my brother Abu al-Hasan al-Rida, peace be on him, Ja‘far b. ‘Umar al- ‘Alawi passed by us. He was shabby. We looked at each other and laughed at his appearance. So Imam al-Rida, peace be on him, said to us: ‘In the near future, you will see that he has a lot of money and many followers. ’” He added: “After a month, he became the governor of Medina; his conditions became well. He along with retainers passed with us. ”[3] Al-Barqi has said: “Al-Husayn died in Kufa and buried at al-‘Abbasiya. His grave is near to Umm al-Ba‘rur.
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Those who are close to it call it the grave of al-Husayn. ”[4] The late Sayyid Ja‘far Aal Behar al-‘Ulum has said: “The grave of al-Husayn is in Shiraz. It has been mentioned by Shaykh al-Islam Shahab al-Din in his historical book entitled Shiraz Nama. The summary of what he has mentioned is as follows: ‘Qattlagh was a governor over Shiraz. He had a garden where the Shrine of the mentioned Sayyid was. The doorkeeper of that garden was among the men of religion and generosity. On Friday nights he saw a light coming out of a hill in that garden. He told Qattlagh about that. The latter saw what the former had seen. When he asked about that place and discovered it, he came to know that it was a grave in which was a great body with perfect greatness, majesty, freshness, and beauty. There was a copy of the Qur’an in one of his hands, and in the another was a drawn sword.
Through the signs and comparisons, they came to know that the grave belonged to al-Husayn b. Musa. So he built for it a dome and a corridor. Apparently, this Qattlagh Khan is other than the one who fought against his brother Sayyid Ahmed. It is possible that the garden belonged to him; and the governor who ordered his shrine was someone other than him. For Qattlagh is a nickname of a group (of people) such as Abu Bakr b. Sa‘d al-Zunki. ’ He has also said: “Some of them wrote that al-Sayyid ‘Ala’ al-Din Husayn went to that garden, and they came to know that he belonged to the Banu Hashim, so they killed him in that garden.
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After a period of time, when the traces of the garden disappeared and nothing of it remained except a high hill, they recognized his grave through the mentioned signs. That was during the reign of the Safawi State. A man called ‘Ali Mirza left Medina and lived in Shiraz. He was rich, so he built a high dome over him and endowed properties and gardens for him. When he died, he was buried beside the Shrine. Then the endowments were in the hand of his son Mirza Nizam al-Mulk, a minister in that state, and then after him they were in the hands of his grandsons. Shah Isma‘il al-Safawi ordered Sultan Khalil, the governor of Shiraz, repaired the Shrine and enlarged its previous building in the year 810 A. H. ’”[5]
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[1] Tuhfat al-'Alam, vol. 2, p. 31.
[2] Al-Bihar, vol. 13, p. 45.
[3] Ibid. , p. 66.
[4] Tarikh al-Kufa, p. 56.
[5] Tuhfat al-'Alam, vol. 2, p. 31-33.
Hamza
His Kunya was Abu al-Qasim. His mother was a slave-wife. He was knowledgeable, meritorious, perfect, solemn, great, with a sublime position and high rank, and respected by the Shi‘a (khassa) and non-Shi‘a (‘amma). He traveled along with his brother Imam ‘Ali al-Rida, peace be on him, to Khuresan. He devoted himself to serving him, did his best to achieve his objectives, sought his good pleasure, and obeyed his orders. When he arrived in Su Sa‘d, a village in Tirtisber, some followers of al-Ma’mun attacked and killed him. His grave is in Bustan (garden). He had two boys; one of them was called ‘Ali, and the other was called al- Qasim Abu Muhammed, to whom belong the Safawi Sayyids. [1] Some sources have mentioned that his grave is in al-Ray near to the grave of the great Sayyid Shah ‘Abd al-‘Azim. [2] It was said that he was buried in Qum. [3]
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[1] Tuhfat al-Azhar.
[2] Fulk al-Najat, p. 337. Zendigan Hazrat Musa b. Ja'far (a Persian book).
[3] Nasikh al-Tawarikh (a Persian book).
Zayd
Zayd
His mother was a slave-wife. He is better known as Zayd al-Naar (fire). He was a Zaydi in thought- that is to say that he maintained the doctrine of the Zaydis who believed in going out in revolt against the authority, not because of that he believed in the Imamate of him who went in revolt (against the authorities) , just as they believed. He was a joker. [1] The following are some of his affairs:
A. With Abu al-Saraya
Those who wrote the biography of Zayd have unanimously agreed on that Zayd was among those who went in revolt along with Abu al-Saraya, and that he was appointed by him as a governor over Basrah. However, the narrations have differed over explaining his conditions after the failure of the revolt. The following are some of them:
The first (narration): When Zayd entered Basrah and overcame it, he burnt the house of the ‘Abbasids and set fire to their date-palms and all their possessions, so he was called Zayd al-Naar. Al-Hasan b. Sehl warred against him and won a victory over him and sent him to al-Ma’mun, and he was caused to come in to him in chains. So al-Ma’mun forgave him his sin and sent him to his brother al-Rida, who swore (by Allah) that he would never talk with him. [2]
The second (narration): When the revolt of Abu al-Saraya failed, Zayd disappeared. However, al-Hasan b. Sehal sought him, and he was showed the way to him. He imprisoned him, and he remained in the prison in Baghdad until Ibrahim al-Mehdi, known as Ibn Shakla, appeared. Then the people of Baghdad gathered around the prison and took him out of it. So he (Zayd) went to Medina, burnt the houses, killed a group of people, and summoned the people to pledge allegiance to Muhammed b. Ja‘far b. Muhammed. So al-Ma’mun sent an army to him, and it arrested him and took him to him.
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He said to him: “O Zayd, you went out in revolt in Basrah, and you left to start with the houses of our enemies from among the Banu Umayya, Thaqeef, Ghani[3] and its inhabitants, and the family of Ziyad. You intentionally burnt the houses of your cousins. ” He said to him: “O Commander of the faithful, I made a mistake in all the directions. If I returned to go out in revolt, I would start with our enemies. ” So al-Ma’mun laughed and sent him to his brother al-Rida, peace be on him, and said to him: “I have left his crime to you; therefore, educate him well. ” When Zayd stood before the Imam, he scolded him and released him and swore (by Allah) that he would not talk with him as long as he lived. [4]
The third (narration): When Abu al-Saraya was killed, the Talibiyyin scattered; some of them disappeared in Baghdad, and some of them disappeared in Medina. Zayd was among those who disappeared. Al-Hasan b. Sehal sought him, and he was shown the way to him. When Zayd was brought to him, he ordered him to be imprisoned. Then he ordered him to be brought out of prison and to be beheaded. So al-Hajjajj b. Khuthayma opposed him, saying: “O Emir, I think that you must not hasten to invite me to come to you, for I have a piece of advice. ”
So he responded him to that, and he said to him:
-O Emir, has a command concerning what you are going to do come to you from the Commander of the faithful?
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-No.
-So why are you going to kill the cousin of the Commander of the faithful without asking his permission, his command, and asking his opinion of him? Then he related to him the story of ‘Abd Allah b. al-Aftas, (which is as follows): Al-Rashid ordered Ja‘far b. Yehya to imprison ‘Abd Allah b. al-Aftas, but Ja‘far killed him without asking his permission. He sent him his head along with Nouruz gifts on a tray. Al-Rashid ordered Mesrur al-Kabir to kill Yehya b. Ja‘far and said to him: “When Ja‘far asks you about the crime for which you are going to kill him, say to him: ‘I will kill you because you had killed my cousin ‘Abd Allah b. al-Aftas you killed without asking my permission. ’”
Then al-Hajjajj asked al-Hasan: “O Emir, do you feel secure that an event may take place between you and the Commander of the faithful, and he protested against you in the same way through which al-Rashid protested against Yehya b. Ja‘far? ” So al-Hasan said to al-Hajjajj: “May Allah reward you good. ” Then he ordered Zayd to be returned to prison, and he remained in prison until Ibrahim b. al-Mehdi appeared in Iraq. So the people in Baghdad attacked the prison and released Zayd. However, the police arrested him and sent him to al-Ma’mun, and he sent him to his brother al-Rida, who released him. [5]
The fourth (narration): When Zayd went in revolt in Basrah, al-Ma’mun sent him al-Hasan b. Sehal, and he won a victory over him and sent him in chain to al- Ma’mun, who was in Maru. Then al-Ma’mun said to his brother al-Rida: “Your brother revolted against us and did what he had done; before him Zayd b. ‘Ali b. Zayn al-‘Abidin had revolted against us. Now, we have pardoned him as a sign of honoring you. We have given him to you. Were it not for that you had a great position, we would crucify him. The thing he has done is not simple. ” So Imam al-Rida, peace be on him, said to him: “Do not compare Zayd to Zayd b. ‘Ali, for the latter was among the religious scholars of the family of Muhammed. He was angry for the religion of Allah, and went out in revolt to struggle against the enemies of Allah, to the extent that he died a martyr. ” Then the Imam ordered Zayd to be released and swore (by Allah) not to talk with him. [6]
These are some narrations that show Zayd’s conditions after the failure of the revolt of Abu al-Saraya. They are different over explaining his conditions, but they agree on that al-Ma’mun released him and forgave him, that Zayd was not punished by the authorities, and that he was not liable to any detested thing.
