Chapter Two

Who Was Imam Jafar al-Sadiq(A.S.)?
Indeed, the writer should give a general idea about the person whom he writes about before he goes deeper into his writing so the reader does not misunderstand such a person when he reads each chapter of his life.
Here I would like to mention a group of the viewpoints of the religious scholars concerning Ja'far al- Sadiq, peace be on him, because such viewpoints express the ideas of generations about this great figure. They are as follows:
In (the book) Mizan Al- I'tidal (1:192), mentioning the Imam, al- Dhahahbi(61) said: "Ja'far b. Mohammed b. 'Ali b. al- Husayn al- Hashmy Abu Abd Allah was of the great Imams. (He was) righteous, truthful, and of great importance."
In (the book) Tahdhib Al- Asma' wa Al- Lughat (1:149-150), al-Nawawy(62) said: "Mohammed b. Ishaq, Yahya al- Ansary, Malik, the two Sufyanis, b. Jarih, Shu'ba, Yahya al- Qattan, and the like reported from him. They agreed on his Imamate, his greatness, and his supremacy. 'Amru b. Abu al- Muqdam said: 'When I looked at Ja'far b. Mohammed, I knew that he was from the descendants of the Prophets."
Ibin Khulakan(63) said: "(He was) among the twelve Imams according to the doctrine of the Imamis. He was among the masters of the members of the House ( ahl al Bayt ). He was surnamed al- Sadiq because his speech was truthful. And his outstanding merit was more famous than to be mentioned." He added: "His pupil Abu Musa Jabir b. Hayyan al- Sufi al- Tartusi(64) wrote a book of one thousand sheets having the studies of al-Sadiq, which are five hundred studies". And added: "He was buried at al-Baqi' in the grave where his father Mohammed al- Baqir, his grandfather Zayn al- 'Abidin, and the uncle of his grandfather al- Hasan b. 'Ali, peace be on them. So, what a generous and honorable grave it is!
In (the Book) Nur al- Absar, p.131, al- Shiblanji(65) said: "His outstanding traits were many. They are about to exceed the limit of the counter. And the understanding of the mindful writer is bewildered at their Kinds" He added: "There is an advantage in (the book) 'Hayat Al- Haywan Al- Kubra," in the Book 'Adab Al- Katib,' bin Qutayba said: "Imam Ja'far al-Sadiq b. Mohammed al- Baqir wrote the book of al- Jafr (divination). In it, there is all that they need of his knowledge till the Day of Judgment." Abu al- 'AlA' (a poet) pointed to this jafr (divination) and said:
"Verily, they became astonished at the family of
Mohammed when their knowledge came to them
written on the skin of a full grown he- goat."
The mirror of the astrologer, though small (in size),
shows him in every populated and desolate (lands).
In his book 'Is'af Al- Raghibin' printed in the footnote of the book 'Nur Al- Absar, p.208, Mohammed al- Sabban(66) said: "And as for Ja'far al-Sadiq, he was a noble Imam." He added: "His supplication was accepted. If he asked Allah for something, it was between his hands before he completed his words." 67
In (the book) Lawaqih Al- Anwar, al- Sha'arany said: "If he (al-Sadiq), peace be on him, was in need of a thing, he would say: 'O Allah, I am in need of so and so.' That thing was put beside him before he completed his supplication."
In his book 'Tadhkirat Khawas Al- Umma, p.192, Sibt b. al- Jawzy(68) said: "The biographists said: 'He was busy worshipping (Allah) instead of seeking leadership.'"
He added: "Among his noble manners is what al- Zamakhshary, in his book 'Rabi' Al- Abrar', has reported from al- Shaqrany the servant of Allah's Apostle, may Allah bless him and his family, who said: 'Al- 'Atta' went out during the days of al- Mansur and I had no intercessor, so I stood at the door with bewilderment.
Suddenly, Ja'far b. Mohammed came towards me, so I told him about my need. He entered and came out. Suddenly, my need was in his hand. He gave it to me and said: 'The good (thing) from anyone is good and from you is better because of your place from us and the bad thing from anyone is bad and from you is worse because of your place from us. Indeed Ja'far said (these words) to al- Shaqrany because he (the latter) drank wine. So, among the outstanding traits of Ja'far is that he welcomed him and met his need though he (Ja'far) was aware of his behavior and preached with euphemism, and this is among the ethics of the Prophets".
In (the book) Matalib Al- Sa'ul, p.81, Mohammed b. Talha(69) said: "He (al- Sadiq) was among the great figures of ahl al Bayt and their progeny. He had many sciences, plentiful worshipping, and continuous parts of the Koran, clear asceticism, and much recitation (of the Koran).
He understood the meanings of the Holy Koran, took out jewels from its sea, and concluded its wonders. He divided his times according to the kinds of obedience, so he punished himself for them. His face reminded (the person) of the Hereafter, listening to his words put an end to one's desire for life. in this world, following his guidance inherits Paradise, the progeny of the prophethood, and the purity of his acts disclosed that he was among the progeny of the Prophet. And he said: 'As for his laudable deeds and qualities, they were about to exceed the number of the counter.
The understanding of the knowing (person) was perplexed at their kinds, as well as the rules whose causes are not understood and the sciences whose rules understanding is unable to encompass are added to him and reported from him, (that is) because of his many sciences that flew out of his heart due to the competition of piety."'
In (the book) Al- Sawa'iq, ibin Hajar(70) said: "And men reported (a lot of) sciences, and his reputation spread all over the countries."
In Yanabi' Al- Mawada,(71) printed in Islambul, p.380,: "And among the Imams of ahl al Bayt was Abu Abd Allah Ja'far al- Sadiq." He added: "And he was among the progeny of ahl al Bat." And he added: "In (the Book) Tabaqat Al- Mashaykh Al- Sufiya, Shaykh Abu 'Abdurrahman al- Salimy said: 'Ja'far al- Sadiq overshadowed all his fellows from ahl al Bayt. He had abundant knowledge, great asceticism in the world, perfect piety in desires, and perfect good manners in wisdom."'
In Hulyat Al- Awliya 3:192 the memorizer (of the Koran) Abu Na'im(72) said: "And among them was the articulate Imam and the first rein Abu Abd Allah Ja'far b. Mohammed al- Sadiq. He devoted himself to worshipping and obedience (to Allah), favored isolation and submission, and prevented (men) from leadership and parties." Then he reported his foregoing words on the authority of 'Amru b. Abu Al- Muqdam. And he reported from al- Hayaj b. Bastam,(73) who said: "And Ja'far b. Mohammed gave food and left nothing for his family."
In Al- Fusul Al- Muhima, Ibin al- Sabbagh al- Maliky(74) said: "Only he of his brothers was the caliph of his father and his trustee of authority and responsible for the Imamate after him. He excelled his group in favor. He was more famous than they and greater than they in importance. People reported from him the sciences which the passengers spread. So, he became famous all over the countries." At the end of his words, he said: "The deeds of Abu Abd Allah were laudable, his traits in. honor were perfect, his dignity throughout the days was running, and the clubs of glory and honor were full of his glorious deeds."
In Saba'k Al- Dhahab, p.72, al- Siwidy(75) said: "Only he of his brothers was the caliph of his father and his trustee of authority, many sciences have been reported on his authority, and he was an Imam in tradition." And he said: "And his good traits were many."
In 'Umdat Al- Talib,(76) p.184,: "He was called 'Amud al- Sharaf (the pillar of honor), his good traits are successive among men, famous among the Shi'a and non- Shi'a, and al- Mansur al- Dawaniqy tried to kill him several times, but Allah saved him from that."
In 'Al- Millal wa Al- Nihal', al- Shahristany(77) said: "And he had abundant knowledge of religion and literature, perfection in wisdom, strong asceticism and perfect piety in desires. He lived in Medina for a period (of time) to avail the Shi'a who followed him and teach the supporters the secrets of sciences. Then he entered Iraq and lived there for a period (of time).
He never had words with the Imamate nor did he disputed with anyone for the caliphate. Whoever is drowning in the sea of knowledge does not wish for the river, and whoever goes up the peak of the truth is not afraid of him who comes down. And it is said that whoever feels Allah is in no need of men, and whoever associates with other than Allah, scruple plunders him."
In Mir'at Al- Jinan (1:304), concerning those who died in the year 148 (A.H.), al- Yafi'y(78) said: "In it (the year 148) died the great Sayyid Imam, the descendant of the Prophet and the jewel of generosity, Abu Abd Allah Ja'far al- Sadiq.
And he was buried at al- Baqi' in the grave where his father Mohammed al- Baqir, his grandfather Zayn al- Abidin, and the uncle of his grandfather al- Hasan b. 'Ali, may Allah be pleased with them all, (were buried). How generous that grave is! And how generous those noblemen with good traits are! He was surnamed al- Sadiq because of his truthfulness in his saying. He had valuable speech about the sciences of monotheism (Tawhid).
And his student Jabir b. Hayyan al- Sufy wrote a book of one thousand sheets on his studies, which are five hundred studies."
