His name was 'Hasan', title 'Mujtaba' and kunniyat 'Abu Muhammad. He was the elder son of Ameerul Momineen Ali ibne Abi Talib (AS) from Hazrat Fatima Zahra (SA), the revered daughter of the Prophet of Islam (SAW).

He was bom on the 15 th of Ramdhan in the 3 rd year of, Hijral. His birth in the house of the Prophet (SAW) was the first happy event of its kind. When in Makkah male offspring of the Prophet (SAW) died one after the other and barring one daughter none survived, the polytheists began to taunt him calling him Abtar or heiriess. This hurt the Prophet (SAW) deeply and then 'Sura Kauser' was revealed in the Quran by way of solace to him. In this Sura happy tidings have been conveyed to the Prophet (SAW) saying that God has blessed him with plenty of offspring and that it is his enemies and not he that shall be heiriess.

The birth of Imam Hasan(AS) in the very third year of arrival at Madinah was, so to say, the first exposition of 'Sura Kauser'. It is well known that it was Imam Hasan (AS) and Imam Husain (AS) through whom the progeny of the Prophet (SAW) spread in such abundance that till this day the world is overflowing with their descendants. There would scarcely be a place in any part of the world where persons belonging to this household may not be found. This, in spite of the fact that their enemies have ever been making every possible effort to obliterate them from the surface of the earth. Thousands of the Prophet's (SAW) descendants were hacked to death or hanged, or poisoned. On the other hand the offsprings of the Prophet's (Saw) enemies who were legion at that time have so disappeared from the world that not a trace of them is to be found anywhere. This is the living and lasting proof of the authenticity of the Quran and the veracity of the Prophet (SAW) for the world to see. For this reason, the pleasure of the Prophet (SAW) on the birth or Imam Hasan (AS) was not just what normally a maternal grandfather feels on the birth of a grandson. He was particularly happy because the first token of his truthfulness (in the person of this child) had arrived before the world. The Aqeeqa rites were performed on the seventh day and according to divine edict the Prophet (AS) named him as Hasan (AS). This name was not in vogue before the advent of Islam. It was for the first time that this child of the Prophet (AS) was given this name. Similarly, the name of his younger brother Husain (AS) was particular to him. No body was known by this name before him.

Hazrat Imam Hasan (AS) had the privilege to pass the first eight years of his life under the affectionate shadow of his grandfather, the Prophet of God. The instances of the deep love which the Prophet (SAW) had for this grandson of his continued to persist in the memory of the eyewitnesses forever. Most of the traditions of the Prophet (SAW) concerning his love for Hasan and Husain as weli as their virtues are common to both. For example,

"Hasan and Husain are the leaders of the youth of paradise";

"Both are the ear-r'mgs(ornaments) of empyrean (the allegorical seat of God)";

"These two are my bouquets "

"0 God, I love both of them and Thou also bless them with Thy love".

These and similar other traditions of the Prophet (SAW) are found in large number. Besides this, there is one more specialty in their case. As a rule children are known with relation to their father. But in respect of these two the Prophet (SAW) had very clearly indicated that it would be quite right to call them not only his grandsons but also as his sons. The followin tradition of the Prophet (SAW) is recorded in all the Islamic books of tradition: " God has ordained the offsprings of every man to be from his loins but my offsprings shall be from the loins of Ali ibne Abi Talib" . In the circumstances one can guess what special attention the Prophet (SAW) must have given towards the upbringing of these children particularly when Providence had equipped them with infallibility and absolute purity. On the one hand the mirror itself was so clear, on the other it was further polished by the Prophet (SAW) himself. The result was that the children, even at a tender age, became the very replica of the sublime morals and attributes of the Prophet (SAW), the Prophet (SAW) himself observed in respect of them: Hasan has inherited my awe inspiring and authoritative faculties and the grandeur of leadership: while Husain has got my generosity and valour Although the expression grandeur of leadership is a brief one but it reflects a number of attributes and qualities of perfection. Along with this, on different occasions and in different ways, the Prophet (SAW) associated them, on divine direction, in the furtherance ofhis mission. This also shows that the Prophet (SAW) in accordance with God's Will, wanted to entrust the mission of the preservation of Islam to his own Ahle Bait (members of his family) after him- An instance of this is found in the plains of Mubahela where Imam Hasan also was in the. company of his grandfather. The Prophet's (SAW) demise took place on the 2 nd of Rabiul Awwal 11 A.H. and Imam Hasan was deprived of the happy and contented life that he had been hitherto leading. A short while later. Imam Hasan had to bear the shock of the death of his esteemed mother, Hazrat Fatima Zahra (SA) as well. Now the responsibility for the upbringing of Imam Hasan devolved on his holy father Hazrat Ali ibne Abi Talib (AS). During this period he reached the stage of adolescence and after that of full manhood. After having remained confined to his house for twenty five years, Hazrat Ali ibne Abi Talib (AS) was ultimately acknowledged as Caliph by the muslims. Thereafter the battles of Jamal, Siffeen and Naharwan took place. In every battle Hasan (AS) accompanied his esteemed father and performed outstanding feats.

Caliphate

On 21 s t of Ramdhan in 40 A.H. Hazrat Ali ibne Abi Talib embraced death. Then Muslims unanimously acknowledged Imam Hasan (AS) as Caliph. He was intensely grieved at the martyrdom of his father. In the first sermon that he delivered h dwelt at length on the virtues and superior qualities of Hazra Ali ibne Abi Talib (AS) and talked about his life style and dislike for worldly grandeur. Then he was so overwhelmed with grief that his throat was choked and the entire audience began crying with him involuntarily. Then he spoke about his own and his family's distinctions. Thereafter Abdullah ibne Abbas stood up and delivered a speech exhorting people to swear allegiance to Imam Hasan. All the people did so willingly and joyfully. Visualizing the future turn of events correctly. Imam Hasan plainly put forward the condition that in the event of his making peace they would have to follow suit and in case he had to wage a war, they would have to fight along with him. All of them agreed to this condition. He took the administration of the state in his hands. He appointed his governors and administrators all over the slate and began to settle cases and pronounce

judgments. This was the time when in Damascus the ruler of Syria , Muawiya, was firmly in the saddle. The result of the fighting in Siffeen between Hazrat Ali (AS) and the Syrian ruler had come out in favour of the latter due to a deep conspiracy related to the arbitration proceedings. Here the territory ruled by Hazrat Ali (AS) that was now under the suzerainty of Imam Hasan (AS), was torn by mutual discord and ill will. The half-hearted manner in which the orders of Hazrat Ali (AS) were carried out, is evident from his sermons delivered in the closing years of his life. The seditious activities of the Kharjites of Nehrwan were a constant cause of discontent and worry. Although their collective power had suffered defeat in Nehrwan their scattered bands were still bent upon disrupting the peace of the country. Things were in such a shape when, apparently, a member of this very faction struck a blow with his sword on the head of Hazrat Ali (AS) in the mosque which ultimately led to his demise.

The country was still mourning the martyrdom of Hazrat Ali (AS) and Imam Hasan had not yet completed the administrative arrangements in the state when the Syrian ruler started making inroads into his domain. His secret agents commenced their activities. A man belonging to the tribe of Humair was arrrested in Kufa and another pertaining to that of Bani Qain was apprehended in Basra . They had come with the intention of reporting the situation prevailing there to the authorities at Damascus and also to make the environment unfavourable for Imam Hasan. Fortunately their designs were exposed in time, The man from the tribe of Humair was caught from the house of a butcher in Kufa and the one from Bani Qain was arrested from the tribe of Bani Saleem. Both of them were suitably punished. After this incident Imam Hasan (AS) wrote a letter to Muawiya which read as follows:

“You do not desist from meddling in my affairs. You have sent people to ferment revolt against me. You have spread out your spies here. It seems you want to fight and if so, be prepared for it. That stage is not far off. News has also reached me that you used taunting and sneering words on the death of my father. This sort of behaviour is not worthy of a man in his senses. Every body has to meet his death. Today this calamity has befallen us; tomorrow you will have to confront it. Moreover, in fact we do not deem our dead ones as really dead. It is just as if one has shifted from one place to another to rest in comfort and peace.”

This letter was followed by a series of correspondence between Imam Hasan and the Syrian ruler. In the meantime Mtiawiya had come to know through his spies of the mutual discord, disinterestedness and the lack of will for any action of the people of Kufa. Therefore, he thought that it was the most suitable moment to invade Iraq . Accordingly, he reached the frontiers of Iraq with his forces. Imam Hasan also began preparations to face him. Hujr bin Adi was deputed to go round the country to exhort the functionaries of the various parts of the stale to get ready to meet the enemy and to prepare for the Jihad. But as expected, all efforts were met with cold reception. A small army was formed which included some Kharjites, some rowdy elements, some others who had come in the lure of booty and some who had joined half-heartedly under the pressure of their tribal chiefs. The number of men who could really be as Shias of Hazrat Ali (AS) and Imam Hasan (AS) was very small.

Muawiya first dispatched Abdullah bin Amir bin Kuraiz who camped at Ambar. On this side Imam Hasan (AS) set out to confront him and encamped at Sabat near the monastery of Kaab. Here with a view to have an idea of their real intentions he collected all his men and delivered a sermon saying: "You should know that I have no ill will towards any follower of Islam. I am as much your well-wisher as I should be towards my own self. I am forming a final opinion about you and 1 hope you will not differ from it. I find that most of you have lost your courage and are no longer wilting to participate in Jihad. I do not think it proper to compel you for any action against your will." No sooner he had concluded his speech than there was a commotion in the crowd. The valiant son of a father like Ali (AS) could himself effectively deal with this disorderly crowd if it were openly a gathering of his enemies. Before this Ali (AS) too had apparently become helpless when in Siffeen after the copies of the holy Book were raised on lances and the people of his own army had surrounded him and told him to stop fighting or else they would take him into captivity and hand him over to the enemy- On that occasion Ali (AS) did not brandish his sword to fight with them. Instead- he had to suspend fighting out of compulsion. Imam Hasan had to face a much more serious situation as the crowd attacked him and pulled away the prayer carpet from beneath him and the sheet from his shoulders. Riding his horse he called out: "Where are the tribes of Rabiya and Hamadan ?" The two loyal tribes immediately rushed to his rescue and dispersed the assailants. Thereafter, he started for Madain. But Jarrah bin Qabisa Asadi, a Kharjite lay in ambush and attacked him with a dagger that wounded him in his thigh- The assailant was arrested and duly punished. After undergoing a prolonged treatment he recovered and again started preparations to give battle to Muawiya.

The Syrian ruler had come to know the state of Imam Hasan's army and the treachery of the people. Therefore, h knew that it was not possible for Imam Hasan to give battle t him. At the same time he was also sure that howsoever helples and alone Imam Hasan (AS) may be, being the son of Ali (AS) an Fatima (SA) and the grandson of the Prophet (SAW) he will not agree to make peace on terms that would appear to violate the principle of righteousness and favour falsehood. Keeping this in view he sent a message to the companions of Imam Hasan through Abdullah bin Amir asking them to avoid bloodshed and not to endanger their lives. In this connection some were bribed and some cowards were frightened by the superiority of his forces. On the other hand, he made an offer to Imam Hasan to theeffect that he was prepared for a treaty on whatever terms he may like.

Imam Hasan, keeping in view the perfidy of his companions, did not consider it proper to give battle to Muawiya- At the same time it was in the forefront of his mind that no situation should be allowed to develop that could apportion blame to him for strengthening the forces of evil. As is well known this household never cherished any lust for power and authority. All that it wanted was the welfare of the people, reinforcement of obligations towards God and observance of the limits laid down by Him. Now that Muawiya had expressed his readiness to execute a treaty on the terms and condition to be laid down by Imam Hasan, the latter's refusal to agree to the treaty would have been construed as nothing but a craving for personal power. That the Syrian ruler will not abide by the terms of the treaty, was something that only the future was to unfold. This result could not be known till after the treaty was executed. Only then his stand could have been fully vindicated. Even then, before sending a final reply he got together his supporters and said to them:

“ Be it known to you that we have gone through two battles in which much blood has been shed and a large number of people have been killed. Some were killed in Siffeen whom you are still mourning and some died in Nehrwan for whom you have been demanding reparation. Now if you are agreed on death, then we may not accept this offer for peace and decide the matter with sword relying on divine help- If you hold your life dear then we may accept it and act as you please. The crowd began shouting in reply that they wanted to live and so the peace treaty should be concluded. Consequently, the terms of the treaty were drawn and sent to Muawiya.”

The detailed terms of the treaty were as follows:

1.That Muawiya shall act according to the Book of God and the Prophet's (SAW) Sunnat (practice) in the matter of governance of the Islamic State;

2.Muawiya shall have no right to nominate the caliph after him;

3. Safety shall be assured to the people of Syria , Iraq , Hijaz and Yemen. ;

4.The life, property, and honour and children of the the companions and followers of Hazrat Ali (AS) wherever they might be shall be safe;

5.Muawiya shall not try to kill or do any harm openly or clandestinely to Hasan ibne AH" and his brother Husain ibne Ali (AS) and also to any one belonging to the Prophet's (SAW) household. Likewise none of them shall be threatened or terrorized anywhere and at any time;

6. The practice of using unbecoming words for Hazrat Ali' (AS) in Jama Masjid and during prayers shall be discontinued in future.

As regards to the last condition Muawiya had some reservations. It was therefore decided that at least such expressions shall not be used in the presence of Imam Hasan (AS). This agreement was executed in Rabiul Awwal or Jamadiul Awwal, 41 A.H-

The armies were withdrawn after the conclusion of the treaty. The sovereignty of Muawiya was generally recognised in the Muslim world. Now along with Syria and Egypt . Iraq , Hijaz. Yemen and Iran also submitted to his rule. The heart- breaking and derogatory words which were used for Imam Hasan (AS) by many of his companions after the treaty were such as only he could endure. Those very people who only till yesterday paid homage to him calling him Ameerul Momineen, began to greet him with expressions Mudhillul Momineen (one who brought disgrace to the believers). Even then Imam Hasan put up with this unpleasant situation with patience, perseverance and magnanimity and steadfastly stood by the agreement. But on the other side. after the end of the hostilities and stabilisation of political power, the Syrian ruler entered Iraq and camped at Nukhaiia which was in the outskirts of Kufa. After the Friday sermon he declared:

“My objective behind the war was not that you should start offering prayers and keeping fast or perform Haj and pay Zakat. All this you have already been doing. My aim was only that my rule over you be firmly established. This objective has been achieved with the conclusion of the treaty with Hasan (AS) and God has granted me success in spite of your disliking it. As for the terms of the treaty with Hasan (AS), they are all under my feet. Whether I abide by those conditions or not is upto me.”

The entire congregation was dumbfounded. No body had the courage to open his mouth against it. Things had come to such a pass mat Muawiya used unbecoming words in respect of Hazrat Ali (AS) and Imam Hasan (AS) in the presence of Imam Hasan and Imam Husain (AS) . When Imam Husain (AS) stood up to counter him on behalf of his brother Imam Hasan (AS), the latter bade him to sit down and himself stood up and gave a short and comprehensive reply to Muawiya. The Syrian ruler violated all the terms of the treaty and never cared to honour any one of them.

In spite of the fact that he was leading a silent life Imam Hasan (AS) was not safe from harassment at the hands of the Umayyads during that period. On the one hand, there was false propaganda and baseless allegations, which were directed to taint his noble image in general estimation. For example, multipilicity of marriages and divorces is permissible under Islamic law but in respect of Imam Hasan (AS) the whole matter was presented in such a horrible manner by the Umayyads that can never be acceptable. Besides, an idea of the misbehaviour of the Umayyad supporters, their use of rude words and invectives can be had from what Imam Husain (AS) said to Marwan when he was weeping at the funeral of Imam Hasan (AS). Imam Husain (AS) said to him: “Today you are weeping but before this you behaved with him in a manner that hurt him grievously. We are well aware of that." Marwan's reply was: "That is correct. But then I did all that to one whose power of endurance was greater than of that mountain."

An extra ordinary attribute of Imam Hasan (AS) which his friends and foes have all acknowledged was this very quality of forbearance to which Marwan was referring. Supporters of the Syrian government deliberately used harsh and abusive words so as to enrage him and provoke him into taking such steps as may provide them an opportunity to blame him for the violation of the terms of the treaty and thus enable them to use it as an excuse for bloodshed. But on such occasions he manifested such an amazing capacity for forbearance that no body else could have done. His generosity and hospitality were known all over Arabia, Thrice he gave away his entire property in charily and on two other occasions he distributed half of his possessions, including household goods and clothing, among the needy. The destitute supplicants were granted thousands of Dirham at a time. According to some historians the treaty with Muawiya included the condition that a particular amount shall be paid to Imam Hasan (AS) annually. In fact, if correct, the Imam's objective must have been that at least a part of the public funds should reach the needy and deserving persons. The condition was not laid down because he wanted the money for his personal use. When people requested for financial help, he would give away all that he had at that moment no matter how big the amount was. Some body enquired of him as to why he never denied help to a supplicant when he was himself in nee of it- He replied: "I myself solicit help from God and. Therefore I feel ashamed that being myself a supplicant I should reject th request of others. In that case what right shall I have to expec fulfilment of my entreaties to God?"

Besides, his scholarship was so vast and all-encompassing that the world bowed its head in reverence to him- Although Abdnllah bin Abbas from the knowledge acquired from Aineerul Mominen Hazrat Ali (AS) had established his reputation as an authority in the world of learning, yet when confronted with the God-gifted knowledge of Imam Hasan (AS), every one had to acknowledge the superiority of the Prophet's household in this field. For instance, a questioner came to the Prophet's mosque and asked Abdullah bin Abbas about the exposition of a particular verse of the Quran. He sought the same from Abdullah bin Umar and Imam Hasan (AS) Ultimately he confessed that the reply of Imam Hasan (AS) was definitely better than that of the other two. Often he delivered such impressive speeches in the hostile environment of Muawiya's court about the virtues o f Ahle Batl and in praise ofAmeerul Momineen that the adversaries had to bow their heads before the fluency and eloquence of his diction and the righteousness of his statements. His worship and devotion to God were also of a distinct nature. He performed Haj pilgrimage twenty or twenty five times on fool. Whenever he thought of death, grave, the day of resurrection or of the Siraat, tears would start flowing from his eyes. This Infallibie one would cry out and become unconscious when he would think of the presentation of the records of his deeds before God (for scrutiny). When standing up for prayers, his whole body would start trembling for fear of God.

In spite of the fact that he was leading a harmless and secluded life, the secret weapon, which was often used by the Umayyads against their adversaries, was also used to put an end to his life. The Syrian ruler used Jada binte Ashath, the treacherous wife of Imam Hasan (AS) for this purpose. Promising, her a reward of one hundred thousand Dirham and marriage with his son Yazid, he persuaded her to poison him. The poison split the liver of Imam HasanAS into pieces and his condition worsened. He called his brother Imam HusainAS and told him to bury his dead body near the grave of his grandfather, the Prophet of God (SWT) , if possible. He, however, cautioned him that if there was any resistance there should be no bloodshed and his body should be brought back and buried in Jannatul Baqui. Imam Hasan (AS) left this world on the 28 th of Safar 50 A.H. When Imam Husain (AS), in accordance with his brother's will, carried his bier towards the shrine of the Prophet (SAW), as apprehended, there was resistance on behalf of Ummul Momineen Aisha and Marwan. Things came to such a pass that there was a shower of arrows from the other side. Some of the arrows reached the dead body of Imam Hasan. The incitement and anger of Bani Hashim knew no bounds. But Imam Husain (AS), again acting according to the will of his brother, brought back the bier of his brother and buried him in Jannatul Baqui.

• Sumber:http://www.husainiyouths.com/Added by SAYED MUSBA ALAM on October 22, 2008 at 4:48pm

  3.Imam Husain

  • Sumber:http://www.husainiyouths.com/Added by SAYED MUSBA ALAM on October 22, 2008 at 4:56pm

  Imam Hussein (AS)- Life History

  By Maulana Ali Naqi Naqvi

  Name and Lineage

  His name was HusainAS and kunniyat, Abu Abdullah. He was the younger grandson of the Prophet of God and younger son of Ali (AS) and Fatima (SA).

  Birth

  He was born on Thursday the 3 rd of Shaban in the 4 th year of Hijrat. Hearing the happy news the Prophet (SAW) went to Fatima (SA) and, taking the baby in his lap, fondled it and recited Azan in its right ear and Aqamat in the left. He put his tongue in the baby's mouth. Thus, the holy saliva of the Prophet (SAW) became Husain's (first) diet. Aqeeqa ceremony was performed on the seventh day. The entire household felt happy and joyful on the birth of the baby but the knowledge of the future events kept the Prophet's (SAW) eyes moist. It was since then that the sufferings which Husain (AS) was to undergo in future were often talked about in the Prophet's household.

  Rearing

  The lap of the Prophet (SAW) which was also Islam's cradle, was now busy in bringing up the two children, Hasan (AS) and Husain (AS). Accordingly, the cradle of Islam as well as of these two children was the same wherein they were growing together. On the one side there was the Prophet (SAW), the very objective of whose life was the perfection of the morals of the human society and on the other was Hazrat Ameerul Momineen Ali (AS) who had earned the pleasure of God by his deeds. Thirdly was Hazrat Fatima Zahra (SA) who was sent by the Providence to provide practical guidance to the women relating the preachings of the Prophet (SAW). It was this glorious environment wherein Husain (AS) was brought up.

  Prophet's Love

  As already mentioned in connection with the life history of Imam Hasan (AS) the Prophet (SAW) loved both his grandsons to the utmost extent. He used to seat them on his chest and on his shoulders. He also exhorted Muslims to treat them with affection. But his love for the younger grandson had a particular mark of distinction. For instance, once during the prayers when the Prophet (SAW) was in the state of prostration Imam Husain (AS) took position on his back. The Prophet (SAW), stayed in that position for long and raised his head only when the child got down from his back of his own accord. On another occasion while the Prophet (SAW) was delivering a sermon in the mosque, HusainA entered the mosque and accidentally fell down. The Prophet (SAW) stopped his sermon, got down from the pulpit, lifted the child and, resuming his seat on the pulpit, introduced Husain (AS) to the assembled people telling them to acquaint themselves fully with him and remember his virtues. The Prophet (SAW) also made special mention of Husain in these words: “Husain is from me and I am from Husain.” Future events revealed that what the Prophet meant by this observation was that his name and his mission were to last for ever through Husain (AS).

  After the Prophet's Demise

  Imam Husain (AS) was only six years old when he lost his loving maternal grandfather. Thereafter began a long period of twenty-five years during which his father. Hazrat Ali (AS) lived a life of seclusion. Imam Husain (AS) had to see very unpleasant events of various nature during this period. He also observed the noble conduct of his esteemed father. It was during this period that he attained youthhood and passed through the various stages of maturity. In the year 35 A.H., when Husain (AS) was 31 years of age, Muslims in general accepted Hazrat Ali (AS) as the caliph of Islam. During the last five years of the life of Ameerul Momineen the battles of Jamal, Siffeen and Nehrwan took place and Imam Husain participated in these battles and exhibited great valour. In 40 A.H., Hazrat Ali (AS) was martyred in the Kufa mosque and thereafter the responsibilities of Imamate and Caliphate devolved on Imam Husain's elder brother. Imam Hasan (AS). Husain (AS) extended full cooperation to Imam Hasan (AS) in every respect like a loyal and obedient younger brother. When Imam Hasan (AS) entered into a peace treaty with Muawiya on his own terms, which were intended to safeguard Islamic interests, Imam Husain also accepted it for the same reason and henceforth began to lead a life of seclusion. He remained busy peacefully teaching and propagating the precepts of Shariat and of worship and devotion to God during the last ten years of the life of Imam Hasan (AS) and subsequently for the next ten years 1 thereafter. But Muawiya did not at all abide by the terms of the treaty executed with Imam Hasan (AS). Imam Hasan (AS) himself was poisoned with Muawiya's connivance. The followers of Hazrat Ali (AS) were picked up one after the other. Some were imprisoned, some beheaded and some crucified. Lastly in violation of the condition that he will have no right to nominate his successor, Muawiya appointed Yazid as his heir apparent and left no stone unturned to obtain the pledge or allegiance to Yazid from Muslims in general. The forces of both money and might were pressed into service and a major part of the Islamic world was made to bow down and submit to his sinister design.

  Moral and Attributes

  Hazrat Imam Husain (AS) is the third in the series of Imams. He was infallibility and piety incarnate. Friends and foes all acknowledged his deep devotion to God; his sincerety in worshipping Him; his religiosity, his generosity and the perfection of his manners. He performed twenty-five pilgrimages on foot. The traits of generosity and courageousness were found so prominent even in his childhood that the Prophet (SAW) himself used to say that Husain (AS) possessed both his generosity and courage. Consequently, there was to be found an unending chain of wayfarers and needy persons at his door. None of them ever returned back disappointed. This is why he came to be known by the epithet Abul Masakeen (father of the poor). In the nights he used to carry loads of breads and dates on his back for distribution amongst the indigent widows and orphans, which left their pressure marks on his back. He always used to say: “If a person has stretched his hand before you in solicitation, he has, so to say, pledged his self respect to you. Now, it is your duty for the sake of your own self-respect not to send him back empty handed.” He treated his slaves, both men and women, as his kin and set them free for trifling excuses. The world bowed its head before his vast knowledge. People used to turn to him for the solution of their religious problems and intricate issues. A collection of his supplications Known as Saheefa-i-Husainia is still available. He was so merciful that whenever an occasion arose he would show compassion even towards his enemies. His self-abnegation was such that he would ignore his own needs to fulfil those of others. Side by side with these noble attributes he was so courteous and humble that once, while on his way, he saw a few indigent persons eating morsels of bread obtained as alms. They invited him and he immediately sat down by their side on the ground. As Sadaqa (alms) is forbidden for the progeny of the Prophet (SAW), he did not touch food, but he had no hesitation in sitting by their side. In spite of this humility his bearing was so dignified that in any assembly where he would be present people would not their eyes towards him while addressing him. Even the opponents of his household acknowledged the dignity of his status. For example, once Imam Husain (AS) wrote a strongly worded letter to Muawiya criticizing his misdeeds and political activities.Muyawaiya was very much annoyed to read his letter. His sycophants suggested to him to send an equally harsh reply. He said: “If whatever I write is incorrect, then it will serve no purpose and if I want to write the truth, then by God I find no fault in Husain howsoever hard I may try.' Glimpses of his moral courage, his uprightness, his rectitude, his determination, his fervour for action, his perseverance and steadfastness, his patience and fortitude — are all preserved on the vast canvas of Karbala. Along with all this he was so peace-loving that he continued his efforts for peace till the last moment. But at the same time he was so firm in his determination that he sacrificed his life but did budge an inch from the right path he had chosen at the outset. As a son he was obedient to his father, as a brother to his elder brother and then as a general he led a whole body of men. The loyalty exhibited earlier was exemplary at its place and so was the quality of leadership shown later.

