The Tenth Imam Ali Ibn Muhammad (Al-Naqi, Al-Hadi) (AS)

The Tenth Imam Ali Ibn Muhammad (Al-Naqi, Al-Hadi) (AS)

Born in Madina 5th Rajab 214 Hijri ( 8.9.829 AD). Died in Samarrah, Iraq 3rd Rajab 254 Hijri ( 1.7.868) aged 40 years. Period of Imamat 34 years.
The period of Imamat of our 10th Imam coincided with the decline of the power of the Abbasid Empire. They were threatened by the Turks and had to move the Capital from Baghdad to Samarrah. He was only 6 years old when his father Imam Muhammad Taqi (AS) was martyred in Baghdad when poisoned by Mu’tasim Billah Abbasi. Our Imam lived in Madina for the remaining 8 years of the reign of Mu’tasim and 5 years of the reign of Wathiq Billah. It was when Mutawakkil became caliph in 236 Hijiri (847 AD) the Imam was called over to the Abbasid capital Baghdad. Mutawakkil, was the most cruel and deadly enemy of the Ahlulbayt (AS), who tried to drown the Grave of Imam Hussain (AS) in Kerbala by diverting the waters of the Eupheretes River. But by a miracle the river water encircled the grave and did not go over it in spite of the fact that the surrounding ground was higher. When the Caliph failed in his action of drowning the grave he ordered that the whole area should be turned into farmland but when horses failed to take the plough over the grave, he realised his folly. Eventually he left the hallowed ground as it was but as long as he lived he forbade any pilgrimage to the Shrine of Imam Hussain (AS). History tells us that pilgrims to the grave of Sayyidush Shohada (AS) did continue to go in spite of the danger to their lives. Indeed many were killed on their way to the Shrine but the enthusiasm to visit the grave never subsided.
It was during the reign of Mutawakkil that our 10th Imam was brought to the presence of the Caliph from Madina to Baghdad. Yakubi writes in his history of the time that once the raiding party of soldiers found the Imam on his prayer mat and took him away to the caliph in the same state. Mutawakkil was engaged in his nightly drinking and frolics and asked the Imam to join him. Imam declined replying, “ A liquor such as that was never yet combined with my flesh and blood”. The half drunk caliph asked the Imam to read some po. Imam said that he did not indulge in such habits. But when the caliph insisted, the Imam recited the following lines (Ibn Khalikan narrated the story word for word).
“Protected by valiant warriors they passed the night on the summit of their mountains but these mountains did not protect them. After all their power and pomp they had to descend from their lofty fortresses to the custody of the tombs. O’what a dreadful change their graves had hardly received them when a voice heard exclaiming, “ Where are the thrones and the crowns and the robes of State? Where are now the faces of the delicate, which were shaded by veils and protected by curtains. To this the tomb replied. The worms are now revelling upon these faces. Long were these men eating and drinking, but now they are eaten by the worms in their turn.”
Many wept listening to these words uttered by the Imam. Caliph left the Imam alone for a while, but still kept him under house arrest. In the end Mutawakkil died in the hands of his protectors, the Turkish guards, and his son Muntasir became the next caliph.
Mutawakkil died in 250 Hijiri and Muntasir Billah assumed the caliphate. He ruled only 6 months. On his death Musta’een was enthroned. But soon he was also beheaded and succeeded by Mu’ta’z Billah. All this time our 10th Imam was either in Madina, or called by the Caliph to Samarrah where he spent the last days of his life under house arrest.

Hardships Suffered by the Imam During This Period

Caliph Mu’tasim remained preoccupied with war against the Byzantinians and also with the troubles created by the Abbasids tribesmen in Baghdad. But he did not harrass the Imam who carried his responsibilities peacefully. After Mu’tasim,Wathiq Billah too ,treated the Imam fairly. But later when he was succeeded by his brother Mutawakkil, son of Mu’tasim, the period of persecution and tortures began in full scale for the Imam and for all members of his family. This ruler exceeded all his predecessors in bearing animosity towards Ahlulbayt.
Our 10th Imam’s main occupation in Madina, whenever he was left in peace by the Caliphs in Baghdad, was to impart his knowledge to the people. He attracted pupils in large numbers from the provinces where adherents of Ahlulbayt were strongest, namely Iraq, Persia and Egypt. During the Eight years of the Caliphate of Mu’tasim and throughout the period of Wathik we do not hear that the Imam was molested. One of the most famous traditions he is said to have related, that had been written in the Sahifa by the hand of Ali Ibn Abi Talib (AS) at the direction of the Apostle of God, and inherited by the Imams from generation to generation is related.
It was that the Prophet had defined faith (Iman) as contained in the hearts of men, and that their works (A’amal) confirm it, whereas surrender (Islam) is what tongue expresses which validates the union. (Masudi,Muruj’l Dhahab.V.vii p 382).
Although the person of the Imam was not touched by the tyrannical caliphs for a while, there was always suspicions about his activities. Masudi narrates one such occasion when our Imam was called by Mutawakkil who was not happy about the methods of teachings in the schools in Madina. Mutawakkil asked the Imam a question. “What does a descendant of your father have to say in regard to Al-Abbas ibn Abdul Muttalib?” Imam answered, “What would a descendant of my father say O’Amir, in regard to a man whose sons required his people to obey, and who expected his sons to obey God.” Caliph was pleased with this reply and let the Imam go.”
And in the same connection Masudi quotes another incident, which Ibn Khalikan has incorporated in his description of our 10th Imam Ali Al-Hadi(AS) “Secret information had been given to Mutawakkil that the Imam had a quantity of arms, books and other objects for the use of his followers concealed in his house, and being induced by malicious reports he was led to believe that the Imam aspired to the Empire. Once Mutawakkil sent some soldiers of the Turkish guard to break in on him when he least expected such a visit. They found him quite alone, locked up in his room, clothed in a hair shirt, his head covered with a woollen cloak and his face in the direction of Makka. He was reciting Verses of the Qur’an expressive of God’s promises and threats, and having no other carpet between him and the earth than sand and gravel. He was carried off in that attire, and brought in the depth of the night, before Mutawakkil. When the caliph asked his captors about the arms and ammunitions found they said, there was nothing in the house which presents a threat to the throne. The caliph was ashamed of his misdeeds and let the Imam go.
During the Sixteen years of the Imamate, Imam Ali Naqi (AS) had become famous throughout the Islamic world. Those who loved to learn the teachings of Ahlulbayt always flocked around him. In the 4th year of Mutawakkil’s reign the Governor of Madina Abdallah ibn Hakim started harassing the Imam. He sent hostile reports against him to Baghdad. He wrote to the Caliph that the Imam was assembling lot of supporters here which could be a danger to the security of the State. Imam became aware of this animosity and in order to counteract, he wrote a letter to Mutawakkil explaining the personal enmity of the Governor of Madina against him. As a political step Mutawakkil was quick to dismiss the Governor. At the same time he sent a regiment under the command of Yahya ibn Harthama who explained to the Imam in a friendly way that the caliph wished him to stay in Baghdad for a while. He can then come back to Madina. The Imam knew well the motives behind this request. He realised that the polite invitation meant his banishment from his ancestral city. But to refuse to go was equally impossible for it would have resulted in forcible departure. Leaving the sacred city was painful to him as it had been for his respected forefathers, i.e. the Imam Hussain (AS) in 60 Hijri, Imam Musa ibn Ja’afar in 170 Hijiri and Imam Ali Al-Reza in 200 Hijri and also of his father Imam Muhammad Taqi in 220 Hijri. This type of harassment had almost become a heritage. Mutawakkil’s letter was respectful to the Imam and the military detachment which was sent to escort the Imam was actually a deceitful show. So when the Imam reached Samarrah and the Caliph was informed, he neither arranged for any reception no for his stay. He was ordered to be accommodated in the wilderness of the city with beggars. Although the Ahlulbayt as the descendants of the Prophet were gladly associated with the poor and the destitute, and they did not covet luxurious living, Mutawakkil meant to insult the Imam. The Caliph hhim over to the custody of his Secretary Razaqi and prohibited his meeting with others. It was almost a house arrest for the Imam.
It has been seen during the imprisonment of Imam Musa ibn Ja’afar(AS) that his moral charm had softened the cruel hearted guards attitudes towards the Imam. In the same way Razaqi was also impressed by the greatness of the Imam Ali Naqi (AS) and began to provide for his comfort. This leniency could not remain hidden from Mutawakkil who transferred the Imam to the custody of Sa’id, a cruel and ruthless man in whose imprisonment he spent twelve years. In spite of all the hardships he had to suffer there, the Imam passed his time in Ibadah. He prayed during the night and fasted during the day. Although confined within the four walls of the house in Samarrah, his fame spread rapidly throughout the Provinces of Iraq. Every household in the city of Samarrah seemed to know the whereabouts of the Imam and somehow they got knowledge of Islam and of Ahlulbayt from him.
Fadhl ibn Khaqan, a secret follower of Ahlulbayt , had risen to the post of Minister in the cabinet of Mutawakkil solely by virtue of his intellectual and administrative merits. On his recommendation, Mutawakkil ordered that the Imam’s imprisonment be changed to a house arrest. He granted him a piece of land and allowed him to build a house and live there. Sa’id was directed to keep a close watch over the activities of the Imam. His house was often searched for subversive activities but nothiwas ever found.
During this period too, Imam Ali Naqi (AS) set an admirable example of trust in God, ignoring all worldly gains. In spite of permanent residence in Samarrah, the Imam neither made a protest to the Caliph, nor did he ever ask for any favours. The same worshipping and hermit-like life that he led during his imprisonment was passed in this state of house arrest. The tyrant changed his behaviour but the saint had maintained his own. Even in such circumstances he was not allowed to live peacefully. His followers were not allowed to approach him openly to gain the true Islamic knowledge from the Imam. But he endured all hardships for the sake of giving knowledge to all who seeked that from him. Mutawakkil knew that and continued with persecuting the followers of the Imam.
Another event of these wretched times was equally painful. Ibn as-Sakkit of Baghdad, the acknowledged scholar of lexicography and syntax, was tutor of Mutawakkkil’s son. One day the cruel ruler asked him: “Are my two sons more respectable than Hasan and Hussain?” Ibn Sakkit was a true follower of Ahlulbayt. On this question he could not control his feelings and flatly replied, “ Not to speak of Hasan and Hussain(AS), Imam Ali’s slave Qanber is more respectable than both of your sons”. Hearing these words Mutawakkil was outraged and ordered that Ibn Sakkit’s tongue should be cut off. The order was carried out immediately leading to the death of the most excellent artist of the time and a true follower of Ahlulbayt. Imam Ali Naqi, was not himself physically connected with these events, but each of these was a like a blow of the sword not striking the neck but torturing the soul. Mutawakkil’s cruelties caused common hatred and even his own children set their hearts against him. One of them Al-Muntasir, conspired with his slave Al-Rumi to murder his father while he was asleep using his own sword, thus the world had a sigh of relief. The death of the tyrant and the caliphate of al-Muntasir were proclaimed. After the assuming of power, Al-Mustasir revoked the unjust orders of his father. The Visiting of the Shrines of Najef and Karbala were permitted without any restrictions. The tombs received minor repairs. The Caliph’s conduct towards Imam Ali Naqi (AS) was also fair. But this Caliph’s life was short and he died after a brief rule of only six months. After him, Al-Musta’een too displayed no maltreatment towards the Imam.
As stated, Imam Ali Naqi(AS) had built a house in Samarrah and did not go back to Madina either of his own free will or under the orders of these rulers. Due to his continued stay there and the lack of interference by the regime, the students, thirsty for knowledge, thronged around him to learn the teachings of Ahlulbayt. This alarmed Al-Mu’taz so much that he decided to end the sacred life of the Imam. He arranged through some courtiers to mix poison in his food. The Imam died soon after eating the poisonous food.
Imam Ali Naqi’s conduct and moral excellence were the same as those displayed by each and every member of this sacred house. Whether in Imprisonment, confinement or freedom, in every case these sacred souls were engaged in worship and in helping the poor and the needy. Totally refraining from desire, greed and wordly ambitions, they lived dignified in misfortune, dealt fairly even with their foes. To help the destitute, were the qualities marking their conduct. The same virtues were reflected in the life of Imam Ali Naqi (AS).
During imprisonment, the Imam had a grave dug up ready by the side of his prayer mat. Some visitors expressed concern or surprise. The Imam explained, “ In order to remember my end I keep the grave before my eyes.”
The Imam died in Sarammara, the funeral was attended only by his son Imam Hasan al Askari who led the funeral prayers and arranged his burial, laying him to rest in his house.

