Imam ALI سَلَامُ ٱللَّٰهِ عَلَيْهِ
Connection & relationship of Nabi Muhammad (s.a.s.) and Hazrat Ali
The connection of 'Ali -- the commander of the faithful with the Nabi -- originated in the family of Abdul-Muttalleb, Ali having been the son of Abu Tâleb, the son of Abdul-Muttalleb, the son of Hâshem whose name was Umar, called Omrân the high, on account of his dignity.
During a year of famine and hardship Omrân had gone to Syria, and thence imported bread, on an infinite number of dromedaries, to the sanctuary, so that every day two camels were slaughtered and roasted; and the dry breads, having been moistened, were distributed twice daily. He was the first among the Arabs who invited guests to a repast prepared of moistened bread, and therefore surnamed Hâshem. Other chroniclers, again, have said that Hâshem means one who breaks bread in a cup to make it a kind of porridge, but the difference between the two meanings is obvious.
Hashem was proverbial for his liberality and unrivalled in gracefulness; the luminous beams of distinction radiated in such a manner from his forehead that whoever beheld his countenance had not the boldness to contemplate it, but looked to the ground. This the Christian sovereigns knew from their sacred books, and wished to enter into connection with him.
One of these was Harql (Heraclius, the Byzantine emperor), who sent him an ambassador and offered him a virgin whom he guarded in his private apartments, but Hâshem refrained from complying with his petition. Afterwards, however, he entered --in consequence of a dream he had -- into a matrimonial alliance, at Madinah, with Solma, one of the noblest ladies of the Bani Najjar, who was decorated with the ornaments of intellect and sagacity, on condition that her confinement should take place in her own house.
After the consummation of the marriage the lady was taken to Makkah, but on her becoming pregnant with Abdul-Muttalleb she was on account of the condition again conveyed back to Madinah, but after she had given birth to Abdul-Muttalleb, Hashem went to Syria, fell sick in the vicinity of Damascus, and gave directions in his last agony to surrender the bow to the Prophet Esma'il, the banner, and the key of the house of the Ka'bah, which he had inherited from his forefathers, to Abdul-Muttalleb, and having, though young, bidden farewell to his perishable world, he was buried in that country, where his tomb is still known and visited.
Some say that Hâshem went to Syria before the birth of Abdul-Muttalleb, and that he had himself given the just-mentioned articles to his brother Muttalleb, to whom he had also transferred the gubernatorial office, whilst the latter, in his turn, surrendered everything to Abdul-Muttalleb. But Muttalleb was the son of Abd Munâf whose name was [also] Moghairah and surname Abdush-Shams, but Munâf was likewise the name of an idol.
On account of his great beauty, he was also named Qamar [full moon], and because he had inherited the sovereignty from his father, the surrounding kings hastened to join Abd Munâf. He had four sons: one of them was Hâshem, about whom some circumstances have already been mentioned above. A
bdush-Shams was the ancester of the Bani Ummayya [called Ommiade Khalifs by European authors]; Naufil was the forefather of habib, the son of Mu'azim, and Muttalleb of Ali Shafa'i; the latter was thus surnamed because it is related that Hâshem and Abdush-Shams were twins, whose foreheads were connected at their birth and could not be separated, until at last the sword was resorted to. An intellignet man, who had been informed of this proceeding, considered it to be a sign that the descendants of the two brothers would decide their quarrels with the sabre, which prediction was actually fulfilled in the enmity between his lordship the Nabi (s.a.s.) and Abu Sufyan, between Ali (r.a.a.) the select and Mu'awiah, and between the Imâm Hussain (r.a.a.) and Yazid.
Ka'bul-Akhbar makes his profession of Islam by the blessing of the words of Hazrat Ali
There is a tradition that when Amir al-Mu'mineen Ali sojourned in the country of Yaman, preached, and taught the ordinances of Islam, and Ka'bul-akhbar had been informed of his eloquence, he donned a robe, mounted a camel, and proceeded in company of one of the Ulama of the unbelievers, who was his co-religionist, to the assembly of the Amir, who at the time they entered, happened to be preaching and uttering the words, 'There are men who can see in the night, but not in the day,' and Ka'bul-akbar said: 'He speaks the truth.'
Afterwards the illustrious Commander said: 'Whoever gives with a short hand will be requited with a long hand.' Ka'b again manifested his approbation, but his unbelieverish companion asked him how he could approve of sentiments the meaning whereof is ambiguous? Ka'b, however, replied: 'The man who sees in the night, but not in the day, is he who believes in the first book [i.e., the Pentateuch] but not in the last [i.e., the Holy Qur'an].
He who sees neither in the night nor in the day is a man who believes in neither; and the other assertion is [likewise] plain, because with Allah the Most High and Glorious alms are acceptable, and He returns them abundantly.' Meanwhile a mendicant begged something from Ka'b, who immediately divested himself of his cloak and surrendered it to him.
The unbelieverish priest was so displeased with this act that he immediately left Ka'b, and returned to his home. After his departure a woman approached Ka'b, and said: 'Who will give me his camel, and will take mine instead?' Ka'b replied: If thou wilt give thy cloak in addition to it, I shall agree to the exchange.' The woman having assented Ka'b donned her cloak, mounted the camel, went after the priest, and when she had reached him, said: 'Who gives with a short hand is requited with a long hand.'
Then Ka'b again returned, waited on the Amir, and inquired about his Holy and Prophet Lordship (Nabi Muhammad, s.a.s.). 'Ali (r.a.a.) complied with his request, beginning to enumerate the qualities of his lordship, but Ka'b smiled, and when Ali the Commander of the Faithful asked him for the reason, he replied: 'I smile because in ancient books we find the qualities of Muhammad (s.a.s.) to agree with those thou art describing.'
Then Ka'bul-akhbar made his profession of the Faith, and learnt the ordinances of Islam through 'Ali the Commander of the Faithful according to the best of his ability, remained in Yaman, made it his business to propogate the doctrines and tenets of the noble religion, but came to Madinah during the Khalifate of 'Umar the Commander of the Faithful, and always regretted having failed to wait on his lordship the best of created beings.
It is, however, related in the history of Ebn Hamdan that at the time when 'Umar bin al-Khattab marched to Aylay, Ka'bul-akhbar was dwelling in Syria, and that when the victorious banners of that Khalifah occupied the country, Ka'bul-akhbar made hast to wait on him, and to make his profession of the Faith. But Allah the Most High knows best.
How Imam 'Ali (r.a.a.) spared the life of an enemy in Battle
Let us add luster to this work by telling an exemplary story concerning Hazrat Ali, the "Gate of Knowledge and Lion of Allah." At the Battle of the Ditch, the noble Imam 'Ali had knocked an enemy soldier to the ground and was raising his sword to kill him, when the unbeliever spat in the blessed face of the Valiant Lion, may Allah be pleased with him. Imam 'Ali at once stood still and refrained from killing his enemy. Hardly able to believe his own eyes, the unbeliever asked: "Why have you spared me, O gracious one?"
To this, the noble 'Ali repliied: "Your property and your life have become sacrosanct to me. I am not authorized to slay you. I can receive permission to kill only in holy combat, in fighting commanded by Allah. Just a few moments ago, I had overcome you in battle, knocked you to the ground and was on the point of slaying you. But when you spat in my face, my selfish anger was aroused against you. If I had killed you, I would have slain you not for Allah's sake but for my own selfish reason; they would then have called me not a champion warrior, but a murderer. When you spat in my face, my selfish passion threatened to overwhelm me, so instead of striking you with the sword for my own sake I struck my passion for the sake of Allah, Exalted is He. There you have the reason for your escape."
The unbeliever was left in awe and amazement. This event made him realize that he was a direct witness to the worth and value of being Muslim. As he felt the light of Islam descending into his heart, he was quite unconscious of the tears streaming down from his eyes. He could he be aware of them? ... In the space of a few seconds he was being saved from dying as an unbeliever -- saved from being an unbeliever at all -- and was becoming a Muslim. Moreover, the cause of his conversion, the person standing before him, was none other than the noble Imam 'Ali.
