Imam Bargah Ali Reza (A.S.) Sharjah

Group E – RamAdhan 1439

Rules Regarding Kafan

Issue 559: The body of a dead Muslim should be given Kafan with three pieces of cloth: a loin cloth, a shirt or tunic, and a full cover. Issue 560: * As an obligatory precaution, the loin cloth should be long enough to cover the body from the navel up to the knees, better still if it covers the body from the chest up to the feet. As an obligatory precaution, the shirt should be long enough to cover the entire body from the Start of the shoulders up to the middle of the calf, and better still if it reaches the feet. As an obligatory precaution, the sheet cover should be long enough to conceal the whole body, so that both its ends (from the head and the foot) could be tied. It's breadth should be enough to allow one side to overlap the other. Issue 561:* The Wajib quantity of Kafan mentioned in the above rule should be financed from the estate of the deceased, and considering the status of the deceased and (common perspective) the Mustahib quantity of the Kafan can also be financed from the estate of the deceased. But as a recommended precaution, anything in excess of the Wajib parts of the Kafan should not be charged to the shares of minor heirs. Issue 562: If a person makes a will that the Mustahab quantity of the Kafan (as mentioned in the two foregoing rules) should be paid for from the 1/3 of his/her estate, or if he/she has made a will that 1/3 of the estate should be spent for himself or herself but has not specified the type of its expenditure, or has specified it for only a part of it, then the Mustahab quantity of Kafan which even though if it is higher than as considered by urf (common perspective), can be taken from 1/3 of the estate. Issue 563: * If the deceased has not made a will that Kafan may be paid for from the 1/3 of his estate and if the people responsible wish to take it from the estate, they must not draw more than what has been indicated in rule no. 561. For instance those Mustahib actions which are not normally performed and which are not demanded by the status of the deceased these should not be taken from the states of the deceased. Similarly, if they procured a Kafan which is more expensive than usual, then the extra amount paid for it should not be charged to the estate. However, if his heirs agree to pay from their shares of inheritance, then the sum can be deducted to the extent permitted. Issue 564: The Kafan of a woman is the responsibility of her husband even if she owns her own wealth. Similarly, if a woman is given a revocable divorce (Talaq e Rajai) and she dies before the expiry of her iddah, her husband should provide her Kafan. And if her husband is not adult or is insane, the guardian of the husband should provide Kafan for the wife from his property. Issue 565: Providing the kafan for a deceased person is not obligatory on his relatives, even if it was obligatory on them to pay for his living expenses while he was alive. Issue 566: If the deceased does not possess any wealth to cater to the requirements of Kafan, it is not allowed to bury it naked. In fact on the basis of obligatory precaution, it is compulsory for muslims to shroud him. However, it is permissible to account for the expenses as part of Zakah.

[Disclaimer - All the above verdicts are translated at the best of the abilities, however we take no responsibility for the accuracy of the above mentioned verdicts.]

Issue 567:* As an obligatory precaution, it must be ensured that each of the three pieces used for Kafan is not so thin as to show the body of the deceased. However, if the body is fully concealed when all the three pieces are put together, then it will suffice. Issue 568: * Providing Kafan from something that is usurped even though nothing else is available, is not permissible. Thus, if the Kafan of the deceased is usurped and its owner is not willing then the Kafan should be removed from the body even though if the body is buried. But in certain situations (which can not be detailed here), the Kafan should not be removed from the body. Issue 569: * It is not permissible to give a Kafan which is najis, or which is made of pure silk, or on the basis of obligatory precaution which is woven with gold water, except in the situation of helplessness, there is no harm. Issue 570: It is not permitted to shroud a corpse with the hide of an impure carcass when other options are available. Similarly, based on obligatory precaution, shrouding with the hide of a pure carcass and with cloth made of the wool or fur of an animal whose meat is unlawful to eat is also not permitted when there are other options available. However, there is no problem if the kafan is made of the fur or wool of an animal whose meat is lawful to eat, although the recommended precaution is that a corpse should not be shrouded with either of these. Issue 571: If the Kafan of the deceased becomes Najis owing to its own najasat, or owing to some other najasat, and if the Kafan is not lost totally, its najis part should be washed or cut off, even after the dead body has been placed in the grave. And if it is not possible to wash it, or to cut it off, but it is possible to change it, then it should be changed. Issue 572: If a person who is wearing Ihram for Hajj or Umra dies, he should be given Kafan like all others and there is no harm in covering his head and face. Issue 573: It is Mustahab that one keeps one's Kafan and “Sidr” leaves and camphor ready during lifetime.

The Obligation of Ghusl, Kafan, Salat and Dafn

Issue 531: * Giving Ghusl, Kafan, Hunoot, Salat Mayyat, and burial to every dead Muslim, regardless of whether he/she is an Ithna-Asheri or not, is wajib on the guardian. The guardian must either discharge all these duties himself or appoint someone to do them. And if anyone performs these duties, with the permission of the guardian, the guardian will be relieved of his responsibility. Also if burial and relevant matters are performed without the permission of the guardian still then the guardian will be relieved of his responsibility and there is no need to repeat them. And if the dead person had no guardian, or if the guardian refuses to discharge his duties, then these duties will be obligatory upon all Mukallif equally, as Wajib al-Kifaee which means if some people undertake to fulfil the obligation, others will be relieved of the responsibility. And if no one undertakes to do so, all Mukallif will be equally sinful. And when a guardian refuses to discharge his duty, the requirement of seeking his permission is nullified. Issue 532: If a person is engaged in attending to the duties relating to a deceased person, it is not obligatory on others to start doing them. However, if the person leaves the duties halffinished, then others must complete them. Issue 533: * If a person is certain that others are fulfiling their obligations properly, then it is not obligatory for him to proceed for the purpose. However, if he is in doubt or has suspicion, then he should take necessary steps. [Disclaimer - All the above verdicts are translated at the best of the abilities, however we take no responsibility for the accuracy of the above mentioned verdicts.]

Issue 534: If a person is certain that Ghusl, Kafan, Salat or burial of a dead body has been performed incorrectly, he should proceed to do them correctly again. But if he just feels that probably the duties were not correctly discharged, or if he has a mere doubt whether it was discharged correctly or not, then it is not obligatory to undertake the work. Issue 535: * . The guardian of a woman is her husband. In other cases, the guardian of a deceased person is the heir in accordance with the order of the tiers of inheritance, which will be mentioned later. In each tier, men take precedence over women; however, there is a problem [i.e. it is not correct, based on obligatory precaution] to consider [certain members of the family as having precedence over others, such as] the father of the deceased over the deceased’s son; his paternal grandfather over his brother; his brother over his paternal half-brother only or over his maternal half-brother only; his paternal half-brother over his maternal halfbrother; and his paternal uncle over his maternal uncle. Therefore, in these cases, the necessity of observing precaution must not be abandoned [i.e. based on obligatory precaution, one must not consider these as being valid instances of precedence]. Furthermore, if there are a number of guardians, the permission of one of them suffices. Issue 536: * A minor or an insane person does not qualify for guardianship in matters related to the dead person; similarly, an absent person who can neither attend to the duties himself, nor appoint someone to do them, has no authority as a guardian. Issue 537: * If a person claims that he is the guardian of the dead person, or that the guardian of the dead person has given him permission to carry out its Ghusl, Kafan and Dafn, or if he claims that he is the appointed executor of the dead person in the matter of its final rituals, it is necessary to accept his claim, provided that one is certain that what he is saying is correct, or that the corpse is in his possession, or that two Adils testify to his statement. Issue 538: * If a dead person appoints someone other than his guardian to carry out his Ghusl, Kafan, Dafn and Salat , then he will be the rightful person to fulfil those obligations. And it is not necessary that the person whom the deceased has appointed to carry out the duties personally should accept the will. However, if he accepts it he should act accordingly.

Salat al-Wahshat (Prayers to be offered for the departed soul on the night of burial)

Issue 628: It is befitting that on the first night after the burial of a dead person, two Raka'ats of wahshat prayers be offered for it. The method of offering these prayers is as follows: In the first Raka'at, after reciting Surah al-Hamd, Ayatul Kursi should be recited once and in the second Raka'at, Surah al-Qadr should be recited 10 times after Surah-al-Hamd; and after saying the Salam the following supplication should be recited: Alla humma salli 'ala Muhammadin wa Ali Muhammad wab'ath thawabaha ila qabri ...... (here the name of the dead person and his father's name should be mentioned). Issue 629: Wahshat prayers can be offered in the night following the burial of the dead body at any time, but it is better to offer it in the early hours of the night after 'Isha prayers. Issue 630: * If it is proposed to transfer the dead body to some other town or its burial is delayed owing to some reason, the wahshat prayers should be deferred till the first night of its burial.

[Disclaimer - All the above verdicts are translated at the best of the abilities, however we take no responsibility for the accuracy of the above mentioned verdicts.]

