The Life of Imam Baqir chapter2

The Life of Imam Baqir

Chapter2

His Traditions from the Prophet 1

As for his traditions from the Prophet, may Allah bless him and his family, they sometimes concern Islamic jurisprudence. The encyclopedias of jurisprudence and traditions have mentioned them. They sometimes concern behavior and morals. Some of them also concern the outstanding merits and obligatory love of the pure family (of the Prophet). The following are some of the Imam's traditions from the Prophet:

1. The Imam, peace be on him, reported on the authority of his grandfathers on the authority of the Apostle of Allah, may Allah bless him and his family, who said: “The virtue of knowledge is more lovable with Allah than the virtue of worship. The best (thing) in your religion is piety. ”[10]

This tradition summons and urges people to seek knowledge, for knowledge is better than worship of which its owner makes no use. The tradition also urges people to refrain from what Allah has forbidden and to turn away from the sins that corrupt the person and deviate him from the right path.

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2. He, peace be on him, reported on the authority of his grandfathers on the authority of the Prophet, may Allah bless him and his family, who said: “Adding clemency to knowledge is better than adding a thing to a thing. ”[11]

Indeed knowledge and clemency raise the level of the person. They distinguish him from other than him, for there is nothing better than these two qualities.

3. He, peace be on him, reported on the authority of his grandfathers on the authority of the of the Apostle of Allah, may Allah bless him and his family, who said: “There is obedience over every obedience. However, when (the person) is killed for Allah, then there is no obedience over that. There is disobedience over every disobedience till the person kills one of his parents. If he kills one of them, then there is no disobedience over that. ”[12]

Surely, the maximum degree of obedience is martyrdom for Allah. If the person is killed for that, then he will reach the maximum degree of obedience. Also the maximum degree of sin and disobedience is that when the person kills one of his parents. If he does that, then he will reach the maximum degree of sin and disobedience.

4. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “It is an act of generosity to reclaim property. ”[13]

The Apostle of Allah, may Allah bless him and his family, urges the capitalists to invest their capitals to improve the general economy, to increase the individual income, and to meet the needs of the country. Meanwhile he prevents them from wasting and freezing capitals. That is because such acts harm the economy of the country.

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5. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family said: “Indeed Allah, the Blessed and Most High, has given me and my community a gift which He had not given to any of the communities. It is dignity from Allah to us. ”So, his Companions said: “O Apostle of Allah, what is that? ”He said: “It is breaking the fast and shortening the prayers during the travel. ”[14]

Indeed shortening the prayers and breaking the fast during the travel are among the favors of Allah, the Glorified, for this community. That is because the traveler suffers from tiredness during the travel. If Allah made it obligatory on the traveler to fast and complete the prayers, then He would add tiredness to his tiredness.

6. He, peace be on him, said: A man came to the Prophet, may Allah bless him and his family, and said to him: “Why do I not like death? ”The Prophet, may Allah bless him and his family, said: “Have you a property? ”The man said: “Yes. ”The Prophet said: “Have you offered it? ”The man said: “No. ”The Prophet said: “For this reason, you do not like death. ”[15]

Surely, if this person had offered his property for the hereafter and striven for it, he would have loved it to take the reward of what he had done. However, he had done nothing to approach him to Allah. So, he hated death and meeting Allah, the Most High.

7. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “Indeed the wicked of my community are those who are honored for their wickedness. Indeed whom the people honor to avoid his wickedness does not belong to me. ”[16]

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Surely, the wicked of this community are those who are honored and respected not for a virtue in them or for kindness they do for the people, but to avoid their evil or for fear of their oppression. Thus, such a kind of people do not belong to Islam that has brought mercy and kindness for people.

8. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “The head of intellect after the belief in Allah, the Great and Almighty, is showing love to people. ”[17]

How wonderful and beautiful this wisdom is! Surely, showing love to people through meeting their needs or doing good for them or saving them from oppression results in spreading love among people and strengthening the links among them. This what Islam wants to establish its society.

9. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “O Group of the readers of the Koran, fear Allah, the Great and Almighty, in respect with His Book. I am responsible and you are responsible. I am responsible for conveying the message. You will be asked about undertaking the responsibility of the Book of Allah and my sunna (practices). ”[18]

In this tradition (the Prophet) summons the readers of the Koran and all the men of religion to play an important role in guiding people and informing them of Allah's orders and prohibitions.

10. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “I and ‘Ali were created from the same light. ”[19]

Indeed Allah's Apostle, may Allah bless him and his family, and ‘Ali, peace be on him, were created from the same light that has illuminated the horizons of the universe. They are the source of thought and awareness of this community. They are the pioneers of people for all what they become high through.

11. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “Allah's anger and my anger are intense against him who sheds my blood and hurts me in respect with my family. ”[20]

Woe unto the traitorous group that did not keep the will of the Apostle of Allah, may Allah bless him and his family, in respect with his family and his progeny! That is because this group killed them, cut off their limbs, took their women and children as prisoners, and violated their sacredness.

12. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “My (grand) father Abraham and ‘Ali will be gathered together. A caller will call: O Mohammed, the best (grand) father is your (grand) father and the best bother is your brother. ”[21]

Indeed, blessed is that pure fatherhood of Abraham, the friend of the Merciful (Allah) , and that truthful brotherhood of the Imam, the Commander of the Faithful, towards the great Apostle, may Allah bless him and his family. On the day when the people will be gathered together on the land of the truth and justice, a caller will call Abraham and ‘Ali to show their outstanding merits and their high rank with Allah.

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13. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said to ‘Ali: “Were it not for you, the believers would not be known after me. ”[22]

The Imam, the Commander of the Faithful, peace be on him, is the criteria of faith, the truth, and justice. No one believes in him except those who believe in their Lord, their homeland, and their community. No one disbelieves in him except those who disbelieve in justice and the interest of their community, turn away from praising Allah, and take his communications as mockery.

14. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “My daughter Fatima will be raised from the dead. Blood stained clothes will be with here. She will cling to the pillar of the throne and say: O Almighty, judge between me and the killer of my son (i. e. al-Husayn). By the Lord of the Kaaba, He (Allah) will give a judgment in favor of my daughter. ”[23]

The Prophet, may Allah bless him and his family, announced several times the murder of his great grandson, Imam Husayn, peace be on him, among the people. In this tradition, he announces that his part, the Mistress of the Women of the World, Fatima the Chaste, peace be on her, will raise on the Day of Judgment with her son's shirt stained with his pure blood. She will request the Just Judge (Allah) to judge between her and his killer. Woe unto him against whom the pure family will bring suit on the day when the liars will be losing.

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15. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “Indeed Allah created the progeny of Mohammed, may Allah bless him and his family, from ‘Ali's back. ”[24]

Surely, blessed is that progeny through whom Allah strengthened the word of truth, through whom He illuminated the way, through whom He made clear the aim, and whom He made guides to His obedience and leaders to His way.

16. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “Whoever performs his ritual ablution properly, performs his prayers well, pays the zakat (alms) of his property, stops his anger, prevents his tongue, does his favor, asks (Allah) to forgive him his sins, and is loyal to the members of my House meets the facts of belief and the doors of Paradise are open for him. ”[25]

Indeed these deeds approach the servant to his Creator. The person reaches the fact of belief and is worthy of the gardens through them.

17. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “Bear two strange (things): accept the word of wisdom from the fool and forgive the word of foolishness from the wise man. ”[26]

It is strange that the fool says a wise word. If he says it, we must put it into effect regardless of him. It is also strange that the wise man says a foolish word, for he is wise and perfect. However, if he says it, we must not blame him for it.

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18. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “ (The people are) ungrateful for two blessings: security and good health. ”[27]

Surely, the people are ungrateful for these two blessings while life is not good without them. Moreover, they do not thank Allah for them.

19. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “If two kinds (of people) from my community are righteous, my community is righteous. When they are corrupt, my community is corrupt. It was said: O Apostle of Allah, who are they? He said: the jurists and the rulers. ”[28]

Surely, social righteousness depends on the righteousness of these two kinds of people. When they are righteous, the community is happy and achieves its aims. When they deviate from the laws of the truth and justice, the community will suffer from a quick decline in all fields.

20. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “The smell of the garden is found from the walk of five hundred years. However, neither the disobedient one nor the cuckold finds it. It was said: O Apostle of Allah, who is the cuckold? He said: He whose wife commits adultery and he knows (that). ”[29]

Indeed the person who disobeys his parents and the cuckold who has no honor are not worthy of Paradise that is the abode of the prophets and the righteous. Rather they are not worthy of anything except that they are shackled in the Fire.

21. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “There is no good in livelihood except for two men: an obeyed scholar and an aware listener. ”[30]

Surely, good in this world is for the scholar whom the people obey when he orders them to follow noble values and high ideals. When the scholar finds such a kind of people, he is successful in conveying his message and achieving his aims. Good in life is also for the listener who is aware of the noble objectives in the message of the righteous and puts them into practice.

22. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “Whoever helps the poor and treats the people with justice is a true believer. ”[31]

Indeed, to help the poor materially and spiritually indicates strong perfect faith. To treat the people with justice also indicates that the person is noble and is free from selfishness and all psychological diseases. This is the reality of faith and essence of Islam.

23. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “The parents are ungrateful for their son when the son is righteous as the son is ungrateful for them. ”[32]

Surely, ungratefulness is not confined to the son when he is ungrateful for his parents. Rather, it includes the parents when they treat their son illegally. Thus, they commit a sin when they treat him in such a way.

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24. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “The believer does not spend an expense more lovable with Allah, the Great and Almighty, than saying the truth during consent and anger. ”[33]

How wonderful this wisdom is! It is the rule of Islam that orders people to prefer the truth and justice to anything else.

25. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “Two kinds of my community have no share in Islam. (They are): the extremists and the fatalists. ”[34]

As for the extremists, the claim that the Imam, the Commander of the Faithful, peace be on him, is Allah, the Exalted, or the son of Allah. The Shi‘ites say that they do not belong to them. Rather, the Shi‘ites say that they are unbelievers and are treated like them.

In satirizing them, Sayyid al-Himyari said:

(They) are the people who have gone too far in loving ‘Ali.

Woe unto them!

They say: He (‘Ali) is the son of Allah. Great is our Creator.

He has neither son nor father. [35]

As for the fatalists, they say that all good and evil are from Allah. (That happens) through his determination and will. [36] They have no share in Islam.

His Traditions from the Prophet 2

26. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “Whoever has three qualities or one of them will be in the shade of the throne of Allah, the Great and Almighty, on the Day of Judgment, the day when there will be no shade except His shade. (These qualities are): He should treat people with justice. He should do no thing till he knows that (his deed) pleases Allah or angers Him. He should find no fault with his Moslem brother till he frees himself from that fault. For when he frees it from a fault, he finds another fault in it. It is enough for the person that his soul diverts him from the people. ”[37]

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This tradition summons the persons to cleave to high moral standards and good behavior towards people. It warns him of mentioning the faults of people.

27. He, peace be on him said: The Apostle of Allah, may Allah bless him and his family, said: “Lying is good in three (cases): the trick during war, your promise to your wife, and making peace between (two) people. Truthfulness is bad in three (cases): tale bearing, your telling the person about his wife with what he hates, and your accusing the person of lying (when he tells) about good. Sitting with three (kinds of people) deadens the heart: sitting with the low, conversation with women, and sitting with the rich. ”[38]

The Prophet, may Allah bless him and his family, permitted telling lies in these cases because of the interests that result from them. The scholars said: “Telling lies is not the perfect cause of ugliness. Rather it is a necessity for it. So, when the interests that remove its ugliness are found, the person is permitted to it. Truthfulness is also ugly in these cases because of evil that arises from it.

28. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “Every eye will weep on the Day of Judgment except three eyes: the eye that weeps out of the fear of Allah, the eye that blinks at what Allah has prohibited, and the eye that stays awake at night for Allah. ”[39]

29. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “The quickest good in reward is benefaction and the quickest evil in punishment is oppression. It is enough fault for the person that he looks at what the people have while he has it, that he disgraces the people with what he cannot leave, and that he hurts his friend with that which does not concern him. ”[40]

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This tradition urges people to do good, to be careful of evil and aggression against people, and to censure the person who looks for the faults of people and does not look for his own faults.

30. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “No staying up at night but for three (cases): spending the night in (reciting) the Koran or in seeking knowledge or in directing the bride to her husband. ”[41]

31. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “Whoever does not have three (traits) does not belong to me nor does he belong to Allah, the Great and Almighty. It was said: O Apostle of Allah, what are they? He said: clemency through which he drives back the ignorance of the ignorant, good manners through he lives among the people, and piety that prevents him from disobeying Allah, the Great and Almighty. ”[42]

This tradition summons the Moslem person to build his character according to noble foundations such as clemency, good manners, and refraining from what Allah has prohibited.

32. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “Three (groups of people) have the right to intercede with Allah, the Great and Almighty: the prophets, the scholars, and the martyrs. ”[43]

33. He, peace be no him, said: The Apostle of Allah bless him and his family, said: “Belief is appreciation with heart, acknowledgment with tongue, and action with limbs. ”[44] Belief is not a word on everybody's lips. Rather, it is an affair settled in the depth of the heart and inner self. It motivates man to act out of conviction and loyalty.

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34. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said to Abu Dharr: “O Abu Dharr, beware of begging, for it is present abasement and quickens poverty. There will be a long reckoning concerning it on the Day of Judgment. O Abu Dharr, you will live by yourself, die by yourself, and enter Paradise by yourself. Some Iraqis will be happy because of you. They will wash and prepare you for burial. Do not beg with the palm of your hand. When a thing comes, then accept it. Then he, may Allah bless him and his family, said to his Companions: Shall I tell you about your wicked ones? ”

“Yes, O Apostle of Allah. ”

“Those who go about with slander, sow division among the friends, and find fault with the innocent. ”[45]

The Prophet, may Allah bless him and his family, advised Abu Dharr to cling to abstinence and self-esteem. He, may Allah bless him and his family, recognized from behind the unseen that this great reformer would suffer from severe punishments and persecutions because of carrying out his immortal reformative message. Thus, Abu Dharr was indignant with the Umayyads who turned away from the rights of the community and possessed alone its wealth. So, they inherited successively the property of Allah and enslaved His servants. Thus, Abu Dharr defended the rights of the oppressed and the persecuted and showed their sufferings. So, the Umayyads were unable to bear him. Accordingly, they banished him to al-Rabadha and imposed a house arrest. He lived at that barren area. Then this great revolutionist died of hunger. He was banished from the home of Allah and of His Apostle. However, the Umayyads possessed the gold of the land and the wealth of the community. They spent them on their pleasures.

Abu Dharr sacrificed his life for achieving social justice, finding equal opportunities for the people, removing poverty and oppression, and returning the government of the Koran and the justice of Islam to them.

35. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “O ‘Ali, four (persons) whose supplication is not refused are: the just Imam, the father (who invokes Allah) for his son, the man who invokes (Allah) for his absent brother, and the oppressed one to Allah, the Great and Almighty, says: By My Greatness and Might, I will support you even after a while. ”[46]

36. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said to ‘Ali: “O ‘Ali, indeed, Allah, the Great and Almighty, looked thoroughly over the people of the earth and chose me from them. Then He looked over them a second time and chose you from them after me. Then He looked over them a third time and chose from them the Imams from your children. Then He looked over them a forth time and chose Fatima from the women of the world. ”[47]

Surely, Allah, the Most High, chose His great Prophet and his testamentary trustees, the pure Imams, from His creatures. He made them keepers for His knowledge, store for His wisdom, pillars for His monotheism, signpost (of knowledge) in His earth, and guides for His pleasure and obedience. May Allah bless them all.

37. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “Whoever has four (attributes) is in Allah's great light: the protection of his affair is that there is no god but Allah and that I am the Apostle of Allah. When a misfortune hits him, he says: to Allah we belong and to Him is our return. When he gains good, he says: praise belongs to Allah. When he commits a sin, he says: I ask Allah's forgiveness and turn to Him in repentance. ”[48]

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38. He, peace be on him, reported on the authority of his grandfathers on the authority of the Apostle of Allah, may Allah bless him and his family, who said: “Whoever has four (traits) , Allah spreads His protection over him and makes him enter the garden through His mercy: good manners through which he lives among people, leniency towards the grieved, piety for the parents, and kindness to the slave. ”[49]

This tradition summons the people to cleave to good manners, good behavior among the people, and leniency and mercy towards the afflicted (with disaster) and the unfortunate.

39. He, peace be on him reported on the authority of his grandfathers on the authority of the Apostle of Allah, who said: “Four (acts) deaden the heart: sin after sin, much talk with the women, disputing with the fool, (You say and he says, he never returns to good) , and sitting with the dead. It was said to him: Who are the dead? He said: All the extravagant. ”[50]

The Prophet, may Allah bless him and his family, warned (his community) of these affairs, for they deaden the conscience and stiffen the heart. However, Islam has taken great care of man's conscience. Meanwhile Islam wants man to be aware, free, educated, and merciful.

40. He, peace be on him, reported on the authority of his grandfathers on the authority of the Apostle of Allah, may Allah bless him and his family, who said in his testamentary bequest to the Imam, the Commander of the Faithful, peace be on him: “O ‘Ali, act through four: your youth before your old age, your health before your illness, your riches before your poverty, and your life before your death. ”[51]

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The Prophet, may Allah bless him and his family, summoned (his community) to do good and to seize the opportunity to do what approaches the servant to his Creator before it is too late, so man loses the blessings which Allah has prepared for him in the eternal abode.

41. He, peace be on him, reported on the authority of his grandfathers on the authority of the Apostle of Allah, peace be on him, who said: “Among the signs of unhappiness are: the impudence of the eye, the cruelty of the heart, the intensity of greediness in seeking livelihood, and the persistence of the sin. ”[52]

The Prophet, may Allah bless him and his family, warned (the community) of these things that make man far from his Lord and throw him into great evil.

42. He, peace be on him, reported on the authority of his grandfathers on the authority of the Apostle of Allah, may Allah bless him and his family, who said on his pulpit: “Indeed the best names are: ‘Abd Allah, ‘Abd al- Rahman, Haritha, and Hammam. The worst names are: Derar, Murah, Harb, and Zalim. ”[53]

The Prophet, may Allah bless him and his family, ordered the Moslems to call their children with blessed names and prevented them from calling them with evil names.

43. He, peace be on him, reported on the authority of his grandfathers on the authority of the authority of the Apostle of Allah, may Allah bless him and his family, who said: “The servant will be asked about four (things) on the Day of Judgment before his legs disappear: in what he used up his age, in what he wore out his youth, from where he earned his money and in what he spent it, and our love, we, the members of the House (ahl al-Bayt). ”[54]

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Indeed Allah, the Exalted, will ask man on the Day of Judgment about all the affairs of his life in this world. He will ask him about whether he had used up his age in the obedience and pleasure of Allah to reward him or he had used it up in committing sins and oppressing the creatures to punish him. He will especially ask him about in what he had worn out his youth. He will ask him about whether he had lawfully earned his money to reward him or he had unlawfully earned it to punish him. He will also ask him about his love for the members of the House (ahl al- Bayt) , peace be on them, for they are the source of light and good in the earth. If he (man) loves them, he will be successful; otherwise he will be unsuccessful.

44. He, peace be on him, reported on the authority of his grandfathers, who said that the Apostle of Allah, may Allah bless him and his family, addressed the people on the last Friday of the month of Sha‘ban. He thanked Allah, praised Him, and then said:

“O People, indeed, a month will shade you. In it there is a night (that) is better than a thousand months. It is the month of Ramadan. Allah has imposed the fasting in it (on you). He has made performing a prayer willingly in a night of it as performing prayers willingly in seventy nights in months other than it. He has made (the reward) of 

him who does willingly good and kindness as the reward of him who carries out a commandment of the Commandments of Allah. Whoever carries out a commandment of the Commandments of Allah is like him who carries out seventy commandments in (months) other than it. It is the month of patience. The reward of patience is the garden. It is the month of help. It is the month in which Allah increases the livelihood of the believer. Whoever breaks the believer's fast, with that, has with Allah, the Great and Almighty, releasing a slave and forgiving his past sins.

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“It was said to him: O Apostle of Allah, not all of us are able to break the believer's fast. He said: Indeed Allah, the Blessed, is generous. He gives this reward to those of you who have nothing to break someone's fast except milk mixed with water or a drink of fresh water or few dates. Whoever helps his slave in it, Allah will commute his punishment. It is the month whose beginning is mercy, whose middle is forgiveness, and whose end is answer and releasing from fire. In it you are in need of four qualities: Two qualities through which you please Allah. Two qualities are necessary for you. As for the two (qualities) through which you please Allah, they are: Testify that there is no god but Allah, and that I am the Apostle of Allah. As for the two (qualities) that are necessary for you, they are: In it ask Allah for your needs and Paradise. In it ask Allah for good health and seek refuge with Him from the Fire. ”[55]

Surely, the month of Ramadan has holiness and sacredness with Allah. Thus, Allah has preferred it to the other months. In it the Apostle summoned the people to obey (Allah) and to do good and kindness to the poor. He distinguished it very much from the other months.

45. He, peace be on him, reported on the authority of his grandfathers on the authority of the Apostle of Allah, may Allah bless him and his family, who said to ‘Ali in his testamentary bequest: “O ‘Ali, four (things) are in vain: eating after fullness, the lamp in the moon, planting in the salt ground, and doing a favor for the people who are not worthy of it. ”[56]

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46. He, peace be on him, reported on the authority of his grandfathers on the authority of the Apostle of Allah, may Allah bless him and his family, who said: “I summon (my community to follow) five (practices) till death: I will eat with the slaves at the foot (of the mountain). I will ride the donkey with saddle. I will milk the she-goat with my hand. I will greet the boys so as to be a practice (sunna) after me. ”[57]

These affairs were among the high morals through which the Prophet, may Allah bless him and his family, became the Lord of all the prophets and made the people believe in Islam.

47. He, peace be on him, reported on the authority of his grandfathers on the authority of the Apostle of Allah, may Allah bless him and his family, who said: “Whoever sells and buys should refrain from five qualities; other wise he should refrain from selling and buying: usury, swearing (by Allah) , concealing the defect, praising when he sells, dispraising when he buys. ”[58]

In the light of this tradition, the jurists have given religious opinions in the Chapter on Sale as follows:

1. The seller and the buyer should understand the affairs of dealings to avoid the usurious dealings that are among the great prohibitions in Islam.

2. They should avoid swearing (by Allah) during the dealing. If they are truthful, it is hateful for them to do that. If they are liars, they commit a sin and a prohibition.

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3. They should not conceal the defect whether in the cost or in the goods. When concealment occurs and then it is discovered, the deceived one has the right to repudiate the dealing.

4. The seller should avoid praising his commodity.

5. The buyer should avoid dispraising what he has bought when it is sound.

48. He, peace be on him, reported on the authority of his grandfathers, who said that a man came to the Apostle of Allah, may Allah bless him and his family, and asked him:

- O Apostle of Allah, what is knowledge?

- Listening.

- Then what?

- Listening to it.

- Then what?

- Memorizing it.

- Then what?

- Putting it into practice.

- Then what?

- Proclaiming it. [59]

49. He, peace be on him, reported on the authority of his grandfathers on the authority of the Apostle of Allah, may Allah bless him and his family, said to his Companions: “Feel shame before Allah very much. They said: What shall we do? He said: If you want to do (that) , then no one of you should spend the night but he is in fear of Him. He should keep the head and what it has contained and the abdomen and what it has included. He should recall the grave and death. Whoever likes the hereafter should leave the embellishment of the world. ”[60]

Indeed man can accomplish shame through fearing his Lord, holding back his tongue from telling lies, preventing his eyes from looking at the unlawful, and recalling the grave and the fright therein. When man does that, he feels shame before Allah.

50. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, was asked about the best servants. So, he said: “When they do good, they are cheerful (about it). When they misbehave, they ask Allah's forgiveness. When they are given, they thank. When they are tested, they are patient. When they are angered, they forgive. ”[61]

His Traditions from the Prophet 3

51. He, peace be on him, reported on the authority of his grandfathers, who said that the Prophet, may Allah bless him and his family, said to ‘Ali in his commandment:

“O ‘Ali, there are six qualities in fornication: three of them are in the world, and the others are in the hereafter. As for those in the world, they take away glory, hasten ruin, and stop livelihood. As for those in the hereafter, (they will lead to) evil reckoning, the wrath of the Merciful (Allah) , and immortality in the Fire. ”[62]

Indeed fornication is a social catastrophe that destroy morals. Thus, Islam has intensely forbidden it and threatened those who commit it with various kinds of torment in the hereafter.

52. He, peace be on him, reported on the authority of his grandfathers on the authority of the Apostle of Allah, may Allah bless him and his family, who said: “Monopoly is in six things: Wheat, barley, dates, raisins, (cooking) fat, and (animal) oil. ”[63]

Monopoly is among the factors that paralyze the economic movement in the country and spread poverty and need among the people. Islam has severely forbidden monopoly, and ordered the rulers of the Moslems to price commodities so as not to harm the people.