In his Amaly, Majlis no. 42, al- Saduq,(79) may his grave be fragrant, reported from Sulayman b. Dawud al- Manqary(80) on the authority of Hafs b. Ghayyath,(81) that if he told us about Ja'far b. Mohammed, peace be on him, he said: "The best of the Ja'faris has told me."
In Majlis no 32, al so he reported on the authority of Mohammed b. Zyad al- Azdy,(82) who said: "I have heard Malik b. Anas saying: 'I came to al-Sadiq Ja'far b. Mohammed, peace be on him, so he handed me pillow and respected me. He was not free from one of three traits- he was either fasting or praying or remembering (Allah). He was among the great worshippers and devotees who feared Allah, the Glorified and Almighty. His talks were many. His sitting was good. His advantages were many. If he said: "The Prophet of Allah, may Allah bless him and his family, said sometimes he became green and sometimes became yellow. So, whoever knew him became ignorant of him. One year I went with him to perform the hajj.
When his camel arrived at the Haram, the voice ceased in his throat whenever he tried (to say) the talbiya [a rite during the hajj by saying labbayka (here am I O Allah)]. He was about to fall off his camel. So, I said to him: 'Son of the Prophet of Allah, may Allah bless him and his family, you should say (labbayka Allahumma labbayka).' So, he said: 'Son of 'Amir, how dare I (the author) say labbayka Allahumma labbayk, and I am afraid that (Allah), the Glorified and Almighty, will say" Neither labbayk nor Sa'dayk."
In his book Al- Manaqib fi Ahwal Al- Sadiq, peace be on him, b. Shahrashub(83) reported on the authority of Malik b. Anas, who said: "No eye has seen, no ear has heard, and no one has come into man's mind better than Ja'far al- Sadiq in the outstanding merit, knowledge, worship, and piety." And in his Amali, Majlis no. 81, al- Saduq increased his words: "By Allah, if he said he was truthful."
Also he said: "In the Musnad of Abu Hanifa,(84) Abu al- Qasim al- Baghar has mentioned that al- Hasan b. Ziyad said: I have heard Abu Hanifa when he was asked: 'Who is the most knowledgeable (person) you have ever seen?' He said: 'Ja'far b. Mohammed.' When al- Mansur brought him, he sent for me and said: 'Abu Hanifa, indeed, men have been charmed by Ja'far b. Mohammed. So, prepare for him your most difficult questions. So, I prepared forty question for him. Then he sent for me Abu Ja'far, who was at Hira. So, I came to him and greeted him.
He led me to sitting and I sat down. Then he turned to said: 'Abu Abd Allah, this is Abu Hanifa.' He said: 'Yes, I know him.' Then he turned to me and said: 'Ask Abu Abd Allah some of your questions.' So, I began asking him. He answered me and said: 'You say so and so, the people of Medina say so and so, and we say so and so. We may agree with your or we may agree with them or we may disagree with you and them. I asked him all the forty questions. But he did not commit a breach of them. Then Abu Hanifa said: "Isn't the most knowledgeable of men most knowledgeable of them in the difference of men."'
Al- Mansur, who was displeased with Abu Abd Allah (peace be on him), sometimes said the truth when he mentioned or met him: "This suffocation (of mortification) (i.e. al-Sadiq) in my throats is the most knowledgeable of men in his time."(85) "And he is among those who want the Hereafter, not the life in this world."(86) "Certainly, every house of prophethood has a traditionalist and, today, our traditionalist is Ja'far b. Mohammed."(87)
"Addressing al- Sadiq, peace be on him, al- Mansur said: "We are still dip out from your sea, we draw near to you, make (people) aware of blindness (ignorance), and you make the difficulties clear with your light (knowledge). So, we float on the clouds of your holiness and the flood of your sea,"(88) And he said to his chamberlain: "And these are among the sons of Fatima. No one ignores their right but the ignorant who have no luck in the Islamic Law."(89)
Isma'il b. 'Ali b. Abd Allah b. al- 'Abbas said: "One day, I came to Abu Ja'far al- Mansur (and saw that) his beard had become wet because of the tears. He said to me: 'Haven't you known what has happened to your family?' So, I said: 'What has happened, O Amir al- Mu'minin?' He said:
'Indeed, their chief and scholar and the rest of the good ones of them passed away.' So, I said: 'Who is it?' He said: 'Ja'far b. Mohammed.'
So, I said: 'May Allah make the reward of Amir al- Mu'minin great and prolong his lasting for us.'
So, he said to me ., Surely, Ja'far was among those about whom Allah said: 'Then We gave the Book for an inheritance to those whom We chose from among Our servants."(90) He was among those whom Allah chose. And he was among those who were the first to do good."(91)
Moreover, the infidels, in spite of their infidelity and enmity towards Islam and Muslims, honored him and acknowledged his abundant knowledge and his holy spiritual qualities and talents. Those infidels were b. al- Muqaffa', b. Abu al- 'Auja', al- Daysany, and the like. (For example), b. al- Muqaffa' said: "Do you see this creation? And he made a sign with his own hand to the place of the tawaf (going around the Ka'ba as a ritual act of the hajj.).
No one of them is worthier of the name of humanity than that sitting Shaykh (i.e. al- Sadiq, peace be on him.). Ibin Abu al- 'Auja' said: "This is not a human being. Though he is spiritual in this world, he becomes incarnate if he wishes and becomes internally spiritual if he wishes. So, he is this, namely al- Sadiq, peace be on him."(91)
When b. Abu al- 'Auja' asked one of the Companions of al- Sadiq, peace be on him, then the companion brought him the answer after awhile and he (b. Abu al- 'Auja') approved it, he said: "This (the answer) has been brought from Hijaz."
Al- Daisany adopted the same manner for the Companions of al- Sadiq (peace be on him), who brought him his answer.
This is a drop of rain of what the righteous people reported concerning al- Sadiq, peace be on him, though they lived in different countries and times, and had different tastes and ideas. I (the author) have mentioned these ideas before discussing the detailed life of al- Sadiq to give you a general picture about this remarkable figure, because these words, though brief, tell the reader about the outstanding merits and sciences of al- Sadiq, peace be on him.
THE PROTECTION (TAQIYA/ HIDING ONE'S RELIGION IN TIMES OF DANGER)
No one of the Imams but al- Sadiq, peace be on him, suffered from the Marwani and the Abbasid dynasties, which waged war against the Islamic Law and its Owner the Trusty Prophet through obeying lusts and mastering pleasures.
Then from among those stringed instruments and songsters and that injustice and dissoluteness appeared the leaders of the heresies and the schools and the ideas and the desires, setting traps for reputation because there was no one to punish them and prevent them from doing that, rather the supreme doctrine of ahl al Bayt and decreased its supporters.
Abu Abd Allah al- Sadiq, peace be on him, saw that lasting conflict between religion and the two dynasties, between the truth and the masters of those heresies.
So, what was the attitude of al-Sadiq towards that disorderly situation? Was it suitable for him to declare war against the supreme authority and the heresies while he knew people and their weakness for the truth?
How many a time he saw and heard about the assassination of an Alawid or Ahashimi. And that did not concern him if he knew that he would achieve his aim as Imam Husayn, peace be on him, did because his life was not more valuable than religion.
But he surely knew that he would perish his life without any advantage for religion or for himself. In the meantime if he kept silent towards that conflict, he would shoulder a great responsibility before Allah and the Owner of the Islamic Law. So, he had to think of a way to save religion from that conflict and protect himself and his chosen companions from the claws of those savage lions.
So, al- Sadiq adopted a wise policy to spread sciences, knowledge, Islamic commandments, wise sayings, and virtues. Meanwhile, he tried to suppress misguidance through producing evidence in support of his beliefs. So, he adopted taqiya as a shield to carry out his wise policy. Therefore, his teachings were a service for the Islamic Law, his worships were guidance for men, and his debates were war against the heresies. For this reason, he went on jihad till he passed away.
Now we need to allot a complete chapter for taqiya (protection).
Evidence for Taqiya:
(The word) 'taqiya' is derived from the word wiqayya (i.e. protection). So it is a shield you use to repulse fears and dangers. And its source is the fear (of losing) the valuable, such as life, and the like.
Evidence for taqiya is: the Book, the Sunna, intellect, and the Shi'ite consensus. As for the Book, it is enough to mention these Words of Allah, the Exalted,: "Let not the believers take the unbelievers for friends rather than believers; and whoever does this, he shall have nothing of (the guardianship of) Allah, but you should guard yourselves against them, guarding carefully; and Allah makes you cautious of (retribution from) Himself; and to Allah is the eventual coming."(92) So, Allah, the Exalted, permits the believers to pretend to be friends of the unbelievers during protection and fear of their evil (deeds), apart from this verse, there are some other verses we will mention for you in the following pages.
As for the Sunna, what has been mentioned on the authority of ahl al Bayt, and other than they is innumerable. We will mention a part of it within this chapter. It is enough of the Sunna which the two parties (the Shi'a and the Sunnis) have reported about 'Ammar.
Nevertheless, Allah, the Exalted, forgave him when He sent down this verse concerning him: "He who disbelieves in Allah after his having believed, not he who is compelled while his heart is at rest on account of faith."(93)
As for the Shi'ite consensus the rightfulness and necessity of taqiya is very clear. So we will not discuss it or mention its sources, because no two persons differ in opinion about the matter and necessity of taqiya with the Shi'a and their followers.