Rules Regarding Borrowing, Lending (Ariyat)

Issue 2309: Ariyat means that a person gives his property to another person for use without asking anything in exchange. Issue 2310: It is not necessary in the case of Ariyat that a formal formula(Sigha) be pronounced. So, for example, a person gives a dress to someone with the intention of Ariyat, and he takes it with the intention of Ariyat, it is in order. Issue 2311: Lending a thing which has been usurped, and a thing which belongs to the lender but its benefit has been assigned to some other person, like, if it has been given on lease, will be valid only when the owner of the usurped thing, or the assignee is agreeable to its being given as Ariayt. Issue 2312: * The assignee of any benefit, like a lessee, can lend (Ariyat) the object or property he has leased, to others. However if in the lease agreement it is conditional that he will use it for his own benefit (then he can not give it as Ariyat) and in the first condition on the basis of obligatory precaution, he cannot give it into the possession of the borrower (As Ariyat) without the owner's permission. Issue 2313: * If an insane person, or a minor child, or one who is bankrupt, or a feeble-minded squanderer, lends his property it is not valid. But if, the guardian of such persons considers it expedient to lend the property (as Ariyat) under his guardianship, there is no harm in it. Similarly, if a minor acts as an intermediary in delivering the lent article to the borrower, there is no objection. Issue 2314: If a person who has borrowed something (As Ariyat) is not negligent in its keep, nor does he go beyond moderation in its use, he will not be responsible if it is lost or damaged by chance. However, if the two parties stipulate that, the borrower would be responsible for loss or damage, or if the thing borrowed is gold or silver and it is lost or damaged, the borrower should compensate for it. Issue 2315: If a person borrows (as Ariyat) gold or silver and stipulates that if it is lost or damaged, he will not be responsible, he is not responsible if it is lost. Issue 2316: * If the lender dies, the borrower should act in accordance to the rule 2305 in respect of the deposits. Issue 2317: * If the lender is incapacitated in such a way that he does not have any right of disposal or discretion over his property, like, if he becomes insane or unconscious, the borrower must act in the manner explained in rule 2303 in respect of deposits which is similar to this verdict. Issue 2318: * A lender can rescind the transaction as and when he likes, and the borrower can also do so at any time he wishes. Issue 2319: * Lending something which is not to use, like, instruments of gambling, and utensils of gold and silver for eating or drinking, in fact on the basis of obligatory precaution, to be given as Ariyat for any purpose is void. However, giving them on Ariyat for the purpose of decoration is permissible. Issue 2320: Giving on loan (as Ariyat) a sheep for the use of its milk and wool, and lending a male animal for mating, is in order. Issue 2321: If a borrower gives the borrowed property to the owner, or to his agent, or guardian, and thereafter that thing is lost or damaged, the borrower is not responsible. But if he takes it to [Disclaimer - All the above verdicts are translated at the best of the abilities, however we take no responsibility for the accuracy of the above mentioned verdicts.] a place without the permission of its owner, or his agent, or guardian, although it may be a usual place where the owner usually kept it - for example, if he takes the borrowed horse to the stable which has been prepared for it by its owner, and ties it there, and it is lost or destroyed later, or someone destroys it, the borrower is responsible for it. Issue 2322: * If a person lends a Najis thing, then in this situation as explained in rule number 2018, he must inform the borrower about it being Najis. Issue 2323: If a person has borrowed a thing, he cannot give it to another person on hire or loan, without the permission of its owner. Issue 2324: If a thing is borrowed, and is then lent to another person with the permission of its owner, and the first borrower dies or becomes insane, the second lending does not become invalid. Issue 2325: If a borrower knows that the borrowed property has been usurped, he should deliver it to its rightful owner, and he cannot give it to the lender. Issue 2326: If a person borrows something about which he knows that it has been usurped, and utilizes it, and then it is lost or damaged while in his possession, the rightful owner can demand compensation for that thing, and the benefit derived from it, from him, or from the lender who usurped it. And if he takes that compensation from the borrower, the borrower cannot claim from the lender what he has paid to the rightful owner. Issue 2327: If the borrower does not know that the property which he has borrowed is a usurped one, and it is lost or damaged while it is with him, and if its owner receives compensation from him, he too, can demand from the lender what he has paid to the owner. But if the thing borrowed is gold or silver, or if the person who lent him the property stipulated that if it is lost or damaged he will have to give him compensation for it, he cannot demand from the lender the compensation which he gives to the rightful owner of the property. But if the borrower has given to rightful owner compensation against the benefit derived from the property then the borrower can demand it from the lender.

Qadha Prayers of a Father is Obligatory on the Eldest Son

Issue 1371: If a Father did not offer some of his obligatory prayers, and was able to offer qadha, and did not omit them as a result of opposing the command of Almight (deliberate act of transgression), then on the basis of obligatory precaution it is upon his eldest son, to perform those qadha. If the son cannot do so, he may hire someone to perform them. The qadha prayers of his mother is not obligatory upon him, though it is better if he performs them. Issue 1372: If the eldest son doubts whether or not his father had any qadha on him, he is under no obligation. Issue 1373: If the eldest son knows that his father had a certain number of qadha prayers on him, but he is in doubt whether his father offered them or not, he should offer them, as an obligatory precaution. Issue 1374: If it is not known as to who is the eldest son of a person, it is not obligatory on anyone of the sons to offer their father's qadha prayers. However, the Mustahab precaution is that they should divide his qadha between them, or should draw lots for offering them.

[Disclaimer - All the above verdicts are translated at the best of the abilities, however we take no responsibility for the accuracy of the above mentioned verdicts.]

Issue 1375: If a dying person makes a will that someone should be hired to offer his qadha prayers, and if the will is valid (according to the Shari’ah), then the eldest son will be free from his obligation. Issue 1376: If the eldest son wishes to offer the qadha prayers of his mother, then in the matter of loud or silent recitations in Salat , he will follow the rules which apply to him. So, he should offer the qadha prayers of his mother for Fajr, Maghrib and Isha prayers loudly. Issue 1377: If a person has to offer his own qadha prayers, and he also wishes to offer the qadha prayers of his parents, whichever he offers first will be in order. Issue 1378: * If the eldest son was minor, or insane at the time of his father's death, it will not be obligatory upon him to offer qadha of his father when he attains puberty or becomes sane. Issue 1379: If the eldest son of a person dies before offering the qadha prayers of his father, it will not be obligatory on the second son.

Looking At Non-Mahram

Issue 2397: * It is haraam for man to look at the body or hair of the Non-Mahram women, regardless of whether it is with the intention of pleasure or not, and whether there is a fear of falling into sinful act or not. It is also haraam to look at the faces and the hands, upto the wrists, of such women with the intention of pleasure, or if there is fear of falling into sinful act, and the recommended precaution is that oneshould not look at their faces or hands even without such an intention. Similarly, for a womanto look at the body of Non-Mahram man with the intention of pleasure and with the fear of falling into a act is haram. However, on the basis of obligatory precaution one should not look eventhough there is no intention of pleasure and fear of falling into sinful act. However, there is no Ishkaal in looking at the parts which are customarily not covered by men, like, his face,hands, head, neck and feet without the intention of deriving any pleasure, or if there is no fear of being entrapped in any sinful act.

Issue 2398: * To look at the body of a woman who would not care for Hijab, even if she were advised, there is no Ishkaal, provided that it does not lead to sinful act or pleasure, and excitement, nor is it with that intention; and in this rule, there is no distinction between a Muslim and a non-Muslim woman; and also between those parts, like their faces, their hands which they normally do not cover, and other parts of their bodies.

Issue 2399: * Woman should conceal her body and hair except face and hands, from a man who is non-Mahram, and as an obligatory precaution, she should conceal herself even from a Na- baligh boy who is able to discern between good and evil, and could probably (Ihtimal) be aroused if he looks at her body. But she can leave her face and hands upto wrists uncovered in the presence of Na-Mahram. However, if there is a fear of being involved in a sinful act or exposing the face and hands is with the intention of luring man into a sinful act then it is obligatory to conceal them in both the conditions.

Issue 2400: It is haraam to look at the private parts of a baligh Muslim, even if it is seen behind the glass or reflected in the mirror, or clean water etc. As an obligatory precaution, it is also haraam to look at the genitals of a non-Muslim, and of a discerning Na-baligh child. However, wife and her husband can look at the entire body of each other.

[Disclaimer - All the above verdicts are translated at the best of the abilities, however we take no responsibility for the accuracy of the above mentioned verdicts.]

Issue 2401: If a man and woman who are Mahram of each other, do not have the intention of pleasure or fear of being involved in a sinful act, they can see the entire body of each other excepting the private parts.

Issue 2402: * A man should not look at the body of another man with the intention of pleasure, and also, it is haraam for a woman to look at the body of another woman with the intention of pleasure. Similarly it is haram in both instances if there is a fear f being involved in a sinful act.