The Tenth Imam Ali Ibn Muhammad (Al-Naqi, Al-Hadi) (AS)

The Tenth Imam Ali Ibn Muhammad (Al-Naqi, Al-Hadi) (AS)

Born in Madina 5th Rajab 214 Hijri ( 8.9.829 AD). Died in Samarrah, Iraq 3rd Rajab 254 Hijri ( 1.7.868) aged 40 years. Period of Imamat 34 years.
The period of Imamat of our 10th Imam coincided with the decline of the power of the Abbasid Empire. They were threatened by the Turks and had to move the Capital from Baghdad to Samarrah. He was only 6 years old when his father Imam Muhammad Taqi (AS) was martyred in Baghdad when poisoned by Mu’tasim Billah Abbasi. Our Imam lived in Madina for the remaining 8 years of the reign of Mu’tasim and 5 years of the reign of Wathiq Billah. It was when Mutawakkil became caliph in 236 Hijiri (847 AD) the Imam was called over to the Abbasid capital Baghdad. Mutawakkil, was the most cruel and deadly enemy of the Ahlulbayt (AS), who tried to drown the Grave of Imam Hussain (AS) in Kerbala by diverting the waters of the Eupheretes River. But by a miracle the river water encircled the grave and did not go over it in spite of the fact that the surrounding ground was higher. When the Caliph failed in his action of drowning the grave he ordered that the whole area should be turned into farmland but when horses failed to take the plough over the grave, he realised his folly. Eventually he left the hallowed ground as it was but as long as he lived he forbade any pilgrimage to the Shrine of Imam Hussain (AS). History tells us that pilgrims to the grave of Sayyidush Shohada (AS) did continue to go in spite of the danger to their lives. Indeed many were killed on their way to the Shrine but the enthusiasm to visit the grave never subsided.
It was during the reign of Mutawakkil that our 10th Imam was brought to the presence of the Caliph from Madina to Baghdad. Yakubi writes in his history of the time that once the raiding party of soldiers found the Imam on his prayer mat and took him away to the caliph in the same state. Mutawakkil was engaged in his nightly drinking and frolics and asked the Imam to join him. Imam declined replying, “ A liquor such as that was never yet combined with my flesh and blood”. The half drunk caliph asked the Imam to read some po. Imam said that he did not indulge in such habits. But when the caliph insisted, the Imam recited the following lines (Ibn Khalikan narrated the story word for word).
“Protected by valiant warriors they passed the night on the summit of their mountains but these mountains did not protect them. After all their power and pomp they had to descend from their lofty fortresses to the custody of the tombs. O’what a dreadful change their graves had hardly received them when a voice heard exclaiming, “ Where are the thrones and the crowns and the robes of State? Where are now the faces of the delicate, which were shaded by veils and protected by curtains. To this the tomb replied. The worms are now revelling upon these faces. Long were these men eating and drinking, but now they are eaten by the worms in their turn.”
Many wept listening to these words uttered by the Imam. Caliph left the Imam alone for a while, but still kept him under house arrest. In the end Mutawakkil died in the hands of his protectors, the Turkish guards, and his son Muntasir became the next caliph.
Mutawakkil died in 250 Hijiri and Muntasir Billah assumed the caliphate. He ruled only 6 months. On his death Musta’een was enthroned. But soon he was also beheaded and succeeded by Mu’ta’z Billah. All this time our 10th Imam was either in Madina, or called by the Caliph to Samarrah where he spent the last days of his life under house arrest.

Hardships Suffered by the Imam During This Period

Caliph Mu’tasim remained preoccupied with war against the Byzantinians and also with the troubles created by the Abbasids tribesmen in Baghdad. But he did not harrass the Imam who carried his responsibilities peacefully. After Mu’tasim,Wathiq Billah too ,treated the Imam fairly. But later when he was succeeded by his brother Mutawakkil, son of Mu’tasim, the period of persecution and tortures began in full scale for the Imam and for all members of his family. This ruler exceeded all his predecessors in bearing animosity towards Ahlulbayt.
Our 10th Imam’s main occupation in Madina, whenever he was left in peace by the Caliphs in Baghdad, was to impart his knowledge to the people. He attracted pupils in large numbers from the provinces where adherents of Ahlulbayt were strongest, namely Iraq, Persia and Egypt. During the Eight years of the Caliphate of Mu’tasim and throughout the period of Wathik we do not hear that the Imam was molested. One of the most famous traditions he is said to have related, that had been written in the Sahifa by the hand of Ali Ibn Abi Talib (AS) at the direction of the Apostle of God, and inherited by the Imams from generation to generation is related.
It was that the Prophet had defined faith (Iman) as contained in the hearts of men, and that their works (A’amal) confirm it, whereas surrender (Islam) is what tongue expresses which validates the union. (Masudi,Muruj’l Dhahab.V.vii p 382).
Although the person of the Imam was not touched by the tyrannical caliphs for a while, there was always suspicions about his activities. Masudi narrates one such occasion when our Imam was called by Mutawakkil who was not happy about the methods of teachings in the schools in Madina. Mutawakkil asked the Imam a question. “What does a descendant of your father have to say in regard to Al-Abbas ibn Abdul Muttalib?” Imam answered, “What would a descendant of my father say O’Amir, in regard to a man whose sons required his people to obey, and who expected his sons to obey God.” Caliph was pleased with this reply and let the Imam go.”
And in the same connection Masudi quotes another incident, which Ibn Khalikan has incorporated in his description of our 10th Imam Ali Al-Hadi(AS) “Secret information had been given to Mutawakkil that the Imam had a quantity of arms, books and other objects for the use of his followers concealed in his house, and being induced by malicious reports he was led to believe that the Imam aspired to the Empire. Once Mutawakkil sent some soldiers of the Turkish guard to break in on him when he least expected such a visit. They found him quite alone, locked up in his room, clothed in a hair shirt, his head covered with a woollen cloak and his face in the direction of Makka. He was reciting Verses of the Qur’an expressive of God’s promises and threats, and having no other carpet between him and the earth than sand and gravel. He was carried off in that attire, and brought in the depth of the night, before Mutawakkil. When the caliph asked his captors about the arms and ammunitions found they said, there was nothing in the house which presents a threat to the throne. The caliph was ashamed of his misdeeds and let the Imam go.
During the Sixteen years of the Imamate, Imam Ali Naqi (AS) had become famous throughout the Islamic world. Those who loved to learn the teachings of Ahlulbayt always flocked around him. In the 4th year of Mutawakkil’s reign the Governor of Madina Abdallah ibn Hakim started harassing the Imam. He sent hostile reports against him to Baghdad. He wrote to the Caliph that the Imam was assembling lot of supporters here which could be a danger to the security of the State. Imam became aware of this animosity and in order to counteract, he wrote a letter to Mutawakkil explaining the personal enmity of the Governor of Madina against him. As a political step Mutawakkil was quick to dismiss the Governor. At the same time he sent a regiment under the command of Yahya ibn Harthama who explained to the Imam in a friendly way that the caliph wished him to stay in Baghdad for a while. He can then come back to Madina. The Imam knew well the motives behind this request. He realised that the polite invitation meant his banishment from his ancestral city. But to refuse to go was equally impossible for it would have resulted in forcible departure. Leaving the sacred city was painful to him as it had been for his respected forefathers, i.e. the Imam Hussain (AS) in 60 Hijri, Imam Musa ibn Ja’afar in 170 Hijiri and Imam Ali Al-Reza in 200 Hijri and also of his father Imam Muhammad Taqi in 220 Hijri. This type of harassment had almost become a heritage. Mutawakkil’s letter was respectful to the Imam and the military detachment which was sent to escort the Imam was actually a deceitful show. So when the Imam reached Samarrah and the Caliph was informed, he neither arranged for any reception no for his stay. He was ordered to be accommodated in the wilderness of the city with beggars. Although the Ahlulbayt as the descendants of the Prophet were gladly associated with the poor and the destitute, and they did not covet luxurious living, Mutawakkil meant to insult the Imam. The Caliph hhim over to the custody of his Secretary Razaqi and prohibited his meeting with others. It was almost a house arrest for the Imam.
It has been seen during the imprisonment of Imam Musa ibn Ja’afar(AS) that his moral charm had softened the cruel hearted guards attitudes towards the Imam. In the same way Razaqi was also impressed by the greatness of the Imam Ali Naqi (AS) and began to provide for his comfort. This leniency could not remain hidden from Mutawakkil who transferred the Imam to the custody of Sa’id, a cruel and ruthless man in whose imprisonment he spent twelve years. In spite of all the hardships he had to suffer there, the Imam passed his time in Ibadah. He prayed during the night and fasted during the day. Although confined within the four walls of the house in Samarrah, his fame spread rapidly throughout the Provinces of Iraq. Every household in the city of Samarrah seemed to know the whereabouts of the Imam and somehow they got knowledge of Islam and of Ahlulbayt from him.
Fadhl ibn Khaqan, a secret follower of Ahlulbayt , had risen to the post of Minister in the cabinet of Mutawakkil solely by virtue of his intellectual and administrative merits. On his recommendation, Mutawakkil ordered that the Imam’s imprisonment be changed to a house arrest. He granted him a piece of land and allowed him to build a house and live there. Sa’id was directed to keep a close watch over the activities of the Imam. His house was often searched for subversive activities but nothiwas ever found.
During this period too, Imam Ali Naqi (AS) set an admirable example of trust in God, ignoring all worldly gains. In spite of permanent residence in Samarrah, the Imam neither made a protest to the Caliph, nor did he ever ask for any favours. The same worshipping and hermit-like life that he led during his imprisonment was passed in this state of house arrest. The tyrant changed his behaviour but the saint had maintained his own. Even in such circumstances he was not allowed to live peacefully. His followers were not allowed to approach him openly to gain the true Islamic knowledge from the Imam. But he endured all hardships for the sake of giving knowledge to all who seeked that from him. Mutawakkil knew that and continued with persecuting the followers of the Imam.
Another event of these wretched times was equally painful. Ibn as-Sakkit of Baghdad, the acknowledged scholar of lexicography and syntax, was tutor of Mutawakkkil’s son. One day the cruel ruler asked him: “Are my two sons more respectable than Hasan and Hussain?” Ibn Sakkit was a true follower of Ahlulbayt. On this question he could not control his feelings and flatly replied, “ Not to speak of Hasan and Hussain(AS), Imam Ali’s slave Qanber is more respectable than both of your sons”. Hearing these words Mutawakkil was outraged and ordered that Ibn Sakkit’s tongue should be cut off. The order was carried out immediately leading to the death of the most excellent artist of the time and a true follower of Ahlulbayt. Imam Ali Naqi, was not himself physically connected with these events, but each of these was a like a blow of the sword not striking the neck but torturing the soul. Mutawakkil’s cruelties caused common hatred and even his own children set their hearts against him. One of them Al-Muntasir, conspired with his slave Al-Rumi to murder his father while he was asleep using his own sword, thus the world had a sigh of relief. The death of the tyrant and the caliphate of al-Muntasir were proclaimed. After the assuming of power, Al-Mustasir revoked the unjust orders of his father. The Visiting of the Shrines of Najef and Karbala were permitted without any restrictions. The tombs received minor repairs. The Caliph’s conduct towards Imam Ali Naqi (AS) was also fair. But this Caliph’s life was short and he died after a brief rule of only six months. After him, Al-Musta’een too displayed no maltreatment towards the Imam.
As stated, Imam Ali Naqi(AS) had built a house in Samarrah and did not go back to Madina either of his own free will or under the orders of these rulers. Due to his continued stay there and the lack of interference by the regime, the students, thirsty for knowledge, thronged around him to learn the teachings of Ahlulbayt. This alarmed Al-Mu’taz so much that he decided to end the sacred life of the Imam. He arranged through some courtiers to mix poison in his food. The Imam died soon after eating the poisonous food.
Imam Ali Naqi’s conduct and moral excellence were the same as those displayed by each and every member of this sacred house. Whether in Imprisonment, confinement or freedom, in every case these sacred souls were engaged in worship and in helping the poor and the needy. Totally refraining from desire, greed and wordly ambitions, they lived dignified in misfortune, dealt fairly even with their foes. To help the destitute, were the qualities marking their conduct. The same virtues were reflected in the life of Imam Ali Naqi (AS).
During imprisonment, the Imam had a grave dug up ready by the side of his prayer mat. Some visitors expressed concern or surprise. The Imam explained, “ In order to remember my end I keep the grave before my eyes.”
The Imam died in Sarammara, the funeral was attended only by his son Imam Hasan al Askari who led the funeral prayers and arranged his burial, laying him to rest in his house.

