CHAPTER FIVE

THE THEORY OF IMAMATE IN THE FACE OF CHALLENGES

CRITIQUE OF THE PHILOSOPHY OF INFALLIBILITY

Immediately the theory of divine Imamate was born it faced a series of challenges, which put it to the litmus test. Those challenges establish its impossibility. On the one hand, the doctrine of infallibility (‘Ismah), upon which it is based, was a new theory, rejected by the members of the Prophets family and the generality of the Shiites.

That was because the philosophy of infallibility was based on the principle of absolute obedience of those in authority, with little or no room for relativity in this regard, like refuting a statement of the Imam or disobeying him in vices and in what is not permissible, as long as he commands so, or withholding him when his disobedience (fisq) is evident.

This was the same principle that was championed by the impious rulers of the Umayyads, who pressed the Muslims on the basis of that, to obey them in absolute terms in good and evil. This was what led the Imamate Shiite philosophers to inconsistency and contradiction, between the necessity of obeying Allah, the exalted, who commands us to obey also those in authority in the glorious verse “O you who believe! Obey Allah and obey the Messenger and those in authority among you…” and the necessity of obeying the rulers in absolute terms even in vices and the impermissible. (1)

It has been established that the verse should be conceived in absolute terms, which can also be understood in relative terms. In fact, this latter opinion is what can be grasped and established on the basis of customs, reason and other Quranic verses, which emphasizes the principle of “ there is no obedience to the created in what involves the disobedience of the creator.”

Even though the verse of ‘those in authority’ applies to the rulers being appointed by the Prophet (peace be upon him) in his life, the early Muslims, did not believe that it is in absolute terms, including their obedience even in what involves evil and disobedience. A group of Muslims did refuse to obey a man appointed to head an expedition by the Prophet (peace be upon him), when he ordered the group to enter the fire he has kindled, and demanded from them to obey him. And they said to him, ‘we have escaped from fire, how can we enter it again? They understood obedience to be within the limits of custom, common sense and the law, and not outside them. They returned and narrated what happened to the Prophet (peace be upon him) and he confirmed them on their rational stand. He warned them also saying: “If you had entered it, you would have remained in it (forever).”

This further supports the possibility of understanding Quranic verses in relative terms, within the limits of reason, what is known, the life history of the Prophet (peace be upon him) and the law, and the impermissibility of understanding them always in absolute terms, even in cases where that contradicts other injunctions, rational or legal.

If absoluteness is lacking and relativity is established in obeying those in authority’, then there will be no need for making the infallibility (Ismah) of the Imam a condition. It will be possible for the Muslims to choose their leader, on the basis of apparent justice, piety and the ability to implement for them the religion, and to command the right and prohibit the wrong. If and when this leader will deviate, they have the right to disobey him, and reject his commands, and even outing him from the post of Imamate. Allah will not impose his obedience on them.

However, the Imamate Shiite theologians have totally rejected the theory of relativity, and they insist on the idea of absoluteness in the verse mentioned above. Due to this, they build their idea of ismah (infallibility) on this foundation. They later established all their other doctrines on the basis of infallibility. (2)

THE POSITION OF MEMBERS OF THE PROPHET’S FAMILY (AHL AL BAYT) ON INFALLIBILITY.

The greatest problem faced by the Imamate philosophers in the process of constructing the doctrine of divine Imamate, of the Imams of the ‘Ahl al-Bayt’ lies in the position of the members of the Prophet’s family themselves on the doctrine of infallibility, as they were vehemently rejecting it. And they used to declare before the public that they are common and ordinary people, who can do wrong as they can to do right. They demanded of people to criticize them and guide them, and take the stand of opposition, when they commit any error or command evil- Allah forbids.

This is the position of the Commander of the Faithful Ali bin Abi Talib when he stood in the mosque of Kufah, and addressed the crowd in these words: “ It is surely the right of anyone who witnesses greatness of Allah in his heart, and exalts his position in his mind, to belittle and look down all other things and beings. The best of those who are as such, is the one on whom Allah’s bounties have been magnificent, as well as His benevolence. For the favors of Allah have never been bountiful on a person, except the right of Allah on him becomes great. One of the most despising condition of leaders in the sight of good people, is when it is thought of them as lovers of pride, and that their affairs are based on haughtiness. I loathe that it might come to your mind that I love eulogy and the airing of praise. I am not like that. Even if I had love it, I would have left it in submission to Allah, the Exalted, rather than enjoying what is most deserving to Allah, of greatness and exaltation. People may see praise as sweet after trial, but praise me in light terms, for I have given myself claiming rights I have not yet given to (its owners) and for duties that I have to perform. Do not talk to me on what the oppressors discuss, and you don’t need to be more careful regarding me, just as need the harbinger dives. Do not interact with me hypocritically, and do not think that I will be lethargic for a right that is said to be mine, as I do not arrogate to myself something that is not a right for me, for anyone who took the truth as a heavy burden, or justice that has been placed before him, he will find it very difficult to act upon that. You should never stop saying the truth and counseling on justice, because I am not above committing mistakes, and I do not feel secured from that in my acts, except if Allah suffice me in what He has power on which I do not have power on. You and I are slaves owned by the Lord beside whom there is no Lord. He has power regarding ourselves on what we have no power. He is the one who brought us to what we are now to what will be good for us. He substituted misguidance, with guidance and endowed us with insight after blindness.” (3)