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53. He, peace be on him, reported on the authority of his grandfathers on the authority of the Apostle of Allah, may Allah bless him and his family, who said: “Ill-gotten property is the price of the dead animal, of the dog, and of wine. (It is) the prostitution rate, the bribery in government, and the wage of the magician. ”[64]

Islam has forbidden spending money on these affairs, for they ruin morals and spread corruption in the earth.

54. He, peace be on him, reported on the authority of his grandfather on the authority of the Apostle of Allah, may Allah bless him and his family, who said: “Allah and every prophet with accepted (prayers) have cursed six (persons): the one who increases the Book of Allah, the one who accuses the determination of Allah of lying, the one who leaves my practices (sunna) , the one who regards as lawful what Allah has prohibited concerning the members of my House (ahl al-Bayt) , the one who dominates through tyranny to degrade those whom Allah has consolidated, to strengthen him whom Allah has lowered, and to possess alone the booty the Moslems gain without fighting and regards it as lawful. ”[65]

55. He, peace be on him, reported on the authority of his grandfathers on the authority of the Apostle of Allah, may Allah bless him and his family, who said to ‘Ali: “O ‘Ali, seven things of the sheep are prohibited: blood, the penis, the bladder, the spinal cord, the glands, the spleen, and the gall bladder. ”[66]

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Islam has forbidden these parts to preserve public health and to guard society against diseases. Modern medicine has proved that they harm public health. Thus, it advises people to refrain from eating them.

56. He, peace be on him, reported on the authority of his grandfathers on the authority of the Apostle of Allah, may Allah bless him and his family, who said to ‘Ali: “O ‘Ali, indeed, Allah has given me seven qualities concerning you: You and I are the first to whom the grave will split open. You will be the first to stop with me on the path. You will be the first to be clothed when I will be clothed and to live when I will live. You will be the first to dwell with me in the highest gardens. You will be the first to drink with me from the pure drink that is sealed (to others) , whose sealing is musk. ”[67]

57. He, peace be on him, reported on the authority of his grandfathers on the authority of the Apostles of Allah, may Allah bless him and his family, who said: “Allah, the Great and Almighty, is not worshipped with a thing better than reason. The believer is not wise till ten qualities come together in him: good from him is hoped, evil from him is safe, regards little good from other than him as much, regards his own good as little, is not tired of seeking knowledge throughout his life, is not fed up with those who request needs from, humbleness is more lovable for him than high rank, poverty is more lovable for him than riches, his portion of the world is food, the tenth (quality) , what is the tenth (quality)? When he sees someone, he says: he is better and more pious than me. People are two men- one man is better and more pious than him, the other is more evil and lower than him. So, if he sees the one who is better and more pious than him, he should behave humbly towards him to follow him. If he sees the one who is more evil and lower than him, he should say: perhaps the good of this (person) is hidden, and his evil hidden. May (Allah) make his final result good. If he does that, his glory becomes high and he is the lord of the people of his time. ”[68]

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This traditions, like the other Prophetic traditions, urges (people) to reform their souls and to educate them with good manners and deeds to be the source of guidance for people.

58. He, peace be on him, reported on the authority of his grandfathers on the authority of the Apostle of Allah, may Allah bless him and his family, who said: “Ten (persons) are cursed because of wine: the one who plants it, the one who guards it, the one who presses it, the one who gives it, the one who drinks it, the one who carries it, the one to whom it is carried, the one who sells it, the one who buys it, and the one who takes its price. ”[69]

Islam has strictly prohibited all the above-mentioned cases of wine. That is because wine is among the social catastrophes that harm public health and corrupt values and morals.

59. He, peace be on him, reported on the authority of his grandfathers on the authority of the Apostle of Allah, may Allah bless him and his family, who said: “Blessing is ten parts: ten parts are in trade and one part is in the skins (i. e. sheep). ”[70]

60. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “Islam has been built on ten parts: Testifying that there is no god but Allah- it is the religion, the prayer- it is the religious duty, fasting - it is the garden, zakat (alms) - it is purity, the hajj- it is the Islamic law, jihad (armed struggle) - it is invasion, enjoining (people) to do good deeds - it is the fulfillment, forbidding (them) from doing bad deeds - it is the proof, unity - it is familiarity, and infallibility - it is obedience. ”[71]

61. He, peace be on him, reported on the authority of his grandfathers on the authority of the Apostle of Allah, may Allah bless him and his family, who said: “When you ask Allah, then you ask Him with the palm of the hand. When you ask him for protection, then do not ask him with the outside of the hand. ”[72]

62. He, peace be on him, reported on the authority of his grandfathers on the authority of the Apostle of Allah, may Allah bless him and his family, who said: “If my community does fifteen qualities, the tribulation will afflict it: if they steal properties successively, regard the deposit of booty and zakat (alms) as loss, the men obey their wives and disobey theirs mothers, treats his friend with kindness and turns away from his brother, the voices become loud in the mosques, a man is honored out of fear of his evil, the leader of the people is the lowest of them, silk is worn, wine is drunk, female singers and stringed instruments are adopted, and the last (generation) of this community curses the earlier (generation) of it, after that, they must look forward to three qualities: red wind, transformation, and humiliation. ”[73]

The Prophet, may Allah bless him and his family, warned (his community) of these affairs, for they ruin nations and peoples. If the Islamic community commits them, then Allah will punish it.

63. He, peace be on him, reported on the authority of his grandfathers on the authority of the Apostle of Allah, may Allah bless him and his family, who said: “Whoever spends the night tired from earning the lawful spends the night forgiven. ”[74]

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Islam has also urged the community to earn its livelihood lawfully. It has regarded such a kind of livelihood as jihad and honor for its owner. Whoever strives to earn (the livelihood) of his family spends the night forgiven.

64. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, was asked about the best creatures. So, he, may Allah bless him and his family, said: “When they do good, they are cheerful. When they are given, they are grateful. When they are tested, they are patient. When they are angered, they forgive. ”[75]

Whoever has these qualities is the best of all the people and the most honorable than them. In other words he possesses the rein of his soul and his reason controls his desire.

65. He, peace be on him said, said: The Apostle of Allah, may Allah bless him and his family, said: “You are unable to encompass the people with your money, so encompass them with your ethics. ”[76]

How high this wisdom is! It makes people love each other and unifies their feelings and sentiments. The power of money is unable to achieve that. However, morals are the strongest factor in building society on sound bases.

66. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, passed by a group of people raising stones, so he said: “What is this? ” “With that we know the strongest of us,”they said. “Shall I tell you about the strongest of you? ”asked the Prophet, may Allah bless him and his family. “Yes,”they said. He, may Allah bless him and his family, said: “The strongest of you is he whose content enters him in neither sin nor falsehood when he is pleased, he whose discontent does not prevent him from saying the truth when he is displeased, who he does not take other than his right when he is powerful. ”[77]

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Islam takes care of only the strength of conscience towards the truth. As for the boast of the muscles is among the customs of the pre-Islamic times. However, Islam has forbidden them.

67. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “Sitting with the people of religion is the honor of here and the hereafter. ”[78]

Sociology has proven that man has an effect on the environment. Meanwhile the environment has an effect on him. Thus, it is natural that the righteous have an effect on those who makes friends with them. They protect them from practicing evil habits and make them love doing good. So, with that, they obtain the honor of here and hereafter.

68. He, peace be on him, said: [The Apostle of Allah, may Allah bless him and his family, said: ] “Indeed this religion is strong. So, go deeply into it gradually. Do not make the servants of Allah hate worshipping Allah. ”[79]

69. He, peace be on him, reported on the authority of his grandfathers on the authority of the Apostle of Allah, may Allah bless him and his family, who said: “Whoever wants to seek access through me (to Allah) and that there will be a hand for him, through which I intercede for him (with Allah) on the Day of Judgment, then he should keep in contact with the members of my family and make them happy. ”[80]

70. He, peace be on him, reported on the authority of his grandfathers on the authority of the Apostle of Allah, may Allah bless him and his family, who said to ‘Ali: “O ‘Ali, I am the city of knowledge and you are the gate. He who claims that he can reach the city not through the gate tells lies. ”[81]

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71. He, peace be on him, reported on the authority of Umm Salama on the authority of the Apostle of Allah, may Allah bless him and his family, who said: “The hajj is the jihad of every weak (person). ”[82]

72. He, peace be on him, said: [The Apostle of Allah, may Allah bless him and his family, said: ] “Whomever Allah moves from the abasement of sins to the glory of (religious) devotion, then He (Allah) makes him rich without money, strong without a tribe, and entertains him without a close friend. Whoever fears Allah, Allah makes everything afraid of him. Whoever does not fear Allah, Allah makes him afraid of everything. Whoever is satisfied with the little livelihood of the property of Allah, He (Allah) is satisfied with his little deed. ”[83]

73. He, peace be on him, reported on the authority of his grandfathers on the authority of the Apostle of Allah, may Allah bless him and his family, who said: “Indeed I and twelve members from my family, of whom ‘Ali is the first, are the stakes through which Allah prevents the earth and its people from sinking. If the twelve members from my family depart, the earth and its people will sink. ”[84]

74. He, peace be on him, said: The Apostle of Allah, may Allah bless him and his family, said: “Twelve chiefs are from my family. They narrate traditions. Among them will be the one who will undertake (bring about) the truth 

(al-Qa'm bi al-Haqq). ”[85]

With this we end our talk about the traditions Imam al-Baqir, peace be on him, reported on the authority of his grandfather, the Prophet, may Allah bless him and his family.

His Traditions on the Authority of the Imam, the Commander of the Faithful

On the authority of his grandfathers, Imam al-Baqir, peace be on him, reported a group of the maxims of his grandfather, Imam (‘Ali) , the Commander of the Faithful, peace be on him. The following are some of them:

1. He, peace be on him, said: A man from the people of Basrah rose and said to Imam (‘Ali) , the Commander of the Faithful, peace be on him:

“O Commander of the Faithful, tell us about the brothers (i. e. friends). ”

The Imam, peace be on him, answered him: “The brothers are of two kinds: the reliable brothers and the laughing brothers. As for the reliable brothers, they are the hand, the wing, the family, and the property. If you have a reliable brother, then sacrifice for him your property and your body, be sincere to those who are sincere to him, make an enemy of those who make an enemy of him, conceal his secret and defect, and show his good (deeds). O Questioner, know that they are less than red sulfur. As for laughing brothers, you obtain your pleasure from them. Do not stop that from them. Do not request what is beyond that from the most lowly of them. Give them what they give you such as cheerfulness and sweet words. ”[86]

As for the laughing brothers at this time, they are the overwhelming majority. Ambitions, interests, and desires move them. As for the aspects of their friendship, they are cheerfulness and smooth words, as Imam ‘Ali said.

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2. He, peace be on him, said: The Commander of the Faithful, peace be on him, said: “The temptations are three (kinds): the love of women- it is the sword of the Satan, drinking wine- it is the brain of the Satan, the love of the dirham and the dinar- it is the arrow of the Satan. Whoever loves women does not make use of his livelihood. Whoever likes drinking (wine) is deprived of Paradise. However loves the dirham and the dinar is the slave of the dinar. He, peace be on him, added: Jesus, son of Marry, said: The ailment of religion is in the dinar. The (religious) scholar is the doctor of religion. When you see the doctor perform the ailment against himself, then accuse him. Know that he is not loyal to other than him. ”[87]

3. He, peace be on him, in ‘Ali's letter there are three qualities: Their owner will never die till he sees their evil results: oppression, estranging blood relatives, and false oath through which (the person) fights with Allah. Linking blood relatives is the quickest obedience in reward. Perhaps the people are sinners. However, they link each other. Thus, their properties grow. They treat each other with kindness. So, their lives increase. False oath and estranging blood relatives make houses empty of their people. They disturb blood relatives. Disturbing blood relatives stops birth. ”[88]

This paragraph of the letter of Imam ‘Ali, the Commander of the Faithful, peace be on him, is full of commandments on kindness, religious devotion, and what does general good for man in this life.

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4. He, peace be on him, said: The Commander of the Faithful, peace be on him, said: “Religion depends on four (persons): The scholar who proclaims and uses it. The rich one who does not refrain from granting his favor to the people of the religion of Allah. The poor one who does not sell his life in the hereafter for his life in this world. The ignorant one who does not abstain from seeking knowledge. If the scholar conceals his knowledge, the rich one refrains from granting his money, the poor one sells his life in the hereafter for his life in this world, and the ignorant one abstains from seeking knowledge, then the world moves backward. So, many mosques and the different bodies of a certain group of people should not tempt you. It was said: How will (we) live at that time? He, peace be on him said: Associate with them apparently and oppose them internally. The person will have what he earns. He will be with those whom he loves. Nevertheless, wait for the ease from Allah, the Great and Almighty. ”[89]

Indeed such kinds of people are able to reform the world when they shoulder their responsibilities and carry out their religious duties. However, if they deviate from that, life will move backward and all the high values in it decline.

5. He, peace be on him, said: The Commander of the Faithful, peace be on him, was questioned: “How much is between truth and falsehood. ”He, peace be on him, replied: “Four fingers. ”He put his hand on his eyes and ears, and then he said: “What your eyes see is true. Most of what your ears hear is false. ”[90]

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6. He, peace be on him, reported on the authority of his grandfathers on the authority of the Commander of the Faithful, peace be on him, who said: “The Apostle of Allah, may Allah bless him and his family, mentioned ten qualities concerning me. Each is more lovable for me than what the sun rises over. He said to me: You are my brother here and in the hereafter. You are the closest of all the creatures to me in the standing. You are my helper and successor and inheritor about my family and property. You are the carrier of my standard here and in the hereafter. Your friend is mine. My friend is Allah's. Your enemy is mine. My enemy is Allah's. ”[91] Allah, singled out Imam (‘Ali) , the Commander of the Faithful, peace be on him, with many outstanding merits. He granted him many favors. The Prophet, may Allah bless him and his family, mentioned some of them in this tradition.

7. He, peace be on him, said: [The Commander of the Faithful, peace be on him, said: ] “The pious have signs. They are known with them: truthful talk, paying the deposit, fulfilling the promise, little pride, miserliness, consideration for blood relatives, having pity on the weak, little sleeping with women, doing favors, good manners, vast clemency, adopting knowledge that bring (them) closer to Allah, the Great and Almighty. ‘A good final state and a goodly return shall be theirs. ’”[92]

8. He, peace be on him said: [The Commander of the Faithful, peace be on him said: ] “Indeed ambitions control the hearts of the ignorant. Desires take them as security. Tricks cling to them. ”[93]

This tradition pictures the condition of the ignorant. It includes their qualities of which are: ambitions control their feelings and sentiments. Desires take their hearts as security. Tricks convince them easily, for they have 

little experience and knowledge.

9. He, peace be on him, said: [The Commander of the Faithful, peace be on him said: ] “All good has been gathered in three qualities: thinking, silence, and speech. So, every thinking that has no viewpoint is inattention. Every silence that has no idea is heedlessness. Every speech that has no praise (of Allah) is nonsense. Therefore, a good final state shall be for him whose thinking is a viewpoint, silence is an idea, and speech is praise (of Allah) , who weeps over his sin, of whose evil people are safe. ”[94]

These are the qualities of those who know their Lord and turn to Him in repentance. They are appropriate for the members of the House (ahl al-Bayt) , peace be on them, and those who follow them.

10. He, peace be on him, said: The Commander of the Faithful, peace be on him, said: “We, the members of the House (ahl al-Bayt) , are the tree of the Prophet, staying place of (Divine) Message, descending place of angels, sources of knowledge. ”[95]

11. He, peace be on him, said: [The Commander, peace be on him, said: ] “The one who acts with oppression, the one who supports him, and the one who is satisfied with him are three partners. ”[96]

His Narration from his Grandfather al-Husayn And Others

He (Imam al-Baqir) , peace be on him, reported on the authority of his father on the authority of his grandfather Imam Husayn, peace be on him, who said: [I heard my grandfather Allah's Apostle, may Allah bless him and his family, say: ]

“Act according to Allah's obligations to be the most pious of all people. Be satisfied with Allah's apportionment to be the richest of all people. Refrain from what Allah has forbidden to be a believer. Be a good friend of him who makes friends with you to be a Moslem. ”[97]

His Narration from his Father

He reported on the authority of his father ‘Ali b. al-Husayn, peace be on him, who said: “He whose eyes shed tears for the murder of al-Husayn, Allah will settle him at the highest place in the garden. The believer whose eyes are filled with tears for the persecution our enemy practiced against us, Allah will settle him in the seat of honor. The believer who suffers from persecution for us and then his eyes shed tears for us, Allah will not punish him on the Day of Judgment and make will him safe from the wrath of the Fire. ”[98]

His Narration from Jabir al-Ansari

He, peace be on him, reported a group of traditions and events on the authority of Jabir b. ‘Abd Allah. Among them are:

1. He, peace be on him, reported on the authority of Jabir, who said: “Indeed, when Allah's Apostle, may Allah bless him and his family, stopped at al-Safa (a hill in Mecca near the Kaaba) , he exclaimed three times: ‘Allah is Great’, and then he said: ‘There is no god but Allah. He is One. There is no partner with Him. Supreme power and praise belong to Him. He has power over all things. ’ He (the Prophet) did that three time. He did the like of that at al-Marwah (a hill near the Kaaba). ”[99]

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2. He, peace be on him, reported on the authority of Jabir, who said: “Indeed, the Prophet, may Allah bless him and his family, wore a ring on his right finger. ”[100]

3. He, peace be on him, asked Jabir about what had happened between ‘Ali and ‘A'isha. So, Jabir said: “One day I went to ‘A'isha and asked her about her opinion concerning ‘Ali. She bowed her head. Then she raised it and composed:

When gold is rubbed against a touchstone

its adulteration appears without doubt.

Corruption is in us, and ‘Ali, the purified gold,

is like the touchstone among us. ”[101]

His Narration from ‘Umar

He, peace be on him, reported on the authority of ‘Umar b. al-Khattab, who said: [I heard the Prophet, may Allah bless him and his family, say: ] “Every means and lineage will break on the Day of Judgment except my means and lineage. ”[102]

His Narration from b. ‘Abbas

He, peace be on him, reported on the authority of ‘Abd Allah b. ‘Abbas, who said: [‘Ali looked at the faces of the people, and then he said: ] “Indeed I am the brother of Allah's Apostle, may Allah bless him and his family, and his helper. You know that I was the first to believe in Allah and his Apostle. Then you entered Islam one by one after me. I am the cousin of Allah's Apostle may Allah bless him and his family, his brother, and his partner in his lineage. (I am) the father of his (grand) sons, and his son-in-law (being married to his) daughter, the mistress of his children and of the women of the garden. You know that when we went out with Allah's Apostle and came back, he loved and trusted me more than you. I was the most intense of you in defeating the enemy and affecting the equipment. You know when he sent me to Bara'a. He made the Moslems associate with each other as brothers. He chose nobody other than me. Then he said to me: ‘You are my brother and I am your brother in this life and the hereafter. ’ He took the people out of the mosque and left me. Then he said to me: ‘Your position to me is as Aaron with Moses, except that there will be no prophet after me. ’”[103]

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His Narration from Zayd b. Arqam

He, peace be on him, reported on the authority of Zayd b. Arqam, who said: [We were sitting before the Prophet, may Allah bless him and his family. He, peace be on him, said: ] “Shall I show you him whom if you ask for advice you will not go astray nor will you perish? ” “Yes, O Allah's Apostle,”they said. He said: “This. ” He pointed to ‘Ali b. Abï~ Talib. Then he said: “Associate with him as brothers, help him, believe him, and be loyal to him. Indeed Gabriel has told me about what I have said to you. ”[104]

His Narration From Abï Dharr

He, peace be on him, reported a group of sayings of the great reformer, Companion (of the Prophet) , Abï~ Dharr. Among them are the following:

“O you who seek knowledge, do not let your family and your money divert you from your soul. On the day when you leave them, you will be like the guest. (You will) spend the night among them, then you will leave them to other than them. Here and hereafter are like the house from which you move to other than it. There is nothing between death and raising from the dead except a short sleep, then you will wake up. O You who seek knowledge, indeed, the heart without knowledge is like the ruined house. ”[105]

These are some of the traditions which have been reported on his authority. They concern the rules of conduct, morals, and the outstanding merits of the pure family that is equal to the Holy Book.

The Exegesis of the Holy Koran And Others

Among the sciences which Imam Abu Ja‘far (al-Baqir) , peace be on him, presented during his lectures was the exegesis of the Holy Koran. Indeed he devoted a time of his times to it. He discussed all of its affairs. The scholars of exegesis, though they had different opinions and trends, studied under him. Thus, he was the most brilliant explainer in Islam. Among his studies on the Koran are the following:

The Virtue of Reciting the Koran

Imam Abu Ja‘far (al-Baqir) , peace be on him, urged (the community) to recite the Holy Book, for it is the abundant source that guides people to righteousness, enlivens their hearts, and supplies them with abilities of light and awareness. He, peace be on him, reported what his grandfather Allah's Apostle, may Allah bless him and his family, said concerning the virtue of reciting the Koran. He, peace be on him, said: [Allah's Apostle, may Allah bless him and his family, said: ] “Whoever recites ten verses on a night is not written among the heedless. Whoever recites fifty verses is written among those who praise (Allah). Whoever recites a hundred verses is written among the obedient. Whoever recites two hundred verses is written among the humble. Whoever recites three hundred verses is written among the successful. Whoever recites five hundred verses is written among the strivers. Whoever recites a thousand verses, a hundredweight of gold is written for him. ”[106]

Traditions similar to this have been reported on the authority of the Imams of the members of the House (ahl al- Bayt) , peace be on them. They urge Moslems to recite the Koran and to consider carefully its verses and to understand their secrets. Without doubt the verses of the Koran develop intellect, educate souls, protect them from deviation, and guide them to the right path.

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Repetition of Reciting the Koran

As for repeating and reciting the Koran with a good voice, it penetrates the depth of the heart and inner self. It reacts with sentiments, for the Koran has maxims and sciences necessary for life.

The Imams of the members of the House (ahl al Bayt) , peace be on them, took care of reciting the Holy Koran. Thus, Imam Abu Ja‘far (al-Baqir) , peace be on him, was the best of all the people in reciting the Koran with a good voice. [107]

Abu Basï~r reported: I said to Abu Ja‘far (al-Baqir): “When I recite the Koran loudly, Satan comes to me and says: with this (recitation) you want to please your family and the people. ”Imam al-Baqir, peace be on him, said: “Recite the Koran in an intermediate recitation. Let your family listen (to that). Read the Koran with a good voice. Indeed Allah likes reciting the Koran with a good voice. ”[108]

The Koran far above Falsehood

The Holy Koran is the great miracle of Islam. “ (This is) a Book, whose verses are made decisive, then are they made plain, from One Wise, All-aware. ” “ (This Book) , there is no doubt in it, is a guide to those who guard (against evil). ”There is no contradiction in its rules nor is there any incompatibility in its verses. “And if it were from any other than Allah, they would have found in it many a discrepancy. ” “Surely this Koran guides to that which is most upright. ” “Falsehood shall not come to it from before it nor from behind it. ”Imam Abu Ja‘far (al- Baqir) , peace be on him, explained this verse, saying: “Falsehood does not come to it from before the Torah nor before the Bible and the Zabur (David's psalms). Nor from behind it means that no Book will come after it to abrogate it. ”In a narration from al-Sadiq, peace be on him: “There is no falsehood in what the Koran has told about the past nor is there falsehood in what it has told about what will happen in the future. ”

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The Imam dispraised those who distort the Koran

Imam Abu Ja‘far (al-Baqir) , peace be on him, dispraised those who distort Allah's Book. It is they who interpret its verses according to their own desires. Thus, he, peace be on him, wrote a letter to Sa‘d al-Khayr: “Among their neglecting the Book is that they have rectified its letters and distorted its penal law. Indeed they see the Koran but they do not conform to it. The ignorant admire memorizing the narration. The religious scholars are sad when they leave the care. ”[109]

Figurative Usage in the Koran

Figurative usages are famous in the language of Arabs. They are famous in many matters such as figurative predication, figurative word. Among them is the chapter on allusions. It is said that allusions are more eloquent than direct expressions. These expressions are among the nice usage and beauties of this language. The Holy Koran has a large group of figurative usage. Among them is the following Words of Allah, the Exalted: “He said: O Iblis! what prevented you that you should do obeisance to him whom I created with My two hands? ”The meaning of the word hand is the special organ. However, this is impossible for Allah, the Most High. That is because the hand is in need of a body, while this is rationally impossible for Allah, the Exalted. Mohammed b. Moslem asked Imam Abu Ja‘far (al-Baqir) about that. So, he, peace be on him, replied: “The word hand (yad) in the speech of Arabs means power and blessing. Allah, the Exalted, said: “And remember Our servant Dauwd with hands. ”He said: “And the sky We built it with hands. ”It is said: “So-and-so has many hands with me, favors and kindness. He has a white hand with me, meaning blessing. ”[110]

This means that the word hand (yad) is not used in its real meaning. Rather it is used in other than it, either figuratively or truly. That is because it includes all these meanings the Imam mentioned.