The Ninth Imam Muhammad ibn Ali al taqi al Jawad (AS)

The Ninth Imam Muhammad ibn Ali al taqi al Jawad (AS)

Born in Madina, 10th Rajab 195 Hijri (12.4.811 AD). Died in Baghdad Iraq 29th Zeeqad 220 Hijiri (27.11.835, aged 25 years, Period of Imamat 17 years.
At the time of the death of Imam Ali Al-Reza (AS) our 9th Imam was only 9 years old. Some people from among the followers of Ahlulbayt and others, doubted Imam’s eligibility to become Imam at this young age. Kulaini in his Kafi relates that the Mutawalli of the Holy Ka’aba questioned Imam for several days before he was satisfied and accepted him as the Imam of the Time.
It is an undeniable fact that the whole episode of the call for Imam Ali Al-Reza (AS) to Tus, and his appointment as heir apparent to Mamoun was a game played for political convenience to get the sympathies and support of the Persians to get his empire back from his step brother Amin. Once this was achieved Mamoun had the Imam poisoned to get him out of his way. But the fact is that Mamoun being the most learned among all the Abbasid rulers, was aware that the family of the Prophet had a special type of knowledge which should be appreciated and be known to other people as long as power remained in Mamoun’s hands and his authority remained supreme. This became apparant when he arrived in Baghdad victorious. He began a policy of reconciliation with the Abbasid elders and also with those who had inclinations towards the Ahlulbayt of the Prophet. He reappointed Hasan ibn Sahl as Governor of Iraq who had openly supported the cause of Ahlulbayt. Ibn Sahl being a scholarly person, co-operated handsomely in the literary and cultural interest in the Emperor’s Court. For in spite of the fact that there was warfare and political turmoil in all directions during the reign of Mamoun, the period marks perhaps the apex of the oriental renaissance. There was freedom of speech and expression which resulted in open discussions on many issues which were taboos previously.
Most significant for the life of Imam Muhammad Taqi(AS) was the fact that Mamoun’s favours towards the Ahlulbayt did not cease because of their scholarly and intellectual approach to Islam. Although after arriving in Baghdad Mamoun replaced the Hashemite Green colour to the black colour of the Abbasids on flags and court dresses, he still encouraged the intellectuals to engage in open discussions about the concept of power and authority. Indeed he took that action as political necessity for he did not want to alienate his Persian friends and supporters. For not only prominent friends of Ahlulbayt were appointed to responsible positions, but particular public favour was shown to the family of the deceased Imam Ali Al-Reza (AS). One of the Imam’s brothers was chosen to preside at the annual pilgrimage in Makka, and it was but a short time until Mamoun married his own daughter Umme Fadhl to Imam Muhammad Taqi(AS) According to Yakubi, Mamoun bestowed upon the bride groom one hundred thousand Dirhams, and said, “ Surely I would like to be a grandfather in the line of the Apostle of God and of Ali Ibn Abi Talib (AS). It is a well known fact that the Imam gave all this money to the poor rather spend it upon himself, which his wife Umme Fadhl, who was the daughter of Mamoun did not like at all and complained to her father about this. But Mamoun knew the ways of Ahlulbayt, rejected her complaints and told her to live like the wife of an Imam of the Ahlulbayt of the Prophet.
The story of Mamoun’s first meeting with the young son of Imam Ali Al-Reza (AS) is interesting. One day, when the young Imam was only nine years old, the caliph Mamoun went out hunting. The Imam was standing silently by the road side where some children were playing. The caliphs entourage came that way. Seeing the soldiers of the caliph all the children ran away, but the young Imam remained standing at his place.
Noting this, Mamoun stopped his carriage and asked, “Young man, why did you not run away like the other children?”
The Imam replied calmly, “ Neither had I committed a crime, nor was I blocking the way. Why should I have run away or be afraid? And I also know that you will not cause any unnecessary trouble when your way is not blocked."
Mamoun was surprised with this mature reply and asked, “ What is your name?”
“Muhammad,” came the reply. Whose son are you? asked Mamoun. "Son of Ali ibn Musa (AS)."
Mamoun rode on. During his hunt the hawk returned to him with a fish in its beak. Mamoun was surprised. He returned back toward the city. Once again, he found children playing on the samespot, who ran away seeing the caliph’s soldiers, except this young man who said he was Muhammad son of Ali ibn Musa (AS) who remained where he was. Mamoun hid the fish in his palm, stopped his carriage near the Imam and said, “Tell me, what is there in my fist?” The Imam replied, “God created clouds between earth and sky. The hawks of kings sometimes catch fish from there and bring it to the Kings. They hide it in their fist and ask a member of the Ahlulbayt of the Prophet, “Tell me what is there in my fist.”
Mamoun said, “ Truly, you are the worthy son of Imam Ali Al-Reza (AS) (Bihar-al Anwar ,Majlisi). Mamoun took the young Imam with him, and let him live in a nearby house next to the Royal Palace.
It was during this stay of the 9th Imam nearby that Mamoun had the chance of seeing him closely and gaining an insight into the intellectual abilities of this pious household.
Mamoun convened many conferences during this period in which many intellectuals and scholars assembled in order to listen and learn from the Young Imam. Mamoun told the Abbasid hierarchy that Imam Ali Al-Reza’s son was no doubt a boy of tender age, but he had inherited his father’s virtues and qualities in full. The learned scholars of the Islamic world could not compete with him. If they doubted, they could put the young Imam to the test. This reply, though totally said in jest, amounted to a challenge. Impulsed by Ma’s taunts they consented to judge the boy’s knowledge in a contest with the most learned authority then, namely Yahya ibn Aaktham.
Mamoun convened a magnificent gathering for this open contest. There was anxiety to see this unequal match where a boy of Twelve was to contest with the seasoned and renowned Chief Justice of the Abbasid Empire. People crowded from every quarter. Historians have recorded that apart from dignitaries and nobles, 900 seats were reserved for scholars only. Mamouns’ reign was described as the golden age of learning. Experts of every trade and profession assembled in that great capital from every corner of the Empire. Mamoun had a carpet laid by the side of his throne to seat Imam Muhammad Taqi(AS). In front of him was accommodated the Chief Justice Yahya ibn Aktham. There was a pin drop silence among the audience who waited to hear the arguments. Silence was broken by Yahya who said, “ Will His Majesty allow me to put some questions to Imam Muhammad Taqi(AS) Mamoun replied, “ You may seek permission from the Imam himself.”
Yahya said to the Imam, “ Do you allow me to put some questions to you?” “Yes, you may” replied the Imam. Yahya began by asking a question, “What is atonement for a person who hunts a game while he is dressed in the pilgrimage garb (‘Ahram).” The question itself indicated that Yahya underestimated the scholarly attainments of his opponent. Drunk with the pride of position and knowledge, he thought that the young man might well be aware of simple daily routine problems of prayer or fasting, but the possibility that he might be totally ignorant of the statutes of pilgrimage or of the atonement of sins or mistakes committed by a pilgrim never entertained his mind.
The sagacious young Imam was clever enough for the seasoned enquirer. Instead of giving a general or a vague reply, he analysed the different aspects of the problem so dexterously that the audience immediately had a true estimate of the Imam’s knowledge and of Yahya’s shallow mindedness. Yahya too was puzzled and felt humiliated when the Imam addressed him in the following manner:
“Your question is utterly vague and lacks definition. You should first clarify whether the game killed was outside the sanctified area or inside it; whether the hunter was aware of his sin or did so in ignorance; did he kill the game purposely or by mistake, was the hunter a slave or a free man, was he adult or minor, did he commit the sin for the first time or had he done so before, was the hunted game a bird or something else, was it a small animal or a big one, is the sinner sorry for the misdeed or does he insist on it, did he kill it secretly at night or openly during daylight, was he putting on the pilgrimage garb for Hajj or for the Umra? Unless you clarify and define these aspects, how can you have a definite answer?”
Whatever Yahya’s knowledge might have been, he was undoubtedly a well read man in Jurisprudence. While the Imam was unfolding all such details of the problem, he had judged that he was no match for his ingenious opponent. His face lost colour and the audience realised the situation well. His lips were sealed and he made no reply. Mamoun fully assessed his condition and thought it was useless to put any further pressure on him. He then requested the Imam to solve all the aspects of the question. Yahya silent and puzzled, gazed at the Imam. But Mamoun was bent on carrying the matter to the end. He therefore requested the Imam to put some questions to Yahya if he liked. The Imam then said to Yahya, “ May I ask you a question? Disillusioned, Yahya who now had the true estimate of the Imam’s capacity and had no misunderstanding about his own worth, said in a humble tone,” Your grace can ask, I shall reply if I can or I shall get it solved by your own self.” Then the Imam put a question in reply to which Yahya admitted his ignorance. The Imam explained it too. Mamoun's joy knew no bounds. What he had asserted came true. Addressing the audience he said, “Did I not tell you that the people of the Ahlulbayt of the Prophet have been gifted by God with limitless knowledge? None can cope with even the children of this elevated House.”
The excitement of the gathering was great. All unanimously exclaimed that Mamoun’s guess was correct and that the Imam Muhammad Taqi al Jawad (AS) was a matchless person. The Emperor then thought it advisable to marry his daughter to Imam there and then. The Imam himself recited the marriage Khutba. This address (Khutba) became so famous that as a remembrance, it has been recited at weddings everywhere throughout the muslim world ever since. Over joyed at this auspicious occasion Mamoun displayed his full generosity, giving away millions in charity to the poor.
When the people departed and a few of the courtiers remained including the Chief Justice Yahya ibn Akhtham, Mamoun asked the Imam to tell them the law concerning the aspects into which the killing of the animal was done by a Muhrim. (Meaning a pilgrim in Aahram)
“Yes,” replied the Imam. “ If he had killed the animal outside the sacred ground and it was winged and large ,an atonement of sheep would have been necessary for him. If he had struck it down in the sanctuary, the penalty required of him would be doubled. If he killed a young bird outside the sacred ground, then the atonement of a lamb which had been weaned off milk would have been required of him. If he had killed it in the sanctuary, then he would have been required to sacrifice a lamb and the value of the young bird. As for wild animals, if it was a wild ass, he would have been required to sacrifice a cow. If it was an ostrich, the sacrifice of a camel would be necessary. If it had been a deer, then a sheep would have been necessary. If he had killed any of those in the sanctuary, the penalty would have been doubled. Imam continued to describe all avenues of penalties for the Muhrim to the astonishment of the audience.” ( Al Irshad by Mufid) “You have done well Abu Jaafar and God has adorned you,” said Mamoun to him.