  The Tragedy of Kerbala

  One important condition of the treaty between Imam Hasan (AS) and Muawiya bin Abu Sufyan was that the latter will have no right to nominate his successor after him. But practically trampling upon all other terms of the treaty Muawiya vehemently defied this condition also. Accordingly, he not only nominated his son Yazid as successor after him but, touring round the entire Islamic realm, he also secured oath of allegiance for Yazid as the future caliph. At that very time Imam Husain (AS) refused to pledge allegiance. The Syrian chief made every effort to bring him round to his side but in vain. The caliphate of Yazid was not only invalid in principle but with regard to nis morals, his attributes and his character he was so mean and depraved that his succession to the throne was fraught with great danger for the Islamic Shariat. He was a drunkard, of vile character and guilty of such moral misdemeanour the very mention of which is against all decency and propriety. Against this background it was not astonishing that he was so insistent on getting the oath of allegiance from Imam Husain (AS), as thereby he wanted a stamp of validity from the grandson of the on his repugnant deeds that utterly violated the tenets of Islamic Shariat. After the death of Muawiya when Yazid assumed charge of the kingdom his foremost concern was to obtain oath of allegiance form Hazrat Imam Husain (AS), While conveying the news of the death of Muawiya, he wrote to the governor of Madinah to get Imam Husain's oath of alligence as well. Waleed, the governor of Madinah, conveyed Yazid's message to Imam Husain (AS) who was already determined that he would never concede to the demand. He was also well aware of the consequences that would follow in the event of his refusal. But in the interest of the preservation of the faith th of Allah and the Islamic Shariat he was prepared for all eventualities. He returned to his house after giving an appropriate reply to Waleed. Thereafter, considering his further stay at Madinah as inadvisable, he made a firm resolve to leave Madinah. It was the 28 th of the month of Rajab 60 A.H. that, compelled by the outrageous oppression of a tyrannical regime, Imam Husain (AS) had to leave the vicinity of his grand father's shrine and undertake a journey to alien lands. Makkali was the place of refuge and peace and security according to the international law of the Arabs as also the Islamic teachings. Husain (AS) stayed at Makkah as a refugee. He was accompanied by his nearest kin, which included the venerable ladies and young children of the Prophet's household. On his part there was no intention of indulging in fighting and bloodshed. The Haj season was near and it was his innate desire to perform the Haj that year since he was already present in Makkah. But circumstances took such a turn that that esteemed personality who had performed Haj twenty five times on foot from his hometown Madinah, was forced to give up the idea in spite of being present at Makkah. Some people in the garb of Hajis had been deputed by the tyrannical government of Syria to I assassinate Imam Husain (AS) in the vicinity of the Kaaba itself in whatever condition they found him. Imam Husain (AS) did not want any bloodshed in Makkah to protect the sanctity of Kaaba. Two days were to go before Haj when he left Makkah along with his family and his kith and kin. He was now left with no destination to go to. The people of Kufa had been constantly writing to him and requesting him to come to Kufa and be their religious guide. Now that he had been forced to leave Makkah, Kufa was the only place where he could choose to go. He had already deputed his cousin Hazrat Muslim bin Aqeel to visit Kufa to assess the situation prevailing there. Imam Husain (AS) left Makkah for Kufa on the 8 th of Zilhij. But that was exactly the time when a revolution had taken place in Kufa. In the beginning the people of Kufa had accorded welcome to Hazrat Muslim and eighteen thousand people had taken the oath of allegiance to him. When Yazid came to know of it, he deposed the governor of Kufa, Noman bin Basheer, and appointed Ibne ziad in his place. This man was a great tyrant and fond of using oppressive methods. Arriving, in Kufa, he promulgated very severe orders as a reul of which the entire population of Kufa was seized with terror and panic. All of them deserted Hazrat Muslim who, after fighting a lone battle against thousands was martyred on the 9 th of Zilhaj in a state of utter helplessness. While camping at Zabala on his way to Iraq Imam Hussain got the news of the martyrdom of Muslim. This saddened him very much but it did not deter him the least from his firm resolve. Moreover, there was also no occasion for cutting short the journey and turning back. The journey, therefore, continued uninterrupted upto the stage of Zu Jasm where a contingent of one thousand men from the army of Ibne Ziad under the leadership of Hur bin Ziad Riyahi had arrived to obstruct his further progress. They were the enemies but mercy and compassion shown to them by Imam HusainAS shall ever linger in human memory. Observing that all of them were thirsty he gave away all the water he had with him so that no more water was left in reserve even for the women and children of his own family for their use in those waterless tracts. Even then the forces of Yazid adopted a belligerent attitude in accordance with the direction of their governor. Imam Husain (AS) was stopped from proceeding further and was also not allowed to return back. The first month of 61 A.H. had commenced. On the second of Muharram, Imam Husain (AS) arrived on the soil of Karbala and was obliged to alight there. From the following day hosts of Yazid's armies began to arrive on the plain of Karbala and all passages leading to and from Karbala were sealed. HusainAS had only 72 intrepid companions with him. On the other side there was an army comprising thousands of soldiers. The first seven days passed in efforts for maintaining peace. Imam HusainAS was even prepared to leave Arabia for a far off land. Thereby, while keeping himself away from pledging allegiance to Yazid he wanted to create a situation that would make hostilities unnecessary. But in the afternoon of the ninth of Muharram all the possibilities of peace came to an end with the letter of Ibne Ziad addressed to Umar-e-Saad that was brought by Shimr. The contents of the letter were that Imam Husain must either surrender unconditionally or be obliged to fight. No sooner had this letter reached than the forces of Yazid. Mounted an attack. Although the supply of water was stopped from the seventh of Muharram and the distress of the women and the children, cries of thirstiness, and the nature of coming events, were all before Imam Husain AS, still pledging allegiance to Yazid was as impossible now as it was before. No doubt the Imam wished to have respite for one night, but that was because he wanted to pass the whole of this last night of his life in the worship of God. Another objective was to give an opportunity to his friends and foes alike to reconsider their stand now that confrontation had been finally decided upon. He even gathered his companions and addressed them saying, “tomorrow is the day of sacrifice. These tyrants have enmity with me. What obligation is there for you to put your lives as well in danger along with me? I set you all free from oath of loyalty to me. Under the cover of night you are free to go wherever you like.' But those brave souls declared with one voice: “We shall never leave you come what may.” The night of tenth of Muharram came to an end. As it dawned, from morning till afternoon, these valiant people demonstrated in practice what they had professed earlier. The loyalty, steadfastness and the valour, which they showed fighting the enemy on behalf of Imam Husain (AS), shall ever remain memorably recorded in history. Amongst them were men like Habib ibne Mazahir, Muslim ibne Ausaja, Sawaid bin Amr, Anas bin Haris and Abdur Rahman bin Abder Rab, who were sixty to seventy eight years old. Several companions of the Prophet (SAW) were also among them. Then there were Burair Hamdani, Kanan ibne Ateeq Salabi, Nafe bin Hilal and Hanzala bin Asad, all of whom knew the Quran by heart. Also there were erudite scholars, narrators of the Prophet's traditions, devout muslims who used to pass their nights in prayers and ooutstanding valiant warriors whose deeds of valour were on the tips of the tongues of everybody. When no one was left from amongst the companions then came the turn of the relatives. First of all Imam Husain (AS) sent his young son Ali Akbar (AS), who had close resemblance with the Prophet (SA), to embrace death in the battlefield. Ali Akbar fought valiantly and sacrificed his life for the divine faith. Naturally the separation from the Prophet's likeness was a grievous blow but this made no difference in so far as his spirit and determination for what he had already set upon to accomplish were concerned. The progeny of Aqeel and the sons of Abdullah bin Jafar also bid adieu one by one. The separation of Qasim, the orphaned son of Imam Hasan (AS) , was intensely painful for him but, in deference to his esteemed brother's will, he let him depart. Lastly, the sons of Ameeml Momineen AH ibne Talib (AS) proceeded to the battlefield. When none of them was left, then came the turn of the standard bearer of Imam Husain's army. The moon of the tribe of Bani Hashim”, Abul Fazlil Abbas, found it hard to get the permission from Imam Husain (AS) to proceed for Jihad as the flag of Islam was fluttering on his shoulders. But on the one hand there was the extreme thirst of the children and on the other the ardour of Hazrat Abbas for Jihad. So, he ultimately proceeded towards Furat (a canal of the river) with a Mashk (leather bag) to bring water for children. Preserving the safety of the flag and fighting the enemy, he drove away the enemy, cleared the way to the Furat canal and also filled the Mashk with water. But, alas, before this water could reach the camp of Husain, the arms of Abbas were cut off, the Mashk was pierced with arrow and water spilled on the ground. After this no strength was left in Abbas. The blow of a club brought him down to the earth along with the flag. Husain's back was broken with this grief but his determination remained firm. Now there was no one to go to the battlefield except Husain (AS). But in the list of martyrs there was still the name of a matchless warrior the like of whom cannot be found in the history of sacrifices either before this or after. This was six-month-old baby, All Asghar (AS) who was dying with thirst in the cradle. Husain (AS) came to the entrance of the tent, called for the baby and saw his thirst and miserable condition. Surely this was a sight that could melt the heart of every man of feeling, But how cruel and hard-hearted were the soldiers of the Syrian army who saw the innocent baby held up on the hands of Husain (AS) but, instead of taking pity on him and quenching his thirst with a drop of water, carried their tyranny and atrocity to the farthest limit. An arrow shot by the stone-hearted Hurmula pierced the tender throat of the baby. This was the last offering to God by Imam Husain After this he himself stepped into the field of Jihad, in snite of his apparent helplessness, state of utter exhaustion, having been without food and water for three days, having carried the corpses of his companions and relatives throughout the day, with seventy two scars of their separation on his bosom, with a back broken by the death of his brother and a heart rent by the wounds of the parting of his offsprings. But when he unsheathed his sword in the defence of Islam, he reminded the world of the grandeur of Hamzah and Jafar and the valour of Haider (All ibne Talib). Ultimately the stage of his own sacrifice approached, his sacred body became the target of the enemy's swords, spears and arrows. With the body full of wounds and blood flowing out from the gashes, he had no strength left to balance himself on the horse's back. His enemies did not leave a fraction of their sadistic urge for inflicting utmost torture unsatisfied. When the dagger of Shimr was slashing the throat of the Prophet's son, he was virtually cutting off the head of the Prophets A himself. The so-called adherents of Islam mounted the head of the Prophet's grandson on a spearhead. As if this was not enough, they set the tents ablaze. Mantles were snatched from the heads of the pious ladies of the pious household of the holy Prophet (SAW). The dead bodies of the martyrs were trampled under the horse's hoofs. After the martyrdom of Imam Husain (AS) only one ailing son, Syed-e-Sajjad, was left from among the menfolk. He was bound in iron collar and fetters and taken round from place to place along with the ladies and children. They were carried from Karbala to Kufa and from Kufa to Syria as prisoners. They were made to stand in the courts of Ibne Ziad and Yazid. A brief description of these events will be given later in the life history of Hazrat Syed-e-Sajjad (AS). These self-professing votaries of Islam denied the grandson of the Prophet (SAW) of Islam even a shroud and a burial. But the people of the tribe of Bani Asad residing in the outskirts of Karbala got the dead bodies of the martyrs buried on the 12 th of Muharram, the third day of their martyrdom after the tyrannical Syrian army had left. Today the Mausoleum of Husain (AS) is standing in all its grandeur and glory in Karbala and is the center of attraction for people from all over the world. Tazia, Zarih, Alam and similar other symbols commemorating the name of Husain (AS) and his martyrdom are seen in every corner of the world. Husain (AS) is present even now and because of him Islam is still thriving. In the path of truth, perseverance and righteousness, the noble pattern prsented by Imam Husain (AS) has and shall continue to have an unparalleled permanence in the history of human race. If the world draws correct lesson from the events of Karbala and continuously strives to follow the marvellous example of Syed-us-Shohada (the chief of martyrs), it would start stirring with signs of life. What is wanting in us? It is that in comparison to sublime objectives we have greater regard for our immediate interests, our convenience and comfort, our own life, our relations, our family, our offsprings and numberless such other material considerations. Imam Husain (AS) has put forth before us his own example showing that for the sake of lofty ideals we should be ever prepared to sacrifice every thing. Blessed are those who draw a lesson from this and try to be what Husain (AS) wanted them to be. Sumber:http://www.husainiyouths.com/Added by SAYED MUSBA ALAM on October 22, 2008 at 4:56pm 4.Imam Sajjad Sumber:http://www.husainiyouths.com/Added by SAYED MUSBA ALAM on October 22, 2008 at 5:04pm Imam SYED-US-SAJIDEEN (AS)- Life History By Maulana Ali Naqi Naqvi Name and Genealogy His name was Ali (AS) but he was popularly known by the appellations, Zainul Abideen and Syedus Sajideen. His was that unique personality in whom was present a fine blend of the distinguished features of the Arab and Persian nobility. From the father's side he inherited the spiritual authority of his forefathers and from the mother's side the high mindedness and glorious attributes of the Kisra dynasty of Persia . His father was Imam Husain (AS) the martyr of Karbala , the son of Ali (AS) and Fatima (SA) and the grandson of the Prophet of God. His mother was Shah Zanan, the daughter of Yazdguard, the last emperor of Persia . She was better known as Shahr Bano. In those days when racial prejudice was at its zenith in Arabia , a non-Arab princess came there as a captive. There was hardly any one who, in the face of the then prevailing national and racial animosity, would have paid proper respect and honour to the daughter of the Persian emperor. It was that great champion of Imam Husain (AS), to her granted her the status of the empress of Arabia . God bestowed on her the honour of being the mother of Hazrat Imam Zainul Abideen (AS). In this way Imam Zainul Abideen (AS) was a grand son of the chief of Arabia , Hazrat Ali ibne Abi Talib (AS) and also a grandson of the emperor of Persia (from the mother's side). That is why he was tieia in esteem by the Arabs and Persians alike. Birth Hazrat Ali Ibne Talib (AS) was occupying the position of the Caliph of Islam at Kufa, when Syed-e-Sajjad (AS) was born on the 15 th of Jamad-ul-Awwal 38 A.H. His grandfather Hazrat Ali ibne Abi Talib (AS) and the entire household were immensely pleased to see the newborn baby. Probably it was Ali (AS) himself who, on finding a close resemblance between the baby's features and his own, named him Ali (AS) after his own name. His Upbringing Hazrat Imam Zainul Abideen (A.S) did not have the privilege of being nurtured under the affectionate care of his mother as she had died soon after his birth. He was only of two years when he was deprived of the loving shadow of his grandfather, Hazrat Ali ibne me Abi Talib (AS). Consequently, Imam Zainul Abideen (AS) was brought up under the care of his uncle Imam Hasan (AS) and his father Imam Husain (AS). He was twelve years old when Imam Hasan (AS) bid adieu to the world. Now the responsibility of Imamate devolved on his father Imam Husain (AS). The Syrian regime was under the hegemony of the Umayyads and the causes that were to lead to the tragedy of Karbala were bringing that stage of Husain's (AS) final crusade nearer and nearer. When Hazrat Zainul Abideen, crossing the stage of adolescence, stepped into the bounds of youth, he noticed the ever-increasing pace of the happenings that were to make the sacrifices of Karbala inevitable. During the period when Imam Husain (AS) was leading a quiet life at Madinah he got his son, Syed-e-Sajjad (AS) , married to his niece, daughter of Imam Hasan (AS) . Imam Baqir (AS) was born of her. Imam Husain (AS) thus, made provisions for the continuity of Imamate after him in his lifetime. The Event of Kerbala In the 60lh year of the Hijri calender when Hazrat Syed-e-Sajjad (AS) was 22 years old, Imam Husain (AS) had to undertake the journey to Iraq . Syed-e-Sajjad also accompanied him in the journey. Nothing can be said with certainty as to when he fell ill; whether on his way to Karbala or after reaching Karbala . On the tenth of Muharram, 61 A.H., on the occasion of the martyrdom of Imam Husain (AS) his ailment had assumed such proportions that he was completely bed-ridden. It is certain that after the supply of water was stopped on the seventh of Muharram the availability of even a drop of water to him must have been impossible. The agony was surely un-endurable for a person so ill as he. On the 10t of Muharram he was mostly unconscious for the greater part of the day and that is why he could not take part in the Jihad like his other brothers. It was for this reason that when Imam Husain (AS) came to bid adieu to the members of his household, he could not communicate his last will concerning the responsibilities of the office of Imamate to Hazrat Syed-e-Sajjad (AS) himself. Instead, he wrote it down on a piece of paper and entrusted it to his daughter Hazrat Fatima Kubra with instructions to hand it over to her brother when he regained consciousness. Providence had decreed for him a captive survivors of the plundered household of Imam Husain (AS) after his martyrdom. Immediately after Imam Husain (AS) was martyred the heartless enemy forces made for the camps of Ahle Bait (Hussain's Family) and began plundering the belongings in the tents. The distress and distraction of the ladies and children, the state of panic inside the tents, and the raging fires encompassing them— no words can be found to describe the condition of Hazrat Syed-e-Sajjad (AS) at that trying moment. But so deep was the devotion of Imam Zainul Abideen (AS) to God that |these most woeful conditions made no difference in his style of worshipping God. In the night of the eleventh of Muharram, after the obligatory prayers he put his forehead on the ground in prostration before uoa and passed the whole night in that state reciting the the following: “There is no God except Allah Who is absolute Truth, sure Truth; there is no God except Allah by faith and truth; there is no God except Allah . I vouch for him in prayer and obeisance.” And this continued till the break of dawn. The next day the chief of the enemy's forces got the corpses of his soldiers killed in the battle collected and after offering funeral prayers buried them. But he left the bodies of Husain (AS) and his companions in the burning sun on hot sands of Karbala in the same state. This was the most agonising sight for Hazrat Syed-e-Sajjad (AS) particularly when as a captive, along with his sisters, aunts and other members of the family he was taken through the place where the bodies of the martyrs were lying. His condition was such that it appeared as if his soul was about to leave his body. He felt so distressed especially because of his helplessness and inability to bury his father and other relatives, since he himself was being carried from Karbala to Kufa as a captive in fetters and chains by his enemies. How distressing must have been the sight when the pillaged caravan of the Prophet's household reached the court of Ibne Ziad. Syed-e Sajjad (AS) must have been contemplating that it was the same Kufa where once Ali ibne Abi Talib (AS) was the ruler and Zainab and Umme Kulsoom were revered as princess. Today in that very Kufa the tyrant Ibne Ziad was seated on the throne and members of the Prophet's household were standing before him as captives. Hazrat Syed-e-Sajjad (AS), like an exhalted personality, in spite of the intense shock and distress, was standing mutely with a dignified bearing. Ibne Ziad broke this; silence with the query: “What is your name?” Imam replied: ‘Ali Ibnul Husain.” Ibne Ziad said: “Did not Allah kill Ali Ibnul Husain?” Imam again replied: “He was my brother Ali whom people nave done to death.” The headstrong tyrant said: “ No, but he was killed by Allah.” In reply Imam recited the Quranic verse, which means that it is Allah only who extracts the soul from the body at the time of death and added, “but that is a different matter and it applies to everybody.” At this Ibne Ziad was enraged and said: “You have still the audacity to counter and refute me” and he immediately gave orders for his execution. Hearing this Hazrat Zainab immediately clung to her nephew saying that she should also be killed along with him. Syed-e-Sajjad (AS) said: “Leave me alone my aunt, and let me reply to Ibne Ziad.” Ibne Ziad was under the impression that Syed-e-Sajjad (AS) must be scared of death after having witnessed the flowing blood of the progeny of Muhammad (SAW) at Karbala and that the threat of being put to'death would frighten him. But the valiant son of valiant Husain (AS) retorted with a brave countenance: “Ibne Ziad, are you trying to frighten me of death? Have you still not realized that getting killed is our habit and martyrdom is our mark of distinction?” This was so forceful an utterance that the tyrant had to bow his head in shame. The order of putting Syed-e-Sajjad (AS) to death was withdrawn. This also proved that the martyrdom of Husain (AS) had not in the least unnerved his offspring and his family. On the contrary the assassins themselves were struck with panic on seeing the unshakable patience and fearlessness of the members of this household. From Kufa this caravan started for Damascus . The day they were to enter Damascus the market places were especially decorated. The entire city was adorned with mirrors. In Eid-like style, the people were embracing each other with joy. Who can guage the intensity of agony that the family of Husain (AS) must have experienced at that time? One generally loses one's mental equipoise on such occasions. But it was Syed-e-Sajjad (AS) who on every available occasion tried to guide and reform the benighted people and propagate the mission of Husain (AS). When this caravan was passing through the market place, a supporter of the Umayyad ruler tauntingly asked Hazrat Syed-e-Sajjad (AS): “ O son of Husain, who is the victor?” Syed-e-Sajjad (AS) replied: “If and Aqamat are called. Then you shall know who the victor is.” Similarly when this caravan reached the gate of the Damascus mosque, an old man came forward and, looking at the prisoners, said: “Thanks to God Who has wrecked and ruined you, rid the country of your men, established peace and tranquility and helped Caliph Yazid gain ascendancy over you.' The leader of the caravan of the prisoners, Hazrat Syed-eSajjad (AS) realizing his ignorance of their identity asked him whether he had come across the verse of the Quran which reads: ‘Tell them (O Messenger of God) that you need no recompense from them (The Muslims) for your services except that they should treat your kin (Ahle Bait) with affection.” (Sura 8,verse 41) The old man said that he had read the verse. Hazrat Syed-e-Sajjad (AS) told him: “It is we who are the Prophet's kin to love whom is obligatory on you.” Similarly, he drew the attention of the old man to the word Zawil Qurba (relatives) occurring in the verse relating to Khums (Sura 8,verse 23) and the word Ahle Bait in Ayat-e-Tatheer (verse relating to the purity ofAhle Bait in Sura 33, verse 33). The old man stood stunned with amazement for some time and then queried, “ Good God! Are you those very people (whom the above verses refer to)?” Syede-Sajjad (AS) replied: “Yes, by God we are the same Ahle Bait and the Prophet's kin.” Hearing this the old man started crying, threw down his turban off his head, lifted his head towards heaven and said: “O God, stand witness that I am disgusted with every adversary of the progeny of MuhammadSA.” Then addressing the ImamAS he asked if penitence on his part was acceptable. ImamAS told him: “Yes, if you repent, it will be accepted and you shall be henceforth associated with us.” He said that he was repentant for the crime he had committed through his insolent behaviour towards them owing to his ignorance. In Kufa in the court of Ibne Ziad and then in the market place of Kufa and in Damascus before Yazid, the spirited statements ot Syed-e-Sajjad (AS) and the ladies, the addresses delivered by them and their protests against the treatment they were subjected to explained to the world the purport of the martyrdom of Husain (AS). Thereby Imam Zainul Abideen (AS) accomplished the mission, which Imam Husain (AS) had set before him. After Liberation After the release from captivity in Syria Imam Zainul Abideen (AS) along with the Prophet's family returned to Madinah and commenced leading a life of seclusion. But by now in Madinah the people's fury had burst forth against Yazid. The people tried to associate Imam Zainul Abideen (AS) with them. But the Imam was well aware of their intentions and their designs and did not, therefore, agree to associate with them. For this reason when the forces of Yazid attacked Madinah, no attempt was made to harm Imam Zainul Abideen (AS). But it was enough torture for his soul that the Prophet's mosque was turned into a stable for the horses, hundreds of Muslims were massacred and chastity of hundreds of women of respectable families was violated. This calamity was extremely agonising for him. But he did not part with his patience and forbearance. At a time when the martyrdom of Husain (AS) had given rise to all round rebellion and various groups had risen up to avenge the assassination of Husain (AS) , Imam Zainul Abideen (AS) keeping himself aloof from these turmoils and remaining adsorbed in the worship of example of self-restraint. There is no doubt that Imam Zainul Abideen (AS)was sympathathetic towards Sulaiman bin Surd Khuzae or Mukhtar bin Ubaida Thaqafi who took revenge from the assassins of Imam Husain (AS). He had prayed for the welfare of Mukhtar. He kept inquiring from the people about the identities of the kept inquiring from the people about the identities of the inflicting punishment on them for their crimes, Mukhtar must of Hazrat Syed-e-Sajjad (AS). In practice, however, his attitude remained so detached and cautious that the ruling regime could not blame him for these happenings. The entire span of his life was a period of utmost hazard for the progeny of Muhammad (SAW) and their followers. Shortly after Yazid, during the tyrannical regime of Hajjaj bin Yusuf Thaqafi the followers of the Prophet's progeny were picked up one by one and slaughtered. Secret agents were deputed on behalf of the government to keep a vigil on the movements and even on their private conversations. In such conditions it was naturally not possible for the Imam (AS) to discharge freely his duty relating to the guidance of the people. But his silent life pattern was in itself the best specimen for the world to follow as thereby he was initiating the world into the life style of the Prophet of God himself. His Preoccupations After the tragedy of Karbala Imam Zainul Abideen passed 34 years of his life in utmost trying conditions exhibiting immense patience, restraint and perseverance. During the entire world, he passed his days and nights only in two activities, i.e., the worship of God and mourning his father's demise. These were the majalis (mourning congregations) initiated by him, which he continued throughout his life. The extent to which he mourned the sufferings undergone by his esteemed father is unprecedented in the history of the world. On each and every occasion he used to remember the sufferings of Husain (AS). He would weep whenever food was brought to him; the sight of water would make him cry. Recollecting the hunger and thirst of Husain (AS) , he would weep so bitterly and for so long that the other inmates of the house would be worried and fear for his life. Once somebody asked him how long he would go on I mourning. He replied: “Jacob, the messenger of God had twelve sons. On the disappearance of just one son he wept so long that he lost his vision. Eighteen of my kin, who had no parallel on the face of this earth, were massacred before my eyes. How is it possible for me not to weep for them?' Though this weeping was the result of natural impulses but as a side effect it kept alive, in a peaceful manner the commemoration of Husain's (AS) helplessness and martyrdom. Moved by the extra-ordinary nature of wailing and lamentation of Imam Zainul Abideen (AS) it was but natural for the people to enquire and talk about the events relating to the martyrdom of Husain (AS). In any other form this would have been banned by the government 01 the day as being harmtul to its interests. Second Captivity In spite of his such a peaceful way of life the government of Syria became apprehensive that Imam Zainul Abideen (AS) was harmful for the fulfilment of its objectives. Consequently, Abdul Malik bin Marwan got him arrested during his rule and called him from Madinah to Syria . He remained under captivity only for two or three days in Damascus . But it was the will of God and his own miraculous spirituality that Abdul Malik himself felt ashamed of his action and was obliged to let him go back to Madinah. Manners and accomplishment It was the specialty of the blessed nrnaenv of the Prophet of jod that as many as twelve personalities from amongst them had, one after the other, the same degree of perfection in respect of their personal achievements, their manners and other qualities. Each one of them was the most excellent model for the human race in his time. The fourth in this line was the personality of Hazrat Syed-e-Saijad (AS) who, in his bearing, manners and accomplishments resembled his forefathers. If the quintessence of his patience and forbearance was manifested at Karbala , the extraordinary nature of his clemency and forgiveness were also much in evidence throughout his life. The manner in which he spoke to those talking harshly to him clearly showed that his forbearance was not like that of a timid person who exhibits tolerance out of fear or helplessness. Instead, emphasizing the superiority of the virtues of forgiveness and forbearance, he exemplified them through his own conduct. A man talked to him very rudely and made a number of false allegations asainst him in his face. He whatever you say is correct, may God forgive me, and if it is wrong, may He forgive you “ The man was so impressed by the demonstration of such a lofty moral character that he bowed down his heaa aim aumitted that whatever he had said was incorrect. On another occasion a man used some very unbecoming word against him. He ignored it as if he had not heard it. The man called out to him again saying that what he said was in respect of him. He replied that he too was deliberately ignoring him. It was a hint towards the verse of the right, but turn away from the ignorant.” (Sura 7,verse 199) One Hisham bin Ismail committed some impropriety in respect of Imam Zainul Abideen (AS). The well Imam (AS) expressing his intention to punish Hisham. The Imam (AS) wrote back saying that he did not want that any harm should be done to Hisham on his account. His generosity and urge to help the poor were such that during nights he used to carry on his back foodgrains and bread to the houses of poor persons for distribution. Most of the beneficiaries were unaware from where and through whom those articles reached them. It was only after his demise that they came to know mat it was imam Zainul Abideen (AS) who used to supply the eatables to them. Apart from the virtue of such noble actions his perfection in knowledge was also such that even his adversaries had to bow their heads before him.They confessed that there was none that could surpass him in knowledge about Islamic jurisprudence and other fields of religion. In spite of his personal eminence he taught the world that one should not be proud of belonging to a noble family. Whenever he went out of Madinah he did not disclose his lineage to the people. When asked about the reason for this he said: “It does not behove me that I should profess my lineal link with the Prophet without having his attributes.” Worship The particular aspect of his personality that made him commonly known by the epithets Zainul Abideen (the Glory of Worshipper) and Syedus Sajideen (the chief of prostrators before God) was the worship of God. He himself had witnessed the ghastly tragedy of Karbala and the scenes of the painful killings of his father, his brothers and his kin were continuously before his eyes. In such a condition, from the point of view of normal human nature, it is difficult for any other kind of thought to enter into one's mind. In the case of the Imam (AS) too the only thing that could prevail over his grief for his father that kept him