As for intellect, it is intuitive that a person should protect himself and his valuable things as much as he can. In the meantime it prevents him from casting himself to perdition. Also, the Holy Book prevents him from doing that. So, Allah, the Exalted, said: "And spend in the way of Allah and cast not yourselves to perdition with your own hands."(94)
"And do not kill yourselves; surely Allah is Merciful to you."(95)
The line of conduct of the wise men takes place according to this rational judgment. Rather, the human being practices taqiya by nature. For example, if you halt at the house of people who disagree with you on your political doctrine and principle and you are afraid of them knowing your beliefs, you will by nature keep what you have a secret without knowing the judgment of intellect and religious law in this connection.
If you study the history of Islam from the beginning, you will find that taqiya was a necessity people resorted to. For example, the Prophet, may Allah bless him and his family, concealed his mission till he summoned Bani Hashim to believe him. Then Allah, the Glorified, ordered him to declare it. The early Muslims kept their faith a secret before the appearance and spread of Islam. Abu Talib concealed his Islam to protect the Prophet, may Allah bless him and his family, and avoid the accusation of his protection for the Prophet.
But when Islam spread, the unbelievers in Mecca and Medina pretended to be Muslims while the concealed unbelief
The Beginning of Taqiya and its Justifications:
The taqiya of the Shi'a did not begin at the time of al- Sadiq, peace be on him. Rather it began at the time of the Commander of the Faithful (Amir al-Mu'minin), because he himself used taqiya many times during his days.
For instance, he used it when the caliphate was taken from him. He and some men knew that the caliphate was his own right. But he kept silent because he had no supporters.
If he had had forty resolute persons, as he stated, he would have waged war against those people. Men, even those who opposed him, knew his viewpoint towards those people (who took the caliphate from him). And during the consultation, the people in session decided to pay him homage, provided that he should follow the policy of the two previous caliphs, but he refused that and insisted on following the Book of Allah and the Sunna of His Prophet.
The Commander of the Faithful went on using taqiya after he had taken the reins of authority because he knew that some people were ready to oppose him if he told them about everything he had.
The evidence for this was that many of his followers mutinied against him (at the Battles of Al- Jamal and Siffin). So, if he had stated all what he knew and thought, all over the country would have revolted against him.
Though Kufa was dominated by the Shi'a and was the capital of the authority of the Commander of the Faithful, he was not able to change what they had learned from the previous caliphs and was not able to declare what he knew but very little while he was the Owner of the two authorities: the spiritual and the temporal authorities. Just imagine how much more the state was when he had no supporter and the power was against his sons!
The Imams used taqiya as a shield because they knew what that declaration would cause for them and their followers. Moreover, the Commander of the Faithful had used it before his sons. In this connection, in his book 'Al- Ihtijaj', al- Tibrisy(96) has reported what Amir Al- Mu'minin said about taqiya: "And I order you to use taqiya in your religion.
With that you may keep those who were known of our followers and brothers. Indeed, (to use) that is better than to subject yourself to destruction with which you cease an action in the religion and righteousness of your believing brothers. And be careful not to leave taqiya which I have ordered you (to use) because you will shed your blood and the blood of your brothers, subject yourself and their selves to vanishing, abase them with the hands of the enemies of religion while Allah orders you to honor you. Then if you disobey my commandment, your harm against your brothers and yourself will be more than that of those who show enmity toward us and disbelieve in us."
Shiism and the Shi'a appeared during the days of the Commander of the Faithful (Amir al- Mu'minin) because he was the Imam then. So, the enemies of the Shi'a knew them throughout the countries.
For this reason, what happened to them after his ruling had been undermined.
Mu'awiya waged war against the Shi'a using all means, such as abusing Abu al- Hasan (Imam 'Ali), killing their famous figures, and appointing Zyyad over Kufa and Basrah where the Shi'a lived. Concerning Zyyad, al- Mada'iny said: "So, he killed them under every stone and mud (every where), terrorized them, cut off their hands and legs, knocked out their eyes, hanged them on the trunks of the date- palms, dismissed and banished them from Iraq. So, there was no famous figure in it."(97)
But those who were unable to escape, because they were famous in the country, or escaped but were captured, faced horrible death. Among them were Hajr b. 'Ady and his companions, 'Amru b. al- Hamq and the like. In his book 'al- Tarikh', p.87, al- Tabary said: "Mu'awiya spread spies against the Shi'a of 'Ali, so he killed them wherever he found them."
On mentioning the disasters that hit him and his followers, al- Sadiq, peace be on him, said: "The greatest. (disasters) were during the time of Mu'awiya after the death of al- Husayn, peace be on him, so our Shi'a (followers) were killed in every country, the hands and the legs were cut off for the doubt, and whoever loved us and devoted himself for us was imprisoned, his property was plundered, and his house was demolished."(98)
Mu'awiya was afraid of al- Hasan, peace be on him, because people waited for his rise. He made peace with Mu'awiya provided that the latter should give him the Caliphate after his death. So, he poisoned him and mistreated his followers.
When Yazid became caliph, b. Zyyad became stronger than he was before. So, he killed Muslim, Hany, Rashid al- Hajary, Maytham al-Tammar, and the young men of the Shi'a and their prominent figures.
In his prisons were twelve thousand people of the Shi'a. Then he committed the massacre of al- Taf (Karbala).
People were still remembering those crimes and disasters. Nevertheless, al- Hajjaj came to complete that cruel role. Now, let us listen to our Imam Mohammed al- Baqir, peace be on him, tell us about that terrorist role he himself witnessed. He says: "Then al- Hajjaj came and committed various kinds of crime against them (i.e. the Shi'a), and punished them for every doubt or accusation. So, the person preferred to be called Zandiq (duelist) or Kafir (unbeliever) to be called the Shi' a of 'Ali, peace be on him."(99)
Also the Abbasid dynasty adopted the terrorist policy of the Omayyads against the Alawids and their followers. We have told you about their enmity and cruelty toward ahl al Bayt.
After those disasters, was it possible for ahl al Bayt or their Shi'a to declare their anti government attitude?
By your conscience, intelligent man, what would you do when those disasters hit you and your followers? Would you tell them to declare their attitude so that they would be liable to killing and torture? Or would you force them to keep their attitude a secret to avoid killing and severe torture?
Al- 'Utra (the Prophet's family) was one of the thaqalayn (the two most valuable things the Prophet left- the Koran and ahl al Bayt).
They (the Prophet's family) protected the religion and its laws. So, if they had been killed at the battles, who would have continue the way of Islam?
Therefore, it was impossible for ahl al Bayt to leave taqiya because they wanted to spread the teachings of the Koran and disclose the misguidance and ignorance of those heretics.
For this reason, al- Sadiq, peace be on him, said: "The taqiya is my religion and the religion of my fathers. And whoever has no taqiya has no religion. And, indeed, whoever discloses our secret is like (the person who) disbelieves in it." He, peace be on him, said to a group of his companions:
"Do not discloses our secret and do not tell (anyone) about it but the appropriate people, because whoever discloses our secret is more dangerous than our enemy, go away, may Allah have mercy on you, and do not reveal our secret."(100)
He, peace be on him said, "The breath of the person who is sad on account of the injustice we suffered from is glorification (of Allah)."(101)
He (al- Sadiq), peace be on him, said to Mudrik b. al- Hazhaz(102): "Mudrik, it is not only to accept our doctrine but also to safeguard and keep it a secret from inappropriate people. Send Allah's peace and mercy and blessings to our companions.
And say to them: 'May Allah have mercy upon the person who makes people love us and tells them what they know and leaves what they disprove.'"(103)
They were persistent on those commandments for their companions. For example, Jabir al- Ja'fy, a reliable person, said: "I have reported fifty thousand traditions. No one has heard them from me." Rather, it was said that they (the traditions) were seventy. And it was said that they were ninety from al- Baqir only. And he did not tell anyone of men about them."(104)
For this reason, al- Sadiq, peace be on him, said to al- Ma'alla b. Khani: "Do not be captives in the hands of men on account of our tradition: if they wish to make you safe, they do. And if they wish to kill you, they do. And he, peace be on him, said: 'Al- Ma'alla was not killed but because he disclosed our difficult tradition.'"(105)
Al- Sadiq, peace be on him, said many traditions to prevent their followers from revealing their secrets and sayings. He added that whoever disclosed them would kill them intentionally, not by mistake.(106)
So, these traditions and others show you the reason why ahl al Bayt adopted taqiya. It is as if that they knew people would blame the Shi'a for taqiya, so they denoted the reason for that.
The Effect of the Taqiya on the Service of Religion:
No one ignores the effect of taqiya on the service of religion and the Shi'ite society.
That is because the number of the Shi'a at Kufa decreased during the days of Zyyad to an extent that there was no famous Shi'ite figure. And the sate of the Shi'a during the days of al- Hajjaj became worse than it was during the days of Zyyad. so, the person asked people to call him Zandiq (duelist) or Kafir (unbeliever) and not to call him a Shi'ite.