Character and Virtues

Imam Muhammed Taqi (AS) occupied the highest position in human virtues and moral attainments as this was the marked feature of the Prophet’s family. It was customary for the Imam to meet everyone humbly, fulfil the needs of the poor, maintain Islamic requisites of equality and simplicity, help the poor secretly, treat even foes fairly, extend hospitality, impart true Islamic knowledge to all and specially to the scholars of religion and the like, marked his saintly life-in full conformity with other members of this sacred series of infallible Imams.
Common people who could not appreciate such heights of moral excellence, might have thought tthe new relationship, i.e. to become son-in-law of the most influential monarch of his time, must influence the pattern of life of the Imam and change his manners altogether. Mamoun too, might have thought on the same lines because spiritualism which was the chief characteristic of this household was against the practices of worldly rulers. It could be said that neither the Ummayads nor the Abbasids had any personal grudge against the Prophet or his family, the Ahlulbayt, but they were at war with the moral standards set by them. They always tried to destroy the centre of moral excellence and human values which was shown as the polar star of ideal spiritual perfection, overshadowing their royal glory.
In order to uphold their imperialistic and luxurious norms of life, these monarchs wanted to do away with these godly saints who demonstrated righteousness, compassion, faith, piety, fraternity and justice as the main teachings of Islam. Yazid’s demand of obedience from Imam Hussain (AS) or Mamoun’s appointment of Imam Ali Al-Reza (AS) as his heir-apparent were two different aspects of the same desire. The procedures were different but the end purpose was the same. Imam Hussain (AS) did not bow to pay homage, so he was slain in the battlefield. Imam Ali Al-Reza (AS) did not serve the cause of Abbasid imperialism, so he was silenced with poison.
Mamoun, however, took it as a great opportunity to serve his objective to patronthe Imam who was only a young man. The political sagacity suggested that it would be far easier to cast a young man into the desired mould and thus it would be possible to demolish the centre of the Prophet’s teachings in Madina or elsewhere in the Islamic world which, although working silently, was dangerous to the imperialistic designs of the antithesis called Muslim Monarchy.
No doubt Imam Ali Al-Reza(AS) did not conform to Mamoun’s designs, nor to his desires, but this could not disappoint him. Imam Reza’s mature way of thinking and simple way of life could not be changed. But there was the hope that in all probability a man of a tender young age, who was brought up in the luxurious atmosphere of a Royal Palace would grow into an ambitious merrymaking prince, altogether against his ancestral ways and views.
With the exception of a few enlightened persons, everybody would think on the same lines. But the world stood aghast to see that the young son-in-law of the most distinguished monarch of his time refused to stay in the royal palace and lived instead in a small house, thus maintaining the Islamic values of virtue and ethics of a simple and humble life.
It is usually seen that if the bride’s people are comparatively rich, they wish that the groom might live with them, if not in the same house, at least in the same town and in a house of the same standard. The Will power of the Imam can be judged from the fact that he lived in a separate dwelling and of a humble standard in Baghdad. After one year when Mamoun realised that the Imam was not pleased with staying in Baghdad, he allowed the couple to go to live in Madina.
On his return to Madina the Imam maintained the same ancestral unimposing behaviour: no body guards, no pomp, no restrictions on people meeting him, no visiting times, no discriminations against anyone meeting the Imam and learning from him.
He spent most of his day time sitting in the Mosque of the Prophet where muslims came to avail from his knowledge and preaching. The narrators of Hadith and other students of theology came to enquire about religious sciences and the Imam guided them by explaining every complicated matter. All the world saw that Imam Ja’afar Sadiq’s successor, seated on the same mat, was guiding the people towards piety which was the hall mark of Islam.
Imam Muhammad Taqi (AS) allowed the same amount of freedom to his wife Umme Fadhl and imposed the same restrictions on her as his ancestors had done in the case of their wives. He did not care much about the fact that Umme Fadhl was a princess. Although she lived with him, he married another lady who was a descendant of Ammare Yasir. God had intended to continue the line of Immamate through her and she gave birth to Imam Ali Naqi (AS) the tenth Imam.
Imam Muhammad Taqi’s speech was very charming and effective. Once during the Hajj season he addressed a gathering of the pilgrims and stated commandments of the Divine Law of Sharia’a. The audience included learned scholars who admitted that they had never heard such an eloquent and comprehensive speech.
Many scholars came to learn the teachings of Ahlulbayt. A collection of brief and wise sayings is also left by the Imam, resembling the wisdom of his ancestor Imam Ali ibn Abi Talib (AS) Some profound discourses on theology and monotheism are also to his credit.
Mamoun died in 218 Hijri (833 AD). As long as he lived no harm came to the Imam. Mamoun was succeeded by his brother Mu’taman, the second heir-apparent after Imam Ali Al-Reza (AS). He came to be known as Al-Mu’tasim billah Abbasi. His niece Umme Fadhl now began to write to him complaining more than she did during the reign of her father because Mamoun always rejected her complaints. But Mu’tasim was jealous of Imam Ali Al-Reza (AS) from the very beginning. He had also opposed the marriage of Umme Fadhl to Imam Muhammad Taqi (AS).
Al- Mu’tasim now got a chance to settle his differences in this matter. Imam Muhammad Taqi’s (AS)fame as a great scholar and the constant gathering of people around him as well as the fame of his world renown noble character annoyed him. The failure of the political tactics too, intensified his resentment. All these factors irritated him into enmity. In the second year of his reign he summoned the Imam from Madina to Baghdad, ordering his Governor in Madina expressly about it. Imam was compelled to set out for Baghdad leaving his son Ali ibn Muhammad (Naqi) with his mother in Madina.
For one year after the Imams’s arrival in Baghdad, Mu’tasim did not do anything. He was hoping that the Imam would conform to the Royal ways of living and then this would be a source of infamy for the Ahlulbayt. But when he realised that the man was becoming more popular in Baghdad with his scholarly discourses with the scholars there, he had to act to stop this as all his ancestors did before him and use the silent weapon of poison to eliminate that thorn in his heart. The Imam died of poison on the 29th of Zeeqa’ad 220 Hijiri (24.11.835 AD). He was buried by the side of his grandfather Imam Musa ibn Ja’far. It is because of the two Imam’s who were famous for their suppression of anger that the place was called Kazemain, the two Kazims, the enduring ones.

Razavi Sayyids.

It is a fact that all Sayyids known as Razavi are actually Taqawi. Imam Reza(AS) had no son other than Imam Muhammad Taqi. Had he other sons then the Imam Muhammad Taqi then their offspring should have been called Razavi Sayyids. But as Imam Reza(AS) came to Iran and died in Tus many descendants of his son Imam Muhammad Taqi were also called Razavis.
One famous saying of the 9th Imam Muhammad Taqi al Jawad (AS) follows:
Some one asked, “was the Messenger of God Muhammad ibn Abdullah an illiterate.” Imam replied, “No, the Messenger of God knew 72 languages in which he could read, write and speak.”
Some one asked the Imam about the Angels. What are they? The Imam replied, “ They are the powers of God that regulate the Universe.”

The Ninth Imam Muhammad ibn Ali al taqi al Jawad (AS)

The Ninth Imam Muhammad ibn Ali al taqi al Jawad (AS)

Born in Madina, 10th Rajab 195 Hijri (12.4.811 AD). Died in Baghdad Iraq 29th Zeeqad 220 Hijiri (27.11.835, aged 25 years, Period of Imamat 17 years.
At the time of the death of Imam Ali Al-Reza (AS) our 9th Imam was only 9 years old. Some people from among the followers of Ahlulbayt and others, doubted Imam’s eligibility to become Imam at this young age. Kulaini in his Kafi relates that the Mutawalli of the Holy Ka’aba questioned Imam for several days before he was satisfied and accepted him as the Imam of the Time.
It is an undeniable fact that the whole episode of the call for Imam Ali Al-Reza (AS) to Tus, and his appointment as heir apparent to Mamoun was a game played for political convenience to get the sympathies and support of the Persians to get his empire back from his step brother Amin. Once this was achieved Mamoun had the Imam poisoned to get him out of his way. But the fact is that Mamoun being the most learned among all the Abbasid rulers, was aware that the family of the Prophet had a special type of knowledge which should be appreciated and be known to other people as long as power remained in Mamoun’s hands and his authority remained supreme. This became apparant when he arrived in Baghdad victorious. He began a policy of reconciliation with the Abbasid elders and also with those who had inclinations towards the Ahlulbayt of the Prophet. He reappointed Hasan ibn Sahl as Governor of Iraq who had openly supported the cause of Ahlulbayt. Ibn Sahl being a scholarly person, co-operated handsomely in the literary and cultural interest in the Emperor’s Court. For in spite of the fact that there was warfare and political turmoil in all directions during the reign of Mamoun, the period marks perhaps the apex of the oriental renaissance. There was freedom of speech and expression which resulted in open discussions on many issues which were taboos previously.
Most significant for the life of Imam Muhammad Taqi(AS) was the fact that Mamoun’s favours towards the Ahlulbayt did not cease because of their scholarly and intellectual approach to Islam. Although after arriving in Baghdad Mamoun replaced the Hashemite Green colour to the black colour of the Abbasids on flags and court dresses, he still encouraged the intellectuals to engage in open discussions about the concept of power and authority. Indeed he took that action as political necessity for he did not want to alienate his Persian friends and supporters. For not only prominent friends of Ahlulbayt were appointed to responsible positions, but particular public favour was shown to the family of the deceased Imam Ali Al-Reza (AS). One of the Imam’s brothers was chosen to preside at the annual pilgrimage in Makka, and it was but a short time until Mamoun married his own daughter Umme Fadhl to Imam Muhammad Taqi(AS) According to Yakubi, Mamoun bestowed upon the bride groom one hundred thousand Dirhams, and said, “ Surely I would like to be a grandfather in the line of the Apostle of God and of Ali Ibn Abi Talib (AS). It is a well known fact that the Imam gave all this money to the poor rather spend it upon himself, which his wife Umme Fadhl, who was the daughter of Mamoun did not like at all and complained to her father about this. But Mamoun knew the ways of Ahlulbayt, rejected her complaints and told her to live like the wife of an Imam of the Ahlulbayt of the Prophet.
The story of Mamoun’s first meeting with the young son of Imam Ali Al-Reza (AS) is interesting. One day, when the young Imam was only nine years old, the caliph Mamoun went out hunting. The Imam was standing silently by the road side where some children were playing. The caliphs entourage came that way. Seeing the soldiers of the caliph all the children ran away, but the young Imam remained standing at his place.
Noting this, Mamoun stopped his carriage and asked, “Young man, why did you not run away like the other children?”
The Imam replied calmly, “ Neither had I committed a crime, nor was I blocking the way. Why should I have run away or be afraid? And I also know that you will not cause any unnecessary trouble when your way is not blocked."
Mamoun was surprised with this mature reply and asked, “ What is your name?”
“Muhammad,” came the reply. Whose son are you? asked Mamoun. "Son of Ali ibn Musa (AS)."
Mamoun rode on. During his hunt the hawk returned to him with a fish in its beak. Mamoun was surprised. He returned back toward the city. Once again, he found children playing on the samespot, who ran away seeing the caliph’s soldiers, except this young man who said he was Muhammad son of Ali ibn Musa (AS) who remained where he was. Mamoun hid the fish in his palm, stopped his carriage near the Imam and said, “Tell me, what is there in my fist?” The Imam replied, “God created clouds between earth and sky. The hawks of kings sometimes catch fish from there and bring it to the Kings. They hide it in their fist and ask a member of the Ahlulbayt of the Prophet, “Tell me what is there in my fist.”
Mamoun said, “ Truly, you are the worthy son of Imam Ali Al-Reza (AS) (Bihar-al Anwar ,Majlisi). Mamoun took the young Imam with him, and let him live in a nearby house next to the Royal Palace.
It was during this stay of the 9th Imam nearby that Mamoun had the chance of seeing him closely and gaining an insight into the intellectual abilities of this pious household.
Mamoun convened many conferences during this period in which many intellectuals and scholars assembled in order to listen and learn from the Young Imam. Mamoun told the Abbasid hierarchy that Imam Ali Al-Reza’s son was no doubt a boy of tender age, but he had inherited his father’s virtues and qualities in full. The learned scholars of the Islamic world could not compete with him. If they doubted, they could put the young Imam to the test. This reply, though totally said in jest, amounted to a challenge. Impulsed by Ma’s taunts they consented to judge the boy’s knowledge in a contest with the most learned authority then, namely Yahya ibn Aaktham.
Mamoun convened a magnificent gathering for this open contest. There was anxiety to see this unequal match where a boy of Twelve was to contest with the seasoned and renowned Chief Justice of the Abbasid Empire. People crowded from every quarter. Historians have recorded that apart from dignitaries and nobles, 900 seats were reserved for scholars only. Mamouns’ reign was described as the golden age of learning. Experts of every trade and profession assembled in that great capital from every corner of the Empire. Mamoun had a carpet laid by the side of his throne to seat Imam Muhammad Taqi(AS). In front of him was accommodated the Chief Justice Yahya ibn Aktham. There was a pin drop silence among the audience who waited to hear the arguments. Silence was broken by Yahya who said, “ Will His Majesty allow me to put some questions to Imam Muhammad Taqi(AS) Mamoun replied, “ You may seek permission from the Imam himself.”
Yahya said to the Imam, “ Do you allow me to put some questions to you?” “Yes, you may” replied the Imam. Yahya began by asking a question, “What is atonement for a person who hunts a game while he is dressed in the pilgrimage garb (‘Ahram).” The question itself indicated that Yahya underestimated the scholarly attainments of his opponent. Drunk with the pride of position and knowledge, he thought that the young man might well be aware of simple daily routine problems of prayer or fasting, but the possibility that he might be totally ignorant of the statutes of pilgrimage or of the atonement of sins or mistakes committed by a pilgrim never entertained his mind.
The sagacious young Imam was clever enough for the seasoned enquirer. Instead of giving a general or a vague reply, he analysed the different aspects of the problem so dexterously that the audience immediately had a true estimate of the Imam’s knowledge and of Yahya’s shallow mindedness. Yahya too was puzzled and felt humiliated when the Imam addressed him in the following manner:
“Your question is utterly vague and lacks definition. You should first clarify whether the game killed was outside the sanctified area or inside it; whether the hunter was aware of his sin or did so in ignorance; did he kill the game purposely or by mistake, was the hunter a slave or a free man, was he adult or minor, did he commit the sin for the first time or had he done so before, was the hunted game a bird or something else, was it a small animal or a big one, is the sinner sorry for the misdeed or does he insist on it, did he kill it secretly at night or openly during daylight, was he putting on the pilgrimage garb for Hajj or for the Umra? Unless you clarify and define these aspects, how can you have a definite answer?”
Whatever Yahya’s knowledge might have been, he was undoubtedly a well read man in Jurisprudence. While the Imam was unfolding all such details of the problem, he had judged that he was no match for his ingenious opponent. His face lost colour and the audience realised the situation well. His lips were sealed and he made no reply. Mamoun fully assessed his condition and thought it was useless to put any further pressure on him. He then requested the Imam to solve all the aspects of the question. Yahya silent and puzzled, gazed at the Imam. But Mamoun was bent on carrying the matter to the end. He therefore requested the Imam to put some questions to Yahya if he liked. The Imam then said to Yahya, “ May I ask you a question? Disillusioned, Yahya who now had the true estimate of the Imam’s capacity and had no misunderstanding about his own worth, said in a humble tone,” Your grace can ask, I shall reply if I can or I shall get it solved by your own self.” Then the Imam put a question in reply to which Yahya admitted his ignorance. The Imam explained it too. Mamoun's joy knew no bounds. What he had asserted came true. Addressing the audience he said, “Did I not tell you that the people of the Ahlulbayt of the Prophet have been gifted by God with limitless knowledge? None can cope with even the children of this elevated House.”
The excitement of the gathering was great. All unanimously exclaimed that Mamoun’s guess was correct and that the Imam Muhammad Taqi al Jawad (AS) was a matchless person. The Emperor then thought it advisable to marry his daughter to Imam there and then. The Imam himself recited the marriage Khutba. This address (Khutba) became so famous that as a remembrance, it has been recited at weddings everywhere throughout the muslim world ever since. Over joyed at this auspicious occasion Mamoun displayed his full generosity, giving away millions in charity to the poor.
When the people departed and a few of the courtiers remained including the Chief Justice Yahya ibn Akhtham, Mamoun asked the Imam to tell them the law concerning the aspects into which the killing of the animal was done by a Muhrim. (Meaning a pilgrim in Aahram)
“Yes,” replied the Imam. “ If he had killed the animal outside the sacred ground and it was winged and large ,an atonement of sheep would have been necessary for him. If he had struck it down in the sanctuary, the penalty required of him would be doubled. If he killed a young bird outside the sacred ground, then the atonement of a lamb which had been weaned off milk would have been required of him. If he had killed it in the sanctuary, then he would have been required to sacrifice a lamb and the value of the young bird. As for wild animals, if it was a wild ass, he would have been required to sacrifice a cow. If it was an ostrich, the sacrifice of a camel would be necessary. If it had been a deer, then a sheep would have been necessary. If he had killed any of those in the sanctuary, the penalty would have been doubled. Imam continued to describe all avenues of penalties for the Muhrim to the astonishment of the audience.” ( Al Irshad by Mufid) “You have done well Abu Jaafar and God has adorned you,” said Mamoun to him.