The Basmalah is Part of the Suras of the Koran

Imam Abu Ja‘far (al-Baqir) , peace be on him, and all the Imams of the members of the House (ahl al-Bayt) , peace be on them, believed that the basmalah (i. e. , in the Name of Allah, the Most Gracious, the Most Merciful) is part of the chapters of the Holy Koran. A large mass of the Moslem scholars and readers followed them in that. [111] Yahya b. Abï~ ‘Umran al-Hamadani wrote a letter to Imam Abu Ja‘far (al-Baqir) , peace be on him. In the letter he mentioned: “May I be your ransom, what is your opinion of a man (who) started his prayers with: In the Name of Allah, the Most Gracious, the Most Merciful, in the mother of the Book (i. e. , the first sura of the Holy Koran) , and when he reached to a sura other than the mother of the Book, he left it (the basmalah)? The ‘Abbasid (man) said: There is no harm in that. ”So, the Imam, peace be on him, replied to him with a letter in which he mentioned: “He (i. e. , the man who left the basmalah) should repeat it twice in spite of him (the ‘Abbasid man). [112] The traditions of the two parties (Sunna and Shi‘a) have unanimously agreed on that the basmalah is part of the suras of the Holy Koran. Those who deny that are irregular.

The Koran Was Revealed in Seven Letters

The commentators have made known that the Koran was revealed in seven letters. They claimed that Imam Abu Ja‘far (al-Baqir) , peace be on him, said: “The Koran was revealed in seven letters. ”[113] The ideas in this connection are so many that Abu Hatam has mentioned that they are thirty-five. [114]

It is necessary for us to give a brief idea about the meanings of the seven letters to know whether they are truly attributed to Imam Mohammed al-Baqir, peace be on him, or not.

The Seven Letters

There are various views about the meanings of the seven letters. The following are some of them:

1. The seven letters are: promise, threat, order, prohibition, stories, controversy, and proverbs. Ibn ‘Atiya weakened this idea. He said: “These are not called letters. ”[115]

2. They are the differing words that have close meanings such as aqbil and halum (come! come on! ) , ‘ajjil and asri‘ (be quick). Al-Tabari chose this meaning. [116] However, this meaning is untrue. That is because man, according to this meaning, has the right to read the Koran in various ways. So, this will lead to a big difference such as adding a verse or omitting it. That is because the differing words bring about differing sentences, as al- Qurtubi said. [117]

3. They are the seven chapters which the Koran brought: the prevention, the order, lawful, the unlawful, the clearly defined (verses) , the ambiguous (verses) , and the proverbs. [118] These chapters are not called letters. Besides the prevention and the unlawful are one chapter. They are therefore not seven chapters.

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4. They are the classical dialects from the dialects of the Arab. They are differing in the Koran. So, some of the Koran was revealed in the dialect of Quraysh; some of it in the dialect of Hudhayl; some of it in the dialect of Hawzan; some of it in the dialect of the Yemen; some of it in the dialect of Kinana; some of it in the dialect of Tamï~m; some of it in the dialect of Thaqï~f. This idea is ascribed to al-Bayqahi, al-Abhari, and the author of al- Qamus. However, ‘Umar opposed this idea when he said that the Koran was revealed in the dialect of Madar. [119]

5. They are seven recitations. Our master, the Professor, opposed that when he said that the famous recitations are more than seven. [120]

These are some of the opinions. Our master, the Professor, numbered ten opinions. However, he disproved them and proved that they did not lead to any result. Abu Shama wrote a book on these meanings and refuted most of them.

The Imam denied the Seven Letters

Imam Abu Ja‘far (al-Baqir) , peace be on him, denied the seven letters. What was attributed to him that he reported them is incorrect. In the (book) al-Sahï~h, Zarara reported on the authority of the Imam, who said: “Indeed the Koran is one. The One (Allah) revealed it. However, the reporters have brought about these differences. ”[121] It was reported on the authority of the Imam al-Sadiq, peace be on him, that he denied that. Al-Fudayl b. Yasar asked him: “Surely, the people say: The Koran was revealed in seven letters. ”So, al-Sadiq, peace be on him, said: “The enemies of Allah have told lies. However, the Koran was revealed in one letter from the One and Only. ”[122]

The Method of Exegesis

The trends of the commentators of the Holy Koran are different. In that they followed differing methods. Among them are:

The Exegesis through the transmitted Sayings

By that we mean interpreting the Koran through the traditions reported on the authority of the Prophet, may Allah bless him and his family, and the Imams of guidance. Most Shi‘ite commentators followed this method. Among them were al-Qummi, al-‘Askari, and the like. Their proof was that the members of the House (ahl al-Bayt) , peace be on them, were professional in the real knowledge of the Koran. Those other than them had no share in that. Imam Abu Ja‘far (al-Baqir) , peace be on him, referred to that when he said: “No one can claim that he has the deep and the surface (knowledge) of the Koran except the testamentary trustees of authority. ”[123] It is therefore the testamentary trustees of the authority who had the deep and surface knowledge of the Book. The proofs have unanimously agreed that it is incumbent on the explainers to refer to them on interpreting the Koran. Shaykh al-Tusi said: “Interpreting the Koran is not permitted except through the authentic traditions from the Prophet, may Allah bless him and his family, and the Imams whose words were similar to those of the Prophet, may Allah bless him and his family. ”[124]

The Exegesis through the Opinion

By that we mean following the hypothetical rational considerations that belong to the approbation. [125] The Mu‘tazilite and the Batanian commentators adopted that. They did not follow the traditions reported on the testamentary trustees of Allah's Apostle, may Allah bless him and his family, in their exegesis. Rather, they depended on the rational approbation. Imam Abu Ja‘far (al-Baqir) , peace be on him, prevented them from that. Qattada, the famous jurist, came to the Imam. So, the Imam said to him:

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“Are you the jurist of the people of Basrah? ”

“Yes, such they claim. ”

“I have heard that you interpret the Koran. ”

“Yes. ”

So, the Imam blamed him for that, saying:

“O Qattada, If you interpret according to your own opinion, then you will be perished and perish (the people). If you interpret it according to the opinions of the men, then you will be perished and perish (the people). Qattada, woe unto you! Those who have been addressed in the Koran know it. ”[126]

Imam Abu Ja‘far (al-Baqir) , peace be on him, confined the knowledge of the Holy Book to the members of the House (ahl al-Bayt) , peace be on them. That is because they knew the clearly defined (verses) , the ambiguous (verses) , the abrogating (verses) , and the abrogated (verses). The people other than them had not such knowledge. It was reported on the authority of the Imams, peace be on him, who said: “There is nothing farther from the mind of the men than the exegesis of the Koran. The beginning of the verse is on a thing and its end is on other thing. It is a coherent speech with various meanings. ”[127]

As for following the surface of the Book is not numbered of the exegesis through the opinion which is forbidden. Some traditionalists opposed its proof. They cleaved to proofs which the fundamentalists refuted. [128]

Imam al-Baqir's Exegesis

Imam Abu Ja‘far (al-Baqir) , peace be on him, wrote a book on the exegesis of the Holy Koran. Mohammed b. Ishaq al-Nadï~m mentioned the book in his book al-Fihrast when he mentioned the books written on the exegesis of the Holy Koran. He said: “Abu al-Jarud Zyad b. al-Munzir, the head of the Jarudiya, reported the book of al- Baqir Mohammed b. ‘Ali b. al-Husayn. ”Sayyd Hasan al-Sadr said: “A group of the reliable Shi‘ites reported the book from him from the days of his righteousness. Among them was Abu Basï~r Yahya b. al-Qasim al-Asadi. ‘Ali b. Ibrahï~m b. Hashim al-Qummi mentioned it in his book al-Tafsï~r on the authority of Abu Basï~r. [129] The narrators said: “Jabir b. Yazï~d al-Ju‘fi wrote a book on the exegesis of the Holy Koran. He learnt the exegesis from the Imam. ”[130]

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Examples of al-Baqir's Exegesis

The explainers reported many verses of the Holy Koran interpreted by the Imam. The following are some of them:

1. The Words of Allah, the Exalted,: “These shall be rewarded with the ghurfa (house) because they were patient. ”[131] Al-Baqir, peace be on him, said: “The ghurfa (house) is the garden. It is a reward for them, for they were patient towards poverty in the world. ”[132]

2. The Words of Allah, the Most High: “And to whomsoever My wrath is due he shall perish indeed. ”[133] Abu Ja‘far (al-Baqir) , peace be on him, was asked about the wrath of Allah. So, he peace be on him, replied: “His dismissal and His punishment. ”[134]

3. The Words of Allah, the Exalted, “And most surely I am most Forgiving to him who repents and believes and does goods, then continues to follow the right direction. ”[135] The Imam, peace be on him, interpreted “following the right direction”as following the Imams of the members of the House (ahl al-Bayt). Then he said: “By Allah, if a person worships Allah throughout his life between the corner (of the Kaaba) and the standing place (of Abraham) and does not follow us, Allah will throw him down on his face into the fire. ”[136]

4. The Words of Allah, the Exalted: “O Apostle, deliver what has been revealed to you from your Lord. ”[137] He, peace be on him, said: “By that Allah meant what He revealed to the Apostle, may Allah bless him and his family, concerning the outstanding merits of ‘Ali. ”[138] He, peace be on him, reported that Allah revealed to His Apostle to appoint ‘Ali successor. However, he was afraid that that would be difficult for a group of his Companions. So, Allah, the Most High, revealed this verse to encourage him to carry out His order. [139]

5. The Words of Allah, the Exalted: “Leave Me and him whom I created alone. ”[140] This verse was revealed concerning al-Walï~d b. al-Mughï~ra al-Makhzumi, who accused the Prophet, may Allah bless him and his family, of magic. The people called al-Walï~d the alone. Thus, the verse was revealed to threaten him. Mohammed b. Moslem reported on the authority of Abu Ja‘far (al-Baqir) , who said: “The alone is the illegitimate child. ”Zarara said: “Abu Ja‘far (al-Baqir) was told that one of the Hashimites said in his oration: “I am the son of the alone. ”So, the Imam said: “Woe unto him! If he knew who the alone was, he would not boast of him. ”Thus, we said to him: “Who is he? ”He said: “The unfathered child. ”[141]

6. The Words of Allah, the Exalted: “The angels and Gabriel descend in it by the permission of their Lord. ”[142] He, peace be on him, said: “The angels and the recorders descend to the lower world. They record the affairs that hit people within a year. That is up to Allah's will. ”Allah makes to pass away and establishes what He pleases, and with Him is the mother of the Book. ”[143]

7. The Words of Allah, the Exalted: “So, they shall be thrown down into it, they and they erring ones. ”[144] The meaning of the verse is that the erring ones and the atheist powers will be thrown all together into the fire. Imam Abu Ja‘far (al-Baqir) , peace be on him, said: “The verse was revealed concerning the people who described just things with their tongues, and then they did other than them. ”[145]

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8. The Words of Allah, the Exalted: “And they did not do Us any harm, but they made their own souls suffer loss. ”[146] Interpreting this verse, the Imam, peace be on him, said: “Allah is not oppressed, for He is Great and Powerful. However, He mixed us with Himself. So, He regarded the oppression against us as oppression against Him and our authority as His authority. So, He said: ‘Only Allah is your authority and His apostle and those who believe. ’”He meant the Imams from us. In another place He said: “And they did not do Us any harm, but they made their own souls suffer loss. ”[147]

9. The Words of Allah, the Exalted: “So, ask the people of the reminder if you do not know. ”[148] Mohammed b. Moslem said: I said to Imam Abu Ja‘far (al-Baqir): “Some of us claim that this verse concerns the Jews and the Christians. ”He said: “Therefore they summon you to their religion. ”Then he, peace be on him, pointed to his chest and said: “We are the people of the reminder and we are the people who are questioned. ”[149]

10. The Words of Allah, the Exalted: “Are those who know and those who do not know alike? Only the men of understanding are mindful. ”[150] He, peace be on him, said: “It is we who know and our enemy is he who does not know. Our followers are the men of understanding. ”[151]

11. The Words of Allah, the Exalted: “Nay! these are clear communications in the breasts of those who are granted knowledge. ”[152] Imam Abu Ja‘far (al-Baqir) said that “those who are granted knowledge”concerns the Imams of the members of the House (ahl al-Bayt) , peace be on them. [153] Abu Basï~r reported that Imam Abu Ja‘far (al-Baqir) recited this verse and pointed with his hand to his chest. [154]

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12. The Words of Allah, the Exalted: “ (Remember) the day when We will call every people with their Imam. ”[155] Jabir b. Yazï~d al-Ju‘fi reported on the authority of Imam Abu Ja‘far (al-Baqir) , peace be on him, who said: When this verse was revealed, the Moslems said: “O Allah's Apostle, are you not the Imam of all people? ”He, may Allah bless him and his family, said: “I am the Apostle of Allah for all people. However, there will be Imams over the people. They will be from my Household. They will assume the Imam over the people. However, the people will accuse them of lying. The Imams of unbelief and misguidance and their followers will oppress them. So, whoever supports, follows, and believes them will belong to me, be with me, and meet me. Whoever oppresses them, accuses them of lying will not belong to me nor will he be with me. Moreover, I will disown myself of him. ”[156]

13. The Words of Allah, the Exalted: “Then We gave the Book for an inheritance to those whom We chose from among Our servants, but of them is he who makes his soul suffer a loss, and of them is he who takes a middle course, and of them is he who is foremost in deeds of goodness by Allah's permission. ”[157] Salim asked Imam Abu Ja‘far (al-Baqir) about this verse. So, he, peace be on him, said: “He who is foremost in deeds of goodness is the Imam. He who takes a middle course is he who knows the Imam. He who makes his soul suffer a loss is he who does not know the Imam. ”[158] Zyad b. al-Munzir reported on the authority of the Imam, peace be on him, who said: “As for him who makes his soul suffer a loss is he who does a good deed and another bad one. As for him who takes a middle course is he who worships (Allah) very much. As for those who are foremost in deeds of goodness are ‘Ali, al-Hasan, al-Husayn, and those who died martyrs from the family of Mohammed, may Allah bless him and his family. ”[159]

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14. The Words of Allah, the Exalted: “Surely in this are signs for those who examine. ”[160] He, peace be on him, said: The Commander of the Faithful said: “Allah's Apostle, may Allah bless him and his family, was the one who examined. I, after him, and the Imams from my progeny are the ones who examine. ”[161]

15. The Words of Allah, the Exalted: “And that if they should keep to the (right) way, We would certainly give them to drink of abundant water. ”[162] He (al-Baqir) , peace be on him, said: “By that Allah meant that if they should keep to the authority of ‘Ali b. Abï~ Talib, the Commander of the Faithful, peace be on him, and the testamentary trustees of authority from his sons, and obey their orders and prohibitions, He would certainly give them to drink of abundant water, namely He would fill their hearts with belief. The (right) way is the belief in the authority of ‘Ali and the testamentary trustees. ”[163]

16. The Words of Allah, the Exalted: “Say: Allah is sufficient as a witness between me and you and whoever has knowledge of the Book. ”[164] Barï~d b. Mu‘awiya asked Imam Abu Ja‘far (al-Baqir) , peace be on him, about those whom the Words of Allah the Exalted: “And whoever has knowledge of the Book” concern. So, he, peace be on him, said: “He meant us. ‘Ali was the first of us, the most meritorious of us, and the best of us after the Prophet, may Allah bless him and his family. ”[165]

17. The Words of Allah, the Exalted: “But indeed We have given to Abraham's children the Book and the wisdom, and We have given them a grand kingdom. ”[166] Barï~d al-‘Ajali asked Imam Abu Ja‘far (al-Baqir) , peace be on him, about this verse. So, he, peace be on him said: “He made Abraham's children Apostles, Prophets, and Imams. Why do they accept that in the family of Abraham and refuse to accept it in the family of Mohammed, may Allah bless him and his family? ”Barï~d said: “What is the meaning of ‘And We have given them a grand kingdom? ’”The Imam replied: “llah made them Imams. Whoever obeys them obeys Allah. Whoever disobeys them disobeys Allah. That is the grand kingdom. ”[167]

18. The Words of Allah, the Exalted: “And I breathed into him of My spirit. ”[168] The Imam, peace be on him, was asked about the spirit. So, he said: “It is the power. ”[169]

19. The Words of Allah, the Exalted: “Were it not for that he had seen the manifest evidence of his Lord. ”[170] The Imam, peace be on him, said to Jabir al-Ju‘fi: “What do the Iraqi jurists say concerning this verse? ”Jabir replied: “He (Joseph) saw Jacob biting his thumb. ”Thus, the Imam, peace be on him, said: [My father related to me on the authority of my grandfather, ‘Ali b. Abï~ Talib, who said: ] “As for the manifest evidence which Joseph saw when she made for him and he made for her was that she went to an idol crowned with pearls and corundum in the house to cover it with a white garment so that it would not see her or she felt shame of it. ”So, Joseph asked her: “What is this? ”She replied: “It is my lord. I feel shame of it when it see in this manner. ”So, Joseph said: “Do you feel shame of an idol that does not avail nor does it harm nor does it see? Then why do I not feel shame of my Lord Who has the power over every soul? By Allah, you will never obtain that from me. ”That is the manifest evidence. [171]

These are some of the verses which Imam Abu Ja‘far (al-Baqir) , peace be on him, interpreted. With this we end our talk about his exegesis of the Holy Koran.

Theology

Imam Abu Ja‘far (al-Baqir) researched many theological matters during his lectures. He was asked about the most complicated matters in this science. He answered them. Worth mentioning, the time of the Imam was the most sensitive of all the times. That is because the Islamic conquer included most areas of the world and the peoples of the earth. That moved a wave of spite in the souls of the enemies of Islam, from the helpless peoples and other than them. Thus, they launched a propagating campaign against the Islamic thought. They proclaimed doubts and imaginations among the children of the Moslems. Meanwhile the Umayyad governments encouraged anti-Islam thoughts. No one has mentioned that the Umayyad rulers resisted these thoughts and prevented them from spreading among the Moslems. In the meantime nobody was ready to save the Moslems from these thoughts except Imam Abu Ja‘far (al-Baqir) , peace be on him, who refuted them with strong proofs. We will mention that in detail when we talk about the time of the Imam.

However, the following are some of the theological researches which the Imam did:

Monotheism

Imam Abu Ja‘far (al-Baqir) , peace be on him, studied the most important matters of monotheism. He uncovered them. He refuted the doubts and imaginations which were raised about them. Among what he studied are:

1. Allah is not attained through Reason The unquestionable thing is that man is unable to know with all his intellectual the reality of Allah, for reason has limited imaginations. Al-Shafi‘i said: “Indeed reason has a limited end as the eye has. ”

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All things which man senses are found at a certain place and time. Reason cannot imagine beings without a place or things without time. Thus, reason is unable to attain the reality of Allah, for neither time nor place can encompass it. In other words, Allah created the time and the place. Besides reason is unable to understand the reality of many things in the universe. Among them is the unseen reality which reason has not understood yet.

The conceptualization of the heart, though it has vast imagination, is unable to attain the essence of Allah. The eye is unable to attain it, too. Imam Abu Ja‘far (al-Baqir) , peace be on him, stated that when he was asked about these words of Allah, the Exalted: “The eyes attain Him not, but He attains the eyes. ”[172] He, peace be on him: “The conceptualization of hearts are keener and sharper than the perceptions of the eyes. Through the conceptualization of the heart you can perceive countries like Sind, Hind (India) and other cities which you have never visited, although you have not seen them with your eyes. How can your eyes see Him when the conceptualization of your heart cannot attain Him? ”[173]

Indeed the eye shall come back confused and fatigued when it tries to perceive the essence of Allah, the Most High, the Creator of the cosmos, and giver of life. Ibn Abï~ al-Haddï~~d said:

O Miracle of the cosmos, thinking has become unsound concerning You.

Whenever my thinking moves toward You a span of the hand, it escapes for a mile.

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You have perplexed men of understanding and confused intellect. [174]

There is nothing remoter than attaining the essence of Allah, the Exalted, for reason is unable to attain it. Thus, ‘Abd al-Rahman b. Abï~ al-Najran asked Abu Ja‘far (al-Baqir) , peace be on him, about Allah, the Most High. He said: “Should I think of anything (to understand Allah)? ”The Imam, peace be on him, replied: “Yes, but you have to imagine a thing which the mind cannot contain and which is without limit. He is unlike whatever comes into your mind. Nothing resembles Him nor can any thought reach Him. How can He be perceived when He is totally different from whatever is conceived and is the reverse of whatever is imagined. (Because Allah cannot be limited through the limitations of the mind or the senses. ) Certainly, the thing which cannot be encompassed by the mind and which is without limits is that which should be imagined. ”[175]

2. The Eternity of the Necessary Being As for the Eternity of the Necessary Being, it is among the keenest theological and philosophical studies. A man asked Imam Abu Ja‘far (al-Baqir) , peace be on him: “Tell me from when your Lord has been in existence? ”The Imam replied: “Woe unto You! The question when and how long arises only in respect of things that (previously) were non-existant. Verily, my lord, the Blessed and Exalted, has always been Ever-living, without time or modality. Coming into existence does not apply to Him Who exists eternally nor does ‘how He exists’ apply to His existence nor does ‘where He exists’ apply to him, for He is neither in a thing nor on a thing. He did not invent a place for His location, nor was there any enhancement in His might after He had created the universe, nor had He been weak before its creation, nor was He alone before His act of creation, nor does He resemble anything that can be remembered, nor was He without dominion before creating the universe, nor will He be bereft of dominion after the universe passes away.

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He is Ever-living, Self-subsisting, the Almighty Lord without the category of life. He was the Almighty Lord before creating things, and He is the Absolute Lord after the creation of the universe. None of the categories of ‘how’ or ‘where’ or ‘when’ or ‘how much’ nor any ‘limit’ apply to his existence. He is not recognized by resemblance with anything nor does He become decrepit due to His endless existence. Nothing can strike awe in Him. Rather, all things are awe-struck by fearing Him. He was in existence before the appearance of life as such. Neither is He in existence such as can be described, nor can it be confined to any state and condition. He does not rest anywhere nor does He abide at a place that is in the neighborhood of another place. However, He is known as Living, the Lord whose might and dominion will never end. He has created of His own will whatever and whenever He desired. He can neither be confined, nor fractioned, nor can He be destroyed. He is the First without any modality and the Last without any space. ‘And all things are perishable except His face. ’ ‘His are the creation and the command. Blessed be Allah, the Lord of all beings. ’

“O Questioner, woe unto you! Surely, my Lord can never be encompassed by the imagination. Doubts cannot descend upon him. Nor can He be affected (by anything). Nor is He anybody's neighbor. Nor can events happen to Him. He can neither be questioned about anything nor is He ashamed of anything. ‘Slumber seize Him not, neither 

sleep. ’ ‘To Him belong all that is in the heavens and the earth and all that is between them, and all that is underneath the soil. ’”[176] This wonderful paragraph of the speech of the great Imam has encompassed the eternity of the Necessary Being and His Unity. It has deemed Him far above comparison with His creatures which genus and species limit, and which are in need of the cause in their existence and non-existence. Moreover, they are in need of time and place. Allah is far above all that, for He is the first and the last, outward and inward, and He knows all things. A researcher asked the Imam: “Who is Allah? ” He replied: “The One and Only. ” It was said to him: “How is He? ” He answered: “He is a Powerful King. ” It was said to him: “Where is He? ” He replied: “He is watching. ” So, the researcher said: “I am not asking you about this. ” He said: “These are the attributes of Allah. Other than them are the attributes of creatures. ”

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They wanted to know the essence of Allah through their senses and reason. They did not know that He was far above what reason attains and what conceptualization perceives. There is no god but He, the Ever living, the Self- subsisting.

However, in this speech, the Imam, peace be on him, discussed the most important theological matters which no one of the Moslem theologians and philosopher had discussed before him except his grandfather Imam ‘Ali, the Commander of the Faithful, peace be on him. As for encompassing and explaining the speech of the Imam, peace be on him, it needs a detailed study. The Moslem philosophers have taken care of the points which the Imam has mentioned in his speech. They have produced evidence in support of them. [177]

3. Talking about the Essence of Allah is forbidden Imam Abu Ja‘far (al-Baqir) , peace be on him, prevented Moslems from talking about the essence of Allah, the Most High. That is because that depends on a deep philosophy which the reason of the simple people is unable to understand. In other words they have little knowledge. Thus, they fall into the tricks of the Satan. Then they go out of belief and come into polytheism. In this connection the Imam, peace be on him, said: “Talk about all things, but do not talk about the essence of Allah. ”[178]

He, peace be on him, said: “Talk about the creation of Allah, but do not talk about Allah Himself, for that increases the owner of the talk nothing except perplexity. ”[179]

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Indeed talking about the essence of Allah increases man nothing except perplexity and throwing destructive manners and doubts. As for thinking of the creation of Allah and considering carefully the universe, they will lead man to belief in Allah. That is because the creation of all creature indicates the Great Creator. Darwin said: “It seems that all the creatures that live in the earth belong to one eternal shape. The Creator has breathed life into them. ”[180] It is false to say that chance has created all these worlds. It is impossible for chance to find a well- woven regulation that depends on knowledge. Why does chance not create the plane and modern sets which thinking and science have found?