In spite of that cruel policy, the number of the reporters of al- Sadiq, peace be on him, increased to four thousand or more because they adopted taqiya and were indifferent to policy. This number has been mentioned by Ibin 'Uqda, Shaykh Tusi (may his grave be fragrant) in his book 'Al- Rijal, al- Tibrisy in A'lam Al- wara, al- Hilly in Al- Mu'tabar.
Most those reporters were from Kufa. Al- Hasan b. 'Ali al- Washa(107) said: "If I knew that this tradition was demanded very much in such a way, I would increase it because I knew, .in this mosque, (i.e. the mosque of Kufa) nine hundred shaykhs. Each of them said: "Ja'far b. Mohammed, peace be on them, has told me." Al- Washa' did not know of that class but few.
From here, you are able to understand the reason why the reporters of al-Sadiq were many, why al- Sadiq became the source of sciences, knowledge, commandments, and judgment, why he became a school for the Sunnis who reported from him such as Malik, Abu Hanifa, the two Sufyanis, Ayyub al- Sikhtiyany, Shu'ba, b. Jarih, and the like.
That happened because al- Sadiq, peace be on him, was far away from people who accused him of seeking leadership and caliphate, and because he spread knowledge and ethics secretly. Because of taqiya the sciences and the outstanding merits of al- Sadiq appeared, people have known the importance of ahl al Bayt and the truth of the Koran and the sciences of the religion, the oppression of the masters of the two dynasties has become clear. Many of the false sects died and became obvious for the Muslim jurisprudents and theologians, and the Shi'a has become seventy millions and spread everywhere.(108)
From here, you understand the effect of taqiya on the service of the religion and the Islamic Law, removing oppression and misguidance, making people know the facts of faith and the false suspicions and heresies.
So, I (the author) think that you, after this explanation, will not listen to any slander about taqiya or about ascribing the Shi'a to the Batiniyya (the Batanians or assassins) because they hide their beliefs and doctrine.
We have stated the above- mentioned details to tell the truth to those who claim that taqiya has unknown good traits because it is like a thick curtain. and there maybe a thousand shortcomings behind the curtain. And whoever adopts taqiya in his religion, how can people know what he has and see the beauty of what he hides? But, is this slander true when we have told about the advantages of taqiya?
But, today, because of printers, the sciences of the Shi'a and their beliefs have spread, so where is hiding? And where is taqiya?
Taqiya was only at that time when the Shi'a were few in number, and if the sword had removed them, ahl al Bayt would have had no remembrance, knowledge, proof, and report.
But, today, the Shi'a are not afraid of publishing any book. Rather, their books are everywhere and full of information necessary for every writer or reader who may claim that the doctrine of the Imamis is hidden adopting taqiya. They do not know its principles and beliefs, nor its fundamentals and branches.
AL- SADIQ AND THE ADVERSITIES
This lasting conflict between the religion and the world, which are rarely united during a certain time, is a trial for religious people. This conflict caused taqiya and those adversities which hit ahl al Bayt.
The conflict between ahl al- Bayt and the Omayyads and the Abbasids was not new as long as ahl al Bat represented the religion and the latter represented the life in this world.
The Marwanis and the Abbasids knew that al- Sadiq, peace be on him, was the leader of this conflict. Although he kept silent and did not wage war against them with the sword, they did not feel safe from him. Maybe that silence itself was the means of the conflict or it was the conflict itself, because silence maybe an answer as they say.
The Marwanis and the Abbasids subjected al- Sadiq, peace be on him, to adversities every time. Though he devoted himself to worshipping and knowledge, they were afraid of him, because such devotion meant war in their viewpoint. Moreover, the phenomenon of religion would turn people's eyes to him. So, his position would be strong. Accordingly the religion would be strong, the people who love this world would be defeated.
When the Omayyads were united, they killed al- Sadiq's fathers. But when they began fighting each other, they kept al- Sadiq, peace be on him, alive. Yes, it is as if they left such a matter to his near cousins: "And the possessors of relationships are nearer to each other."(109)
The days of al- Saffah were four years. This time was not enough to clean the land from the Ommayyads, build the foundation of the supreme power and strengthen its pillars. Nevertheless, that did not divert him from al- Sadiq, peace be on him. When he was about to destroy the Ommayyads and build his authority, he sent for al- Sadiq to leave Medina for Hira to kill him, but the appointed time (of death) is a guard.
Why was al- Sadiq among the cares of al- Saffah while he (al- Sadiq) was his cousin, who was busy worshipping, teaching, and guiding (people), who told them that they would gain great authority instead of Bany alHasan, who suffered from the Omayyds and were afraid of them?
The reason that led al- Saffah to do that shameful act was that people turned their eyes to al- Sadiq because they knew his position. Moreover, people thought that the caliphate should be temporal and spiritual. They thought that the caliphate should not be separated from religion. So, they thought that al- Sadiq had to be the man of the caliphate and religion.
For this reason, al- Mansur was very careful of al- Sadiq, peace be on him. Accordingly, he subjected him to various kinds of pains and adversities. He went on doing that till he killed al- Sadiq with poison.
No wonder that Abu Abd Allah (al- Sadiq), peace be on him, suffered from those adversities, because the adversities of the person are according to his position among people and his ambition for high ranks.
Between the rule of al- Mansur and the death of al- Sadiq, peace be on him, were twelve years in which al- Sadiq found neither rest nor tranquillity though they lived apart from each other: al- Sadiq was in Hijaz and al- Mansur lived in Iraq.
In the book 'Muhaj Al- Da'awat (prayers), chapter on Da'awat of al-Sadiq, Ibin Tauws Abu al- Qasim 'Ali,(110) may his grave be fragrant, said:
"Indeed, al- Mansur sent for al- Sadiq seven times. Some of them were in Medina and Rabadha at the time when al- Mansur performed the hajj, some of them were at Kufa, and some were in Baghdad. Eeach time he mistreated him and try to kill him." We will mention these seven attempts in detail as follow.
The first (attempt): Ibin Tauws reported on the authority of al- Rabi', the chamberlain of al- Mansur, who said: "When al- Mansur(111) performed the hajj and arrived in Medina, he stayed awake for one night. So, he summoned me and said: Rabi', at this time, if you want to be by yourself, then do. Go as quickly as possible to Abu Abd Allah Ja'far b. Mohammed and say to him:
This is your cousin. He has sent you his Salam and said to you: 'Even if the house is far away and the condition is different, but we belong to the womb of yesterday... and he asks you to come to him at this time.' If he agrees to come with you, then be soft with him. And if disagrees for a certain reason or the like, then leave the matter for him.
And if he carefully orders you (that I should) come to him, then make easy and do not make difficult, and accept forgiveness and do not be harsh in neither saying nor act, Al- Rabi' said: 'Then I arrived at his door (the door of al-Saqid's house). I found him in the house of his isolation. I came into his house without permission. I found him covering his cheeks with dust, invoking Allah with the palm of his hands. The dust affected his face and his cheeks.
So, I considered it great to say anything till he finished his prayers and supplication. Then he turned to me. So, I said: Assalamu 'alayka, Abu Abd Allah.' He said: 'Wa'alayka ssalam, my brother, what has brought you?' I said: 'Your cousin sends you his salam, then I told him all the words. He said: 'Woe unto you, Rabi' (Then he read these verses): Has not the time yet come for those who believe that their hearts should be humble for the remembrance of Allah and what has come down of the truth? And (that) they should not be like those who were given the Book before, but the time became prolonged to them, so their hearts hardened, and most of them are transgressors.(112)
'Woe unto you, O Rabi': " What! do the people of the towns then feel secure from Our punishment coming to them by night while they sleep? What! do the people of the towns feel secure from Our punishment coming to them in the morning while they play? What! do they then feel secure from Allah's plan? But none feels secure from Allah's plan except the people who shall perish.'(113)
I sent Amir al- Mu'minأ¯n assalam and the Mercy of Allah and His blessings. Then he went on praying. So, I said: 'After the Salam (greetings), is there any answer?' He said: 'Yes, say to him: 'Have you then seen him who turns his back? And gives a little and (then) with holds. Has he the knowledge of the unseen so that he an see? Or, has he not been informed of what is in the scriptures of Musa? And (of) Ibrahim who fulfilled (the commandments):
That no bearer of burden shall bear the burden of another; and that man shall have nothing but what he strives for; and that his striving shall soon be seen.'(114) By Allah, Amir al- Mu'minin, we feared you and the women whom you know better were afraid because of fear. And we must explain it(115): You should refrain from (us); otherwise we will bring your name before Allah, the Great and Almighty, five times a day(116).
And you have told us from your father from your grand- father that Allah's Apostle, may Allah bless him and his family, said: Four supplications are not curtained from Allah, the Exalted: the supplication of a parent for his/her child, the brother for his brother in the absence, and the faithful....'
Al- Rabi' said: When he had finished his words, the messengers of al- Mansur came to trace me and know my place. So, I came back and told him about what had happened. So, he wept, then he said: Go back and say to him: As for your meeting with us and your sitting away from us, do as you please! And as for the women whom you have mention, so peace be on them, surely Allah have made their fear secure and driven their worry away.