Indeed, friendship and affection, as well as enmity, should be in the manner determined by Allah. That is to say, the object to be ever kept in view is the good pleasure of the Exalted Lord.
The Martyrdom of Hazrat 'Ali bin Abu Tâleb
One morning a coward by the name of Ibn Muljam came upon the Nabi's son-in-law, the habitation of the Lord, while he was in the presence of the Truth, and smote him with a poisoned sabre.
That habitation of the Lord and refuge of the poor, the son-in-law of the Chosen Messenger and Vicegerent of the Truth, lay sprawled in his own blood. They took the blessed Imam from his prayer niche and bore him to his felicitous abode, where they laid him upon his bed. How many battles he had fought, how many savage unbelievers he had dispatched to Hell with a single blow, of how many villians' villainy he had rid the world. But, such is destiny, he had fallen victim to a coward's plot.
The blessed Imam looked tenderly at his revered sons, as if he was reading on the Tabled Preserved in Heaven the tragedies that would befall them. "Who struck me?" he asked Imam Hasan. They at once brought the cruel assassin into the Khalif's presence.
The Imam recognized his assailant, for Ibn Muljam had once worked for him as a servant. It was during that time that the Imam had said to Ibn Muljam, miraculously predicting his own death: "Ibn Muljam, my end is in your hand."
On that occasion Ibn Muljam had said: "Far be it from me, O Imam. Let my hand wither if I should do such a thing." He had then begged to be put to death, but the Lion of Allah had objected: "How should I have you put to death, when you have committed no crime? I should be a wrongful tyrant if I imprisoned you or had you killed when you have not been guilty of any offense."
The time and the hour had come, and fat had shown its hand. Imam 'Ali asked Ibn Muljam: "What have I done to you, Ibn Muljam; have I touched your honor, property or person?" Overcome with fear and dread, Ibn Muljam managed to say: "By no means; only the judgement belongs to Allah alone, O Imam."
The blessed Khalif said: "Your words are true, but your intention is false."
They took Ibn Muljam away and put him in jail under surveillance. Turning to Imam Hasan, the Khalif said later: "If I recover from this wound it will be my business to deal with him. If I die, kill him with a single stroke of the sword, so that the divine law is carried out.
Take care not to kill him with cruelty or torture, for I once heard your grandfather Muhammad (s.a.s.) say: "Do not kill even a rabid dog with torture and pain." Then they brought him milk. Indicated half of it, he said: "Send this milk to the stranger in the jail. His stomach is empty." "Who is this stranger in the jail, O Imam?" they asked. "My murderer, Ibn Muljam," he said, "his stomach is hungry."
They had the milk taken to Ibn Muljam. But he would not drink it and handed it back, saying: "You have put poison in it. You are going to kill me. I won't drink, I won't drink!"
When they told the Imam that Ibn Muljam had not drunk the milk and what he had said, this was his response: "Why did Ibn Muljam hold a bad suspicion of us? If he had drunk the milk, when the Day of Resurrection came and my foot was on the threshold of Paradise, I would not have entered without taking Ibn Muljam into Paradise too."
This 'Ali, may Allah be pleased with him, lover of the Messenger, was the product of the lessons he learned in the school of love, from love's teacher the Mentor of the Universe.
He is the gate of the City of Knowledge,
Tolerance and Love, just as 'Umar is the gate of the City of Justice,
Abu Bakr of the City of Veracity and '
Uthman of the City of Modesty. May Allah be pleased with them all.
On the Khalifate of Hazrat 'Ali bin Abu Tâleb
As for the Khalifat of 'Ali (r.a.a.), it came about as a result of the general agreement of the community, and by the consensus of the Companions.
This view of the matter is borne out by the traditional report of Abu Abdillah bin Batta, who attributes the following account to Muhammad ibn al-Hanafiyya:
I was in the company of Hazrat 'Ali bin Abu Tâleb while 'Uthman bin Affan was under seige. Then a man came along and told us: 'The Commander of the Believers was just killed just a little while ago.' Ali (r.a.a.) sprang to his feet at once, so I grabbed him and held him by the waist, for fear that he might do something rash, but he cried: "Let go of me, you wretch!" Then 'Ali went to the palace, where he found that 'Uthman had indeed been slain, so he made his way to his won house, went inside, and locked the door.
The people came after him, and started hammering on his door. As soon as they were admitted inside, they said: 'Uthman has been killed, and the people cannot manage without a Khalif. There is no one, as far as we know, who is better qualified for the job than you are.' But 'Ali responded to this by saying to them: 'You do not really want me, for I can serve you better as a minister (wazeer) than as an Amir.'
Still the people insisted: 'We know of no one who is better qualified for the job than you are.' So he said: 'Very well, if you insist on leaving me no choice. In any case, the fact that homage has been paid to me will not be a secret for long, but let me go out to the masjid, so that all those who wish to pledge the allegiance to me may do so there.' 'He then left his house and went to the masjid, where the people came and pledged their allegiance to him."
He was therefore a rightful leader (Imam) from that time on, until the moment when he was martyred, contrary to what is said by the Khawarij, for they maintain that he never was a legitimate leader.
As for the battle he fought against Talha, az-Zubayr, A'isha and Mu'awiya, the emphatically stated opinion of Hazrat Imam Ahmad bin Hanbal is that we should adopt an attitude of strict neutrality toward this incident, and indeed toward all the conflict, contention and controversy that flared up amongst them, because Allahu Ta'ala will remove it all from their midst on the Day of Resurrection. As He says in the Holy Qur'an:
And Well shall strip away whatever rancor may be in their breasts. As brothers they shall be upon couches set face to face. [Holy Qur'an 15:47]
Besides, from his own perspective, 'Ali (r.a.a.) was in the right in doing battle with them, because he was firmly convinced of the legitimate character of his leadership. As we have just explained, he had in fact been appointed to the Imamate and Khalifat by the general agreement of the group of Sahabi who had functioned as an electoral college. Anyone who decided to back out of this at a later stage, and who actually took arms against him, would of course be a rebel, a person in revolt against the leader, so the leader would be quite justified in fighting him.
From the standpoint of those on the other side, notably Mu'awiya, Talha, and Az-Zubayr, the battle against 'Ali was fought because they needed to avenge the death of 'Uthman, the rightful Khalif who had been wrongfully slain, and the men who killed him were soldiers in the army of Hazrat Ali.
Thus everyone involved could come up with a credible justification. As far as we ourselves are concerned, therefore, the best course is to adopt an attitude of strict neutrality toward this whole issue, and to leave the verdict in their case to Allahu Ta'ala, for He is the Wisest of judges and the Best of deciders. Our attention should be focused on the faults in our own selves, on the purification of our hearts from the root causes of sinful behavior, and of our outer beings from things that pose serious threats of our welfare.
Imam Hasan ibn Aliسَلَامُ ٱللَّٰهِ عَلَيْهِ
Imam Husayn ibn Aliسَلَامُ ٱللَّٰهِ عَلَيْهِ
Nature of Umayyad Rule
To illustrate a few points, it may be stated that the Umayyad’s rule was unIslamic. Any rule which is based on force and violence can never be Islamic. The Umayyads crushed the spirit of democratic freedom. They laid the foundation of their authority on unscrupulous tactics and coercive methods instead of on mutual consultation and Ijma’ (Consensus). The Umayyad state craft did not follow the Shari’ah in total, but it was motivated merely by lust of power and political ends. Such a serious menace to the basic values of Islam demanded a heroic struggled against arbitration and a crusade for the vindication of truth and freedom.