4. The Knowledge of Allah The knowledge of Allah has encompassed all things. The knowledge of Allah is the same before and after the creation of things. That is because He has created them. He knows what souls and hearts have. Mohammed b. Moslem reported on the authority of Abu Ja‘far (al-Baqir) , peace be on him, who said: “Allah, the Great and Almighty, was there when nothing else existed. He has been eternally knowing whatever come into being. And His knowledge of a thing before it comes into being is exactly the same as it is after its being. ”[181]

5. The Essence of Monotheism Jabir b. Yazï~d al-Ju‘fi asked Imam Abu Ja‘far (al-Baqir) , peace be on him, to teach him something of monotheism. So, he, peace be on him, said: “Indeed Allah, whose names are blessed and Who is Exalted in the transcendence of His Essence, is the One (the only One). He is unique in Oneness, and He attributed Oneness to Himself when He was alone. Then, He made His Unity evidently known to His creatures. Thus, Allah is One, Unique, Self-dependent, and All-holy. All things worship Him and turn to Him in repentance. And His knowledge embraces all things. ”[182]

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6. The Attributes of Allah Surely, the attributes of the Wise Creator are exactly the same as His Essence. There is no number among them, as it has been proved in theology. Some Iraqis deviated from the right path. So, they proclaimed that Allah, the Most High, heard with other than with He saw, and saw with other than with He heard. In that He is similar to His creatures. Mohammed b. Moslem told Imam Abu Ja‘far (al-Baqir) , peace be on, about that. So, the Imam said: “They have told lies, become atheists, and likened (Allah to His creatures). Far is Allah above that. Indeed He is All-Hearing, All-Seeing. He hears with what He sees, and sees with what He hears. ”

Then Mohammed b. Salim said: “They claim that He sees according to what they think. ”So, the Imam, peace be on him, refuted their claims, saying: “Be Allah Exalted, the one who has the attribute of the creature perceive, but Allah is not such. ”[183]

7. Doubt and Unbelief Surely, the doubt and unbelief in Allah, the Creator of the skies and the earth, have bad final results. Among them is that no deed is accepted from the one who doubts Allah and the one who disbelieves in Him. Their deeds will not avail them on the Day of Judgment. For this reason, the Imam, peace be on him, said: “The deed with doubt and unbelief is useless. ”[184]

With this we end our talk about the words of Imam Abu Ja‘far (al-Baqir) , peace be on him, on monotheism.

Footnote

[1] Safinat al-Bihar, vol. 2.

[2] ‘Aqidat al-Shi‘a, p. 123.

[3] Al-Manaqib, vol. 3, p. 331.

[4] Al-Imam Zayd, p. 22.

[5] ‘Uyyun al-Akhbar wa Funun al-Athar, p. 213.

[6] Nasikh al-Tawarikh, vol. 2, p. 219.

[7] Ibid, p. 217.

[8] Ibid.

[9] A‘lam al-Wara, p. 270.

[10] Al-Khisal, p. 4.

[11] Ibid, p. 5.

[12] Ibid, p. 10.

[13] Ibid, p. 11.

[14] Ibid, p. 14.

[15] Ibid.

[16] Ibid, p. 15.

[17] Ibid, p. 17.

[18] Usul al-Kafi, vol. 2, p. 616.

[19] Al-Khisal, p. 31.

[20] Ibn al-Maghazili, Manaqib ‘Ali b. Abi Talib, p. 40.

[21] Ibid, p. 42.

[22] Ibid, p. 44.

[23] Ibid, p. 64.

[24] Yanabi‘ al-Mawadda, p. 266.

[25] Ibn al-Maghazili, Manaqib ‘Ali b. Abi Talib, p. 40.

[26] Al-Khisal, p. 34.

[27] Ibid, p. 35.

[28] Ibid, p. 36.

[29] Ibid.

[30] Ibid, p. 41.

[31] Ibid, p. 47.

[32] Ibid, p. 58.

[33] Ibid, p. 60.

[34] Ibid, p. 71.

[35] Al-‘Aqd al-Farid, vol. 5, p. 277.

[36] Safinat al-Bihar, vol. 2, p. 409.

[37] Al-Khisal, p. 78.

[38] Ibid, p. 84.

[39] Ibid, p. 94.

[40] Ibid, p. 106.

[41] Ibid, p. 108.

[42] Ibid, p. 138.

[43] Ibid, p. 147.

[44] Ibid, p. 164.

[45] Ibid, p. 167.

[46] Ibid, p. 180.

[47] Ibid, p. 188.

[48] Ibid, p. 203.

[49] Ibid, p. 205.

[50] Ibid, 208.

[51] Ibid, p. 217.

[52] Ibid, p. 221.

[53] Ibid, p. 228.

[54] Ibid, p. 231.

[55] Ibid,p. 236.

[56] Ibid, p. 240.

[57] Ibid, p. 247.

[58] Ibid, p. 260.

[59] Ibid, p. 262.

[60] Ibid, p. 267.

[61] Ibid, 288.

[62] Ibid, p. 292.

[63] Ibid, p. 300.

[64] Ibid.

[65] Ibid, p. 308.

[66] Ibid, 310.

[67] Ibid, p. 311.

[68] Ibid, p. 403.

[69] Ibid, p. 414.

[70] Ibid, p. 415.

[71] Ibid, p. 416.

[72] Al-Bayan wa al-Tabiyyin, vol. 2, p. 263.

[73] Ibid, p. 262.

[74] Al-Saduq, p. 257.

[75] Ibid, p. 9.

[76] Ibid, p. 11.

[77] Ibid, p. 18.

[78] Ibid, p. 54.

[79] Usul al-Kafi.

[80] Wasilat al-Mal fi ‘Ad Manaqib al-Al, p. 61.

[81] Ibn al-Maghazili, al-Manaqib, p. 85.

[82] Siyar A‘lam al-Nubala’, vol. 4, p. 242.

[83] Al-Sirat al-Sawi, p.

[84] Al-Karajiki, al-Istinsar, ‘ala al-A’imma al-Athar, p. 8.

[85] Ibid.

[86] Al-Khisal, p. 49.

[87] Ibid, p. 109.

[88] Ibid, p. 119.

[89] Ibid,p. 180.

[90] Ibid, p. 215.

[91] Ibid, p. 398.

[92] Ibid, p. 454.

[93] Usul al-Kafi, vol. 1, p. 23.

[94] Al-Khisal, p. 95.

[95] Usul al-Kafi, vol. 1, p. 220.

[96] Al-Khisal, p. 103.

[97] Al-Saduq, al-Amali, p. 178.

[98] Kamil al-Ziyarat, p. 108.

[99] Tarikh Dimashq, vol. 51, pp. 37-38.

[100] ‘Illal al-Sharai‘, p. 158.

[101] Al-Sirat al-Sawi, p. 119.

[102] Ibn Sa‘d, al-Tabaqat, vol. 8, p. 463.

[103] Al-Khawarizmi, al-Manaqib, p. 226.

[104] Al-Maghazili, p. 245.

[105] Nasikh al-Tawarikh, vol. 2, p. 204.

[106] Al-Bayan fi Tafsir al-Qur’an, p. 25.

[107] Usul al-Kafi.

[108] Al-Bayan fi Tafsir al-Qur’an, p. 210.

[109] Al-Wafi, p. 274.

[110] Nasikh al-Tawarikh, vol. 1, p. 434.

[111] Tafsir al-Alusi, vol. 1, p. 39.

[112] Furu‘ al-Kafi, vol. 3, p. 312.

[113] Ghayat al-Nihaya fi Tabaqat al-Qurra’, vol. 2, p. 202.

[114] Al-Qurtubi, Tafsir, vol. 1, p. 9.

[115] Nazra ‘Amma fi Tarikh al-Fiqh al-Islami, p. 67.

[116] Al-Tabari, Tafsir, vol. 1, p. 15.

[117] Al-Qurtubi, Tafsir, vol. 1, p. 36.

[118] Al-Bayan fi Tafsir al-Qur’an, p. 183.

[119] Ibid, p. 185.

[120] Ibid, p. 191.

[121] Usul al-Kafi.

[122] Ibid.

[123] Al-Wafi, vol. 2, p. 130.

[124] Al-Tibyan, vol. 1, p. 4.

[125] Al-Ansari, Fara’id al-Usul.

[126] Al-Bayan fi Tafsir al-Qur’an, p. 267.

[127] Fara’id al-Usul, p. 28.

[128] Ibid.

[129] Al-Shaykh al-Tusi, al-Fihrast, p. 98.

[130] Al-Njashi.

[131] Koran, al-Furqan, 70.

[132] Al-Bidaya wa al-Nihaya, vol. 9, p. 301.

[133] Koran, Taha, 82.

[134] Al-Fusul al-Muhimma, p. 227.

[135] Koran, Taha, 83.

[136] Majjma‘ al-Bayan (Beirut) , vol. 7, p. 23.

[137] Koran, al-Ma’ida, 67.

[138] Khasa’is al-Wahi al-Mubin, p. 30.

[139] Majjma‘ al-Bayan, vol. 4, p. 223.

[140] Koran, al-Muddathir, 11.

[141] Majjma‘ al-Bayan, vol. 11, p. 378.

[142] Koran, al-Qadr, 4.

[143] Da‘a’im al-Islam, vol. 1, p. 334.

[144] Koran, al-Shu‘ara’, 94.

[145] Usul al-Kafi, vol. 1, p. 47.

[146] Koran, al-Baqara, 57.

[147] Usul al-Kafi, vol. 1, p. 146.

[148] Koran, al-Anbiya’, 7.

[149] Usul al-Kafi, vol. 1, p. 211.

[150] Koran, al-Zumar, 9.

[151] Usul al-Kafi, vol. 1, p. 212.

[152] Koran, al-‘Ankabut, 49.

[153] Majjma‘ al-Bayan, vol. 7, p. 288.

[154] Usul al-Kafi, vol. 1, p. 212.

[155] Koran, al-Isra’, 17.

[156] Usul al-Kafi, vol. 1, p. 215.

[157] Koran, Fatir, 32.

[158] Usul al-Kafi, vol. 1, p. 214.

[159] Majjma‘ al-Bayan, vol. 7, p. 409.

[160] Koran, al-Hijr, 75.

[161] Usul al-Kafi, vol. 1, p. 219.

[162] Koran, al-Jinn, 16.

[163] Usul al-Kafi, vol. 1, p. 220.

[164] Koran, al-Ra‘d, 43.

[165] Usul al-Kafi, vol. 1, p. 229.

[166] Koran, al-Nisa’, 54.

[167] Usul al-Kafi, vol. 1, p. 206.

[168] Koran, al-Hijr, 29.

[169] Tafsir al-Burhan, p. 55.

[170] Koran, Yousif, 24.

[171] Al-Bidaya wa al-Nihaya, vol. 9, p. 310.

[172] Koran, al-An‘am, 103.

[173] The tradition has been ascribed to Imam al-Jawad.

[174] Sharh Nahjj al-Balagha, vol. 13, p. 51.

[175] Usul al-Kafi, vol. 1, p. 82.

[176] Ibid, pp. 88-89.

[177] The great Moslem Philosopher, Sadr al-Din al-Shirazi,

has discussed that objectively in his book

‘al-Shawahid al-Rabawiya’.

[178] Usul al-Kafi, vol. 1, p. 92.

[179] Ibid.

[180] Al-Nishu’ wa al-Irtiqa’, p. 47.

[181] Usul al-Kafi, vol. 1, p. 107.

[182] Ibid, p. 123.

[183] Ibid, p. 108.

[184] Jami‘ al-Sa‘adat, vol. 1, p. 117.

CHAPTER VII: KUTHAYR ‘AZZAH AND AL-KUMAYT

Kuthayr ‘Azzah

The two famous poets, Kuthayr ‘Azzah and al-Kumayt al-Asadi, had close relationships with Imam Abu Ja‘far (al-Baqir) , peace be on him. For they believed in his Imamate. They regarded obedience to him as obligatory. Thus, they devoted themselves to him. So, they were famous for that. We will mention some of their affairs and their close relationship with the Imam, peace be on him.

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Kuthayr ‘Azzah

As for Kuthayr ‘Azzah, he was Abu Hamzah al-Khuzai al-Madani. He was among the Arab lovers. He fell in love with ‘Azzah, daughter of Jamï~l. He had many stories with her. The biographers have mentioned them. Ibn Ishaq said: “Kuthayr was the best Moslem poet in poetic talents. ”[1]

His Obedience to the Members of the House (ahl al-Bayt) , peace be on them.

Kuthayr was very obedient to the members of the House (ahl al-Bayt) , peace be on them. He devoted his life to them. He did not hide his obedience to them from the Umayyads. ‘Abd al-Malik b. Marwan asked him to swear by Imam ‘Ali, the Commander of the Faithful, peace be on him, to tell him about the one who was more than him in love. So, Kuthayr replied: “If you ask me to swear by you, I will tell you. ”Marwan did that. So, Kuthayr told him about the love of some lovers. [2]

His Obedience to al-Baqir

Kuthayr loved Imam Abu Ja‘far (al-Baqir) , peace be on him, very much. He obeyed him and believed in his Imamate. The historians said: “A man saw Kuthayr riding (his horse). Meanwhile the man saw Imam Abu Ja‘far, peace be on him, waking. So, he blamed Kuthayr , saying: ‘Why are you riding (your horse) and Abu Ja‘far is waking? '”

“He ordered me to do that. I prefer his obedience to his disobedience. So, I have ridden (the horse) ,”[3] replied Kuthayr.

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This answer proves Kuthayr's good manners and perfect faith. For obedience to the Imam was obligatory. Thus, he had no way to disobey him.

Kuthayr praised the Sons of Marwan

Kuthayr praised the sons of Marwan very much. Thus, they glorified and honored him. [4] He composed poems to praise them. The poems have been mentioned in his Divan. However, he was not serious in praising them. He did not believed in what he said. Rather, he praised them to get their money and gifts. He mocked them. He likened them to snakes and scorpions. The historians reported that he came to Imam Abu Ja‘far, peace be on him. Thus, the Imam, peace be on him asked him: “Are you from our followers? Why do you praise Marwan's household? ”

Kuthayr answered: “I mock them. I liken them to snakes and scorpions. Have you not heard my poem concerning ‘Abd al-‘Azï~z b. Marwan.

Abd al-Malik understood that, so he said to his brother ‘Abd al-‘Azï~z: “He did not praise you. Rather, he likened you to snakes. ”‘Abd al-‘Azï~z reported that to me. So I said to him: “By Allah, I will liken him to the snake. Then he will not deny that. Then I composed a poem concerning him. ”

When I read the poem before ‘Abd al-‘Azï~z, he gave me many gifts. For he did not understand what I said. [5]

Accordingly, Kuthayr was not serious when he praised the sons of Marwan. He did not believe in what he said. Rather, he mocked them. Moreover, he deceived them to take money from them. For they took the money illegally. Kuthayr had no way to take money except through this way.

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His Death

Kuthayr died in the year 105 A. H. He died on the same day when ‘Ukrima died. (The people) prayed over them at one place. Then the people said: “The most knowledgeable of people in jurisprudence and poetry has died. ”[6] Then the people escorted the deceased to their final resting place. Among them was Imam Abu Ja‘far, peace be on him.

Fabricated Narration

Some historians have mentioned a narration, but we think that the narration is among the fabricated narrations. The historians reported the narration on the authority of Yazï~d b. ‘Urwa, who said: “The women prevailed at the funeral. They wept over him and mentioned ‘Azzah during their weeping. So, Mohammed b. ‘Ali (Abu Ja‘far) said: ‘Open the way for me to go to the coffin. ’ So, we pushed the women away from the coffin. Abu Ja‘far hit the women with his sleeve. Then he said: ‘O girl friends of Joseph, go away! Thus one of the women came to the Imam and said to him: ‘O Son of the Apostle of Allah, you are right. We are the girl friends of Joseph. We were better than you towards him. ' Abu Ja‘far said to one of his retainers: ‘Keep her till we come back. ' When they had buried Kuthayr, he ordered the woman to be brought. He, peace be on him said to her: ‘Were you who said that you were better than us? ' 'Yes, son of the Apostle of Allah, will you make me safe from your anger? ' asked the woman. ‘You are safe from my anger. So, explain that,' replied the Imam. So, the woman explained: ‘O Son of the Apostle of Allah, we summoned Joseph to pleasures such as food, drink, and enjoyment. However, you, men, threw him into the well, sold him for low prices, and imprisoned him in prison. Therefore, who are more merciful for him- you or we? ' The Imam admired the woman. Thus, he said to her: ‘What a generous woman you are! You overcome all women. Have you a husband? ' ‘I have a man whose husband is I,' she replied. The woman went away. A man from the people, who knew the woman, said: ‘This is Zaynab al-Ansariya, the daughter of Mu‘ayqib. '”[7]

Criticisms

1. Why did the women gathered around Kuthayr's corpse? Why was it difficult for the Imam to reach him? Why did he order the women to be pushed away? This narration is incorrect. For women were not permitted to take part in such ceremonies. Rather, she was ordered not to leave her house.

2. The Imam was rude with the ladies who gathered around the corpse. This makes the fabrication of this narration sure. That is because the Imam, peace be on him, was the ideal example for high manners and noble morals. So, he was far above obscene words.

3. A conversation took place between the Imam and the Ansari lady. He asked her whether she had a husband. This also makes us sure of the fabrication of the narration. Is this appropriate for the Holiness of the Imam. Accordingly, this narration is imaginary. With this we will end our talk about the biography of Kuthayr ‘Azzah. [8]

Al-Kumayt Al-Asadi

Point

Al-Farazdaq said: “Al-Kumayt was the poet of the first and the last. ”[9] ‘Ukrima al-Dabbi said: “Were it not for his poetry, there would be no translator for the language nor would there be a tongue for explanation. ”[10]

He was the foremost thinker and writer of the period. He played an important role in developing Arab culture and Islamic scientific movement. The following are some bright sides of his life.

His Birth and his Early Life

Al-Kumayt was born in the year 60 A. H. It was the year when the Moslem community was bereaved of Imam Husayn, the Lord of martyrs, peace be on him. [11] So, that tragedy impressed him. It reacted on his feelings and sentiments. That appeared in his poetry through which elegized Imam al-Husayn, peace be on him.

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As for his early life, it was in Kufa, the capital of the Shi‘ites, and the place of revolts against the Umayyads. He was brought up on the love for the members of the House (ahl al-Bayt) , peace be on them. So, the love for them was among his elements.

His Talents

Al-Kumayt was among the unique in history. He was among the prominent figure in the Arab nation. He was endowed with noble talents and high qualities. A historian numbered his qualities as ten. The historian said: “Al- Kumayt had ten qualities, of which no poet had. He was the orator of Asad's (tribe). He was the jurist of the Shi‘ites. He was a memorizer of the Holy Koran. He was steadfast. He was a writer with good calligraphy. He was a genealogist. He was disputatious. He was the first to debate (with others) on Shi‘ism. He was a bowman. No one from Asad's sons was better than him in sharpshooting. He was a pious brave knight. Moreover, he was famous for open Shi‘ism. ”[12]

His Poetry

As for his poetry, it is among the masterpieces of Arab literature. It is the most wonderful of all that Arab poets have composed. In his poetry, he did not incline to joking and impudence. With that he separated himself from the poets of Umayya and the ‘Abbasid periods. For they used their intellectual talents in amusement, futility, and corrupt manners.

As for al-Kumayt, he devoted his poetry to his masters from the Hashimites. Thus, proclaimed their noble deeds and their outstanding merits through wonderful Arab poetry.

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The historians said: “Al-Kumayt did not announce his poetry till he was satisfied with it or sure of it. For this reason his poetry has become masterpieces showing creation, art, and thinking. As for (his poems called) al- Hashimiyat, they are greater than limitation and evaluation. He has inserted in them the evidence for his doctrine, which is indisputable and undoubted. (His poems called) were among the cultural means at those times. For they are rich in thinking and literature. They were reported in the clubs and the assemblies. So, the people memorized them. ”

Al- Kumayt and al-Farazdaq

The historians reported that al-Kumayt composed his (poems called) al-Hashimiyat. However, he concealed them. He did not announce them among the people. For he wanted to ask the advice of al-Farazad b. Ghalib, the great Arab poet, about them. So, he went to him. When he met him, he said to him:

“O Abu Firas, you are the chief of (the tribe of) Madar and their poet. I am your nephew, al-Kumayt b. Zayd al- Asadi. ”

“You are truthful. You are my nephew. What is your need,”al-Farazdaq asked.

“I have composed poetry. I want to submit it to you. If it is good, order me to announce it. If it is bad, order me to conceal it. And you will be the first to conceal it for me,” answered al-Kumayt.

So, al-Farazdaq admired his politeness. Then he said him:

“As for your reason, it is good. I hope that your poetry is as equal as your reason. Recite to me what you have written. ”

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Thus, al- Kumayt recited him his wonderful (poem) , saying:

“I am delighted. I am not delighted for the beautiful women”

Al-Farazdaq interrupted him, saying: “My nephew, for what you are delighted? ”

“I am not delighted for play. Does the old man play? ” replied al-Kumayt.

“Yes, my nephew, play. You are at the time of play,”said Al-Farazdaq.

“Neither a house nor the trace of the house divert me.

Nor does a finger dyed with henna make me delighted,” said al-Kumayt.

Al-Farazdaq admired this poetry. Then he asked: “My nephew, what has made you delighted? ”

“Nor do the antelopes that pass me on the right hand in the evening (delight me).

(I am not delighted) whether a sounded-horned (antelope) or a one broken-horned (antelope) passes,” said al- Kumayt.

“Yes. Do not be pessimistic,” said Al-Farazdaq.

“However, the people of outstanding merits, piety, the best of the children of Eve (has delighted me). The good are sought,” said al-Kumayt.

This high wonderful poetry moved Al-Farazdaq, so he said:

“Woe unto you! Who are they? ”

Al-Kumayt said: “ (I am delighted at) the white group (the Hashimites). Through love for them I seek nearness to Allah. ”

Al-Kumayt controlled the feelings and sentiments of Al-Farazdaq.

“Relieve me! Woe unto you! Who are they? ” shouted Al-Farazdaq.

So, al-Kumayt said: “ (They are) the Hashimites, the family of the Prophet. I am satisfied with them. I always become angry for them. I have made my soul obedient to them out of love (for them). I receive them with pleasure. ”

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This poetry controlled the feelings of Al-Farazdaq. So, he said:

“My nephew, announce, and then announce (your poetry). By Allah, you are better in poetry than those who passed away and those who are still alive. ”[13]

The Characteristics of his Poetry

The poetry of al- Kumayt is distinguished by the religious values through which he sincerely expressed his feelings towards his masters, the Hashimites. For he showed sincere affection and love for them. The unquestionable proofs imposed that on him.

As for the characteristics of his poetry, the following are some of them:

1. His poetry concerning the Hashimites is not mere sentiment. Rather, it depends on dispute and satisfaction. Shawqi Dayf said: “Thus, al- Kumayt's poetry does not express only feelings. Rather, it also expresses thoughts. Moreover, it expresses the ability of the Arab reason to dispute and to convince. ”[14] “Perhaps, it expresses thoughts more than it expresses sentiments. ”[15] These are two lines of his wonderful poems. They represent this trend:

They said:

We have inherited it (the caliphate) from father and mother.

Neither mother nor father had given it to them by will.

They think foolishly they have obligatory right on the people.

However, the right of the Hashimites is more obligatory. [16]

With these two lines al-Kumayt condemned the persons who usurped illegally the caliphate. For they singled out a right for them and imposed the right on the people. They claimed that they belonged to Quraysh, the family of the Prophet, may Allah bless him and his family. So, they seized the caliphate. However, the family of the Prophet, may Allah bless him and his family, satisfied perfectly this condition. For they were the nearest people to him. After these two lines, al-Kumayt praised the great Prophet, may Allah bless him and his family. Then he mentioned the right of the members of the House (ahl al-Bayt) , peace be on them, to the caliphate. He said:

They (the Umayyads) said:

He (the Prophet) is not inherited.