in mourning throughout his life, was his fear of God and engrossment in His worship. Whenever water was brought to him for ablution and he would prepare himself for prayer, his entire mode of thinking would be totally changed, his complexion would alter and his whole body would begin to would reply: would reply: “Just think before what a great Sovereign I have to present myself.' Once on the occasion of Haj while wrapping himself in the sacred Haj cloth (Ahram) when he tried to say Labbaik (I stand in attendance), the colour of his face faded and his whole body trembled so much that he could not utter the word Labbaik. When people wanted to know the cause of it, he said, “It occurred to me that may be when I say Labbaik a voice from the divine seat may come saying La Labbaik (You are not allowed to pay attendance).” Saying this he wept so bitterly that he became unconsciousness. In those days when the entire world was influenced by the majesty of the. Wordly potentates and had completely forgotten its Creator,- it was only Hazrat Syed-eSajjad (AS) mode of life that reminded the people of the all pervading greatness of God. Sahifa -e- Sajjadia The conditions of the time did not allow Hazrat Imam Zainul Abideen (AS) to impart to the world the knowledge about profound matters, about the dignity and about cognizance and understanding of God through his speeches as Hazrat Ali ibne Abi Talib (AS) had done. Nor it was possible for him to teach noble problems relating to precepts to the people and solve their problems relating to religious matters and to disseminate knowledge in the gatherings of his disciples like his son Imam Muhammad BaqirAS and his grandson Imam Jafar Sadiq (AS). All this was impossible in the then prevailing situation. Imam Zainul Abideen (AS), therefore, re, adopted a third course which was wholly peaceful and no authority in the world could find any excuse to object to it or stop it. What he did was that he turned his attention from the world and immersed himself in prayers and supplications to his Creator. But these prayers and supplications were in reality a treasure house of divine knowledge, a repository of deep learning and of truth and a perfect mirror that reflected accurately the relationship between supplications is known to this day as Sahifa-e-Kamila, Saheefa progeny of Muhammad (SAW) found so effectively expressed in the speeches and orations of the highest order. Demise Alas, even the life of withdrawal and quietude of the Imam was beyond the tolerance of the tyrannical regime and the Umayyad king Waleed bin Abdul was on the 25 th of Muharram 95 A.H. that he breathed his last in Madinah and Imam Muhammad Baqir AS performed the funeral rites of his pious father and buried him in Jannatul Baqui by the side of Imam HasanAS. Sumber:http://www.husainiyouths.com/Added by SAYED MUSBA ALAM on October 22, 2008 at 5:04pm 5.Imam Baqir Sumber:http://www.husainiyouths.com/notes/Imam_BaqirAdded by SAYED MUSBA ALAM on October 22, 2008 at 5:06pm Imam Mohammed Baqir (AS)- Life History By Maulana Ali Naqi Naqvi Name and Genealogy His name was Muhammad after the name of his great grandfather, the Prophet of God, and his appellative was Baqir (AS). Hence it was that he came to be known by the epithet, [mam Muhammad Baqir (AS). Amongst the twelve Imams he alone had the distinction that his lineage both from the side of father and mother went upto the Prophet of God. His grand father was Hazrat Syed-us-Shohada Imam Husam (AS) who was the younger grand son of the Prophet5 A and his mother, Umme Abdullah Fatima, was the daughter of Imam Hasan (AS), the elder grandson of the Prophet (SAW). Thereby Imam Muhammad Baqir (AS) inherited the high attributes of the Prophet (SAW) and the pure features of the progeny of Ali (AS) and Fatima (SA)from the side of both of his parents. Birth He was born on Friday the 1 st of Rajab 57 A.H. This was the time when seven years had passed after the demise of Imam Hasan (AS). Imam Husain (AS) was leading a life of seclusion in Madinah and the pace of time was speedily bringing together the causes that were to lead to the tragedy of Karbala . The times were hazardous for the Prophet's progeny and their followers. The people emotionally attached to Ali (AS) were arrested and one by one put to the sword or sent to the gallows. The birth of the baby at this juncture was, so to say, the finalization of the list of the would be participants in the Jihad at Karbala . The Tragedy of Kerbala For three years Imam Muhammad Baqir (AS) was under the care of his grandfather, Hazrat Imam Husain (AS). When he was full three years old, Imam Husain (AS)- commenced his journey from Madinah. At such a tender age Muhammad Baqi (AS) joined his elders in braving the hardships of the journey. Imam Husain (AS) took refuge in Makkah and later left for Kufa, ultimately arriving in Karbala . When supply of water was cut off from the seventh of Muharram, surely he also had to endure 1 the pangs of thirst for three days. It was in fulfilment of the Divine will that he was not brought into the sacrificial arena on 10 th of Muharram. Otherwise, when the much younger baby, Ah Asghar, could become the target of a brutal arrow, Muhammad Baqir (AS) could also have been brought to the altar of martyrdom. But the continuity of the chain of Imamate in the world was also necessary and important for the perpetuation of the universal system. Therefore, the Will of God was that he too should participate in the Jihad of Karbala but like his esteemed father Syed-e-Sajjad Zainul Abideen (AS). For the whole day of 10 th Syed-e-Sajjad Zainul Abideen (AS). For the whole day of 10 th Muharram he had to observe the dead bodies of relatives being brought from the battlefield one after the other, the wailing and lamentation of the ladies, the bewilderment of the children, the last parting of Imam Husain (AS), the little kid Ali Asghar (AS) leaving the cradle and being taken to the battlefield never to return back, the loyal steed of Imam Husain (AS) coming to the entrance of the tent with its saddle bereft of the rider resulting in a a great commotion and turmoil amongst the pious ladies. All these scenes took place before the eyes of Muhammad Baqir (AS). Then after Asr, there was the sight of the blazing tents, the looting of the belongings of the house, snatching of covers from, perturbed and frightened by the flames of the fire engulfing the tents. No one can have an idea of how these events had affected the tender heart of Muhammad Baqir (AS) and what lasting impressions they had left on his mind. On the eleventh of Muharram he saw his mother, his aunt, his grandmothers and all other elders of the family as prisoners in the hands of the enemy. Surely if the arms of Hazrat Sakina could be tied with a rope a similar atrocious treatment mus have been meted out to him and a string tied around his neck as well. From Karbala to Kufa and from Kufa to Syria and ther one one knows how many shocks the tiny heart of the child had received and how many were the scars of sorrow and suffering on his heart that continued to fester till the end of his life. Upbringing After the events of Karbala the life of Imam Zainul He had from the hustle and bustle of the world. He had severed all worship of God or in mourning his father's demise. This was the period during which Imam Muhammad Baqir (AS) grew up. He continued studying the life style of his pious father for 34 years, from 61 st to 95 th year of the Hijri era, and with his inherent and God gifted personal attributes of perfection kept on gathering the pearls of wisdom by closely observing and following esteemed father. Father's Demise and Charge of Imamate By the time he had passed the stage of mature manhood, Hazrat Imam Muhammad Baair (AS) had already attained the highest point of physical and spiritual perfection. He was 38 years of age when his esteemed father Hazrat Imam Abideen (AS) left this world. At the time of his demise he entrusted to Imam Muhammad Baqir's a box, containing books of knowledge specific to Ahle Bait. He called together all his offspring and entrusted the responsibility of their upbringing to imamate wills and thereafter the obligations relating to Imamate devolved on Hazrat Imam Muhammad Baqir (AS). He was the fifth imam in the line of the Ahle Bait who were the rightful successors of the Prophet Special Features of Periods Through the stage of decrepitude with respect to its material might. The atrocities perpetrated on the tribe of Hashim and particularly the events of Karbala had, to a great extent, opened the eyes of the world. In his short life span after the event ot Karbala , Yazid himself was perturbed by what he had done and had visualized its serious consequences. His son Muawiya openly expressed his disgust at the deeds of his father and grandfather and abdicated the kingship. In the circumstances how could the later rulers have remained insensitive to the disastrous consequences of those brutalities particularly when the crusade stirred up by the group of the repentants, the steps taken by Mukhtar and his companions towards avenging the blood of Husain (AS) and a number of such other events, that had shaken the very foundation of the Syrian regime had come to the fore. As a result of this during his period of Imamate, Imam Muhammad Baqir (AS) was relatively free from the atrocities and violence of the government and hence got somewhat greater opportunity for the reformation and guidance of the people. Zeal for the Commemoration of Imam Husain's Martydom The Imam had himself witnessed the events that had taken place at Karbala and had also studied the entire life of his father that was passed in mourning and lamenting the calamities that Imam Husain (AS). He was also painfully conscious of the fact that his esteemed father in spite of his intense grief and himself being ever engaged in lamentation, could not get the opportunity to invoke others to mourn for Imam Husain (AS). Consequently, Imam Muhammad BaqirAS was very keen to accomplish this objective. He held majalis (mourning sessions) and invited Kumait bin Zaid Asadi, a renowned of his age, to recite elegies on Imam Husain (AS) and he himseu listened to these elegies. This was the beginning of a tradition that developed immensely in the time of Imam Jafar Sadiq (AS) and Imam Ali Riza (AS). Centre for Dissemination of Knowledge As a result of the construction of a dam the river water remains stationary for some time. Every one of the Imams from amongst the Ahle Bait (AS) had the same sea of knowledge surging in his bosom. But very often, on account of the atrocities and brutalities meted out to them, its water was not allowed to flow to satiate thirst of the people for knowledge. During the period of Imam Muhammad Baqir (AS) when the clamps of hardship got loosened to some extent, the waves of the learning of the Ahle Bait swelled and surged forth in all directions, quenching the thirst of thousands and reviving the greenery of the crops of the genuine Shariat and Divine edicts. As a result of his profound and vast knowledge he came to be known by the epithet Baqir which means ‘one who revealed inner secrets'. Muslims began to call him by the name of Baqir because with his deep knowledge he explained a large number of obscure points of the faith. The number of people who acquired knowledge pertaining to the House of the Prophet from him ran into hundreds. A number of people who were not followers of the infallible Imams by faith and who held high positions as narrators of traditions amongst the Able Sunnat also came to the threshold of Imam Muhammad Baqir (AS) to draw benefit from his erudition. Among them were Zuhri, Imam Auzai , Attar bin Jurih, Qazi Hafiz bin Ghiyas etc. All of them are counted amongst the disciples of Imam Muhammad Baqir (AS). Propogation of the Precepts of the House of the Prophet (SAW) It was during the period of Imam Muhammad Baqir (AS) that steps were taken to protect the store of that knowledge that belonged to the House. With the knowledge acquired from him, his disciples wrote books on various branches of learning, and on various arts and religious topics. An account of some of his disciples is given below along with their works from which one can have an idea of the extent to which knowledge and faith had flourished in the Islamic world through Imam Muhammad Baqir (AS): Aban bin Taghlab—He has been acknowledged as a leader in the field of recitation of the Quran and etymology. He wrote Gharibul Quran , the first work on elucidation of the difficult words of the Quran. He died in the year 131 A.H. Abu Jafar Muhammad ibne Hasan ibne Abi Sarah Rawasi— He was a reputed scholar adept in the knowledge of recitation of the Quran, syntax and exegesis. He wrote five books including Kitabul Faisal and Maanial Quran died in 101 A.H. Abdullah bin Maimun Aswadul Qadaah— Amongst his ] works one was Mabath about the life style and the biography of | the Prophet of God and another was about the description of the heaven and the hell. He died in 105 A.H. Atia Ibne Saeed Anni the Quran in five volumes. He died in 111 A,H. Ismail ibne Abdur Rahman-us-Siddi-ul-Kabeer—He is a well known expounder ol the Quran. All Muslim commentators have quoted him referring to him by the name ‘Siddi'.Hediedinl27A.H. 6.Jabir bin Yazid Jafi— He is known to have committed to his memory fifty thousand traditions that he had heard from Imam Muhammad Baqir (AS). In another narration this number has been quoted as seventy thousand. It is mentioned in Sahil Muslim , one of the books of Sihah-e-Sitta (six most authentic books of traditions). He wrote many books on exegesis and traditions. He died in 128 A.H. Ammar bin Muawiya Dehni— He wrote a book on Islamic jurisprudence. He died in 133 A.H. Salim bin Abi Hafsa Abu Yunus Kufi He also wrote a book on Islamic jurisprudence. He died in 137 A.H. Abdul Momin ibne Qasim Abu Abdullah Ansari— He has also written a book on jurisprudence. He died in 147 A.H. Abu Hamza Shamli— He wrote a book on the exegesis of the Quran. Besides this Kitabun-nawadir and Kitabuz zuhda are also amongst his works. He died in 150 A.H. Zararah Ibne Ayeen— He was a Shia scholar of high I standing. He has to his credit several books on logic and reasoning, jurisprudence and traditions. He died in 150 A.H. Muhammad bin Muslim— He was also a man of eminence and high status. He learned thirty thousand traditions from Imam Muhammad Baqir (AS). He has written a large number of books one of which was ChaharSad Mas ala Dar Ab\vab-eHalal wa Haram (Four hundred problems Regarding what is permitted and what is prohibited). He died in l50 A.H. Yahya bin Qasim Abu Baseer Asadi— He was a-man of eminence and high standing. He wrote a book on the essential observances of the Haj and another book entitled, Kitab-eyaum-e-Dalilah. He died in 150 A.H. Ishaq Qummi—He has written a book on iurisnrudence. Ismail bin Jabir Khusami Kuft— He wrote many books on traditions and one on jurisprudence. Ismail bin Abdul Khaliq— He was a scholar of high calibre in jurisprudence. A book has been written by him on the subject. Barwal Askaf Al-Azdi— He wrote a book on jurisprudence. Haris bin Mughira— He is also the writer of a book on jurisprudence. Huzaifa bin Mansur Khuzai— He also had written a book on jurisprudence. Hasan bin Alsari-Alkatib— He also wrote a book. Husain bin Thaur ibne Abi Fakhta— He wrote Kitabunnawadir. Husain bin Hammad Abdi Kufi— He is also the writer of a book. Husain bin Masab Bijilli— He had also a book to his credit. HammaH Kin AK; Talk—we had also authored a book. Hamza bin Imran bin Aveen— He was Zararah's nephew and author of a book. These are a few names out of the vast number of erudite I scholars, jurisprudents and narrators of traditions who had all acquired the knowledge that belonged to the Ahle Bait from Imam Muhammad Baqir (AS) and preserved the same in t he form of books. These and hundreds of other books written during the period of Imam Jafar Sadiq (AS) were the assets which later on made it possible to produce such treasuries of traditions as Kafi, Man la Yahzarul Faqeeh, Tahzeeb and Istebar which have ever since been the pillars of Shiaism. Manner and Attributes His manners were such that even his enemies acknowledged their sublimity. For instance, a man from Syria was staying in Madinah. He would often come and sit with Imam Muhammad Baqir (AS). He used to say that he had not the least love or attachment with the Prophet's household but the Imam's manners and his chaste and fluent style of speaking were such that he could not help coming and passing his time in his company. Consultaion in Matters of State As a matter of fact it was the right of the Ahle Bait to rule over the Islamic realm. But the world bowed its head before mentality. Of seclusion. In accordance with the general human mentality, in such circumstances even if the government at any time needed their help they could have plainly refused to extend it. But they had before them a lofty standard of magnanimity that cannot be attained by ordinary people. Just as Ameerul Momineen Hazrat Ali ibne Abi Talib ( AS) not grudge tendering useful advice to the government of the time in difficult situations, in the same way all the persons belonging to that lineage exhibited the.same attitude with respect to the rulers of ft their time. A similar situation arose during the period of Imam Muhammad Baqir (AS)he position was that the Islamic regime had no particular coin of its own. Instead the coins of the Roman Empire were also in vogue as common currency in the Islamic realm. During the time of waleed bin Abul Malik some differences cronn^H im between the government of Svria and the Roman emperor. The government of Rome expressed its intention to engrave on their coins some objectionable expressions derogatory to the Prophet of Islam. This gave rise to great unrest amongst the Muslims. Waleed convened a representative meeting of distinguished personalities of the Islamic world for consultation. Imam Muhammad Baqir (AS) also participated in the meeting. He advised that the Islamic regime should mint its own currency with La llaha Illallah engraved on one side of the coins and Muhammad Rasool-ullah on the other. The Imam's proposal was accepted by one and all and the Islamic coins were minted accordingly. Hindrance on Behalf of Umayyad Regime Imam Muhammad BaqirAS did not interfere in the matters of the State but if ever he had to, it was at the instance of the government itself and to uphold the prestige of Islam. But even his innocuous life and the gravitation of the oeorjle towards him in purely Spiritual matters and for arnnicitmn nf were found intolerable by the authorities. Therefore, Hisham bin Abdul Malik wrote to the governor of Madinah directing him to send Imam Muhammad Baqir (AS) along with his son Imam Jafar Sadiq (AS) to Damascus . He had assumed that by this Accordingly when they reached Damascus , for three days Hisham did not let them meet him. On the fourth day he called them to his court at that time when he was sitting on the imperial throne and the armed soldiers of his army were itir\«^H frvr target was positioned for arrow shooting. In front of him the nobles of the court were busy in shooting at it after laying wagers. As soon as Imam (AS) entered the court Hisham asked him with the utmost audacity and daring to join others in the competition. Imam AS wanted to be excused but his plea was not accepted. Hisham was under the impression that the progeny of Muhammad (SAW) had been leading a life of seclusion for quite a long time and as such it would be knowing nothing about the martial arts. Thereby he wanted to create a situation that would make the people to laugh at him. He did not know that every one of them had the strength of Ali (AS) in his arms and the valour of Husain (AS) in his heart. It was the divine edict and their own sense of duty that had made them appear as embodiments of peace and quietude. Accordingly, Imam (AS) therefore took up the bow and the arrow in his hands and shot a few arrows hitting the target at one and the same point one after the other. This left r the entire congregation amazed and spellbound and praises began to be showered on him from all sides. Hisham was ashamed of his behaviour. Thereafter, a discussion ensued I regarding the issues of Imamate and the virtues of Ahle Bait. UltimateJy he became apprehensive that any further stay of Imam (AS) in Damascus might instill an awareness about the I greatness of the Ahle Bait in the minds of the general public. On I account of this fear he allowed Imam (AS) to return to Madinah. However, in his heart the animosity in respect of the Imam (AS) had increased manifold. Demise The more the Syrian regime realized the eminence and greatness of Imam Muhammad Baqir (AS) the more his existence became intolerable for it. Ultimately the same secret weapon of used to end his life. It was a saddle presented as a gift in which poison was concealed through a special device. When Imam Muhammad Baqir (AS) sat on the saddle the poison permeated his body. He passed a few days on sick bed in a state of utmost discomfort and agony and ultimately breathed his last on 7 Zilhijjah 114 A.H. at the age of 57 years. As willed by him his bodv was wrapped in a shroud If with which he used to cover him Hurirm and the other was the Pairahan (loose robe), which he wore generally. He was buried under the same dome where Hazrat Imam Hasan (AS) and Imam Zainul Abideen (AS) were laid to rest. Sumber:http://www.husainiyouths.com/notes/Imam_BaqirAdded by SAYED MUSBA ALAM on October 22, 2008 at 5:06pm 6.Imam Sadiq Sumber:http://www.husainiyouths.com/notes/Imam_SadiqAdded by SAYED MUSBA ALAM on October 22, 2008 at 5:08pm Imam Jafar Sadiq (AS)- Life History By Maulana Ali Naqi Naqvi Name and Genealogy Lineage His name was Jafar, kunniyat Abu Abdullah and appellative Sadiq. He was the son of Imam Muhammad Baqir(AS), grandson of Imam Zainul Abideen (AS) and the great grand son of the Martyr of Karbala, Hazrat Imam HusainAS. He was the eight in the line of the infallible personalities and the sixth Imam in the lineage of the Imams of the Ahle Bait (AS)His mother was Umme Farwah, the grand daughter of Hazrat Muhammad bin Abi Bakr.Her father, Qasim bin Muhammad, was one of the seven acknowledged authorities on Islamic jurisprudence in Madinah. Birth He was born in 83 A.H. on 17 th Rabiul Awwal, the date of the birth of his esteemed forefather, the Prophet of God. His Grandfather Hazrat Imam Zainul Abideen (AS) was alive at that time and his father Hazrat Imam Muhammad BaqirAS was 26 years of age. This addition to the household of the Prophet's progeny was joyfully welcomed. Rearing and Upbringing He was brought up for twelve years under the care of his esteemed grandfather, Hazrat Imam Zainul Abideen(AS). After the martyrdom of Imam Husain (AS) , the preoccupation of Imam Zainul Abideen (AS) for thirty five years was confined to the worship of God and mourning his persecuted father Hazrat Syed-us-Shohada (AS). Only twenty-two years had passed since the happenings of Karbala .. Still with regard to its after effects the great event of Karbala seemed to be just an event of yesterday. Imam Jafar Sadiq(a.s) opened his eyes in this environment of all round grief and sorrow. Days and nights were passed in recounting events related to the martyrdom of HusainAS and the loud voices of wailing and lamentation affected his mind and heart so deeply as if he were himself present in Karbala. When he would near that his esteemed father Imam Muhammad Baqir (AS) was also one ot the participants in the crusade at Karbala albeit in his early age,, he must have felt sad on realizing that from amongst the present members of the infallible household it was he alone who was not present on that memorable and proud occasion of that gruesome ordeal at Karbala. Consequently, the manner in which Imam Jafar Sadiq (AS) continuously endeavoured for the whole of his life to keep alive the memory of his persecuted grandfather is an example in itself. It was at the age of twelve that he was deprived of the benign shadow of Imam Zainul Abideen (AS). Thereafter, for nineteen years he was brought up by his esteemed father Hazrat Imam Muhammad Baqir (AS). This was the period when the foundations of the Umayyad power had been shaken and the people in general were turning towards Imam Muhammad BaqirAS to seek genuine knowledge. At that time Hazrat Jafar Sadiq (AS) was the only disciple listening to the congregational lectures of his esteemed father who himself was born as knowledge incarnate according to the Divine will. He was in the company of his father in journeys as well as at home. That is why when Imam Muhammad Baqir (AS),on being called by Hisham bin Abdul Malik, undertook the journey to Damascus , Imam Jafar Sadiq (AS) had also accompanied him. Tenure of Imamate After the events of Karbala the life of Imam Zainul He had from the hustle and bustle of the world. He had severed all worship of God or in mourning his father's demise. This was the period during which Imam Muhammad Baqir (AS) grew up. He continued studying the life style of his pious father for 34 years, from 61 st to 95 th year of the Hijri era, and with his inherent and God gifted personal attributes of perfection kept on gathering the pearls of wisdom by closely observing and following esteemed father. This was a very delicate situation for Imam Jafar Sadiq(a.s). As far as aversion for the atrocities of the Umayyads was concerned obviously he was in full agreement with Hazrat Zaid. Besides, Hazrat Zaid was his uncle and he considered it as obligatory for him to show him due respect. But he had a premonition that the venture was not destined to be a profitable exercise. Therefore, he did not consider it advisable to practically collaborate with him. But despite this Imam (AS) had full sympathy with Hazrat Zaid personally and in an appropriate way advised him to observe caution and expediency in the matter. But a large body of the people of Iraq had assured Hazrat Zaid of their allegiance and loyalty, which bolstered his hopes of success in this venture. Ultimately in 120 A.H., valiantly fighting the tyrannical Syrian army for three days onsecutively, he embraced martyrdom. The vindictiveness of the enemy did not end here. After its burial, his body was exhumed, the head was severed and sent to Hisham as gift and the corpse was hung at the gate of Kufa where it was left in that state for years. One year after the martyrdom of Hazrat Zaid, his son Yahya bin Zaid was also martyred. Surely these events had deeply touched the heart of Imam Jafar Sadiq (AS). But his regard for the demands of his duty prevailed over his silent anger and he continued to keep himself busy with the propagation of the | tenets of Shariat and dissemination of the learning of the Bait, a task assigned to him by the Providence . Revolutionary Stirrings The latter part of the reign of the Umayyads was beset with turmoil and political wrangling that led to rapid changes in the government. Consequently, ImamAS had to pass his life through the tenures of several rulers. Hi sham bin Abdul Malik was succeeded by Waleed bin Yazid bin Abdul Malik who was followed by Yazid bin Waleed bin Abdul Malik, and thereafter Ibrahim bin Waleed bin Abdul Malik who, in turn, succeeded by Marwan Himar whose reign ended with the ultimate fall of the tyrannical regime of the Umayyad dynasty. When the internal weakness of a regime loosens its joints, then it is quite natural for the people who have been the target of the tyranny of that regime for long, who have been deprived of their rights and, coerced by the might of oppression, have not been allowed to come up, to try to flutter out on finding the bars of the cage weak. They would make every effort to break asunder the clamps of bondage. With the exception of those lofty beings who are far above from being guided by their passions, there is a possibility for the generality of mankind to their vindictive ends. It is the weaker aspect of human nature which only the people of a very special kind are able to keep under check. It was for this reason that during the later part of the Umayyad regime commotion and deep unrest was witnessed in the tribe of Bani Hashim which the Abbasides fully exploited to their advantage. During this period of Umayyad rule they formed a secret group which vowed to wrest the kingdom from the Umayyads and hand it over to Bani Hashim who had rightful claim over it. Although this right was solely of those select personalities whom God had willed to be the leaders and guides of the human race but they were the people who were never swayed by passions and reaping of the ephemeral gains from the speedily happening political events was never a goal for them. The persistent silence maintained by these personalities from amongst Bani Hashim and the general feeling of sympathy which the people entertained towards the house of Hashim was exploited by the Abbasides to grab the power. It is another matter that when they themselves got hold of the kingdom they meted out equally, rather more, atrocious treatment to those very rightful claimants from Bani Hashim than was done by the Umayyads. An account of these happenings will be found in the life history of different Imams in the succeeding chapters. From amongst Bani Abbas first of all Muhammad bin Ali bin Abdullah bin Abbas started the movement against Umayyads. He dispatched his emissaries to Iran with the object of secretly obtaining oath of allegiance for Bani Hashim from the people there. Muhammad bin All was succeeded by his son Ibrahim. The agonisine events related to the martyrdom of Zaid and his son Yahya further helped to escalate the grief and fury of the people against the Umayyads. The Abbasides took full advantage of these developments. Thev got the opportunity to extend their influence to Iraq also through Abu Salma Khalal. Gradually the sphere of influence of this group increased and the entire region of Iraq and Iran came under their sway with to fief from there. From 129 A H thp names of Timawad rulers to flee from there. From 129 A.H. the names of Umayyad rulers were deleted from religious orations in Iraq , Iran and Khurasan and the name of Ibrahim bin Muhammad was substituted in their place. So far the Umayyad regime was under the impression that it was only a local uprising confined to Iran . But the spies now reported that Ibrahim bin Muhammad bin Abbas residing at Jabalqa was involved in it. Consequently, Ibrahim was arrested and killed in prison. Those of his followers who survived fled to Iraq to join Abu Salma along with other members of the tribe of Bani Abbas. When Abu Muslim Khurasani came to know of these developments he dispatched an army to Iraq , which defeated the Umayyad forces and liberated Iraq . Abu Salma who is known as the minister of the progeny of Muhammad (SAW) and who was devoted to Bani Fatima dispatched a few letters to some prominent personalities of the household of the Prophet (SAW) requesting them to accept the office ot Caliphate. One of the letters was addressed to Imam Jafar Sadiq (AS) also. In the world of diplomacy such occasions are deemed as a welcome opportunity for attaining power. But the Imam was an embodiment of human dignity and selflessness who, in view of his responsibilities as Imam, spurned the opportunity and instead of sending a reply he contemptuously consigned the letter to fire. On the other side, in Kufa, the followers of Abu Muslim Khurasani and the supporters of Bani Abbas pledged their allegiance to Abdullah Saffah on 14 th Rabiul Awwal 132 A.H and acknowledged him as caliph and ruler of the Islamic territories. After having established their authority over Iraq they mounted an attack on Damascus . Marwan Himar confronted them with a huge army but his forces were soon defeated. Marwan fled away but ultimately he was nabbed and killed in Africa . Thereafter Saffah carried out a general massacre of the Umayyads. The graves of their rulers were dug up and exemplary heinous treatment was meted out to their corpses. Thus is the divine revenge against these tyrants, which was destined by the Providence , manifested itself before the world at the hands of Bani Abbas. In the year 136 A.H. the first Abbaside Caliph. Abu Abdullah Saffah, died. His brother Abu Jafar Mansoor. Who is known by the name of Mansoor Diwaniqi, succeeded him. Atrocities on Sadaat It has been written earlier that the Abbasides had taken undue advantage of the sympathies of the people in general for Bani Fatima. They had deceived the world by claiming that they had stood up to safeguard the rights of the Prophet's household. Accordingly, they had roused the people in their favour and got their support on the pretext of gaining the pleasure of the progeny of Muhammad (SAW). In fact, they had made it their battle cry. Therefore, after coming to power and annihilating the Umayyads their greatest apprehension was that the fraud played by them may now be unravelled before the world giving rise to n. Bani Fatima, the real progeny of the Prophet (SAW). Abu Salma Khalal was a sympathiser of Bani Fatima and it was feared that he might lend his support to this movement. He was therefore first of all removed from the scene. In spite of all the good that he had done for Bani Abbas he was made the target of violence and put to the sword in Saffah's time itself. Abu Muslim Khurasani had great influence in Iran . Mansoor also put an end to his life in the most deceptive and treacherous way. Now he no longer had any apprehension of obstruction or hindrance to his wilful activities from any powerful and influential personality. Consequently, he focused his compaign of persecution and tyranny on the Sadaat of the progeny of Seerat-e-Noman: “On the basis of baseless suspicions Mansoor began exterminating Sadaat belonging to the progeny of Ali (AS). The more distinguished amongst them were subjected to severe torture. Muhammad bin Ibrahim who was unsurpassed in handsomeness and elegance and was therefore known as Dibaj, was buried alive in a wall. It is a long tale of atrocities perpetrated on Sadaat to recount which a very strong heart is needed.” These events used to have a very agonizing effect on Hazrat Imam Jafar Sadiq (AS). When the progeny of Hasan (AS) was being taken out of Madinah bound in fetters and manacles, he watched the scene from behind a house weeping and saying: Alas, even Makkah and Madinah are no longer the places of peace and safety.” Then he lamented the state of the Ansar who had invited the Prophet (SAW) to Madinah with the solemn pledge that they would protect and support him and his progeny and their lives and property like their own kith and kin. But the offspring of the Ansar were still there but nobody came forward to help the Sadaat. Afterwards he