Character and Virtues

Imam Muhammed Taqi (AS) occupied the highest position in human virtues and moral attainments as this was the marked feature of the Prophet’s family. It was customary for the Imam to meet everyone humbly, fulfil the needs of the poor, maintain Islamic requisites of equality and simplicity, help the poor secretly, treat even foes fairly, extend hospitality, impart true Islamic knowledge to all and specially to the scholars of religion and the like, marked his saintly life-in full conformity with other members of this sacred series of infallible Imams.
Common people who could not appreciate such heights of moral excellence, might have thought tthe new relationship, i.e. to become son-in-law of the most influential monarch of his time, must influence the pattern of life of the Imam and change his manners altogether. Mamoun too, might have thought on the same lines because spiritualism which was the chief characteristic of this household was against the practices of worldly rulers. It could be said that neither the Ummayads nor the Abbasids had any personal grudge against the Prophet or his family, the Ahlulbayt, but they were at war with the moral standards set by them. They always tried to destroy the centre of moral excellence and human values which was shown as the polar star of ideal spiritual perfection, overshadowing their royal glory.
In order to uphold their imperialistic and luxurious norms of life, these monarchs wanted to do away with these godly saints who demonstrated righteousness, compassion, faith, piety, fraternity and justice as the main teachings of Islam. Yazid’s demand of obedience from Imam Hussain (AS) or Mamoun’s appointment of Imam Ali Al-Reza (AS) as his heir-apparent were two different aspects of the same desire. The procedures were different but the end purpose was the same. Imam Hussain (AS) did not bow to pay homage, so he was slain in the battlefield. Imam Ali Al-Reza (AS) did not serve the cause of Abbasid imperialism, so he was silenced with poison.
Mamoun, however, took it as a great opportunity to serve his objective to patronthe Imam who was only a young man. The political sagacity suggested that it would be far easier to cast a young man into the desired mould and thus it would be possible to demolish the centre of the Prophet’s teachings in Madina or elsewhere in the Islamic world which, although working silently, was dangerous to the imperialistic designs of the antithesis called Muslim Monarchy.
No doubt Imam Ali Al-Reza(AS) did not conform to Mamoun’s designs, nor to his desires, but this could not disappoint him. Imam Reza’s mature way of thinking and simple way of life could not be changed. But there was the hope that in all probability a man of a tender young age, who was brought up in the luxurious atmosphere of a Royal Palace would grow into an ambitious merrymaking prince, altogether against his ancestral ways and views.
With the exception of a few enlightened persons, everybody would think on the same lines. But the world stood aghast to see that the young son-in-law of the most distinguished monarch of his time refused to stay in the royal palace and lived instead in a small house, thus maintaining the Islamic values of virtue and ethics of a simple and humble life.
It is usually seen that if the bride’s people are comparatively rich, they wish that the groom might live with them, if not in the same house, at least in the same town and in a house of the same standard. The Will power of the Imam can be judged from the fact that he lived in a separate dwelling and of a humble standard in Baghdad. After one year when Mamoun realised that the Imam was not pleased with staying in Baghdad, he allowed the couple to go to live in Madina.
On his return to Madina the Imam maintained the same ancestral unimposing behaviour: no body guards, no pomp, no restrictions on people meeting him, no visiting times, no discriminations against anyone meeting the Imam and learning from him.
He spent most of his day time sitting in the Mosque of the Prophet where muslims came to avail from his knowledge and preaching. The narrators of Hadith and other students of theology came to enquire about religious sciences and the Imam guided them by explaining every complicated matter. All the world saw that Imam Ja’afar Sadiq’s successor, seated on the same mat, was guiding the people towards piety which was the hall mark of Islam.
Imam Muhammad Taqi (AS) allowed the same amount of freedom to his wife Umme Fadhl and imposed the same restrictions on her as his ancestors had done in the case of their wives. He did not care much about the fact that Umme Fadhl was a princess. Although she lived with him, he married another lady who was a descendant of Ammare Yasir. God had intended to continue the line of Immamate through her and she gave birth to Imam Ali Naqi (AS) the tenth Imam.
Imam Muhammad Taqi’s speech was very charming and effective. Once during the Hajj season he addressed a gathering of the pilgrims and stated commandments of the Divine Law of Sharia’a. The audience included learned scholars who admitted that they had never heard such an eloquent and comprehensive speech.
Many scholars came to learn the teachings of Ahlulbayt. A collection of brief and wise sayings is also left by the Imam, resembling the wisdom of his ancestor Imam Ali ibn Abi Talib (AS) Some profound discourses on theology and monotheism are also to his credit.
Mamoun died in 218 Hijri (833 AD). As long as he lived no harm came to the Imam. Mamoun was succeeded by his brother Mu’taman, the second heir-apparent after Imam Ali Al-Reza (AS). He came to be known as Al-Mu’tasim billah Abbasi. His niece Umme Fadhl now began to write to him complaining more than she did during the reign of her father because Mamoun always rejected her complaints. But Mu’tasim was jealous of Imam Ali Al-Reza (AS) from the very beginning. He had also opposed the marriage of Umme Fadhl to Imam Muhammad Taqi (AS).
Al- Mu’tasim now got a chance to settle his differences in this matter. Imam Muhammad Taqi’s (AS)fame as a great scholar and the constant gathering of people around him as well as the fame of his world renown noble character annoyed him. The failure of the political tactics too, intensified his resentment. All these factors irritated him into enmity. In the second year of his reign he summoned the Imam from Madina to Baghdad, ordering his Governor in Madina expressly about it. Imam was compelled to set out for Baghdad leaving his son Ali ibn Muhammad (Naqi) with his mother in Madina.
For one year after the Imams’s arrival in Baghdad, Mu’tasim did not do anything. He was hoping that the Imam would conform to the Royal ways of living and then this would be a source of infamy for the Ahlulbayt. But when he realised that the man was becoming more popular in Baghdad with his scholarly discourses with the scholars there, he had to act to stop this as all his ancestors did before him and use the silent weapon of poison to eliminate that thorn in his heart. The Imam died of poison on the 29th of Zeeqa’ad 220 Hijiri (24.11.835 AD). He was buried by the side of his grandfather Imam Musa ibn Ja’far. It is because of the two Imam’s who were famous for their suppression of anger that the place was called Kazemain, the two Kazims, the enduring ones.

Razavi Sayyids.

It is a fact that all Sayyids known as Razavi are actually Taqawi. Imam Reza(AS) had no son other than Imam Muhammad Taqi. Had he other sons then the Imam Muhammad Taqi then their offspring should have been called Razavi Sayyids. But as Imam Reza(AS) came to Iran and died in Tus many descendants of his son Imam Muhammad Taqi were also called Razavis.
One famous saying of the 9th Imam Muhammad Taqi al Jawad (AS) follows:
Some one asked, “was the Messenger of God Muhammad ibn Abdullah an illiterate.” Imam replied, “No, the Messenger of God knew 72 languages in which he could read, write and speak.”
Some one asked the Imam about the Angels. What are they? The Imam replied, “ They are the powers of God that regulate the Universe.”