Were it for his successors, Bakil, Arhab, ‘Akk, Lakhm, al-Sikun,

Himyar, Kinda, al-Hayyan, and Taghlub would equally take part in it (the caliphate). [17]

With these two lines, al-Kumayt wanted to refute the Umayyads, who said that no one would inherit the Prophet, may Allah bless him and his family. The Explainer of the poems called al-Hashimiyat said: “If this was true, the above-mentioned tribes would equally take part in the caliphate. ”Thus, the caliphate would not be confined to Quraysh. This is logical thinking. Through these proofs, al-Kumayt became a jurist. He composed his poetry as the knowledgeable jurist did. For he was knowledgeable in discussing and proving the problems, as Dr. Yousif Khulayf said. [18]

2. Al-Kumayt quoted some verses from the Koran when he praised the Hashimites. Addressing the Hashimites, he said:

We have found a verse concerning you in the verses beginning with Ha Mï~~m.

The pious and the non-pious from us have explained it.

In other than the verses beginning with Ha Mï~~m, there are successive verses concerning you.

They are as signposts (of knowledge) for the possessor of tiring doubt. [19]

In the first line, al-Kumayt meant these Words of Allah, the Exalted: “Say I demand not, of you any reward for it (the toils of preaching) , except the love of my relations. ”[20]

In the second line, he meant these Words of Allah, the Most High: “People of the House, surely, Allah intends to keep off from you every kind of uncleanliness, and to purify with a thorough purification. ”[21] “And give to the near of kin his due. ”[22] “And know that whatever thing you acquire in war, a fifth of it is for Allah and for the Apostle and for the near of kin. ”[23]

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Al-Kumayt confirmed the outstanding merits of his masters, the Hashimites, with verses from the Holy Koran. For “falsehood shall not come to it from before it nor from behind it. ”

3. Al-Kumayt's poetry on praising the members of the House (ahl al-Bayt) , peace be on them, is truthful in language, and strong in sentiment. It is free from worldly pleasures. It is full of pure of pure faith. Al-Kumayt composed such kind of poetry to seek Allah's pleasure and the hereafter. The following words of his prove that:

“ (I am delighted at) the white group (the Hashimites). Through the love for them I seek nearness to Allah. ”

Al-Kumayt's love for the members of the House (ahl al-Bayt) was sincere. For he found no other means to seek nearness to Allah except the sincere love for them.

4. Al-Kumayt composed poetry on the Hashimites. In this poetry, he did not depend on the laudable deeds and the outstanding merits he heard. Rather, he depended on his own observations. For he was contemporary with them. So, he recognized their ideals that spread throughout the world. Thus, he adored them. He was like those who adored and admired virtue. Al-Kumayt's poetry was a live picture. It showed the real state of the members of the House (ahl al-Bayt) , peace be on them. For “Allah Kept off from them every kind of uncleanliness, and purified them with a thorough purification. ”These are some characteristics of the poetry. As for its techniques, they require elaboration. However, we have preferred shortness to elaboration in most of this research.

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His firm Doctrine

Al-Kumayt had firm faith in his doctrine. He based his doctrine on unquestionable ideas. So, he was the poet of the Shi‘ite doctrine. He expressed the Shi‘ite ideas and fundamentals. The narrators mentioned that he was the first to split open the door to the pleas for Shi‘ites in his poems called al-Hashimiyat. He was their tongue. He defended them. He offered pleas on behalf of them. His poems called al-Hashimiyat pictured the cultural and the ideological sides of the Shi‘ite doctrine. They encompassed clearly the affairs of the Imamate, which was regarded as among the basic elements in the Shi‘ite doctrine.

Al-Kumayt and Imam al-Baqir

Al-Kumayt devoted himself to Imam Abu Ja‘far, peace be on him. So, he was his special poet. He recited to him some of his poems called al-Hashimiyat, which he wrote about the members of the House (ahl al-Bayt) , peace be on them. They impressed the Imam, peace be on him. So, the Imam thanked him for that. He asked Allah to forgive al-Kumayt and to be pleased with him.

Al-Kumayt thought there was no one worth of obedience and respect except his master, Imam Abu Ja‘far, peace be on him. He came to him and said:

There passed away those in whose protection (the people) lived.

No one has remained except the gloating (over other's misfortune) and the envious.

Only one (person) has remained in the earth. It is he who is wanted.

It is you who is that one (person). [24]

His longing for seeing the Imam.

Al-Kumayt lived in Kufa. He longed very much for seeing the Imam. So, he traveled to Medina (Yathrib). When 

he stood before the Imam, he recited to him his poem. In his poem, al-Kumayt described his longing for him. In it he said:

Longing for you has affected me.

So, I covered many places to see you.

O You who are the best one,

to you is my obedience and humbleness.

You are my hope.

Thus, the person strives to come to his hope.

You are the followers of Allah.

You have pictures in my eyes and in my ears.

You order (people to do good deeds) and forbid

(them from doing evil deeds).

You are not tired of asking Allah for good.

You respond to the one who asks you. [25]

These lines show his great obedience to the Imam and his longing for him.

Al-Kumayt elegized al-Husayn

Al-Kumayt was born in the year when Imam Husayn, the father of the free, peace be on him, was killed. When he grew up and understood life, he knew that the fears of that immortal tragedy perplexed the people. Thus, they recalled in their assemblies the burdensome misfortunes of Imam Husayn, peace be on him. So, those disasters moved the feelings and sentiments of al-Kumayt. They filled his soul with stormy pains. His soul melted for Imam Husayn. Thus, he elegized him with many poems. The narrators said that he composed a poem to bewail al- Husayn. Then he went to Imam Abu Ja‘far to recite it before him. When he came to him, he said to him:

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“O Son of the Apostle of Allah, I have written some lines of poetry about you. Do you permit me to recite them? ”

“These are the white days. [26] Reciting poetry during them is abominable,” replied Imam Abu Ja‘far.

“They are especially on you,” explained al-Kumayt.

“Recite what you have,”said the Imam.

Thus, al-Kumayt recited:

The time made me smile, and it made me weep.

The time has changes.

Nine (persons) were betrayed in Karbala'.

When the Imam heard this elegizing about his grandfather, he burst into tears. His son, Imam Ja‘far al-Sadiq, peace be on him, and the ‘Alid women burst into tears too.

Al-Kumayt went on reciting, saying:

Six (persons) with whom no one competed.

They are the sons of Aqï~l, the best of knights,

and ‘Ali, their good lord.

Imam Abu Ja‘far, peace be on him, went on weeping. Then he told al-Kumayt about the abundant reward Allah had prepared for those who mentioned the members of the House (ahl al-Bayt) , peace be on them, and had mercy on them.

Then al-Kumayt went on:

Who was delighted at what afflicted you?

Or who was gloating over it one day?

After that glory, you have become lowly.

Then, I cannot repel oppression when it covers me.

So, the Imam, peace be on him, took al-Kumayt by the hand and invoked Allah for him, saying:

“O Allah, forgive al-Kumayt his past and present sins! ”

Finally, al-Kumayt asked:

When will the Truth rise among you?

When will your Mahdi, the second, rise?

So, the Imam turned to him. He told him about Imam al-Mahdi, may Allah quicken his appearance. He said: “He is the awaited Imam. He will fill the earth with justice and fairness as it was filled with oppression and tyranny. ” “When will he appear? ” asked al-Kumayt. The Imam, peace be on him, replied: “Allah's Apostle, may Allah bless him and his family, was asked about that. So, he answered: ‘He is like the Hour (of Resurrection) , which will unexpectedly come to you. '”[27]

A Poem of his Poems called al-Hashimiyat

Al-Kumayt recited one of his poems called al-Hashimiyat before Imam Abu Ja‘far, peace be on him. It is the most wonderful of Arab poetry. It clearly describes his personal impressions of the members of the House (ahl al-Bayt) , peace be on them. For he observed their noble deeds and ideals. In this poem he said:

My heart does not yearn for youth, nor does it yearn for night dreams nor does it long for beautiful women whose cheeks are as white as the white antelope.

However, my hidden and manifest love is for the

Hashimites,

who are the best of all people, who are near to generosity,

who are far from oppression,

who are right when the people are wrong,

who has established the rules of Islam,

who are the sufficient defenders when the war breaks out,

who are the rain when drought hits the people,

who are the shelter for the orphans' mothers,

who are the sufficient leaders in all conditions,

who are the doctors of the doubters,

who are able to take vengeance.

They are like the camels that carry water for the people.

They are like the seas that quench thirst.

They are good, righteous, truthful , and liberal.

Their faces are bight. Their grandfathers are generous.

Their lineage is clear.

They are knowledgeable chiefs.

Their honor is shining.

They are noble chiefs.

They are clement. They are just in behavior. They skillful in the critical affairs.

They are the best of all the people in speech and bravery.

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In the beginning of his poem, al-Kumayt mentioned that he loved, and that love controlled his feelings and sentiments. For whom is this strong love? Surely, it is not for the beautiful women, who charm the people with their beauty. Rather it is for those who are the best of all people in importance and the highest of them in position. It is for the Hashimites, in whom all the elements of honor and glory came together. They were the best of all people in talents and cleverness. Al-Kumayt confined his obedience and love to them. He did not depend on feelings and sentiments when he loved his masters, the Hashimites. Rather, he found them a wonderful example, of which no one had in the history of mankind. He saw, observed, and felt the outstanding merits that promoted them to the highest height , namely the height of thinking and leadership in Islam.

Al-Kumayt adored his masters, for he observed the following outstanding merits:

1. They were the sources of generosity and liberality. They gave generously all what they had to refresh the deprived and to save the poor.

2. They were the source of justice. They did not prefer close relatives to common people. Rather, the people were equal with them. They did not know patronage and the other considerations, which people put into effect out of their sentiments and desires.

3. They were the bravest of all creatures. Fright did not pass through their souls. They took part in many battles. They showed extreme courage, of which no one saw throughout history. For example, Imam ‘Ali, the Commander of the Faithful, peace be on him, is known for his bravery. Imam Husayn, peace be on him, showed unique courage at the Battle of ‘Ashura’. All the members of the Prophet's family had such an outstanding merit. They had courage, of which no one of the people had.

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4. They were the shelter of the orphans and the deprived people when drought hit them. The people found no one to have mercy on them except the members of the House (ahl al-Bayt) , peace be on them.

5. They were the custodians over the affairs of the people. In other words, the people consulted them when they faced with difficult affairs. They also resorted to them when crises and events struck them. There was no one who could solve such difficulties except the members of the House (ahl al-Bayt) , peace be on them. They had excellent reason and correct opinions. So, they were able to solve the difficulties and crises of the people.

6. They were wise and skillful in curing psychological diseases. Thus, they could removed the germs of deviation from the truth. They studied the essence of man. So, they knew why he inclined to greediness, caprice, and deviation from the truth. Then they gave him excellent directions to cure his psychological diseases. You find in their words wonderful maxims and preaching. They said them to reform and educate the people.

7. They were the noble chiefs, who created wisdom to enlighten people. Thus, the thirsty (for wisdom) resorted to them. Those who wanted life depended on their generosity and liberality.

8. They were the seas that quenched the thirst of those who were about to perish. They were the source of happiness and good for man.

9. They were the best of all people in goodness, truthfulness, generosity, handsomeness, noble grandfathers, importance, and lineage.

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10. They were more important than the people, more just than them, and more skillful than them in the critical affairs.

11. Throughout history, they exceeded the people in truthful talk, genuine thinking, and fruitful ideas.

After these lines, al-Kumayt went on mentioning the laudable and the outstanding merits of his masters, the Hashimites, whom he adored. He said:

(They are) beneficiary, givers, feeders without miserliness.

(They are) helpers, very obliging, very forgiving, clement toward the army that devours all things.

They are able to take vengeance and leave it,

even if they are angered with ugly words.

They untie their garments on the day of disturbance.

They are generous Abtahis. They are as manifest as the stars.

They are Ghalibis Hashimites. They have knowledge from the All-Knowing (Allah).

They are honest in their positions. Thus, they raise their heads high.

When war burns, and the knight walks toward the knight,

they are the lions in war.

They are the lions of war, the rain of drought, cheerful, and eloquent.

They are not prattling in the assembly nor are they silent out of confutation.

They are chiefs. They defend the women when the battle is like the battles (of Arabs).

They have the sense of honor. They are courageous at the battle.

They are not unarmed in the battles nor are they sluggish.

They put into effect the most reliable affair out of their piety.

They were the first to respond to the message (of the Prophet).

They perform the pilgrimage (to Mecca).

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In these lines, al-Kumayt presented the ideal qualities of the members of the House (ahl al-Bayt) , peace be on them. They are as follows:

1. They earned money. They generously gave this money. They wanted neither reward neither thankfulness.

2. When they were wronged, they were able to take vengeance. However, they left vengeance. For they preferred what Allah has to vengeance. The ugly words of their enemies did not anger them.

3. They were full of clemency. So, they were patient toward every disturbance.

4. They were the chiefs of Quraysh. They were generous. So, they were like the stars or the signposts which the straying follow.

5. They belonged to Ghalib b. Fihr, the lord of the Arabs. So, they belonged to Hashim. They got knowledge, of which no one got. Allah, the Most High, endowed them with that knowledge.

6. They were honest in their positions. They were free from sins, mistakes, and defects. So, they raised their head.

7. They showed extreme courage when the battle started. So, they received death with smiling lips.

8. They were not talkative in the assemblies. They talked when there was a necessity to talk. They kept silent when silence was necessary, namely without confutation.

9. They protected their families from oppression during the most critical battles of the Arabs.

10. They were bold during the battles. They were the lions of the battles. They lighted the fire of the battles. They threw themselves into it. They were neither armless nor were they slow in the battles. Rather, they were signposts, leaders, and chiefs.

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11. Finally, al-Kumayt gave a perfect picture of the character of the members of the House (ahl al-Bayt) , peace be on them. He mentioned that they depended on the most reliable affairs, and that they refrained from doubts. For they were very pious. Then he mentioned that they were the first to respond to the true message, which the great Prophet, may Allah bless him and his family, announced. For Imam ‘Ali, the Commander of the Faithful, peace be on him, was the first to believe in Islam. He was the first to defend the Prophet, may Allah bless him and his family, and his message.

After praising the ‘Alids, al-Kumayt satirized their enemies, the Umayyads. He said:

They (the ‘Alids) are leaders. However, they are not like those who treat people as they treat the animals.

They are not like ‘Abd al-Malik, al-Walï~d, Sulayman, and Hisham, whose opinions towards their subjects are like those of the shepherd toward their sheep in the darkness.

Thus, when they (the caliphs) die, their reputation dies, too.

When they live, they do not treat people with justice.

This is the strongest and the most truthful satire of the Umayyads. In these lines, al-Kumayt unveiled the Umayyad politicians, who regarded the people as sheep. They did not believe in the rights of the people. Rather they exposed them to painful tortures. Then al-Kumayt mentioned that the Umayyad kings would have no reputation. For they violated all the rights of the people. They did not establish justice. Thus, the people would not mention them with good. Rather, they would mention their oppression, tyranny, and severe punishments.

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Then al-Kumayt went on praising the Hashimites, saying:

They are near to every goodness. They far from every defect.

They are the most merciful of all the people. They are the most clement of them.

They have lent a helping hand to people. They have held back the hand of

oppression and ignorance from them.

They have put into effect moderation, and gone on it.

Noble deeds and ancient lineage belong to them.

They are the family of the one with truthful talk, Abu al-Qasim, the branch of the noble chiefs.

These lines picture the high ideals of the members of the House (ahl al-Bayt) , peace be on them. For they were near to every goodness and far from every ugly deed. They fulfilled all promises. They had mercy on the people. They were the most clement of all the people. These outstanding qualities and others have made people incline to them, adore them, and admire them.

In his wonderful poem, al-Kumayt went on praising the great Prophet, may Allah bless him and his family, saying:

He was the most perfect human being from his birth till his death.

He belonged to the noblest lineage.

He immigrated from Mecca to Medina (Yathrib) , and resided there.

The delusions of the world did not deceive him.

He guided us to Paradise, so he saved us from the Fire.

Through him, Allah removed ignorance from people.

After praising the Prophet, may Allah bless him and his family, al-Kumayt praised the great martyr, Ja‘far al- Tayyar, the cousin of the Prophet, may Allah bless him and his family. He also praised the immortal martyr, Hamza, the uncle of the Prophet, may Allah bless him and his family, saying:

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The one who is adorned by two wings (i. e, Ja‘far) , and the son of Hala (i. e, Hamza) , the lion of Allah, the brave defender, are from them (the Hashimites).

There is no cousin like this nor is there an uncle like this, who is the lord of uncles.

Then al-Kumayt praised the lord of the trustees, the gate of the city of the knowledge of the Prophet, may Allah bless him and his family, Imam ‘Ali, the Commander of the Faithful, peace be on him, saying:

Al-Tajwabi (i. e. , Abd al-Rahman b. Muljim) ruined the throne of the community

through (murdering) the trustee (i. e. , Imam ‘Ali).

He (Imam ‘Ali) was chaste, glorious, good, and skillful in solving the affairs.

He was the trustee (of authority) , the ruler, and the knight.

He sometimes fought against the polytheists, and sometimes with the Kharijites.

Then al-Kumayt mentioned Imam Husayn, the lord of martyrs, and the plant of sweet basil of Allah's Apostle, may Allah bless him and his family. He said:

The trustee of the trustee, the owner of the sound plan,who ruined the enemies on the day of the enmity.

Then al-Kumayt mentioned the tragedy of Imam Husayn, peace be on him. For that tragedy has saddened the souls. He said:

Many low people killed him at al-Taf (a place near Kufa).

When Imam Abu Ja‘far heard this line, he burst into tears. Then he said to al-Kumayt, as Allah's Apostle, may Allah bless him and his family, said to Hassan: “The Holy Spirit supports you as long as you defend, the members of the House (ahl-al-Bayt). ”[28]

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Then al-Kumayt mentioned Abu al-Fadl al-‘Abbas, the son of the Commander of the Faithful, peace be on him. For he sacrificed his soul for his brother, Imam Husayn, the lord of the free, peace be on him. He said:

And Abu al-Fadl, indeed, their pretty remembrance, is the cure of selves from illnesses. [29]

Finally, al-Kumayt said:

Allah has made pure my love (for the Hashimites).

When al-Kumayt had finished reciting his wonderful poem, Imam Abu Ja‘far turned to the direction of the Kaaba. He invoked Allah for al-Kumayt, saying:

“O Allah, have mercy on al-Kumayt, and forgive him (his sins). ”

The Imam repeated this supplication three times. Then he said to al-Kumayt: “O Kumayt, take this one hundred thousand (dirhams). I have collected it from household. ”However, al-Kumayt refused to accept the money. He said that he wanted a reward from Allah, the Exalted. Then he asked the Imam, peace be on him, for a shirt. So, 

the Imam gave him a shirt. [30]

Al-Kumayt saw off the Imam. Then he went to ‘Abd Allah b. al-Hasan. He recited to him his wonderful poem. So, ‘Abd Allah admired the poem, and then he said to al-Kumayt: “O Abu al-Mustahal, I have a country estate. I have been given four thousand dinars for it. This is the contract of it. I asked some witnesses to testify to that. ”

Then ‘Abd Allah gave the contract to al-Kumayt. However, the latter refused to accept it, saying: “May my father and mother be ransom for you, I had composed poetry concerning other than you. I had wanted the world for it. By Allah, what I have said regarding you is for the sake of Allah. So, I will take neither money nor rewards for what I do for Allah. ”

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Then ‘Abd Allah insisted on that. So, al-Kumayt took the contract and went away. Some days passed. Then he came to ‘Abd Allah and said to him:

“I have a need. ”

“What is it? I will fulfill all your needs. ”

“Every need? ”

“Yes. ”

“Accept this contract. And return the country estate. ”

Al-Kumayt gave ‘Abd Allah the contract. So, the latter accepted it. Then ‘Abd Allah b. Mu‘awiya b. ‘Abd Allah b. Ja‘far rose. He took a bag and gave it to four of his retainers. He entered the houses of the Hashimites, saying:

“O Hashimites, this is al-Kumayt. He says poetry about you while the people have kept silent towards your outstanding merits. He has exposed his blood to the Umayyads. Then reward him for that. ”

Thus, the ‘Alids put dirhams and dinars into the bag. Moreover, the ‘Alid ladies took off their ornaments and put them into the bag. So, ‘Abd Allah collected one hundred thousand dirhams. Then he brought it to al-Kumayt and said to him:

“O Abu al-Mustahal, we have brought you a small reward. We are in the state of our enemy. We have collected this sum of money. The ornaments of the women are with it. Make use of it against your time. ”

However, al-Kumayt refused to accept the money, saying:

“May my father and mother be ransom for you. When I praise you, I want nothing except Allah and His Apostle. I will take no reward from the world. Return the money to its people. ”

Abd Allah spared nothing to convince al-Kumayt to accept the money. However, the latter refused to accept it. [31]

His Poem called al-Lamiya

Al-Kumayt recited before Imam Abu Ja‘far, peace be on him, his poem called al-Lamiya. This poem moved the feelings and sentiments of the Imam. For, in this poem, al-Kumayt mentioned the painful political events at that time. He also mentioned the persecutions from which the members of the House (ahl al-Bayt) , peace be on them, suffered. In the beginning of the poem, he said:

Does the one who commits sins, follows his caprice, pays no attention to wisdom, consider carefully the final results? Does the one whose heart evil and mistreatment control understand the truth?

Does the community wake for its own affair, rise from its lull and slumber, so it takes off the garment of laziness and cowardice, and removes the oppression and tyranny that have befallen it?

The silence (of the people) towards oppression has become long. If this oppression was changed, their silence would be better for them.

In these lines, al-Kumayt summoned the Moslems to end their silence. He warned them from lull and laziness. Then he encouraged them to revolt against the Umayyads, who persecuted the people.

In this wonderful poem, al-Kumayt said:

The (religious) precepts have been canceled.

It seams that we follow a religion other than our religion.

Our words are those of the leading prophets.

However, our deeds are those of the people

who lived before Islam.

We are satisfied with the world,

from which we do not want to separate our souls.

Yet, in it, we die and are killed.

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We cling to it. It is like a shield of which we are afraid.

In the first line, al-Kumayt mentioned that the Umayyads stopped the religious precepts and the Islamic fundamentals. Thus, it seemed that the Moslems followed a religion other than the religion of Islam.

In the second line, he dispraised the Umayyad rulers. For their words were of the righteous. Still, their deeds were contrary to their words. Rather, their deeds were of the people who lived before Islam.

In the last two lines, he ascribed that state of the Moslems to their love for the world. So, they did not revolt against the Umayyad government. Then al-Kumayt said:

The people are neglected. They are like the camels that graze without a driver.

O Politicians, answer what we ask you about. By my life, there are eloquent ones among you.

Are you the people of the Book? Do you rule the people according to it?

In the first line, al-Kumayt said that the Umayyads neglected the affairs of the people. So, the people became like the neglected camels, which had no driver to take care of them. In the last two lines, he asked those politicians if they were the people of the Book, and if they ruled the people according to it. If they were so, then why did they deviate from the religion? Why did they neglect its teachings? Then al-Kumayt went on asking the Umayyads about that negligence. He ascribed oppression and tyranny to them. He numbered their bad qualities. Then he summoned the Moslems to revolt against them. Then he mentioned Imam Husayn, the father of the free, peace be on him, saying:

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Their swords selected al-Husayn and his companions, as the one who selected plants.

Their horses were covered with blood from the family of Mohammed.

The Prophet of Allah was absent from among them. His absence was a misfortune that befell people.

Al-Kumayt's words and sentiments were truthful when he elegized al-Husayn, peace be on him. His lines moved Imam Abu Ja‘far, peace be on him, very much. Then al-Kumayt said:

The fighters hit him (al-Husayn) through the bow of other than them.

The first (Hisham) gave error to the last.

In this line, al-Kumayt said that the members of the House (ahl al-Bayt) , peace be on them, were liable to many disasters. The previous people were responsible for such disasters. For they helped the Umayyads seize the authority and rule over the Moslems. When Imam Abu Ja‘far heard this line, he was full of sadness. So, he raised his hands towards the sky. Then he invoked Allah for al-Kumayt, saying: “O Allah, forgive al-Kumayt. ”[32]

With this, we will end our talk about al-Kumayt's poem called Lamiya. In this poem it was mentioned that he elegized Imam Abu Ja‘far, peace be on him. In it he said:

I will die for the Truth, as Abu Ja‘far died.

Surely, al-Kumayt composed this line after the death of Abu Ja‘far, peace be on him. Then the line has been added to his poem called al-Lamiya.

His Poem called al-‘Ayniya

The following is another wonderful poem of his poems called al-Hashimiyats. Al-Kumayt came to Imam Abu Ja‘far, peace be on him, to recite this poem before him. He said to him: “I have written poetry. If I reveal it, I will be killed. If conceal it, I am afraid of Allah, the Most High. ” Then he recited for the Imam, peace be on him, this wonderful poem:

Sleeplessness has dismissed sleep from your eye.

And a care brings tears from it.

The care has controlled the heart. It moves the illness and sadness (in the heart) , which has been prevented from happiness.

That is for the missing of the chiefs from Quraysh.