He (al- Rabi') said: 'So, I came back to him (al- Sadiq) and told him about what al- Mansur had said: 'So, he (al- Sadiq) said: Say to him: You have linked blood relations, and you have been rewarded a good (reward).' Then his eyes were bathed in tears so that some tears fell on his lip.
Then he (al- Sadiq) said: 'Rabi', indeed, even if this world enjoys (man) with its splendor and deceives (him) with its embellishment....(117)
So, I said: Abu Abd Allah, I ask you by all rightness between you and Allah, the Almighty and Exalted, to let me know what you had prayed humbly to your Lord, the Exalted, and made it as a curtain between you and your care and fear so that may Allah set a broken- (hearted person) with your cure and make a poor (person) rich with it, by Allah, I do not mean anyone but I myself Al- Rabi' said: So he (al- Sadiq) raised his hands and advanced to his praying- place. He was reluctant to recite the supplication, for forgiveness and did not bring that with intention.' So, he (al- Sadiq) said:
Say: O Allah, I am asking you, O You Who overtakes the runaway, O You Who is the shelter of the afraid...."'(118)
During this attempt, apparently, al- Mansur had no bad intention when he sent for al- Sadiq, peace be on him. So, what troubled al- Sadiq and scared his women and made him beseech Allah to stop the evil of al-Mansur.
Surely, Abu Abd Allah (al- Sadiq) was aware of his people. Through the following attempts, you will clearly understand the evil aims of al- Mansur towards al- Sadiq, peace be on him, when he sent for him.
The second (attempt): Ibin Tauws reported on the authority of al- Rabi', too. He said: "I performed the hajj with Abu Ja'far al- Mansur. When we covered distance, al- Mansur said to me: 'Rabi', when I arrive in Medina, remind me of Ja'far b. Mohammed b. 'Ali b. al- Husayn b. 'Ali, peace be on them.- By Allah, the Almighty, no one will kill him but I. Beware not to remind me of him." He (al- Rabi') said: "When we arrived in Mecca, he (al- Mansur) said to me: Rabi', had not I commanded you to remind me of Ja'far b. Mohammed before we entered Medina?"
He (al- Rabi') said: "So I said: 'My master. Amir al- Mu'minin, I have forgotten that."'
So, he said to me: "When we come back to Medina, remind me of him. I should kill him. If you do not do that, I will behead you!" So I said to him: "Yes, Amir al- Mu'minin.' Then I said to my companions and my servants:
'Remind me of Ja'far b. Mohammed when we arrive in Medina, Allah willing." He (al- Rabi') said: "My companions and my servants were still reminding me of him (al- Sadiq) in every house which we entered and dwelled in till we reached Medina. When we arrived in Medina, I came to al- Mansur, stood up before him and said: 'Amir al- Mu'minin, Ja'far b. Mohammed." He (al- Rabi') said: "So he (al- Mansur) laughed and said:
'Yes, Rabi', go and bring him before me. And do not bring him before me unless he is pulled." He (al- Rabi') said: "So I said to him: I hear and obey." He (al- Rabi') said: 'Then I got up while I was in a weighty state because of doing that.' He (al- Rabi') said: 'Then I came to Imam Ja'far b. Mohammed, peace be on them, while he was sitting in the middle of his house, so I said to him: my I be your ransom: Surely, Amir al- Mu'minأ¯n summons you. So he said: 'I hear and obey.
Then he got up and began walking with me. He (al- Rabi') said: 'So, I said to him: Son of the Prophet of Allah, may Allah bless him and his family, he (al- Mansur) has ordered me not to bring you unless you are pulled.' He (al- Rabi') said: 'So al- Sadiq, peace be on him, said: Obey, Rabi', do what he has ordered you.' Al- Rabi' said: 'So I began pulling him from his sleeve.
When I brought him (al- Sadiq) in. I saw him (al- Mansur) sitting on his bed holding an iron bar in his hand. He wanted to kill him with it. And I looked at Ja'far b. Mohammed while he was moving his lips. So, I did not doubt that he (al- Mansur) would kill him. And I did not understand the words with which Mohammed b, Ja'far moved his lips, so I stood up to look at them both.' Al- Rabi' said:
'When Ja'far b. Mohammed approached him, al- Mansur said to him: Come nearer to me, cousin, then his face beamed with joy. He (al- Mansur) brought him (al- Sadiq) to him and seated him with him on the bed, then he (al- Mansur) said: 'Servant, fetch me the small pot.' The servant brought him the small pot. In it (the small pot) there was a cup full of a mixture of perfume. He (al- Mansure) put a lot of this perfume on him (al- Sadiq).
He (al- Mansur) ordered (the servant) to give al- Sadiq ten thousand dirhams and a garment. Then al- Mansur (ordered the servant to bring) al-Sadiq a mule and ordered him (al- Sadiq) to go. He (al- Rabi') said: 'When he (al- Sadiq) left him (al- Mansur), I accompanied him to his house.' (There) I said to him: 'May my father and mother be your ransom, Son of the Apostle of Allah, may Allah bless him and his family, when you came to al- Mansur, I had no doubt that he would kill you. And I saw you moving your lips. So, what had you said?' He said to me: 'Yes, Rabi', know that I had said: Sufficient unto me is the Lord from those who are lorded over, sufficient unto me the Creator from the creatures."'
The third (attempt): about sending for al- Sadiq at al- Rabdha(119) for the third time, Ibn Tauws said: "Makhrama al- Kindy said: 'When Abu Ja'far al- Mansur stopped at al- Rabadha and Ja'far b. Mohammed, peace be on him, had been there then, he said: Who rids me of Ja'far? He was hesitating and saying: I will get rid of Mohammed.(120) If he wins a victory, the authority will be for me, or otherwise, I will protect myself.
Surely, by Allah, I will kill him. Then he turned to Ibrahim b. Jubla and said: son of Jubla, go to him (al- Sadiq), put his clothing round his neck, and pull him till you bring him before me.' Ibrahim said: 'So, I went out and came to his house. But I did not find him. So, I went to Abu Dahrr Mosque.
I found him at the gate of the Mosque.' He (Ibrahim) said: 'I felt shame to carry out what I had been ordered to, so I took him be the sleeve and said: Answer Amir al- Mu'minin (the Commander of the Faithful). He said: 'To Allah we belong and to him is our return. Let me say two rika'as.' Then he wept bitter tears while I was behind him. Then he said: 'O Allah, you are my reliance in every grief and my hope in every adversity.' Then he said: 'Carry out what you have been ordered to.' So, I said: 'By Allah, I will carry it out even if I think that I will be killed.
I took him. No, by Allah, I had no doubt, but he (al- Mansur) shall kill him.' He (Ibrahim) said: 'When we arrived at Bab Al- Sitr, he (al- Sadiq) said: 'O lord of Gabriel and Mikal and Israfil and lord of Abraham and Isaac and Mohammed, may Allah bless him and his family, in this early morning, take care of my health and do not empower anyone of your creatures (to do) what I cannot endure.' Ibrahim said: 'Then I brought him before al- Mansur. So he sat firmly. Then he repeated the words for him.' So he (al- Mansur) said: 'I am hesitating.
By Allah, I will kill you, So he (al- Sadiq) said: 'Amir al-Mu' minin, if you do, then be lenient .toward me because I will rarely be present with you.' So Abu Ja'far said to him: 'Go away.' He (Ibrahim) said: 'Then he (al- Mansur) turned to 'Isa b. 'Ali(121) and said: 'Abu al- 'Abbas, run after him and ask him: Do you mean me or yourself?' He (Ibrahim) said: 'So he ('Isa) went out running quickly till he approached him and said: 'Abu' Abd Allah, indeed, Amir al-Mu'minin says to you: Do you mean yourself or him?' He said: 'myself.' Abu Ja'far (al- Mansur) said: 'He has said the truth.'
Ibrahim b. Jubla said: 'Then I went out. I found him sitting. He was waiting for me to thank me for my good deed.' And suddenly, he began thanking Allah: 'Praise be to Allah whom I ask, so he answers me even if I am slow when He asks me.'
The Fourth (attempt): The Sharifb. Tauws said: "In this fourth attempt, he (al- Mansur) sent for him (al- Sadiq) to come to Kufa." He (b. Tauws) said: "After he had mentioned the authority of the report to him, al- Fadl b. al- Rabi' said: Abu al- Rabi' said: Al- Mansur sent Ibrahim b. Jubla to Medina to bring Ja'far b. Mohammed. After he had brought Ja'far, Ibrahim told me that when he came to him and told him about Al- Mansur's letter, he heard him saying: 'O Allah, You are my reliance in every grief and my hope in every adversity.' When they brought his camel and he went out to mount it, I heard him saying: 'O Allah, I implore you for the beginning and success.' He (Ibrahim) said: 'When we entered Kufa, he (al- Sadiq) dismounted and said two ruk'as.
Then he raised his hands toward the sky and said: 'O Allah, Lord of the skies and what they shade and Lord of the seven earths and what they carry.' Al-Rabi' said: 'When he (al- Sadiq) became in the presence of al- Mansur, I entered and told him about the coming of Ja'far and Ibrahim.' So he (al- Mansur) summoned al- Musayyab b. Zuhayr al-Dabby, gave him a sword and said to him: 'When Ja'far bin Mohammed enter and I address him and beckon to him, then behead him and do not ask the advice of (anyone).' So, I went out to him.