returned to his house and for twenty days was seriously ill. Amongst these captives was also Abdullah Mahaz, son of Hazrat Imam Hasan (AS) who underwent the sufferings of imprisonment in his old age for quite a long period. His son Muhammad Nafs Zakiya fought against the government and was martyred near Madinah at the hands of the enemy in 145 A.H. The head of the young son was sent to the aged father in the prison. Abdulah Mahaz could not bear such a severe shock and passed away. Thereafter, Ibrahim, the second son of Abdullah, was martyred in Kufa fighting against the forces of Mansoor. Similarly Abbas bin Hasan, Umar bin Hasan Musanna, Ali and Abdullah, sons of Nafs Zakiya, Musa and Yahya, brothers of Nafs Zakiya along with others were put to death most cruelly and mercilessly. A large number of Sadaat ,were immured alive in the walls of buildings. Treatment with Imam In spite of such a painful state of affairs a brief description af which has been given above, Imam Jafar SadiqAS remained silently preoccupied with the propagation of the teachings of the house of the Prophet(s.a.w). The result was that even those who did not recognise him as their rightful Imam or, were unwilling to recognize him as such, acknowledged the eminence of his scholarship and considered it as an honour to join the assembly of his disciples and attend his lectures. First of all Mansoor devised a plan to diminish the impact of Imam's greatness as an erudite man of vast knowledge on the people by installing against him certain persons as jurists and scholars who could not even open their mouths before the Imam's disciples.Morever they themselves admitted that whatever they had learned was from the threshold of Imam Jafar Sadiq(AS). But the people in power considered their writs as authentic to put an end to the people's attraction towards him for his extraordinary scholarship. Having failed in this Mansoor began to devise plans to cause distress to him or arrest him or even murder him. With this object in view, spies were deputed in every city and every town with instructions to keep watch on Shias and arrest those found entertaining affection for Imam Jafar Sadiq (AS). Mualla bin Hanees was one of such Shias who was arrested and tortured to death. Imam Jafar SadiqAS himself was called to the royal court from Madinah about five times. This was extremely distressing for him. It is another matter that not even once an excuse could be found that could provide an opportunity to him to imprison the Imam or to put him to death. On the other hand, his long stay in Iraq resulted in widening the sphere for propagation of the teachings of the house of the Prophet*A. Realizing this, Mansoor sent him back to Madinah. Even then, the Imam was not safe from victimization. On one occasion his house was set ablaze but, by the grace of God, the fire was soon extinguished and no harm was caused to his dependents or to his companions. Manners and Virtues Imam Jafar Sadiq (AS) was a link of the same chain of the infallible personalities whom God had created as perfect specimens for the human race. In every sphere of life their morals and manners presented a standard model. Specificqualities of which the historians have given examples included hospitality, charity, secret helping of the poor, kind treatment of the relatives, condoning of the misdeeds of others towards him, pateince anf forbearance. Once a Haj pilgrim came to Madinah and fell asleep in the Prophet's mosque. On awakening he had a suspicion that his sack containing one thousand dinars was missing. Looking around he found no body in the mosque except Imam Jafar Sadiq (AS) who was praying in a corner. Completely unaware of his identity he approached the Imam (AS) saying: “You have taken my sack of money.” On being questioned about its contents he said that it contained one thousand dinars. Imam (AS) asked him to accompany him to his house and handed over one thousand dinars to him. He went back to the mosque and while picking up his belongings found that the sack of one thousand dinars was also there. He was very much ashamed and hastened back to the Imam (AS). Apologizing for his behaviour, he wanted to return the dinars to him. ImamAS politely said, “We do not take back whatever we give away.” In the present times it is every body's experience that whenever there is an apprehension of the scarcity of foodgrains people try to purchase and stock as much as they can. But there is an incident relating to the noble character of Imam Jafar Sadiq (AS). Once he called his manager and referring to the rising prices of foodgrains in Madinah enquired about the position of the stocks with him. The manager replied that there was no cause for worry about the high cost and scarcity of the foodgrains as there was sufficient stock to last for a long time to come. The Imam (AS) directed him to sell the entire stock saying, “Whatever befalls others we will share with them.” After the stock of foodgrains was sold out, the Imam ordered that no more pure wheat was to be used. It should be equally mixed with barley so that they too might live like the poorest of the poor. As a rule he showed greater regard to the poor than to the affluent. He highly honoured the labour class. He himself was engaged in trade and business and very often personally worked on plantations. Once he was working in a garden with spade in hand and was profusely perspiring. Somebody offered to do the job for him and requested him to hand over the spade to him. The ImamAS observed that there was nothing degrading in bearing the brunt and the heat of the sun for earning one's livine. He treated his slaves, both male and the female, with the kindness that was the distinguishing feature of the household to which he belonged. Sutyan bun narrates a striking example of this: Once when he paid a visit to the ImamAS he noticed that the colour of his face had changed. He enquired about the reason for that. The Imam (AS) said: “I had forbidden every body from going upstairs. Just now when 1 entered the house I found that a maid slave who was entrusted with the duty of looking after a baby was going upstairs with the baby in her lap. Seeing me she was so terrified that she lost her bearing and the baby dropped from her hands and passed away. The death of the baby was not so much shocking for me as the distress I felt on her being so much overawed and scared.” Then he called the slave-girl and told her not to be afraid and, further, that he was setting her free from bondage for the sake of God. Thereafter, he got busy with the arrangements for the baby's funeral. Propogation of Knowledge The fame of his scholarly eminence was widely spread throughout the entire Islamic world. People from far and wide came to him for acquiring knowledge. People from far and wide came to him for acquiring knowledge. The number of his disciples had swelled to four thousand. They included scholars of jurisprudence, Quranic exegetists and religious disputants. His opponents used to attend these gatherings and put questions to him. They held discussions with his companions. Sometimes he himself had disputations, particularly with the atheists. In addition to jurisprudence and art of reasoning he also imparted knowledge about sciences such as mathematics and chemistry. Amongst his disciples, Jabir bin Hayyan is universally hailed as a forerunner in chemistry and mathematics. He wrote four hundred booklets with the knowledge acquired from the teachings of Imam Jafar Sadiq(AS). Amongst his other companions was a large number of great scholars of jurisprudence who wrote hundreds of books on the subject. Demise For the rulers of the day the fame of the people's attraction towards him for his profound knowledge and excellence was a sufficient threat to their position, knowing as they did that it was he alone who had the right to the caliphate. When, in spite of all their efforts they could not find any excuse for openly initiating action against him or for shedding his blood, then the recourse was taken to the secret weapon of poisoning. Poisoned grapes were offered to him through the governor of Madinah. Soon after taking the grapes the poison permeated the body of Imam(AS) and he breathed his last on 15 th of Shawwal 148 A.H. at the age of 65 years. His son and successor Imam Musa Kazim(AS) recited the last prayer and performed the funeral rites and buried him in that compound of Jannatul Baqui where the bodies of Imam Hasan(AS), Imam Zainul AbideenAS amd Imam Muhammad Baqir(AS) had been laid to rest. Sumber:http://www.husainiyouths.com/notes/Imam_SadiqAdded by SAYED MUSBA ALAM on October 22, 2008 at 5:08pm 7.Imam Kazim Sumber:http://www.husainiyouths.com/notes/Imam_KazimAdded by SAYED MUSBA ALAM on October 22, 2008 at 5:10pm Imam Musa Kazim (AS)- Life History By Maulana Ali Naqi Naqvi Name andLineage His name was Musa, kunniyat Abul Hasan and appellative Kazim. That is why he is known as Imam Musa Kazim (AS). His father was Imam Jafar Sadiq (AS) whose genealogical chain reaches upto the Prophet (SAW) through the martyr of Karbala Hazrat Imam Husain (AS) . His esteemed mother was Hameeda Khatoon who nanect from Barbar ( North Africa ). Birth He was born on the seventh of Safar 128 A.H. His esteemed father, Hazrat Imam Jafar Sadiq (AS), was then holding the charge of Imamate and the stream of the bounties of his knowledge was flowing with full force. Although Imam Musa Kazim (AS) had two elder brothers, Ismail and Abdullah, the delight of the houshold on the birth of this baby was such as had not been felt before. It was because this was the auspicious child who was to be the custodian of the spiritual legacy of the Prophet (SAW) that had been devolving on the members of this household successively one after the other. Rearing and Upbringing The first twenty years of his life were passed under the benign shadow of his father. It was owing to his God-given inherent qualities of perfection on the one hand and, on the other, the impact of the tutelage of such a father who had revived in the minds of the people the memory of the noble morals preached by the Prophet (SAW) in a way that they became attributable to himself. It was because of this that the supporters of the Prophet's pious progeny came to be called as Millat e Jafari. Imam Musa Kazim (AS) passed his childhood and a considerable part of his youth under the instructive care of his father, imbibing his pious teachings that made his own inherent multifarious endowments ana vniucs come out dazzling before the world. On account of these distinctions Imam Jafar Sadiq (AS). Nominated him as his successor in spite or the presence of an elder brother (the other elder brother had expired). The Imam did so because the bestowal of a divine office is not governed by the law of primogeniture. For that one's personal qualities in the sequence of the in the sequence of the infallible ones, after Imam Hasan (AS), the Imamate passed on to his brother, Imam HusainA s and not to his own descendants. This very principle was followed in respect of Imam Musa Kazim (AS) as well. Imamate The demise of Imam Jafar Sadiq (AS) took place in the year 148 A.H. From then onwards the responsibilities relating Imamate devolved upon Hazrat Imam Musa Kazim (AS). Mansoor Diwaniqi was the then ruler of the Abbaside regime. It was the same tyrant at whose hands innumerable Sadaat had been made the target of persecution. They were put to sword, immured alive in walls or imprisoned. All sorts of conspiracies were hatched against Imam Jafar Sadiq (AS) himself. He was made to that Mansoor that caused the demise of the Imam (AS). In such circumstances he had genuine apprehension in respect of his successor that the government would not allow him to survive. Therefore, at the fag end of his life, with a view to putting a moral obligation on the shoulders of the government, Imam Jafar Sadiq (AS) appointed a committee of five persons for the management of his property and looking after his household affairs. Amongst the members of the committee the foremost person was the ruling caliph Mansoor himself, the others being the governor of Madinah, Muhammad bin Sulaiman, Abdullah Aftah, the elder brother of Imam Musa Kazim (AS), Imam Kazim (AS) himself and his esteemed mother, Hameeda Khatoon. The apprehension of ImamA s was absolutely correct and the precautionary measure that he had taken proved to be very successful. When the news of his demise was conveyed to Manor he made pretence of sorrow by way of political expediency and three times pronounced the words, “Inna lillah-i-wa inna ilaih-i-rajiun” (we are for Allah and shall ultimately return unto Him) and said, “Who is there now to be the like of Jafar (AS)”! Then he wrote to the governor of Madinah that if Jafar Sadiq (AS) had appointed any body as his legatee, his head should be severed immediately. The governor of Madinah wrote back in reply that he had appointed five legatees the foremost of whom was the caliph himself. On receiving this reply Mansoor kept silent for a while and then after thinking over the matter said: “Then in that case these people cannot be killed.” Thereafter, Mansoor survived for ten years but did not interfere in the affairs of Imam Musa Kazim (AS), who remained busy in discharging his religious obligations pertaining to Imamate peacefully and quietly. Another reason for Mansoor's building the city of Baghdad , which he completed onlv a building the city of Baghdad , which he completed only a year prior to his death. Apparently he could not find time to think about causing any harm to the Imam (AS). Period of Ordeal When Mansoor left this world in the end of 158 A.H. his son, Mehdi succeeded him. In the beginning he did nothing disrespectful towards Imam Musa Kazim (AS). But after a few years the age-old hostility towards Bani Fatima began to show itself. In 164 A.H. when he visited Hijaz, ostensibly for performing Haj, he took ImamAS with him on his return journey to Baghdad and imprisoned him. The Imam (AS) remained in captivity for a year whereafter Mehdi realized his mistake and allowed him to return to Madinah. After Mehdi his brother Hadi succeeded him in 169 A.H., and ruled only for a year and a month. Then came the turn of Haroon-al-Rasheed during whose regime the Imam (AS)could never breathe in peace. Virtues and Manners Hazrat Imam Musa Kazim (AS) was from amongst that line of pious personalities whom God had created as a model of perfection for the entire human race. During their lifetime each one of them was the finest exemplar of the sublimest kind of manners and virtues. However, it is no doubt a fact that in some of those individuals certain particular attributes are so predominant in the character of the seventh Imam that he came to be known by the epithet Kazim which means ‘one who restrains anger'. No body ever found him talking harshly and sternly with any body. He was seen smiling even in the most unpleasant situations. He underwent great hardship at the hands of a government official of Madinah who even used to say improper things in respect of Ameerul-Momineen Hazrat All ibne Abi Talib (AS) but the Imam (AS) always dissuaded his companions from retaliating. When his companions complained persistently about his insolence the Imam (AS) said that he would himself take the remedial measures. After thus assuaging the feelings of his companions the Imam (AS) himself went to see the person concerned on his farm and so obliged him by his amiable and benevolent dealings that the man felt sorry for his audacious behaviour and changed his conduct altogether. Then explaining the whole position to his companions the Imam (AS) asked them if the line of action adopted by him was better or the one they wanted to follow. All of them agreed that the way he dealt with him was much better than what they had in their mind. Thus, he demonstrated practically the dictum of his great grandfather, Hazrat Ameerul-Momineen, that is preserved in the pages of Nahjul Balaghah; namely, that one should conquer his enemy through kindness, because of the two kinds of victories, this one is much more pleasant than the customary one (i.e. make a correct make a correct assessment of the moral calibre of the opposite party. That is why Hazrat Ali (AS) has simultaneously warned: ‘Beware, that this non-violent line of action should not be adopted in respect of unworthy persons as it will only increase their aggressiveness.” Surely to identify the appropriate occasions for adopting non-violent methnHc in ronfnrmitv with the above criterion, a mature vision as possessed by the Imam is required. But, the question of identifying such an occasion would arise only when the opponent has acted in a manner that would justify harsh retaliatory steps. As long as no such thing was done, these noble souls preferred to continue to be indulgent towards their enemy so that he, even after strenuous efforts, may find no excuse for any aggressive action towards them. This is just what Ameerulbenevolent benevolent towards him till the last moment. In the same way Imam Musa Kazim (AS) went on helping Muhammad bin Ismail who, later on was instrumental in ending his life. Even the expenses of Muhammad's journey from Madinah to Baghdad , that amounted to four hundred fifty dinars and fifteen hundred dirhams, were provided by the Imam (AS) himself despite the fact that the purpose of that journey was to complain to the Abbaside caliph against him. His times were so unfavourable that neither he could hold scholarly gatherings like Imam Jafar faith through any other means. It was only his quiet and unobtrusive life style that could initiate the world into the teachings of the progeny of Muhammad. Hven in the gatherings of his own supporters he used to observe complete silence. He would open his lips only when a question was specifically put to him about any particular matter. As a rule he never initiated any conversation. In spite of this his friends and foes alike acknowledged his scholastic greatness and the loftiness of his lifestyle was also universally admitted. On account of his excessive worship of God and nightlong vigils he was known as Abd-e-Saleh (God's virtuous servant). His generosity and philanthropy were widely known. He used to help secretly the indigent people of Madinah. A\fter supplications following the morning prayers and when the sun would have risen high in the sky he would lay down his forehead in prostration before God raising it only after midday . Tears would start flnwina from his eves as well as from the eves tears would start flowing from his eyes as well as from the eyes of the deeply touched people sitting by his side. Caliphate of Haroon Al-Rasheed and opposition to Imam Musa Kazim (AS) Haroon assumed the charge of Caliphate after Hadi in A.H. He had before him the age-old traditions of the Abbaside hostility towards Bani Fatima. The attitude of his father, Mansoor, against Imam Jafar Sadiq (AS) was well known to him. His designs regarding the elimination of the successor of Imam Jafar Sadiq (AS) must also have come to his knowledge. It was the moral pressure of the sagacious will of Imam Jafar SadiqAS that had tied the hands of Mansoor. Moreover, his preoccupation with the building of the city of Baghdad also did not allow him to turn his attention towards this matter. Now, none of these constraints were there to obstruct Haroon from achieving that goal. After ascending the throne the foremost thought to enter his mind regarding the strengthening of his position must have been to destroy the spiritual centre that was established in the Mohalla of Bani Hashim in Madinah. But, on the one hand, there was the cautious and peaceful life style of Imam Musa Makvs and, on the other, the internal difficulties besetting the regime that prevented Haroon for nine years from openly taking any aggressive step against the Imam (AS). During this period occurred the case of Yahya, son of Abdullah bin Hasan. In spite of having been assured of safety, all promises and pledges were broken. He was at first imprisoned and then brutally murdered. Imam Musa Kazim (AS)had not the slightest connection with the affairs of Yahya and, as the evidence reveals, had actually tried to dissuade Yahya from opposing the government of the day. Yet, from the feeling of hostility against the progeny of Fatima (SA) that was stirred up by the case of Yahya bin Abdullah, Imam Musa Kazim (AS) could not remain immune. At the same time, Yahya bin Khalid Barmaki, who held the office of the Prime Minister, was nurturing a feeling of enmity towards Jafar bin Muhammad Ashath, the private tutor of Ameen, son of Haroon Rasheed. He accused Jafar of being the follower of Imam Musa Kazim (AS) whom he wanted to see in power. Directly his objective was to alienate Haroon from Jafar but indirectly it was related to Imam Musa Kazim (AS) as well. Accordingly, Haroon began to harbour the desire to harm the Imam (AS). In the meantime it so happened that Haroon went to Makkah with the intention of performing Haj. Incidentally Imam Musa Kazim (AS) had also come to Makkah the same very year for the same purpose. Haroon himself witnessed the august status of Imam Musa Kazim (AS) and the esteem in which Muslims held him in general and their inclination towards him. This kindled the fire of jealousv within him whirh was further escalated and incensed by the hostile stance of Mammun on Ismail towards the Imam (AS). The fact is that Ismail was the eldest son of Imam Jafar Sadiq (AS). Therefore, during his lifetime the people in general were under the impression that he would finally succeed Imam Jafar Sadiq (AS). But he died during the lifetime of the Imam (AS) and thus the general opinion proved to be wrong. Even then some simple-minded persons persisted in their belief that the right of succession was confined to Ismail and his progeny. They did not therefore recognise Imam Musa Kazim (AS) as their Imam Jafar Sadiq (AS). But he died during the lifetime of the Imam (AS) and thus the general opinion proved to be wrong. Even then some simple-minded persons persisted in their belief that the right of succession was confined to Ismail and his progeny. They did not therefore recognise Imam Musa Kazim (AS) as their Imam. In this way the Ismailia sect came into existence that is still to be found in the world although their number is small. Muhammad was the son of the same Ismail and, therefore, he harboured a feeling of animosity towards Imam Musa Kazim (AS) from the outset. But the number of his followers was very limited and none of them held a prominent position in the society. Therefore, outwardly he used to pay visits to Imam Musa Kazim (AS) and maintained a semblance of relationship with him. Haroon Rasheed, pondering over the means for initiating action against the Imam (AS) sought the advice of Yahya Barmaki regarding his wish to have some one from amongst the progeny of Abu Talib (AS) to find out the full facts about (Imam) Musa bin Jafar (AS). Yahya, who himself did not lag behind Haroon in harbourmh ill-will against the progeny of Fatima (SA), suggested the name of Muhammad bin Ismail, indicating that the correct positon in this regard could be ascertained from him. A letter addressed to Muhammad bin Ismail was, accordin then and there. As soon as the imperial comftmnication was received by Muhammad bin Ismail he immediately made up his mind to proceed to Baghdad , considering it as the most opportune means of achieving wordly success. But he was penurious at the moment and did not possess the required financial resources for undertaking the journey. Ultimately, he had perforce to approach the very threshold where, in respect of showing f j benevolence and generosity, no discrimination was ever made I between the friends and the foes. He went to Imam Musa Kazim (AS) and told him his intention of visiting Baghdad . Imam (AS) was fully aware of the actual puipose of that journey. However, for argument's sake he asked ed him about the reason for that journey. Mentioning his indigent condition, he said that he was badly in debt and that he was hopeful of finding some means of livelihood in Baghdad and also of being able to clear his debts. The Imam (AS) told him that there was no need for him to go to Baghdad and promised to pay up all his debts and also to provide for the needs of his life to all possible extent. Alas! Muhammad did not even then change his intention to tr» tli farewell to the ImamAS and requested him to give him some advice about that place. There was no response from the Imam (AS). When he persisted in his recmes the Imam (AS) said: “Just take care not to get involved in mv blood-shed and be the cause of the orphanhood of my children.” Muhammad protested saying that what he had said to him was not relevant and requested him to advise him about something else. But the ImamAS refused to say anything else. When he was about to leave, the Imam (AS) handed over to him four hundred and fifty dinars and one thousand five hundred dirhams for the expenses of the journey. The result was exactly as foreseen by the | Imam (AS). Muhammad bin Ismail reached Baghdad and stayed as the guest of ?rime Minister Yahya bin Jafar Barmaki. Thereafter, he attended the court of Haroon al-Rasheeed in the I company of Yahya. As a matter of expediency he was received with great resnect and honour. During their conversation Haroon enquired about the state of affairs in Madinah. He described the conditions in Madinah taking recourse to extreme monarchs rulinp monarchs ruling the same kingdom at the same time. On being asked to elaborate, he said that Musa Kazim (AS) had established his sway in Madinah just as Haroon was ruling in Baghdad and that tributes were pouring in from all parts of the country into Madinah. He added that Imam Musa Kazim (AS) was challenging his authority. It was precisely for making such assertions that Muhammad had been chosen by Yahya Barmaki. His words made the anger and fury of Haroon soar up to the extreme point. He gave ten thousand dinars to Muhammad and bid him adieu. God willed it so that he did not get even a day's time to benefit from that money. The same night a pain developed in his throat and in the morning he was dead. When Haroon got this news he got back the sacks of dinars. But the statement of Muhammad had left such a strong mark on his mind that he made a firm { determination to obliterate the very name of Imam Musa KazimAS from the face of the earth. In the year 179 A.H. Haroon again left for Makkah and from there he went to Madinah. After one or two days' sojourn \\ there he sent some people to arrest Imam Musa Kazim (AS). When these people reached the house of Imam (AS), they came to know that he was at the shrine of the Prophet (SAW). They did not care _J even for the honour and sanctity of the Prophet's shrine. The Imam (AS) was engrossed in prayers by the side of the Prophet's grave. The heartless enemies arrested him in that very state and took him to Haroon. The insensibility of the inhabitants of was an example thereof. The Prophet's progeny was being carried away from the Prophet's shrine as a captive but not a single voice of protest was raised by the so-called followers of Islam. This incident took place on the 20 Shawwal in 179 A.H. In order to forestall all the possibilities of people trying to force the release of Imam Musa Kazim (AS) Haroon got two litters mounted on two camels. One of them, that was occupied by Imam Musa Kazim (AS) , was despatched to Basra surrounded by a large body of soldiers. The other one. That was unoccupied, was sent ‘to Baghdad with an equally strong contingent of army. Evidently, the objective was'to create confusion “as to the real place of stay and incarceration of the Imam-vs. It was a matter of intense sorrow that the family members and children of the Imam (AS) could not even see him when he was being taken away. The news of the arrest of the Imam (AS) by the government of the day reached the family all of a sudden. This created k great commotion amongst the ladies and the children. Obviously the Imam (AS) too must have been greatly distressed by this evjjnt. But his patience and forbearance overcame every difficjiy that confronted him. Numerous circuitous routes were taken by the party that was taking the Imam (AS)- to Basra . This is evident from the fact that it took full one month and seventeen days for the party to arrive at Basra on 7 th of Zilhij. The Imam (AS)remained in captivity in Basra for full one year. Haroon's cousin, Isa bin 4 Jafar, was the governor there. Initially the objective before him was only to carry out the royal direction. Later on he began to apply his own mind to the question regarding the motive behind the incarceration of the ImamA-s-. In this connection he now started inquiring into the facts about the Imam (AS), his life style, morals and other qualities. The more he studied the life pattern of the Imam (AS), the more he was impressed by the sublimity of his morals and decency of his conduct. He informed Haroon also about his impressions regarding the Imam (AS). This had a rerverse effect on Haroon. He got distrustful of Isa and hence he got the Imam (AS) moved to Baghdad where he was placed in the custody of Fazl ibne Rabia. Sensing some Shiite leanings in Fazl, Haroon transferred the Imam (AS) to the charge of Yahya Barmaki. It appears that the attractive nature of the Imam's manners and virtues influenced every one who came in contact with him. For this reason, the tyrannical ruler used to feel the necessity of changing his guards so frequently. Demise Lastly the Imam (AS) was placed under the custody of Sindi bin Shahik. This man was very cruel and hardhearted. It was during his captivity under him that Imam (AS) was administered poisoned grapes. He died on 25 of Rajab 183 A.H. at the age of 55 years. After the demise his body was not accorded any honour. Instead, it was carried towards the burial ground in the most lamentable manner. Gradually the people became aware of the reality and some of them took hold of the bier of the Imam (AS) and carried the body with all honour and respect to a place outside Baghdad , now known as Kazmain, for burial. Sumber:http://www.husainiyouths.com/notes/Imam_KazimAdded by SAYED MUSBA ALAM on October 22, 2008 at 5:10pm 8.Imam Reza Sumber:http://www.husainiyouths.com/notes/Imam_RezaAdded by SAYED MUSBA ALAM on October 22, 2008 at 5:12pm Imam Ali Reza (AS)- Life History By Maulana Ali Naqi Naqvi Name andLineage His name was Ali, appellative Riza and kunniyat Abul Hasan. Imam Musa Kazim (AS) was his father and, therefore, his full name was Imam Abul Hasan All bin Musa Al-Riza (AS). His mother was known by her kunniyat, Ummul Baneen and appellative Tahira. She was a pious lady very much devoted to the worship of God. Birth He was born in Madinah on 11 th of Dhil Qadah 148 A.H. The demise of his esteemed grandfather Imam Jafar Sadiq (AS) had taken place about a month earlier on 15 th of Shawwal. The arrival of this pious baby soon after that great calamity must have given some solace to the entire household. Rearing and Upbringing He was reared and brought up under the benign shadow of his esteemed father Hazrat Imam Musa Kazim (AS). Successive stages of childhood and youth passed in this very pious environment and thus he completed thirty-five years of his age. Although the last few years of this period were those when Imam Musa Kazim (AS) was undergoing the hardships of captivity and persecution in Iraq , yet prior to this Imam Riza (AS) had the privilege of passing twenty-eight or twenty-nine years of his life in the company of his father. Succession Imam Musa Kazim (AS) was aware that the government of the day will not allow him to breathe freely and that during the later part of his life when he would be about to leave the world, such conditions might come to prevail that would not even let the devotees of Able Bait see him and find out from him the Identity of their miure gume. Me, therefore, had deemed it necessary to acquaint the followers of Ahle Bait of their would-be after him during that very period of respite when he was still in Madinah. With this end in view he had called an assembly ot seventeen distinguished personalities from amongst the progeny of Alivs and Fatima (AS) and made a formal announcement of the name of his son Hazrat All Riza (AS) as his vicegerent and successor. He also got a will executed in writing on which sixty notable personalities of Madinah affixed their signatures as witnesses. Such arrangements do not seem to have been made in respect of other Imams simply because they were not confronted with such conditions in the last moments of their lives. Tenure of Imamate Hazrat Imam Ali Riza (AS) was thirty five years of age when his esteeemed father Hazrat Imam Musa KazimAS left this world and the responsibilities pertaining to Imamate devolved upon him. This was the time when Haroon Rasheed was reigning as caliph in Baghdad and the conditions were extremely unfavourable for the progeny of FatimaAS. It was in such a hostile environment that the Imam (AS) began discharging silently his obligations towards the genuine Islamic Shariat. Scholastic Perfection Amongst the pious progeny of Muhammad (SAW) every single individual was blessed by God with the highest degree ot knowledge which friends and foes alike had perforce to favoured some with lesser and others with greater degree of opportunity to disseminate the bounties of knowledge. Amongst these pious personages it was Imam Riza (AS) who got the utmost opportunity in this respect after Imam Jafar SadiqAS. Even prior to his formal assumption of the Imamate, his father Hazrat Imam Musa Kazim (AS) used to advise all his sons and members of the household to seek his guidance saying: “Ali Riza (AS)is the most knowledgeable person amongst the present progeny of Muhammad (SAW). Get all your problems relating to religious maters solved by him and commit to memory whatever he says. After the demise of Hazrat Imam Musa Kazim (AS), while Imam All Riza (AS) was in Madinah and used to sit at the shrine of the Prophet (SAW), Islamic scolars came to him for the solution of their difficult problems pertaining to the faith. Muhammad bin Isa Yaqtini says that when he collected together the written replies given by Imam Riza (AS) to questions put to him in writing. Their total went upto eighteen thousand. Vicissitudes of Life After the death of Hazrat Imam Musa Kazim (AS) Maroon's tenure of caliphate lasted for ten years. Surely, he could hardly bear the existence of Imam Ali Riza (AS) in this world just as he did not tolerate that of his esteemed father. But no aggressive steps were taken openly against Imam Riza (AS). It could be either because the government had been publicly discredited result of the continued torture and persecution of Imam Musa Kazim (AS) for a