B. With Imam al-Rida
The relationship between Zayd and Imam al-Rida, peace be on him, was not good. That is because a narration has been narrated from Imam al-Rida, peace be on him, in which he disparaged him and degraded his importance. Al-Hasan b. Musa b. ‘Ali al-Washsha’ al-Baghdadi narrated, saying: “I was in Khuresan (as a guest) with ‘Ali b. Musa al-Rida, peace be on him. His brother Zayd was in his gathering. He was talking with a group of people in competing with them in glory, saying: ‘We…. We…! ’ As for Abu al-Hasan (al-Rida) , he was busy talking with a group of people. When he heard Zayd’s statement, he became displeased, and his condition changed.
So he turned to Zayd and said to him: ‘O Zayd, have you been deluded by the statement of the Kufan narrators who said that Fatima guarded her chastity, so Allah prevented her progeny from (entering) the Fire? No, by Allah, (that will be for none) except for al-Hasan, al-Husayn, and her womb relatives. Musa b. Ja‘far, peace be on him, obeys Allah, fasts by day, and performs prayers by night, while you disobey Him. Then you want to be equal to him on the Day of Resurrection and to be dearer than him with Allah. Surely ‘Ali b. al-Husayn said: ‘The one from among us who performs good deeds will have double reward; and the one from among us who performs evil deeds will have double chastisement. ’”
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Then he, peace be on him, turned to al-Hasan and asked him: “How do you read this verse: He said: O Nuh, surely he is not of your family; surely he is (the doer of) other than good deeds? ”
Al-Hasan replied: “Some people read: Surely he is (the doer of) other than good deeds. And some of them read: Surely he is not a good deed. Therefore, whoever reads it as: Surely he is not a good deed, then he negates him from his father. ”
The Imam, peace be on him, said: “No, he was his father’s son, but when he disobeyed Allah, the Great and Almighty, He (Allah) negated him from his father. So are those who are of us and do not obey Allah, the Great and Almighty, are not of us. If you obey Allah, the Great and Almighty, then you are of us. ”[7]
Al-Hasan b. al-Jahm reported, saying: “I visited al-Rida, peace be on him, and was with him his brother Zayd b. Musa. The Imam turned to him and scolded him, saying: ‘O Zayd, fear Allah, for we attained what we have attained through fear of Allah. So whoever does not fear Allah, he is not of us, nor are we of him. O Zayd, beware of insulting our Shi‘ites through whom you assault, so the light of your face goes. O Zayd, the people have detested our Shi‘ites, showed enmity toward them, regarded their blood and properties as lawful because of their love for us and their faith in following us. So if you perform evil deeds toward them, then you will wrong yourself and invalidate your right. ”[8] In other narrations Imam al-Rida, peace be on him, has shown his displeasure with him.
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C. His Death
Those who wrote the biography of Zayd have differed over the time of his death. So it was said that he died during the days of al-Ma’mun, and that it was he who poisoned him, and he died of it. [9] It was said that he lived until the end of the Caliphate of al-Mutawakil and died in Saamrraa’. [10] It was said that he died during the days of al-Musta‘een. [11] As for his grave, according to the first viewpoint, is in Selhad, a village in Asfehan. A dome has been built over it, and it has a shrine. [12]
Footnote
[1] Al-'Uyun.
[2] 'Umdat al-Talib. Bahr al-Ansab.
[3] Ghani is a tribe of Ghattfan.
[4] Jami' al-Ansab, p. 65.
[5] Al-Bihar, vol. 3, p. 65. 'Uyun Akhbar al-Rida, vol. 3, p. 65.
[6] Tuhfat al-Azhar.
[7] Bihar al-Anwar, vol. 13, p. 65. 'Uyun Akhbar al-Rida, p. 346.
[8] 'Uyun Akhbar al-Rida, pp. 348-349.
[9] Al-'Umda.
[10] 'Uyun Akhbar al-Rida, p. 347.
[11] Jamharat Ansab al-'Arab, p. 55.
[12] Tuhfat al-Azhar.
Al-‘Abbas
In his book al-Rijal, al-Shaykh al-Tusi has numbered him as among the companions of Imam al-Kazim, peace be on him, and he has said: “Al-‘Abbas is trustworthy. Some traditionists have condemned his being trustworthy due to his dispute with Imam al-Rida, peace be on him, without any right. In Usool al- Kaafi, Chapter on the Textual Nomination of the Imamate of Imam al-Rida, peace be on him, al-Kulayni has narrated the will of his father Imam Musa, peace be on him.
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We will mention its text in the following chapters of this book. In it the Imam required his children not to open it. When he, peace be on him, died, one of his children brought a suit against Imam al-Rida, peace be on him, before the judge of Medina, and he ordered Imam al-Rida, peace be on him, and his brothers to be brought. When they were brought, al-‘Abbas addressed the judge, saying: “May Allah set you right and make (us) enjoy you, surely at the bottom of this letter a treasury and jewels. He (Imam al-Rida) wants to veil it and to take it alone. Our father has left every thing for him and has left us dependent. Were it not for that I prevented myself, I would openly tell you a bout a certain thing. ”
These rude words angered Ibrahim b. Muhammed, and he said to him: “Therefore, by Allah, you telling about something we do not accept from you, nor do we believe you in it. Then you are with us blamed and cast away. We know that you are a liar young and grown-up. You father was more knowledgeable (than us) of you, if you were good. You father knew you outwardly and inwardly. He did not entrust you with two dates. ”
Ishaq b. Ja‘far seized him by the neck and said to him: “Surely you are stupid, weak, foolish along with that which issued from you yesterday. ”
The people unanimously agreed on blaming and scolding him. As a result the judge turned to Imam al-Rida, peace be on him, and said to him: “O Abu al-Hasan, rise. That is enough lest you father should curse me today. No, by Allah, none is more knowledgeable of a son than his own father. No, by Allah, in our viewpoint, your father is not light in his reason, nor is he weak in his opinion. ”
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Accordingly, al-‘Abbas turned to the judge and asked him:
-May Allah set you right, open the letter and read what is in its bottom.
-That is enough lest your father should curse me.
-I will open it.
-That is up to you.
Al-‘Abbas rose without shame. He took the will and opened it. He found that he was excluded from the will and that the only one whom the will included was Imam al-Rida, peace be on him. Al-‘Abbas was exposed and was befallen by abasement and humiliation. So Imam al-Rida, peace be on him, turned and said to al- ‘Abbas and his brother: “O My brother, surely I know what has incited you to do that; it is the debts against you. ” Then he, peace be on him, turned to his retainer Sa‘eed and ordered him to repay the debts against his brother and to spend on them. He said to them: “By Allah, I will not leave helping you and showing kindness to you as long as I walk on earth; therefore, say whatever you wish. ”
However, al-‘Abbas said to him: “You give us something of the surpluses of our properties; what we have with you is more! ”
The Imam, peace be on him, answered him with clemency, mercy, and pardon, saying to him: “Say whatever you wish, for the honor is yours; so if you do well, then that is for you with Allah; and if you do evil, surely Allah is Merciful, Forgiving. Most surely, you know that on this day of mine I have no child nor inheritor other than you. If I have banned or saved up something of which you think, it will be for you and return to you. By Allah, since the death of your father, I have spent all things in the way you see. ”
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Yet, al-‘Abbas said: “By Allah, it is not so; and Allah has not given you an opinion over us, but you clearly envy us! ”
Then he said some rude words, so Imam al-Rida, peace be on him, said to him: “There is neither force nor strength save through Allah, the Most High, the Great!