The eighth Imam Ali Ibn Musa, Al-Reza(AS)

The eighth Imam Ali Ibn Musa, Al-Reza(AS)

Born in Madina 11th Zeeqaad 148 Hijri (1.1.766 AD). Died in the city of Tus Iran on 17th Safar 203 Hijri (26.5.819 AH) Period of Imamat 20 years.
His grandfather Imam Ja’afar Al-sadiq (AS) died one month before the birth of Imam Reza(AS) The family must have been consoled by his birth which took place after such a great loss. He was brought up and instructed by his affectionate father under whose supervision he passed his boyhood and youth. He availed himself of the instructions of his learned father for thirty one years till the later was taken to Baghdad to suffer the hardship of imprisonment for four years till his death.
Imam Musa Ibn Ja’afar(AS) could foresee that the hostile Abbasid ruler would not allow him to live peacefully and circumstances would take such a turn that his followers would not be able to see him or enquire about his successor prior to his death. So while free and undisturbed in Madinah he felt the need to introduce his successor to his followers. He, therefore, assembled seventeen prominent dignitaries from the descendants of Imam Ali (AS) and proclaimed that his son Ali Ibn Musa(AS) would succeed him. He also wrote his will on which 60 respected elders of Madinah signed as witnesses. Such elaborated arrangements were never made by any other Imam and they proved to be most appropriate due to the controversy about the Imamat which ensued after the death of Imam Musa Ibn Ja’afar (AS).
Imam Reza (AS) was 35 years old when his father died in prison of Harun al-Rashid in Baghdad and the responsibilities of the Imamat devolved on him. At that time Harun Al-Rashid was the absolute ruler of Baghdad and the descendants of Imam Ali (AS) were passing as ever, through trials and tribulations because of the tyranny of the Abbasid ruler. Yet Imam Reza (AS) carried on the responsibility of administering the Divine Law of Shari’ah as taught by the Holy Prophet and Imams of the Ahlulbayt after him.
After putting an end to the life of Imam Musa Ibn Jaa’far (AS) Harun al-Rashid lived for ten years. He had less tolerance for the existence of Imam Ali Reza (AS), then he did for his revered father. But he also knew that his Government had already lost face due to its prolonged maltreatment and eventual assassination of Imam Musa Ibn Ja’afar (AS) or perhaps the tyrant felt the stings of conscience which kept him from harassing the 8th Imam. It is said that once Yahya Barmaki, his Prime Minister, in order to gain the ruler’s favour, informed Harun that Imam Ali Ibn Musa (AS) claimed Imamat in the same way his father had done, Harun coldly replied, “We have already inflicted cruelties on his father, do you expect me to annihilate this family altogether.
Still, Harun was antagonistic towards the Prophet’s descendants and persisted in maltreatment of most of them in Madina. The local Governors of Madina who wished to please the ruler could not afford to be fair to Ahlulbayt. People could not visit the Imam freely seek his knowledge, and he had little chance to teach his followers openly, for the eyes of the agents of Caliph focused unceasingly on the activities of the Imam.
Political wranglings in Baghdad between the two sons of Harun were rocking the Empire. His elder son Amin who had an Arab mother had the support of the Arabs and most of the Abbasid elders, while the younger son Mamun had a Persian mother and was supported by the Persians. To console both factions Harun took a pledge from both his sons that after his death Amin will rule the Arab part of the Empire while Mamoun will rule the Persian side. When Harun died in far away Tus, the most northern town of his Persian Empire, Mamoun was with him and buried him there. Amin in Baghdad immediately proclaimed himself the Caliph of the whole empire and immediately deposed Mamoun from the rulership of the Persian Province. Mamoun’s main concern was to subdue the persian province under any circumstances. He realised that the majority of Persians favoured the teachings of Ahlulbayt and if somehow he could persuade the Imam of the Ahlulbayt in Madina to side with him, he could confirm his rule there. Once he felt secure on that side of the Empire, he would then rise against his brother and easily depose him.
So the orders were senout for the Imam to leave his home in Madina and go to the Abasid ruler in far away Tus. Imam, as if by some miracle knew what was to come. So he left his wife and only son Muhammad Ibn Ali al Jawad, later known as Imam Muhammad Taqi (AS) in Madina. He also called many elders of Madina mostly from Banu Hashim and told them of his call to go to the outpost of the Empire to see Mamoun. The date of his departure was in the month of Rajab 200 Hijri. It was a long journey to Merve and the Imam set out on this momentous journey with some of his friends who were loyal to him throughout his life.
His journey began from Madina to Makka where he performed the Umra, then he took almost the same route as Imam Hussain (As) took in 61 hijri towards Kerbala. Half way through the hills of Hejaz when he crossed over to the desert of Najd his route changed to that of Imam Hussain (AS) and his caravan moved towards the eastern side and reached the town of Basra in the month of Shawwal. From Basra he crossed over the Shatt-al-Arab and reached the persian soil heading towards the town of Qum. It was in the month of Zilhijja that he reached Qum where he stayed for a while. The month of Muharram the 8th Imam spent in Qum where it is said that he established for the first time a Majlis to commemorate the martyrdom of Imam Hussain (AS). This was the first Muharram in 201 Hijri that set the tradition of Majlis, beginning in Persia the way the Imams of Ahlulbayt had wanted it and the way it was observed in Madina and Makka and throughout the province of Hejaz and Najd and to some extent in Iraq where people thronged for pilgrimage to the Shrine of Imam Hussain(AS).
After spending the Month of Muharram in Qum the Imam proceeded towards the northern part of Persia crossing the Alburz mountains to the town of Merv where Mamoun had settled with his army to secure his empire for him.
It is thought in some historical circles that the 8th Imam involved himself in politics while his ancestors up to the 7th Imam after the martyrdom of Imam Ali(AS) refrained from this journey. Outwardly it looks like the Imam was abandoning the policy of his predecessors for the Imam could not be the heir- apparent to the caliphate without becoming involved in the politics of the day. The Imam took pains, however, to indicate that it was not his desire, but that he was acting only in accord with the summons he had received from Mamoun. He seemed to have no choice but to proceed on this hazardous journey. Indeed if he had refused to proceed or shown any reluctance, force would surely have been used which would have been more humiliating for the Imam and his family.
Yakubi in his history gave some details of this journey. From Qum the Imam moved north to the town of al-ray, the Greek Rhages, which is near the site of the present city of Tehran. From this place the caravan continued its journey until it reached the city of Tus. From Tus they travelled on to the city of Merv, in what is now modern Turkistan.
On his arrival in Merv, Mamoun welcomed him with great ceremony and pomp. Mamoun treated the Imam with great honour.
It is mentioned by various historians, Both of Shia and Sunni schools of thought, that when Mamoun initially offered the Imam his throne, the Imam declined the offer firmly and resolutely. After several attempts to bring the Imam to accept the offer failed, Mamoun told him to accept the offer of being his heir- apparent to succeed him after Mamoun’s death. Imam replied to this offer, “ I will accept this to console you, but this will never happen for I will leave this world before you.” Once Mamoun achieved his desire to get the consent of the Imam as his successor, he declared this openly to all in order to see the reaction of the Abbasid clan who were favouring his half brother Amin.
According to Yakubi it was on the 27th of Ramadan, in the year 201 Hijri that the Imam was officially designated as Mamouns’s “heir- apparent,”( Wali’ahd,) and the Imam’s name was included with his own on gold and silver coins. The inscription on these coins is well worthy of notice: “The King of God and the faith, Al-Mamoun, Amir and Khalifa of the faithful, and Al-Reza, the Imam of the muslims.” This meant more than that the Imam was to be official chaplain to him for Mamoun summoned the descendants of Abbas, men and women to come to Merv. It was an assembly of thirty three thousand and when they all assembled, the caliph Mamoun called for Ali al- Reza (AS) and gave him a place of honour among the greatest of the Abbasid nobles. He then announced to those he had summoned, that he had carefully considered all the descendants of Abbas and also the descendants of Ali, and that he had not found in his search anyone more worthy or more fit to be his successor than Ali al- Reza. He therefore took him by the hand and publicly acknowledged him as his successor(Kulaini). He then gave his daughter Umme Habib in marriage. He also sent abroad the command that the wearing of black flags which was the symbol of Abbasid rule after the destruction of the Ummayads, should be discontinued and that hereafter the use of green should be substituted. Green being the colour of Ahlulbayt and the House of Ali (AS) was the order of the day.
Once this story of succession was announced Mamoun’s political ambition was achieved. He secured the help of the Persians fully behind him. With their help his army invaded the capital of the Abbasid empire, Baghdad, Amin was killed and his head was sent to Mamoun to see for himself that he had became the sole ruler of the Abbasid Empire. But Mamoun was still not secure on his throne. The Arab party who sided with Amin, never liked the appointment of Imam Ali al- Reza(AS) as the successor of Mamoun, no matter how dubious it looked to them on the face of it. The chiefs of the Abbasid family in Iraq perceived that by this appointment the principal authority in the empire would very likely be taken from them. They got together, therefore, and proclaimed that for bequeathing the Caliphate after his death to the Imam Ali Al-Reza (AS), who was not their immediate family, Mamoun himself was declared deposed. They swore allegiance to Ibrahim al Mehdi, Mamoun’s uncle as their new caliph. This proclamation took place on the 5th of Muharram 202 Hijri.
While Imam Reza was with Mamoun in Merv, his Prime Minister Fadl ibn Sahl arranged a conference on religions to which he invited the leaders of different sects, including Zoroastrains and Christians and Jews, that they might hear what the Imam of the Ahlulbayt had to say to impress them of their spiritual abilities and excellences. It was in these discussions with leaders of other faiths that the Imam clarified the position of sinlessness of the Prophets and of the guided Imams. These conferences were so successful that atone stage Mamoun was fearful of the increasing influences of the Imam on the people as a whole.
In one such incidence on the occasion of the Eidul Fitr, the whole strategy of Mamoun and the shear hypocrisy of the drama he was playing was exposed. He had asked the Imam to lead the Eidul Fitr prayers at the end of Ramazan that year. First the Imam declined, but when Mamoun insisted, he agreed on the condition that he will direct the occasion as he would deem fit. On the morning of the EidulFitr, when the military and civil leaders assembled outside the door of the Imam to come out and lead the prayers, they saw the Imam come out of the house bare foot, wearing a white shirt and white headgear. Imam also advised his companions to follow him in the same manner. He came out on the Road to the mosque outside the city of Merv. All the citizens who saw the Imam in this fashion copied him and all walked barefoot. Even the military chiefs and civil judges walked bare foot. A huge crowd followed the Imam. He was saying Takbir loudly and all were following him and shouting Takbir (God is great). The situation became so tense that when Mamoun was informed of this huge following of the Imam he immediately sent a request to the Imam to withdraw from leading the Eid prayers. Imam withdrew and it was a great show down for the Emperor aexposed his trickery to the full.
It was after about a years stay of the Imam in Merv that Mamoun decided to do something about the situation in Iraq. He knew that his uncle Ibrahim al Mehdi had been proclaimed as Caliph there in his place. This was a thorn in his heart. He decided that it was time for him to return from Khorasan and assert his rights in person. He had already strengthened his position due to the help of the Persians. With a huge army beside him Mamoun prepared his journey back home. He was accompanied, as Yakubi mentions it in his history, by Imam al Reza (AS) as his heir apparent and by his prime minister Fadl ibn Sahl, who was known as the holder of two offices, civil and military, being the Prime Minister as well as the chief of the Army. But when they reached the town of Sarakhs, Fadl ibn Sahl was assassinated in his bath by two persons, Ghalib al Rumi and Sarraj al Khadim. They were found out by Mamoun who immediately put them to death immediately that if there was any implication of Mamoun in this murder it should not be exposed. Mamoun had his suspicions about his Prime Minister who was secretly gaining favour with the Abbasids in Baghdad. Historians did mention the name of Mamoun in disposing off Fadhl ibn Sahl.
Within two days of this murder when the army reached the town of Tus, Imam Reza fell ill and died within three days of his illness. Yakubi reported that “his sickness was no more than three days and it was reported that Ibn Hisham, Mamoun’s favourite henchman had given the Imam poison which caused his death. He mixed poison in grapes and when Imam had eaten the grapes he became ill in the same manner as Imam Hasan did and died within three days.”
Ibn Babawaih relates various reasons that have been assigned to Mamoun for poisoning the Imam and shows also the circumstances in which Imam Ali Reza (AS) is said to have designated his son Muhanmmad ibn Ali as his successor to the Immamate.
Imam Ali Reza (AS) died and was buried far off from Madina, the home of his forefathers of the Ahlulbayt of the Prophet. In Sanabad, about a mile from the village where he died, they placed him in a grave inside the tomb of Harun al- Rashid who was buried there ten years ago. Mamoun’s ambitions to get the Empire under his feet was almost accomplished for he knew that the army under his command would not run away from him at this juncture. So he cleverly killed off the Imam and reached Baghdad with the declaration that the Caliphat of Banu Abbas would remain in the family. Ibrahim al Mehdi was deposed and later killed and Mamoun became the supreme leader.