Issue 2403: A man who is acquainted with a Na-Mahram woman, should not, as an obligatory precaution, look at her photograph etc., provided that the woman is not a heedless, common place person (i.e. she is not the one who does not do hijab). Except that it is permissible for him to look at the face and hands, if there is no intention of pleasure or fear of sinful act.

Issue 2405: * If a woman is rendered helpless by her disease, and if the only helpful treatment to her can be given by a male Na-Mahram doctor, she can refer to him. And if that male doctor must look at her to be able to treat her, or to touch her for that matter, there is no objection. However, if he can treat her by looking at her, he should not touch her body, and if he can treat her by touching her body, he should not look at her.

Issue 2406: * If a person is obliged to look at the private parts of a patient for his/her medical treatment, he should, on the basis of obligatory precaution, place a mirror opposite him/her and look into it. However, if there is no alternative but to look directly at his/her private parts, there is no objection. Similarly, if the duration of regarding the genitals in the mirror would be longer than looking at them directly, the latter method be adopted.

[Disclaimer - All the above verdicts are translated at the best of the abilities, however we take no responsibility for the accuracy of the above mentioned verdicts.]

Life Sketch of Muhammad Taqi Jawad (a.s.)

It was 10th Rajab 195 A.H. when Almighty Allah bestowed such a son to Imam Reza (a.s.) whom He had appointed as inheritor of all his virtues and successor of his position. At that time approximately 47 years of his life had passed and people were somewhat doubting his Imamate as he had no son. Sometimes they used to ridicule him that God has made him issueless. So much so that a person wrote a letter to him that since he was childless, his Imamate was doubtful. He replied: Very soon Almighty Allah will give me a son, who would be my successor and discriminator between truth and falsehood.1 We should know that Imam Ali Reza (a.s.) had two wives: One was the daughter of Mamun Rashid whom her father had married to the Imam under political exigencies; another wife was Sabika, whom Imam (a.s.) used to refer to as Khizran and Raihana and who was a descendant of Maria Qibtiya and her Kunniyat was Ummul Hasan.2 But it was a divine arrangement that He created the Imam’s successor from the womb of a slave girl and deprived the official daughter this honor so that in this way a wrong imagination of divine position may not take place and it was same style that Providence had adopted before as well, that although it allowed such relationships due to exigencies, but did not allow such relationship to develop, so that no sort of misunderstanding may arise.

1 Usul Kafi 2 Shawahidun Nubuwwah, Pg. 204; Rauzatus Safa, Vol. 3, Pg. 16; Biharul Anwar, Vol. 9, Chap. 1, Pg. 15 699 Note: The Topic in the Syllabus was erroneously mentioned as “Short Weighing and Cheating” The topic that is included in the Syllabus is “Intrigue, Deception and Breaking Covenants” The English translation of the topic is as follows:

• His age was three or four years when Imam Reza (a.s.) clarified in reply to questions of some people that this son of mine is the successor of my post and he is the Imam of the time and there is nothing surprising about his Imamate as Almighty Allah appointed Prophet Yahya (a.s.) as a Prophet while he was yet a child and it is His exigency that sometimes He has the position announced in the cradle and in some instances the announcement is restrained for forty years.1 Even after moving to Khorasan, it is the statement of Khairani that he asked Imam Ali Reza (a.s.) who his successor was and he said: Abu Ja’far. I said: He is very young. He said: Almighty Allah appointed Isa (a.s.) to prophethood and gave him the scriptures at an age less than this, so it is nothing surprising.2 • His Kunniyat was Abu Ja’far, the second as Imam Muhammad Baqir (a.s.) was also called Abu Ja’far and among his famous titles are: Qaane, Murtada, Najib, Taqi and Jawad etc. and the last title is more famous in Kazmain area etc. although in our country, Taqi is more popular.3 • At the time of his birth, Amin, the son of Harun occupied the throne. In 198 A.H. his brother, Mamun had him assassinated and himself took over the throne. He remained in power till 218 A.H. After his death, Motasim Abbasi became the caliph and he assassinated the Imam in 202 A.H. through poison.4 • The martyrdom of Imam Reza (a.s.) occurred in 203 A.H., but he was summoned from Medina before the turn of the

1 Usul Kafi, Vol. 1, Pg. 321; Irshad, Pg. 297 2 Usul Kafi, Vol. 1, Pg. 322; Irshad, Pg. 299 3 Rauzatus Safa, Vol. 3, Pg. 16; Shawahidun Nubuwwah, Pg. 202; Elamul Wara, Pg. 199 4 Wafayatul Ayan; Tarikh Khamis; Abul Fida; Wasilatun Najaat 700 century. In this way, he was deprived the company of his father since childhood and after that apparently they could never meet; till he arrived miraculously to Khorasan to perform the last rites of his father and at that time also his age was not more than seven or eight years.1 • Among the Holy (a.s.), the lifespan of Imam Jawad (a.s.) was shortest and he lived for only 25 years, but there was no deficiency in his excellence and display of merits and virtues. He provided replies to upto 30000 questions in each sitting and this gathering continued for three days. After having poisoned Imam Ali Reza (a.s.) and the announcement of Imam (a.s.) that he was going where Mamun had sent him; the plots of Mamun once again went haywire as so far only Abbasides were complaining that in spite of us why heir apparency went to Alawites? And now Alawites also started complaining that if he had originally planned to poison the Imam what was the need of the drama of heir apparency and why he made him his son-in-law? This Mamun was caught up in a bad situation and he was very much concerned about covering his tracks. So the first plan that he devised was to summon Imam Muhammad Taqi (a.s.) from Medina to the capital and his greatness and proximity should be shown so that Alawites may start thinking that if Mamun had really poisoned Imam Ali Reza (a.s.) he would not have acted like that with his son. Thus he was summoned and he reached Baghdad from Medina. May God curse materialistic politics as it continued to teach different tricks to man and people in power in order to show off their power do not give permission to enter to great personalities so that it would show how powerful the king is and everyone would realize that no one can enter the court without permission of the king. Thus Imam Muhammad Taqi (a.s.) was also stopped at some point. By chance, one day the king came out on his vehicle and

1 Sawaneh Imam Muhammad Taqi (a.s.), Pg. 4 701 observed some children playing and wasting their time instead of learning something useful and how rulers of the time had become oblivious to the learning and training of people. Suddenly the king’s vehicle arrived and the children fled from there as rulership had only taught royal manners and official respect to them and no training was given to them in games and sports. The style of Imam Jawad (a.s.) was completely different from those children. When they were playing, he was watching. When they ran away, he continued to remain standing, till the royal carriage neared. The king was astonished at this daring and he asked: Why did you not leave the road? He said: Neither the road was narrow nor I was a culprit; so why I should have fled? Except that you are such a tyrant that you punish without anyone’s fault and I cannot say this about you. He was further amazed and he moved on from there. On his return he brought fish that he had caught and he hid it in his fist and tested the Imam by asking him what was there in his fist, He mentioned in detail even the origin of the fish, saying: The Lord of the worlds has created seas between the heavens and the earth and in those seas there are fishes and made the rulers of the time fond of hunting and they hunt the fishes through their falcons and test the family of prophethood. Mamun was astonished by this and he said: Please introduce yourself. He said: I am Muhammad Ibne Ali Ibne Musa Reza. He embraced him at once and in this way through his excellence the Imam gained access to the court.1 Mamun had heard a lot about his excellence previously also and now the information was testified. Thus as soon as he came to the court, he declared that he was going to give his daughter, Ummul Fadhl to him in marriage. A wave of anger

1 Sawaiqul Mohriqa, Pg. 123; Matalibus So-ool, Pg. 290; Shawahidun Nubuwwah, Pg. 204; Nurul Absar, Pg. 145; Arjahul Matalib, Pg. 459; Ahsanul Maqal, Pg. 194 702 and sorrow passed through the Abbasides that before this he had made Ali Reza (a.s.) as his son-in-law and again the mistake was being repeated. People objected against the decision in restrained manner; that even if he has decided the matter, he should arrange for the education and training of the boy and after that he should perform the marriage, otherwise it would create a scandal that the king married his daughter to a young uneducated boy and it would prove to be very shameful to the regime. Mamun said: I cannot reverse my decision and this boy is not uneducated. His name is Muhammad and he is more knowledgeable than your scholars. If you don’t believe it, test him now, and you will realize his knowledge and excellence.1 People thought it was a good opportunity to defame the Hashemites; so they called Yahya bin Aksam who the most learned of the scholars and the Chief of that time, to debate with Imam Muhammad Taqi (a.s.) and to make his academic position public. As soon as Yahya arrived, he asked permission to pose a question and inquired about the most difficult topic of penalties (Kaffarah); that what is the penalty of one who hunts in the Ihram? Imam (a.s.) replied: Your question is incomplete; you should first complete the question and only then it would be answered. He asked: What is the deficiency in the question? He replied: There are 22 possibilities in this matter: 1- Whether the hunt took place inside the sanctuary or outside? 2- Was the hunter aware of the law or not? 3- Whether he did it intentionally or it was by mistake? 4- Whether the hunter was a free man or a slave? 5- Whether the hunter was mature or immature?