As for me, my brother, I take care of delighting you. O Allah, You know that I like to set them right, am kind to them, visit them, merciful to them, take care of their affairs by day and night; therefore reward me good through that. If I am other than that, then You are the Knower of the unseen. So reward me with that which I deserve, evil for evil, and good for good. O Allah, set them right and set right for them (their souls) ; drive away Satan from us and them; help them obey you; grant them success to (attain) Your guidance. As for me, my brothers, I take care of delighting you and do my best to set you right; and Allah is a witness of what we say. ”
However, al-‘Abbas answered him with vainglory and impudence: “I know your tongue well; and your spade has no clay with me! ”[1]
In this manner the narrators have mentioned al-‘Abbas; and only Allah knows the real condition. Al-‘Abbas had a boy called al-Qasim, whose mother was a slave-wife called Nedam. He hid himself from the authorities in Sura. He planted vegetables and lived on their returns. None recognized him there. The people surrounded him, for he was ascetic and worshipful. When they asked him about his name and lineage, he refused to give it to them. Al-‘Abbas married a woman, and the woman born him a female. A man called ‘Isa visited him. The man wanted to go to Mecca to perform the hajj. When he wanted to say good-by to al- ‘Abbas, he asked him about his need, and he said to him:
-I have a need with you.
-What is it?
-I want you to take my daughter to Medina. When you arrive in it, ask (the people) about the street so-and-so. When you enter it, leave the girl there and go away.
‘Isa traveled to Mecca. When he arrived in Medina, he left the girl in the specified place. The girl went to a house and knocked at the door. The door was opened for her, and she came in. Shortly after that, the people in the house cried loudly. ‘Isa asked them about the reason for their crying, and they said to him: “Al-Qasim b. al-‘Abbas has died; and this is his daughter. ” He was astonished at that. When he returned home, the people told him about the death of al-Qasim. He told them that al-Qasim was Imam Musa’s grandson, and then he told them about the affair of al-Qasim’s daughter. Accordingly, a group of believers built a dome over his pure grave, which people visit up to now.
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[1] Tanqeeh al-Maqal, vol. 2, p. 130.
‘Abd Allah
His mother was a slave-wife. He was known as al-‘Awkalani; and his children were called al-‘Awkalaniya. Concerning him, ‘Ali b. Ibrahim narrated, saying: “When Imam al-Rida, peace be on him, died, we went to Mecca to perform the hajj. Many Shi‘ites from all countries were present to look at Abu Ja‘far. His uncle ‘Abd Allah b. Musa came in. He was a noble, old man wearing coarse garments. Some signs of prostration were between his two eyes. He sat down, and Abu Ja‘far came out wearing a fine, flaxen shirt[1] and a white pair of sandals. ‘Abd Allah rose for him, received him, and kissed him on the forehead. The Shi‘ites rose as a sign of honoring and magnifying for him. Abu Ja‘far sat on a chair. The people looked at each other, for the Imam was still young. He was then nine years old. One of the people asked ‘Abd Allah:
-May Allah set you right, what is your opinion of a man who fornicates an animal?
-His right hand is cut off; and he is flogged the prescribed punishment.
When Imam al-Jewad heard this verdict that disagreed with Islamic Law, he became angry and said to him:
-O Uncle, fear Allah. Surely, it is something so great that on the Resurrection Day you will stand before Allah, the Great and Almighty, and He will ask you:
-Why did you give to the people a religious decision without knowledge?
-Did your father not say that?
-My father was asked about a man who exhumed a woman and fornicated her. So my father said: “His right hand is cut off because of exhuming (the grave) , and he is flogged the prescribed punishment of fornication. That is because the sacredness of the dead woman is similar to that of a living one. ”
-You are right, my master. I ask Allah’s forgiveness.
The people admired the Imam. They questioned him, and he answered them.
This narration indicate that ‘Abd Allah hastened and made a mistake in the religious verdict, but he showed remorse and was humble before the Imam. This deed removes from him that criticism and promote him to the level of (Allah’s) friends and of those Allah-fearing. Our sources have not mentioned when and where he died.
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[1] Al-Bihar, vol. 13, p. 129.
‘Ubayd Allah
His mother was a slave-wife. He had three daughters, whose names are: Asma’, Zaynab, and Fatima. He had also eight sons whose names are: Muhammed al- Yemeni, Ja‘far, al-Qasim, ‘Ali, Musa, al-Hasan, al-Husayn, and Ahmed. [1] To him belong many ‘Alawi houses of great importance and position. He died and buried in Kufa. [2]
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[1] Al-Mujjdi.
[2] Tarikh al-Kufa, p. 56.
Al-Qasim
Al-Qasim
He was a branch of the pure branches of the Imamate and was a gust of the sacred gusts of the Prophethood. He was the unique of his time in his piety, righteousness, his ordeal, and his tribulation. We will mention some of his affairs as follows:
A. The Imam loves him
Imam Musa, peace be on him, showed great affection and love for his son al-Qasim. That is because he came to know that his son was rightly-guided, righteous, virtuous, and gifted with unique abilities. He, peace be on him, praised him and preferred him to the rest of his children except his son Imam al-Rida, peace be on him. Yazid b. Sulayt narrated, saying: “I asked Imam Musa, peace be on him, to appoint the Imam after him, and he, peace be on him, said: ‘O Abu ‘Ammarah, I want to tell you that I have appointed my son ‘Ali. If the affair was up to me, I would appoint my son al-Qasim, for I love him and have piety on him, but that is up to Allah, the Most High. ’”[1]
Imam Musa, peace be on him, showed this love for al-Qasim, for he thought that he was the best of his children in piety, fear of Allah, and clinging to the religion. Among the aspects of his honoring him is that he entrusted him with carrying out some of his tasks. Sulayman al-Ja‘fari narrated: “I heard Abu al-Hasan (Musa) saying to his son al-Qasim: ‘My little son, arise and recite Surat al-Saffaat by the head of your brother until you complete it. ’ Al-Qasim recited it. When he reached these words of Him, the Exalted: Then ask them whether they are stronger in creation or those (others) whom We have created[2], the boy died. So the people prepared him for burial. Then Ya‘qub b. Ja‘far said to the Imam. When one was about to die, you ordered us to recite Surat Yasin by him. Now, you have ordered us to recite Surat al-Saffaat. He, peace be on him, said: ‘When it is recited by someone about to die, Allah hasten his rest. ’”[3]
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This tradition indicates that Imam Musa, peace be on him, had great confidence in al-Qasim and preferred him to those other than him. Of course such preference resulted from his merits and his achievements.
B. The Authorities pursue al-Qasim
When Harun al-Rashid went too far in pursuing, murdering, and exhausting the ‘Alawids, al-Qasim fled Yethrib (Medina). He hid himself and concealed his name, that he might not be recognized. He reached Sura and resided there as a stranger and far from his household and his homeland. He had fear for himself. He hid his own affairs lest someone should recognize him. The trustworthy sources have not mentioned anything about his life and what he met in his exile.
C. His Death
Al-Qasim lived in Sura throughout his short-termed lifetime. He suffered from loneliness and fear of the authorities. Suspicions surrounded him. The painful sufferings of his household came to his mind. The most painful thing that hurt him was the heavy misfortune that befell his father Imam Musa, peace be on him, his imprisonment in dark prisons, making his brothers homeless, and other disasters and misfortunes. Sadness melted his heart; and illness made him weak, to the extent that death approached him while he was at the dawn of youth and bloom of life. When he felt that death was close at hand, he introduced himself to the people, for he then had no fear. Then he passed away.
Alas! What bitter and horrible ordeals and misfortunes the children of the Prophet, may Allah bless him and his family, met!
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The Muslims in that area wept bitter tears because they fell short of paying attention to the rights of the grandson of their Prophet, for they were ignorant of him. Then they buried his pure corpse in its final resting place. They buried along with him knowledge, piety, and righteousness. As for the year of his death, we have not found it. Most probably, he died during the days of Harun al-Rashid. We are not sure that he died during the time of al-Ma’mun, for the ‘Alawids did not hide themselves during his time.