Imam Husain’s character as a Mu’min
These were the changes that appeared in the wake of converting the Islamic Khulafat into dynastic imperialism. No one can deny that Yazid’s nomination as successor to his father was the starting point of all these transformation. It cannot be gainsaid that after a short span of time from the point of origin all the corrupt practices mentioned above came into existence. At the time when this revolutionary step was adopted, there was no indication of these evils, but a man of vision could have predicted these inevitable consequences of such a beginning and that the reforms introduced by Islam in the administration and political phases of the state would be rendered null and void by these charges. This is the reason why Imam Husain (radiyallahu ‘anh) could not remain indifferent to this undesirable development. He, therefore, decided to stem the tide of the evil forces taking the risk of confronting the worst consequences by rising the revolt against an established government. The consequences of his bold stand are known to every one. The fact which Imam Husain (radiyallahu ‘anh) wanted to emphasize by plunging himself into grave danger and enduring its consequences heroically was that the fundamental features of the Islamic State are valuable assets. It would not be a bad bargain, if a believer sacrificed his life and get his family members slain for preserving this valuable object. A believer should not hesitate to sacrifice all that he possesses for preventing the changes which constitute a serious danger to the religion of al-Islam and the Muslim Community which is a custodian of the constitutional values. One is at liberty to contemptuously disregard it as merely a maneuver for securing power, but in the eyes of Imam Husain bin Ali (radiyallahu ‘anh), it was primarily a religious obligation. He, therefore, laid down his life in this cause gaining the crown of martyrdom.
Imam Husain’s Role
Imam Husain (radiyallahu ‘anh), Sayyid-ush-Shuhadaa, initiated the holy war against the oppressive regime of the Umayyads and refused to take the oath of allegiance to that authority. It is a sacred legacy bequeathed to posterity by Imam Husain (radiyallahu ‘anh) that Muslims should never submit to any authority which defies the Divine Law, maintains itself by force and foists it arbitrary decisions on the people at the cost of inherent freedom. The struggle in this cause does not necessitate mobilization of men, money and material on the scaled possessed by the hostile temporal authority. Husain bin Ali (radiyallahu ‘anh) did not possess the sinews of war. He had the support of only a small band of helpless and un-armed individuals. A person entrenched in righteousness and truth does not care for consequences. The outcome of the struggle lies in the hands of the power that is always on the side of Justice and Truth. Cruelty eventually suffers a set back, gains despair and despondency despite its overwhelming superiority in number and resources. On such occasions, one surrenders to considerations of expediency through the agony of the accursed Shaitan who creates doubt in the mind of defenders of Truth whether the result is worth achieving at cost of much bloodshed. This can very easily be contradicted. Apart from numerous instances of Jihad, there is the event of Karbala that is a glaring example of a fight heroically fought by 62-72 scantily armed persons against the massive forces of a formidable state. It is true that Imam Husain (radiyallahu ‘anh) saw his kith and kin in utter distress suffering the agonies of hunger and thirst; witnessed each and every one of them writhing in dust and blood one after the other; it is also a fact that he did not even possess the force to wrest a morsel of bread from the enemy sufficient for their survival, but he eventually surrendered himself to the Supreme Being, sustaining grave injuries all over his body. However he came out successfully in the test. His wounded head was adorned with the crown of victory.
Imam Husain’s Martyrdom and Humanity
Now the question arises whether Imam Husain’s martyrdom was only the result of his attempt to seize the throne and the sympathy it evokes in the readers is the natural reaction to a splendid failure? Or, is this merely the recalcitrant attitude or unscrupulous policy of a short tempered leader who, by chance, happened to be the grandson of their beloved Nabi (Sallallahu ‘alayhi wa Sallam) and solely on this account, do they come out for his defense. Whether this is a heart-rending story of the ruthless and brutal destruction of a weak party, the narration of which induces you to burst into tears? The history of the world provides a number of instances appealing to our sympathy. It is so much replete with individual and collective incidents of failure and frustration, on one hand, and those of cruelty and barbarism, on the other, that the world will not be particularly impressed with the tragic episode of Imam Husain (radiyallahu ‘anh). No! Imam Husain’s story does not purport to be anything of this kind. It is in the main, a story of human dignity; a tale of revealing the essential nobility of man; an account of a man’s ascent to the peak of grandeur. It presents a lofty deal of individual and collective human life; it is a mile-stone in the long journey from beastly slavery to human freedom; it is a proclamation of Allah’s Kingdom in this ephemeral world; it is an irrefutable proof of the possibility of its establishment among human being; it is a beacon light which guides humanity to perfection. Whenever evil forces make a bid to put out this light with their breath, the monumental performance of Imam Husain (radiyallahu ‘anh) intensifies its refulgence. When humanity falters in adhering to the path of truth and freedom, the example set up by Imam Husain (radiyallahu ‘anh) gives it a support and comes to its rescue. When the tyrants proud of their wealth, power, and authority harass the unassuming and helpless followers of Truth and when the incessant failure of the champions of truth cast doubt upon the validity of its claim, Imam Husain’s heroic stand in its cause teaches them the lesson of perseverance and save them from falling a prey to despair and despondency. When the rising power of tyrants overawes the individual, Imam Husain’s example reminds him that the duty of stimulating resistance against brutal power ultimately devolves on him. It matters not if for making such an attempt, the enemy offers him a cup of poison, sends him to the gallows, stones him to death, or stains the earth with his blood. Imam Husain (radiyallahu ‘anh) brings this fact home to the worldly persons that “life” does not mean just living, no matter how. He asserts that life sometimes means to live and sometimes to surrender it.
Real Object of Imam Husain’s Sacrifice
Every year, in the month of Muharram, millions of Muslims mourn Imam Husain’s martyrdom. It is regretable that among those mourners, there are very few persons who focus their attention on the real cause for which Imam Husain (radiyallahu ‘anh) not only sacrificed his own life, but also the lives of his kith and kin. It is but natural for the adherents and devoted followers of a man to feel grieved at his martyrdom. This sort of sentiment does not carry much of moral value; it is nothing but a spontaneous reaction of the mind of his relations and sympathizers. But the point at issue is what is the special feather of Imam Husain’s martyrdom that keeps the grief for him afresh although about 1,400 years have elapsed since this tragic event took place. If the martyrdom is not associated with any high ideal, it is meaningless to say that the mourning continues for centuries on personal grounds. If viewed in correct perspective, one may well ask what value Imam Husain (radiyallahu ‘anh) himself would attach to such devotion. If his own person were dearer to him than any ideology or subject, why did he sacrifice it at all? His sacrifice is a conclusive proof that this object was dearer to him than his own life. If we do not have a clear idea of Imam Husain’s purpose, but continue lamentation at each anniversary of his martyrdom, we can neither expect any appreciation from Imam Husain (radiyallahu ‘anh) on the Day of Resurrection, nor will it have any value with his Allah.
Let us ask what was that ideal or object! Did Imam Husain (radiyallahu ‘anh) affirm his claim to succession to the Caliphate and did he stake his life to vindicate this claim? Any one who knows the high moral standard of Imam Husain’s household cannot harbor this vile notion that the members of such a sacred family could have caused bloodshed among the Muslims for gaining political power for themselves. If, for argument’s sake this viewpoint is taken for granted that members of Bani Hashim had a claim for power, even then the 50-year’s history, from Hazrat Abu Bakr’s (radiyallahu ‘anh) Caliphate down to the period of Hazrat Amir Mu’awiyah, bears evidence that waging war and causing bloodshed merely to seize power had never been their motive. As a logical corollary, one has to admit that Imam Husain’s keep eye discerned symptoms of decay and corruption in the system of the Islamic State, and the felt impelled to resist these evil forces. He even deemed it his duty to wage war in this connection, as the situation so warranted.