Imam's Conduct

Usually, the poor who cannot afford to enjoy the pleasures of life are held in contempt or just tolerated by the society. But those who assume a hermits’ simple austerity in spite of wealth and power are the real saints. The Ahlulbayt of the Prophet adopted a peculiar policy. Those whose means were limited dressed nicely because otherwise their adversaries would taunt them as destitutes which would injure the dignity of their piety. But blessed were those who by chance became wealthy, and who assumed simplicity and austerity so their simple life became a source of consolation for the poor and a model for the rich. This can be illustrated from the life of Imam Ali(AS). For nearly five years he ruled the muslim world as caliph. He ate and dressed himself as a hermit would. Imam Ali al- Reza (AS) too, led a simple life, though he was the heir- apparent of the vast Arab Empire compared to which the Roman Empire or the Persian territories would certainly not be a match. A vast chain of countries whose caliph's upon watching a passing cloud, would arrogantly assert: “Go and pour your waters anywhere you please; the revenues of that land shall ultimately be brought to us”. The appointment of Imam Ali al -Reza (AS) as heir apparent demonstrated to the world how the saints fare when the treasures of the world are put at their feet. He felt he was morally bound to abandon riches and pomp. History repeated itself, and the austerity of Imam Ali ibn Abi Talib (AS) once more was shown in the calm and content personality of Imam Ali Al-Reza (AS). He did not like to decorate his house with expensive carpets, instead he covered its floor with rough mats during the winter and grass mats during the summer. When food was served, he would call all his servants, including the gatekeeper to sit and eat with him.
Majlisi in Biharul Anwar V 49 Page 101, writes that our 8th Imam insisted on eating his meals only after the entire members of his family, young and old, servants and grooms were present. One day someone who was more fond of royal formalities than the fraternity of the Ahlulbayt, suggested that it would be better to make separate eating arrangements for the servants, The Imam replied, "All are created by God, Adam is their father and Eve is their mother. Everyone will be dealt with by God according to his deeds. Why should there be any discrimination in this world."
Imam Ali Al-Reza’s (AS) life contains countless anecdotes of this sort. Once a man said to him, "By God, there is none who is superior to you in the nobleness of your ancestry.” The Imam said to him,”My ancestors are honoured merely for their Godliness, piety and worship.” Another man once declared,” By God, you are the best in the world.” The Imam checked him by saying: “Don’t you declare an oath. Any man who is more pious than me can be better than me.” Imam several times declared the Hadith of the Prophet that a black negro slave can be better than a person from my own family if his deeds are better.

Establishment of Majalis to commemorate the events of Kerbala

As mentioned earlier, when Imam Ali Al-Riza was on his journey to Khorasan he stayed in the city of Qom for a few months and there he established these commemorative Majalis. In Tus where he stayed for over a year as heir apparent to the Emperor, Imam re-established these Majalis there too. This tradition was initiated by Imam Muhammad al Baqir (AS) and than continued by the 6th Imam. But during those times, only those who came to visit the Imams in their homes were narrated these stories. But Imam Ali Al-Reza (AS) was respected both as Imam and heir apparent. Merv, the capital and a central city of Persia of that time, was the meeting place of people from all walks of life and from all corners of the earth. As soon as the crescent of Muharram was sighted, Majalis of Kerbala began. Everybody was expected to recite the sad events that befell the Prophet’s descendants and maintain a serious atmosphere of sorrow and grief. Imam himself convened these Majalis in which he recited first, than allowed others to read the story of Kerbala. Abdallah ibn Thabit and D’bil al Khuzai were the poets who asked to recite poems narrating the tragic events. At the end of such a majlis the Imam bestowed on the poet a costly shirt. The humble poet refused to accept such a precious gift, requesting that the Imam be gracious to grant him his used shirt instead. The good natured saint insisted on granting him both shirts, the new one and his own old shirt.
This incident proves two things: First, that the speaker in these majalis must not decide or demand any payment for his address, second, that if the convener presents something as a gift or payment, the speaker may accept it.
To get an insight into the lives and activities of the Imam, let me give a few anecdotes from the pages of history to establish his manner and his behaviour with other people.
One day a man approached the Imam and said, “ I am one of your followers and have love for the Ahlulbayt of the Prophet. I am now returning from pilgrimage to Makka and I am now penniless and have no money to return home. If you think it proper, please give me enough money so that I can reach home. After reaching home, I will give the same amount to the poor in your name. I am not poor at home, it is during my travels that I have spent more than I should have and become penniless.
Imam got up, and went inside the house. He then called the man to the door, extended his hand from behind the curtain and handed him the required amount, saying, “Take these two hundred Dinars. These are your travel expenses, and may this bring you the blessings of God. There is no need to give equivalent money to the poor but if you feel you must then you may give it to the orphans and the widows of your town.” The man took the money and left. The Imam came out from behind the curtain and resumed his seat. People asked, “Why did you adopt such a way that the man could not see you while you were giving the money.” Imam replied, “ I did not want to see the shame of supplication on his face.” (Ayoun Akhbar al Riza)
Mohammed ibn Sinan reports that during the caliphat of Haroun, they once warned the Imam about declaring his Imamate as the caliph would try to harm him. The Imam replied, “ What gave me courage are the words of the Prophet when he said, “ If Abu Jehl can harm even a hair of my head, then be witness that I am not the messenger of God.” And I say that “ if Haroun can harm even a hair of my head, then be witness that I am not a true Imam." (Kafi)
Abu Salt Harvi reports that Imam left Nishapure and reached a village called Din-Surkh, it was the time of Zohr prayers. Imam descended from the horse he was travelling and asked for water to perform the Zohr prayers. No water was found. Then the Imam with his holy hands dug some earth and a spring gushed out Imam and all his companions performed the wuzu. This place near Nishapur is now called Qadamgah. It is a small hillock. The spring still gushes and people who visit this place drink from the spring for blessing and for obtaining cures from sickness and skin diseases. The place preserves the Holy foot prints of the Imam on a black stone. (Akhbar al Riza)
One of the famous saying of Imam Ali Al-Riza is,

“ This world is a prison for a momin and a paradise for the unbeliever.”

This means that a true believer always aspires to leave this prison of his body and his Nafs and Ruh wants to get away to the nearness of God, but those who do not believe have nothing further than their mortal lives and they aspire to make it a paradise. But in the process they create their own hell on earth for their aspirations are never ending desires for accumulating material wealth.

The eighth Imam Ali Ibn Musa, Al-Reza(AS)

The eighth Imam Ali Ibn Musa, Al-Reza(AS)

Born in Madina 11th Zeeqaad 148 Hijri (1.1.766 AD). Died in the city of Tus Iran on 17th Safar 203 Hijri (26.5.819 AH) Period of Imamat 20 years.
His grandfather Imam Ja’afar Al-sadiq (AS) died one month before the birth of Imam Reza(AS) The family must have been consoled by his birth which took place after such a great loss. He was brought up and instructed by his affectionate father under whose supervision he passed his boyhood and youth. He availed himself of the instructions of his learned father for thirty one years till the later was taken to Baghdad to suffer the hardship of imprisonment for four years till his death.
Imam Musa Ibn Ja’afar(AS) could foresee that the hostile Abbasid ruler would not allow him to live peacefully and circumstances would take such a turn that his followers would not be able to see him or enquire about his successor prior to his death. So while free and undisturbed in Madinah he felt the need to introduce his successor to his followers. He, therefore, assembled seventeen prominent dignitaries from the descendants of Imam Ali (AS) and proclaimed that his son Ali Ibn Musa(AS) would succeed him. He also wrote his will on which 60 respected elders of Madinah signed as witnesses. Such elaborated arrangements were never made by any other Imam and they proved to be most appropriate due to the controversy about the Imamat which ensued after the death of Imam Musa Ibn Ja’afar (AS).
Imam Reza (AS) was 35 years old when his father died in prison of Harun al-Rashid in Baghdad and the responsibilities of the Imamat devolved on him. At that time Harun Al-Rashid was the absolute ruler of Baghdad and the descendants of Imam Ali (AS) were passing as ever, through trials and tribulations because of the tyranny of the Abbasid ruler. Yet Imam Reza (AS) carried on the responsibility of administering the Divine Law of Shari’ah as taught by the Holy Prophet and Imams of the Ahlulbayt after him.
After putting an end to the life of Imam Musa Ibn Jaa’far (AS) Harun al-Rashid lived for ten years. He had less tolerance for the existence of Imam Ali Reza (AS), then he did for his revered father. But he also knew that his Government had already lost face due to its prolonged maltreatment and eventual assassination of Imam Musa Ibn Ja’afar (AS) or perhaps the tyrant felt the stings of conscience which kept him from harassing the 8th Imam. It is said that once Yahya Barmaki, his Prime Minister, in order to gain the ruler’s favour, informed Harun that Imam Ali Ibn Musa (AS) claimed Imamat in the same way his father had done, Harun coldly replied, “We have already inflicted cruelties on his father, do you expect me to annihilate this family altogether.
Still, Harun was antagonistic towards the Prophet’s descendants and persisted in maltreatment of most of them in Madina. The local Governors of Madina who wished to please the ruler could not afford to be fair to Ahlulbayt. People could not visit the Imam freely seek his knowledge, and he had little chance to teach his followers openly, for the eyes of the agents of Caliph focused unceasingly on the activities of the Imam.
Political wranglings in Baghdad between the two sons of Harun were rocking the Empire. His elder son Amin who had an Arab mother had the support of the Arabs and most of the Abbasid elders, while the younger son Mamun had a Persian mother and was supported by the Persians. To console both factions Harun took a pledge from both his sons that after his death Amin will rule the Arab part of the Empire while Mamoun will rule the Persian side. When Harun died in far away Tus, the most northern town of his Persian Empire, Mamoun was with him and buried him there. Amin in Baghdad immediately proclaimed himself the Caliph of the whole empire and immediately deposed Mamoun from the rulership of the Persian Province. Mamoun’s main concern was to subdue the persian province under any circumstances. He realised that the majority of Persians favoured the teachings of Ahlulbayt and if somehow he could persuade the Imam of the Ahlulbayt in Madina to side with him, he could confirm his rule there. Once he felt secure on that side of the Empire, he would then rise against his brother and easily depose him.
So the orders were senout for the Imam to leave his home in Madina and go to the Abasid ruler in far away Tus. Imam, as if by some miracle knew what was to come. So he left his wife and only son Muhammad Ibn Ali al Jawad, later known as Imam Muhammad Taqi (AS) in Madina. He also called many elders of Madina mostly from Banu Hashim and told them of his call to go to the outpost of the Empire to see Mamoun. The date of his departure was in the month of Rajab 200 Hijri. It was a long journey to Merve and the Imam set out on this momentous journey with some of his friends who were loyal to him throughout his life.
His journey began from Madina to Makka where he performed the Umra, then he took almost the same route as Imam Hussain (As) took in 61 hijri towards Kerbala. Half way through the hills of Hejaz when he crossed over to the desert of Najd his route changed to that of Imam Hussain (AS) and his caravan moved towards the eastern side and reached the town of Basra in the month of Shawwal. From Basra he crossed over the Shatt-al-Arab and reached the persian soil heading towards the town of Qum. It was in the month of Zilhijja that he reached Qum where he stayed for a while. The month of Muharram the 8th Imam spent in Qum where it is said that he established for the first time a Majlis to commemorate the martyrdom of Imam Hussain (AS). This was the first Muharram in 201 Hijri that set the tradition of Majlis, beginning in Persia the way the Imams of Ahlulbayt had wanted it and the way it was observed in Madina and Makka and throughout the province of Hejaz and Najd and to some extent in Iraq where people thronged for pilgrimage to the Shrine of Imam Hussain(AS).
After spending the Month of Muharram in Qum the Imam proceeded towards the northern part of Persia crossing the Alburz mountains to the town of Merv where Mamoun had settled with his army to secure his empire for him.
It is thought in some historical circles that the 8th Imam involved himself in politics while his ancestors up to the 7th Imam after the martyrdom of Imam Ali(AS) refrained from this journey. Outwardly it looks like the Imam was abandoning the policy of his predecessors for the Imam could not be the heir- apparent to the caliphate without becoming involved in the politics of the day. The Imam took pains, however, to indicate that it was not his desire, but that he was acting only in accord with the summons he had received from Mamoun. He seemed to have no choice but to proceed on this hazardous journey. Indeed if he had refused to proceed or shown any reluctance, force would surely have been used which would have been more humiliating for the Imam and his family.
Yakubi in his history gave some details of this journey. From Qum the Imam moved north to the town of al-ray, the Greek Rhages, which is near the site of the present city of Tehran. From this place the caravan continued its journey until it reached the city of Tus. From Tus they travelled on to the city of Merv, in what is now modern Turkistan.
On his arrival in Merv, Mamoun welcomed him with great ceremony and pomp. Mamoun treated the Imam with great honour.
It is mentioned by various historians, Both of Shia and Sunni schools of thought, that when Mamoun initially offered the Imam his throne, the Imam declined the offer firmly and resolutely. After several attempts to bring the Imam to accept the offer failed, Mamoun told him to accept the offer of being his heir- apparent to succeed him after Mamoun’s death. Imam replied to this offer, “ I will accept this to console you, but this will never happen for I will leave this world before you.” Once Mamoun achieved his desire to get the consent of the Imam as his successor, he declared this openly to all in order to see the reaction of the Abbasid clan who were favouring his half brother Amin.
According to Yakubi it was on the 27th of Ramadan, in the year 201 Hijri that the Imam was officially designated as Mamouns’s “heir- apparent,”( Wali’ahd,) and the Imam’s name was included with his own on gold and silver coins. The inscription on these coins is well worthy of notice: “The King of God and the faith, Al-Mamoun, Amir and Khalifa of the faithful, and Al-Reza, the Imam of the muslims.” This meant more than that the Imam was to be official chaplain to him for Mamoun summoned the descendants of Abbas, men and women to come to Merv. It was an assembly of thirty three thousand and when they all assembled, the caliph Mamoun called for Ali al- Reza (AS) and gave him a place of honour among the greatest of the Abbasid nobles. He then announced to those he had summoned, that he had carefully considered all the descendants of Abbas and also the descendants of Ali, and that he had not found in his search anyone more worthy or more fit to be his successor than Ali al- Reza. He therefore took him by the hand and publicly acknowledged him as his successor(Kulaini). He then gave his daughter Umme Habib in marriage. He also sent abroad the command that the wearing of black flags which was the symbol of Abbasid rule after the destruction of the Ummayads, should be discontinued and that hereafter the use of green should be substituted. Green being the colour of Ahlulbayt and the House of Ali (AS) was the order of the day.
Once this story of succession was announced Mamoun’s political ambition was achieved. He secured the help of the Persians fully behind him. With their help his army invaded the capital of the Abbasid empire, Baghdad, Amin was killed and his head was sent to Mamoun to see for himself that he had became the sole ruler of the Abbasid Empire. But Mamoun was still not secure on his throne. The Arab party who sided with Amin, never liked the appointment of Imam Ali al- Reza(AS) as the successor of Mamoun, no matter how dubious it looked to them on the face of it. The chiefs of the Abbasid family in Iraq perceived that by this appointment the principal authority in the empire would very likely be taken from them. They got together, therefore, and proclaimed that for bequeathing the Caliphate after his death to the Imam Ali Al-Reza (AS), who was not their immediate family, Mamoun himself was declared deposed. They swore allegiance to Ibrahim al Mehdi, Mamoun’s uncle as their new caliph. This proclamation took place on the 5th of Muharram 202 Hijri.
While Imam Reza was with Mamoun in Merv, his Prime Minister Fadl ibn Sahl arranged a conference on religions to which he invited the leaders of different sects, including Zoroastrains and Christians and Jews, that they might hear what the Imam of the Ahlulbayt had to say to impress them of their spiritual abilities and excellences. It was in these discussions with leaders of other faiths that the Imam clarified the position of sinlessness of the Prophets and of the guided Imams. These conferences were so successful that atone stage Mamoun was fearful of the increasing influences of the Imam on the people as a whole.
In one such incidence on the occasion of the Eidul Fitr, the whole strategy of Mamoun and the shear hypocrisy of the drama he was playing was exposed. He had asked the Imam to lead the Eidul Fitr prayers at the end of Ramazan that year. First the Imam declined, but when Mamoun insisted, he agreed on the condition that he will direct the occasion as he would deem fit. On the morning of the EidulFitr, when the military and civil leaders assembled outside the door of the Imam to come out and lead the prayers, they saw the Imam come out of the house bare foot, wearing a white shirt and white headgear. Imam also advised his companions to follow him in the same manner. He came out on the Road to the mosque outside the city of Merv. All the citizens who saw the Imam in this fashion copied him and all walked barefoot. Even the military chiefs and civil judges walked bare foot. A huge crowd followed the Imam. He was saying Takbir loudly and all were following him and shouting Takbir (God is great). The situation became so tense that when Mamoun was informed of this huge following of the Imam he immediately sent a request to the Imam to withdraw from leading the Eid prayers. Imam withdrew and it was a great show down for the Emperor aexposed his trickery to the full.
It was after about a years stay of the Imam in Merv that Mamoun decided to do something about the situation in Iraq. He knew that his uncle Ibrahim al Mehdi had been proclaimed as Caliph there in his place. This was a thorn in his heart. He decided that it was time for him to return from Khorasan and assert his rights in person. He had already strengthened his position due to the help of the Persians. With a huge army beside him Mamoun prepared his journey back home. He was accompanied, as Yakubi mentions it in his history, by Imam al Reza (AS) as his heir apparent and by his prime minister Fadl ibn Sahl, who was known as the holder of two offices, civil and military, being the Prime Minister as well as the chief of the Army. But when they reached the town of Sarakhs, Fadl ibn Sahl was assassinated in his bath by two persons, Ghalib al Rumi and Sarraj al Khadim. They were found out by Mamoun who immediately put them to death immediately that if there was any implication of Mamoun in this murder it should not be exposed. Mamoun had his suspicions about his Prime Minister who was secretly gaining favour with the Abbasids in Baghdad. Historians did mention the name of Mamoun in disposing off Fadhl ibn Sahl.
Within two days of this murder when the army reached the town of Tus, Imam Reza fell ill and died within three days of his illness. Yakubi reported that “his sickness was no more than three days and it was reported that Ibn Hisham, Mamoun’s favourite henchman had given the Imam poison which caused his death. He mixed poison in grapes and when Imam had eaten the grapes he became ill in the same manner as Imam Hasan did and died within three days.”
Ibn Babawaih relates various reasons that have been assigned to Mamoun for poisoning the Imam and shows also the circumstances in which Imam Ali Reza (AS) is said to have designated his son Muhanmmad ibn Ali as his successor to the Immamate.
Imam Ali Reza (AS) died and was buried far off from Madina, the home of his forefathers of the Ahlulbayt of the Prophet. In Sanabad, about a mile from the village where he died, they placed him in a grave inside the tomb of Harun al- Rashid who was buried there ten years ago. Mamoun’s ambitions to get the Empire under his feet was almost accomplished for he knew that the army under his command would not run away from him at this juncture. So he cleverly killed off the Imam and reached Baghdad with the declaration that the Caliphat of Banu Abbas would remain in the family. Ibrahim al Mehdi was deposed and later killed and Mamoun became the supreme leader.