D. His Shrine
As for his Holy Shrine, it is now in Sura called al-Buq‘a al-Tayyiba (the Good Ground) , at al-Qasim district. This district has been ascribed to his Holy Name; it is one of the districts of al-Hashimiya, which is a district of Babil Province (previously al-Hilla). Al-Hamawi has mentioned: “Surely, the Holy Shrine is at Shusha. ” He has said in respect with specifying it: “It is in the land of Babil, beyond the Hilla of the Banu Mizyad. At it is the grave of al-Qasim b. Musa b. Ja‘far, and near to it is the grave of Dhu al-Kifl. ”[4] Safy al-Din[5] and al-Zubaydi[6] said the same thing as he said. This is a clear mistake, for the one who is buried in this ground is al-Qasim b. al-‘Abbas b. Imam Musa, peace be on him. This has been mentioned by Ahmed b. ‘Anba,[7] a genealogist, and al-Hajja al-Sayyid al- Qezwini. [8] Without doubt these Sayyid genealogists are more knowledgeable of the graves of their forefathers than others. As for what al-Mejjlisi[9] has mentioned that the grave of al-Qasim is near to al-Ghari, he meant the figurative nearness, not the real one, just as al-Shaykh al-Mamaqani[10] has mentioned.
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The Holy Dome was rebuilt and lighted by electric lamps by the one knowledge and virtue have lost, great ‘Allama, late Shaykh Qasim Muhyyi al-Din.
It is worth mentioning that al-Qasim had no children; just as some genealogists have mentioned. [11]
E. Visitation to it is Desirable
The great Sayyid ‘Ali b. Tawus has mentioned that paying a visitation to the Holy Shrine of al-Qasim is desirable. He has compared it to that to the grave of al- ‘Abbas b. Imam ‘Ali, the Commander of the faithful, peace be on him, and to that to ‘Ali the elder, son of Imam al-Husayn, peace be on him. He has mentioned the special visitation to it. [12]
It has been ascribed to Imam al-Rida, peace be on him, that he said in respect with the visitation to al-Qasim: “Whoever cannot pay a visitation to me, let him visit my brother al-Qasim. ” Al-Sayyid ‘Ali b. Yehya b. Haddeed al-Husayni has composed a poem on this tradition, saying:
O Sayyid concerning whom a truthful statement has been mentioned and
Our trustworthy (traditionists) narrate.
Through an authentic chain of authorities it has been mentioned from his
Brother on the side of his mother and father.
Surely, I have guaranteed Aden Gardens for him who visits me without
Doubt.
And if he cannot visit my grave, for he cannot reach it, then let him visit, if
He can, the grave of my brother al-Qasim and praise him well. [13]
With this brief account we will end our talk about the life of this great Sayyid. That is because our sources have not given us a detailed picture of his noble life.
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Footnote
[1] Usool al-Kafi.
[2] Qur'an, 37, 11.
[3] Ibid.
[4] Mu'jam al-Buldan.
[5] Marasid al-Ittila'.
[6] Tajj al-'Aroos, vol. 4, p. 318.
[7] 'Umdat al-Talib, p. 219.
[8] Fulk al-Najat, p. 336.
[9] Bihar al-Anwar.
[10] Al-Mamaqani.
[11] Bahr al-Ansab, p. 53.
[12] Musbah al-Za'ireen. Al-Sayyid Muhsin al-'Amili, Mifftah al-Jannat, vol. 2, p. 151.
[13] Al-Sayyid 'Abd al-Razzaq Kammuna, Meshahid al-'Itra al-Tahira.
Muhammed
His Kunya was Abu Ibrahim. He was generous, great, and venerable. He was better known as al-‘Aabid due to his too much ablution and prayers. He performed an ablution and prayed ever night. He slept a little bit and then he rose to worship Allah, the Most High, until the light of morning shone. One of the followers of his father has said: “When I see Muhammed, I remember the words of Allah, the Exalted: They used to sleep but little in the night. [1]”[2]
The narrators have mentioned that he entered Shiraz and disappeared in it. He sold copies of the Holy Qur’an and released a thousand slaves. [3] He had seven children, males and females. The females are: Mrs. Hekima, Kelthem, Burayha, and Fatima. The males are: Ja‘far, Muhammed, and Ibrahim. As for Ibrahim, he is better known as al-Mujab. [4] The historians have said: “Ibrahim greeted the grave of al-Husayn, peace be on him, and he heard a voice from the grave returning his greeting. ”[5] He revolted against the ‘Abbasids and controlled the Arab Peninsula. He was buried by the grave of his grandfather Imam al-Husayn, peace be on him. Priding himself on him and his grandfather Imam Musa, peace be on him, one of his children has said:
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From where do the people have the like of my grandfather Musa and his
Son al-Mujab?
When he addressed the grandson (of the Prophet) , and he answered him
With the most honorable answer. [6]
Ibrahim had one son called Muhammed. [7] The pure Sayyid Muhammed died and was buried in Shiraz. His grave was hidden until the time of Bek b. Sa‘d b. Zunki. Who built over it a dome in the district called Bagh Ghattlagh. The grave was rebuilt several times during the time of Sultan Nadir Khan. In the year 1296 A. H. , it was rebuilt by al-Nawwab Uways b. al-Nawwab al-A‘zam Shah Zada Ferhad al-Qajari. [8] In the present time Muhammed has a shrine people visit and ask the blessing of it. The good Sayyids, and kind, righteous people live near to it. They make vows to it. [9]
_______________________________________________
[1] Qur'an, 51, 17.
[2] Al-Fusool al-Muhimma, p. 256.
[3] Tuhfat al-'Alam, vol. 2, p. 31.
[4] Tanqeeh al-Maqal, vol. 3, p. 192.
[5] Ghayat al-Ikhtisar. 'Ayan al-Shi'a, vol. 5, p. 463. Tedhikart al-Ansab.
[6] 'Ayan al-Shi'a, vol. 5, p. 463.
[7] Tanqeeh al-Maqal, vol. 3, p. 192.
[8] Tuhfat al-'Alam, vol. 2, p. 31.
[9] Jami' al-Ansab, p. 108.
Harun
His mother was a slave-wife. He had eight children; none of them had children except his son Ahmed. [1] It was said that he had no children. [2] It was said that the ‘Abbasi government practiced pressures on him; so clashes took place between him and the police. He was wounded and went to Shahristan. There lived he in a village with farms. He became healthily weak; so the owner of the farms treated him until he got well. There resided he for a period of time until his affairs became famous. While he was having food, the police of al-Ma’mun attacked and killed him. He was buried there. The famous narration is that he died in one of the villages of Taliqan, and he was buried there. [3] He has a shrine people visit. The shrine was founded in the year 853 and on it has been written: “This is the grave of the son of the Imam, son of the Sultan of the Allah-fearing and Imam of the friends (of Allah) , Musa al-Kazim. ”[4]
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These are the entire biographies of some sons of the Imam, peace be on him. Our resources have not mentioned the rest of them. Some other sources have mentioned the names of other sons of the Imam, other than those we have mentioned. Many books of genealogy have neglected their names and biographies. The following are their names along with a brief account on some of their affairs:
_______________________________________________
[1] Al-Mujjdi.
[2] Jami' al-Ansab, p. 55.
[3] Ibid.
[4] Zendigani Hezret Musa b. Ja'far, p. 260.
‘Awn
Al-Shiblenji has mentioned him and said: “To him belongs the lineage of our master, our protector, the great Shaykh, the one brought nigh, one who gathered together the two honors, the honor of lineage, and the honor of knowledge of Allah, and literature, possessor of the manifest miracles, Abu al-Hasan, father of the young people, ‘Ali b. ‘Umar, b. Muhammed b. Sulayman b. ‘Ubayd b. ‘Isa b. ‘Alawi b. Muhammed b. Hemham b. ‘Awn b. Musa al-Kazim b. Ja‘far al-Sadiq b. Muhammed al-Baqir b. ‘Ali Zayn al-‘Abidin b. al-Husayn b. ‘Ali b. Abi Talib, peace be on him. A virtuous poet has composed a poem on this lineage, saying:
‘Ali b. Faruq Abu Muhammed, then Sulayman, al-Rida the directed one.
‘Ubayd, ‘Isa, ‘Alawi, Muhammed, Hemham, ‘Awn, Kazim, the supported
one.
Ja‘far al-Sadiq, say Muhammed, Zayn, Husayn, and ‘Ali al-Sayyid. [1]
___________________________________________
[1] Noor al-Abbsar, p. 138.
Idris
To him belongs al-Sayyid Khaja Mu‘in al-Din al-Sengeri. [1]
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[1] Kenz al-Ansab, p. 74.