Fight Against Falsehood
Turn over the pages of history! The early period of Islam which is considered to be the best of all that has elapsed. Even the period of the true successors to the Holy Nabi (Sallallahu ‘alayhi wa Sallam) has terminated. The age of the secular authority, viz., the period of autocratic government has been ushered in. In flagrant contravention to the Divine Authority, the Muslim kings look upon the state exchequer as their person property. In each Muslim State, the monarch fills his treasury with gold and unbelieverelry and with his political power reinforced by the power of money he forces this people to obey his arbitrary commands. Some people submit to him out of fear and others do so to gain their selfish ends with his help. There is always a hard core of steadfast Muslims who refuse to yield. The Nabi’s grandson, Imam Husain (radiyallahu ‘anh), falls in the last category. Persuasion, threats, and crafty measures were employed, but Imam Husain (radiyallahu ‘anh) remain adamant. How could Imam Husain (radiyallahu ‘anh), in whose veins the blood of Hazrat Ali, Sayyidah Fatimah (radiyallahu ‘anhuma), and Nabi Muhammad (Sallallahu ‘alayhi wa Sallam) was pulsating, who was Allah-fearing, who had devotion for Truth, treat falsehood at par with Truth? Imam Husain (radiyallahu ‘anh) flatly refused to take bay’ah to Yazid. In effect, Husain (radiyallahu ‘anh) declared that Yazid’s authority, being in conflict with the Divine Authority, should not be obeyed by true Muslims. This was the first step in the direction of martyrdom.
He was driven out of his native place. He could not live in peace even in Makkah. He, therefore, resolved to migrate to Iraq. This amounted to a proclamation, on his part, that Yazid’s claim to authority in the Muslim State was untenable. The idea of submitting to Yazid was so repugnant to him that he decided to renounced the security and comforts of his homeland. This was the second step leading to martyrdom.
On his way to Kufa, at Karbala, Imam Husain (radiyallahu ‘anh) was intercepted by Yazid’s forces. The small band of his followers was surrounded by Yazid’s army. This was the last sacrifice and the final ordeal. He successfully passed the test. Each and everyone from amongst his relatives and companions were killed one after another. Children were slain. Finally, Imam Husain (radiyallahu ‘anh), with a mass of wounds and bruises fell down from his horse. His heart harbored and his lips uttered the belief that “There is no worthy of worship, except Allah and Absolute authority is vested in Him alone.” This was martyrdom, the sacrifice of one’s life for the vindication of Truth. Thirteen centuries have since elapsed, the example set up by Imam Husain (radiyallahu ‘anh) gives and will continue to give evidence, till eternity that Command rests with Allah Ta’ala.
Whenever Divine Authority is respected, men will remember how the grandson of the greatest Benefactor of humanity sacrificed his life in defense of Truth. In future, when, with the increase of human knowledge, the obstacles to progress would be removed and men will be marching confidently to the goal of self-realization, they would surely recall the glorious sacrifice offered by Imam Husain (radiyallahu ‘anh) at the altar of Truth. When the human mind will be rid of ever fear except the fear of Allah, Imam Husain (radiyallahu ‘anh) will be accorded the respect which he deserves and men will often think how Sayyidah Fatimah’s beloved son displayed the sublimity of obedience to Allah by the voluntary sacrifice of his own life. Then alone this helpless man will come into prominence as the ruler of rulers. This frustrated man would be regarded as the custodian of religion and faith. Once covered with blood and dust, his head will become the symbol of absolute submission to Divine Authority and fearless defiance of any other type of temporal power.
Morals of Imam Husain’s Performance
This exemplary conduct displayed by Imam Husain (radiyallahu ‘anh) teaches us not to care for consequences. If the temporal authority is aggressive, sacrifice on the part of followers of Truth becomes all the more essential. Numerical minority and majority, or the lack of resources should not deter them to continue their struggle. Grandeur of coercive government does not carry the seal of Divine approval that it should necessarily be obeyed. A truth-loving person has to face an oppressor whether weak or strong.
Adherence to Truth and Justice is, no doubt, and ordeal. At every step, there is diversion of attention due to attachment to one’s own life, honor and family. But Imam Husain’s lofty ideal teaches the believers and sincere followers of al-Islam that at the ver outset they should take stock of the strength of their resoluteness, so that these temptations may not prove a stumbling block immediately after embarking on that mission. Everyone knows that in the presence of various attachments, the great martyr of Karbala sacrificed his all at the altar of Truth. All the stages of ordeals are categorically described in the Holy Qur’an: Allah intends to test the believers by bringing them under the throes of various ordeals:
“And surely We shall try you with something of fear and hunger, and loss of wealth and lives and crops; but give glad tidings to the steadfast. Who say when a misfortune strikes them: Surely! We are from Allah and surely unto Him we are returning.” (Surah al-Baqarah, ayats 155, 156)
Fear and apprehension, hunger and thirst, love of wealth, property, life and progeny form an acid test for human beings, and as such, the sacrifice of these interests have been declared an ordeal in the cause of Allah.
The helpless hero of Karbala had all these stages, at a stretch. He could have got rid of them within a short span of time and secured relief, position, grandeur, had he only made a compromise with aggression government ignoring the dictates of Truth and Justice. Imam Husain (radiyallahu ‘anh) preferred Allah’s Will to his won personal choice. Devotion for Truth overcomes love for life and its luxuries. He laid down his life, being the only asset with the lover of Truth, but he never stretched his hand for taking bay’ah which could be extended only in the cause of Truth.
The most valuable lesson that can be deduced from this grave event is Sabr (perseverance) and determination in the cause of Jihad and Truth.
In spite of being helplessly besieged by enemy with members of family, relatives, and friends witnessing his own kith and kin wailing and shrieking with the intensity of thirst and hunger and later lifting with his own hands their bodies stained with blood. Imam Husain (radiyallahu ‘anh) never swerved from the path of truth, even for a moment. In short, he underwent these calamities, being tacitly grateful to Allah Ta’ala. Those who are surcharged with the intoxication of devotion and love willingly accept a cup of poison from the hands of their friends in preference to the cup of honey and elixir. Even today, every particle of the dust of Karbala gives the lesson of patience and endurance of those who keep their ears open to listen to its message.
Imam Husain (radiyallahu ‘anh) was the torchbearer of absolute values. He lived, fought, and sacrificed his life in defense of these ideals. He lit an ever-lasting beacon light for humanity by his heroic struggle for Truth and righteousness that could not be extinguished even after his death. The glorious example of his life enables mankind to purify the social life and checking the evil that brings corruption into the body politic. This light is a source of guidance in every walk of human life.
Imam Ali ibn Husayn سَلَامُ ٱللَّٰهِ عَلَيْهِ
Ali ibn al-Husayn al-Sajjad (Arabic: علي بن الحسين السجاد, romanized: ʿAlī ibn al-Ḥusayn al-Sajjād, c. 658 – 712), also known as Zayn al-Abidin (Arabic: زين العابدين, romanized: Zayn al-ʿĀbidīn, lit. 'ornament of worshippers') was the great-grandson of the Islamic prophet Muhammad, and the fourth imam in Shia Islam, succeeding his father, Husayn ibn Ali, his uncle, Hasan ibn Ali, and his grandfather, Ali ibn Abi Talib.
Ali al-Sajjad survived the Battle of Karbala in 680, in which Husayn and his small caravan were massacred en route to Kufa by the forces of the Umayyad caliph Yazid I (r. 680–683). After the battle, al-Sajjad and other survivors were treated poorly and taken to the Umayyad capital Damascus. Ali al-Sajjad was eventually allowed to return to his hometown of Medina, where he led a secluded and pious life, without participating in the numerous uprisings against the Umayyads. Instead, he devoted his life to worship and learning, and was highly esteemed, also among Sunni Muslims, as a leading authority on Islamic tradition (hadith) and law (fiqh), and known for his piety and virtuous character. However, the quiescent al-Sajjad had few followers until late in his life, for many Shia Muslims were initially drawn to the anti-Umayyad movement of Mukhtar al-Thaqafi.
Ali al-Sajjad died around 712, either from natural causes or poisoned by the Umayyads. After his death, the mainstream Shia accepted the imamate of his eldest son, the quiescent Muhammad al-Baqir. Some others followed Muhammad's much younger half-brother, Zayd ibn Ali, whose rebellion was crushed by the Umayyads in 740. Some supplications attributed to al-Sajjad are collected in al-Sahifa al-Sajjadiyya (lit. 'the scripture of al-Sajjad'), which is highly regarded by the Shia. Ali al-Sajjad is seen by the Shia community as an example of patience and perseverance when numerical odds are against them.