long duration that culminated in his death while still in captivity or because of the realization by the tyrant himself of his own cruel conduct that led his own conscience to reprimand him. Whatever might have been the reasons the fact is that no open action was taken against the Imam. It is even reported that with a view to strengthening his position and influence Yahya bin Khalid Barmaki once said to Haroon that after his lather, All ibne Musa (AS) was also laying claim to Imamate like his father. To this Haroon replied: “Was there left anything wanting in the treatment that we meted out to his father that you now want me to exterminate the entire lineage?” Even then in view of the intense antipathy that Haroon had been showing towards the descendants of the Prophet (SAW) and the treatment that he had hitherto meted out to the Sadaat in general, the government functionaries and others who wanted to keep the ruler pleased at all cost, could not be expected to have an amicable disposition towards the Ahle Bait. Moreover, neither the people could visit the Imam (AS) freely for seeking knowledge nor he himself had the opportunity to freely propagate the genuine Islamic tenets. The last days of Haroon passed most unpleasantly due to the internecine wrangling between his two sons, Ameen and Mamun. Ameen was from his first wife who belonged to the royal family, being the grand-daughter of Mansoor Diwaniqi. Therefore, he enjoyed the favour of all the nobles of Arab descent. Mamim was born of a Persian maid slave and hence the Persian section of the court entertained affection for him. The mutual tug of war between the two was a continuous source of mental agony for Haroon. Thinking that the division of the territory between the two sons would finally settle the dispute, he partitioned the country in such a manner that the capital of and Yemen and Yemen were allotted to Muhammad Ameen and the Eastern regions of., Iran , Khurasan and Turkestan etc. were assigned to Mamun. But this settlement could have worked only if both the parties had any inclination to follow the maxim ‘live and let live'. But if the lust for power could lead the Bani Abbas to commit all sorts of atrocities and oppression on Bani Fatima, there was no reason as to why the two warring brothers of the same clan, Bani Abbas, should not gear themselves for aggressive action against each other. A clash between any two forces is inevitable when none of them possesses that spirit of compassion, selflessness and concern for the welfare of the people in general that Bani Fatima always had before them as their main objective and for which they used to forsake even their rightful claims. The result was that soon after the death of Haroon fierce fighting broke out between the two brothers. Ultimately after four years of continuous struggle and carnage success embraced Mamun and Ameen was put to death in Muharram 198 A.H. Thus Mamun finally established his sway over the entire Abbaside Kingdom. As Heir Apparent Ultimately, after Ameen was killed, the Islamic domain in a way did come under the control of Mamun. It has already beefl stated that from the mother's side Ameen was of Arab descent alienated the Arabs of Iraq, the Arab nobles in general, from Mamun. There was anger and resentment in their hearts against him. At the same time, Mamun was also apprehensive of a sizable section of Bani Abbas that was favouring Ameen. Besides, there was also another class of people which in its heart of hearts telt disgusted with the Abbaside regime; although it was not in a position to do any harm to it. These were the supporters of the progeny of Fatima (AS), a large number of whom had conrromed Bani Abbas from time to time and some of whom were massacred, some exiled from their hearths and homes and some confined to prison. It was by recalling to their memory the atrocities perpetrated by the Umayyads on Imam HusainAS and others from the progeny of Fatima (AS) that Abu Muslim Khurasani had incited the people of Iran against them. It was but natural that a feeling of compassion should have been generated in Iran towards this household. However, the Abbasides exploited this feeling to their advantage. This must have opened the eyes of the Iranians to some extent. They must have felt defrauded by the fact that against all that was said to them, the power had been grabbed by other people. It is quite possible that these reports regarding the leanings of the Iranians might have also reached the ears of Mamun. After the assassination of Ameen he could no longer repose his trust in the Arabs and, more particularly, in the tribe of Band Abbas. Thus every moment he apprehended an uprising among them against him. He, therefore, thought it politically expedient to win the favour of the Iranians against the Arabs and that of Bani Fatima against Bani Abbas. If the intention behind one's conduct appears to be based on political expediency, it is not deemed as sincere and therefore, has no positive impact on the people in general. It was thus considered necessary by Mamun to adopt a religious posture and publicly propagate his Shiite leanings and his love for the Ahle Bait and also to demonstrate to the world that he genuinely intended to follow the maxim: “Restore to one what rightfully belongs to one”, and entrust the Caliphate to the progeny of the Prophet (SAW) As recorded by Sheikh Saduq, Mamun gave wide publicity to the story relating to the pledge which he had allegedly made to the Almighty while facing Ameen and was in a very critical situation. Just then there was an uprising against him in Seestan and Kirman as well and a deep unrest was also prevailing in Khurasan. According to him his financial condition too was in a bad shape. Moreover, he was not sure if he could trust his army. In this most difficult and trying situation he had made a supplication to God with a solemn pledge that if all these troubles came to an end and he got hold of the caliphate, he would restore it to its rightful claimant i.e., to the person most deserving from amongst the progeny of Fatima (AS). Immediately after he had made this pledge, all his affairs got smoothly sorted out and, eventually, he attained success against his enemies. Surely, this event was widely publicised by Mamun to create an impression that whatever he did was based on sincerity of purpose and good intentions. Although even the most virulent and open enemies of Ahle Bait were fully aware of their real worth and their virtues and superiority but only knowing this much does not mean Shiism. It also involves love and obedience. It is evident from the actions of Mamun that, in spite of all his propaganda about his claim regarding Shiism and his love for Ahle Bait he did not have the least intention to obey according to his heir heir apparent the Imam (AS) was denied the right to have any say; he was forced to accept the assignment. It is clear from this that his appointment as the heir apparent was an act of despotic aggression against the Imam (AS) under the deceptive guise of Shiism. The acceptance of heirship by the Imam (AS) was in no way different from the imprisonment of Imam Musa Kazim (AS) at the behest of Haroon. That is why when Imam Riza (AS) was leaving Madinah for Khurasan, his grief, pain and distraction knew no bounds. At the time of bidding adieu to the Prophet's shrine his state of mind was similar to that of Hazrat Imam Husain (AS), when he was leaving Madinah. Eye witnesses saw him going inside the shrine in an agitated state, moaning and sighing and complaining against the Ummah, and then coming out with the intention of going to his house. But then again, forced by his restless heart, he would enter the shrine and embrace the Prophet's grave. This happened several times. Mahawal, a narrator, says that the Imam (AS) told him that he was being forcibly banished from his forefather's shrine and that he would never come back to that place again. The lmam (AS) departed from Madinah for Khurasan in the year 200 A.H. He left his family and other dependants in Madinah itself. At that time, Imam Muhammad TaqiAS was just five years old. He also remained in Madinah. When the Imam (AS) arrived at Marwa, the then capital of the government, Mamun, after showing respect and honour to him for a few days, proposed to him to accept the caliphate. The ImamAS declined to accept it just as Ameerul Momineen Ali (AS) had done when the office of the caliphate was offered to him in the fourth round (after the demise of the third Caliph). As a matter of fact Mamun had no intention of giving up the caliphate, otherwise he should have persisited in pressurising the Imam (AS) to accept it. But he did nothing like that. After the Imam AS had refused the office of caliphate, Mamun next placed before him the offer to be the heir apparent. Imam AS knew what was going to happen to it. Moreover, to accept willingly any office ottered by a despotic regime was against the tenets of his faith. The Imam (AS), therefore, declined this offer also. But Mamun's insistence reached the stage of coercion and he plainly told him that his non-acceptance of the office shall cost him his life. Danger to life can be acceptable only when preservation of the interests of the faith depends on the giving away of one's life. Otherwise protection of life is the basic tenet of the Islamic Shariat. Hence the Imam (AS) said: “In that case I accept the offer under compulsion but on the condition that I will have nothing to do with the affairs of the state. Of course, if my opinion is sought in a particular case, I shall be always ready to give my advice.” After this the Imam'sAS heirship amounted to nothing more than a gimmick of the government of the day. It is possible that this might have helped achieve certain amount of success in respect of some political objective for some space of time. But the position of the Imam (AS) with regard to the discharge of his responsibilities was similar to the one adopted by his forefather Hazrat Ali (AS) in respect of the people in power in his time. Just as mere tendering of advice now and then by him did not put the seal of validity on those regimes, similarly the acceptance of heirship by Imam Riza (AS) ,in the way it was done, in no way validated the rule of Mamun. It was nothing more than the satisfaction of the pertinacity of a despot. The Imam (AS), as he had determined, kept himself strictly aloof from the activities and the administrative steps of the tyrannical regime. Still, the Bani Abbas were not at all agreeable to this p decision of Mamun. They tried to disrupt the process but Mamun explicitly challenged them to name anyone better than Ali Riza AS . There was no answer to this. In this connection I several momentous sessions of disputations were also held but m obviously there was no one who could establish his scholastic supremacy over the Imam AS. The decision of Mamun was inflexible and he was not prepared to deviate from his stand. Nor there was anyone who could convince him through reasoning to change his mind. On the first of Ramazan 201 A.H. the ceremony of the installation of the Imam (AS) as heir apparent was held. The event was celebrated with great pomp and show, grandeur and glory. First of all Mamun beckoned his son Abbas who took the oath of allegiance. Others followed him. Gold and silver coins were thrown over the head of the Imam (AS) as a mark of offering and awards were given to all the nobles and employees of the State. Mamun issued the order that the coins be minted in the name of the Imam (AS). Accordingly, his name was engraved on Dinars and Dirhams, and these coins were put in circulation throughout the realm. His name was included in the orations of the Friday prayers . Moral and Attributes “The lady is virtuous for want of a veil” is a well known saying and it is applicable to those wordly-minded- people who euphemistically call their life of constraint and helplessness as one of contentment and renunciation. But to live like a destitute when endowed with power and wealth and resources is the prerogative of God's chosen ones only. The noble personalities from amongst the infallible progeny of the Prophet (SAW) who did not ostensibly enjoy a status of authority, (and most of them belonged to that category), used to put on decent clothes and lived in a dignified manner. This was because if they had lived I like indigent people their adversaries would have attributed it to their helplessness and, also, would have invited taunts and ” insults. That would have hurt the honour that goes with righteousness. But such of those noble souls who by chance found themselves, apparently, in the seats of power, the manifestation of their simple mode of living and their selfdenial increased proportionately so that their life may be a source of consolation for the poor Muslims and serve as a model. It was just in accordance with the life pattern of Ameerul Momineen Hazrat Ali (AS). As he was acknowledged as the ruler of the Islamic domain, both his clothing and his diet were the simplest like those of an anchorite. A parallel of his life style cannot be found even among the other infallible personalities of his own line. This was exactly the case with Hazrat All Riza (AS). He was appointed heir apparent of that great Muslim empire whose vastness had obliterated the memory of the grandeur of the Roman and Persian empires. There, whenever a cloud passed by, the caliph would loudly address it saying it could go and rain wherever it chose to; in any case the tax proceeds of the harvest of that place would ultimately come to his cofers. The ascension of Hazrat All Riza (AS) to the office of the heir apparent of the regime provides an example of how religious men conduct themselves when they gain worldly power. Tn this case, realizing his religious obligations, it was necessary for the Imam (AS) to demonstrate much more prominently his innate qualities of renunciation and self-denial in proportion to the imperatives of his august position and grandeur of status. Accordingly, the history repeated itself and the world witnessed again the life style of Ali Murtaza (AS) in the person of Ali Riza (AS) He disapproved of having expensive carpets laid out in his house. Instead, the floor was covered with coarse rugs in the winter and ordinary mats in summer. He used to have his food along with his doorkeeper, the groom and the slaves. One day a man from Balkh , accustomed to the imperial etiquette and manners, said: “Sire, what is the harm if food is served to these people separately?” The Imam (AS) replied: “Allah is the creator of everyone. Eve is the mother of everyone and Adam, the father. Every body will get recompense or punishment in accordance with his deeds. Why then should there be discrimination amongst them in this world?' The ImamAS had become a component of that regime of the, Abbasides who on the basis of a single source of relationship with the Prophet (SAW) had laid claim to rule over the creations of God without looking into their own character to find out what actually they were and how they should conduct themselves. Abbasides did not lag behind the Umayyads either in their tyranny and atrocious behaviour or in their vicious and immoral mode of living. In fact, in some respects they had even surpassed them. Still, they were proud of their relationship with the Prophet (SAW). After entering into this circle the emphasis that the Imam (AS) laid was on the insignificance of the relationship in comparison to the deeds. This was apparently a demonstration of modesty and civility by an individual which in itself is a noble attribute. But far beyond that it was in fact a proclamation of the true Islamic tenets against almost a century old Abbaside mentality. It assumed greater significance as it was being made by a very important member of the state. Accordingly, we find various significant examples of the behaviour of Imam Riza Once a man said to the Imam (AS): “By God, no one can surpass you with respect to your ancestry.” The ImamAS renlied: “The eminence attained by my ancestors was also by virtue of their fear of God, their piety and their devotion to God only.” On another occasion a man said to the Imam (AS): “I swear by God that you are the best of His creations.” The Imamvs told him: “Do not affirm so on oath because whosoever has greater fear of God and is much more pious, he is superior to me.' Ibrahim bin Abbas has narrated that the ImamAS used to assert: “I would set free all my slaves, both male and female, if it is otherwise then that only on the basis of my relationship with the Prophet (SAW) I do not consider myself superior to this black slave (at this he pointed out to one of his slaves). Of course, when I perform some noble deed, then I shall be superior to him in the estimation of God.' Short sighted persons might have attributed these things to the Imam's (AS) personal humility, but the despotic ruler of the Abbaside regime would not have been so stupid as not to have felt the floggings that were being inflicted on his dynastic system of autocratic governance by the mute actions and such utterances of Imam All Riza (AS) .In his own conceit he had appointed the Imam (AS) as his heir apparent to serve a temporary soon the realization dawned upon him that if the Imam (AS) continued to live for long that would bring about a revolution in the thinking of the people in general and cause the overthrow of the Abbaside regime. Propagation of Mourning of Husain (AS) Along with the propagation of the tenets of the true faith. Imam Riza (AS) also had the opportunity now to carry forward the mission of condoling the martyrdom of HusainAS, the foundation for which had been laid earlier by Imam Muhammad BaqirAS and Imam Jafar Sadiq (AS). But those were the days when only such people used to visit those ImamsAS who recognised them and had faith in them as their Imams or as religious scholars. Now the position was different. Imam Riza (AS) was not only a spiritual leader but also the heir apparent of the caliphate. Therefore, the circle of the visitors attending his court was now much wider. The place (where the Imam had settled) was Marwa, which is situated almost in the centre of Iran . People thronged in from all sides and the condition of the ImamAS was such that the moment the new moon of Muharram was sighted tears would start flowing from his eyes. Others weree j also induced and stimulated to remember the calamities that befell the progeny of Muhammad (SAW) and manifestly exhibit their grief and sorrow. The Imam (AS) also used to say: “Whosoever attends the Majalis where the events of our lives are narrated, shall not have a dead heart on the day when the hearts of all others shall be dead.' The word Majlis, the technical name for gatherings wherein the tragic account of Imam Husain (AS) is narrated, is derived from the above tradition of Imam Riza (AS). He began holding Majalis himself wherein some time he personally would be the narrator and others would sit in audience. For instance, on a particular occasion when Rayyan bin Shaib attended one of the Majalis, the Imam (AS) himself recounted the sufferings of Imam Husain On the other occasions when poets like Abdullah bin Thabit or Debal Khuzai would be present, the Imam (AS) would order them to recite verses about Imam Husain (AS). Thus one of them would ‘be the narrator and the Imam (AS) himself would be among the audience. The Imam (AS) gave a costlv robe to Dehal at the end of a Majlis. Debal showed reluctance saying that he did not need a costly robe. Instead, he requested for some used garment of the Imam (AS). The Imam (AS) readily agreed and along with the robe he also gave him a used gown of his own. This event in a way laid down two guidelines pertainine to the Majalis..One is the lofty ideal for Zakir (one who addresses the Majlis) that he should not address Majlis for wordly rewards, nor he should, God forbid, settle terms in advance. The other is for the person who arranges the Majlis that he may offer some thing to the Zakir but without anv prior agreement. The presently prevailing system of distribution of shares tabarruk, sweets and other eatables after the Majlis is not at all verifiable from any authentic sources. Demise The unfulfilment of his expectations obliged Mamun to be after the life of the ImamAS. The same secret weapon, which had been used several times in the past against these infallible to the ImamA s as a present were poisoned and because, of th to the Imam (AS) as a present were poisoned and because of them, the Imam (AS) embraced martyrdom on 17 th of Safar 203 A.H. Mamim, outwardly, exhibited much sorrow and grief and got the body of the Imam (AS) buried ceremoniously by the side of his father Haroon Rasheed. The sacred city of Mashhad , where the crowned potentates of the world prostrate themselves in reverence before the shrine of Imam Riza (AS), is also the burial place of the greatest emperor of his time, Haroon Rasheed, but the visitors to the holy shrine do not even know where his grave is. Sumber:http://www.husainiyouths.com/notes/Imam_RezaAdded by SAYED MUSBA ALAM on October 22, 2008 at 5:12pm 9.Imam Taqi Sumber:http://www.husainiyouths.com/notes/Imam_TaqiAdded by SAYED MUSBA ALAM on October 22, 2008 at 5:14pm Imam Mohammed Taqi (AS)- Life History By Maulana Ali Naqi Naqvi Name and Lineage His name was Muhammad, kunniyat Abu Jafar and his well-known appellatives were Taqi and Jawad. Hence he is generally known as Imam Muhammad Taqi (AS). Since prior to him Abu Jafar had also been the kunniyat of Imam Muhammad Baqir (AS), he is called Abu Jafar the second, and also tiazrat Jawad which was his second appellative. His esteemed father is Hazrat Imam Riza (AS) and the name of his revered mother is Janab Sabika or Sakina. Birth He was born in Madinah on 10 th Rajab 195 A.H. At that time Ameen, son of Haroon Rasheed, was on the throne in the capital city of Baghdad . Rearing and Upbringing It is a very heart-rending tact mat at a very early age Hazrat Imam Muhammad Taqi (AS) had to prepare himself to face the hardships and sufferings of life. For a very short time he could pass his days under the loving and instructive shadow of his father. It was in the fifth year of his age when his father, Hazrat Imam Riza (AS) was forced to leave Madinah for Khurasan. After separation from his father at that age Imam Muhammad Taqi did not get the opportunity to meet him again in his lifetime. It that Trrmm Taqi (AS) that Imam Riza (AS) left this world. The world must have been under the impression that there were now no means left for. Imam Muhammad TaqiAS whereby to gain access to the heights of knowledge and accomplishments and,thereibre, the seat or learning of Imam Jafar Sadiq (AS) would remain unoccupied from now onwards. But the amazement of the neoole knew no bounds when after some time they witnessed this young child taking his seat by the side of Mamun and engaging himself imj disputations with eminent scholars on jurisprudence, traditions, exegesis and reasoning and compelling them to accept his viewpoint. Their astonishment was not to end till they were prepared to admit that against physical means there was also a divine system to impart knowledge and training. Without such a realization the puzzle could not and cannot be solved. First Journey to Iraq When Mamun appointed Imam Riza (AS) as his heir apparent j the imperatives of his diplomacy demanded that leaving aside Bani Abbas he should level up his relations with Bani Fatima in order to gain the favour of the followers of the Ahle Bait. He felt that, beside the demonstrations of his sincerity and solidarity with them, it was necessary that the old bonds that already existed between them by virtue of their belonging to the same Hashimite clan should be revived and the foundations of a new relationship should be laid. Therefore in the same ceremonial function in which Imam Riza (AS) was made his heir apparent, Mamun also solemnized the marriage of his sister Umme Habiba with Imam Riza (AS) and announced the engagement of his daughter, Ummul Fazl, with Imam Muhammad Taqi (AS). Most probably he was under the impression that he would thereby be able to bring Imam Riza (AS) completely to his side. But when he realized that the Imam (AS) would not at any cost be prepared to relinquish the obligations that devolved upon him in his capacity as the successor of the Prophet (SAW) and now, being a pillar of the Abbasside State, his continued adherence to those principles was much more dangerous than when he was living a life of seclusion in the locality of Bam Hashim in Madinah he, with a view to safeguarding the interests of his rule, found it necessary to end the life of Imam Riza (AS) through poisoning. In so far as the constraints behind the appointment of Imam Riza (AS) as the heir apparent were concerned i.e., to keep the Iranians and the Shiite community under his control, they were still there. Therefore, on the one hand he exhibited extraordinary sorrow and grief on the demise of Imam RizaAS to show that he had nothing to do with the unjust killing of the Imam (AS) and, on the other hand, he deemed engagement of his daughter with Imam Muhammad Taqi (AS) With this end in view, he called Imam Muhammad Taqi (AS) from Madinah to Iraq as after the demise of Imam Riza (AS) he himself had shifted from Khurasan to his old dynastic capital, that is, Baghdad. He was determined to get Ummul Fazl married to Imam Muhammad Taqi (AS) without any delay. Disputation with Religious Scholars The very act of Mamun's nomination of Imam Riza (AS) as his heir apparent was intolerable to the Bani Abbas. With the demise of Imam Riza (AS) they heaved a sigh of relief. They even prevailed upon Mamun to notify the appointment of his brother, Motaman, as heir apparent to the throne. He was later acknowledged as the caliph and became known as Motasim Billah. Besides, during the tenure of Imam Riza's (AS) heir-ship the special mark of Bani Abbas, the black attire, was replaced by the green which was gaining general currency all around. This practice was abrogated and the wearing of black clothes was made compulsory so that the old traditions of Bani Abbas could be preserved. All this had convinced the Abbasides that they had now got complete hold over Mamun.But now they had now got complete hold over Mamun. But now Mamun's intention to make Imam Muhammad Taqi (AS) his sonin-law again became a cause of worry for them. They were so upset that that they could not restrain their feelings and in the form of a deputation they waited on Mamun and gave vent to their sentiments. They told him plainly that his very manner 01 dealing with Imam Riza (AS) was not relished by them. However, at least with respect to his age, his attributes and accomplishments, he could be considered as worthy of honour and esteem. But Muhammad, his son was only a child of quite a tender age. To give preference to a mere child over great scholars and respectable personalities and to pay him so much respect did not at all behove the caliph. They further asked what benefit had they gained from the marriage of Umme Habiba with Imam Riza (AS) that Ummul Fazl was now being given in wedlock to Imam Muhammad Taqi (AS)? The reply of Mamun to their protests was: “No doubt Muhammad is of tender age, but I have fully assessed his capabilities and have found that he is the perfect successor of his father with respect to his attributes and accomplishments. These august scholars of the Islamic world whom you are referring to cannot compete with him in the field of knowledge and learning. You can test his capabilities if you like but then onlv perfectly only perfectly reasonable but was in fact a sort of a challenge that obliged the deputationists to agree to a competition. Amongst the Abbaside rulers Mamun occupied a special statu and the historians have recorded that he was himself reckoned amongst great jurists. For that reason, his own judgement in this respect did not carry any lesser weight. But they were not satisfied with that and selected the greatest scholar of Baghdad Yahya bin Aktham, to argue with Imam Muhammad Taqi For holding this disputation Mamun arranged a granc function and gave wide publicity to it. Every body was eager tc witness this seemingly strange and unequal competition in which there was an eight-year-old child on one side and, on the other, a veteran and renowned chief justice of the regime. The result was that a mammoth gathering turned up to witness the spectacle. Historians have stated that besides the nobles of the court and other prestigious personalities, nine hundred chairs were reserved only for the outstanding scholars and men o learning. There is nothing surprising in this because this was th time when the Abbaside regime was in the prime of its glory and, and more particularly, with respect to the advancement of knowledge and learning, it was its golden era. Baghdad was the capital where specialists in various branches of knowledge and art, drawn from all parts of the world, had gatherred. Keeping this in view this number does not seem to be based on any exaggeration. Mamun got a cushion placed by his side for Imam Muhammad Taqi (AS) The seat of Yahya bin Aktham was opposite to that of the ImamAS. There was pin-drop silence. The entire gathering was all eyes and ears keenly waiting for the discussion to begin. The silence was broken when Yahya asked Mamun: “Your majesty, may I put a query to Abu Jafar regarding an issue?” Mamun told him to seek permission from the Imam (AS) himself. Yahya now turned to the Imam (AS) and permitted him to ask whatever he Imam A s gave his assent and permitted him to ask whatever he wanted to. The question put by Yahya was: “What is the verdict of the Shariat about a person who hunts after having put on the sacred garment (Ahram) of pilgrimage?” The question shows that Yahya had no idea whatsoever of the extent of knowledge possessed by the Imam (AS). Blinded by his pride in his own knowledge, he, foolishly, was under the impression that that young child might, at the most, be conversant with the commonly known directions reregarding the prayers and fasts but the intricate questions related to Haj and the atonement prescribed for deeds prohibited during pilgrimage while wearing the sacred garment must be beyond his knowledge. In reply to Yahya's question the Imam (AS) analysed the problem from various angles in such a manner that even before he could say anything about the main question, Yahya along with the entire audience had full perception of the depth of his knowledge possessed by him. Not only Yahya himself realized that he was overmatched but the entire gathering also saw his discomfiture. In reply the Imam (AS) observed: “Your question was incomplete and vague. It is necessary to know whether the hunted prey was within the precincts of the holy Kaaba (Haram) or outside it, the hunter was cognizant or ignorant of the implications of his deed, whether he killed the prey deliberately or it was killed by mistake, whether he was a free man or a slave, major or minor, he did it for the first time or had also done it in the past, whether the prey was a bird or other animal, whether it was small or big, whether the offender was insistent on what he had done or was repentant for it, whether he did the hunting in the night or clandestinely or in the daylight and publicly, the sacred garment worn by him was for Umrah (unscheduled pigrimage) or for Haj? As long as the various aspects of the question are not explained no definite answer to it can be given.' In spite of all the deficiencies that Yahya might have had, he was still somewhat conversant with the various points of Islamic jurisprudence. The Imam's (AS) impressive ramification of the question raised by him convinced him that it would not be easy for him to face him. The signs of despair were writ so large on his face that the audience could not help noticing them. He was now completely non-plussed and did not utter a word was now completely non-plussed and did not utter a word in reply. Mamim, realizing Yahya's condition, thought that it was I of no use to talk to him and, therefore, he himself requested the p Imam (AS) to explain the edicts of Shariat in respect of all the aspects of the matter described by him for the benefit of all of them. The Imam (AS) accordingly described in detail the various edicts with reference to the different aspects of the case. Dumbfounded Yahya just continued to gaze at the Imam (AS) in bewilderment. Mamun also was bent upon carrying the whole affair to its utmost extent. Therefore, he requested the Imam to put some question to Yahya also, as he might consider proper. By way of courtesy the Imam (AS) asked Yahva if he could put some questions to him as well. Yahya was no longer under any delusion with regard to himself. He had fully realized his own position with respect to that of the Imam (AS). Consequently, now his mode of addressing the Imam (AS) had altogether changed. He said: “Your venerable self may ask as you may deem proper I shall try to reply if I can, or else I shall find it out from you ownself.” The Imam (AS) accordingly put a question to him in reply to which Yahya openly admitted his inability and helplessness. Thereupon the Imam explained the question himself. Mamun was iubilant tw hisStand was fullv vindicated.. Addressing the gathering he said: “You now witness what I have been saying all along, namely, that this is the household that has been chosen to be the repository of knowledge by the Providence . No body can compete even with its children.” The entire gathering was full of fervour and was unanimous in admitting that the opinion held by Mamun was absolutely correct and, further, that Abu Jafar Muhammad Bin Ali (AS) surely had no parallel. Mamun did not brook any delay whatsoever and immediately gave his daughter Ummul Fazl in matrimony to Imam Muhammad Taqi (AS). The wordings of the oration usually recited before the Nikah in Shiite marriage ceremonies is the same as was read out by Imam Muhammad Taqi (AS) on the occasion of his marriage. It has since been retained to this day by way of reminiscence of the happy event. As a mark of rejoicing on the occasion of the marriage, Mamun exhibited extreme generosity. Money was distributed in charity in hundreds of thousands among the poor and the indigent. It was also given away lavishly and in abundance in the form of rewards abd grants to all of his subjects. Return Journey to Madinah Imam Muhammad Taqi (AS) stayed in Baghdad for about a year after his marriage. Thereafter, Mamun bid adieu to Ummul Fazl along with the Imamvs with all preparations and paraphernalia. The Imam (AS) finally returned to Madinah. Manners and Virtues In respect of his manners and qualities, Imam Muhammad Taqi (AS) occupied that lofty position of