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Shams
Ahmed b. Muhammed al-Jilani al-Nejefi, [1] a genealogist, has mentioned him. Al-Sayyid al-Rawdati has mentioned the tree of his children. [2]
________________________________________________
[1] Sirajj al-Ansab, vol. 44.
[2] Jami' al-Ansab, p. 9.
Sharaf al-Din
To him belong the Khalkhali Sayyids; their tree has been established. [1]
_______________________________________________
[1] Ibid. , p. 44.
Salih
He had two sons better known as the two brave Sayyids; they have a tree. He died in Tejrish (Iran). His grave is built; and there is a huge building around it. [1]
With this Sayyid we will end our talk about the males from among the children of the Imam, peace be on him.
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[1] Kenz al-Ansab.
The Females
Point
Um ‘Abd Allah, Qusayma, Lubaba, Um Ja‘far, Umama, Kelthem, Burayha, Um al-Qasim, Mahmuda, Amina the elder, ‘Aliya, Zaynab, Ruqaya, Hasna, ‘A’isha, Um Salama, Asma’, Um Farwa, Aamina, Um Abeeha, Halima, Remla, Maymuna, Amina the younger, Asma’ the elder, Zayneb, Zayneb the elder, Fatima the elder, Fatima, Um Kulthum the elder, Um Kulthum the younger, Um Kulthum the youngest. Al-Ashnani (an author) has added to them: ‘Attfa, ‘Abbasa, Khadija the elder, Khadija,[1] and Sarha. [2] Accordingly, the number of the ladies from among his children is thirty-seven. Shaykh al-Aftuni has written a poem on their names, saying:
And his children are: ‘Ali the lamp, Ibrahim and al-‘Abbas comes after him.
And Qasim, Ja‘far, Muhammed, Harun, Isma‘il, then Ahmed.
And Hamza, Ishaq, ‘Abd Allah, Zayd, Sulayman, ‘Ubayd Allah.
Two Ruqays, Hasan, then Hasan, Zayneb, Um Salama (who were) endowed with insight.
Um Abeeha, with whom the number is complete. All of them are the children of noble mistresses, not ignoble.
In his poem, al-Aftuni has mentioned twenty-two persons. He is among those who believe that they were twenty-two persons; this statement is very weak, for their number is more than that. We will mention a brief account of those whose biographies we have found.
__________________________________________
[1] Al-Mujjdi.
[2] Tuhfat al-Azhar.
Aamina
She died in Egypt. People visit her grave their. The doorkeeper of her shrine narrated one of her miracles (as follows): “A person brought him some oil and asked him to kindle it to make light for one night. The doorkeeper put it into lamps, but nothing of it was kindled. He was astonished at that. He dreamt of lady Aamina saying to him: ‘Return his oil to him and ask him from where did he bring it? That is because we accept nothing except good things. ’” In the morning the owner of the oil came, and the doorkeeper said to him:
-Take your oil!
-Why?
-Nothing of it was kindled. I dreamt of her, and she said to me: “We accept nothing but good things. ”
-The Lady is truthful. Surely I am a man who is mekkas[1].
Then he took the oil and went away. [2]
_________________________________________________
[1] The mekkas was the one who took things illegally.
[2] Noor al-Abbsar, p. 180.
Hekima
Her brother Imam al-Rida, peace be on him, ordered her to go to al-Khayzaran, mother of Imam al-Jewad, when she gave birth to him. She narrated the way in which he was born and the miracle that happened to him at that time. [1]
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[1] Ibn Sharashoob, al-Ma'lim.
Fatima
She is better known as al-Sayyida Ma‘suma. She and her two sisters Zaynab and Um Kulthum narrated a tradition about the excellence of their grandfather (Imam ‘Ali) the Commander of the faithful, peace be on him, and about the excellence of his followers. [1] She loved her brother Imam al-Rida very much. When al- Ma’mun asked Imam al-Rida to go to Maru to entrust him with the regency, Fatima followed him in the year 201 A. H. When she arrived in Sawa, she became ill. She asked about the distance between Sawa and Qum, and it was said to her that it was ten leagues (about thirty miles). So she asked the people to carry her to Qum, and they carried her to it.
She stopped at the house of Musa b. Khazrajj al-Ash‘ri. It was said that the people of Qum received her. When she arrived there, Musa b. Khazrajj al-Ash‘ri took the reins of her she-camel and led her to his house. She remained with him for seventeen days, and then she died. He ordered her to be washed and shrouded. Then he prayed over her and buried her in a ground belonged to him. Then he built over her shrine a shelter of mats made of reed. Then Zaynab, daughter of Muhammed b. ‘Ali al-Jewad, ordered a dome to be built over it. [2]
Al-Hasan b. Muhammed al-Qumi has narrated a tradition on the excellence of paying visitation to her grave, saying: “I visited Imam al-Sadiq, peace be on him, and he said: ‘Surely Allah has a Sacred City, which is Mecca; His Apostle has a Sacred City, which is Medina; the Commander of the faithful has a Sacred City, which is Kufa; and we have a Sacred City, which is Qum. A woman called Fatim of my children will be buried in it. Whoever pays a visitation to her will enter the Garden. ’” He, peace be on him, said that before the birth of Imam Musa. [3] It has been mentioned in a book of history that the dome over her Sacred Shrine was built in the year 529 A. H. by the late lady Shah Bikem, daughter of ‘Imad Bik. As for the gold and other jewels on her grave, they belong to Sultan Feth ‘Ali Shah al-Qajari. [4]
________________________________________________
[1] Safinat al-Bihar, vol. 1, p. 729.
[2] Al-Bihar, vol. 2, p. 312.
[3] Tuhfat al-'Alam, p. 36. Al-Bihar.
[4] Tuhfat al-'Alam, p. 37.
Fatim the younger
Her grave is in the middle of an old mosque, at Bad Kuba. [1]
These are the entire biographies of the ladies and gentlemen from among his children we have found.
Certainly all virtues and achievements gathered together in the lives of the Imam’s children. The lives of some of them were full of revolt and wrath against the oppressive; so they went to the fields of struggle and combat to save the community from its bitter conditions and from the horrible dictatorship in its affairs and economy. However, the circumstances did not go well with them; so their revolts failed. It is worth mentioning that al-Ma’mun did not take decisive measures toward them; rather he pardoned them, that he might please the general populace who had piety on the children of their Prophet, showed great love and affection for them. With this we will end our speech of this chapter.
_________________________________________________
[1] Tuhfat al-'Alam, p. 37.
Chapter XVI
The Reasons for his Imprisonment
It is necessary for us to talk about the reasons that moved Harun al-Rashid to imprison Imam Musa, peace be on him, in dark underground prisons, to make him far from his family and his homeland, and to deprive him of meeting with his followers. Perhaps, that is, as we think, is of the severest ordeals and misfortunes from which the Imam suffered throughout his lifetime.
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We have elaborated on the kings of his time, studying their affairs, their acts in the political and social fields, their persecuting the Muslims in the general and the Shi‘a in particular. We have also elaborated on the heavy problems and events by which the time of the Imam was marked. We have in detail dealt with the biographies of his companions, the narrators of his traditions and sciences. To speak at great length about that may be regarded as wide of the subject. However, I (the author) think that there is no escape from presenting that. That is because encompassing it is necessary for those who want to study the personality regarded as on top of Islamic society. Of course, to understand that discloses to us a big part of the life of Imam Musa, peace be on him.
I thick that gentle readers are interested in understanding the reasons for which the Imam was imprisoned and in knowing the role of his great ordeal during the days of persecuting him in the prison of Harun, the tyrannical. We will mention that in details. The following are some reasons for imprisoning him.
His High Personality
Imam Musa, peace be on him, was the most brilliant Islamic character at that time. That is because he was of the Imams of the Muslims, among the testamentary trustees of the Prophet, may Allah bless him and his family, over his community. Besides a large group of Muslims adopted his Imamate. The Muslims, regardless of their different creeds, have unanimously agreed on admiring and respecting the Imam. We have mentioned a chapter on the opinions of the great writers and scholars in respect with magnifying and praising him.
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The people of his time talked about his sciences, his fear of Allah, his piety, and his miracles. Harun al-Rashid himself was among those who magnified him. He thought that the Imam was more appropriate for the Islamic Caliphate than him. This was related by al-Ma’mun when he said to his drinking companions:
-Did you know who taught me Shi‘ism?
-No, by Allah, we did not know.
-Al-Rashid taught me that.