Imam Muhammad al-Baqir سَلَامُ ٱللَّٰهِ عَلَيْهِ
A king requested the presence of a Sayyid in his court, but with the intent of destroying him. When the Sayyid appeared, the king sought his forgiveness, begged his pardon, bestowed many gifts upon him, and then dismissed this Hashimite in a very courteous manner. In response to the inquiry as to why he acted in such a manner, the king said “When he came in, I saw two lions, one on his right and one on his left who threatened to destroy me if I should attempt to do harm to him.” The Wali whom Allah Ta’ala protected in this story is Al-Imam Abu Ja’far Muhammad bin Ali al-Baqir, Radhi Allahu ‘Anhu. This tremendous conveyer of ‘Ilm is a great asset of Al-Islam, though very few know about him.
His full name and lineage is Muhammad bin Ali bin al-Husayn bin Ali bin Abu Taleb al-Qurashi al-Hashimi, born in the Holy City of Madinah in the year 57 A.H. His father and teacher was Hazrat Imam Ali Zaynul-Abideen, survivor of the tragedy of Karbala, son of the Sayyid of Shuhadaa, Sayyidina Husayn bin Ali, Radhi Allahu Ta’ala Anhu. His mother was Sayyidah Fatimah bint al-Hasan bin Ali (Radhi Allahu Anha). From this marriage was born the first generation of the Ahlul-Bayt that was both al-Hasani and al-Husayni, therefore both the paternal and maternal sides were connected to Sayyidina Ali bin Abu Taleb and Sayyidah Fatimah az-Zahra, may millions of Salaams be upon them.
Hazrat Muhammad al-Baqir (Radhi Allahu Anh) had three brothers, Abdullah, al-Hasan, and al-Husayn, in addition to being the half-brother of Imam Zayd bin Ali al-Shaheed (Radhi Allahu Anh). Hazrat Zayd and Hazrat Muhammad shared different opinions in light of various political situations that existed in their time. While Imam Muhammad al-Baqir (Radhi Allahu Anh) chose not to become involved in political matters, Imam Zayd al-Shaheed (Radhi Allahu Anhu) marched against the Umayyads to claim the Khalifat, but fell victim to Shi’ah conspiracy, thus becoming a martyr, similar to his grandfather’s being betrayed and deserted in Karbala.
The kunya for Hazrat Muhammad bin Ali (Radhi Allahu Anh) was Abu Ja’far, though his was given many titles, such as Abu Abdullah, Imam Muhammad al-Baqir, and Maulana al-Baqir ul-‘Uloom. The most commonly used title is “Al-Imam Muhammad al-Baqir.” Baqir literally means to rip open or cut open, and in the case of Imam al-Baqir, he split open knowledge, that is scrutinized it and examined the depths of it so that it can be spread to all people, therefore, his title also meant “The Expounder of Knowledge.” Those who were fortunate to be in his presence would unanimously report that he would rip knowledge down to its very root, reaching its origin, and then convey that knowledge to the people. Hazrat Ahmad ibn Hajar al-Makki, Rahmatullahi alayh, wrote in his book, As-Sawa’iq al-Muhriqa:
“Al-Imam Muhammad al-Baqir has disclosed secrets of Ilm and Hikmah and unfolded the principles of spiritual and religious guidance. Nobody can deny his character, his God-given knowledge, his divinely-gifted Hikmah, and his obligation and gratitude towards the spreading of knowledge. He was a sacred and highly talented spiritual leader and for this reason, he was popularly titled al-Baqir, which means the expounder of knowledge. Kind in heart, spotless in character, saved by soul, and noble by nature, the Imam devoted all his time to Allah’s Ibadah. It is beyond the power of a man to count the deep impression of knowledge and guidance left by the Imam on the hearts of the faithful. His saying in devotion and abstinence, in knowledge and wisdom and in religious exercise and submission to Allah are so great in number that the volume of this book is quite insufficient to cover them all.”
Hazrat Shibli Nu’mani, Rahmatullahi ‘alayh, writes in his book, Sirat-e-Nu’mani that “the Ahlul Bayt were the fountainhead of Hadith, Fiqh, and in fact, all religious learning,” and because of this truth, many seekers of Islamic knowledge sought after Imam Muhammad al-Baqir, Radhi Allahu 'Anh, as he possessed great knowledge of the Holy Qur’an and the Sunnah of Sayyidina Rasul-e-Akram Sallallahu 'alayhi wa Sallam. Many of the Tabi’een, Taba at-Tabi’een, fuqaha, and mujtahideen, related and reported numerous Islamic sciences on the authority of Imam Muhammad al-Baqir, Radhi Allahu 'Anh, as he was distinguished for his extensive knowledge of Islamic science and for his subtle indication as to the meanings of the Ayats of the Holy Qur’an. Because of the great knowledge of Hadith Allah blessed him with, his name is found in the isnad of many Sahih Ahadith collections. He was also known for his conveying the history and life of Nabi Akram, Sallallahu 'alayhi wa Sallam, and his family. He became recognized as one of the Fuqaha of Madinah who many learned men would come to for answers to questions of jurisprudence. A famous quote from him that describes this station held by the Ahlul Bayt came from the question he was asked regarding Allah’s Ayat in Surah an-Nahl: “Ask the Ahl al-Dhikr if you do not know,” he answered: “We are the Ahl al-Dhikr.”
The Saliheen from amongst the Ahlul-Bayt of Sayyidina Rasul-e-Akram, Sallallahu 'alayhi wa Sallam, never chase after Dunya, nor do they have any regards for this worldly life. They devote their time and efforts to the service of the Ummah, seeking the pleasure of only Allah Ta’ala. This was the case with Sayyidina Muhammad al-Baqir (Radhi Allahu 'Anh) as he was not only well-known for his vast knowledge, but also for the immense Ibadah he would put time into. Imam Abul-Hasan Ali bin ‘Uthman al-Hujweri (Rahmatullah alayh) and Qadi Abu Fazl Iyad bin Musa al-Yahsubi (Rahmatullah alayh) relate in their works, Al-Kashf al-Mahjub and Al-Shifa, respectively, that Abu Ja’far Muhammad al-Baqir (Radhi Allahu 'Anh) was a very devout Muslim and spent very much time performing ‘Ibadah. He would spend much of his nights glorifying Allah Subhanahu wa Ta’ala. As a result of his devotion to Allah Ta’ala, he was endowed with ‘Ilm of many sciences of the Nafs, thus endowed with knowledge of both the exoteric and esoteric sciences of the Deen.
Sayyidina Rasulullah, Sallallahu 'alayhi wa Sallam, related that his Ahlul Bayt will be faced with adversities. Such was true for Imam Muhammad al-Baqir (Radhi Allahu 'Anh), because he lived in a time of much internal strife amongst Muslims, where the period of bloodshed of Muslims at the hands of Muslims took place. In addition, there was much friction between Bani Hashim and Bani Umayya. Abu Ja’far al-Baqir (Radhi Allahu 'Anh) lived in the period of the Umayyad Dynasty of Sulayman, Hazrat ‘Umar bin ‘Abdul-‘Aziz, Yazid II, and Hisham bin Abdul-Malik. The period of the Khalifat of Hazrat ‘Umar bin ‘Abdul-‘Aziz was a positive one for the Ahlul Bayt because not only did he bring and end to the bad-mouthing of Sayyidina Ali bin Abu Talib (Karam Allah Wajhu) and his descendants, but he also gave the orchard of Fadek to Imam Muhammad al-Baqir (Radhi Allahu 'Anh) out of his tremendous respect for and devotion to the descendants of Sayyidina wa Mawlana Muhammad, Sallallahu 'alayhi wa Sallam, which was well-accepted by Imam Abu Ja’far (Radhi Allahu 'Anh).