humaneness that is the distinguished characteristic of the Prophet (SAW) and his progeny. The predominant feature of his life style was to meet everybody with humility, to help the needy, to maintain human equality and observe simplicity. To offer help to the indigent secretly, to treat not only friends but even adversaries kindly and politely, to be attentive in entertaining the guests and to keep the springs of bounties overflowing for those thirsty for religious and scholarly knowledge, were his chief occupations. His life pattern was exactly the same as that of the other members of this chain of the infallible ones whose life history has already been given in earlier chapters. The worldly people who did not have a full idea of the greatness of his soul must have certainly been under the impression that the very fact of a small child becoming the son in-law of the emperor of a great Muslim empire must alter his thoughts, nature, behaviour and habits and, thus, completely remould his life style. In fact this must have been an important objective before Mamun's shortsighted vision. The animus of the Abbasides or the Umayyad kings was not so much against the members of the Prophet' (SAW) progeny as for their extraordinary God-given qualities. They were ever endeavouring to break that centre of lofty manners and humaneness that was established at Madinah and had become nucleus of exemplary spirituality against the material power of the realm. Accordingly, in desperation, they devised and tried various means with a view to achieving this objective. The demand of oath of allegiance from Imam Husain (AS) was one form of it and the appointment of Imam Riza (AS) as heir apparenl another. Only outwardly in one case the method of dealing with the situation was hostile and in the other, seemingly devotional. Just as Imam Husain (AS) was martyred when he refused to pledge allegiance, Imam Riza (AS), being out of step with the materialistic objectives of the regime, was silenced for ever through poisoning. Now from the point of Mamun it was a valuable opportunity. The successor of Imam RizaAS was a mere child of about eight years who had been separated from his father three years back. The political sagacity of Mamun made him wrongly expect that it would be very easy to bring over that child to his own way of life after which the still and silent but extremely dangerous centre that was firmly established against the government of the day would be destroyed for ever. The failure of Mamun in his plan related to the appointment of Imam Riza (AS) as the heir apparent was not deemed by him as a ground for any disappointment. He felt so because the life pattern of Jmam Riza (AS) was firmly based on a particular principle. If it did not alter, it did not follow that Imam Muhammad TaqiAS, after having been brought in the palace environments right from the early formative years, would stick to his forefather's princioled wav of life. Except those who were conversant with the God-gifted perfections of these chosen beings, everybody in those days must have been of Mamun's mind. But the world was amazed to see that the eight year old child who had been made the sonin-law of the emperor of the Islamic domain, was so steadfast in following his family traditions of sobriety and uprightness and its principles that he refused to stay in the imperial palace after marriage and, while in Baghdad insisted on residing in a rented house. An idea of the strong will power of Imam Muhammad Taqi (AS) can be had from another event. Usually when the bride's family financially occupies a higher place it prefers that the sonin-law should reside with it in the same house; if not, at least in the same town. But Imam Muhammad Taqi (AS), only a year after the marriage, forced Mamun to let him (and his wife) return to Madinah. Certainly, this must have been extremely unpalatable for a loving father and a powerful potentate like Mamun. But he had to bear the pain of separation of his daughter and let the Imam AS return to Madinah along with Ummul Fazl. After coming to Madinah the style of functioning of the household was the same as before. There was no gatekeeper, no check and restraint, no pomp and show, no particular meeting time and no discrimination in dealings with the visitors. Mostly the ImamAS used to sit in the Prophet's mosque where Muslims in general came to benefit from his preachings and counseling. Narrators of traditions used to put questions about traditions and scholars would place their problems before him and seek solutions. It was evident that it was surely the successor of Imam Jafar SadiqAS who, occupying the same seat of learning, was providing guidance to the people. With regard to household affairs and matters relating to conjugal life, he kept Ummul Fazl confined within the bound within which his forefathers used to keep their wives. He d not at all care for the fact that his wife was the daughter of the emperor of his time. Therefore, in the presence of Ummul Fazl he married an esteemed lady from amongst the progeny of Hazrat Ammar Yasir. It was the divine will that the chain of Imamate should continue through this lady who became the mother of Imam Ali Naqi (AS). Ummul Fazl dispatched a written complaint to her father in his regard. For Mamun also this event must not have been any less painful. However, he had now no option but to bear with what he had himself done. He wrote to Ummul Fazl in reply that his objective in marrying hei with Abu Jafar (AS) was not to make unlawful for him that God has made lawful. He forbade her writing such letters to him in future. By writing this reply he had only tried to wipe off his own humiliation. There are instances before us where in the presence of a venerable lady, from religious point of view, the husband did not take a second wife during her lifetime. Hazrat and Hazrat Fatima Zahra (AS) are examples in this respect. In their lifetime neither the esteemed ProphetSA nor Hazrat Ali Murtaza (AS) even thought of having a second wife. But to confer this distinction on the daughter of an emperor simply because she was the daughter of such a person, violated the Islamic spirit of which the progeny of Muhammad (SAW) was guardian. Therefore, Imam Muhammad Taqi (AS) considered it his duty to follow a path different from theirs (that is, having a second wife in the lifetime of the first one). Preaching and Guidance His speech used to be very attractive and effective. Once, during Haj period, standing amongst the congregation of the Muslims he delivered a sermon propounding the edicts of the; Shariat so beautifully that very eminent scholars were amazed and spellbound. They had to admit that never before they hac heard such a consummate speech. During the time of Imam Riza (AS) a group of people had come to the fore which entertained the belief that the chain c Imamate had ended with Imam Musa KazimAS i.e., they did not acknowledge Imam Riza (AS) as an Imam after him. They wer<> A large number of scholars of high standing acquired from him the true knowledge of the teachings of the house of the Prophet (SAW). There is also a treasure of his short and sagacious sayings of the same pattern as are ascribed to his forefather, Hazrat Ameerul Momineen Ali ibne Abi TalibAS. The sayings of Imam Muhammad Taqi (AS) occupy a special place after those of Hazrat Ameerul Momineen (AS). There are also extant some of his sermons of high standard on the subjects of Divinity and Oneness of God. Last Journey to Iraq Mamun left this world in the year 218 A.H. Thereafter, his brother and Ummul Fazl's uncle Motaman who had been appointed heir apparent after the demise of Imam Riza1 occupied the throne. He came to be known as Motasim Billah-eAbbasi. Soon after, the frequency of letters from Ummul Fazl complaining against Imam Muhammad Taqi (AS) (as she had earlier sent to Mamun) increased. Since Mamun had wedded his daughter to Imam Muhammad Taqi (AS) in the face of oppositionof the entire clan of Bani Abbas it was, therefore, by way defending his action and maintaining the honour of his words that he did not pay any particular attention to these complaints.Instead, the replies that he sent to her were so disappointing that they silenced his daughter. But Motasim was still having in his bosom the scar caused by the shock of the appointment o Imam Riza (AS) as heir apparent. Moreover, he had been in th forefront of the entire Bani Abbas clan in opposing Mamun's decision to induct Imam Muhammad Taqi (AS) as his son-in-law He was now giving importance to the complaints of Ummul Fazl to justify his opposition to her wedding with Imam Besides, there were other causes too that incited Motasim against Imam Muhammad Taqi (AS). Most important of them were the attraction of the people towards his meritorious scholarship and the remitation of his winning manners that had spread upto Iraq, transcending the boundaries of Hijaz. Moreover, there was that deep-rooted animosity which his forefathers had nurtured against the forefathers of Imam Muhammad Taqi Furthermore, there was the realization of the failure of that diplomacy and planning that lay behind the solemnization of this marriage. All these factors and considerations made Motasim hostile towards the Imam (AS). Consequently, in the second year of his rule he called Imam Muhammad Taqi (AS) fron Madinah to Baghdad . He wrote an urgent letter in this regard tc Abdul Malik, he governor of Madinah. Imam Taqi (AS) was forced to go to Baghdad , leaving behind Imam Ali Naqi (AS) and his mother in Madinah. Propagation of Mourning of Husain (AS) Along with the propagation of the tenets of the true faith. Imam Riza (AS) also had the opportunity now to carry forward the mission of condoling the martyrdom of HusainAS, the foundation for which had been laid earlier by Imam Muhammad BaqirAS and Imam Jafar Sadiq (AS). But those were the days when only such people used to visit those ImamsAS who recognised them and had faith in them as their Imams or as religious scholars. Now the position was different. Imam Riza (AS) was not only a spiritual leader but also the heir apparent of the caliphate. Therefore, the circle of the visitors attending his court was now much wider. The place (where the Imam had settled) was Marwa, which is situated almost in the centre of Iran . People thronged in from all sides and the condition of the ImamAS was such that the moment the new moon of Muharram was sighted tears would start flowing from his eyes. Others weree j also induced and stimulated to remember the calamities that befell the progeny of Muhammad (SAW) and manifestly exhibit their grief and sorrow. The Imam (AS) also used to say: “Whosoever attends the Majalis where the events of our lives are narrated, shall not have a dead heart on the day when the hearts of all others shall be dead.' The word Majlis, the technical name for gatherings wherein the tragic account of Imam Husain (AS) is narrated, is derived from the above tradition of Imam Riza (AS). He began holding Majalis himself wherein some time he personally would be the narrator and others would sit in audience. For instance, on a particular occasion when Rayyan bin Shaib attended one of the Majalis, the Imam (AS) himself recounted the sufferings of Imam Husain On the other occasions when poets like Abdullah bin Thabit or Debal Khuzai would be present, the Imam (AS) would order them to recite verses about Imam Husain (AS). Thus one of them would ‘be the narrator and the Imam (AS) himself would be among the audience. The Imam (AS) gave a costlv robe to Dehal at the end of a Majlis. Debal showed reluctance saying that he did not need a costly robe. Instead, he requested for some used garment of the Imam (AS). The Imam (AS) readily agreed and along with the robe he also gave him a used gown of his own. This event in a way laid down two guidelines pertainine to the Majalis..One is the lofty ideal for Zakir (one who addresses the Majlis) that he should not address Majlis for wordly rewards, nor he should, God forbid, settle terms in advance. The other is for the person who arranges the Majlis that he may offer some thing to the Zakir but without anv prior agreement. The presently prevailing system of distribution of shares tabarruk, sweets and other eatables after the Majlis is not at all verifiable from any authentic sources. Demise After the arrival of the Imam (AS) in Baghdad , Motasim apparently did not treat him with any kind of harshness. But his stay there was in itself by way of compulsion which can I called nothing but a sort of forcible confinement. Thereafter, his life was brought to an end with the same secret weapon that had been used before in the case of the elders of his household. He was martyred by poisoning on 29 th Dhil Qadah 220 A.H. was buried adjacent to his esteemed grandfather. Imam Musa Kazim (AS). By virtue of his sharing of the place, the city came to J be known as Kazmain according to Arabic grammar (which means two Kazims, that is, two persons who restrained their anger). In assigning this name to the city the appellativ of Imam Musa Kazim (AS) was clearly given prominence. On the other hand, at oresent the rnilwav station is known as Jawadain (that is the two jaw ads or two generous persons). In this case the appellative of Imam Muhammad Taqi (AS) has been prominently displayed as he was called Jawad as well as Taqi. Rizvi Sadaat It is a fact that the Sadaat who are known as Rizvi are Taqvi in reality i.e., the descendant of Imam Muhammad TaqiAS. If Imam RizaAS had any male issue other than Imam Muhammad TaqiAS, his descendants would call themselves Rizvi with a view to distinguish themselves from others and those of Imam Muhammad Taqi (AS) would call themselves Taqvi. But as the progeny of Imam Riza (AS) thrived only through Imar Muhammad Taqi (AS), and by virtue of being the heir apparent of the Abbaside regime his personal reputation had widely spread amongst the Muslims in general, all his descendants came to be introduced with reference to him and are thus known as Rizvi. Sumber:http://www.husainiyouths.com/notes/Imam_TaqiAdded by SAYED MUSBA ALAM on October 22, 2008 at 5:14pm 10.Imam Naqi Sumber:http://www.husainiyouths.com/notes/Imam_NaqiAdded by SAYED MUSBA ALAM on October 22, 2008 at 5:16pm Imam Ali Naqi (AS)- Life History By Maulana Ali Naqi Naqvi Name and Lineage His blessed name was Ali, kunniyat Abul Hasan and appellative Naqi. Since prior to him, Abul Hasan had also been the kunniyat of Hazrat All Murtaza AS and Imam Ali Riza (AS) hence he is called Abul Hasan ‘the third'. His esteemed mother was Samana Khatoon. Birth and Rearing He was born in Madinah-e-Munawwarah on 5 th of Rajab 214 A.H. He passed only six years of life under the benign shadow of his father. Thereafter, at this very tender age he was separated from his esteemed father. Imam Muhammad Taqi (AS) had to undertake the journey to Iraq where he embraced martyrdom on 29” Dhil Qadah 220 A.H. Thereafter, the responsibilities of Imamate devolved on Imam Ali Naqi AS. In the absence of his father, there was no other centre left that could be deemed to be the means of his ascendancy to the heights of profound knowledge and scholastic accomplishments except the cradle of the divine bosom wherein he was nourished and nurtured. Changes of Regimes The tenure of Imamate of Imam Ali Naqi (AS) commenced during the regime of Motasim Abbasi. Motasim died in 228 A.H. and Wathiq Billah ascended the throne. In the year 236 A.H. Wathiq Billah left the world. He was succeeded Mutawakkil, the infamous diehard tyrant and bloodthirsty enemy of Ahle Bait. Mutawakkil died in 250 A.H. and Muntasir Billah assumed the charge of the caliphate. He died just after six months and Mustaeen became the ruler. In 253 A.H. Mustaeen had to abdicate the kingdom and also lose his life and Motaz Billah became the king. He was the last king during the life span of Imam Ali Naqi (AS). Sufferings and Afflictions Motasim did not meddle with the activities of Imam AH Naqi (AS). This was either because of the political worries he was facing owing to the ongoing war with the Romans and the internal disturbances that were rocking the capital city of Baghdad as a result of the disruptive activities of the Abbasides, or because of the young age of the Imam*-8-. Imam (AS), therefore, continued to discharge his obligations in Madinah calmly and peacefully. After Motasim. Wathin also did not take any hostile step against him. But no sooner had Mutawakkil assumed charge of the Kingdom than a flood of travails and sufferings surged forth to engulf Imam Ali Naqi (AS). Mutawakkil was Wathiq's brother and the son of Motasim. He surpassed all his forefathers in his I animosity towards the Prophet' (SAW) progeny. During the span of sixteen years since the assumption of the charge of Imamate, Imam All Naqi's (AS) reputation had spread throughout the Islamic domain and ardent lovers of the teachings of Ahle Bait were continuously heading towards this guiding light. Mutawakkil had been in the saddle just for four years when the governor of Madinah, Abdullah bin Hakim commenced his hostile activities against Imam Ali Naqi (AS). First of all he himself started inflicting various kinds of hardships on the Imam*-8-. Thereafter, he wrote letters of complaints against him to Mutawakkil of the same pattern as were sent in the past their adversaries. For example, it was complained that he had been accumulating around him resources with the intention to capture power and that the number of his followers had increased to such an extent that he could take up arms against the government any time. The Imam (AS) came to know of his communications in time. For argument's sake, almost simultaneously, he himself wrote to Mutawakkil giving an account of the hostile stance of the governor of Madinah towards v,;™ ™H HAW he was misrepresenting the facts. For, political considerations Mutawakkil gave due honour to the letter of Imam *s and dismissed the said governor of Madinah. But, simultaneously, he dispatched a contingent of army under the command of Yahya bin Harthma and apparently in a friendly way, insisted that the Imam AS should come and stay in the capital city o1 Samarra for some time and then go back to Madinah. The Imam was fully aware of the real intent behind this request. He knew that this seemingly supplicatory invitation to Samarra was in fact an order of banishment from his hometown. But he also knew that refusing to comply would be of no avail because it was certain that in that case the mode of the invitation would assume a different shape after which departure would become unavoidable. No doubt leaving Madinah for ever was as agonising for him as it had been earlier for his pious and august forefathers, Hazrat Imam Husain (AS), Imam Musa Kazim (AS) Imam All Riza (AS) and Imam Muhammad Taqi (AS). It was virtually a legacy for him. Still, eyewitnesses say that at the time of his departure from Madinah his emotions were so intense that it moved everybody and there was great wailing and weeping amongst his friends and companions. Mutawakkil's letter to the Imam (AS) showed sincere attachment towards him and exhibited an intense desire to pay homage to him. The army contingent that was sent to accompany him was ostensibly meant for ensuring a safe as well as a dignified journey for him and, also, to serve as his retinue. But when the Imam (AS) reached Samarra and Mutawakkil was informed of his arrival, his initial and regrettable attitude was that instead of welcoming the Imam*s or, at least, receiving him in his court, he ordered him to be lodged in Khan-us-Salik (which means a place for housing beggars). This gives an idea of the nature of the place where he was made to stay. It was a dilapidated structure in a desolate place far from the city where the Imam (AS) was forced to stay. Although, these pious souls themselves never considered it humiliating to sit by the side of the poor and indigent persons and always shunned outward formalities but in any case Mutwakkils intention behind his stayed there for three days. Thereafter, Mutawakkil kept him under detention in the custody of his chamberlain, Razzaqi, and forbade people in general from visiting him. As in the case of Imam Musa Kazim (AS) during the period of his incarceration, even the most cruel of his custodians were so much impressed by his innocence and righteous bearing that they were compelled to adopt a lenient attitude towards him The same thing happened in respect of Imam Ali Naqi (AS). It was as a result of the manifestation of the identical attributes by him that only after a short period Razzaqi was so deeply impressed by the loftiness of his virtuous life style that instead of tyrannizing the Imam (AS) he began giving him relief and providing comfort to him. But this change in his behaviour could not escape Mutawakkil's notice for long. When he came to know of it, he transferred the Imam (AS) from the confinement under Razzaqi, to the custody of another man, named Saeed. This man was very cruel hearted and used to torment the Imam (AS) relentlessly. No further transfer of charge was considered necessary after this. The Imam (AS) remained under his custody for full twelve years. In spite of all the sufferings he had to bear, the Imam (AS) continued to pass his days and nights that in the worship of God. Fasting in the day and offering prayers throughout the night was his routine. Though kept secluded and in captivity, it was not possible for the regime to restrain people from talking about him outside the four walls of the prison. The result was that although he remained confined within a narrow and dark room people were talking about him all over Samarra and perhaps in every house in Iraq . Consequently, for keeping a person of such a nature and character in captivity, a feeling of aversion against the tyrannical attitude of Mutawakkil was fast spreading among the people all around. After a while a time came when Fateh bin Khaaan. In spite his affectionate leanings towards the progeny of the Prophet became Mutawakkil's minister solely by virtue of his ability, his acumen and mental capabilities. As a result of his intercession Mutawakkil changed the Imam (AS) imprisonment into house arrest. He also granted him a plot of land and allowed him to build a house and reside therein on the condition that he would not leave Samarra and that Saeed would continue to keep a watch on his movements, his correspondence and his contacts and associations. During this period also his contented bearing and spirit of renunciation were note-worthy. In spite of his continued stay in the capital he never made any request to Mutawakkil, nor show any sort of favour or mercy from him. He continued to lead the same life of abstinence and devotion to God during this period as he used to when in prison. Whatever change there was it was in the attitude of the oppressor. The life pattern of the oppressed remained unchanged. But even this period was not altogether that of rest and peace. During this phase also he had to face sufferings of various nature that were more mental than corporal. For example. A search was conducted in his house to find out if there were arms and letters that could provide proof of his opposition to the government. Although nothing of this sort was found but for a man of sublime status and innocence the very act of carrying out such a search must have been very agonizing. Far more distressing was the occasion when he was called to the royal court when a wine drinking spree was on. Mutawakkil and all the courtiers were immersed in merry-making and joyous exultation. On top of all this was the insolent behaviour of the haughty, shameless and ill-mannered monarch who had the temerity to offer to the Imam (AS) a bowl of wine. The annoyance caused to the infallible guardian of the Islamic Shariat was much more painful than an injury inflicted by arrows and daggers. But ImamAS, with utmost patience, solemnity and composure, declined the offer in the following words: “Please excuse me from it. My flesh and blood as well as those of my forefathers have never been polluted with this.' Had any life been left in the sensibilities of Mutawakkil, he would have felt the impact of this simple but dignified reply But he showed his imperviousness by another atrocious request. He said to the ImamAS to at least sing a song. The Imam (AS) replied that he was not conversant with that art also. Lastly, he pressed the Imam (AS) to recite some verses in whatever manner he wished to. Had there been a sentimental person he would have probably lost his balance of mind at this insolent and derisive behaviour of the frivolous ruler. But he was a man of dignified personality, a mountain of forbearance and loftiness, with a responsibility to attain the perfection of character strictly in conformity with his obligations. Coming out of the sphere of things forbidden by Shariat, now when it came to the demand for recitation of verses only, the Imam (AS) ,considering this an opportune occasion for propagation and preaching of the matters of faith, started reciting the following verses in a deep emotional voice that transformed the assembly of merry-making into one of preaching. The following verses were recited by the Imam (AS)' They stayed on mountaintops strictly guarded, But could not save themselves even when protected by the . valiant ones, The grandeur of high bastions had to come down, Then, what ultimate baneful dwelling they got in the corner of grave, The voice from Heaven called out to them after burial: Where are the throne, the crown and the clothing of the body? Where are the fnrt>v //»/»* ramnlnpd concealed under the veils, Protected from dust by these coverings, The voice of the grave seemed to say in reply. Those faces are now the dwelling abode of worms, The food they had eaten and the wine they had drunk beyond measure. Have resulted in making them today the food (of worms). The verses were recited by the ImamAS with such a feeling that the conviviality in which Mutawakkil and his courtiers were engrossed went topsy turvy and goblets of wine dropped from their hands. The entire congregation burst into tears; so much so that even Mutawakkil himself started crying loudly and uncontrollably. When crying ceased, Mutawakkil let the ImamAS depart, whereupon he returned to his house. Another extreme mental agony which the Imam A.S. had to bear during this period was caused by the excessively oppressive orders issued by Mutawakkil in respect of the pilgrims visiting Najaf and Karbala . He issued general orders throughout the Kingdom to the effect that no body should visit the shrines of Ameerul Momineen Hazrat All ibne Abi Talib (AS) and of Imam Husain*-8-, and that it would be lawful to shed the blood of any person who violated this order. Not only this but he also ordered that the buildings of the shrines at Najaf and Karbala should be razed to the ground; all the mausoleums should be dug up and the entire land surrounding the grave of Imam Husain (AS) should be utilised for cultivation. It was impossible for the devotees of the Prophet's progeny to easily abide by the prohibitory orders. The result was that thousands of innocent persons were massacred and their corpses were left wallowing in blood. Can there be any doubt that the killing of every single individual was as shocking for the Imam (AS) as the slaying of any innocent relative of his own would have been. He was besieged in such an environment of tyranny and persecution that it was not possible for him to communicate with his followers and give them special instructions in respect of the rightful performance of their obligations according to the Shariat in the prevailing circumstances. This sorrowful state of affairs continued to persist not for one or two years but till the last moment of Mutawakkil's life. Moreover, it was customary to make derisive references by way of mimicry in respect of Ameerul Momineen Hazrat Ali ibne Abi Talib (AS) in the court of Mutawakkil whereupon Mutawakkil himself along with all his courtiers would jestingly burst into laughter. It was such an insulting spectacle that once Mutawakkil's son could not contain himself and said to Mutawakkil: “It might some-how be alright for you to use certain expressions about Hazrat Ali (AS), but when you affirm your relationship with him, why should you tolerate such utterances against All from these wretched people? Therefore instead of being affected by his son's words, Mutawakkil used extremely derisive language for him and composed two verses and gave them to the singers of his court. These verses contained abusive expressions about his son with respect to his mother. The singers used to sing these verses and Mutawakkil would burst into laughter. Another event of this period is not any less regrettable. One Ibne Sikkeet Baghdad!, who was acknowledged as an authority on Arabic syntax and lexicology was appointed by Mutawakkil as tutor of his two sons. One day Mutawakkil asked him whether he had more affection for his two sons or for Hasan (AS) and Husain (AS). Ibne Sikkeet was no doubt forced by compulsions of the time to serve under Mutawakkil but his heart was kindled with the light of the love of Ahle Bait. He lost his composure on this query by Mutawakkil and looking straight into his eyes said unhesitatingly: “What to talk of any comparison with Hasan (AS) and Husain (AS) I have much more love for Qanbar, the slave of; Ali (AS) than for your two sons.” As soon as Mutawakkil heard this reply he went livid with rage and ordered that Ibne Sikkeet's tongue be pulled out right from the larynx. The order was complied with and thus this lover of the Prophet's progeny embraced martyrdom. Although these happenings had no direct corporeal connection with the person of Hazrat Imam AH Naqi (AS) but God knows that every such occurrence was like a sword's edge J driven not across the throat but into the very heart of the Imam AS closely or even remotely connected with him was released or m satisfied with that. Things had come to such a pass that even his offspring had turned his mortal Mimtasir got Mutawakkil killed through his own personal slave Bagher Roomi by his own sword in his own bedroom. In this way the people got rid of this tyrant and Muntasir was declared as caliph Immediately after occupying the throne Muntasir abrogated all the tyrannical orders of his father and granted general permission for pilgrimage to Najaf and Karbala . He also got the sacred shrines re-built to some extent. He also did not take any oppressive steps against Imam AH Naqi (AS). But Muntasir did not live for long. He left the world only after six months. After Muntasir no instances of ill treatment of the ImamAS are reported against his successor, Mustaeen also. Because the ImamAS had built his own house and had settled in Samarra permanently, therefore, either he himself did not think it advisable to return to Madinah or the rulers of his time did not want him to do so. In any case the lmam (AS) continued to stay in Samarra . As there was no obstruction on behalf of the government during this period, seekers of knowledge having affiliation with the house of the Prophet*A being somewhat reassured, began to assemble in large numbers to benefit from his teachings. Consequently, Motaz, who had succeeded Mustaeen, developed a hostile attitude towards him and ultimately put an end to his life. Manner and Attributes The life style, manners and other noble qualities of the ImamAS were the same as were exhibited distinctly by every individual member of this line of the infallible ones in his time. Whether in captivity or under surveillance or when free from all sorts of restrictions, at all times and in every situation they always remembered God, remained engrossed in His worship, eschewing dependence on fellow beings, firm of purpose, patient and persevering, unruffled by miseries swarming in from all sides, dealing even with their enemies with forbearance and kindness and helping the indigent— these were the qualities that were also found prominently in Imam AH Naqi During his captivity, irrespective of his place of detention, would always have a grave dug out and complete in all respects in front of his place of offering prayers. When people showed fear and astonishment at this spectacle, he would say that he had the grave ready before his eyes in order to keep his heart always conscious of the inevitability of death. In fact, it | was a silent and practical rejoinder to the demand of the forces P of oppression for submission and abandonment of the teachings P of true Islam. That is, he just wanted to impress the rulers of the day that the utmost that they could do was to take one's | life. But when one was so prepared for death as to always have a grave ready before him, how could he be frightened into submission by a tyrannical regime? But at the same time the P ImamAS kept himself strictly aloof from political intrigues and conspiracies and from taking any improper step against the ] government of the day. So much so, that in spite of his permanent stay in the capital and the most rigid spy ring of the government no such accusations could ever be levelled against him and the government could never find any ground whatsoever that could justify any hard action against him. This was despite the fact that the foundations of the Abbaside rule had become so hollow that almost every day mischief in the form of a fresh conspiracy was raising its head in the capital. The hostile instance towards Mutawakkil of his own son Muntasir and the animosity of his dearest slave Bagher Roomi, disintegration amongst the nobles of the State after Muntasir, that led to the loss of Caliphate by Mutawakkil's sons, the uprising by Yahya bin Umar bin Yahya bin Husain bin Zaid Alvi in Kufa during the regime of Mustaeen, taking possession of the territory of Tabristan by Hasan bin Zaid called Daiyul Haq and subsequent establishment of a permanent and independent state by him, then the mutiny of the Turkish slaves in the capital, fleeing of Mustaeen from Samarra to Baghdad in me capital, fleeing of Mustaeen from &amau« and then being put to sword at the hands of Motaz Billah, the opposition of the Romans in the time of Motaz Billah and his apprehension of danger from his own brothers, ending of the Mowaid's life and the imprisonment of Mofiq in Basra the notable events of the period. In all these tumultuous and turbulent situations and uprisings not even a remote pretext could be found for casting the slightest doubt on Imam Ali Naqi's (AS) involvement in them. Is this role of the ImamAS not contrary to that of the people who are prone to be led away by their sentiments on such occasions? This attitude of the Imam (AS) was towards a regime which he not only considered as unlawful but at the hands of which he had