-How was that while al-Rashid killed these household?
-He killed them for power, for power is blind.
Then al-Ma’mun related that to them, saying: “One year I went with him (al-Rashid) to perform the hajj. When he arrived in Medina, he said: ‘Let no man from its inhabitants or from the Meccans whether they are of the children of the Emigrants and the Ansar or of the Banu Hashim unless he makes me know his lineage and his family. ’ The delegates came to him one by one. They made the chamberlain know their lineage. Harun gave them permission (to meet him) and gave them gifts according to their rank and position. One day al-Fedl b. al-Rabi‘, his chamberlain, walked towards him and said to him: ‘There is a man at the door; he claims that he is Musa b. Ja‘far b. Muhammed b. ‘Ali b. al-Husayn b. ‘Ali b. Abi Talib. ’
“When Harun heard of that, he ordered those sitting in his gathering to cling to respect and calmness. Then he said to his chamberlain: ‘Permit him; and let him not dismount except on my carpet. ’”
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The Imam, peace be on him, walked towards (Harun). Al-Ma’mun described him, saying: “Surely he was an old man; worship exhausted him. He looked like an old, small (water) skin; prostration injured his face. When Harun saw him, he rose for him. The Imam wanted to dismount, but al-Rashid shouted: ‘No by Allah, (you should not dismount) except on my carpet. ’ So the chamberlain prevented him from dismounting. We looked at him with admiration and magnification. He walked riding his mount to the carpet. The chamberlains and the leading figures of the people surrounded him. Harun received him. He kissed him on the face and the eye. He took him by the hand and seated him in the front of his gathering. He asked him about his conditions, talked with him, and said to him: ”
-O Abu al-Hasan, how may (persons) are dependent on you?
-Over five hundreds.
-Are they your children?
-Most of them are followers and servants. As for my children, they are
thirty and some.
-Why do you not marry the women to their cousins?
-The hand falls short of that (lit. I do not have money).
-What about the country estate?
-It sometimes produces and sometimes does not produce.
-Are you indebted?
-Yes.
-How much?
-About ten thousand dinars.
-Cousin, I will give you an amount of money to marry your children and to
plant your country estates.
-You have linked your womb (relatives). Allah has thanked you for this beautiful intention. The blood relationship is touching and close. The lineage is one. Al- ‘Abbas is the uncle of the Prophet, may Allah bless him and his family, and full brother of his father. He is the uncle of ‘Ali b. Abi Talib and full brother of his father. May Allah not send you far from doing that. He has opened you hand, made your origin honorable, and made high your lineage.
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-Certainly, I will do that, Abu al-Hasan.
-Surely Allah, the Great and Almighty, has made it incumbent on rulers to relive the poor from among the community, to pay the debts of the indebted, and to clothe those naked. You are appropriate to do that.
-I will do that, Abu al-Hasan.
Then the Imam, peace be on him, went away. Harun rose to honor him; he kissed him on the forehead. Then he turned to his children and said to them: “Go before your uncle and master; take the stirrup; arrange his clothes; and accompany him to his house. ” They set out to serve the Imam. Meanwhile, the Imam, peace be on him, confided a secret to al-Ma’mun. He gave him good news of that he would be a caliph. He asked him to be kind to his children. After they had served the Imam and accompanied him to his house, al-Ma’mun said: “I was the boldest of the children of my father (in asking him). ” When the people scattered, I (al-Ma’mun) asked him:
-O Commander of the faithful, (a man came in). You magnified (the man) , rose for him from your gathering, received him, seated him in front of the gathering, sat down behind him, and then you ordered us to take the stirrup on his behalf. Who was that man?
-This is the Imam of the people, the Proof of Allah's mercy to His creation (Hajjatullah) and His caliph among His servants.
- O Commander of the faithful, do these qualities not belong to you? Are they not in you?
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-I am outwardly the Imam of the masses by force and through oppression, while Musa b. Ja‘far is the Imam in truth. And surely he, by Allah, is more worthy of being the successor of the Messenger of Allah as the caliph than I am and anyone else among all the people. And by Allah, If you yourself attempt to take such caliphate from me, I shall take it away from you even if that means gouging your eyes, for power is blind.
Harun remained in Yethrib (Medina) for some days. When he intended to leave, he ordered a little amount of money to be given to the Imam; the amount was two hundred dinars. He asked al-Fedl b. al-Rabi‘ to apologize to the Imam on his behalf. Al-Ma‘mun was astonished at the little gift his father gave to the Imam in spite of his magnifying and respecting him. He said to him: “O Commander of the faithful, you gave five thousand dinars to the children of the Emigrants and of the Ansar, all Quraysh, the Banu Hashim, and those who had unknown lineage. You magnified and respected Musa b. Ja‘far; nevertheless, you gave to him two hundred dinars which was the meanest gift you gave to any of the people. ”
Harun became displeased with al-Ma’mun and shouted at him, saying: “Silence! May you have no mother! If I gave this (Imam Musa) what I had promised, he would hit me in the face with one hundred thousand swords of his followers. The poverty of this and of his household is safer to me and you than making their hands open. ”[1]
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This narration clearly indicates that Harun thought that Musa, peace be on him, was an Imam, that he was the Proof of Allah’s mercy to His creation (Hajjatullah) and His caliph among His servants, that he had a special right to undertake the Islamic caliphate, and that there was none worthier of it than him. However, the thing that moved him and other than him to deprive him of the caliphate was love for the world, for power is blind. Besides, in his statement, Harun has mentioned the reason for depriving the Imam of giving according to his position. He was afraid that if the economic circumstance went well with the Imam, he would revolt against him. This is the economic war some states use against their opponents to exhaust and undermine them.
Certainly, Harun came to know of the position of the Imam. He thought that he was Allah’s caliph among His servants, and that he was the inheritor of the knowledge of the prophets. He asked him about the events to happen after him, and he, peace be on him, told him about them. He asked him about al-Amin and al- Ma’mun, and he told him about what would happen between them. That hurt him, and he felt great and severe pain. Al-Asma‘i has narrated, saying: [I was absent from him in Basrah for a year. Then I came and visited him. He ordered me to sit by him, and I sat down. Then I rose, so he ordered me to sit down, and I sat down. When the people scattered, he asked me: ]
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-Asma‘i, do you not like to see my sons, Muhammed and ‘Abd Allah?
-Yes, Commander of the faithful. Surely I like to do that; I have come to greet them. Harun al-Rashid ordered them to be brought. They came and stood before their father. They greeted him, and he ordered them to sit down. Muhammed sat on his right hand, and ‘Abd Allah sat on his left hand. Then he ordered me to compete with in literature. I asked them about all kinds of literature, and they correctly answered. So al-Rashid asked me:
-What is your opinion of their literature?
-Commander of the faithful, I have never seen anyone better than them in cleverness, understanding, and mind. May Allah prolong their lifetimes and provide the community with something of their mercy and pity. Then al-Rashid took and embraced them. Then he wept, and his tears flowed down his beard. Then he permitted them to rise. They rose and went away. Then he said:
-Asma‘i, they will show enmity toward each other and hate one another. A battle will take place between them, to the extent that blood will be shed. Many people will prefer their death to their life.
-I was astonished at that and asked him: “Commander of the faithful, have the astrologers told you about that on their birthday? Have the religious scholars related
it (to you) in respect with their affairs?
-The religious scholars have narrated it on the authority of the testamentary trustees, on the authority of the prophets in respect with their affairs.
Al-Ma’mun said: “Al-Rashid heard from Musa b. Ja‘far all that which would take place between us. ”[2]
The Imam’s high position and the Muslims’ faith in his Imamate made al-Rashid harbored malice against the Imam and imprison him in dark underground prisons.
________________________________
[1] Al-Bihar, vol. 11, p. 270-272.
[2] Al-Dimyari, Hayat al-Hayawan, vol. 1, p. 77.
Harun’s Malice
Malice was among al-Rashid’s psychological qualities. He harbored malice against all the remarkable personalities of his time. He was displeased when he heard the people talk about any person with a high social rank. He wanted to prevent the people from that lest they should turn away from him. He wanted to monopolize good reputation.
Al-Rashid envied al-Beramika when their name became famous and the people talked about their laudable deeds. Malice destroyed his heart, and he severely punished them. Then he erased them and removed their oppression from earth. Of course, he had malice against Imam Musa, peace be on him, for he was the most brilliant personality during his time. The people talked about the Imam’s merits; the circles reported his knowledge and his talents. Many Muslims believed in his Imamate; they believed that he was worthier of the office of the caliphate than al-Rashid. High-ranking officials such as ‘Ali b. Yaqteen and Ibn al-Ash‘ath believed in the thought of the Imamate.