Imam Abu Ja’far (Radhi Allahu 'Anh) married the great grand-daughter of Khalif Abu Bakr as-Siddiq (Radhi Allahu 'Anh), Hazrat Umm Farwa bint al-Qasim bin Muhammad bin Abu Bakr. From this marriage to Hazrat Umm Farwa, he was the father of another great Sayyid Imam of Ahlus-Sunnah, Hazrat Imam Ja’far as-Sadiq (Radhi Allahu 'Anh), who much ‘Ilm was passed on to, becoming another great Faqih (and Wali) of Madinah.
The contributions to Al-Islam by Imam Muhammad al-Baqir and his progeny are very great, and one such example of that is found with the Hanafi Madhhab. It is safe to say that The Madhhab of Ahlul-Bayt (or most directly linked to Ahlul-Bayt) is the Hanafi Madhhab. Al-Imam al-A’zam Abu Hanifah Nu’man bin Thabit (Radhi Allahu 'Anh) gained much knowledge from Al-Imam Muhammad al-Baqir, as well as his son, Al-Imam Ja’far as-Sadiq. In Sirat-e-Nu’man, it is written that “Abu Hanifah sat for a long time at Imam Muhammad al-Baqir’s feet and acquired from him much valuable knowledge of fiqah and Hadith not available anywhere else.” Even Shi’ah books fully attest to this fact and much more. Ibn Mutahhir al-Hilli, a famous Shi’i scholar, wrote in his books Nahjul-Haqq and Al-Minhaj al-Karamah Fi Tariqat al-Imamat that Imam Abu Hanifah learned from Imam Muhammad al-Baqir (Radhi Allahu 'Anh) as well as from his son, Imam Ja’far as-Sadiq (Radhi Allahu 'Anh), attaining high grades in his company. Al-Hilli also brings forth the fact that Al-Imam al-A’zam Abu Hanifah (Radhi Allahu 'Anh) was given ijaza to give fatwa and perform ijtihad by at least three members of the Ahlul Bayt: 1.) Al-Imam Muhammad al-Baqir, 2.) his half-brother, Al-Imam Zayd bin Ali Shaheed and 3.) his son, Al-Imam Ja’far as-Sadiq. In light of this fact, Abdullah Suwaydi writes in his book, An-nahiyatu an-ta’ni Amir al-mu’minin Mu’awiya that
“Imam Abu Hanifah’s requirements of ijazat is testified by the faultless A’immah. To speak ill of Al-Imam al-A’zam would mean to deny the testimony of the twelve Imams, who were sinless people. And this in its turn would be disbelief, according to the Shi’ah credo. Since there is not a Ma’soom Imam today, is it not especially fardh now for all Shi’ah to join the Madhhab of Imam al-A’zam?”
And the Madhhab he speaks of is known as the Hanafi Madhhab.
In Sirat-e-Nu’man, it is written that “both the Ahlus-Sunnah and the Shiites are in agreement that Imam Abu Hanifah derived much of his learning from Imam Muhammad al-Baqir.” It is related in Al-Majmua az-Zuhdiyya that Imam Muhammad al-Baqir (Radhi Allahu 'Anh) looked at Abu Hanifah (Radhi Allahu 'Anh) and said:
“When those who defile my ancestor’s Shari’ah are on the increase, you will enliven it. You will be the savior of those with taqwa and the refuge of those with taqwa and the refuge of those who are confused! You will bring heretics round to the right path! Allah Ta’ala will help you!”
The purpose of the information of Imam Abu Hanifah’s interaction and studying under the Ahlul Bayt is not to brag about the virtues of the Hanafi Madhhab. Rather, we are bringing to light important aspects of the Hanafi Madhhab in relation to its connection to the Ahlul Bayt: 1.) Ijaza was given to Al-Imam al-A’zam by Imam al-Baqir and other members of Ahlul Bayt. 2.) Imam Muhammad al-Baqir (Radhi Allahu 'Anh) made it clear to Imam Abu Hanifah (Radhi Allahu 'Anh) that he would be one who would bring heretics and those lost souls back to the straight path. 3.) In light of the fact that neither Imam al-Baqir nor Imam as-Sadiq founded a Madhhab, their teachings are preserved in the Hanafi Madhhab. Therefore, those who claim that they “only follow Ahlul-Bayt” have no excuse for not being a Hanafi in light of their absence of Saliheen from Ahlul Bayt who are capable of giving ijtihad, instead of attributing falsehood and heresy in the name of the Sayyid A’immah.
It is a shame how the enemies of Ahlul-Bayt have taken the statements of Abu Ja’far Muhammad al-Baqir out of context, but have even went to the extent of fabricating statements attributed to him. Such blasphemous statements proclaiming heresy on behalf of the Sahabi Ikram (Radhi Allahu 'Anhum) have been fabricated and with the name of Imam al-Baqir (Radhi Allahu 'Anh) attached to them. In reality, Imam Muhammad al-Baqir never promoted schisms, nor advocated any factions, thus separating from the Ummat-e-Muhammadi, Sallallahu 'alayhi wa Sallam, known as Ahlus-Sunnah wal-Jama'at. Proof of this can be found in the Ahadith found with ancestral succesion to Hazrat Ali (Karam Allah Wajhu), where the advice was given to not have relation with schismatic groups as they will spoil your religion.
Hazrat Abu Ja’far (Radhi Allahu 'Anh) returned to Allah on the 7th of Dhul-Hijjah in the year 114 A.H. in the Holy City of Madinah. He is buried in Al-Baqi cemetery where many other members of the Ahlul-Bayt, Shuhadaa, and Sahabi (May plenty of Salaam be upon them all) rest. The world benefitted from this Imam of exalted memory as he was an educator for many of the Ulama of Al-Islam as well as a preserver of the Sunnah of Nabi Muhammad, Sallallahu 'alayhi wa aalihi wa Sallam. It is unfortunate that not many know about him. The well-respected scholars of Al-Islam have had nothing but good to say about Hazrat Abu Ja’far al-Baqir and to sum it up, Muhammad bin Khavendesh bin Mahmud wrote in Rauza-tus-Safaa that “neither pen nor tongue can describe the merits and the traditions of Imam Abu Ja’far Muhammad bin Ali al-Baqir.” May millions of most perfect Salaams be upon Sayyidina Rasulullah, his progeny, and his descendants. Aameen.
Imam Jafar al-Sadiq سَلَامُ ٱللَّٰهِ عَلَيْهِ
The son of Imam Muhammad al-Baqir, son of al-Imam Zain al-'Abidin, son of al-Husayn, son of Ali bin Abi Talib (r), Ja'far was born on the eighth of Ramadan in the year 83 H. His mother was the daughter of al-Qassim (r), whose great grandfather was Abu Bakr as-Siddiq (r).
He spent his life in worship and acts of piety for the sake of Allah. He rejected all positions of fame in favor of cuzla or isolation from the lower world. One of his contemporaries, cUmar ibn Abi-l- Muqdam, said, "When I look at Ja'far bin Mu ammad I see the lineage and the secret of the Prophet Muhammad (s) united in him."
He received from the Prophet (s) two lines of inheritance: the secret of the Prophet (s) through 'Ali (r) and the secret of the Prophet (s) through Abu Bakr (r). In him the two lineages met and for that reason he was called "The Inheritor of the Prophetic Station (Maqam an-Nubuwwa) and the Inheritor of the Truthful Station (Maqam as-siddiqiyya)." In him was reflected the light of the knowledge of Truth and Reality. That light shone forth and that knowledge was spread widely through him during his lifetime.
Ja'far narrated from his father, Mu ammad al-Baqir, that a man came to his grandfather, Zain al-'Abidin, and said, "Tell me about Abu Bakr!" He said, "You mean as-Siddiq?" The man said, "How do you call him as-Siddiq when he is against you, the Family of the Prophet (s)?" He replied, "Woe to you. The Prophet (s) called him as-Siddiq, and Allah accepted his title of as-Siddiq. If you want to come to me, keep the love of Abu Bakr and 'Umar in your heart."