And he (al- Sadiq) was the friend whom I meet and associate with when I perform the hajj. I said: 'Son of the Prophet of Allah, may Allah bless him and his family, this tyrant has given me an order which I hate to meet you with, so if there is anything in yourself, then tell and recommend about that.' He said: 'Do not let that scare you, because if he (al- Mansur) sees me, all that will finish.' Then he (al- Sadiq) took hold of Maqam' al- sitr and said:
'Allah, lord of Gabriel and Mika'il and Israfil and lord of Abraham and Isaac and Mohammed, may Allah bless him and his family, take care of me in this early morning and do not empower anyone of your creatures (to do) what I cannot endure.' Then he entered and moved his lips with a thing which I did not understand. I looked at al- Mansur and I did not liken him but to a fire on which water was poured and was extinguished.
Then his anger became calm. So, Ja'far bin Mohammed, peace be on them, approached him and sat beside him on his bed. Then al- Mansur jumped, shook hands with him, raised him to his bed, and said to him: 'Abu Abd Allah, it is difficult for me to make you tired, I sent for you only to complain to you of your family, who cut off their relations with me, defamed my religion, and provoked people against me.
If a person other than me took the reins of authority, they would hear and obey him'. So Ja'far, peace be on him, said: 'You should follow your righteous ancestors Ayub (Job) (peace be on him) was afflicted but was patient, Yusuf (Joseph) (peace be on him) was oppressed but he forgave, and Sulaiman (Solomon) was given and he thanked.' Then al- Mansur said: 'I have endured, forgiven, and thanked.'
Then he (al- Mansur) said: 'Abu Abd Allah, tell us about the tradition which I have already heard from you concerning observing and strengthening the ties of kinship.' He (al- Sadiq) said: 'Yes, I have heard my father (reporting) from my grandfather that the Prophet of Allah, may Allah bless him and his family, said: 'obeying (the parents), and observing and strengthening the ties of kinship, cultivates the lands and increase the ages.' He (al- Mansur) said:
'It is not this (tradition).' He (al- Sadiq) said: my father told me from my grandfather, who said: 'Allah's Apostle, may Allah bless him and his family said: 'Whoever wants his death to be delayed and his body to be healthy, then he should observe and strengthen the ties of kinship.' He (al- Mansur) said: 'It is not this tradition.' He (al-Sadiq) said: 'Yes, my father told me on the authority of my grandfather that Allah's Apostle, may Allah bless him and his family, said: I saw a blood relation clinging to the Throne, complaining to Allah of those who end their relationship with it.
So I (the Prophet) said: Gabriel, and how many (descendants) were among them?' He (Gabriel) said: 'Seven fathers' He (al- Mansur) said: 'It is not this tradition.' He (al- Sadiq) said: 'Yes, my father told me on the authority of my grandfather, who said: Allah's Apostle, may Allah bless him and his family, said: A pious man whose neighbor was impious was near to death, so Allah, the Great and Almighty, said to the angel of death (Azrael): Angel of death, how many (years) have remained of the age of the impious (man)? He (the angel of death) said: Thirty years.
He (Allah) said: Add them to the pious (man).'(122) So al- Mansur said: 'Servant, fetch me the mixture of perfume.' He (the servant) brought him the perfume. He (al- Mansur) began perfuming him (al- Sadiq) with his hand. Then he gave him four thousand dirhams, and ordered (the servant) to bring al- Sadiq's camel. He (the servant) brought it. He (al- Mansur) began saying: Advance (it)! Advance (it)! Then he (the servant) brought it near his bed.
So, Ja'far b. Mohammed, peace be on them, mounted it. And I became before him. So, I heard him saying: 'Praise be to Allah whom I ask and He answers me.' So I said: 'Son of the Apostle of Allah, indeed, this tyrant subjects me to the sword every time.
And he summoned al- Musayyab bin Zuhair and gave him a sword to behead you. And when you entered, I saw you moving your lips with a thing which I did not understand.' So he (al-Sadiq) said: 'This is not its (appropriate) situation.' I went to him at night. He said: 'Yes, may father told me on the authority of my grandfather that Allah's Apostle, may Allah bless him and his family, said the following.
Words of Allah when the Jews, Fazara, and Ghatfan provoked (people) against him: 'When they came upon you from above you and from below you, and when the eyes turned dull, and the hearts rose up to the throats, and you began to think diverse thoughts of Allah. That was the most difficult day for Allah's Apostle, may Allah bless him and his family.
So, he began coming in, going out, looking at the sky, and saying: 'Be narrow, you will be wide (He was addressing that difficult situation).' Then he went out at some (time) of that night and said to Hudhayfa: 'Look! Who is that?' He (Hudhayfa) said: 'That is 'Ali b. Abu Talib, Allah's Apostle.' So Allah's Apostle, may Allah bless him and his family, said to him ('Ali): 'Abu al- Hasan, are you not afraid that an eye may discover you?' He said: 'I have granted myself for Allah and His Apostle.
An I have gone out as a guard for the Muslims at this night.' As soon as their words finished, Gabriel came down (from the sky). He said:
'Mohammed, Indeed, Allah gives you assalam and says to you: 'I have seen 'Ali's attitude since this night. And I have bestowed upon him Words of My Hidden Knowledge.
If he says these words near a disobedient Satan or an oppressive ruler or (during) burn or drowning or demolition or rubble or a wild beast or a thief, surely Allah will make him secure of that. He should say: 'Allah, guard us with Your Eye which does not sleep...."
The fifth (attempt): In this (attempt), al- Mansur summoned him (al-Sadiq) (to come) to Baghdad before the killing of Mohammed and Ibrahim, the two sons of Abd Allah b. al- Hasan.(123) This was reported by the Sharif Radiyuldin on his authority from Mohammed b. al- Rabi' (the chamberlain), who said: "One day al- Mansur sat down in the green dome in his palace. Before the killing of Mohammed and Ibrahim, the green dome had been called al- Hamra' (the red dome).
He devoted a day to sit in that dome and called that day the day of butchering. He had sent Ja'far b. Mohammed back to Medina. He was still in al- Hamra' all his day till night came and most of it finished.' He said: 'Then he summoned al- Rabi' and said to him: Rabi', you know your position with me and that good is done by me and do not reveal it to the mothers of the boys and take care of it.'
He (al- Rabi') said: 'I said: Amir ai- Mu'minin, that is the favor of Allah for me and the favor of Amir al- Mu'minin. and no one is better than me in advice.' He (al- Mansur) said: 'Like this you are. At this hour, go to Ja'far b. Mohammed b. Fatima. Bring him to me in the state which you find him in. Do not change anything of his state.' So I (al- Rabi') said: 'To Allah we belong and to Him is our return. By Allah, this is the loss.
If I bring him (al- Sadid), he (al- Mansur) will kill him because he is full of anger. Accordingly I will lose the hereafter. And if I disobey his order, he will kill me and my family and take my properties. I made a comparison between the life in this world and the hereafter. So, myself inclined to life in this world.' Mohammed b. al- Rabi' said: 'So my father summoned me. And I was the rudest of his children and the most crude- hearted of them.' So, he (al- Mansur) said to me:
"Go to Ja'far b. Mohammed, climb his wall, and do not open his door so as not to change his state. But, came down suddenly and bring him with the state in which he is.' He (al- Rabi') said: 'I went to him (al- Sadiq) while most of the night finished, so I ordered (my guards) to lean the ladders against the wall, and I climbed the wall and came down his house. I found him praying.
He was wearing a shirt and a handkerchief which he wore as a loincloth. When he finished his prayers, I said: 'Answer Amir al- Mu'minin.' So he said: 'let me supplicate (Allah) and put one my clothing.' I said: 'You are not permitted.' He said to me: 'Let me enter the bathroom to purify myself.' I said: 'You are not permitted, too. Do not busy yourself because I will not allow you to change anything.' He (al- Rabi') said: 'Then I took him out bare- footed and bare headed in his shirt and handkerchief He was over seventy years of age.(124) When he covered some of the road, the shaykh (al- Sadiq) became weak, so I had pity on him and said to him: Mount the mule of Shakiry, who was with us.' Then we went to al- Rabi', I heard him saying: 'Woe unto you, Rabi', the man have become slow while you are forcing him to walk quickly.'
When al- Rabi' saw Ja'far in that state, he wept. Al- Rabi' was about to become a Shi'ite, so Ja'far, peace be on him, said to him: 'Rabi', I know that you are inclining towards us, so let me say two ruk'as.' He (al- Rabi') said: 'Do as you like.' He said two ruk'as quickly but, after them, he said a long supplication which I did not understand.' When he finished his long supplication, al- Rabi' took him by the hand and led him to al- Mansur. When he (al- Sadiq) entered the yard of the palace, he stopped and moved his lips with a thing which I did not understand.