1 Muntahiul Aamaal 703 6- Did he hunt the first time or he had done it before also? 7- Whether he hunted a bird or some other creature? 8- Whether the hunted animal was small or big? 9- Whether the hunter regretted his act or he was adamant on it? 10- Whether the hunt was performed at night or during the day? 11- Whether the hunter was wearing Ihram for Hajj or Umrah? Which of the possibilities have you asked about? Yahya was bewildered and Mamun expressed the desire to recite the sermon of marriage. Imam (a.s.) recited the sermon and he was married to Ummul Fadhl. All those who attended the ceremony were presented gifts from the regime and the gathering had almost dispersed when Mamun asked the Imam to reply to those questions as well for public benefit. Imam (a.s.) said: A) If he hunted outside the sanctuary wearing Ihram, and the hunt is a bird and it is large as well, the penalty is one goat. B) If the same is done within the limits of the sanctuary, the penalty is two goats. C) If the bird was small, the penalty is a young one of a ram who has been weaned. D) If this took place in the sanctuary, he should pay the cost of the bird and also one sheep. E) If the hunt is a quadruped; if it is a wild ass, the penalty is a cow and if it is an ostrich, the penalty is a camel. If it is a deer, the penalty is a goat. F) If the same hunt is done inside the sanctuary, the penalty is double. G) If the Ihram is Umrah the penalties would have to be taken 704 to the Kaaba and the slaughter will be done in Mecca and if the Ihram is of Hajj the slaughter would be done in Mina. H) There is no difference whether the person is aware of the unlawfulness or not – all have to pay the penalty. I) If it is done intentionally, in addition to penalty one would also be committing a sin; and if it is done unintentionally there is no sin in it. J) The penalty of the free person will be payable by himself and the penalty of the slave would have to be paid by the master as the slave is also considered a property of the master. K) The penalty is applicable to one who is mature and the immature do not have to pay any penalty. L) One who regrets the act will be saved from the punishment of the hereafter and one who is blatant will have to face that chastisement as well. After that Mamun said to Yahya: Your questions have been answered; now Abu Ja’far will ask you a question and you will have to reply. Yahya who was unable to give the details of his own question; how he could have replied to Imam’s question? But he was compelled to accept under royal pressure and Imam (a.s.) asked: Who is that woman, who was unlawful on man in the morning and then she became lawful; again she became unlawful at the time of Noon and then again she became lawful at the time of Asr; then at the time of Maghrib she became unlawful and became lawful at Isha; she again became unlawful at midnight and again became lawful in the morning? Yahya was baffled at this question and compelled to confess his helplessness. At last he asked the Imam to reply. Imam (a.s.) said: She was a slave girl who was unlawful for all, except the master. Then he bought her and she became lawful for him; then he emancipated her and she became

705 unlawful the second time; then he married her and she became lawful; after that when he recited the formula of Zihar and declared her to be like his mother, she again became unlawful for him; then he gave penalty (Kaffarah) and she became lawful once more. Then he gave her divorce and she became unlawful; when he took her back, she became lawful for him. In this way the same woman became lawful for a man four times and unlawful four times. And it is not a puzzle; it is a clear problem of Islamic law and it requires mastery on the subject, the glory which Almighty Allah has bestowed only on the family of prophethood.1 After the wedding, sweets and perfumes were served to the guests and the gathering dispersed. The claim of Mamun proved true and Abbasides suffered humiliating defeat as Aale Muhammad (a.s.) are not needful of any education and training as they bring their sciences and perfections with themselves and do not enroll in the class of any teacher.2 It is a well known fact that Ummul Fadhl could never have got that comfort and luxuries in the house of the Holy Imam (a.s.), which her father possessed and in which she grew up. This was clear to Ummul Fadhl and Mamun was also aware of it. That a boy whose father he had poisoned and who was so young to be incapable of any occupation how he can provide those comforts to his wife, which she was used to at her parent’s place and Mamun should not have taken this step. Ummul Fadhl should also have declined in time. But the point is that all these things are taken into consideration when marriage takes place for its own sake and when it is performed under some exigency; what is the use of it all? Mamun was

1 Sawaiqul Mohriqa, Pg. 122; Nurul Absar, Pg. 142; Sharh Irshad, Pg. 176; Rawaihul Mustafa, Pg. 191; Tarikh Aaimma, Pg. 485; Sawaneh Muhammad Taqi (a.s.), Pg. 6; Muntahiul Aamaal 2 Nurul Absar, Pg. 146; Sawaiqul Mohriqa, Pg. 123; Shawahidun Nubuwwah, Pg. 204; Kashful Ghumma, Pg. 116; Irshad Mufeed, Pg, 477; Rauzatus Safa, Vol. 3, Pg. 17; Ahsanul Maqal, Vol. 2, Pg. 196 706 only concerned with the political exigency and that is why he persuaded Ummul Fadhl as well and might also have told her that she will not have to live at the husband’s place so why should his conditions matter? Your father is the caliph of Muslims and this is enough for your comfort; there is no need to look at husband’s means of income. But the circumstances proved exactly opposite as after some days, Imam Muhammad Taqi (a.s.) became ready to move to Medina along with Ummul Fadhl. It is difficult to say how Mamun permitted the Imam and why he did not stop him forcibly in order to please his daughter, while it was within his means? Perhaps it was because the merits shown by the Imam in such a short time could prove dangerous for Mamun and the attention of the people can shift to Imam Muhammad Taqi (a.s.). So he thought it would be safest if he went to Medina. But it was absolutely against the mood and interests of Ummul Fadhl, but she had to obey the husband as time was not ripe for rebellion. So she also agreed to move to Medina and the Imam set out to Medina.1 On reaching Medina, Ummul Fadhl on one hand had to face the atmosphere of poverty, hardships, simplicity and piety and lack of royal comforts; on the other hand, Imam Muhammad Taqi (a.s.) married Lady Sumana Khatun, a descendant of Ammar Yasir, to continue his progeny. Therefore her social status was not less than that of the daughter of Mamun. The news of the second marriage was a bolt of lightning for Ummul Fadhl, which is the condition of all women, what to say about the daughter of Muslim caliph? Since it proved that she was not upto the mark in satisfying the husband and it was an open insult to her; therefore she informed her father about it immediately and her aim was that one of the two relationships should be terminated instantly; but Mamun was involved in such problems that he could not anything immediately. He just said: How can I make unlawful

1 Irshad Mufeed; Elamul Wara; Nurul Absar; Shawahidun Nubuwwah 707 that which Almighty Allah has made lawful? And another problem for Mamun was that if the Imam was asked to justify his act, he might point out to the crowd in his harem and which Mamun might not be able explain. So he thought that the best way was to avoid any confrontation and just to maintain silence. But all problems cannot be solved through political exigencies and Ummul Fadhl tried to find means to escape this matrimony. From 203 to 218 A.H. the same situation continued and Ummul Fadhl continued to write letters of complaint to her father but Mamun cannot do anything about it; although her family members wanted Mamun to take some action and get his daughter released from the wifehood of the Imam. But Mamun’s condition did not come under control and he could not take any new political step. So much so that he died in 218 A.H. and the caliphate went to his brother, Motasim.1 Ummul Fadhl knew the nature of her uncle and she was hopeful that he would definitely take some step in this regard. So she immediately wrote a letter of complaint to him and a series of complaints began and within a year Motasim summoned the Imam from Medina to Baghdad in such a condition that he could neither bring his wife nor his son, Imam Ali Naqi (a.s.) with him. On reaching Baghdad, he was imprisoned for a year; till he was poisoned on 29th Zilqad 220 A.H., which is accepted by historians and tradition scholars.2 Refer to Ibne Hajar Makki, Sawaiqul Mohriqa, Pg. 123; Mulla Husain Kashifi, Rauzatush Shohada, Pg. 438, Mulla Jami, Shawahidun Nubuwwah, Pg. 204; Shablanji, Nurul Absar, Pg. 163.