Ja'far said, "The best intercession that I hope for is the intercession of Abu Bakr as-Siddiq (r)." From him is reported also the following invocation: "O Allah, You are my Witness that I love Abu Bakr and I love 'Umar and if what I am saying is not true may Allah cut me off from the intercession of Mu ammad (s)."
He took the knowledge of hadith from two sources: from his father through 'Ali (r) and from his maternal grandfather al-Qassim. Then he increased his knowledge of hadith by sitting with 'Urwa, 'Aata, Na'fi and Zuhri. The two Sufyans, Sufyan ath-Thawri and Sufyan bin Ayinah, Imam Malik, Imam Abu Hanifa, and al-Qattan all narrated hadith through him, as did many others from later hadith scholars. He was a mufassir al-Qur'an or master in exegesis, a scholar of jurisprudence, and one of the greatest mujtahids (qualified to give legal decisions) in Madinah.
Ja'far (r) acquired both the external religious knowledge as well as the internal confirmation of its reality in the heart. The latter was reflected in his many visions and miraculous powers, too numerous to tell.
One time someone complained to al-Mansur, the governor of Madinah, about Ja'far (r). They brought him before Mansur and asked the man who had complained, "Do you swear that Ja'far did as you say?" He said, "I swear that he did that." Ja'far said, "Let him swear that I did what he accused me of and let him swear that Allah punish him if he is lying." The man insisted on his complaint and Ja'far insisted that he take the oath. Finally the man accepted to take the oath. No sooner were the words of the oath out of his mouth than he fell down dead.
Once he heard that al-Hakm bin al-'Abbas al-Kalbi crucified his own uncle Zaid on a date palm. He was so unhappy about this that he raised his hands and said, "O Allah send him one of your dogs to teach him a lesson." Only a brief time passed before al-Hakm was eaten by a lion in the desert.
Imam at-Tabari narrates that Wahb said, "I heard Layth ibn Sacd say, I went on pilgrimage in the year 113 H., and after I prayed 'Asr I was reading some verses of the Holy Qur'an and I saw someone sitting beside me invoking Allah saying 'Ya Allah, Ya Allah...' repeatedly until he lost his breath. He then continued by saying 'Ya Hayy, Ya Hayy...' until his breath was again lost. He then raised his hands and said, 'O Allah, I have the desire to eat grapes, O Allah give me some. And my robe (jubba) is becoming so old and tattered, please O Allah grant me a new one.' Laith bin Sa'ad said that 'He had hardly finished his words before a basket of grapes appeared in front of him, and at that time there were no grapes in season. Beside the basket of grapes there appeared two cloaks more beautiful than I had ever seen before.' I said, 'O my partner let me share with you.' He said, 'How are you a partner?' I replied, 'You were praying and I was saying Amin.' Then Imam Ja'far said, 'Then come and eat with me,' and he gave me one of the two cloaks. Then he walked off until he met a man who said, 'O son of the Prophet (s), cover me because I have nothing but these tattered garments to cover me.' He immediately gave him the cloak that he had just received. I asked that man, 'Who is that?' He replied, 'That is the great Imam, Ja'far as-Sadiq.' I ran after him to find him but he had disappeared."
This is only a sample of the many anecdotes and stories of the karamat (miraculous events worked by Allah through whomever He chooses) of Ja'far as-Sadiq (r).
From his knowledge he used to say to Sufyan ath-Thawri, "If Allah bestows on you a favor, and you wish to keep that favor, then you must praise and thank Him excessively, because He said, "If you are thankful Allah will increase for you" [14:7]. He also said, "If the door of provision is closed for you, then make a great deal of istighfaar (begging forgiveness), because Allah said, "Seek forgiveness of your Lord, certainly Your Lord is oft-Forgiving" [11:52]. And he said to Sufyan, "If you are upset by the tyranny of a Sultan or other oppression that you witness, say "There is no change and no power except with Allah," because it is the key to Relief and one of the Treasures of Paradise."
From His Sayings
"The Nun [letter "n"] at the beginning of Surat 68 represents the light of Pre-eternity, out of which Allah created all creations, and which is Mu ammad (s). That is why He said in the same surat [verse 4]: 'Truly Thou art of a sublime nature' -- that is: you were priviledged with that light from pre-eternity.""Allah Almighty and Exalted told the lower world, "Serve the one who serves Me and tire the one who serves you."
"Prayer is the pillar of every pious person; Pilgrimage is the Jihad of every weak one; the Zakat of the body is fasting; and the one who asks for Allah's grants without preforming good deeds is like one trying to shoot an arrow without a bow."
"Open the door of provision by giving donation; fence in your money with the payment of zakat; the best is he who wastes not; planning is the foundation of your life, and to act prudently is the basis of intellect."
"Whoever makes his parents sad has denied their rights on him."
"The jurists are the trustees of the Prophet (s)... If you find the jurists sticking to the company of the Sultans, say to them, 'This is forbidden,' as the jurist cannot express his honest opinion under the pressure of the Sultan's proximity."
"No food is better than God-fear and there is nothing better than silence; no enemy is more powerful than ignorance; no illness is greater than lying."
"If you see something you don't like in your brother try to find from one to seventy excuses for him. If you can't find an excuse, say, 'There might be an excuse but I don't know it.'"
"If you hear a word from a Muslim which is offensive, try to find a good meaning for it. If you don't find a good meaning for it, say to yourself, 'I do not understand what he said,' in order to keep harmony between Muslims."
His Death
Imam Ja'far (RAA) passed away in 148 H. and was buried in Jannat al-Baqi in the same grave as that of his father, Muhammad al-Baqir, his grandfather, Zain al-'Abidin, and the uncle of his grandfather, al-Hasan ibn 'Ali (r).
Imam Musa al-Kadhim سَلَامُ ٱللَّٰهِ عَلَيْهِ
Musa ibn Ja'far al-Kazim (Arabic: مُوسَىٰ ٱبْن جَعْفَر ٱلْكَاظِم, romanized: Mūsā ibn Jaʿfar al-Kāẓim; c. 745–799) was a descendant of the Islamic prophet Muhammad and the seventh imam. Musa is often known by the title al-Kazim (lit. 'forbearing'), apparently a reference to his patience and mild demeanor. He was born in 745 CE in Medina to Ja'far al-Sadiq, the sixth imam, who died in 765 without publicly designating a successor to save his heir from the wrath of the Abbasid caliphs. The subsequent crisis of succession was eventually resolved in favor of al-Kazim, with a dissenting group, now known as the Isma'ilis, separating from the mainstream Shia.
After the death of al-Sadiq, Musa al-Kazim remained in Medina, where he kept aloof from politics and devoted himself to religious teachings. He was nevertheless tightly restricted by the Abbasid caliphs and spent much of his adult life in their prisons. To counter these restrictions, he established an underground network of local representatives to organize the affairs of his followers across the Abbasid empire and to collect their religious donations. His final imprisonment, circa 795, ended with his death in 799 in a Baghdad prison, possibly poisoned at the instigation of the Abbasid caliph Harun al-Rashid. The shrine of al-Kazim and his grandson, Muhammad al-Jawad, is a popular destination for Muslims in Baghdad.
Musa al-Kazim played a key role in eradicating extreme views and exaggerations (ghuluww). His answers to legal questions have survived in Wasiyya fi al-aql, and he is credited with numerous supplications. Musa al-Kazim is also revered for his piety in and considered a reliable transmitter of prophetic sayings. He is a link in the initiatic Golden Chain in Sufism, and some Sufi saints are often associated with him. Various nonprophetic miracles are attributed to al-Kazim, often emphasizing his precognition. He was succeeded to the imamate by his son, Ali al-Rida.