In these lines, al-Kumayt described his continuous cares. For they made him sleepless. They made him know nothing except sadness and sorrow. For he always thought about the disasters and misfortunes that befell his ‘Alid masters. Those disasters and misfortunes burnt his heart. They filled him with sorrow and sadness.

In his poem called al-‘Ayniya, al-Kumayt described his master, Imam ‘Ali, the Commander of the Faithful, peace be on him. He said:

With the Most Merciful (Allah) , he (the Prophet) discloses al-Mathani (Surat al-Fatiha).

Abu Hasan (Imam ‘Ali) was a chosen one for him.

His cousin who degraded his own caprice.

He hastened to please his Creator.

The Prophet chose him, irrespective of those who refused to mention his outstanding merits.

He announced his authority on the day of Ghadir Khum.

However, the men pledged allegiance to each other.

They forgot his right and wronged him.

In these lines, al-Kumayt mentioned Imam ‘Ali, the commander of the faithful, peace be on him. He mentioned that the Imam, peace be on him, supported the Prophet, may Allah bless him and his family, when he announced his bright message. The Imam protected him from the oppressive aggressors. From that he wanted nothing except Allah's pleasure and the hereafter. The Imam, peace be on him, had outstanding spiritual abilities. So, the Prophet, may Allah bless him and his family, chose him. He made him his helper and the successor after him. He announced that in the general meeting he held at Ghadir Khum. He announced his Imamate and his succession (to authority) after him. In this connection, the Prophet, may Allah bless him and his family, said: “Whoever I am the master of, this man, ‘Ali is his master. O Allah, befriend whoever befriends, be hostile to whoever opposes him, support whoever supports him and desert whoever deserts him. ”[33] Thus, Allah and His Apostle pledged allegiance to Imam ‘Ali, the Commander of the Faithful, and the first leader of the Islamic Message. However, the people paid no attention to this homage. They ignored their pledge of allegiance to the Imam and forgot his high rank. So, they held a meeting under the shelter (saqifa). History books have mentioned in detail this event.

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Then al-Kumayt went on reciting his wonderful poem, saying:

Even you are afraid of the sword and the whip, say to the Umayyads wherever they are:

Fie on the time when I am cowardly and obedient to you.

May Allah make hungry him whom you have satisfied.

May He make full him whom you have made hungry through your tyranny. [34]

In these lines, al-Kumayt mentioned the Umayyads. He invoked Allah against their hirelings. He asked Allah to starve them and to deprive them of His mercy. For they were full of the money and gifts of the Umayyds. Meanwhile he invoked Allah for those whom the Umayyads wronged. He asked Him to enrich them and to make them lead a happy life. Then al-Kumayt mentioned the Hashimites. He said that they were the leaders of the community. So, they would let the community live in comfort.

The historians said: “When Imam Abu Ja‘far, peace be on him, heard this poem, he admired it. Then he said: ‘O Allah, be sufficient to al-Kumayt. '”

The Imam repeated this supplication three times. So, Allah saved al-Kumayt from the prison of the Umayyads. [35]

His firm Struggle

Al-Kumayt struggled firmly for his beliefs and fundamentals. In the most critical circumstances, he proclaimed the laudable deeds and outstanding merits of the members of the House (ahl al-Bayt) , peace be on them. He summoned the people to support them. In the meantime he summoned them to revolt against the tyrannical Umayyads. He played an important role in shaking and overthrowing the Umayyad entity. The following is some of his efforts in this connection:

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1. His praising ahl al-Bayt

Al-Kumayt praised the members of the House (ahl al-Bayt) , peace be on them, very much. He numbered their noble deeds and their outstanding qualities in his poems called al-Hashimyat, which are the most valuable masterpieces in Arab literature. Worth mentioning, his poems played an effective role in enlightening the Moslems. The made them detest the Umayyads.

Al-Kumayt praised the members of the House (ahl al-Bayt) , peace be on them. However, the Umayyds officially prevented the people from praising them. Rather, they forced the people to curse them on the pulpits. They ordered the teachers to make their pupils detest them. They formed committees to make traditions to defame them. Moreover, they punished severely those who mentioned their laudable deeds. So, al-Kumayt endangered himself when he praised the members of the House (ahl al-Bayt) , peace be on them. For he resisted the desires of the authority. Besides, he opposed its policies.

2. His dispraising the Umayyds

Al-Kumayt played a dangerous role in opposing the Umayyds. For he dispraised their kings. He numbered their bad deeds. In his poetry, he pictured them as the worst creatures. The people memorized what he composed about them. So, they turned away from the Umayyads. They were indignant with them. Thus, his dispraise was among the factors that overthrew the Umayyd government. Among his words on them are:

Even you are afraid of the sword and the whip, say to the Umayyads wherever they are:

Fie on the time when I am cowardly and obedient to you.

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May Allah make hungry him whom you have satisfied.

May He make full him whom you have made hungry through your tyranny.

He recited these lines before Imam Abu Ja‘far, peace be on him. So, the Imam asked Allah to forgive al-Kumayt and to be pleased with him. [36] Al-Kumayt also dispraised Hisham b. ‘Abd al-Malik. He said:

Our words are those of the leading prophets.

However, our deeds are those of the people

who lived before Islam. [37]

Al-Kumayt also dispraised the supporters and the hirelings of the Umayyads. For example, he dispraised al- Hakï~m b. ‘Ayyash al-Kalbi. He prided himself of dispraising the Umayyads.

So, his son al-Mustahal hastened to him and blamed him for boasting of the Umayyads, saying:

“Father, you dispraised and defamed al-Kalbi. Then you boasted of the Umayyads. Yet you have regarded them as unbelievers. Would you boast of ‘Ali and the Hashimites, whom you follow? ”

So, al-Kumayt replied:

“My little son, al-Kalbi has devoted himself to the Umayyads, the enemies of ‘Ali. If I mentioned ‘Ali, al-Kalbi would leave mentioning my name, and he would dispraise him. Thus, I would expose ‘Ali to dispraise. ”

Thus, al-Kalbi refrained from answering al-Kumayt. However, he let sorrow and sadness hurt him. ”[38]

3. His moving Tribalism between the Yemenis and the Nazaris

Al-Kumayt played a dangerous role in destroying the Umayyad state. He spared no effort to stir up discord between the Yemenis and the Nazaris, the most important of the Arab tribes in number and influence and supporting the Umayyad government. In his poems, al-Kumayt dispraised the Yemenis. He numbered their defects. Al-Mas‘udi reported the reason al-Kumayt dispraised the Yemenis. He said that al-Kumayt visited Abd Allah b. al-Hasan. The latter asked the former to compose poetry to sow division among the Arabs to overthrow the Umayyad state. So, al-Kumayt accepted that. Then he composed wonderful poems. In them, he glorified the Yemenis, and mentioned their laudable deeds. Meanwhile he dispraised the Qahtanis.

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His poetry had great effects on the hearts. Thus, it moved malice and hatred between the two tribes. Di‘bil al- Khuza‘i, the Poet of the members of the House (ahl al-Bayt) , peace be on them, supported the Qahtanis. I think that there was a secret agreement between al-Kumayt and Di‘bil. For they were among the poets of the members of the House (ahl al-Bayt) , peace be on them.

So, each tribe mentioned its own laudable deeds. Meanwhile they defamed each other. Thus, enmity took place between them. Then the enmity included the people of the villages and the desert. Accordingly, their hearts were full of malice and hatred. Discords occurred between the two families. Marwan b. Mohammed al-Ju‘di, the last Umayyad king, sided with the Nazaris. The Yemenis deviated from the Umayyads. Then they joined the ‘Abbasids. With that the Umayyad state collapsed. [39] Ahmed Amin said: “A short time after al-Kumayt, the Umayyad state was overthrown. ”[40]

His Arrest

Al-Kumayt satirized the Yemenis. His satire became famous. The people talked about it in their assemblies and clubs. Khalid b. ‘Abd Allah al-Qasri, the governor of Kufa heard of it. He sided with the Yemenis. He said: “By 

Allah, I will kill al-Kumayt. ”The historians said: “Khalid b. ‘Abd Allah al-Qasri bought a very beautiful slave girl. He made her memorize al-Kumayt's poems called al-Hashimiyat. After she had memorized them, he gave her as a gift to Hisham b. ‘Abd al-Malik. He wrote to him about al-Kumayt's stories and satire against the Umayyads. He sent him al-Kumayt's poem, in which he said:

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O Lord, victory is sought through You.

O Lord, reliance is on You.

It is a long poem. In it al-Kumayt elegized Zayd b. ‘Ali, the great martyr, and his son al-Husayn b. Zayd, the immortal martyr. In it, he also praised the Hashimites. When Hisham received the poem and read it, he became very angry. He wrote Khalid a letter, in which he ordered him to cut off al-Kumayt's tongue and hand. So, Khalid b. ‘Abd Allah al-Qasri ordered the police to arrest al-Kumayt. The police arrested him and imprisoned him. He remained in prison for some days. During them he suffered from persecutions. [41]

His Escape from Prison

Al-Kumayt remained in prison. He was afraid and worried. Cares and troubles controlled him. He did not know the time of his execution. The historians said: “Al-Kumayt had a close friend called Aban b. al-Walï~d al-‘Ajali. The Umayyads had appointed Aban governor over Wasit. When Aban heard of al-Kumayt's news, he wrote him a letter. In the letter, he said: ‘You will be executed. Send for your wife. Put on her clothes, and order her to stay in prison. ' He gave the letter to his retainer and ordered him to go quickly to al-Kumayt. Al-Kumayt did that and escaped from prison. ”[42]

Al-Kumayt received Forgiveness

The authorities sought for al-Kumayt everywhere, but could not find him. For he hid himself from them. Al- Kumayt intended to praise Hisham and the Umayyads to save himself from them. He had sent his nephew, Ward, to Imam Abu Ja‘far, peace be on him, to ask his permission before he did that. Thus, the Imam, peace be on him, permitted him. Then Ward came back to his uncle and told him about the Imam's pleasures. [43] So, al-Kumayt and a group of the Asadis headed for Damascus. When they arrived in it, they went to a group of the chiefs of Quraysh. They told them about the matter. They accepted that, and then they except al-Kumayt went to ‘Unbisa b. Sa‘ï~d b. al-‘As. They said to him:

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“O Abu Khalid, Allah has given you this noble deed. This is al-Kumayt b. Zayd, the poet of Madar. The Commander of the Faithful (i. e. , Hisham) ordered him to be killed. However, he escaped. He has come to you and us. ”

‘Unbisa responded to them. He went to Moslima b. Hisham and said to him: “O Abu Shakir, I have brought you a noble deed through which you reach the pleiades. ”“What is it? ”asked Moslima. They told him about the matter. So, Moslima protected al-Kumayt. [44] That became famous. When Hisham heard of it, he summoned his son Moslima and asked him: “Why have you protected al-Kumayt without an order from the Commander of the Faithful? ”

“I have been waiting for the calmness of his anger,” replied Moslima.

“Bring him immediately,” Hisham commanded.

Moslima left the assembly of his father. He went to al-Kumayt and said to him: “O Abu al-Mustahal, the Commander of the Faithful has commanded me to bring you to him. ”

“Abu Shakir, do you want to submit me to him? ” asked al-Kumayt.

“No,” replied Moslima.

Moslima paved the way to his salvation. He said to him: “Mu‘awiya b. Hisham has recently died. He (Hisham) is very sad for him. When the night comes, sit by his grave. I will send you his children. When he summons you, ask them to tie their clothes to your clothes. Ask them to say: This man has sought protection with the grave of our father. We are worthy of protecting him. ”Then Moslima left al-Kumayt and went away. When it got dark, al- Kumayt headed for the grave and sat by it. When Hisham entered upon morning, he came to the grave of his son. Then he asked: “Who is that over there? ”“Perhaps, he is a seeker of protection with the grave,”they replied. “Everyone is given protection except al-Kumayt,”Hisham said. It was said to him: “He is al-Kumayt. ”He ordered him to be brought. He was brought. The children had tied their clothes to his clothes. When Hisham looked at them, he burst into tears. Then the children said: “O Commander of the Faithful, he has sought protection with the grave of our father. My father has died. Forgive al-Kumayt for him and us. ”So, Hisham wept.

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Then al-Kumayt praised Hisham with some lines of poetry. So Hisham said: “Poetry should be like these lines. I am pleased with you”

Al-Kumayt thanked him for that. He asked him to prevent Khalid b. ‘Abd Allah al-Qasri from pursuing him. Hisham accepted that. Then he ordered forty thousand dirhams and thirty garments to be given to al-Kumayt. Then he wrote to Khalid to release al-Kumayt's wife and to give her twenty thousand dirhams and thirty garments. So, Khalid did that. [45]

Al-Kumayt could overcome the events with his cleverness, his eloquent words, and his strong character. He showed neither weakness nor fear before the tyrannical ruler, Hisham. Rather he showed sold will and firm determination. He was not satisfied with safety and salvation. Rather, he asked Hisham to prevent Khalid, the governor of Kufa, from pursuing him.

Admonition and Apology

Al-Kumayt came to Imam Abu Ja‘far, peace be on him. The Imam welcomed him, sat beside him, smiled at him, and blamed him in a friendly manner, saying:

“O al-Kumayt, is it you who said:

Now I have joined the Umayyads? ”

Thus, al-Kumayt apologized to the Imam for that. He answered as the knowledgeable jurist did:

“Yes, I have said that. I do not want the world through these words. For I have recognized your outstanding merits. ”

Imam al-Baqir, peace be on him, was pleased with al-Kumayt. Then he said to him: “If you said that out of precautionary dissimulation, there would be no harm on you. For precautionary dissimulation is lawful. [46] That occurred for he asked no permission from the Imam to praise the Umayyads. Al-Kumayt sincerely loved the members of the House (ahl al-Bayt) , peace be on them. He was obedient to them. Many tribulations befell him for them. Namely, he was liable to the wrath and adversities of the Umayyads. He ended part of his lifetime in prison. There he was full of fright. From that he wanted nothing except Allah's pleasure and the hereafter.

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To Paradise

Al-Kumayt was a brave man. He defended the rights of the members of the House (ahl al-Bayt) , peace be on them. Thus, Allah willed to grant him martyrdom at the hand of the most wicked ones of His creatures. That was as follows: Khalid al-Qasri, who punished al-Kumayt severely, was removed from the office. Then Yousif b. ‘Amr was appointed ruler over Iraq. So, al-Kumayt went to him to praise him with a poem. Meanwhile he dispraised Khalid al-Qasri. However, Yousif's guards sided with him. So, they stabbed al-Kumayt in the abdomen with their swords. [47] He went out of Yousif's room. He fainted, and then he recovered. He was heard 

say: “O Allah, Mohammed's family! O Allah, Mohammed's family! ”[48] Then he passed away.

Footnote

[1] Al-Darajat al-Rafi‘a fi Tabaqat al-Shi‘a, p. 587.

[2] Wafayat al-A‘yan, vol. 3, p. 266.

[3] Al-Murtada, al-Amali, vol. 1, p. 283.

[4] Al-A‘lam, vol. 6, p. 72.

[5] Akhbar Shu‘ara’ al-Shi‘a, p. 62.

[6] Wafayat al-A‘yan, vol. 1. p. 269.

[7] Al-Darajat al-Rafi‘a, p. 590.

[8] Al-Aghani, vol. 8, p. 25.

[9] Ibid, vol. 15, p. 115.

[10] Roudat al-Jinan, vol. 6, p. 59.

[11] Al-Ghadir, vol. 2, p. 211.

[12] Khazanat al-Adab, vol. 1, p. 99.

[13] Al-Aghani, vol. 15, p. 124.

[14] Al-Tatawir wa al-Tajjdid, p. 241.

[15] Ibid, p. 240.

[16] Al-Hashimiyat, pp. 41-42.

[17] Ibid, p. 42.

[18] Hayat al-Shi‘r fi al-Kufa, p. 713.

[19] Al-Hashimiyat, p. 40.

[20] Koran, al-Shura, 23.

[21] Koran, al-Ahzab, p. 33.

[22] Koran, al-Isra’, 26.

[23] Koran, al-Anfal, 41.

[24] Roudat al-Jinan, vol. 6, p. 56.

[25] Ta’sis al-Shi‘a li ‘Ulum al-Islam, 189.

[26] The days of bright nights are the thirteenth, the

fourteenth, and the fifteenth. Their nights are called

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bright because the moon shines throughout them.

[27] Al-Ghadir, vol. 2, p. 200.

[28] Qasas al-‘Arab, vol. 2, p. 269. Murujj al-Dhahab, vol. 2, p. 195.

[29] Maqatil al-Talibiyyin, p. 84.

[30] A‘yan al-Shi‘a, 1/4/515-516.

[31] Murujj al-Dhahab, vol. 2, p. 195.

[32] Al-Marzbani, Akhbar Shu‘ra’ al-Shi‘a, p. 72.

[33] The Tradition of al-Ghadir is repeatedly narrated

by successive narrators. All Moslems have unanimously

on its narration. All (the books called) al-Sihah have

mentioned it.

[34] Al-Hashimiyat, pp. 81-82.

[35] Akhbar Shu‘ara’ al-Shi‘a, pp. 72-73.

[36] Mu‘jam al-Shu‘ara’, p. 348.

[37] Ibid.

[38] Al-Aghani, vol. 15, p. 129.

[39] Hayat al-Imam Musa b. Ja‘far, p. 1, p. 315.

[40] Duha al-Islam, vol. 3, p. 206.

[41] Al-Aghani, vol. 15, p. 114.

[42] Muqaddamat al-Hashimiyat, p. 17.

[43] Ibid.

[44] Al-Ghadir, vol. 2, p. 206.

[45] Al-Aghani, vol. 15, pp. 115-119.

[46] Ibid, p. 126.

[47] Ibid, p. 121.

[48] Ibid, p. 130.

CHAPTER VIII: INSIGNIFICANT KINGS

Point

Imam al-Baqir was contemporary with Umayyad kings. The research about those kings is regarded as among the requirements of the formal research according to modern studies. For such a research pictures political, social, and intellectual life then. That time was very sensitive, for the believers suffered many persecutions.

Imam Abu Ja‘far, peace be on him, was still young when the Umayyad dynasty declined. That was during the time of Yazï~d, son of Mu‘awiya. Yazï~d spared no effort to abase the Moslems. He forced them to obey, and then he persecuted them. So, during his days, the Islamic world was full of disasters and tragedies.

Then the Marwani dynasty succeeded the Umayyad dynasty. Now we will mention the lives of the Marwani kings, with whom Imam Abu Ja‘far was contemporary. We will honestly mention their policy. The first of the Marwani kings was:

Marwan bin al-Hakam

Marwan bin al-Hakam was the first to assume the Islamic caliphate, the center of Justice in Islam. He had committed evil deeds against Islam. All the narrators mentioned that he had no good quality. He was inappropriate for this religious office. Rather he was the enemy of Allah, of His Apostle, and of the Moslems. We will briefly mention some of his affairs.

1. The Prophet cursed him

The Prophet, may Allah bless him and his family, cursed Marwan b. al-Hakam when he (Marwan) was in the loins of his father. That is according to the narration of ‘A'isha, who said: “However, Allah's Apostle cursed the father of Marwan when Marwan was in his loins. ”[1] When ‘Abd Allah b. al-Zubar circumambulated the Kaba, he said: “By the Lord of this Building, Allah's Apostle, may Allah bless him and his family, cursed al-Hakam and his son. ”[2]

The reporters said: [The people of Medina brought their new-born babies to the Prophet, may Allah bless him and his family. When Marwan was born, he was brought to the Prophet. So, he, may Allah bless him and his family, said: ] “It is the cursed one, the son of the cursed one. ”[3] Al-Hakam b. Abï~ al-‘As passed by the Prophet, may Allah bless him and his family. Then the Prophet said: “My community will face grief from the one in the lions of that (person). ”[4] Through the unseen, the Prophet, may Allah bless him and his family, knew that Marwan would endanger his community. So, he cursed him, and warned the Moslems of keeping in contact with him.

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2. His father was banished from Medina

Al-Hakam was the most spiteful person towards Allah's Apostle, Allah bless him and his family, and the most harmful of them towards him. In other words he hurt the Prophet as Abu Lahab did. [5] He mocked the Prophet, may Allah bless him and his family. He passed from behind him, slandered him, imitated him, and frowned at him. When the Prophet performed the prayer, al-Hakam stood behind him and pointed to him with his fingers. [6] The Prophet, may Allah bless him and his family, saw him, so he invoked Allah against him, saying: “O Allah, make him shake! ” So, al-Hakam shook at his place. [7] The Prophet, Allah bless him and his family, was very displeased with al-Hakam, so he ordered him to be banished from Medina. He said: “This cursed person should not live with me at the same place nor should his sons. ” So, al-Hakam was banished from Medina to Ta‘if, where he and the members of his family remained. They suffered lull and abasement. Poverty and hunger stroke them. When Allah's Apostle, may Allah bless him and his family, died, ‘Uthman hurried to Abu Bakr and asked him to return al-Hakam and his family to Medina. However, Abu Bakr refused that, saying: “I will not shelter the persons whom Allah's Apostle, may Allah bless him and his family, dismissed. ” When ‘Umar became caliph, ‘Uthman talked to him about them. However, ‘Umar refused that and said as Abu Bakr did. When ‘Uthman became caliph, he brought them back to Medina. [8] Then, he enriched them, and made them his ministers.

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3. During the Days of ‘Uthman

When ‘Uthman became caliph over the affairs of the Moslems, he approached Marwan b. al-Hakam. He made him his minister and his private adviser. Thus, Marwan managed the affairs of the state while ‘Uthman had neither will nor choice.

‘Uthman gave much money to Marwan, so Zayd b. Arqam, the treasurer, was indignant with that. He gave the keys to ‘Uthman and wept. So, ‘Uthman asked him: “Why do you weep when I help my womb relatives? ”

“I weep because you have taken this money in return for what you spent in the way of Allah during the lifetime of Allah's Apostle, Allah bless him and his family. One hundred dirhams is enough for Marwan. ” So, ‘Uthman said: “O Son of Arqam, give me the keys. We will find a person other than you. ”[9] “Then ‘Uthman gave Marwan one hundred thousand ounces of gold or silver. ”[10]

These gifts made the Moslems displeased with ‘Uthman. So, they overthrew his government.

His Inclinations and his Qualities

As for the inclinations and qualities of Marwan, they are as follows:

A. He was envious. Malik b. Hubayra al-Sukuni said to al-Husayn b. Numayr: “By Allah, if Marwan becomes caliph, he will envy you for your whip and your sandals and the tree under which you sit. ”[11]

B. He was shallow in idea and opinion. It was he who caused ‘Uthman's death. The historians said: “The revolutionists surrounded ‘Uthman. They asked him to resign from office or to dismiss the Umayyads. Then Marwan came out to them. He said to them: May the faces be distorted out of abasement! Have you come to plunder us? These words moved sentiments and lighted the fire of the war and caused the death of ‘Uthman. ” If Marwan had had reason, he would have not spoken to the revolutionists in such a manner.

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C. He was ungrateful. The two Imams (al-Hasan and al-Husayn, peace be on them) did him many favors. They saved him from death at the Battle of the Camel. They interceded for him with Imam ‘Ali, the Commander of the faithful, peace be on him. The Imam accepted their intercession for him. However, Marwan mistreated them. For example, he prevented the people from burying Imam al-Hasan, peace be on him, besides Allah's Apostle, may Allah bless him and his family. Al-Walï~d summoned Imam Husayn to pledge allegiance to Yazï~d. Marwan advised al-Walï~d to kill the Imam if he had refused to pledge allegiance to Yazï~d. The historians said that he rejoiced when Yazï~d killed Imam al-Husayn peace be on him.

D. He was perfidious. He broke his promises. He pledged allegiance to Imam ‘Ali, the Commander of the Faithful, peace be on him, then he deserted him. He broke his pledge of allegiance to Imam Ali and revolted against him. Al-Hasan and al-Husayn said to their father, Imam ‘Ali: “Marwan will pledge allegiance to you. ” However, the Imam, peace be on him, said: “I am not in need of his pledge of allegiance. It is a Jewish hand. If he pledged allegiance to me with his hand, he would desert with his forefinger. ”

E. He supported falsehood and error. He joined the party of ‘A'isha, then he pledged allegiance to Mu‘awiya. He was called khayt batil (the thread of falsehood). [12]

This shameful surname was given to his children after him. In this connection Yahya b. Sa‘ï~d composed poetry to satirize ‘Abd al-Malik b. Marwan, who killed ‘Amru b. Sa‘ï~d al-Ashraq. [13]

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Marwan was fond of cursing the Commander of the faithful.