1 Sawaiqul Mohriqa, Pg. 123; Sawaneh Imam Muhammad Taqi (a.s.), Vol. 2, Pg. 11 2 Kashful Ghumma, Pg. 121; Rauzatus Safa, Vol. 3, Pg. 16; Elamul Wara, Pg. 205; Irshad Mufeed, Pg. 480; Anwar Nomaniya, Pg. 127; Anwarul Husainia, Pg. 54 708 In view of Imam Muhammad Taqi (a.s.), this dishonesty of Ummul Fadhl was such a severe crime that he prayed against her and she got a terrible ulcer and was never able to enjoy life; thus becoming eligible for loss in the world as well as the hereafter.1 He spent around seven or eight years under the care of his father, Imam Ali Reza (a.s.), although he was separated from him three years before his martyrdom. After that the period of his own Imamate began and he saw Mamun at the helm of affairs although even during the lifetime of his father, he was a witness to all the events taking place in Muslim world. In 197 A.H. Mamun attacked the forces of Amin and a terrible fight ensued, which resulted in the killing of Amin and Mamun became the undisputed ruler of Islamic territories in 198 A.H.2 At that time, his age was only three years, but due to his God- given capacity Imam understood the nature of Mamun, that for the sake of power he could shed the blood of his brother also and seize the kingdom, which his father had given to him. It is obvious what good behavior Bani Hashim and Alawites can expect from such a cruel person and what nobility can be imagined about him? That is why neither Imam Muhammad Taqi (a.s.) got any pleasure from being able to become his son- in-law nor the proximity that he had gained in the royal court; especially when he had seen that the position of son-in-law along with heir apparency of Imam Ali Reza (a.s.) had not deterred Mamun from poisoning the Imam; in spite of that he remained watchful about the duty that his position had obliged him to and did not ignore propagation of faith due to fear of calamities. Thus on receiving the news of martyrdom of Imam Ali Reza (a.s.), he went upon the pulpit in the Prophet’s Mosque and delivered the following sermon: “O people, I am Muhammad Ibne Ali Reza (a.s.). I am

1 Nurul Absar, Pg 147; Arjahul Matalib, Pg. 460 2 Tarikh , Vol. 1, Pg. 20; Nurul Absar 709 Jawad and I knew the genealogy of people when I was in the loins of my father. I am aware of your interior and exterior. I know well all the circumstances of creatures before their creation till after annihilation of the heavens and earth; but regretfully, unlike my ancestors, I cannot express those things.”1 The points mentioned by the Imam in this sermon are worth contemplation. Among his merits, he mentioned about his generosity and nobility and then gave reference of his awareness about genealogy of people. God knows, what he wanted to imply by this and why he thought it necessary to mention his generosity and nobility? If the complete background of the sermon had been before us, we would have been able to understand the eloquence of these words. And in its light we would have been able to understand the old and new circumstances of the oppressors. When Imam Muhammad Taqi (a.s.) was summoned to Baghdad, before leaving, he announced the successorship of Imam Ali Naqi (a.s.) as mentioned in report of Ismail Ibne Mahran. That when the Imam was going to Baghdad the first time, I asked: If, God forbid, something happens to you, who would be responsible for leading the Ummah? Imam (a.s.) said: Rest assured, I will come back. When he went the second time at the behest of Motasim, he said: Now that danger is imminent. Saying this, he began to weep and said: My successor after me would be my son, Ali.2 We should know that Ismail Ibne Mahran is a reliable person and he narrates from Aban Ibne Jannah, Abu Jamila, Mufaddal Ibne Salih, Ahmad bin Muhammad, Ali Ibne Abi Hamza, Muhammad Ibne Sulaiman and Muhammad Ibne Mansur Khuzai etc. Those who have narrated from him are: Abu Zakariya, Abul Husain Razi, Hasan Ibne Khazdad and

1 Biharul Anwar 2 Usul Kafi 710 Hasan Ibne Musa etc.

Martyrdom

It is a decided matter that the martyrdom of Imam (a.s.) took place because of poisoning and it is confirmed that he was poisoned by Motasim. Now some people have created doubts in this matter: whether this job was entrusted to Ummul Fadhl or some other minister, as mentioned in some reports that the Imam was invited to a feast and then administered poison. In any case the Imam passed his life and went into the court of his creator. However the immediate reason of his assassination was that a Qadi awarded the sentence of cutting off the hand of a thief from his wrist as this same part is washed in ablution; but when the Imam was asked about it, he declared that it was a wrong decision. The palm of the hand is placed in Sajdah and it is for Allah. It cannot be severed; hence only the fingers should be cut off. At that time Motasim liked the Imam’s judgment, but the Qadi appealed to him that it would destroy the dignity of the Qadi and belief in his Imamate would gain strength, which is a serious risk to the regime of Motasim. This complaint enraged Motasim and he had the Imam assassinated through poison within three days.1 The date of his martyrdom is last days of Zilqad, 220 A.H. and the place of his burial is Kazmain, where the grave of his holy grandfather, Imam Musa Kazim (a.s.) is also situated. Imam Ali Naqi (a.s.) arrived there miraculously and performed the funeral rites as had been the practice at the time of the funeral of all infallibles although apparently Wathiq Ibne Motasim had also performed the funeral prayers.2

1 Jilaul Uyun 2 Anwar Nomaniya, Pg. 127; Elamul Wara, Pg. 205; Irshad Mufeed, Pg. 480; Anwarul Husainia, Pg. 54; Sawaiqul Mohriqa, Pg. 123; Kashful Ghummah, Pg. 121; Rauzatus Safa, Vol. 3, Pg. 16; 711 Wives and Children

From the above discussion, it becomes clear that the Imam had two wives: Lady Sumana Maghribiya, who was the respected mother of Imam Ali Naqi (a.s.); and Ummul Fadhl, daughter of Mamun Rashid, and she was childless. It is mentioned that he had four children: two sons and two daughters. Among the sons were: Imam Ali Naqi (a.s.) and Musa Mubarqa. Among the daughters were Lady Fatima and Umama.1 It is Musa Mubarqa through him the genealogy of Rizvi Saadaat is derived, although technically all of them are Taqvi or Jawadi because genealogy is taken from the point when a fallible descendant of the Imams appears and Imam Reza (a.s.) had no fallible issues; on the contrary Imam Muhammad Taqi (a.s.) is his sole issue and after him the generations continue through a non-Imam, Musa Mubarqa; therefore these Saadaat should technically be Saadaat Taqvi; but the worldly position of Imam Muhammad Reza (a.s.) or due to lack of his separate genealogy, these series of generations are attributed to him and all were called as Rizvi Saadaat, who are more numerous than the descendants of other Imams. It is mentioned about Musa Mubarqa that he was so handsome and holy that he used to put on veil when he came out of the house. That is why he was referred to as Mubarqa. His lineage moved forward through his son, Ahmad. And generations of Sayyid Ahmad moved forward through Muhammad Aaraj as most scholars of genealogy have

Wasilatun Najaat, Pg. 297; Shawahidun Nubuwwah, Pg. 204; Rauzatus Shohada, Pg. 438; Nurul Absar, Pg. 147; Arjahul Matalib, Pg. 460 1 Anwar Nomaniya, Pg. 127; Rauzatus Shohada, Pg. 438; Nurul Absar, Pg. 147; Elamul Wara, Pg. 205; Kashful Ghummah, Pg. 116; Irshad Mufeed, Pg. 493; Sawaiqul Mohriqa, Pg. 123 712 mentioned.1 Musa Mubarqa has narrated through his father the following tradition of the Prophet of Islam that shaving of beard is a sort of mutilation (of face) and curse of God is one who mutilates.2 Thus it is most inappropriate for Rizvi and Taqvi Saadaat to shave off their beards as apart from being an unlawful act, is a sign of unworthy descendant. May Almighty Allah give Taufeeq to all descendants of Infallibles to walk in the footsteps of their ancestors. We should know that Imam Muhammad Taqi (a.s.) also had a daughter, named Hakima, whose grave is in Samarrah along with the graves of Imams and she had the honor to have seen four Imams; on the contrary she was also present at the time of the birth of Imam Zamana (a.s.). It is surprising that scholars have not mentioned her among children of Imam Jawad (a.s.) and in Samarrah also, no separate Ziyarat is mentioned about her, which was surprising to Majlisi and Bahrul Uloom as well.3

Miraculous acts

Muhammad Ibne Ali Hashimi says that I came to the Imam on the day following his marriage to Ummul Fadhl. I was feeling extremely thirsty due to some medication I was on. But I did not want to drink water at his place; but without my asking, he called for water and tasted it and then gave it to me after which I realized that Imams of Shia are indeed aware of the secrets of others.4 This incident clearly shows that not drinking water at the