faced banishment, imprisonment and humiliations. But his was a soul completely devoid of all base passions. This living and perfect manifestation of the greatness of human self considered any exploitation of situations of turmoil and reaping of benefit from accidental chances against his selflessness, his righteousness and his truthfulness that were weightier than the mountains. Accordingly he always kept himself aloof from these intrigues considering it against his lofty ideals and code of conduct to attack adversary from behind. Manners and Virtues In respect of his manners and qualities, Imam Muhammad Taqi (AS) occupied that lofty position of humaneness that is the distinguished characteristic of the Prophet (SAW) and his progeny. The predominant feature of his life style was to meet everybody with humility, to help the needy, to maintain human equality and observe simplicity. To offer help to the indigent secretly, to treat not only friends but even adversaries kindly and politely, to be attentive in entertaining the guests and to keep the springs of bounties overflowing for those thirsty for religious and scholarly knowledge, were his chief occupations. His life pattern was exactly the same as that of the other members of this chain of the infallible ones whose life history has already been given in earlier chapters. The worldly people who did not have a full idea of the greatness of his soul must have certainly been under the impression that the very fact of a small child becoming the son in-law of the emperor of a great Muslim empire must alter his thoughts, nature, behaviour and habits and, thus, completely remould his life style. In fact this must have been an important objective before Mamun's shortsighted vision. The animus of the Abbasides or the Umayyad kings was not so much against the members of the Prophet' (SAW) progeny as for their extraordinary God-given qualities. They were ever endeavouring to break that centre of lofty manners and humaneness that was established at Madinah and had become nucleus of exemplary spirituality against the material power of the realm. Accordingly, in desperation, they devised and tried various means with a view to achieving this objective. The demand of oath of allegiance from Imam Husain (AS) was one form of it and the appointment of Imam Riza (AS) as heir apparenl another. Only outwardly in one case the method of dealing with the situation was hostile and in the other, seemingly devotional. Just as Imam Husain (AS) was martyred when he refused to pledge allegiance, Imam Riza (AS), being out of step with the materialistic objectives of the regime, was silenced for ever through poisoning. Now from the point of Mamun it was a valuable opportunity. The successor of Imam RizaAS was a mere child of about eight years who had been separated from his father three years back. The political sagacity of Mamun made him wrongly expect that it would be very easy to bring over that child to his own way of life after which the still and silent but extremely dangerous centre that was firmly established against the government of the day would be destroyed for ever. The failure of Mamun in his plan related to the appointment of Imam Riza (AS) as the heir apparent was not deemed by him as a ground for any disappointment. He felt so because the life pattern of Jmam Riza (AS) was firmly based on a particular principle. If it did not alter, it did not follow that Imam Muhammad TaqiAS, after having been brought in the palace environments right from the early formative years, would stick to his forefather's princioled wav of life. Except those who were conversant with the God-gifted perfections of these chosen beings, everybody in those days must have been of Mamun's mind. But the world was amazed to see that the eight year old child who had been made the sonin-law of the emperor of the Islamic domain, was so steadfast in following his family traditions of sobriety and uprightness and its principles that he refused to stay in the imperial palace after marriage and, while in Baghdad insisted on residing in a rented house. An idea of the strong will power of Imam Muhammad Taqi (AS) can be had from another event. Usually when the bride's family financially occupies a higher place it prefers that the sonin-law should reside with it in the same house; if not, at least in the same town. But Imam Muhammad Taqi (AS), only a year after the marriage, forced Mamun to let him (and his wife) return to Madinah. Certainly, this must have been extremely unpalatable for a loving father and a powerful potentate like Mamun. But he had to bear the pain of separation of his daughter and let the Imam AS return to Madinah along with Ummul Fazl. After coming to Madinah the style of functioning of the household was the same as before. There was no gatekeeper, no check and restraint, no pomp and show, no particular meeting time and no discrimination in dealings with the visitors. Mostly the ImamAS used to sit in the Prophet's mosque where Muslims in general came to benefit from his preachings and counseling. Narrators of traditions used to put questions about traditions and scholars would place their problems before him and seek solutions. It was evident that it was surely the successor of Imam Jafar SadiqAS who, occupying the same seat of learning, was providing guidance to the people. With regard to household affairs and matters relating to conjugal life, he kept Ummul Fazl confined within the bound within which his forefathers used to keep their wives. He d not at all care for the fact that his wife was the daughter of the emperor of his time. Therefore, in the presence of Ummul Fazl he married an esteemed lady from amongst the progeny of Hazrat Ammar Yasir. It was the divine will that the chain of Imamate should continue through this lady who became the mother of Imam Ali Naqi (AS). Ummul Fazl dispatched a written complaint to her father in his regard. For Mamun also this event must not have been any less painful. However, he had now no option but to bear with what he had himself done. He wrote to Ummul Fazl in reply that his objective in marrying hei with Abu Jafar (AS) was not to make unlawful for him that God has made lawful. He forbade her writing such letters to him in future. By writing this reply he had only tried to wipe off his own humiliation. There are instances before us where in the presence of a venerable lady, from religious point of view, the husband did not take a second wife during her lifetime. Hazrat and Hazrat Fatima Zahra (AS) are examples in this respect. In their lifetime neither the esteemed ProphetSA nor Hazrat Ali Murtaza (AS) even thought of having a second wife. But to confer this distinction on the daughter of an emperor simply because she was the daughter of such a person, violated the Islamic spirit of which the progeny of Muhammad (SAW) was guardian. Therefore, Imam Muhammad Taqi (AS) considered it his duty to follow a path different from theirs (that is, having a second wife in the lifetime of the first one). Demise The Imam (AS) breathed his last on the 3 rd of Rajah 254 A.H. in Samarra during the tenure of Motaz Billah. On that occasion only his son, Imam Hasan Askari (AS),was with him who recited the last prayer and performed the funeral rites and buried his body in the main hall of the house in which he was residing. Presently, his shrine stands there and is visited by his devotees. Sumber:http://www.husainiyouths.com/notes/Imam_NaqiAdded by SAYED MUSBA ALAM on October 22, 2008 at 5:16pm 11.Imam Askari Sumber:http://www.husainiyouths.com/notes/Imam_AskariAdded by SAYED MUSBA ALAM on October 22, 2008 at 5:19pm Imam Hassan Askari (AS)- Life History By Maulana Ali Naqi Naqvi Name and Lineage His name was Hasan, kunniyat Aba Muhammad and appellative, Askari, owing to his being a resident of Askar, a locality in Samarra . His esteemed father was Hazrat Imam Ali Naqi (AS) and his mother was Sulail Khatoon who was a model of devotion to God, piety, purity, virtue and generosity for her class. He was born in Madinah on 10 Rahi-us-thani 232 A.H. Rearing and Upbringing He passed eleven years of his childhood in the company of his esteemed tather at his native place and this period can be said to have been passed peacefully. Thereafter, Imam All Naqi (AS) had to undertake the journey to Iraq and along with him all other dependants went to Samarra , including Imam Hasan Askari (AS) who had to endure the travails of the journey at that very young age. There he passed through various stages ranging from imprisonment to restricted confinement and then to used to remain in the company of his exalted father. Thus he had the opportunity to benefit fully from the teachings and upbringing of his father, both inwardly and outwardly. Tenure of Imamate In 254 AH when he was twenty two years old, his esteemed father bid adieu to the world. Four months prior to his demise Hazrat Imam Ali Naqi (AS) had designated him as his successor and vicegerent in the presence of his companions as witnesses thereof. Now the responsibilities pertaining to Imamate devolved on Imam Hasan Askari (AS) which he continued to discharge in the face of the most adverse and difficult conditions. . Rulers of the Day and their Attitude As mentioned earlier in another context, it is a special feature of the life of Imam Hasan AskariA s that he had to endure along with his esteemed father all the sufferings and hardships that the latter had to undergo during his captivity and that the latter had to undergo during his captivity and confinement. Thereafter, at the time of the commencement of his own tenure of Imamate, Motaz Billah Abbasi was occupying the throne of the Abbaside kingdom. After his removal Mehdi ascended the throne. He died after remaining in the saddle for eleven months and a few days and was succeeded by Motamad. Amongst all these rulers there was not even one during whose tenure Imam Hasan Askari (AS) could have respite or peace, although throughout this period the Abbaside kingdom was beset with all sorts of turmoil and disturbances. But in the face of all these political problems and difficult situations every successive government considered it necessary to keep the Imam (AS) under restraints. The main reason behind this was the tradition of the Prophet (SAW) that he will have after him twelve successors one after the other, the last one of whom will be the Mehdi (AS), the last Imam and the lasting entity from the progeny of Muhammad (SAW), that is Qaim-e-Aal-e-Muhammad. This tradition had gained currency throughout the Islamic world J through oft-repeated versions. The Abbaside caliphs were well aware that from the progeny of Muhammad (SAW) those who could be deemed to be the rightful successors of his were these very persons, of whom Imam Hasan Askari (AS) was the eleventh. They knew, therefore, that it would be his son only to whom the Prophet' (SAW) prediction could be applied. For this reason they tried to end his life so that he left no successor after him in the world. Hence, unlike Imam Ali Naqi (AS), mere house-arrest was not deemed sufficient for him. He was kept in solitary confinement, away from home and family. It is another matter that through divine dispensations, in the course of his long incarceration, there were occasions he had to be released for short spells of time during the interregnums. But even then, whosoever took over the reins of the government followed the policy of his predecessor and imprisoned him again. In this way the greater part of the Imam's short life after taking charge of the Imamate was passed in captivity. The severity of the imprisonment increased sharply during the reign of Motamad, despite the fact that like other tyrannical rulers he was fully aware of his noble status and righteousness. Once, during a spell of drought, a Christian monk claimed that he could bring down rains from sky and actually did so. A vicious wave of apostasy swept amongst the Muslims and they began to rush towards Christianity. At that critical moment it was no one else but Imam Hasan Askari (AS) who was taken out of the prison to save the people from the danger of going astray. He removed their doubts and kept them on the path of Islam Motamad was so much impressed that he, feeling shy of sending him back to the prison, converted his imprisonment int house arrest. But full freedom was still denied to him. Appointment of Emissaries The Imams (AS) belonging to the household of the Prophet (SAW) always continued to discharge their obligations pertaining-to Imamate irrespective of the situations they were placed in. However, the restrictions imposed on Imam Hasan Askari AS) were so severe that it was not at all possible for the seekers of the knowledge of the house of the Prophet (SAW) and also, for those in search of solutions of problems relating to the Shariat, to get access to him in any manner whatsoever. Therefore, during his tenure the Imam (AS) had designated as his representatives such persons who possessed that degree of integrity and honesty and had attained so deep an insight into the intricacies of religious knowledge and jurisprudence that they had become worthy of his confidence and trust. These dignitaries would themselves solve the problems relating to various aspects of Shariat placed before them if these were within the reach of their knowledge. The important and more intricate questions, whose solution would be beyond their capabilities, would be kept reserved by them, which the Imam (AS) would solve for them whenever they ll got a chance to see him. This was possible because the meeting of one person with the Imam (AS) now and then could not be so intolerable for the government as the visits of people in groups on different occasions. These emissaries rendered another imnortant service vhich related to the collection of Khums. The infallible successors of the Prophet (SAW)being the vicegerents of the Divine system of governance, the committed followers of that system had been dutifully remitting the amount nf Khums to them. The amount was always utilised under their supervision towards the accomplishment of religious objectives and to regulate the affairs of the Sadaat and also for their welfare. Now, the amount was being sent secretly to these emissaries who expended the same according to the directions received from the Imam (AS). In their capacity as such these persons were perpetually in a critical position as there was always an apprehension oi government spies discovering their modus operandi. That is why Uthman bin Saeed and his son Abu Jafar Muhammad Bin Uthman, who were eminent vicegerents of Imam Hasan AskariAS and were staying right in the capital city of Baghdad , had set up a big oil shop to justify the frequent visits of the concerned people. In this manner even within the torturous shackles of a tyrannical regime, the constitutional working of the divine system was running smoothly and the government was utterly helpless. Manner and Attributes The Imam (AS) was a part of that very chain of infallibility each link of which was adorned with the jewel of human perfectness. Knowledge, tolerance, forgiveness, generosity and self-abnegation, in respect of each one of these attributes he was peerless. His devotion to the worship of God was such that even during the period of strict confinement whenever Motamad inquired about him every body told him that he passed the whole day in fasting and the night in prayers and, except talking about God, he did not speak to anyone about anything else. Although he got very little opportunity to pass his life in jdom in his own house, yet whatever time he spent there people, hearing about his liberality and generosity, used to come flocking to him from far and wide and went back fully satisfied. The nobility as well as the people in general were all deeply impressed by the loftiness of his nature and bearing. Hence, when someone spoke about Sadaat of the progeny of Ali (AS) before Ahmad bin Abdullah bin Khaqan, who was the head of the department of endowments and charities in Qum on behalf of the Abbaside caliph, he said that he did not find anybody more distinguished and eminent in respect of augustness of status, in knowledge and continence, worship and abstinence, prestige and respectability, modesty and chastity, dignity, and honour and magnanimity than Imam Hasan Askari (AS) At the time of the demise of Imam Ali Naqi (AS), when people were busy with the funeral rites, some domestic servants took away certain belongings of the house clandestinely. They did not realize that the Imam (AS) would come to know of the pilferage. After the burial was over the Imam (AS) called those servants and said to them: “If you tell me the truth about whatever I enquire of you, I shall forgive you and will not punish you. But if you lie, I will not only recover from you all that you have taken, but also punish you.” Thereafter, he asked each one of them about the items he had taken. When they all honestly admitted their guilt the Imam (AS) took back the articles that they had in their possession and forgave them without giving any punishment. Centre of Knowledge Although the span of his life was very short, that is twenty eight years only, but even during this brief period, which was also beset with difficulties, the river of the bounties of his knowledge continued to help quench the thirst of all including the eminent learned luminaries. Besides, he also successfully faced the philosophers who were preaching atheism and apostasy. In this connection there is the instance of Abu Ishaq Kindi who was writing a book on contradictions between the verses of the Quran. This news reached Imam Hasan Askari (AS) who started looking forward to an opportunity to set him right. Incidentally, one day some disciples of Abu Ishaq visited the Imam (AS). He asked them if there was no one sagacious enough amongst them to stop his teacher from pursuing that useless exercise he he had embarked upon in respect of the Quran. The disciples said that they were just his pupils; how could they find fault with him. The ImamA s asked them if they could at least place before Him the points that he was going to tell them. The disciples said that they could do that much. The Imam (AS) then cited some Verses from the Quran which were supposed to be mutually contradictory and desired of them to ask from their teacher if these words had only those connotations that he had been putting forward to prove the alleged contradictions. If on the basis of the evidence found in Arabic literature it is proved that these expressions have other well known meanings too j according to which these verses cease to be contradictory then what right he had to attribute his own fabricated interpretation to the divine author of the Quran and thereby raise a pile of so called contradictions and incompatibilities. Regarding this, he gave some examples from the Arabic literature and asked them to commit the same to their memory. The intelligent disciples preserved the entire discussion and the examples along with their references in their minds. Thereafter, they went to their teacher and talking about some extraneous matters first, they placed before him the questions raised by the ImamAS. The man, despite everything else was, in any case, endowed with a just temperament. He listened to all that the pupils told him and expressed the view that what they had said was beyond their mental capability. He asked them to let him know honestly 1 wherefrom they came to know all that. The disciples first tried to suppress the truth saying that all that they had said was the outcome of their own thinking. But when he emphatically refused to accept their contention saying that it could not be true, then they revealed that Abu Muhammad Hasan Askari (AS) had taught them what they had said. . Thereupon he observed that such knowledge could not be obtained except from that household. He got a fire kindled and consigned to flames whatever he had written. In a variery of way services of this nature pertaining to the propagation of true faith and dissemination of knowledge were being rendered silently by the ImamAS who deemed it as his oblieatorv duty while the government of the day which claimed to be the defender of the faith was in a state of stupor, lost in revelry and merry-making. If ever it was alerted, it was to enforce orders for imposition of harsher restrictions on such sincere guardians of Islam, baselessly apprehending danger from them to its stability. But all this failed to shake this lofty pillar of patience and perseverance. In their compilations narrators of Islamic traditions have recorded several traditions on the authority of the ImamAS. Of these one particular tradition relates to wine drinking, which goes to say that a drunkard is like an idolater. Ibne al-Jauzi in his book, Tahrimul Khumr has recorded this tradition authentically, quoting successive narrators one after the other. Abu Naeem Fazl bin Vakil has said that the tradition stands established as authentic as it has been mentioned by the pious progeny of the Prophet (SAW). A group of the Prophet's companions has also quoted this tradition right from the Prophet (SAW) himself. Among them are Ibne Abbas, Anas, Abdullah bin Aufa Aslami and some others. Samaani has written in Kitabul Ansab that Abu Muhammad Ahad bin Ibrahim bin Hashim Tusi Biladhri Hafiz Waiz have recorded traditions in Makkah on the of Imam-Q-Ahle Bait Abu Muhammad Hasan bin AH bin Muhammad bin AH bin Musi-al-Riza (AS). Besides the name of few prestigious personalities from amongst the disciples of the Imam (AS) are given below some 01 whom have collected the erudite sayings of the Imam (AS) and compiled books therefrom: Abu Hashim Dawood bin Oasim Jafri— Re was an elderly scholar who was blessed with having seen four Imams, from Imam Ali Riza (AS) to Imam Hasan Askari (AS) and had benefited from the teachings of these noble personalities. Was also assigned the vicegerency of the Imam” Dawood bin Abi Zaid Nishapuri—He had the privilege being blessed with the company of Imam Ali NaqiAS and, thereafter, of Imam Hasan Askari (AS). Abu Tahir Muhammad bin Ali bin Bilal Adul Abbas Abdullah bin Jaffer Humairi QummiHe was a very eminent scholar and author of a number of books of which Qurbul Asnad is still extant and is one of the sources of Kafi and other compilations. Muhammad Bin Ahmad Bin Jafar Qummi— He was one of the special vicegerents of the Imam (AS). Jafar Bin Suhail Saiqal— He also had the privilege of being a special vicegerent of the Imam Muhammad Bin Hasan Saffar Qummi— He was a scholar of high status and author ol several books of which Basair-ud-Darajat is well known. He used to send queries in writing to Imam Hasan AskariAS and obtain his explanations. Abu Jafar Humani Barmaki- He compiled a book containing Hasan Askari (AS) replies to his questions jurisprudence. Ibrahim Bin Abi Hafs Abu Ishan amongst the companions of Imam (AS) and is the author of a book. Ibrahim Bin Mahzvaar— He is the author of Kitabul Basharaat. Ahmad bin Ibrahim bin Isamil bin Dawood bin Hamdan Alkatib-un-Nadeem— He was a reputed lexicologist, a litterateur and author of a large number of books. He was particularly close to Imam Hasan Askari Ahmad bin Ishaq Al-Ashari Abu Ali Al Qummi— He was acknowledged scholar of great standing. His works include Ilal-us-saum and several other books. These few names have been quoted only as examples. To give an account of all of them will need a separate independent compilation. In particular Abu Ali Hasan bin Khalid bin Muhammad bin Ali Barni has compiled a comprehensive book on exegesis of the Quran from out of what he gathered from the Imam (AS) . In fact, the book should be deemed as the work of ImamAS himself since it was dictated by the Imam (AS) to Abu Ali. Scholars have written that the book comprised one hundred and twenty sections. Alas! This repository of scholarship is no longer accessible. Certain statements of the ImamAS concerning the Quranic exegesis are present in different books. These might have been derived from this very book. However, a book with the title, ‘The Exegesis of Imam Hasan Askari^' is available in published form but it is different from the scholastic treasure referred to above. Reference to it is traceable only from the fourth century of the Hijri era. Sheikh Saduq Muhammad bin All bin Babuwayh Qummi (RA) has described it as authentic. But his predecessors, on whose authority he has based his opinion, are completely unknown persons. Scholars, who have investigated into the genuineness of traditions, are in any case not satisfied with the authenticity of this exegesis. As far as one can see its reference to Imam Hasan Askari (AS) does not appear to be correct. Of course, a lengthy letter of ImamAS addressed to Ishaq bin Ismail Ashari and a substantial collection of his brief prudent sayings, his sermons and teachings are preserved in the book Tohfatul Uqool which is even now a source of enlightenment for discerning people. These were the outstanding contributions of the Imam (AS) in the realm of knowledge, though he lived only for twenty-eight years. After his father he became the Imam only for six years and all along that short period he was shackled by all kind of hardships that have been mentioned earlier. Demise Can the idea of opposing the government ever ill the mind of a man engaged in so many scholarly and religious activities? But the increasing spiritual hold of these personalities and the inclination of the peonle towards their profound knowledge had always made their existence intolerable for the rulers of the day. It happened in his case alsch The poison sent by Motamad Abbasi caused his death on the 8th of Rabiul Awwal 260 A.H. He was buried adjacent to the grave of his esteemed father in Samarra where his shrine is even todaya place of pilgrimage for the people in general despite unfavourable conditions. Sumber:http://www.husainiyouths.com/notes/Imam_AskariAdded by SAYED MUSBA ALAM on October 22, 2008 at 5:19pm 12.Imam Mehdi Sumber:http://www.husainiyouths.com/notes/Imam_MehdiAdded by Admin - Husaini Youths on October 1, 2008 at 9:40am Imam Mahdi (ATFS) Imam Mehdi (AS)- Life History By Maulana Ali Naqi Naqvi Name and Lineage His name is exactly like that of his forefather, the Prophet of God, Muhammad (SAW) whom he is known to resemble exactly in facial features as well. His mother was Narjis Khatoon, the granddaughter of the Caesar, the Roman emperor, and a descendant of Shamaoon, the vicegerent of Hazrat Isa' (Prophet Jesus). On the instructions of Imam Hasan Askari (AS) his esteemed sister Hakima Khatoon had taught her the tenets of the faith and the edicts of Shariat. Titles andf Epithets The number of epithets by which he is known exceeds those of all other infallible Imams excepting Hazrat Ali ibne Abi Talib (AS). Of them, the most famous are the following: Al-Mehdi: This is the appellative that has virtually replaced his name. All the predictions about his entity, ity, which have emanated from the esteemed Prophet5 A and other infallible Imams have referred to him by this nomenclature. That is why the belief in the coming of the ‘Mehdi' has almost become an essential part of faith in Islam. Any difference of opinion in 1 in this regard is only with respect to his attributes and other particulars. But it is obligatory for the Muslims to have faith in the basic idea of the coming of ‘Mehdi'. This of course does not apply to those who call themselves Muslims under social pressure or by way of political expediency. But, when in their hearts there is no semblance of faith in an Omnipresent, all Perceiving and just Sustainer of all sustainers, how can the veracity of a news about n event yet to happen m the invisible future communicated by His Prophet (SAW) can find a place in the remotest corner of their minds?The word ‘Mehdi' means ‘The Guided One' in the sense that the real Guiding Light is the entity of the Creator. That is why the Verse in the Quran addressing the Prophet (SAW) says: “It is not within your power to guide whomsoever you like. It is only Allah Who guides whomsoever He pleases.” Also, it is for this reason that there is the supplication in Surah Al-Hamd: “(0 Allah) keep us on the right path.” Even the Prophet (SAW) and all the infallible Imams used to recite this phrase. Therefore, with regard to the divine guidance it is right to call these leaders of the faith by the name ‘Mehdi' which all these esteemed personalities were as all of them had this attribute. But as an appellative it has been particularly associated with Imam-eMuntazar (ATFS) (The awaited Imam). Al-Qaim: This epithet is derived from the traditions in which the Prophet (SAW) is reported to have declared: “The world shall not come to an end till a man from my progeny does not stand up (Qaim) and fill it with justice and equity.' Sahibuz-Zaman (The lord of the time): He is so called, as he is our factual present day guide. Hujjat-e-Khuda (The Testifier on God's behalf): Every Nabi (Messenger of God) and every Imam is a Hujjat during his tenure on behalf of the Creator through whom His responsibility of guiding the people is accomplished and, thus, no excuse or justification is left for human beings for their anu stiortcomings (in discharging their obligations). Al Muntazar (the Awaited One): The epithet owes its origin to the fact that the tidings of the coming of Imam ‘Mehdi' have been persistently given by the leading luminaries of the faith; so much so that not only among the Muslims but in other religions also people are waiting for the one who is destined to arrive in the last phase of the world, may be with a different nomenclature. Prior to his birth, his birth was awaited and now, after his occupation, the world is waiting for his reappearance. Therefore, while he himself is waiting for the Divine command (to appear) he is Muntazar, the awaited one, tor the entire human race. Predictions Before his actual birth the Prophet of IslamSA and the infallible Imams (AS) had repeatedly predicted about his arrival. Only one prediction from each of the infallible ones is being given below: l.The Last Prophet Hazrat Muhammad Mustafa: The traditions of the esteemed Fropnet (SAW) related to this matter are so abundant that the Sihah-e-Sitta (the six authentic compilations on traditions) and other standard works are replete with them. Several scholars of Ahle Sunnat have recorded them in their works written exclusively on the subject. For example, Hafiz Muhammad bin Yusuf Kanji Shafei has collected these traditions in his compilation Al Bay an fi Akhbar-I-Saheb-az Zaman and Haflz Abu Naeem Asfahani in his book Zikr-e-Naatul Mehdi. Besides this Abu Daud Sajistani has written an exclusive chapter under the heading Kitabul Mehdi in his Sunan (book on traditions), which is counted amongst the Sihah-e.Sittah. Similarly, Tirmidhi has included these traditions in his Sahih, Ibne Majah in his book Sunan and Hakim in his compilation Mustadrak. Only one tradition is being recorded here which Muhammad bin Ibrahim Hamavi Shafei has included in his book Faraid-us-Samtain. The tradition is narrated by Ibne Abbas according to whom the Prophet of God said: “I am the vicegerents. My vicegerents shall be twelve in number the first of whom is AliAS and the last shall be Mehdi (ATFS)”. 2.Hazrat Syeda-tun-nisa Fatima Zahra (SA): In Kafi, a compilation by Kulaini, there is a narration by Jabir bin Abdullaft Ansari that Hazrat Fatima Zahra (SA) had a tablet with her conutimug me names or an tile vicegerents (of prophets) as well as of the imams. From this tablet, she spelt out the names of the twelve Imams of whom three were MuhammadsAS and four Ali's (AS), the last of them from her descendants being the one who would be the Qaim (one who would stand up). 3.Hazrat Ameerul Momineen Ali Ibne Abi Talib Janab Sheikh Saduq Muhammad Bin Ali bin Babuwayh Qummi has in his book Ikmaluddin , recorded a tradition from Imam Ali Riza (AS) with reference to his immaculate forefathers to the effect that Hazrat Ali (AS) addressing his son Imam HusainAS said: “Amongst vour descendants the ninth shall be the one who will stand up for righteousness, shall reveal the true faith and spread justice and equity all around. 4.Imam Hasan Mujtaba (AS): In his book Ikmaluddin Saduq has quoted Hazrat Imam Hasan (AS) –as saying, “When the ninth descendant from the progeny of my brother Husain (AS) shall be born, God will prolong his life during the period of his occupation. When the opportune time win come, lie will bring him out by His supreme power. 5.Syedus-Shohada Imam Husain (AS): “The ninth one from amongst my progeny will be the one who will stand up for the righteousness, and through whom Allah will restore the earth to life after it shall have been dead and the true faith shall get ascendancy over all other religions. The duration of his occupation period shall be very long during which a large number of people shall go astray and only a few shall remain steadfastly firm (in their faith). The latter will be subjected to torture and questions will be put to them that if they were ngnt they must tell when the promise of God (regarding his reappearance) was to be fulfilled. Those who shall endure me trauma during the time of his occupation witn panence snail get recompense from God as if they had participated in Jinaa in company of the Prophet (SAW) 6.Imam Zainul Abideen (AS): “ ‘The Qaim' from amongst us hall be one whose birth will remain hidden from me people in general so much so that they will deny the very fact of his birth.' 7.Imam Muhammad Baqir (AS): According to Kulaini, as recorded in his compilation Kqfi, Imam Muhammad BaqirA! (bvGorh Ood). Ui them the ninth Imam shall be the Qaim . 8.Imam Jafar Sadiq (AS): As narrated in Ilalu-sh-Sharae by Sheikh Saduq (AR) Imam Jafar SadiqAS said: “From amongst the decendants of my son MusaAS the fifth will be the Qaim-e-Aal-e Muhammed (ATFS)‘ 9.Imam Musa Kazim (AS): As recorded in Ikamaluddin by Sheikh Saduq (AR), some body asked Imam Musa Kazim (AS) if he was the Qaim ba Haq, He replied: “Although I am also standing (Qaim) for and steadfast to righteousness but the real Qaim will be the one who will cleanse the earth of the enemies of God and fill it up with justice and equity, He will be the fifth amongst my descendants. He will have a long period of occupation during which a large number of people shall become apostate and only a few shall stick to their faith.” 