Marwan was fond of cursing Imam ‘Ali, the Commander of the faithful, peace be on him. He cursed him on the pulpit every Friday when he was the governor of Medina. Imam al-Hasan, peace be on him, knew of that, however, he kept silent. He did not enter the mosque but during the time of the iqama. Marwan was displeased with that, so he sent persons to curse Imam al-Hasan and his father in his house. [14]

We do not wonder that Marwan cursed Imam ‘Ali, the Commander of the faithful, the pioneer of justice and wisdom in the earth. For no one cursed and hated Imam ‘Ali except those who were like Marwan, who paid no attention to honor and humanity.

His Caliphate

Marwan became caliph in the year 64 A. H. [15] That was when Mu‘awiya b. Yazï~d abdicated the caliphate, for he wanted to save his religion from the succession he inherited illegally from his father, Yazï~d. He abdicated that authority the Umayyad based on the sword, and wasting the properties of the Moslems. He exposed his father and his grandfather in the sermon in which he declared his abdication from the authority. In his sermon he said:

“Indeed, my grandfather, Mu‘awiya, usurped illegally the authority from the one who was more appropriate for it. For he (Imam ‘Ali) was a close relative to Allah's Apostle, may Allah bless him and his family. He was the best of all the emigrants (muhajirin) in position. He was the first to believe in him. He was the cousin of Allah's Apostle, may Allah bless him and his family. He was his son-in-law, being married to his daughter. The Prophet made him a husband for her, for he (Imam ‘Ali) chose her. He made her a wife for him (‘Ali) , for she chose him. So, they were the rest of Allah's Apostle, the last of the prophets, may Allah bless him and his family. So, my grandfather committed what you have known. You have committed with him what you have known. [16] Then, my grandfather died. He is in his grave full of sins. Then, my father assumed the caliphate. He was inappropriate for it. He followed his caprice. Then, he died. Now, he is in his grave full of sins. ”

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Mu‘awiya b. Yazï~d wept, and then he said: “We have known his (Yazï~d's) evil final result. For he killed the family of Allah's Apostle, may Allah bless him and his family. He violated the sacred city (Mecca) , and destroyed the Kaba. ”[17]

With this sermon, Mu‘awiya b. Yazï~d ruined the authority of the family of Abu Sufyan. The historians said that he renounced his father. For he was the noblest Umayyad caliph in history.

Marwan would not dream of the caliphate. For he decided to pledge allegiance to ‘Abd Allah b. al-Zubayr. However, ‘Ubayd Allah b. Zyyad prevented him from that. [18] Al-Husayn nominated him for the caliphate. He said that he saw a lamp hanging in the sky, that whoever assumed the caliphate would take the lamp, and that no one would take it except Marwan. [19] Then, he told the Syrians about that, so they responded to him. Then, Ruh b. Zinba‘ addressed the Syrians, saying:

“O People of Syria, this is Marwan b. al-Hakam. He is the Shaykh of Quraysh. He is the avenger of the blood of ‘Uthman. He fought against ‘Ali b. Abï~ Talib at the Battle of the Camel and of Siffï~n. So, pledge allegiance to the great one. ”[20]

So, the mob competed with each other to pledge allegiance to Marwan. Thus, Marwan became the first caliph of the Marwani state, which exposed the Moslems to oppression and poverty.

His Death

Marwan's caliphate did not last long. It was as short as the dog licks its nose, as Imam ‘Ali, the Commander of the faithful, peace be on him, said. [21] As for the cause of his death, some references have ascribed it to his wife. [22] When he died, a period of treason, falsehood, and error ended.

‘Abd al-Malik bin Marwan

He was recognized as caliph during the lifetime of his father. When his father died, the people of Egypt and Syria renewed the pledge of allegiance to him. [23] The historians said: “He had affected worship and had been inclined to asceticism before he became caliph. When he became caliph, he closed the Holy Koran and said: ‘This is a separation between you and me. ’”[24] He was truthful when he said that. For he separated himself from Allah's Book and the sunna (practices) of His Apostle. Moreover, he committed deeds contrary to Islam and the Koran. We will mention some of his affairs.

His Qualities

‘Abd al-Malik bin Marwan had no noble inclination nor had he a good quality. He was like his father. The historians said that he had the worst qualities. Among his qualities are the following:

1. Tyranny

‘Abd al-Malik was a tyrannical king. Concerning him, al-Mansur said: “‘Abd al-Malik was tyrannical. He paid no attention to what he did. [25] He was a murderer. He knew neither mercy nor justice. ” After he had killed b. al-Zubayr, he made a speech. In the speech he said: “If any one asked me to fear Allah, I will behead him. ”[26] He refrained from mentioning the name of Allah. He was the first to prevent the people from speaking in the presence of the caliphs. [27]

2. Perfidy

‘Abd al-Malik was perfidious. He broke his promises. For example, he promised to hand over the caliphate to ‘Amru b. Sa‘ï~d al-Ashdaq. However, he broke that. Rather, he killed 'Amru. Then he threw his head at his companions. [28] He did not conform to the close relations between him and 'Amru. He was full of love for authority. Some poets composed poems to describe his perfidy. [29]

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‘Abd al-Malik was afraid of al-Ashdaq. For the latter intended to overthrow the government of the Marwanis. However, Allah punished him, for he was tyrannical. Moreover, he terrified the Moslems and shed their blood.

3. Cruelty and Uselessness

‘Abd al-Malik was cruel and useless. His heart was empty of mercy and kindness. The historians said: “He shed blood unjustly. He admitted that. ” Umm al-Darda' said to him: “I heard that you drank wine after the worship. ”

“By Allah, yes. Moreover, I drank blood. ”[30]

He filled the houses of the Moslems with terrorism and sadness. After he had killed b. al-Zubayr, he delivered a speech. In the speech he showed his cruelty and his evil intention, saying: “I will cure the illnesses of this community with the sword. Thus, it will be straight. ”[31]

4. Miserliness

‘Abd al-Malik was very miserly, so he was called Rashah al-Hijarah (the ooze of the stone). [32] During the days of his government, the community suffered from hunger and poverty. Thus, he was empty of ideals and noble qualities.

‘Abd al-Malik transferred the Hajj to Jerusalem.

Bin al-Zubayr kept in contact with the Syrians and provoked them against ‘Abd al-Malik. The latter was afraid of that, so he prevented the Syrians from performing the hajj. Thus, the Syrians asked him: “Why do prevent us from performing the hajj? Is it not a religious duty Allah has imposed on us? ” He replied: “Ibn Shahab al-Zahri reported on the authority of Allah's Apostle, may Allah bless him and his family, who said: ‘The Moslem should not make the pilgrimage (to any place) except to three mosques. They are the Sacred Mosque (in Mecca) , my mosque (in Medina) , and the Mosque of Jerusalem. ’”

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With that ‘Abd al-Malik diverted the Syrians from making the pilgrimage to the Sacred House of Allah. He transferred the hajj to Jerusalem. For he made use of the Rock in it. He reported about the Rock: “Allah's Apostle, may Allah bless him and his family, put his foot on the Rock when he ascended to the sky. He replaced it with the Kaba. He built a dome over it. He appointed custodians over it. Then he ordered the people to circumambulate it as they circumambulated the Kaba. ”[33]

‘Abd al-Malik disparaged his Predecessors.

‘Abd al-Malik disparaged his Predecessors, namely the Umayyad rulers. He disparaged them in the speech he made in Medina. In the speech he said: “By Allah, I am not the weak Caliph, namely ‘Uthman. I am not the flattering Caliph, namely Mu‘awiya. I am not the idiot Caliph, namely Yazï~d. ” Ibn Abï~ al-Haddï~d commented on these words, saying: “They were his predecessors and leaders. Through them, he occupied that rank. He assumed that leadership, for they preferred him (to others). Had it not been for the previous custom, the mobilized armies, and the standing creatures, he would have been the farthest of Allah's creatures from that rank. He would have been the nearest of them to the place of destruction if he had desired that honor. ”[34]

‘Abd al-Malik appointed al-Hajjaj as Governor.

‘Abd al-Malik made the most grievous fault when he appointed al-Hajjaj b. Yousif al-Thaqafi as governor. Al- Hajjaj is the worst person mankind has ever known throughout history. However, ‘Abd al-Malik entrusted the affairs of the Moslems to him. He granted him wide-range powers. He made him behave according to his desires and inclinations, which followed noting except the thinking of violence and despotism. This sinful criminal (al- Hajjaj) went too far in punishing, forcing, and abasing the people. He made them submit to oppression and injustice. He created in the country, under his influence, an atmosphere of crises the people had never seen. We will mention what was said about him, some of his characteristics, and his deeds through which he blackened history. That is as follows:

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The Prophet's prophecy

The Prophet, may Allah bless him and his family, predicted that his community would be oppressed by al-Hajjaj. Asma', daughter of Abu Bakr reported. She said: [I heard Allah's Apostle, may Allah bless him and his family, say: ] “Allah will fill a corner of the corners of the fire with the hypocrite of Thaqï~f (i. e. , al-Hajjaj). For, he (al- Hajjaj) will throw stones at the Kaba. May Allah curse him. ”[35]

The Prophecy of the Commander of the Faithful

Imam (‘Ali) , the Commander of the faithful, the gate of the city of knowledge of the Prophet, may Allah bless him and his family, told the Moslems about the oppression of al-Hajjaj. The historians said: “Imam (‘Ali) , peace be on him, invoked Allah against the Kufans. That was when they deserted him and mutinied against him. He, peace be on him, said: “O Allah, I trusted them (the Kufans) , but they have deserted me. I advised them, but they cheated me. O Allah, empower the young man of Thaqï~f (al-Hajjaj) over them. (Make) him rule over their blood and properties with the rule of the Pre-Islamic times. ”[36]

So, Allah empowered al-Hajjaj of the Kufans. Thus, al-Hajjaj persecuted them and forced them to submit to abasement and slavery.

Habï~b b. Thabit reported. He said: [The Commander of the faithful said to a man: ] “You will not die till you see the Young man of Thaqï~f. ” “Who is the young man of Thaqï~f? ” He, peace be on him, said: “On the Day of Judgment, it will be said to him (al-Hajjaj): Sit down in a corner of the corners of the fire. He will rule for twenty years or twenty and some years. He will commit all sins to disobey Allah. If there will be only one sin, and there will be a door between him and the sin, he will break the door to commit the sin. He will kill the persons who obey [37] him with the ones who disobey him. ”[38]

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The Indignant with al-Hajjaj

The scholars and the good ones of the Moslems were indignant with al-Hajjaj. The following is some of their words about him:

1. ‘Umar b. ‘Abd al-‘Azï~z

‘Umar b. ‘Abd al-‘Azï~z was indignant with al-Hajjaj. Concerning him, he said: “If every community brought its evil one and we brought al-Hajjaj, we would overcome it. ”[39]

2. ‘Aism

‘Aism said: “al-Hajjaj violated all the things Allah forbade. ”[40]

3. Al-Qasim

Al-Qasim b. Mukhaymira said: “al-Hajjaj violated the rules of Islam one by one. ”[41]

4. Zadhan

Zadhan was indignant wit al-Hajjaj. So, he said: “al-Hajjaj was empty of his religion. ”[42]

5. Tawus

Tawus said: “I wonder at him who calls al-Hajjaj a believer. ”[43]

Other words similar to these show that al-Hajjaj was evil, and that he was among the atrocities of history.

Some of al-Hajjaj's Characteristics

Al-Hajjaj was distinguished by all abominable qualities and evil inclinations. For his soul was full of evil and malice towards people. The following is some of his characteristics

A. Al-Hajjaj was created for crime and mistreating the people. He knew neither kindness nor good. When he wanted to make the pilgrimage (to Mecca) , he appointed over Iraq a person called Ahmed. Then, he addressed the people, saying: “I have appointed Ahmed over you. I have ordered him to treat you contrary to the commandments of Allah's Apostle, may Allah bless him and his family, to the Ansar. He (Allah's Apostle) ordered (his deputy) to accept from their good ones and to forgive their evil ones. As for me, I have ordered him not to accept from your good ones and not to forgive your evil ones. ”[44]

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B. Among the most prominent qualities of this tyrannical person was blood shed. Al-Dimyari said: “Al-Hajjaj was impatient towards bloodshed. He told (the People) that the best of his pleasures was bloodshed, and committing things other than him were unable to. ”[45] He went to far in murdering the people illegally. He killed one hundred and twenty thousand persons. [46] It was said that he killed one hundred and thirty thousand persons. [47] He officially admitted bloodshed illegally when he said: “By Allah, I think that there is no one on the surface of the earth bolder than me in shedding blood. ”[48] ‘Abd al-Malik blamed him for that. However, he did not pay attention to him. [49] Al-Hajjaj murdered the reciters (of the Koran) and the worshipers. For they supported the revolt of b. al-Ash‘ath. Among the persons he killed was Sa‘ï~d b. Jubayr, who was one of the devout scholars of Kufa.

When al-Hasan al-Basri heard of the murder of Sa‘ï~d b. Jubayr, he said: “By Allah, Sa‘ï~d b. Jubayr died while people all over the earth were in need of his knowledge. ”[50]

C. Among his qualities is that he had bad manners. He showed neither cheerfulness nor gentle manners towards his associates. [51] He was so rude that people were displeased with him. Generally speaking, he indulged in crime and sin. These are some of the features of his character and of his qualities.

His Unbelief

A group of the main Moslem figures decided al-Hajjaj's unbelief. Among them were Sa‘ï~d b. Jubayr, al- Nakha‘i, Mujahid, ‘Aism b. Abï~ al-Najud, al-Sha‘bi, and the like. [52] The proof for his unbelief is that he unlawfully shed the blood of the Moslems, and that he spread fear and terrorism among the people. If he was a Moslem, he would not do that. Some declarations were reported on his authority. The declarations supply proof for his unbelief. Some of them are as follows:

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Disdaining the Prophet

Al-Hajjaj disdained the great Prophet, may Allah bless him and his family. He preferred ‘Abd al-Malik b. Marwan to him. Addressing Allah, the Exalted, before the people, he said: “Which is better- Your Apostle or Your caliph (‘Abd al-Malik)? ”[53] Moreover, he punished and mocked the people who visited the grave of the Prophet, may Allah bless him and his family. In this connection, he said: “Woe to them! They visit sticks and decayed bones. Will they not visit the palace of the Commander of the faithful, ‘Abd al-Malik? Do they not know that the Caliph is better than the Prophet? ”[54] Al-Daynwari commented on these words of al-Hajjaj, saying: “They regarded al-Hajjaj as unbeliever because of these words. For in them, he accused Allah's Apostle, may Allah bless him and his family, of lying. However, authentic traditions were reported on the authority of the Prophet, may Allah bless him and his family, who said: ‘Allah, the Great and Almighty, forbade the earth from eating the bodies of prophets. ’”[55]

Al-Hajjaj's declarations and deeds supply proofs for his unbelief and desertion of the religion. They show that he had no relation with Allah. If he had respected Allah and believed in the hereafter, he would not have done such deeds, which made him far from Allah and brand him and the Umayyads with infamy.

Some of al-Hajjaj's Crimes

The rule of this wicked person was full of crimes and offenses. The following is some of them:

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He punished the Shï~‘a severely.

This tyrannical and sinful person severely punished the followers of the members of the House (ahl al-Bayt) , peace be on them. He spread murder among them and filled their houses with sadness. ‘Abd al-Malik wrote to him: “Protect me from the blood of the Banu ‘Abd al-Mutalib. For their blood will not end the war. I saw that the Banu Harab were deprived of their government when they killed al-Husayn b. ‘Ali. ”[56]

However, al-Hajjaj went on pursuing the followers of the ‘Alids. Thus, he killed them and shed their blood. So, the people preferred unbelief to following ‘Ali. [57] The historians said: “The best means to approach al-Hajjaj was to slander Imam ‘Ali, the Commander of the faithful, peace be on him. Some mean people came to him and said to him: ‘O Emir, our parents oppressed us when they called us ‘Ali. We are poor. We are in need of the Emir. ’”

Al-Hajjaj was pleased with this, so he said: “As you have entreated me, I will appoint over so-and-so. ”[58]

However, during the time of this criminal person, the Shï~‘ites were liable to swords and spears. He punished them severely and killed them everywhere. Moreover, he imprisoned them in dark prisons. He spread among them an atmosphere of terrorism. The Shï~'ites had never seen such an atmosphere even at the days Zyyad, the tyrannical, and his son ‘Ubayd Allah.

The critical Conditions of Kufa

During the days of this tyrant, Kufa was in a critical period. For he killed the people out of doubts and accusations. He punished the innocent to frighten the evil-doers. He killed those who were obedient to him along with the disobedient. He delivered a severe sermon in Kufa. He did not praise Allah nor did he lauded him nor he blessed the Prophet, may Allah bless him and his family. Among his words are the following:

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“O People of Iraq, O People of division, hypocrisy, and apostasy, the Commander of the faithful (‘Abd al-Malik) has appointed me as a governor over you. He has given me a whip and a sword. The whip has dropped and the sword has remained. ”[59] Then he said: “By Allah, I can see ambitious eyes, long necks, and ripen heads. So, it is time to harvest them. In deed, it is I who will cut them off. It is as if I look at flowing blood between the turbans and the beards. ”[60]

This criminal person carried out his threats. He drew his sword and cut off the heads. He spread matchless fear and terrorism. So, Abu al-Asadi said to him: “By Allah, the people showed no fear of any Emir as they have shown of you. ”[61] The people were so afraid that they thought of their souls and began shaking of fear, as some of them said. [62]

The Iraqis were liable to a critical tribulation during the time of al-Hajjaj. For he subjected them to painful torture.

He attacked the Kaba with Catapults

Among the crimes of this tyrannical person is that he led a huge army to fight against b. al-Zubayr. Thus, he besieged the Sacred House for six months and seventeen nights. He ordered the Holy Kaba to be attacked with catapults. So, it was attacked from the mountain of Abu Qays. [63]

The siege lasted till ‘Abd Allah b. al-Zubayr was killed. Then he ordered ‘Abd Allah's head to be cut of and sent to ‘Abd al-Malik. Then ‘Abd al-Malik ordered (his men) to raise the head and walk all over the country. [64] Al- Hajjaj did not respect the Sacred House of Allah. For every person who enters this House is safe. However, he violated the sacredness of the House. Yazï~d b. Mu‘awiya had also violated its sacredness before.

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His Prisons

This tyrannical person ordered roofless prisons to be built. Such prisons did not protect the prisoners from heat or cold. He ordered the prisoners to be tortured severely. He ordered them to be drawn on the broken Persian reeds to bleed their bodies. The historians said: “Fifty thousand men and thirty women died in his prisons out of torture. He imprisoned men and women in his prisons. ”[65] Besides, thirty-three innocent persons were in his prisons. [66] He said to the prisoners: “Go away into it and speak not to Me. ”[67] He likened the prisoners to the people of the fire. He also likened himself to Allah, the Exalted, to show his might and haughtiness.

One of the reciters of the Koran reported: “Al-Hajjaj read the Sura of Hud: ‘Surely, he is not a good ‘amalun. ’ He was unable to read exactly the word ‘amalun (deed). Then, he said: ‘Bring me a reciter of the Koran. ’ So, they brought me. Al-Hajjaj left his assembly. I was imprisoned. Al-Hajjaj forgot me. After six months, he visited the prison. When he came to me, he asked me: ‘Why have you been imprisoned? ’ I answered: ‘May Allah make the Emir righteous, because of the son of Noah. ’ So, he smiled at me. Then he released me. ”

His Death

Allah destroyed this wicked criminal, who filled the country with disasters. Canker attacked his stomach. Allah empowered bitter cold over him. He was surrounded by fire. However, he did not feel the fire. Pains frequently attacked him. Then, he complained of his condition to al-Hasan al-Basri. Thus, al-Hasan said to him: “I had prevented you from torturing the righteous. However, you went on that. ” So, al-Hajjaj said to him: “O Hasan, I do not ask you to ask Allah to relieve me. Rather, I ask you to ask Him to make me die and not to prolong my torture. ”[68] This criminal person suffered from the agony of death till he perished. [69] Then his evil soul went to the fire. When he died, oppression was over. When al-Hasan al-Basri heard of his death, he said: “O Allah, You have made him die. So, make his practices die also. ”[70]

The Moslems were very happy to hear his death. Then they began cursing him.

‘Abd al-Malik and al-Akhtal

Al-Akhtal was the poet and spokesman of the Umayyads. He drank wine. Yet ‘Abd al-Malik loved him very much.

‘Abd al-Malik asked al-Akhtal to be Moslem. So, the latter said: “Make wine lawful for me. Abrogate the fasting of Ramadan for me, then I will be Moslem. ” Thus, ‘Abd al-Malik said to him: “If you become Moslem and fall short of performing anything of Islam, I will cut off your neck. ” Still, he went on drinking wine. ‘Abd al-Malik spent a lot of money on him to obtain his praise. [71]

Al-Akhtal praised ‘Abd al-Malik on many occasions. Hence, ‘Abd al-Malik thanked him for that. Al-Akhtal came to ‘Abd al-Malik wearing a gold necklace and cross. Nevertheless, ‘Abd al-Malik called him the poet of the Commander of the faithful, the poet of the Umayyads, and the poet of the Arabs. [72]

Imam al-Baqir and ‘Abd al-Malik

The Moslems at that time were afflicted by a fatalist. The fatalist corrupted the Moslems' religion. They were unable to refute his views. ‘Abd al-Malik thought that there was no one to refute the fatalist except Imam al- Baqir, peace be on him. So, he wrote a letter to his governor over Medina. In the letter, he ordered the Imam to be brought to Damascus. The governor of Medina submitted ‘Abd al-Malik's letter to Imam al-Baqir. However, the Imam told him that he was unable to go Damascus, for he was an old man. Yet, the Imam sent his son Ja‘far al- Sadiq to carry out this task. Then, Imam al-Sadiq went to Damascus. When he arrived there, ‘Abd al-Malik said to him: “This fatalist has tired us. I want to gather you with him, for he has defeated everyone. ” Then ‘Abd al- Malik ordered the fatalist to be brought. When the fatalist came, the Imam asked him to recite al-Fatiha. The fatalist became astonished. Then, he read al-Fatiha. When he came to these words of Him, the Exalted: “You do we serve and You do we beseech for help,” the Imam asked him: “Whom do you ask for help? If you are a fatalist, then what is your need of knowledge? ” The fatalist was unable to answer the Imam. [73] Then, Imam al-Sadiq went on refuting the views of the fatalist.

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‘Abd al-Malik ordered Imam al-Baqir to be arrested.

‘Abd al-Malik ordered his governor of Medina (Yathrib) to arrest Imam al-Baqir and send him to Damascus. However, his governor hesitated about answering him. He thought that it was an act of wisdom to close what ‘Abd al-Malik had ordered. So, he answered him as follows: “This letter of mine is not disobedience to you nor is it refusal to carry out your order. However, I think it is better for me to consult you in the letter. I want to advise you. I feel pity for you. You want the man (Imam al-Baqir). Yet, there is no one on the surface of the earth nowadays better than him in chastity, asceticism, and piety. He recites (the Koran) in his prayer niche. Hence, birds and animals gather around him. For they admire his voice. His recitation (of the Koran) is very much like the flutes of David's family. He is the most knowledgeable of all the people. He is the most merciful of them. He is the most outstanding of them in worshipping. Thus, I do not encourage the Commander of the Faithful to arrest him. For ‘Allah does not change what is in a people till they change what is in themselves. ’” This letter shows the bright qualities of Imam Abu Ja‘far al-Baqir, peace be on him. Among his qualities in the letter are as follows:

1. Imam al-Baqir, peace be on him, was the most chaste of all the people of the world.

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2. He was the most ascetic of all the people of the world.

3. He was the most pious of all the people in refraining from what Allah forbade.

4. He was the most outstanding reciter of the Koran.

5. He was the most knowledge of all the people in the precepts of religion, the affairs of Islamic law, and all sciences.

6. He was the most merciful of all the people towards the poor.

7. He was the most obedient of all the people to Allah.

The Shï~‘a have believed in the Imams, for they had all the above-mentioned qualities. So, the Shï~‘a do not exaggerate about the Imams nor do they deviate from the true logic.

When ‘Abd al-Malik received the above-mentioned letter, he changed his mind. Then, he canceled the arrest of Imam al-Baqir, peace be on him. He thought that his governor's view was right. [74]

Imam al-Baqir freed Islamic money.