1 Rauzatus Shohada, Pg. 438; Majmaul Bahrayn, Pg. 157 2 Mustadrakul Wasail 3 Ahsanul Maqal, Vol. 2, Pg. 229 4 Usul Kafi; Irshad Mufeed, Pg. 481 713 place of the devotees of Aale Muhammad (a.s.) was an old custom; on the contrary its propaganda was there since time of Mamun; and since Aale Muhammad (a.s.) could be exempted from this, how their followers escape this? • Muhammad Ibne Rayyan says: In order to test Imam Jawad (a.s.), Mamun sent two hundred pretty girls and told them to entice the Imam; but due to the loftiness of his character, he paid no attention to them. So Mamun recalled them to the court and made them dance. Imam (a.s.) told the singer: O Shaykh, fear Allah! Such a long beard and this behavior? As a result of this, he dropped the musical instrument from his hand and his hand was permanently paralyzed.1 • A person came and said: Ummul Hasan has requested for an old dress of his that she may keep it in her shroud as a blessing. Imam (a.s.) said: There is no need of it now. When he returned, he found that the lady had already passed away fifteen days earlier. • A man sought Imam’s advice about a journey and he restrained him. He stopped, but his companion, Hammad Ibne Isa said: I have made all preparations; hence I cannot postpone the journey. Thus he set out and on the way camped in a valley where a flood washed him away along with his belongings.2 • Moammar Ibne Khallad says: Imam (a.s.) took me to a valley; asked me to wait and went away somewhere. When he returned after sometime, he looked very sad. When I asked him, he said: I am coming from Tus. My respected father has passed away and I had gone to pray his funeral prayers. • Qasim Ibne Abdur Rahman says: I belonged to Zaidiyyah faith. I had heard about the fame of Imam. One day I saw

1 Usul Kafi 2 Shawahidun Nubuwwah, Pg. 204 714 him pass by and remarked: How stupid are those who believe this child to be an Imam. I was thinking this when a voice came: Qasim Ibne Abdur Rahman, one who leaves our obedience would become eligible for Hell. I was amazed that perhaps he was a magician or something. Another voice came: You are wrong; you must correct your beliefs. This made Qasim very uncomfortable and he immediately came to the Imam and accepted his Imamate.1

Confessions

• He was young in age but was old from the aspect of rank and he commanded a respectable position among the people.2 • He had a very lofty position.3 • No one could reach to the rank of Imam Jawad (a.s.) in excellence.4 • He possessed innumerable merits although he was young in age.5 • He replied to thirty thousand questions in one sitting and gave most replies even before the question was asked.6

Wise sayings

• Reliance on Almighty Allah is the cost of every costly thing and a means of every loftiness.7

1 Kashful Ghummah; Ahsanul Maqal, Vol. 2, Pg. 202 2 Ibne Talha Shafei, Matalibus So-ool, Pg. 195 3 Mulla Husain Waiz Kashifi, Rauzatus Shohada, Pg. 438 4 Allamah Khawanshah, Rauzatus Safa, Vol. 3, Pg. 16 5 Allamah Shablanji, Nurul Absar, Pg. 145 6 Ali Ibne Ibrahim Kafi 7 Ahsanul Maqal, Vol. 2, Pg. 212 715 The matter of the fact is that there is no greater wealth than reliance on God and contentment of human soul. Every wealth is going to be destroyed but this wealth is never going to be destroyed and it is the result of absence of reliance on God in the present age that rulers as well as subjects are all seen to be confused. • The respect of a believer lies in needlessness from people.1 If a man bears hunger, his honor remains intact, but if he asks the help of others, his respect is destroyed although he may get to eat expensive foods. • Do not become apparent friend and inward enemy of Almighty Allah.2 In the present age majority of Muslims are as such only; that although they have apparently become friends of God; they are His enemies from the aspect of their character and deeds and they commit all the evils that enemies of Islam are committing. In such circumstances what is the use of the claim of love. • One who obtained a friend in the way of Allah; it is as if he has obtained a house in Paradise.3 It is not difficult to make friends for worldly matter and for vain pastimes, but it is very difficult to make a friend tread the path of God and to serve religion of God. The best way to gain Paradise is to increase brothers in faith and include people in that brotherhood. • How can be destroyed one for whom the Almighty Allah is responsible? And how can he escape, one who is wanted by Allah? One, who would take up someone other that Allah, Allah, would leave him to that only. And one who acts

1 Ahsanul Maqal, Vol. 2, Pg. 212 2 Ahsanul Maqal, Vol. 2, Pg. 212 3 Ahsanul Maqal, Vol. 2, Pg. 212 716 without knowledge; his corruption would be greater than his reform.1 All four statements of this tradition are worth contemplation. If man reposes his trust in God, there can be no question of his destruction as Almighty Allah is responsible for him and if one becomes certain that he cannot escape God, his character would automatically improve. The greatest peril in leaving God and going to someone else is that if God abandons a man, no one can do any good to him, and there are more chances of corruption in acting without knowledge. And if man is ignorant of Islamic laws he may teach others wrongly and instead of prohibitions, he may even prevent them from obligatory acts. • Avoid the company of wrong persons as he is like a naked sword; which is very shining to the view, but has very bad consequences.2 Before taking anyone as a friend or companion it is necessary to study his character, otherwise if one adopts the friendship of a sinner, he would apparently improve his social status, but his evil may cause harm at any time. • If the dishonest are made trustees, it is sufficient for their dishonesty.3 It is necessary to recognize the proper occasion to adopt good character; otherwise what would be the result of making dishonest person as a trustee? • Every believer needs three things: Taufeeq of God, exhortation from the self and acceptance of advice of others.4

1 Ahsanul Maqal, Vol. 2, Pg. 213 2 Ahsanul Maqal, Vol. 2, Pg. 213 3 Ahsanul Maqal, Vol. 2, Pg. 213 4 Ahsanul Maqal, Vol. 2, Pg. 213 717 One who does not have Taufeeq of God and his conscience cannot give him advice and he considers accepting advice of others as insult, cannot be called faithful in any way. • Sincerity of intention for God is better than bearing physical discomfort in actions.1 It does not imply that man should leave all deeds and become engrossed in contemplation as it in fact is not an imagination of Almighty Allah; it is the intention of accursed Shaitan and his way only. The most accurate interpretation of traditional report is that man should not rely solely on apparent deeds; on the contrary, he should make effort to become most attentive and the spirit of all acts is this attention; without that, there is no need to tire the body and limbs. • One who followed the desires fulfilled the desire of the enemy.2 The worst enemy of man is the accursed Shaitan and his best message is to follow lust as he has no better aim to deviate. Thus whoever, instead of following the Shariah, adopted the way of lust; it is as if he has fulfilled the desire of Shaitan and has gone on his way. • Oppression is the last period of the power of rulers.3 The fact of the matter is that any ruler can endure with disbelief and apostasy, but it cannot endure with oppression and injustice and when oppression enters a rule and the rulers begin to persecute people, a sentiment of rebellion is created among them and from this the roots of the rule begin to become hollow and one day he has to face public revenge after which there is no way, but end of his rule.

1 Ahsanul Maqal, Vol. 2, Pg. 213 2 Ahsanul Maqal, Vol. 2, Pg. 214 3 Ahsanul Maqal, Vol. 2, Pg. 215 718 • Rely on patience, embrace poverty, leave the lusts, oppose selfish desires and remember that you cannot go out of the view of God. Now you may decide how you want to behave before Him.1 The last phrase of the above saying is sufficient to create a revolution in the heart of man. If man really realizes that he is always before the view of Lord of the worlds and not only considers Him as witness of his deeds; all his deeds and character can be reformed. • If a person is present in some matter and he dislikes it; it is as if he was not present and if he was absent due to some reason and he liked it; it is as if he was present in it. Both parts of this statement are interesting; that those who are compelled to be present in centers or gatherings of vice and they continue to express their distaste, they are not guilty of presence, but those who inspite of being absent, aspire to sin, they are participants of that evil deed, even though they might not be partners in that act. • Defense is proportionate to fear. If a person does not refrain from sins, it means that there is no fear of God in his heart. A man becomes as much protective as is the intensity of fear. To continue to sin while claiming that one is fearful of God is another sin as he is resorting to falsehood as well. • One who follows lust cannot be safe from sins.2 There is only way to avoid sins, and that is to control ones selfish desires. • When death is near, the atmosphere becomes tight.3

1 Muntahiul Aamaal 2 Muntahiul Aamaal 3 Muntahiul Aamaal 719 One should realize that he can never escape death. Even one who roams the world is not safe from death. So one should remember death all the time and be prepared for the stages after death. • There is nothing wrong in displeasure of one who is pleased with oppression.1 Before considering the pleasure of creatures, one should see what makes him pleased and what enrages him and if one is only pleased with oppression; one should never pay any attention to his displeasure; on the contrary, one should be happy that his behavior is just and that is why the oppressor is displeased with him. Alas, if only the Muslim rulers had realized this and instead of pleasing the superpowers they should please Almighty Allah.