Harun himself thought that Imam Musa was worthier of this important office than him. He was displeased when he knew that there was among the people someone better than he. He was restless when he came to know that the masses and popular circles believed that the Imam was worthier of the Imamate than him, and that he was excellent in knowledge, excellence, and achievements. Harun was displeased when he heard that the Muslims unanimously agreed on that the Imam was great, and that they reported his merits and knowledge. Accordingly, he decided to imprison Imam Musa and to veil him from the people.
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His Craving after Power
Harun craved after power and lost himself in loving his supreme authority. He sacrificed for them all sacred things and values. He showed his craving after power through his words: “If Allah’s Apostle, may Allah bless him and his family, attempted to take such caliphate from me, I should take it away from him even if that meant gouging his eyes. ”
Yes, if Allah’s Apostle, may Allah bless him and his family, attempted to take such caliphate from him, he would take it away from him even if that meant gouging his eyes.
Harun severely craved after power, so how was it possible for him to release Imam Musa? How was it possible for him to be pleased with the Imam, while he came to know that the people loved and respected him?
Harun was alert. He went out wearing clothes other than his formal ones. He went out disguised to hear the conversations of the general populace, to understand their trends and desires. He heard them say nothing except that they praised and lauded the Imam. He came to know that they loved the Imam and wanted him to undertake their affairs. Accordingly, he committed an offence; carving after power and malice moved him to kill the Imam.
His Hating the ‘Alawids
Harun’s soul was full of hatred toward the ‘Alawids. He inherited the enmity toward them from his forefathers. It is worth mentioning that his forefathers severely punished the ‘Alawids. They showered them with painful punishments, drove them to graves and prisons. They pursued them, and they escaped aimlessly out of fear and terror.
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As for Harun, he surpassed his forefathers in exhausting the ‘Alawids. He buried them alive. He spread among their houses orphanhood, mourning, and sadness. He used all his abilities to destroy them. He imposed on them house arrest in Baghdad and prevented the people from visiting them. He deprived them of their natural rights.
Harun was very displeased when he saw Imam Musa, head and master of the ‘Alawids, led a life of ease, tranquility, and security. As a result his meanness and his inherited enmity moved him to imprison the Imam and to deprive the Muslim community of making use of his knowledge, his pieces of advice, and his teachings.
Informing against him
Some people sold their consciences and religion. They were void of humanity. So they informed Harun against the Imam, that they might flatter him through that and attain some of his world. Islam and Muslims have been afflicted with such people. Oppressors seek help from them throughout history to carry out their plans aiming at spreading oppression, tyranny, and corruption on earth.
These criminals informed Harun against the Imam through various ways:
Collecting Money for him
Some wicked people went to Harun and informed him that a lot of money was collected for Imam Musa from all the Islamic countries. They informed him that the Imam bought a country estate called al-Beseriya for thirty thousand dinars. This piece of information moved Harun’s hidden rage and malice. That is because he followed a certain policy to make the ‘Alawids poor through imposing on them an economic siege. This can simply be concluded from his answer to his son al- Ma’mun: “Their poverty is more lovable to me than their riches. ” Ibn al-Sabbagh believed that this informing was among the reasons that moved Harun to imprison Imam Musa.
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His Seeking the Caliphate
Since its dawn, the Islamic society has been inflicted with a group of those who sell their consciences, sanctify nothing except material and that which achieves their low desires. Such people torture and harm Muslims very much, for they hurt the reformers who seek general interests for their homelands and community.
The history of Islam if full of the acts of these destructive people who represent the strong factors of evil and corruption. Were it not for them, the supreme authority was unable to do oppression and tyranny. A group of such people informed Harun against Imam Musa, peace be on him. They kindled rancor in his heart against him and exited his hidden malice against him. They said to him: “He (Imam Musa) seek the Caliphate. He writes (letters) to all Muslim countries and summon them to him. He urges them to revolt against your government. ” Yehya al-Bermeki was on top of those informers. The narrators say that the reason for his informing is that al-Rashid put his heir apparent under the care of Ja‘far b. Muhammed b. al-Ash‘ath.
This (procedure) displeased Yehya, and bitter suspicions came to his mind. He feared that if Muhammed undertook the affairs, his state and that of his children would come to an end, and that Ja‘far would took the reins of government. Yehya came to know of Ja‘far’s inclination to the ‘Alawids. He knew that Ja‘far went to Imam Musa, peace be on him. So he was alone with him and told him about his thought and that he had an inclination to the ‘Alawids. Ja‘far was pleased with that, and he told him about his faith. When Yehya heard that from him, he informed al-Rashid against him. Al-Rashid became displeased with Ja‘far but he did not subject him to any detested thing. That is because he remembered his good deeds and those of his forefathers to the ‘Abbasids.
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Ja‘far came in to al-Rashid, and he gave him a wide place among his gathering. A conversation took place between them. Al-Rashid regarded the conversation as good, so he ordered twenty thousand dinars to be given to Ja‘far. As a result Yehya became angry. On the following day, he came in to Harun and said to him:
-Commander of the faithful, I had already told you about Ja‘far’s doctrine. Do you deny that? There is a decisive criterion.
-What is it?
-When he receives an amount of money from a person, he gives one fifth of it to Musa b. Ja‘far. Without doubt, he will give one fifth of the twenty thousand dinars to him.
-This is a decisive criterion.
Immediately Harun sent for Ja‘far. When the messenger reached him, he understood that Yehya informed Harun against him. He had no doubt that Harun sent for him in the dark night to kill him; so he performed the ghusl for the dead. He went to (Harun) al-Rashid. When Harun saw him and smelt the camphor, he asked him:
-What is this?
-Commander of the faithful, I have come to know that Yehya informed you against me. When your messenger came to me at this hour (of night) , I came to know that you became displeased with that which said against me. So you sent for me to kill me.
-No, but I have been informed that you send to Musa b. Ja‘far the fifth of the money sent to you. You have done that in the twenty thousand dinars I gave to you. So I like to know that.
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-Allah is Greater! Commander of the faithful, command a servant of yours to bring it to you.
Al-Rashid sent a servant of his, and he brought it to him. It was as it had been before. Yehya took nothing of it. Harun became delighted and said:
-We have come to know of the first lie of the one who informs against you. You are truthful, Ja‘far. Go home safely. I will not accept the words of anyone concerning you.
Accordingly, Yehya became ashamed. He brought on himself disgrace and loss. His angry and fury increased. So he spared no effort to overthrow Ja‘far’s position and to remove his comfort. He decided to inform Harun against Imam Musa, peace be on him, that he might hurt Yehya. He said to Yehya b. Abi Maryam:
-I want you to lead me to a man from among the family of Abu Talib. He must love the world, that I may give him generously.
-Yes, that is ‘Ali b. Isma‘il b. Ja‘far.
Yehya sent for ‘Ali. When he met with him, he said to him:
-Tell me about your uncle Musa, his Shi‘ites, and the money sent to him.
-Yes, I have such information.
‘Ali told Yehya about all things he wanted. So Yehya asked him to go with him to Baghdad, that he might make him meet (Harun) al-Rashid. He responded to him. When Imam Musa, peace be on him, heard that ‘Ali would go with Yehya, he sent for him and asked him:
-I have heard that you want to travel?
-Yes.
-Where?
-Baghdad.
-What will you do there?
-I am indebted and poor.
-I will pay your debts and undertake your affairs.
‘Ali paid no attention to the Imam’s words. Satan whispered evil to him. So he responded to the summoner of mean desires and deserted the Imam. When he intended to leave, the Imam, peace be on him, said to him: “Do not make my children orphans! ” Then he ordered three hundred dinars and four thousand dirhams to be given to him. Then he, peace be on him, said: “He (‘Ali) will inform (Harun) against me to shed my blood and to make my children orphans! ”
A companion of his asked him: “May Allah make me your ransom, why have you given (money) to him while you know his behavior? ”
The Imam, peace be on him, replied: “Yes, my father related to me on the authority of his forefathers, on the authority of Allah’s Apostle, may Allah bless him and his family, who said: ‘Surely if blood relation is cut off and is linked, Allah will cut it off. ’”
‘Ali went out and covered the desert. He arrived in Baghdad and came in to (Harun) al-Rashid. He greeted him and said to him: “I did not think that there was two caliphs on earth until I saw (the people) greet my uncle Musa b. Ja‘far and call him caliph. ”
It was said that ‘Ali said to Harun: “Money is carried to him (Imam Musa) from the east and the west. He has treasuries. He has bought a country estate for thirty thousand dinars and called it al-Beseriya. ”
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When Harun heard that, he lost his mind and boiled with anger. He ordered two hundred thousand dirhams to be given to ‘Ali, provided that he should get them from a district in the east. So the collectors went to collect the money for him.