Then I make him enter and stop before al- Mansur. When he (al- Mansur) looked at him, he said: 'And you, Ja'far, Insist on your envy, your aggression and your corruption towards the people of this house, who belong to banu al- Abbas. Allah does not increase you with that but intense envy and unhappiness.' So, he (al-Sadiq) said to him: 'By Allah, Amir al- Mu'minin, I have done nothing of that. I lived during the Omayyad dynasty. You know that they were the most dangerous enemies of all men for us and you. And they had no right to take the reins of authority.
So, by Allah, I did not show enmity toward them though they were rude with me. Thus how, Amir al- Mu'minin, can I do this while you are my cousin, the nearest relative to me, and my benefactor, so how can I do this.' Al- Mansur thought for a while. He was sitting on a rug of wool under which there was a sword called Dhul Faqar which he did not leave when he sat in the dome.' Then he (al- Mansur) said: 'You have told lies and committed sins.' Then he raised the cushion and took out a file of letters.
He threw the file at him and (al- Sadiq) said: 'These are your letters which you have written to the people of Khurasan, in which you have asked them to break my homage and pay you homage instead of me.' He (al- Sadiq) said: 'By Allah, Amir al- Mu'minin, I have not done that, nor have I regarded that as lawful, nor have I rearded it of my doctrine. I am among those who believe in your obedience in all circumstances. I have become so old that I have no ability to do that. And If I want that, then put me in one of your prisons till death comes to me because it is near to me.' So he (al- Mansur) said: 'No! No dignity!' Then he thought for a while, hit the sword with his hand and drew a span of the hand of it, and took hold of its hilt. So I said: 'We belong to Allah, by Allah, the man (al- Sadiq) shall be killed'.
Then he (al- Mansur) drew the sword and said: 'Ja'far, do not you feel shame, though you are an old man and of noble ancestry, of propagating falsehood and sowing dissension among Muslims. And you want to shed blood and stir up discord between the subjects and the rulers.' He (al- Sadiq) said: 'No, by Allah, I have not done this. These are not my letters nor is this my writing nor is this my stamp' So, he (al- Mansur) drew an arm of the sword. I said: 'We belong to Allah. The man shall be killed.
I (al- Rabi') decided that if he ordered me to (kill al- Sadiq), I would disobey him. That was because I thought that he (al- Mansur) would order me to behead al- Sadiq. so, I said that if al- Mansur ordered me to behead al- Sadiq I would behead al- Mansur instead of him even though that would destroy me and my sons. Moreover, I would turn to Allah, the Great and Almighty, in repentance of what I had intended before. He (al- Mansur) was still admonishing him and al- Sadiq was apologizing to him. Then he (al- Mansur) drew all the sword but a small part of it. So I said: 'We belong to Allah, by Allah, the man (al- Sadiq) shall be killed'.
Then he (al- Mansur) drew the sword, thought for a while, raised his head, and said to him: 'I think that you are truthful. Rabi', bring the bag from the dome.' I brought it. He said: 'Enter your hand in it.' It (the bag) was full of mixed perfume. He put some of the perfume on his white beard so that it became black. And he (al- Mansur) said to me: 'Carry him on one of my brisk camels which I ride, give him ten thousand dirhams, accompany him with honor to his house, and make him choose when you bring him to the house whether he wants to stay with us, so we will honor him or he wants to go to the city of his grandfather, Allah's Apostle, may Allah bless him and his family.'
So, we left him (al- Mansur) while I was pleased and happy at the safety of Ja'far, peace be on him. And I wondered at what al- Mansur wanted and what he concluded because of al- Sadiq's ability and defense.
And there was no wonder at Allah's decision. When we arrived at the yard of the palace, I said: 'Son of the Apostle of Allah, may Allah bless him and his family, there is no wonder at what this (al- Mansur) had done at your door and what Allah helped you to match and defend him there is no wonder at the decision of Allah, the Great and Almighty. I heard you praying to Allah, after the two ruk'as, with a long supplication which I did not know but it was long. And I saw you moving your lips here, I mean the yard of the palace, with a thing which I did not know.' So he said to me: 'As for the first one is the Dua' of al- Karb and al- Shada'id (the Supplication of Grief and Hardships), with which I had not invoked Allah, against anyone before.
I have replaced it with a long supplication which I had read when I finished my prayers, because I did not want to leave the supplication. And as for the thing with which I moved my lips was the supplication of the Apostle of Allah at the Battle of al- Ahzab (the allies). My father told me on the authority of his father on the authority of his grandfather the Commander of the Faithful (Imam 'Ali), the blessing of Allah be on them, on the authority of the Apostle of Allah, may Allah bless him, who said: ,
On the day of the (Battle) of al- Ahzab (allies), Medina was like the crown of polytheist fighters and they were as Allah, the Great and Almighty, said: 'When they came upon you from above you and from below you....'(125)
Then he (al- Sadiq) mentioned the supplication and said: 'Were it not for the fear of Amir al- Mu'minin, I would give you this money. But you had asked me to give you my land in Medina; you paid me ten thousand dirhams for it, but I did not sell it for you, now I have granted it for you.' I (al- Rabi') said: 'Son of the Apostle of Allah, may Allah bless him and his family, I want only the first and the second du'as (supplications), if you do this, then this is the charity and now I am in no need of the land.' So he (al-Sadiq) said to me: 'We, ahl al Bayt, do not break our favor. We will dictate the supplication to you and gave you the land. Go with me to the house.' So, I went with him as al- Mansur had ordered me.
He gave me the land and dictated to me the supplication of the Apostle of Allah, may Allah bless him and his family, and he dictated to me the supplication which he said after the two ruk'as.' Then he (al- Rabi') said: 'So, I said: Son of the Apostle of Allah, may Allah bless him and his family, al- Mansur ordered me to bring you quickly while you were reading this long supplication slowly as if you were not afraid of him.' He (al- Rabi') said: 'So he said to me:
Yes, I read a necessary supplication after the morning prayer. As for the two ruk'as, they were of the early morning. I said them quickly, then I read that supplication after them.' So I (al- Rabi') said: 'Were you not afraid of Abu Ja'far (al- Mansur) while he prepared for you what he prepared?' He said: 'What did he prepare? To fear Allah is better than to fear him.
And Allah, the Great and Almighty, was greater than he in my chest.' Al- Rabi' said: 'Al- Mansur's anger with Ja'far was in my heart. When he was free from (cares) and was good- hearted, I said: 'Amir al- Mu'minin, I have seen a wonder from you.' He (al- Mansur) said: 'What is it?' I said: 'I have seen your anger with Ja'far while you had not been angry with anyone before. Besides you were about to kill him with the sword, namely you drew a span of the hand of it then you drew it. Then you admonished him and drew an arm of the sword.
Then you admonished him and drew all of the sword but a small part. So, I had no doubt that you would kill him. Then all that was over. So, pleasure came back again, and you ordered me to blacken his beard with the mixed perfume which only you used and no one else such as your son al- Mahdy, your governors, and your cousins.
And you rewarded him, carried him (on one of your brisk camels), and ordered me to accompany him kindly.' So he (al- Mansur) said: 'Woe unto you, Rabi', this is not among the thing which you must speak about, rather, it is better to keep it a secret. And I do not want the sons of Fatima to hear of that so that they will boast of it. It is sufficient for us what we live in. But I will tell you about everything. Go and see who are in the house and put them aside.'
He (al- Rabi') said: 'So, I put aside all those who were in the house.' Then he said to me: 'Go back and leave no one in the house.' So I did. Then he said: 'There is no one here but I and you. I will tell you something. But if I hear it from anyone other than you, I will kill you and all your family, and take your property.' He (al- Rabi') said: 'I said: Amir al- Mu'minin, I invoke the protection of Allah upon you!' He said: 'I was insisting on killing Ja'far, hearing no word from him, and accepting no reason from him. When I tried to kill him in the first (attempt), Allah's Apostle, may Allah bless him and his family, appeared to me.
Suddenly, he (the Apostle) became as a partition between me and him. He was stretching out his two palms of the hand and baring his arms. Then he frowned at me. So I over looked him (al- Sadiq). Then I intended to (kill) him in the second (attempt) and I drew longer part of the sword, but suddenly Allah's Apostle, may Allah bless him and his family, approached me quickly. If I had killed him (al- Sadiq), he (the Prophet) would have killed me. So, I refrained (from killing) him. Then I dared and said: This is an act of the jinn.
Then I drew the sword in the third (attempt), but Allah's Apostle, may Allah bless him and his family, appeared to me. He was stretching out his arms. He got ready for (me), reddened, and frowned (at me). He was about to put his hand on me. So, I became afraid (of him).
By Allah, If I had killed him (al- Sadiq), he (the Apostle) would have killed me. So, you had seen my reactions. These are among the sons of Fatima. No one ignores their right but the ignorant who have no luck in the Islamic Law, so be careful not to let anyone hear this from you.' Mohammed b. al- Rabi' said: 'So he did not tell me about that till al- Mahdy, Musa(126) and Harun(127) died, and till Mohammed(128) was killed.