Imam's Conduct

Usually, the poor who cannot afford to enjoy the pleasures of life are held in contempt or just tolerated by the society. But those who assume a hermits’ simple austerity in spite of wealth and power are the real saints. The Ahlulbayt of the Prophet adopted a peculiar policy. Those whose means were limited dressed nicely because otherwise their adversaries would taunt them as destitutes which would injure the dignity of their piety. But blessed were those who by chance became wealthy, and who assumed simplicity and austerity so their simple life became a source of consolation for the poor and a model for the rich. This can be illustrated from the life of Imam Ali(AS). For nearly five years he ruled the muslim world as caliph. He ate and dressed himself as a hermit would. Imam Ali al- Reza (AS) too, led a simple life, though he was the heir- apparent of the vast Arab Empire compared to which the Roman Empire or the Persian territories would certainly not be a match. A vast chain of countries whose caliph's upon watching a passing cloud, would arrogantly assert: “Go and pour your waters anywhere you please; the revenues of that land shall ultimately be brought to us”. The appointment of Imam Ali al -Reza (AS) as heir apparent demonstrated to the world how the saints fare when the treasures of the world are put at their feet. He felt he was morally bound to abandon riches and pomp. History repeated itself, and the austerity of Imam Ali ibn Abi Talib (AS) once more was shown in the calm and content personality of Imam Ali Al-Reza (AS). He did not like to decorate his house with expensive carpets, instead he covered its floor with rough mats during the winter and grass mats during the summer. When food was served, he would call all his servants, including the gatekeeper to sit and eat with him.
Majlisi in Biharul Anwar V 49 Page 101, writes that our 8th Imam insisted on eating his meals only after the entire members of his family, young and old, servants and grooms were present. One day someone who was more fond of royal formalities than the fraternity of the Ahlulbayt, suggested that it would be better to make separate eating arrangements for the servants, The Imam replied, "All are created by God, Adam is their father and Eve is their mother. Everyone will be dealt with by God according to his deeds. Why should there be any discrimination in this world."
Imam Ali Al-Reza’s (AS) life contains countless anecdotes of this sort. Once a man said to him, "By God, there is none who is superior to you in the nobleness of your ancestry.” The Imam said to him,”My ancestors are honoured merely for their Godliness, piety and worship.” Another man once declared,” By God, you are the best in the world.” The Imam checked him by saying: “Don’t you declare an oath. Any man who is more pious than me can be better than me.” Imam several times declared the Hadith of the Prophet that a black negro slave can be better than a person from my own family if his deeds are better.

Establishment of Majalis to commemorate the events of Kerbala

As mentioned earlier, when Imam Ali Al-Riza was on his journey to Khorasan he stayed in the city of Qom for a few months and there he established these commemorative Majalis. In Tus where he stayed for over a year as heir apparent to the Emperor, Imam re-established these Majalis there too. This tradition was initiated by Imam Muhammad al Baqir (AS) and than continued by the 6th Imam. But during those times, only those who came to visit the Imams in their homes were narrated these stories. But Imam Ali Al-Reza (AS) was respected both as Imam and heir apparent. Merv, the capital and a central city of Persia of that time, was the meeting place of people from all walks of life and from all corners of the earth. As soon as the crescent of Muharram was sighted, Majalis of Kerbala began. Everybody was expected to recite the sad events that befell the Prophet’s descendants and maintain a serious atmosphere of sorrow and grief. Imam himself convened these Majalis in which he recited first, than allowed others to read the story of Kerbala. Abdallah ibn Thabit and D’bil al Khuzai were the poets who asked to recite poems narrating the tragic events. At the end of such a majlis the Imam bestowed on the poet a costly shirt. The humble poet refused to accept such a precious gift, requesting that the Imam be gracious to grant him his used shirt instead. The good natured saint insisted on granting him both shirts, the new one and his own old shirt.
This incident proves two things: First, that the speaker in these majalis must not decide or demand any payment for his address, second, that if the convener presents something as a gift or payment, the speaker may accept it.
To get an insight into the lives and activities of the Imam, let me give a few anecdotes from the pages of history to establish his manner and his behaviour with other people.
One day a man approached the Imam and said, “ I am one of your followers and have love for the Ahlulbayt of the Prophet. I am now returning from pilgrimage to Makka and I am now penniless and have no money to return home. If you think it proper, please give me enough money so that I can reach home. After reaching home, I will give the same amount to the poor in your name. I am not poor at home, it is during my travels that I have spent more than I should have and become penniless.
Imam got up, and went inside the house. He then called the man to the door, extended his hand from behind the curtain and handed him the required amount, saying, “Take these two hundred Dinars. These are your travel expenses, and may this bring you the blessings of God. There is no need to give equivalent money to the poor but if you feel you must then you may give it to the orphans and the widows of your town.” The man took the money and left. The Imam came out from behind the curtain and resumed his seat. People asked, “Why did you adopt such a way that the man could not see you while you were giving the money.” Imam replied, “ I did not want to see the shame of supplication on his face.” (Ayoun Akhbar al Riza)
Mohammed ibn Sinan reports that during the caliphat of Haroun, they once warned the Imam about declaring his Imamate as the caliph would try to harm him. The Imam replied, “ What gave me courage are the words of the Prophet when he said, “ If Abu Jehl can harm even a hair of my head, then be witness that I am not the messenger of God.” And I say that “ if Haroun can harm even a hair of my head, then be witness that I am not a true Imam." (Kafi)
Abu Salt Harvi reports that Imam left Nishapure and reached a village called Din-Surkh, it was the time of Zohr prayers. Imam descended from the horse he was travelling and asked for water to perform the Zohr prayers. No water was found. Then the Imam with his holy hands dug some earth and a spring gushed out Imam and all his companions performed the wuzu. This place near Nishapur is now called Qadamgah. It is a small hillock. The spring still gushes and people who visit this place drink from the spring for blessing and for obtaining cures from sickness and skin diseases. The place preserves the Holy foot prints of the Imam on a black stone. (Akhbar al Riza)
One of the famous saying of Imam Ali Al-Riza is,

“ This world is a prison for a momin and a paradise for the unbeliever.”

This means that a true believer always aspires to leave this prison of his body and his Nafs and Ruh wants to get away to the nearness of God, but those who do not believe have nothing further than their mortal lives and they aspire to make it a paradise. But in the process they create their own hell on earth for their aspirations are never ending desires for accumulating material wealth.