10. Imam AH Riza (AS): Once the renowned poet Debal recited his famous panegyric before the Imam (AS). When he came to the following came two couplets: The Qaim from amongst the progeny of Muhammad will come out (of occupation), Who will stand up (against wrong) with the help of the Name of God and His Blessings, He will come to the world to distinguish the right from the wrong, And will recompense every believer and nonbeliever for his deeds. Hearing these couplets the ImamAS started crying and then raising his head said, “O Deb al, the Holy Spirit has inspired you to compose these couplets. Do you know who this Imam is and when he will stand up?” Debal replied that he was not aware of these details but that he had been hearing that an Imam will be born from amongst the Prophet's descendants who would purify the world of all disorders and fill it to the brim with justice and equity. The ImamAS said: “O Debal, after me my son MuhammadAS will be the Imam and after him his son AliAS and thereafter his son HasanAS his son will be the ‘Qaim' (who shall stand up). During his period of occultation people will wait for him and on his coming out from occultation the world will bow its head before him in submission.” 11 .Imam Muhammad Taqi (AS): “Qaim will be the one from amongst us who shall also be the Mehdi. He will be the third from amongst my progeny.” 12.Imam All Naqi (AS) : “My successor after me is my son Hasan (AS) but what will be your condition during the tenure of his successor?” When the audience inquired of him why he was saying so and what he meant by it, he replied: “'I am saying so because you shall not be able to see him and, after some time, you will not even be permitted to utter his name.” People asked him how he should then be called. The Imam (AS) said that they should just call him Al Hujjat- Aal-o-Min Aale-Muhammad. 13.Imam Hasan Askari (AS): People asked him whether it was true that his infallible forefathers have affirmed that the earth shall never be without a Hujjat-e-Khuda (the vicegerent of God) and that a person who dies without having a perception or the Imam of his time, he dies as a non-believer. The Imam AS replied: “Certainly. This is as true as a bright day.” People asked him then who would be the Hujjat and Imam after him. He answered: “My son, who will bear the name ot the Frophet of God, will be the Imam (A.S) and Hujjat after me. One who died without gaining knowledge about him will die like a non-believer. Of course, the period 01 nis occuitation will be very long during which those who shall nave no perception of him, shall wander about confounded and bewildered, those following the wrong path shall be undone eternally and those predicting a specific time for his coming out of occupation, shall be liars.” Caliphate On 21 s t of Ramdhan in 40 A.H. Hazrat Ali ibne Abi Talib embraced death. Then Muslims unanimously acknowledged Imam Hasan (AS) as Caliph. He was intensely grieved at the martyrdom of his father. In the first sermon that he delivered h dwelt at length on the virtues and superior qualities of Hazra Ali ibne Abi Talib (AS) and talked about his life style and dislike for worldly grandeur. Then he was so overwhelmed with grief that his throat was choked and the entire audience began crying with him involuntarily. Then he spoke about his own and his family's distinctions. Thereafter Abdullah ibne Abbas stood up and delivered a speech exhorting people to swear allegiance to Imam Hasan. All the people did so willingly and joyfully. Visualizing the future turn of events correctly. Imam Hasan plainly put forward the condition that in the event of his making peace they would have to follow suit and in case he had to wage a war, they would have to fight along with him. All of them agreed to this condition. He took the administration of the state in his hands. He appointed his governors and administrators all over the slate and began to settle cases and pronounce judgments. This was the time when in Damascus the ruler of Syria , Muawiya, was firmly in the saddle. The result of the fighting in Siffeen between Hazrat Ali (AS) and the Syrian ruler had come out in favour of the latter due to a deep conspiracy related to the arbitration proceedings. Here the territory ruled by Hazrat Ali (AS) that was now under the suzerainty of Imam Hasan (AS), was torn by mutual discord and ill will. The half-hearted manner in which the orders of Hazrat Ali (AS) were carried out, is evident from his sermons delivered in the closing years of his life. The seditious activities of the Kharjites of Nehrwan were a constant cause of discontent and worry. Although their collective power had suffered defeat in Nehrwan their scattered bands were still bent upon disrupting the peace of the country. Things were in such a shape when, apparently, a member of this very faction struck a blow with his sword on the head of Hazrat Ali (AS) in the mosque which ultimately led to his demise. The country was still mourning the martyrdom of Hazrat Ali (AS) and Imam Hasan had not yet completed the administrative arrangements in the state when the Syrian ruler started making inroads into his domain. His secret agents commenced their activities. A man belonging to the tribe of Humair was arrrested in Kufa and another pertaining to that of Bani Qain was apprehended in Basra . They had come with the intention of reporting the situation prevailing there to the authorities at Damascus and also to make the environment unfavourable for Imam Hasan. Fortunately their designs were exposed in time, The man from the tribe of Humair was caught from the house of a butcher in Kufa and the one from Bani Qain was arrested from the tribe of Bani Saleem. Both of them were suitably punished. After this incident Imam Hasan (AS) wrote a letter to Muawiya which read as follows: “You do not desist from meddling in my affairs. You have sent people to ferment revolt against me. You have spread out your spies here. It seems you want to fight and if so, be prepared for it. That stage is not far off. News has also reached me that you used taunting and sneering words on the death of my father. This sort of behaviour is not worthy of a man in his senses. Every body has to meet his death. Today this calamity has befallen us; tomorrow you will have to confront it. Moreover, in fact we do not deem our dead ones as really dead. It is just as if one has shifted from one place to another to rest in comfort and peace.” This letter was followed by a series of correspondence between Imam Hasan and the Syrian ruler. In the meantime Mtiawiya had come to know through his spies of the mutual discord, disinterestedness and the lack of will for any action of the people of Kufa. Therefore, he thought that it was the most suitable moment to invade Iraq . Accordingly, he reached the frontiers of Iraq with his forces. Imam Hasan also began preparations to face him. Hujr bin Adi was deputed to go round the country to exhort the functionaries of the various parts of the stale to get ready to meet the enemy and to prepare for the Jihad. But as expected, all efforts were met with cold reception. A small army was formed which included some Kharjites, some rowdy elements, some others who had come in the lure of booty and some who had joined half-heartedly under the pressure of their tribal chiefs. The number of men who could really be as Shias of Hazrat Ali (AS) and Imam Hasan (AS) was very small. Muawiya first dispatched Abdullah bin Amir bin Kuraiz who camped at Ambar. On this side Imam Hasan (AS) set out to confront him and encamped at Sabat near the monastery of Kaab. Here with a view to have an idea of their real intentions he collected all his men and delivered a sermon saying: "You should know that I have no ill will towards any follower of Islam. I am as much your well-wisher as I should be towards my own self. I am forming a final opinion about you and 1 hope you will not differ from it. I find that most of you have lost your courage and are no longer wilting to participate in Jihad. I do not think it proper to compel you for any action against your will." No sooner he had concluded his speech than there was a commotion in the crowd. The valiant son of a father like Ali (AS) could himself effectively deal with this disorderly crowd if it were openly a gathering of his enemies. Before this Ali (AS) too had apparently become helpless when in Siffeen after the copies of the holy Book were raised on lances and the people of his own army had surrounded him and told him to stop fighting or else they would take him into captivity and hand him over to the enemy- On that occasion Ali (AS) did not brandish his sword to fight with them. Instead- he had to suspend fighting out of compulsion. Imam Hasan had to face a much more serious situation as the crowd attacked him and pulled away the prayer carpet from beneath him and the sheet from his shoulders. Riding his horse he called out: "Where are the tribes of Rabiya and Hamadan ?" The two loyal tribes immediately rushed to his rescue and dispersed the assailants. Thereafter, he started for Madain. But Jarrah bin Qabisa Asadi, a Kharjite lay in ambush and attacked him with a dagger that wounded him in his thigh- The assailant was arrested and duly punished. After undergoing a prolonged treatment he recovered and again started preparations to give battle to Muawiya. The End Result It emerges from all these traditions that right from the time ot the Prophet of Islam the tidings about the person who will be the Mehdi-e-Din (the guide to the faith), have been persistently given in every period. Not only that, from the event related to Debal bal it becomes evident that the matter was so well known that even the poets used to compose verses on this subject. At the same time, from m a glance at history one gathers that friends ids and foes alike were in the know of these traditions. So much so that very often they tried to take undue advantage of that. For example from amongst the he Abbasides one named Muhammad had adopted the appellative ‘Mehdi' only for this reason,m. Then, from the descendents of Imam Hasan (AS), the son of Abdullah Mahaz, whose name was Muhammad came to be regarded as the ‘Mehdi' by a section of the people. Also the Kesania sect held similar opinion about Muhammad Hanafia (son of Hazrat Ali (AS). But the contemporaneous s presence of an infallible personality from amongst the Imams of Ahle bait was in itself sufficient to negate those beliefs. These venerable personalities on the one hand used to disprove the assertions ot the wrongful contenders and, on the other, they continued to dilate upon the abundantly clear from this at there was unanimity among the people in respect of the awaited arrival of the real ‘Mehdi'. Along wiih this, there were successive traditions of the Prophet (SA) to the effect that he shall have twelve successors from amongst his descendants. The mention of this number by the Prophet (AS), was in itself sufficient to refute the contention of the people in respect of their being the ‘Mehdi'. But now that in the person of Imam Hasan AskariAS the total number of Imams had already reached eleven, the world became keenly desirous of the arrival of the twelfth Imam who was ‘awaited' even from before his birth and was to be ‘awaited', on account of occultation, even after his birth till the Divine Will deems it necessary. Birth The particular moment about which the infallible personalities had all along talked about arrived at last. The blessed and pious baby was born in Samarra on the night of 15 th Shaban 255 A.H. imam Hasan Askan (AS) distributed in alms plentiful of bread and meat and sacrificed a number of goats at the time of his Aqeeqa ceremony. Rearing and Upbringing The Imams of the Prophet's house-hold it was not an unusual thing that, without any apparent opportunity of being formally taught and brought up, they had to don the mantle of Imamate after having been especially adorned with the qualities of perfection under the divine scheme of things. Instances of this nature had been witnessed even before Hazrat ‘Imam-e-Muntazar'. For example, there was the case of his esteemed grandfather Hazrat Imam All NaqiAS who was just six years and a few months old at the time of the demise or his father, Imam Muhammad Taqi (AS). Prior to that the age of Imam Muhammad Taqi (AS) at the time of the death of his father, Imam Ali Raza (AS),was also not above eight years. Evidently, in respect of common people this period is apparently not sufficient under formal dispensations for the teaching and upbringing of a child. But once we acknowledge the fact of God's bestowal of special bounties on these pious souls then the question of the age at which they became Imams becomes totally irrelevant. If the office of Imamate can be attained at the age of seven years and six years, the instances of which had been witnessed by the world in respect of the previous Imams, it can be similarly had at the age of five or four years as well. There is no room for having any doubt in this regard whatsoever. Imam (AS) had to be separated from his father's oving bosom and deprived of his love and upbringing at a very tender age. He was born in Shaban 255 A.H. and his esteemed father Hazrat Imam Hasan Askari (AS) died in Rabi-ul-Awwal 260 A.H. This means that at that time he was only four and a half years old and at this very early age God got the crown of Imamate placed on his head. Inquistivness of the Government Just as when the Pharaoh of Egypt, on coming to know of the prediction that a child to be born amongst the Israilities will spell doom for his kingdom, made every effort to ensure that the birth of the coming baby should be stalled and if at all it was born, it should not be allowed to survive, similarly on the basis of the current and authentic traditions of the Prophet (SAW) the Abbasside ruler had come to know that the baby through whom all the unjust regimes shall come to an end was to be born in the house of Imam ttasan AskariAS. Therefore, elaborate arrangements were made Dy nim to ensure that there should remain no possibility of the birth of this baby at all. That is why Imam Hasan AskariAS was continuously kept under detention away from his family. But no earthy power howsoever mighty can succeed against the divine power. Just as the Pharaoh could not prevent Prophet Moses from being born in spite of all possible efforts on his part, so the awaited Imam (AS) was also born despite all the steps taken by the Abbasside regime. But it was the Will of Providence that his birth was kept strictly secret. Who has the power to divulge what God has ordained as His own secret? Surely, for a short while He Himself considered it expedient to raise the curtain from this mystery. When the body of Imam Hasan Askari (AS) was laid for the funeral prayer after ablution and shrouding, there was the gathering of his close followers and people were standing in rows for the prayer. Jafar, the brother of Imam Hasan Askari (AS) stepped Forward to lead the funeral prayer. Just when he was about to recite Takbir (by way of the commencement of the prayer), a small child suddenly came forth form inside the house of the Imam (AS) and moving forward reached in front of the rows. Clutching Jafar's cloak with his hands he said: “Uncle, please move back. I have much more right to lead the funeral prayer of my father.” Jafar immediately stepped back and the child, coming forward, led the prayer and then retired into the house. It was impossible that the Occultation Till now the tenure of the Imamate of Hazrat Imam-e-Muntazar (AS) stands divided between two spans of occultation, one, the short occultation and the othert the longer one. Predictions about it had already been made earlier by the infallible ones. For instance, there is the observation of the Prophet of God: “For him (Imam-e-Muntazar) there shall be a period of occultation during which numerous groups of people shall go astray and during the same period those sticking to their faith in him shall be as rare as red sulphur.” There is also the observation of Hazrat All Ibne Abi Talib (AS): “The occultation of Qaim-e-Aale Mohammed shall be very long and the spectacle is before my eyes that shows the lovers of Ahle Bait wandering hither and thither in a state of distraction like the harried animals in search of pastures.” There is another tradition which says, “He shall reappear after such an occupation and period of bewilderment during which only sincere people of true belief shall continue to adhere to their faith.” Imam Hasan (AS) observed: “Allah shall prolong his life during his occultation.” Imam HusainAS said: “He shall have a period of occultation owing to which groups of people will go astray.” Imam Jafar SadiqAS affirmed: “Mehdi will be the fifth among the descendants of the seventh Imam. His entity will remain hidden from you.” In another tradition he declared: “For Sahibul Amr (that is the twelfth Imam) there shall be a period of occultation. It shall then be incumbent on every body to guard himself from sinful deeds and stick to his faith firmly.” Imam Musa Kazim (AS) said: “His face shall remain hidden from the eyes of the people but his remembrance shall never leave the hearts of the faithful. He will be the twelfth from our chain (of Imamate).” Imam Ali Riza (AS) said: “He shall be awaited during his period of occultaton.” Imam Muhammad Taqi (AS) said: “Mehdi is the one waiting for whom during his occultation and submission to whom on his appearance shall both be obligatory.” Imam Ali Naqi (AS) spoke thus of Mehdi (ATFS): “Sahibul Amr will be the one about whom many people would be saying that he was not yet born.” Imam Hasan Askari (AS) stated: “The occultation ot my son will be such that except those saved by God all shall be having doubts (about his existence).” Along with this, Imam Muhammad Baqir (AS) had also declared that there were two occupations for Qaim-e-Aal-e-Muhammad; one spread over a very long period and the other relatively shorter. Imam –Jafar Sadiq (AS) also affirmed that the one (period of occultation) will be much more longer with regard to the other. As a result of the existence of these traditions from early days after the demise of Imam Hasan Askari (AS) his companions and the faithful and sincere believers did not entertain any doubt in this regard and bowed their heads to the concept of the invisible ImamAS rather than to any other person currently present claimant of Imamate. Short Occultation The first occultation period was of sixty nine years, from 260A.H. till 329 A,H. During this period there were his special representatives i.e., such persons as had been appointed by name by the ImamAS himself as his vicegerents to convey the problems of his followers to him and obtain their solutions from him. Also they had to collect the amounts of Zakat and Khums and spend the same for specified purposes. Besides, they would also convey written messsages from the Imam (AS) himself to persons who enjoyed his confidence or, alternatively, they would themselves reply to the questions posed after ascertaining their answers from the Imam (AS). They were the most distinguished personalities of their age with respect to their knowledge, abstinence from sin and their ability to keep secrets. That is why the ImamAS considered them worthy of the duty assigned to them. They were the the following four honourable persons : 1 .Abu Amr Uthman bin Saeed bin Amr Umri Asadi: He had been the emissary of Imam All NaqiA s earlier. Then, during the tenure of Imam Hasan AsakriAS also he had been rendering this sevice. Thereafter, he was the first to be appointed to this office by Hazrat Imam Muntazar (AS). After having served in that capacity for a few years he died in Baghdad and was buried there. 2. Abu Jafar Muhammad bin Uthman bin Saeed Umri: Imam Hasan AskariAS had mentioned his aoDointment as an emissary and then his father formally announced his vicegerency at the time of his death under the direction of the Imam (AS). He died in Baghdad in Jamaadi-ul-Awwal 305 A.H. 3.Abul Qasim Husain bin Rauh bin Abi Bahr Nau Bakhti: He was a distinguished scholar specially in philosophy, reasoning and astrology. He was a man of august status and piety and abstinence. Abu Jafar Muhammad bin Uthman appointed him his successor under the direction of the Imam (AS), After serving as the Imam Vs emissary for fifteen years, he died in Shaban 320 A.H. 4.Abul Hasan Ali bin Muhammad Samri: He was the last vicegerent. After Husain bin Rauh he succeeded him in accordance with the direction of the Imam (As). After discharging his duties only for nine years, he died in Baghdad on 15 th Shaban 329 A.H. When in his last moments he was questioned about his successor, he replied that the Will of God had decreed a different scheme of things from then on and it was only He Who knew how long that was to last. From then onwards there was no special emissary of the Imam (AS). It was during this very year of calamity, 329 A.H., that the author of Kafi, Thuqqatul Islam Muhammad bin Yaqub Kulaini and Sheikh Saduq's esteemed father All bin Babuwayh Qummi also died. On occurrence of these calamities an extraordinary spectacle was witnessed. It was the phenomenon of shooting stars falling in such a large number as to present the scenario of the day of resurrection. It was for this reason that the year came to be known as the “inauspicious year of stellar commotion”. Thereafter there was darkness all around, pitch darkness as there was no body in sight who might serve as a means of appraoch to the Imam (AS). The Long Occultation The period after 329 A.H. is called as one of Ghaibat-e-Kubra or the long occupation because now there is no special emissary of the Imam (AS). For this period the Imam (AS) had himself left instructions to the effect that “ in such a condition you should find out such people as have knowledge of our traditions and are conversant with what is permissible and what is prohibited i.e., are fully conversant with the edicts ot Shanat, ana turn to them for guidance. They are the authority over you on my ; behalf.” On the basis of this tradition Shiite Scholars and Mujtahids are called vicegerents of the Imam AS. But this vicegerency is in general capacity in respect of attributes and not specific by way of nomination. This is the main difference between these vicegerents and those who held that office during the shorter period of occultation (Ghaibat-e-Sughra). In the present phase of occultation also the ImamAS surely continues to discharge the obligation of the guidance of the people and of the protection of the true faith. Somehow or the other he keeps on guiding us, even though we are not conscious of it and neither see him with our eyes nor feel his presence, ine curtain will remain before us as long as the Will of God wants it to be. But a time shall soon come (howsoever far that ‘soon' may appear to us) when the curtain will be removed and the Imam AS will appear before us and fill the world with justice and equity just as it would have been filled earlier with tyranny and oppression. The final Victory The idea of the final victory of the forces of righteousness, peace and justice over those of evil, oppression and tyranny, of the world-wide spread of the Islamic faith, the complete and all-round establishment of high human values, the formation of a utopian and an ideal society and lastly the accomplishment of this ideal at the hands of a holy and eminent personality called, according to the Islamic traditions, Mahdi is a belief which, of course with variations in details, is shared by all the Muslim sects and schools of thought. Basically this is a Qur'anic concept and it is the holy Qur'an which in very clear terms, predicts: 1. The final victory of Islam. It is He who has sent His messenger with the guidance and the religion of truth to make it prevail over every other religion. However much the disbelievers may dislike it.(Surah al-Tawbah, 9:33 and Surah As-Saff, 61:9) 2. The absolute supremacy of the good and the pious. Indeed We have written in the Psalms after the Torah had been revealed: The righteous among My slaves shall inherit the earth". (Surah al-Anbia. 21:105) 3. The final collapse of the oppressors and the tyrants. We willed to show favour to those who were persecuted in the earth and to make them leaders and masters. It was also Our will to give them power in the earth and to show Pharaoh, Haman and their hosts to experience from their victims what they feared most. (Surah al-Qasas, 28:5-6) 4. A bright and happy future for humanity. Moses told his people to seek help from Allah and exercise patience. The earth belongs to Him and He has made it the heritage of whichever of His servants He chooses. The Final Victory is for the pious. (Surah al-A'raf 7:128) This idea is not an outcome of any wishful thinking, but it emanates from the total working of the system of nature, the evolutionary process of history, man's confidence in the future and the total rejection by him of pessimism about the destiny of mankind, which is extraordinarily bleak, according to certain theories. An Ideal Society To hope for the appearance and revolution of the Mahdi is an inspiring Islamic social idea. Besides being a repose of trust in the future, it is an appropriate mirror in which the nature of the Islamic aspirations of mankind can be seen. This prophecy comprise many elements, some of them philosophical, others cultural, political, economic or social and still others human or physio-human. It is not possible in this short article to discuss the subject in detail nor to quote extensively from the holy Qur'an and the Sunnah, but, in order to make the nature of "The Big Expectation" clear, we propose briefly to throw some light on its salient features. They are as below: Optimism about the future of humanity There are divergent views about the future. There are some who believe that adversity, distress, disorder and mischief are the lot of humanity and on that account life has no value. In the eyes of such people the most judicious action would be to put an end to life. Some others think that human life has already been thrown into disarray. They believe that, following the marvellous technological progress and the accumulation of huge stockpiles of the means of mass destruction, mankind has reached a stage where its final annihilation is Imminent. The English philosopher, Bertrand Russell, says in his book, 'New Hopes' that there are people, including Einstein, who see the possibility of man having completed his span of life and think that with his wonderful scientific skill he may, in a few years, succeed in completely exterminating himself. According to this theory there is a great possibility of the total extinction of the human race just when it is on the threshold of attaining maturity. If we rely on perceptible evidence only, such a possibility cannot be ruled out. According to a third theory distress and disorder are not a part of human nature. Nor will the tragedy of collective suicide ever take place. In fact, a very happy and bright future awaits humanity. A great man will appear who will uproot all corruption and mischief. This is a religiously inspired theory and it is in this context that Islam gives the glad tidings of Mahdi's revolution. Its salient features will be: Final victory of righteousness, virtue, peace, justice, freedom and truth over the forces of egoism, subjugation, tyranny, deceit and fraud. Establishment of a world government (one government in the whole world). Reclamation and rehabilitation of the whole earth so that no area remains waste. Attainment of full sagacity by mankind, adherence to ideology and emancipation from animal impulses and undue social restrictions. Maximum utilization of the gifts of the earth. Equal distribution of wealth and property among all human beings. Complete eradication of all vices like adultery, fornication, usury, use of intoxicants, treachery, theft and homicide and total disappearance of abnormal complexes, malice and ill-will. Eradication of war and restoration of peace, friendship, co operation and benevolence. Complete coherence between man and nature. All these points require detailed discussion and analysis but here the idea is just to acquaint the readers with the nature of the Islamic tidings and aspirations. Big expectations It simply means hoping and aspiring for the materialization of the order (referred to above) which the Divine Will has destined for the world. Now let us turn back to the point that the expectation is of two kinds. One kind is constructive and dynamic which is an act of virtue and the other is destructive and paralysing which is a sort of licentiousness. We have already mentioned that these two kinds of expectations are the outcome of two divergent notions of the great appearance of the promised Mahdi. These two notions have sprung from the two approaches to the nature of historical development. Now let us explain further the two kinds of expectations. Destructive expectation The concept which some people have of the rising of the Mahdi and the revolution which he will bring about is only of an explosive nature. These people believe that the appearance of the Mahdi depends solely upon the spread of injustice, discrimination, frustration and disasters. They are of the opinion that, immediately prior to the appearance of the Mahdi, the forces of evil will gain a complete hold and not a single good man will be left in the world. They look forward to an explosion, following which the divine forces will redeem the truth but not the supporters of truth, for they would not be existing. On this basis they would condemn every reform and regard every sin, every excess and every injustice as valid and proper, because, according to their idea, corruption and tyranny bring the explosion nearer and pave the way for the eventual betterment of a permanent nature. They believe in the maxim that ends justify the means and as such unlawful means become lawful if the objective is desirable. That is how deadly sins besides giving pleasures are supposed to help in bringing about the final sacred-revolution. The following lines most appropriately apply to their case: "Win the heart of your beloved even by deceit and treachery. Commit a sin if you are unable to perform a good deed." Such people naturally dislike the reformers and all those who enjoin good and forbid evil, because they think that their action is delaying the appearance of the promised Mahdi. They, even if they do not commit the sins themselves, at least appreciate the reprehensible activities of the sinners who, according to them, are preparing the ground for the appearance of the Mahdi. This sort of notion may be called semi-dialectic, because it regards corruption and distress as a prelude to the sacred explosion. The dialectic thinking also opposes partial reforms and allows the creation of unrest, but it has some merit, because it does so with a view to making the split wider and the fight hotter, whereas the supporters of this outrageous notion simply allow corruption and disorder and then do nothing except to sit back and hope for the desired result to follow automatically. It need not be added that this sort of notion of the appearance of the promised Mahdi is against the tenets of Islam and must be regarded as a sort of licentiousness. Constructive expectation All the verses of the holy Qur'an, which form the basis of the concept of the Mahdi and all the traditions cited in support thereof go against the above notion. What is inferred from the holy Qur'an is that the appearance of the Mahdi is a link in the series of fights between the righteous and the wicked and the Mahdi is the symbol of the final and complete victory of the righteous and the faithful. The holy Qur'an says: Allah has promised the righteously striving believers to appoint them as His deputies on earth, as He had appointed those who lived before. He will make the religion that He has chosen for them to stand supreme. He will replace their fear with peace and security. They will worship their Lord without fear and will not submit to anyone other than Him and will associate nothing with His worship and obedience.(Surah al-Nur, 24:55) The appearance of the Mahdi is Allah's favour for the oppressed and the weak and is a means of their coming to power and gaining the promised Divine succession in the whole world. The holy Qur'an says. We have decided to grant favour to the suppressed ones by appointing them leaders and heirs of the earth. (Surah al-Qasas, 28:5) The appearance of the Mahdi means the realization of the promise Allah made to the righteous in His sacred Book. Verily We have written in the Psalms after the Torah had been revealed: My righteous servants shall inherit the earth. (Surah al Anbia, 21:105) The well-known saying of the holy Prophet that Allah will fill the earth with justice after its having been filled with injustice and tyranny testifies to the fact that at the time of the appearance of the Mahdi there will exist two classes. One will consist of the oppressors and the other, howsoever small, of the oppressed who are subjected to injustice and tyranny. Shaykh Saduq narrates on the authority of Imam Ja'far ibn Muhammad al Sadiq that the Mahdi would appear only when the virtuous would become the most virtuous and the wicked the most wicked. From this also it is evident that both the virtuous and the wicked will be in existence. Islamic traditions make mention of a group of people who will come forward and join Imam Mahdi immediately on his appearance. From this again it is evident that the virtuous will not be completely wiped out and though their number may be insignificant, yet they will be best in the quality of faith and comparable to the companions of Imam Husayn ibn Ali. According to Islamic traditions the rising of the Mahdi will be preceded by other risings of the virtuous. What has been mentioned as the Yamani's rising is an instance. In some Islamic traditions a mention has been made of a government of the righteous people which will continue to exist till the rising of the Mahdi (May Allah hasten his solace) and, as we know, some Shi'ah ulama, who held good opinions about some of their contemporary Shi'ah governments, considered it probable that it would be those very governments which would last till the rising of the Mahdi. It is gathered from the various Qur'anic verses and traditions taken together that rising of the promised Mahdi will be the last one of the chain of the battles which have taken place between truth and falsehood since the creation of the world. The promised Mahdi will realize the ideal of all the prophets, saints and fighters in the path of truth. (O God! Expedite his deliverence and facilitate his appearance) Sumber:http://www.husainiyouths.com/notes/Imam_MehdiAdded by Admin - Husaini Youths on October 1, 2008 at 9:40am Bookmark & Share X Select from these web-based feed readers: AOL Bloglines Google Reader My MSN Netvibes Newsisfree Pageflakes Technorati Yahoo No matching services. .netShoutout 100zakladok A1‑Webmarks Adifni Aero AIM Share Amazon Amen Me! 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