Inscription on the finger ring

How powerful Allah is!2

Companions and students

1- Abu Ja’far Ahmad Ibne Muhammad Ibne Abi Nasr Bazanti Kufi

He was a companion of Imam Ali Reza (a.s.) and was considered among special students of Imam Muhammad Taqi (a.s.). Such was the level of his veracity that chain of narrators was not investigated of the tradition, related from him and it was taken to be authentic as he has not narrated any tradition from any unreliable reporter. He died in 221 A.H.3

1 Muntahiul Aamaal 2 Fusulul Muhimma; Biharul Anwar, Vol. 9, Chap. 1 3 Ahsanul Maqal, Vol. 2, Pg. 229 720 2- Abu Muhammad Fazl Ibne Shazan Ibne Khalil Azdi Nishapuri

He is the author of 180 books and was an extremely reliable person. Imam Hasan Askari (a.s.) had invoked mercy for him, once or twice. He lived for years with people like Muhammad Ibne Abi Umair and Safwan Ibne Yahya and he was a point of reference for traditions after them.1

3- Abu Tammam Habib Ibne Aws Tai

He was the best poet of his age. In one panegyric, he has mentioned all the Imams till Imam Jawad (a.s.) as he died during the lifetime of Imam Jawad (a.s.) only. Jahiz has included him among leaders of Shia, which is the best evidence that he was a Shia. Such was his memory that in addition to panegyrics, he knew 14000 poems by heart. His Hamasa is a masterpiece of literature, although some bigoted people used to refrain from reading and writing his couplets. Abu Tammam passed away in Mosul in 231 A.H. and his tomb is situated there.2

4- Abul Hasan Ali Ibne Mahziyar Ahwazi

In a letter, Imam Jawad (a.s.) had written to him that I have tested you fully from the aspect of accepting good advice, obedience, service and according respect and found you one who fulfills all duties perfectly. If I say that I have not seen anyone like you, I might not be untrue in my claim. Although his father was a Christian, he gained such expertise in jurisprudence that he became a special confidant of

1 Ahsanul Maqal, Vol. 2, Pg. 230 2 Ahsanul Maqal, Vol. 2, Pg. 232 721 the Imam and also represented him in some areas. On the contrary he continued to be the representative of Imam Ali Naqi (a.s.) as well. His brother, Ibrahim and son, Muhammad Ibne Ali, are included among reliable companions of Imam Ali Naqi (a.s.).1

5- Thiqatul Islam Muhammad Ibne Abi Umair Baghdadi

Both friends and enemies have accepted his trustworthiness and majesty and some have considered him to be superior to Yunus Ibne Abdur Rahman, while it is famous that there is no jurist better than Salman Farsi and Yunus Ibne Abdur Rahman. Under orders of Mamun Rashid, he was lashed 120 times by Sanadi Shahik for the crime of being a Shia and then he was cast into prison from which he was able to purchase his freedom with 121000 dirhams as Ibne Umair was a wealthy man, or he would have remained in prison all his life. After paying such huge amount in tax to the regime, he became absolutely poor and the regime seized all his property. By chance a man had taken borrowed 10000 dirham from him. When he learnt about his circumstances he sold his house and brought the amount to him. Ibne Abi Umair asked about the source of that money and was told that he had sold his house. He said: Take it back. My master, Imam Ja’far Sadiq (a.s.) has said that a man cannot be compelled to sell his house to repay a loan, although right now I am in need of every penny; but I cannot go against law of Shariah.2

1 Ahsanul Maqal, Vol. 2, Pg. 233 2 Ahsanul Maqal, Vol. 2, Pg. 234 722 6- Muhammad Ibne Sinan Abu Ja’far Zahiri

Imam Muhammad Taqi (a.s.) has spoken highly of him and stated that Almighty Allah is pleased with him, because the Imam was pleased with him. He has neither opposed me nor my father. This last statement shows that there were rumors about his opposition to the Imams and it was necessary for the Imam to exonerate him. It is mentioned in his biography that he lost his eyesight and Imam Muhammad Taqi (a.s.) passed his hands over his eyes and restored his vision. Therefore apart from being a center of the trust of the Imam he was also a cause of miracle of the Imam. And only this much is sufficient for his greatness and trustworthiness.1

7- Ayyub Ibne Nuh Ibne Darraj Kufi

He was a reliable scholar and author of books. He was also the representative of Imam Reza (a.s.) and Imam Jawad (a.s.). He was an extremely precautious and pious man.

8- Ja’far Ibne Muhammad Ibne Yunus Ahwal

He was a companion of Imam Reza (a.s.) and Imam Jawad (a.s.) and was a trustworthy person.

9- Husain Ibne Saeed Ahwazi

He was a companion of Imam Reza (a.s.), Imam Jawad (a.s.) and Imam Hadi (a.s.) and author of around thirty books.2

1 Ahsanul Maqal, Vol. 2, Pg. 236 2 Ahsanul Maqal, Vol. 2, Pg. 280 723 10- Ali Ibne Asbat Ibne Saalim

He was a companion of Imam Reza (a.s.) and Imam Jawad (a.s.) and a reliable man and author of Tafseer. His veracity was famed and he was like a teacher to his companions.

724 The Four Deputies of Imam Zamana (AJTF)

Source: Ahsanul Maqaal (Urdu Translation, Section 8, Pages 413 – 420)

Here onwards we will refer to the book “Kifayatul Muwahhideen”.

The first respected Deputy is Usman bin Saeed Umrawi. The 12th Imam had complete trust and satisfaction on his trustworthiness. He was also trusted by Imam Ali un Naqi (A.S) and Imam Hasan Askari (A.S). He was their representative of their acts in their lives. And in Taifa Asadi Jafar Umrawi was related to his grandfather who was a ghee/ oil merchant. This occupation was due to certain reasons, in order to keep the duties of delegation and advocacy hidden on account of “taqayyah”. The followers would bring things for the Imam, which he would keep in his trade inventory and then give it to the Imam.

Ahmed bin Ishaq Qummi , a renowned learned personality, has narrated: One day I went to Ali ibn Muhammad al-Hadi and told him that it is not always possible for me to be able to be present in your company. In such situation whose word should i trust and whom orders should i obey? The holy Imam answered that this Abu ‘Amr (‘Uthman ibn Sa‘id ‘Amri) is a reliable and trustworthy person. I trust him, and whatever he tells and gives you is from me, whatever he provides you is from me. After martyrdom of Imam Ali Naqi (A.S.), once I went to his son, Imam Hasan al-Askari, and asked him the same question. The 11th Imam repeated the answer of Imam Hadi, saying that Abu ‘Amr is trustworthy, he was trusted by the previous Imam and is trusted by me now and after my death, also whatever he tells and gives you is from me.

Allama Majlisi has stated in Bihar that a group of trustworthy individuals from people of the hadith have narrated that a group of people had come from Yemen to Imam Hasan Askari (A.S.), and they had brought some objects for Imam. Imam said, O Usman, surely you are the advocate and Amin of God’s assets. Go and take the items that the group from Yemen has brought. The group said ‘Oh master! By God there is no doubt that Usman was amongst the selected followers and according to the status he has from you, you have elevated him further because he is especially trustworthy in matters of God’s assets.

Imam Hasan Askari replied, that yes you bear witness that Usman bin Saeed is my deputy and his son Muhammad bin Usman is the deputy of my son (ajtfs). In Bihar ul Anwar it is it is narrated after the martyrdom of Imam Hasan al-Askari, apparently Usman ibn Said Amri assumed the responsibility of performing the ritual bathing of the body of Imam, enshrouding and burying him. Imam Mahdi (ajtfs) after the martyrdom of his father (A.S.) retained Usman bin Saeed on the status of the being the representative and deputy. Through Usman, Imam Zamana replied to the various masaail of the followers, and Usman delivered the letters and religious taxes (Sehm) the Shi’as gave to the 12th Imam. Our Imam’s presence was confirmed by Usman bin Saeed displaying knowledge of the unknown, for instance the money that momineen used to give, Usman would tell the momineen the source and amount of the funds before even taking the cash! All this information was given to Usman by Imam Zamana (ajtfs). The other deputies of Imam Zamana (ajtfs) also had similar abilities and karaamaat.

The second esteemed personality amongst the Imam deputies and representatives is the son of Usman bin saeed - Muhammad bin Usman. The 11th Imam had guaranteed his and his father’s trustworthiness. And he told his followers that they are amongst the deputies of Imam Mahdi (ajtf). When Usman bin Saeed was on his deathbed, a message (Tawqih) arrived from Imam Mahdi (ajtfs) especially for condolence of his father’s death and stated that Muhammad bin Usman had been appointed as the special deputy of Imam and that he will be retained on the same position as his father.