The sixth (attempt): The Sharif Radiuldin b. Tauws said: "In this attempt, al- Mansur sent for him (al- Sadiq) to come to Baghdad again after the killing of Mohammed and Ibrahim the two sons of Abd Allah b. al-Hasan.(129) He (b. Tauws) reported this attempt on the authority of Safwan b. Mahran al- Jammal, who said:
'A man from the Quraysh who lived in Medina from banu Makhzum told Abu Ja'far al- Mansur, after the latter had killed Mohammed and Ibrahim the two sons of al- Hasan, that Ja'far b. Mohammed sent his servant al- Mu'alla b. Khanis(130) to collect money from his Shi'a (followers) to support Mohammed b. Abd Allah, so al- Mansur was very angry with Ja'far b. Mohammed, and he wrote (a letter) to his cousin Dawud b. 'Ali, who was the Emir of Medina, to send him Ja'far b. Mohammed as quickly as possible.
So, Dawud sent al- Mansur's letter to al- Sadiq and said to him: 'Go to Amir al- Mu'minin tomorrow and do not be late.' Safwan said: 'I was in Medina then, so I went to Ja'far, peace be on him. He (al- Sadiq) said to me: "Take care of our camels because we will go to Iraq, Allah willing, in the early morning tomorrow.' Immediately, he and I went to the Mosque of the Prophet, may Allah bless him and his family. That was between the first (prayer) and the afternoon. So, he (al- Sadiq) performed some ruk'as in the mosque.
Then he raised his hands so I memorized then some of his supplication: 'O He Who has no beginning nor an end! O He Who has no period nor an end!'
Safwan said: 'When Abu 'Abd Allah (al- sadiq) entered upon morning, I brought the she- camel to him and he headed for Iraq till he arrived in the city of Abu Ja'far (al- Mansur)(131). He (al- Sadiq) asked permission and he was permitted. Safwan said: 'Those who saw him with Abu Ja'far said: When he (al- Mansur) saw him, he approached him, then he told him about the story of the man'.
In his story, he said: 'Indeed, al- Ma'lla b. Khanis, the servant of Ja'far b. Mohammed collected money to him from all countries to support Mohammed b. 'Abd Allah.' So, he (al- Mansur) gave him the story to read it, then he asked him: 'Ja'far b. Mohammed, What is this money which al- Ma'lla b.Khanis collected from people to you?' Abu Abd Allah (al- Sadiq) said: 'I seek refuge with Allah from that, Amir al-Mu'minin!' So, he (al- Mansur) said: 'Do you not swear by divorce and emancipation that you are innocent of that?' He (al- Sadiq) said: 'Yes, I swear by Allah that I have not done that.'
Abu Ja'far said: 'No, you should swear by divorce and emancipation!' So Abu Abd Allah, peace be on him, said: Do you not accept my oath by Allah, with whom there is no god but He.' Abu Ja'far said to him: 'Do not be a jurisprudent over me!' Abu Abd Allah said: 'I am the master of jurisprudence, Amir al- Mu'minin.' He said to him: 'Do not speak of this because, at this hour, I am gathering between you and this man, who has told us about you.' So, they brought the man and asked him in the presence of Ja'far, peace be on him.
So, he (the man) said: 'Yes, this is right, this is Ja'far b. Mohammed, and what you have told him is as what I have said.' So, Abu Abd Allah said: 'Man' do you swear by Allah that what you have said is right?' He said: 'Yes.' Then the man began swearing and saying: 'By Allah, with Whom there is no god but Him, the Demander, the Prevalent, the Eternal, the Self- Existent'.
So Ja'far, peace be on him, said to him: 'Do not be quick in your swearing, I want to make you swear.' Al- Mansur said: 'What do you refuse of this swear?' He (al- Sadiq) said: 'Surely, Allah, the Exalted, is Eternal and Generous. He feels shame of His servant when he praises him, so He (Allah) of His Might and Power and resort to my might and power, surely I am truthful and righteous in what I (the author) say.' So, al- Mansur said to the Quraishi (man): 'Swear in what Abu Abd Allah has asked you.' The man took this oath.
When he was about to complete these words, he became leprous, fell over the ground and died. So, Abu Ja'far became afraid of that and began shaking. Thus he said: 'Abu Abd Allah, from tomorrow, go to the Sacred City (Medina) if you choose to stay with us, we will spare no effort to entertain you, then, by Allah, henceforth I will not accept any word from anyone."'(132)
The seventh (attempt): In the seventh attempt, al- Sharif Abu al- Qasim mentioned a report on the authority of Mohammed b. Abd Allah al-Iskandary(133), among the prominent companions of al- Mansur, who said: "One day, I came to him (al- Mansur) and found him sad. He was breathing coldly.
So, I (Mohammed) said: 'Amir al- Mu'minin, What are you thinking?' So, he said to me: 'Mohammed, over one hundred sons of Fatima's perished. But their chief and Imam has remained.'(134) So, I said to him: 'Who is He?' He said: 'Ja'far b. Mohammed al- Sadiq.' So I said: 'Amir al- Mu'minin, worship has made him weak.
He devoted himself to Allah instead of seeking authority and the caliphate.' He said: 'Mohammed, I know that you believe in him and his Imamate, but authority is barren. I have taken it upon myself that I will not enter into this evening till I get rid of him (al- Sadiq).' Mohammed said: '-By Allah, the earth became narrow in my eye though it is wide.'
Then he summoned a swordsman and said to him: 'When I bring Abu Abd Allah al- Sadiq, make him busy with my words, and put my cap on my head as a sign between me and you, then behead him.' Then Abu Abd Allah, peace be on him, was brought at that hour.
I followed him to the palace while he was moving his lips (Mohammed) with a thing which I did not know. So, I saw the palace waving like the ship in the depth of the sea. And I saw Abu Ja'far al- Mansur walking before him while he was barefooted and bare- headed. His teeth were chattering and he was shaking. Sometimes he turned red and sometimes he turned pale. He took Abu Abd Allah by the arm seated him in the throne of his authority, and kneeled before him as the slave kneels before his master. Then he said:
'Son of the Apostle of Allah, may Allah bless him and his family, what has brought you at this time?' He (al- Sadiq) said: 'I have come, Amir al- Mu'minin, to obey Allah, His Apostle, may Allah bless him and his family, and Amir al- Mu'minin, may Allah make his power permanent.'(135)
He (al- Mansur) said: 'I have not summoned you, but it was a mistake made by the messenger. Then he said: 'Ask your need.' He (al- Sadiq) said: 'I ask you not to summon me without need.' He (al- Mansur) said: 'That is for you and other than that.' Then Abu Abd Allah, peace be on him, went quickly.
And I (Mohammed) thanked Allah, the Great and Almighty, very much. Then Abu Ja'far al- Mansur ordered (his servant) to bring the dawawij (sleeping) bags.... So he slept and did not wake till midnight. When he a woke, he saw me sitting near his head. So, he became pleased and said: 'Do not go out till I (the author) say my past prayers, then I will tell you about something.' When he finished his prayers, he came to Mohammed and told him about the fearful things which he saw when al-Sadiq came. That was the reason why he did not kill him (al- Sadiq) and the reason why he respected him and treated him kindly.
Mohammed said: 'I said to him: No wonder, Amir al- Mu'minin! Abu Abd Allah has inherited the knowledge of the Prophet, may Allah bless him and his family, and his grandfather was the Commander of the Faithful (Amir al- Mu'minin, namely Imam 'Ali), and he has some of the Names (or the Attributes of Allah).
If he read them against night, it (night) would furnish with lights, and if he read them against day, it (day) would become dark. And if he read them against the waves in the sea, they would become calm.'(136)
Mohammed said: 'So I said to him (al- Mansur) after some days: Amir al- Mu'minin, Would you mind allowing a visit to Abu Abd Allah al-Sadiq?' He accepted and did not refuse. So, I went to him (al- Sadiq), greeted him, and said to him: 'My master, by your grandfather Mohammed, the Apostle of the Lord of might, I ask you to teach me the supplication which you read when you came to Abu Ja'far al- Mansur.' He (al- Sadiq) said: 'All right.' Then al- Sadiq began telling Mohammed about the importance of the supplication. Then he mentioned that long supplication.(137)
These attempts were some of the adversities which al- Sadiq, peace be on him, suffered from. Moreover, b. Tawus, may his grave be fragrant, mentioned two attempts through which al- Mansur tried to kill al- Sadiq, but Allah saved him from al- Mansur's evil attempts.
Digressing the conditions of al- Sadiq, peace be on him, some authors have mentioned some of these adversities and how al- Sadiq escaped danger through his supplication. Some of these authors are al- Shiblanjy in (his book) 'Nur Al- Absar', Al- Sibt in (his book) 'Al- Tadhkira', Ibin Talha in (his book) 'Matalib Al- Sa'ul', Ibin al- Sabbagh in (his book) 'Al Fusul Al- Muhima', Ibin Hajar in (his book) 'Al- Sawa'q', al- Shaykh Sulayman in (his book) 'Al- Yan'bi', al- Kulayny in (his book) 'Al- Kafi', al- Majlisy in (his book) 'Al- Bihar', vol. 1, Ibin Shahr ashub in (his book) 'Al- Manaqib', and al- Shaykh al- Mufid in (his book) Al- Irshad, and the like.