Imam Abu Ja‘far (al-Baqir) , peace be on him, offered an excellent service to the Islamic world. For he freed Islamic money from the domination of the Roman empire, where Islamic money was made and had the Roman symbol. Imam al-Baqir, peace be on him, made Islamic money independent with an Islamic symbol. Thus, he cut off the relationship between Islamic money and the Romans. The reason for that was that ‘Abd al-Malik looked at a book embroidered in Egypt. He ordered the book to be translated into Arabic The book was translated. The Christian symbol (Father, Son, and the Spirit) was written on the book. ‘Abd al-Malik denied that. So, he wrote to his governor of Egypt, ‘Abd al-‘Azï~z b. Marwan, to abolish that. Moreover, he ordered him to force the embroiderers to embroider books, clothes, and the like, with the Islamic motto: “Allah bears witness that there is no god but He. ” He also wrote to his governors all over the Islamic counties to abolish the books with Roman mottoes and symbols in their countries. He ordered them to punish those who had such books and clothes. The embroiderers wrote that on their books and clothes. Such books and clothes spread throughout the Islamic countries. Then, they were carried to Rome. So, the Roman Emperor became very angry. Thus, he wrote to ‘Abd al-Malik, saying: “Books and clothes had been embroidered with the Roman mottoes and symbols before you abolished them. If your predecessors were right, then you are wrong. If they were wrong, then you are right. Choose one of these two views. I have sent you a gift appropriate for your position. I would be grateful to you if you would adopt the previous embroidery. ”

‘Abd al-Malik read the letter. Then he told the messenger that he had no answer to the letter. He also refused to 

accept the gift. So, the messenger went back to the Roman Emperor and told him about ‘Abd al-Malik's words. Hence, the Emperor wrote again to ‘Abd al-Malik and doubled the gift for him. In the letter he asked him to return the previous mottoes and symbols. However, ‘Abd al-Malik refused to receive the letter and the gift. He insisted on his view. The messenger went back to the Roman Emperor and told him about what had happened. Accordingly, the Emperor wrote a threatening letter. The letter read as follows: “You have disparaged my letter and my gift. You have not helped me with my need. I thought that you had regarded the gift as small. So, I had doubled it for you. However, you went on your view. So, I increased it three times. I swear by Jesus Christ to order you to return the old-fashioned money; otherwise I will ordered the dinars and the dirhams to be engraved to abuse your Prophet. You know that the dinars and the dirhams had been minted in my country. No one of them had been minted during Islam. When you read the letter, prevent your head from sweating. I want you to accept my gift and to change the style (of money) into the previous one. That will be as a gift to show love towards me. So, the relationship between you and me will continue. ”

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When ‘Abd al-Malik read the Emperor's message, he became perplexed. In this connection, he said: “I think that I am the most unlucky baby born in Islam, for I will make this unbeliever (the Roman Emperor) curse Allah's Apostle, may Allah bless him and his family. This dishonor will remain to the end of the world. The Roman Emperor has threatened me to mint money. Such money will be passed around the world. ”

‘Abd al-Malik gathered the people. He asked them about the affair. However, no one was able to give him a decisive answer. Then, Ruh b. Zinba‘ said to him: “You the person who is able to solve this affair. You want to leave him intentionally. ” ‘Abd al-Malik blamed him for that, saying: “Woe unto you! Who is he? ”

“He is al-Baqir, who is from the members of the House of the Prophet, may Allah bless him and his family,” replied Ruh b. Zinba‘

So, ‘Abd al-Malik submitted to Ruh b. Zinba‘. He believed his view. He knew that he ignored Imam al-Baqir, peace be on him. Immediately, he wrote to his governor of Medina (Yathrib). He ordered him to send the Imam to him. Moreover, he ordered him to treat the Imam kindly and to give him four hundred thousand dirhams. When the governor received the letter, he carried out ‘Abd al-Malik's orders. Thus, Imam al-Baqir, peace be on him, went to Damascus. When he arrived there, ‘Abd al-Malik received him warmly. Then he told him about the Roman Emperor's threats. Thus, Imam al-Baqir, peace be on him, said: “Do not regard this affair as great. It nothing for two reasons. The first is that Allah, the Great and Almighty, will not allow the Roman Emperor to carry out his threat concerning Allah's Apostle, may Allah bless him and his family. The other is that there is a solution for this affair. ”

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So, ‘Abd al-Malik asked the Imam: “What is the solution? ”

Imam al-Baqir, peace be on him, answered: “At this hour, summon some makers. Order them to make coins of dirhams and dinars. Then order them to engrave the Sura of al-Tawhï~d in one face and the name of Allah's Apostle, may Allah bless him and his family, in the other face. Then order them to mention the year and country of minting. Order them to make a dirham of ten weights and a dinar of seven weights. ”

‘Abd al-Malik accepted that. He ordered the coins to be minted as Imam al-Baqir, peace be on him, described. When the Roman Emperor found out about this, he kept silent. Thus, all his efforts were in vain. Accordingly, Moslems passed the coins Imam al-Baqir, peace be on him, designed till the time of the Abbasï~ds. [75]

Ibn Kuthayr said: “Imam Zayn al-‘Abidïn, peace be on him, suggested the coins. ”[76]

However, the Islamic world thanked Imam Abu Ja‘far (al-Baqir) for freeing its money from the domination of the Romans.

The Death of ‘Abd al-Malik

Then ‘Abd al-Malik became ill. He was neither safe nor calm. His abominable deeds came to him. For he oppressed the Moslems and shed their blood for his government. Then he hit his head with his hand, saying: “I wish I earned my daily bread day by day. I wish I worshipped and obeyed Allah, the Great and Almighty. ”[77]

Before his death, ‘Abd al-Malik appointed his son al-Walï~d as caliph. He advised him to treat al-Hajjaj well. In this respect, he said to him: “Walï~d, take care of al-Hajjaj. It was he who paved the way for you to sit in the pulpits. He is your sword and your hand against your enemies. Do not listen to the words of the ones who slander him. You are in need of him while he is in no need of you. When I die, summon the people to pledge allegiance to you. Use your sword against the persons who refuse to pledge allegiance to you. ”[78]

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These enjoinments show the evil intention of ‘Abd al-Malik even at the last hour of his lifetime. For he advised his successor to take care of al-Hajjaj, who filled the country with sadness. Then, he advised him to kill the persons who would refuse to pledge allegiance. Then ‘Abd al-Malik died after these enjoinments. His death was on Wednesday, the fifteenth of Shawal, in the year 86 A. H. [79] Al-Hasan al-Basri was asked about ‘Abd al- Malik. So, he said: “What shall I say about a man of whose bad deeds was al-Hajjaj. ”[80]

Al-Walïd bin ‘Abd al-Malik

Al-Walïd became caliph after the death of his father, ‘Abd al-Malik. The historians said: “Al-Walï~d had no noble quality. He was inappropriate for the caliphate. Rather, he was an oppressive tyrant. [81] He committed grammatical mistakes in Arabic. He made a speech in the mosque of the Prophet. He said: “Ya ahlu al-Madina (O People of Madina). ” However, he had to say: “Ya ahla al-Madina. ”

One day he made a speech and said: “Ya laytuha kanat al-Qadiya (O would that it had made an end (of me). ” However, he had to say: “Ya laytaha kanat al-Qadiya. ”[82] Thus, his father blamed him for his grammatical mistakes, saying: “No one will become a ruler over Arabs except the one who speaks their language well. ” So, al- Walï~d gathered the grammarians and remained in a house for six month. Then he came out of the house while he was more ignorant in grammar than he had been before. [83]

‘Umar b. ‘Abd al-‘Azï~z dispraised the government of al-Walï~d, saying: “Al-Walï~d was one of the persons who filled the earth with oppression. ”[84] The historians said: “Al-Walï~d married and divorce many women. Thus, he married sixty-three women. Besides. He married many slave-women. ”[85]

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Al-Walï~d built the big mosque of Damascus, known as the Umayyad mosque. He spent six million gold dinars on the mosque. [86] He widened the mosque of the Prophet, may Allah bless him and his family, then he decorated it with mosaic. Thus, the mosque included the rooms of the Prophet's wives and all the houses around it. [87]

During the time of al-Walï~d, al-Hajjaj killed Sa‘ï~d b. Jubayr. The murder of Sa‘ï~d was one of the dangerous events that terrified the Islamic world.

The period of his caliphate was nine years and seven years. He died at Dï~r Marwan. He was forty-five years old. [88]

Sulayman bin ‘Abd al-Malik

He became caliph after the death of his brother, al-Walï~d. That was in the month of Jamadi al-Akhira, in the year 96 A. H. He punished severely the family of al-Hajjaj. Then, he ordered ‘Abd al-Malik b. al-Muhalab to torture them. [89] He removed from the office all the governors of al-Hajjaj. On one day, he released eighty-one prisoners from his (al-Hajjaj's) prison. Then, he ordered them to go to their families. He found in the prison thirty thousand innocent men and thirty thousand innocent women. [90]

Sulayman was unjust in collecting land taxes. So, he wrote a letter to his governor of Egypt, Usama b. Zayd al- Tanwakhi: “Milk the milk till it cease, and milk the blood till it terminates. ” Then Usama came to him bringing him what he had collected of land taxes, and said to him: “I did not come to you till I exhausted the subjects. I did my best for that However, I think you have to be kind to them and to have mercy on them. Decrease their land taxes to the extent that you are able to develop your country. Do that, for you will get much more land taxes in the next year. ” However, Sulayman shouted at him, saying: “May your mother lose you. Milk the milk till it cease. When it ceases, then milk the blood. ”[91] These words show that Sulayman had neither mercy nor affection for his subjects. So, he deadened the economic movement, and spread poverty in the country.

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His Death

The historians said: “Sulayman was self-conceited. He wore his excellent clothes and said: ‘I am a young king. I am grand, generous, and a giver. ’ One of his slave-girls appeared before him. Thus, he said to her: ‘How do you see the Commander of the faithful? ’ ‘I see him the wish of the soul and the delight of the eye. However, the poet said,’ replied the slave-girl.

‘What did the poet say? ’ he asked.

He said:

If you remained (alive) , you would be the best enjoyment.

However, man will not remain.

Allah knows best, we do not doubt you.

However, you are mortal.

Sulayman, there is no defect in your appearance.

But you are mortal. ”

These lines of poetry shook Sulayman. So, his tyranny and self-conceit vanished. The historians said: “Sulayman died after a short time. ”[92] The period of his caliphate was two years, five months, and five days. He died on Friday, the twentieth of the month of Safar, in the year 99 A. H. ”[93]

‘Umar bin ‘Abd al-‘Azï~z

Imam Abu Ja‘far (al-Baqir) , peace be on him said: “‘Umar b. ‘Abd al-‘Azïz was the most glorious one of the Umayyad house. He was the master of their kings. He was the high-born one of the Umayyads. ”[94] He became caliph according to the pledge of allegiance of Sulayman b. ‘Abd al-Malik to him. That was one Friday, the tenth of the month of Safar, in the year 99 A. H. [95] During his short caliphate, the people felt security and welfare. For he removed from them the oppression and tyranny of the Marwanis. He was skillful, for experiences educated him. He had balanced reason. He followed a wise policy with Moslems. The Moslems had never seen such a policy before. He did the Alwids many favors. People mention his favors throughout history. The following is some of his favors:

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He prevented the People from Cursing Imam ‘Ali.

From its early days, the Umayyad government ordered the people to curse Imam ‘Ali, the Commander of the Faithful, peace be on him. The Umayyads thought that cursing Imam ‘Ali would help their government to continue. For the principles of Imam ‘Ali and his laudable deeds, such as political and social justice, would urge the people to mutiny against their oppressive tyrannical policy.

With his awareness and his genus thinking, ‘Umar b. ‘Abd al-‘Azï~z realized that the policy his fathers followed against Imam ‘Ali, peace be on him, was not wise. For such a policy caused the Umayyads many difficulties and through them into great evil. Thus, ‘Umar decided to remove this error. He ordered his governors all over the Islamic countries to prevent people from cursing Imam ‘Ali, the Commander of the Faithful, peace be on him. Then he ordered them to replace the cursing of the Imam with: “Surely Allah enjoins the doing of justice and the doing of good (to others) and the giving to the relatives. ”

‘Umar himself justified the reason for abandoning the practices of his fathers who defamed Imam ‘Ali, peace be on him. In this connection, he said: “When my father made a speech and defamed ‘Ali, he stammered. So, I said to him: Father, why do you stammer in your speech when you come to the name of ‘Ali? ‘Have you known that? ’ he asked. ‘Yes,’ I replied. Thus, he explained: ‘My little son, if the people around us knew ‘Ali as we know him, they would scattered from us and followed his (‘Ali's) sons. ’”[96] Accordingly, ‘Umar abolished the cursing of Imam ‘Ali, peace be on him. All the people admired this laudable deed. They always praised him. They mentioned his unique bravery in opposing his predecessors. The great poet, Kuthayr ‘Azzah, came to him and recited the following lines of poetry:

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You have become caliph, but you have not cursed ‘Ali.

You are not afraid of any creature.

You have not followed the words of a criminal.

You have spoken with the plain truth.

Rather, you have explained the verses of guidance with your speech.

You are truthful in doing your favors.

So, every Moslem is satisfied (with you). [97]

Kuthayr had not praised an Umayyad king with such a wonderful poem. For this poem raised ‘Umar to the level of the unique Immortal persons. Kuthayr started his poem with the laudable deed of ‘Umar, who prevented the people from cursing Imam ‘Ali, the Commander of the Faithful, peace be on him. Then, he mentioned his policy based on kindness to the subjects. Moreover, the Moslems loved the policy of ‘Umar. So, they were ready to sacrifice their souls for him to prolong his lifetime.

‘Umar commented these lines of poetry, saying: “Therefore, we have become successful. ”[98] He was successful, for he pleased his conscience. He did not betrayed the community through cursing the leader of its message and its matchless hero, Imam ‘Ali, the Commander of the Faithful, peace be on him.

Al-Sharï~f al-Radï~ praised and lauded ‘Umar b. ‘Abd al-‘Azï~z:

O Son of ‘Abd al-‘Azï~z, if the eye wept for an Umayyad young man, it would weep

for you.

However, I want to say: You are good

though your house was not good.

You have freed us from cursing.

So, if reward was possible, I would

reward you. [99]

In these lines of poetry, al-Sharï~f al-Radï~ thanked ‘Umar b. ‘Abd al-‘Azï~z for preventing the people from cursing Imam ‘Ali, the Commander of the Faithful, peace be on him.

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He gave the Alïds their Rights.

From its early days, the Umayyad government spared no effort to deprive the members of the House (ahl al-Bayt) , peace be on them, of their right. It spread poverty among their houses. Thus, the Alï~ds suffered from poverty. However, when ‘Umar b. ‘Abd al-‘Azï~z became caliph, he gave them their full rights. He wrote to his governor of Medina (Yathrib) to divide ten thousand dinars among them. His governor asked him: “‘Ali has many children from Quraysh, among which of his children shall I divide the money? ” Then ‘Umar wrote to him: “When this letter of mine comes to you, divide ten thousand dinars among the children of ‘Ali from Fatima, may Allah be pleased with her. For they had been deprived of their own rights. ”[100] This was the first gift to be given to the Alï~ds during the days of the Umayyads.

He returned Fadak

‘Umar b. ‘Abd al-‘Azï~z achieved a generous initiative when he returned Fadak (country estate) to the Alï~ds. Noteworthy, the family of the Prophet, may Allah bless him and his family, was deprived of Fadak, for it had been confiscated for many generations. His returning Fadak has been reported in many ways. The following is some of them:

1. ‘Umar b. ‘Abd al-‘Azï~z visited Medina, the city of the Prophet, may Allah bless him and his family. He ordered his caller to call: “Whoever has a complaint should attend! ” So, Imam Abu Ja‘far (al-Baqir) , peace be on him, came to ‘Umar, who stood for him and received him warmly. Thus, the Imam, peace be on him, said to him: “The world is a market. The people buy from it what benefits and harms them. How many a people bought what harmed them. However, death came to them before they had entered upon morning. So, they left the world blamed. For they did not take what would avail them in the hereafter. Then, what they had gathered has been divided among those who will not thank them, and they have come to the One Who will not excuse them. By Allah, we had better consider carefully their bad deeds to refrain from (doing) them.

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Therefore, fear Allah. Put two (things) in yourself: Look at what you love to be with you when will you meet your Lord, for He will put it before you. Look at what you hate to be with you when you meet your Lord, so throw it behind you. Do not wish for the unsalable commodity of those who had been before you. Then, you hope that He will forgive you. Open the doors. Make easy the veil. Treat the oppressed with justice. Punish the oppressive. Whoever has three (qualities) , his belief in Allah is perfect: When he is satisfied, his satisfaction does not enter him into falsehood. When he becomes angry, his anger does not take out of the truth. When he is powerful, he does not take what does not belong to him. ” Imam al-Baqir, peace be on him, preached to ‘Umar with these valuable words. He advised him to follow high standard morals and good deeds. However, the Imam, peace be on him, did not mention the complaint of the members of the House (ahl al-Bayt) , peace be on them, concerning Fadak and the like.

When ‘Umar heard these words of the Imam, peace be on him, he ordered a pen and a piece of paper to be brought to him. Then, he wrote the following: “In the Name of Allah, the Most Gracious, the Most Merciful. This is what ‘Umar b. ‘Abd al-‘Azï~z has answered to the complaint of Mohammed b. ‘Ali b. al-Husayn b. ‘Ali b. Abï~ Talib concerning Fadak. ”

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2. When ‘Umar b. ‘Abd al-‘Azï~z became caliph, he summoned Quraysh and the prominent figures of the people. Then, he said to them: “In deed Fadak was in the hand of Allah's Apostle, may Allah bless him and his family. He put it where Allah had taught him. Then Abu Bakr controlled it. Then ‘Umar (b. al-Khattab) controlled it. Then Marwan controlled it. Then it has come to me. However, it does not belong to my property. I call you to witness that (it is not my property) , and that I have returned it as it was at the time of Allah's Apostle, may Allah bless him and his family. ”[101]

This narration shows that ‘Umar did not return Fadak to the Alï~ds. Rather, he put it where Allah's Apostle, may Allah bless him and his family, had put it. It is well-known that Allah's Apostle allotted it to his daughter Fatima, the mistress of the women of the world, peace be on her. Thus, Fatima owned Fadak during the lifetime of her father, Allah's Apostle, may Allah bless him and his family. However, the people confiscated it to support their political interests.

3. When ‘Umar b. ‘Abd al-‘Azï~z returned Fadak to the Alï~ds, the Umayyads harbored malice against him. Thus, they said to him: “You have harbored malice against the deed of the two Shaykhs (i. e. , Abu Bakr and ‘Umar). You have slandered them. You have ascribed them to oppression and usurpation. ” Then ‘Umar b. ‘Abd al-‘Azï~z said: “It has be come correct to me and to you that Fatima, daughter of Allah's Apostle, may Allah bless him and his family, demanded of Fadak, for it was in her hand. She did not tell lies to Allah's Apostle, may Allah bless him and his family. ‘Ali, Umm Ayman, and Umm Salama testified that. Fatima is truthful with me in what she said, the she did not supply proof of that. She is the mistress of the women of Heaven. Today I will return Fadak to its inheritors. With that I want to approach to Allah's Apostle, may Allah bless him and his family. I hope that Fatima, al-Hasan, and al-Husayn will intercede (with Allah) for me on the Day of Judgment. If I had been in the place of Abu Bakr and Fatima claimed that, I would have believed her complaint. ” Then, ‘Umar handed over Fadak to Imam al-Baqir, peace be on him. [102]

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These are some of the narrations which have been mentioned concerning how ‘Umar b. ‘Abd al-‘Azï~z returned Fadak to the Alï~ds. He opposed his predecessor, who harbored malice towards the members of the House (ahl al-Bayt) , peace be on them.

‘Umar bin ‘Abd al-‘Azïz and Imam al-Baqir

There were several meetings between Imam al-Baqir, peace be on him, and ‘Umar b. ‘Abd al-‘Azï~z. The following is some of them:

Imam al-Baqir predicted of ‘Umar's Caliphate.

Imam al-Baqir, peace be on him, foretold of the caliphate of ‘Umar bin ‘Abd al-‘Azï~z. That was before ‘Umar became caliph. Abu Basï~r said: “I was with Imam Abu Ja‘far (al-Baqir) , peace be on him, in the mosque. Then, ‘Umar b. ‘Abd al-‘Azï~z entered. Thus, the Imam said: ‘That young man will be a caliph He will show justice. ’ However, the Imam slandered ‘Umar's caliphate, for there was a person more appropriate for the caliphate than ‘Umar. ”[103]

2. ‘Umar honored Imam al-Baqir

When ‘Umar became caliph, he honored Imam Abu Ja‘far (al-Baqir) , peace be on him. He sent Funun b. ‘Abd Allah b. ‘Uttba b. Mas‘ud- he was one of the Kufan worshipers- to Imam al-Baqir to ask him to go to Damascus. The Imam, peace be on him, responded to him and went to Damascus. When the Imam arrived in Damascus, ‘Umar received him warmly. Conversations took place between them. The Imam visited ‘Umar for several days. When he wanted to return to Medina (Yathrib) , he went to ‘Umar's palace to see him off. He introduced himself 

to the chamberlain, who told ‘Umar of the Imam. The chamberlain came and called out: “Where is Abu Ja‘far? He is permitted to enter. ” However, the Imam did not enter. For he thought the chamberlain did not mean him. So, the chamberlain returned to ‘Umar and told him that the Imam was not present. “What did you say? ” asked ‘Umar. “Where is Abu Ja‘far? ” the chamberlain replied. “Go and call: Where is Mohammed b. ‘Ali? ” ‘Umar ordered the chamberlain. The latter did that. Thus, the Imam rose and entered. He talked to ‘Umar, then he said to him: “I want to see you off. ” “Preach to me,” ‘Umar asked the Imam.

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Thus, the Imam, peace be on him, said: “Fear Allah. Regard the old man as father, the young man as brother, and the man as brother. ”

‘Umar admired these commandments of the Imam. In this connection, he said: “By Allah, you have gathered (good commandments) for me. If I put them into effect and Allah helps me with that, good will last for me, Allah willing. ” Then, the Imam left ‘Umar. When he wanted to travel, ‘Umar's messenger came to him and said: “‘Umar wants to come to you. ” The Imam waited till ‘Umar came. When ‘Umar came, he sat before the Imam to honor him. Then, the Imam saw him off. [104]

3. ‘Umar exchanged letters with Imam al-Baqir.

The Umayyad secret agents told ‘Umar that Imam Abu Ja‘far (al-Baqir) , peace be on him, was like the rest of his fathers, who raised the banner of truth and justice in the earth. ‘Umar wanted to test the Imam. He wrote to him. So, the Imam answered him with a letter in which were sermons and pieces of advice. Then, ‘Umar said: “Bring me his (al-Baqir's) letter to Sulayman. ” The letter was brought to him. In it was laud and praise. ‘Umar sent the letter to his governor of Medina (Yathrib). He ordered him to show the letter to the Imam along with his letter to ‘Umar. Moreover, he ordered him to record what the Imam, peace be on him, would say in this respect. The governor submitted the two letters to the Imam. So, the Imam said: “Sulayman was tyrannical. I wrote to him what is written to tyrants. Your leader showed an affair. So, I wrote to him what is appropriate for him. ” The governor wrote these words of the Imam to ‘Umar. When ‘Umar read them, he admired the Imam. Thus, he said: “Allah always does favors for the members of this House. ”[105]

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These are some of the Imam's meetings with ‘Umar. They show that ‘Umar had genius thinking when he honored and respected the Imam.

Baseless Accusation

Several baseless accusations were made against ‘Umar. He was accused of not knowing the times of the obligatory prayers. Dr. ‘Ali Hasan reported this claim on the authority of some references. [106] This claim is untrue. For ‘Umar was pious. He sat with religious scholars and jurists. Surely, he knew the times of the obligatory prayers.

Criticisms

‘Umar faced some criticisms. The following is some of them:

1. He recognized the country estates, which the caliphs and the previous ones from his house, controlled. Without doubt, these country estates were illegally taken.

2. His governors of the Islamic cities spared no effort to oppress the people and to deprive them of their properties. Addressing ‘Umar, Ka‘ab al-Ash‘ari said:

You maintain your followers.

However, the governors of your land

are wolves in the country.

They will not respond to what you summon till you cut off necks with the sword. [107]

While ‘Umar was addressing the people from the pulpit, a person interrupted him, saying:

Those whom you appointed over the countries have left your Book and regarded as lawful the forbidden. [108]

3. He adopted the giving of the chiefs. He did not change that. However, Islamic principles refuse that. For they force the Moslem ruler to treat all Moslems with justice.

4. He increased the giving of the Syrians to ten dinars. However, he did not do the same with the Iraqis. [109] There is no justification for this discrimination in treatment that opposes Islam.

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These are some of the criticism that face the policy of ‘Umar. They are regarded as many for him. For he adopted justice in his policy, as the biographers said.

His Death

Illnesses attacked ‘Umar b. ‘Abd al-‘Azï~z. The historians said: “‘Umar refused to take any medicine. It was said to him: ‘You must take medicine. ’ ‘If my healing was in rubbing my ear, I would not rub it. The best One to Whom I will go is my Lord,’ he replied. ”[110] Some references mentioned that the Umayyads gave him poison to drink. For they knew that his day would become long. Thus, they would lose government. They thought that there would be an appropriate person for the caliphate. Accordingly, they killed him quickly. [111]

‘Umar died at Dï~r Sam‘an, in the month of Rajab, in the year 101. [112] ‘Umar left behind him good behavior. All people admire such behavior.