‘Ali came into the W. C. and fell into it. His belly was split open and his intestines came out. Then he came out of the W. C. suffering from deadly pain. It was said to him: “The money has just come. ” “What shall I do with it while death is close at hand? ” he asked.
It was said that he came back home and perished on the same night when he met with Harun. [1] So he sold his life in the hereafter for his life in the world. He did not take advantage of it. He drew on himself disgrace and painful chastisement.
A source has mentioned that Ya‘qub b. Dawud[2] was among those who informed Harun against Imam Musa. This is a very weak opinion. That is because al- Mehdi imprisoned Ya‘qub in an underground prison, for he released some ‘Alawids. Ya‘qub remained in prison throughout the Caliphate of al-Mehdi and of al- Hadi. When Harun became a caliph, the Bermekis interceded for him with him. So Ya‘qub was released while he had become blind. Al-Rashid made him choose between residing in Baghdad and residing in another Islamic country. As a result Ya‘qub chose to live in Yethrib (Medina). He stayed there and was far from policy. He was busy managing his personal affairs until he died. Therefore, none thinks that he informed Harun against the Imam.
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[1] 'Uyun Akhbar al-Rida. Al-Toosi, al-Ghayba. Al-Bihar. Al-Menaqib. It was said that Muhammed b. Isma'il informed al-Rashid against him.
[2] 'Uyun Akhbar al-Rida.
The Imam’s Demonstrations
Among the reasons that motivated Harun to arrest the Imam and to throw him in a dark, underground prison is that the Imam, peace be on him, indicated to him that he was the most appropriate for the great Prophet, may Allah bless him and his family, of all the Muslims. That is because he was among his grandsons and his inheritors, and because he was more appropriate for the Caliphate than other than him. The Imam gave his demonstrations to Harun in the Holy Shrine of the Prophet, may Allah bless him and his family. That was when Harun paid a visitation to it. The notables, the nobility, the military commanders, and the high- ranking officials surrounded Harun. That was when he walked towards the Holy Shrine, greeted the Prophet, may Allah bless him and his family, and said: “Al- salamu ‘alayka (peace be on him) , O Cousin! ”
He prided himself on that and boasted of his close relationship to the Prophet, may Allah bless him and his family. He wanted to say that he undertook the Caliphate due to his nearness to Allah’s Apostle, may Allah bless him and his family. Imam Musa was then present. He greeted the Prophet, may Allah bless him and his family, saying: “Al-salamu ‘alayka (peace be on him) , O Father! ”
So al-Rashid lost his mind and became displeased. That is because the Imam preceded him to that glory and pride. He burst with anger and said: “Why have you said that you are nearer to Allah’s Apostle, may Allah bless him and his family, than us? ”
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The Imam, peace be on him, answered with an answer al-Rashid was unable to refute or discuss. He asked him: “If Allah’s Apostle, may Allah bless him and his family, was raised from the dead and asked you for your daughter’s hand, would you respond to him? ”
“Glory belongs to Allah,” replied Harun, “I would pride myself on that against the Arabs and the non-Arabs. ”
The Imam explained to him why he was nearer to the Prophet, may Allah bless him and his family, than him saying: “But he would not ask me for my daughter’s hand, nor would I marry (my daughter) to him. That he is our (grand) father, not your (grand) father. For this reason we are nearer to him than you. ”
Then the Imam, peace be on him, wanted to support his statement with another proof, so he asked Harun: “Was it permissible for him to come in to your womenfolk when they were unveiled? ”
“No,” replied Harun.
“But it was permissible for him to come in to my womenfolk,” replied the Imam, “so we are nearer to him than you. ”[1]
The Imam gave a decisive proof to his opponent. He stunned him and gave him no way to defend himself. He clothed him in the garment of failure and disgrace. He explained to those around him that al-Rashid’s belief was invalid. That is because the Imam was more appropriate for the Prophet than him and worthier of the Caliphate than him, for he was his grandson and his inheritor.
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As al-Rashid was exhausted by such demonstrations, he returned to the methods of those weak. He ordered the Imam, peace be on him, to be arrested and to be thrown into a prison. [2]
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[1] Akhbar al-Duwal, p. 113.
[2] Tedhkirat al-Khawas, p. 359.
His Specifying the Borders of Fedek
Among the reason which filled Harun’s soul with malice against the Imam, peace be on him, and urged him to arrest him and to kill him was that the Imam, peace be on him, determined the borders of Fedek. He indicated that it included most of the Islamic areas. That was when Harun asked him about it to return it to him. So he, peace be on him, refused to take it except with its defined borders. So al-Rashid asked him:
-What are its borders?
-If I determine them, will you refuse them?
-Do that, by the right of your grandfather.
-As for the first border, it is ‘Adan. As for the second border, it is Semerqend. As for the third border, it is Afriqya. As for the fourth border, it is Sayf al-Beher, beyond the Islands and Armenia.
-Therefore, we will have nothing.
-I had come to know that you would not refuse them.
Harun became displeased, so he decided to punish the Imam severely. [1] That is because the Imam explained to him that some Islamic regions from ‘Adan to Sayf al-Beher belonged to his authority, that Harun and the caliphs before him possessed alone power and usurped the Caliphate from the members of the House (Ahl al-Bayt) , peace be on them.
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[1] Al-Menaqib, vol. 2, p. 381.
The Imam’s firm Attitude
Imam Musa’s attitude toward Harun, the tyrannical, was negative; it was strict and solid for the truth and justice. We have explained that in a chapter of this book. The Imam prevented his Shi‘ites (followers) from cooperating with the ruling authority. An example of that is that he prevented his companion Saffwan al-Jammal to hire his camels to Harun, while the people used to hire them to go to Mecca to perform the hajj. So Saffwan was forced to sell his camels. Harun came to know that. He harbored malice against Saffwan and intended to kill him. Yet another example is that the Imam prevented Ziyad b. Abi Selema from working for the authority. The Imam’s religious verdict concerning obeying Harun and other tyrannical rulers spread among the Islamic circles. Accordingly, Harun became angry and displeased.
Certainly, the Imam, peace be on him, did not flatter and tolerate Harun. His attitude toward him was frank and clear. That was when he came to him in his beautiful palace the like of which was neither in Baghdad nor in other than it. Harun, who was delighted with ecstasy of power, asked the Imam:
“What is this house? ”
The Imam answered him paying no attention to his power and might, saying to him: “This is the house of the sinners! Allah, the Most High, has said: I will turn away from My communications those who are unjustly proud in the earth; and if they see every sign they will not believe in it; and if they see the way of rectitude they do not take it for a way; and if they see the way of error, they take it for a way. [1]
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Harun shook all over and became full displeased. So he asked the Imam:
-To whom does this house belong?
-It belonged to our Shi‘ites for a period (of time) ; and it is a trial for other than them.
-Why does the owner of the house not take it?
-It was taken from him prosperous; and he does not take it unless it is prosperous.
-Where are your Shi‘ites?
-The Imam, peace be on him, recited these words of him, the Exalted: Those who disbelieved from among the followers of the Book and the polytheists could not have separated (from the faithful) until there had come to them the clear evidence. [2]
So Harun became exited and said angrily:
-Are we unbelievers?
-No, but (you are) just as Allah, the Most High, has said: Have you not seen those who have changed Allah’s favor for ungratefulness and made their people to alight into the abode of perdition. [3]
Accordingly, Harun became angry and spoke rudely to the Imam. [4] The attitude of the Imam, peace be on him, toward Harun was strict, for he thought that Harun usurped the office of the Caliphate.
To here we will end our speech about some reasons that moved Harun to imprison Imam Musa, peace be on him.
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[1] Qur'an, 7, 146.
[2] Qur'an, 98, 1.
[3] Ibid. , 14, 28.
[4] Bihar al-Anwar, vol. 11, p. 279.
- 16/08/02