The language of the Tawqih as mentioned by Shaikh Suduq and other learned preachers based on narrations are as follows: Indeed we are from Allah (SwT) and to Him we shall return. We submit to His command and are satisfied with His decree. Your father has lived in good fortune and has passed away with dignity. May Allah’s (SwT) mercy be upon him, he has joined his friends and masters. Your father has always contributed to the affairs of the Imams (a.s.) and whatever would bring him near to Allah (SwT). May Allah (SwT) brighten his countenance and forgive his shortcomings. May Allah (SwT) give you more reward and grant great patience for your hardship and the hardship that we have faced and that his departure has inflicted sorrow. Thus, May Allah (SWT) grant him happiness and prosperity in his eternal abode. His greatest blessing was that Allah (SWT) blessed him with a son like you, who would succeed him in his place and invoke mercy for him. And I also say that thanks be to my Lord because the hearts of the followers are happy because of what Allah (SwT) had made in you. May Allah (SwT) help you, grant you strength, strengthen your shoulders abd provide you with the ability. May He be your guardian and protector. This Tawqih evidences the numinous and significance of these two personalities to the greatest extent.

Allama Majlisi, in his book Biharul Anwaar, has quoted from Tusi’s book “Ghaibat”. It is narrated from a group of companions that when Usman bin Saeed passed away, a letter/ epistle came from Imam Mahdi (ajtfs) addressed to his son Mohammed Bin Usman, which stated: After the death of Usman Bin Saeed May Allah (SWT) protect his son who has always been our faithful and follower. In his father’s life Allah (SWT) was pleased with him and He kept him satiated, may his face be blessed with light and brightness. To us, the son is similar as his father and is equivalent in status. Whatever he says is from our accord and he follows and fulfills our orders and directions and may the Almighty (SWT) be his apprentice.

In another narration as related by Kulaini, that from the letters of Imam e Zaman (AJTF), a Tawqih was extracted in which he (AJTF) mentioned that Mohammad Ibn Saeed (may Allah (SWT) be pleased with him and his father) are my trustworthy, the letter written by them is my writing, and many miracles and signs have taken place through him for the followers of Imam (AJTF) who was also the Marja’a for all the followers from Imam (AJTF) during the period of representation and delegation (minor occultation). It is also narrated from his daughter Kulthum that Muhammad bin Usman had compiled some volumes of a book based on the traditions that he heard from Imam Hasan Askari (a.s.), Imam Mahdi (a.s.) and his father, and close to the time of his death he had handed over these books to Hussain bin Ruh.

Shaikh Suduq (RA) with his accreditation and that of Mohammad Bin Uthman Bin Saeed has narrated a famous tradition which mentions that by Allah, Imam Zamana (AJTF) is present during the season of Hajj, he witnesses all the creations and recognizes, all the creations witness him as well but they do not recognize him.

In another narration, Muhammed bin Usman was asked if he saw Imam Zamana (ajtfs). He said Yes I last saw him at Baytullah (Holy Ka’aba) when Imam was saying 'oh Allah please fulfill the promise you made to me'. And I saw him in Mutajar where he was saying 'oh my lord take revenge from my Enemies through me.

The third esteemed personality amongst Imam Zamana’s advocates and deputies, who performed some important duties during Muhammad bin Usman’s tenure was Sheikh Hussain bin Ruh. Hussain bin Roh was part of the close group of reliable and trust worth people that were close to Mohammad bin Usman. As compared to the relationship with others, Mohammad’s was closer to Hussain bin Roh. A group assumed that the matter of deputyship will be transferred to Jafer bin Ahmed considering his greater appropriation with Muhammad bin Usman. Even in the last days of Muhammad bin Usman’s life, all food was arranged at the residence of Jafar bin Ahmed.

Allama Majlisi, in his book Biharul Anwaar, has quoted from Sheikh Tusi’s book “Ghaibat”, that when Muhammad bin Usman was on his deathbed, Jafar bin Ahmed was sitting near his head while Hussain bin Ruh was by his feet. It was then, Muhammad bin Usman turned towards Jafar bin Ahmed and said, I have been instructed to appoint Abul Qasim (Hussain bin Ruh) as my successor and give him responsibility to attend all matters. When Jafar bin Ahmed heard that the deputyship is being transferred to Hussain bin Ruh, he stood up, took Hussain bin Ruh’s hand and made him sit near Muhammad bin Usman’s head, while he himself sat near the feet.

In another reliable narrative, Muhammad bin Usman gathered respectable learned and advisors and said, when I pass away, the deputyship will be transferred to Abul Qasim (Hussain bin Ruh), because this is what I have been instructed. Refer to him in your affairs and seek his counsel in your problems.

In another narration quoted in Bihar, Muhammad bin Usman gave a very similar response when a group of followers approached him to enquire who will be the deputy after his death. He responded that Abul Qasim will be my successor and will be the connect between you and Imam e Zamana (AJTF), he will be Imam’s representative and trustee. Refer to him in all your matters and trust him with regards to your campaigns. It was imperative that I deliver this message to you.

Biharul anwar has quoted from various historians the first letter from Imam Zamana (ajtfs) to Hussain bin Ruh: We know him (Hussain Ibn Ruh). May Allah grant him goodness, and guide him to the path that leads to His approval and help him. We have received his letter and we have become aware of his trustworthiness and credibility. We are convinced with him and trust him. He is at such a position and high status which befits him. May Allah increase His bounties on him. Certainly, he a masterful and powerful person. Undoubtedly he is the mast and is the controller of everything and His praise special for He is the one who has no partner. Blessings of Allah be on Muhammad (S.A) and his progeny.

It is mentioned that he used to observe (concealing one’s faith) in Baghdad to such an extent and that he used to exercise good behavior with the opponents that people from each of the four faiths were convinced that he is from them. And each group was proud to claim that he was from them.

The fourth deputy of Imam Zamana is Sheikh Abul Hassan Ali bin Muhammad Samarri. When Abul Qasim (Hussain bin Ruh) was on his deathbed, Imam appointed Ali bin Muhammad as his deputy and the followers handed over the wealth to him. When the time of death was near the believers came to him and requested to make someone else the deputy, but Ali bin Muhammad said that now the period of Ghaibate Kubra (Major Occultation) will commence, as per Allah’s will/ order.

In another narration by Sheikh Saduq, when Ali bin Muhammad’s death was near, the followers went to him and asked who will be the next representative? He said that he had not been instructed to assign this responsibility to anyone else.

It is narrated by Sheikh Tusi in the book ‘Ghaibat’ and by Sheikh Sadooq in ‘Kamaluddeen’ that Imam Zamana (ajtfs) issued a tawqih to Ali bin Muhammad. He exhibited the Tawqih to the believers. The essence of the tawqih read as follows:

O Ali Ibn Muhammad Samarri! May increase the reward of your brothers on account of the difficulties born by you. Undoubtedly, you will pass away within six days. Regulate your affairs and sum them up. Do not make a will to delegate your authority after your death to anyone for the major occultation has now begun and I will not reappear. By this call too prayer (Azan), my reappearance will take place after a prolonged period of occultation, the hearts of the people will become hardened and the world will become full of injustice, tyranny and oppression. It is not unlikely that some of my followers will claim to have met me. Beaware, whoever claims to have met me before the emergence of Sufyani and the heavenly voice, he is a deceiver and liar. There is no power and strength except that of Allah, the Al-mighty the High.

The narrator says that he copied the contents of the letter and left. On the sixth day, the narrator went to visit and saw that Ali bin Muhammad was on his deathbed. People enquired about the next deputy. He said 'Allah’s order has to be fulfilled' and passed away.

It is narrated by Sheikh Saduq in his book Kamal ud Deen that Ali bin Muhammad passed away in 329AH, thereby concluding the 76 years of Ghaibat e Sughra (Minor Occultation, during which the 4 representatives of Imam (AJTF) were appointed): 48 years of Usman bin Saeed and his son, 26 years of deputyship by Sheikh Abul Qasim (Hussain bin Ruh) and Ali bin Muhammad Samarri. Then the period of Ghaibate Kubra (Major Occultation) started. Anyone who claims being the deputy of Imam Zamana (ajtfs) and claims to have met him in this period is a liar.

In this period of Ghaibate Kubra, we need to approach the Ulema, Fuqaha and mujtahideen for laws of Islamic Jurisprudence (Shariat). They are Imams representatives in this field, as stated in the Tawqih to Ishaq bin Yaqub, in response to some religious queries, who is amongst the learned, preachers in faith and a knowledgeable individual. He sent an Areeza to Imam (AJTF) through (using him as the Waseela) Muhammad bin Usman in which he asked regarding some religious queries to which Imam (AJTF) replied through a tawqih: For future queries, event and incidents approach those who narrate our sayings (hadith), undoubtedly they are my proof and I am a live proof over them.

Imam Baqir (A.S) has said: Follow the instructions of the person among you who narrates our traditions (ahadith) who studies the lawful and the unlawful, who understands our ruling, then accept him as the judge amongst yourself. Without any doubt I have made him your ruler so when he States a verdict according to our orders, if that is not accepted then there is no other option but that he has considered Allah’s orders as unworthy and has rejected our order. Whomsoever rejects our order and rejected the orders of the Almight (SWT).