Imam Ali al-Rida سَلَامُ ٱللَّٰهِ عَلَيْهِ
Ali ibn Musa al-Rida (Arabic: عَلِيّ ٱبْن مُوسَىٰ ٱلرِّضَا, romanized: ʿAlī ibn Mūsā al-Riḍā, c. 1 January 766 – 6 June 818), also known as Abū al-Ḥasan al-Thānī, was a descendant of prophet Muhammad, and the eighth imam in Islam, succeeding his father, Musa al-Kazim. He is also part of the chain of mystical authority in Sunni Sufi orders. He was known for his piety and learning, and several works are attributed to him, including Al-Risala al-Dhahabia, Sahifa al-Rida, and Fiqh al-Rida. Uyun al-Akhbar al-Rida by Ibn Babawayh is a comprehensive collection that includes his religious debates and sayings, biographical details, and even the miracles which have occurred at his tomb. He is buried in Mashad, Iran, site of a large shrine.
Al-Rida was contemporary with the Abbasid caliphs Harun al-Rashid (r. 786–809) and his sons, al-Amin (r. 809–813) and al-Ma'mun (r. 813–833). In a sudden departure from the established anti-Shia policy of the Abbasids, possibly to mitigate the frequent Shia revolts, al-Mamun invited al-Rida to Marv in Khorasan, his de facto capital, and designated him as heir apparent, despite the reluctance of the al-Rida who accepted the offer on the condition that he would not interfere in governmental affairs. The appointment of the Ali al-Rida by the Abbasid al-Mamun immediately invoked strong opposition, particularly among the Abbasids and Arab Sunni nationalists, who revolted and installed Ibrahim al-Mubarak, a half-brother of Harun al-Rashid, as the anti-caliph in Baghdad. Realizing the severity of the Iraqi opposition, al-Mamun and his entourage left Khorasan for Baghdad, accompanied by al-Rida. The Imam, however, died mysteriously when the party reached Tus in September 818. His death followed shortly after the assassination of al-Fadl ibn Sahl, the Persian vizier of al-Mamun, who was publicly seen as responsible for his pro-Shia policies. The caliph is often seen as responsible for both deaths, as he made concessions to the Arab party to smooth his return to Baghdad. Tus was later replaced with a new city, called Mashhad, which developed around the grave of al-Rida as the holiest site in Iran.
Imam Muhammad al-Taqi سَلَامُ ٱللَّٰهِ عَلَيْهِ
Muhammad ibn Ali al-Jawad (Arabic: محمد بن علي الجواد, romanized: Muḥammad ibn ʿAlī al-Jawād, c. 8 April 811 – 29 November 835) was a descendant of prophet Muhammad and the ninth Imams, succeeding his father, Ali al-Rida (d. 818). He is known by the epithets al-Jawād (Arabic: الجواد, lit. 'the generous') and al-Taqī (Arabic: التقي, lit. 'the pious'). Like most of his predecessors, Muhammad kept aloof from politics and engaged in religious teaching, while organizing the affairs of the Imamite community through a network of representatives (wokala). The extensive correspondence of al-Jawad with his followers on questions of Islamic law has been preserved and numerous pithy religio-ethical sayings are also attributed to him.
Born in Medina in 810–811, Muhammad al-Jawad was the son of Ali al-Rida, the eighth of the Twelve Imams. In 817, the Abbasid caliph al-Ma'mun (r. 813–833) summoned al-Rida to Khorasan and designated him as the heir apparent, possibly to mitigate the frequent Shia revolts. This appointment provoked strong opposition in Iraq, which forced al-Ma'mun to return to the capital Baghdad in 818 and abandon his pro-Shia policies. On the way back to Baghdad, al-Rida suddenly fell ill and died in Tus, likely poisoned by order of al-Ma'mun as he made concessions to the opposition. Upon the death of al-Rida in 818, the succession of his only son Muhammad to the imamate at the age of about seven became controversial.
In 830, al-Jawad was summoned to Baghdad by al-Ma'mun, who married his daughter Umm Fadhl to the former. This marriage, however, was to be without issue and might have been infelicitous. His successor, Ali al-Hadi, was already born in 828 to Samana, a freed slave (umm walad). In 833, al-Ma'mun died and was succeeded by his brother, al-Mu'tasim (r. 833–842), who summoned al-Jawad to Baghdad in 835 and hosted him and his wife, possibly to investigate any links between al-Jawad and new Shia revolts. There al-Jawad died in the same year at the age of about twenty-five. All major Sunni sources are silent about the manner of his death, while Shia authorities are nearly unanimous that he was poisoned by his disaffected wife, Umm al-Fadl, at the instigation of her uncle, al-Mu'tasim. Muhammad al-Jawad was buried next to his grandfather, Musa al-Kazim.
Imam Ali al-Hadi سَلَامُ ٱللَّٰهِ عَلَيْهِ
ʿAlī ibn Muḥammad al-Hādī (Arabic: علي ابن محمد الهادي; 828 – 868 CE) was a descendant of prophet Muhammad and the tenth Imam, succeeding his father, Muhammad al-Jawad (d. 835). Born in Medina in 828, Ali is known with the titles al-Hādī (Arabic: الهادي, lit. 'the guide') and al-Naqī (Arabic: النقي, lit. 'the distinguished'). After the death of his father in 835, most followers of al-Jawad readily accepted the imamate of Ali, who was still a child at the time. Drawing parallels with the story of young Jesus in the Quran, sources attribute an exceptional innate knowledge to Ali which qualified him for the imamate despite his young age.
As with most of his predecessors, Ali al-Hadi kept aloof from politics until he was summoned around 848 from Medina to the capital Samarra by the Abbasid caliph al-Mutawakkil (r. 847–861). There al-Hadi was held under close surveillance until his death in 868 during the caliphate of the Abbasid al-Mu'tazz (r. 866–869). Still, he managed to communicate with an underground network of representatives who organized the financial and religious affairs of the community on his behalf. Most sources hold the Abbasids responsible for his death at the age of about forty through poison, with the notable exception of al-Mufid (d. 1022). His image in most sources is that of a pacifist, persecuted Imam who endured numerous attempts by members of the Abbasid court to humiliate and dishonor him. These sources also allege more serious incidents of house search, temporary imprisonment, and even murder plots against al-Hadi.
The restricted life of al-Hadi in Samarra marks the end of the direct leadership by the Imams. A theological treatise on free will and some other short texts are ascribed to al-Hadi. Some miracles are also attributed to al-Hadi, which often emphasize his precognition about various incidents. After his death, the majority of his followers accepted the imamate of his son Hasan al-Askari, who was also detained in Samarra until his unexplained death a few years later. Some instead followed Ja'far, another son of al-Hadi, who became known as Ja'far al-Kadhab (lit. 'Ja'far, the liar'). After the death of Ja'far, The tombs of al-Hadi and his successor al-Askari are located in the al-Askari shrine in Samarra, modern-day Iraq.
Imam Hasan al-Askari سَلَامُ ٱللَّٰهِ عَلَيْهِ
Hasan ibn Ali ibn Muhammad (Arabic: الحَسَن بْن عَلِيّ بْن مُحَمَّدُ, romanized: al-Ḥasan ibn ʿAlī ibn Muḥammad; c. 846 – 874), better known as Hasan al-Askari (Arabic: الحَسَن ٱلْعَسْكَرِيّ, romanized: al-Ḥasan al-ʿAskarī), was a descendant of prophet Muhammad. He is regarded as the eleventh Imams, succeeding his father, Ali al-Hadi. Hasan Al-Askari was born in Medina in 844 and brought with his father to the garrison town of Samarra in 848, where the Abbasid caliphs held them under close surveillance until their deaths, even though neither were politically active. After the death of al-Hadi in 868, the majority of his following acknowledged his son, al-Askari, as their next Imam. Al-Askari's contact with the population was restricted by the caliphs and instead he communicated with his followers through a network of representatives. He died in Samarra in 873–874 at the age of about twenty-eight and was buried in the family home next to his father, which later developed into al-Askari shrine, sources commonly hold the Abbasids responsible for the death of al-Askari and his father.
Imam Muhammad al-Mahdi سَلَامُ ٱللَّٰهِ عَلَيْهِ
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