In another sermon the commander of the Faithful, Imam Ali mentioned the Kharijite, Al-Kharit bin Najiyah and his earlier attempts to instigate the Imam to kill and arrest a number of the leading opposition figures, and the statement of the Imam to him, and to the general populace, that their duty is to stand by his side, and prevent, him, even he wanted to do that himself, and his saying to him “Fear Allah!”

Imam Ali would not have said that to him, if there were any tradition on infallibility among the Imams and Shiites and (other) Muslims. That is because, the glory of infallibility makes it necessary for the Imam to be above all kind of criticisms, and that he will beyond any kind of opposition, or any attempt by anyone to advise and counsel him. Imam Ali has never done that, he depicted best example of humility and equality… He would not have demand of his companions to perform their political role in checking and correcting the Imam (if infallibility was the norm).

He (Ali) said in his du’ah (supplication): “ O Allah forgive me what you know of me, if I go back to it again, forgive me again. O Allah! Forgive me what I kept in my mind, but You did not accomplish for me! O Allah! Forgive me what I said with my tongue in devotion to You, but my heart was inconsistent with it! O Allah forgive me the glimpses of the eyes, errors in speech, the desire of the heart and slippery of the tongue.” (4)

In another place Imam Ali mentioned the qualities of the ruler and the basic requirements that must be available in him, without mentioning infallibility as one of them. He says: “… It is not befitting for the leader of people in their privacy, blood, booty, and Imam of Muslims to be: a miser so that he will find his lust in their wealth; nor an ignorant person, lest he lead them astray with his ignorance. Nor discourteous, lest he turns into different groups through his discourteousness; nor an unjust person towards people that accepts some and rejects others, nor one to takes bribes in judgment, that he deny people their rights; nor the one who abandons the tradition (sunnah), lest the Ummah be destroyed.” (5)

He also says in another sermon: “ O you people, surely the most deserving and suitable person for this matter is the most powerful of them in it, and the most knowledgeable of Allah’s instructions regarding it.” (6)

Saduq narrates in his Amali the story of Fatimah al-Zahra (peace be upon her), which is in conflict with the theory of infallibility, professed by the theologians. He reported that: Once Imam Ali bin Abi Talib spent the wealth from a field (farm) that he sold, to the extent that he did not leave even a penny. Fatimah protested and held onto his clothes. Jibril descended and informed the Prophet (peace be upon him), who then went to her and said: “It is not permissible for you to held onto his clothes, or to beat his hands.” She said: “I seek the forgiveness of Allah and I will not repeat it again.” (7)

As Sharif al-Rida also mentioned in ‘Khasa’is al-A’imah’, that Imam Hussain once borrowed a velvet from the public treasury that infuriated Imam Ali who said to him: “O father of Muhammad (beware of) the fire!… O father of Muhammad (beware of) the fire…. Till he went out with it.” (8)

Likewise Imam Hussain (peace be upon him) did not point to the subject of infallibility in his letter to the people of Kufah, sent through his envoy Muslim bin Aqeel, he only allude to the necessity of the existence of certain qualities in the ruler, like Taqwa (fear of Allah), and sticking to the dictates of the Quran and religion. He said: “By (the One who holds) my lifespan…The Imam is none other than the one who acts upon the teachings of the Book, who confines himself to the will of Allah who is just and follows the religion of Allah.” (9)

Imam Baqir reports a Hadith from the Messenger of Allah on the qualities of the ruler, but he did not include infallibility. He said: “The Messenger of Allah (peace be upon him) said: “ The leadership of my Ummah will be right only for the man who possesses three qualities, namely, God fearing that deter him from disobeying Allah, and forbearance, by which he controls his anger and good leadership of those he leads, till he becomes to them like a merciful father.” In another narration- “Till he becomes for the subjects like a merciful father.” This indicates that the Imamate can be among the common people with the above qualities. (10)

Imam Sadiq (peace be upon him) has said: “ By Allah we are no other than servants… we cannot inflict harm or benefit (anyone). If we find mercy; it is due to Him, and if we are punished, it is due to our sins. By Allah, we have no excuse before Allah, nor do we claim any innocence before him. Definitely we are going to die, and will be put in the graves, and will be resurrected and questioned. I testify before you that I am a man born by the Messenger of Allah without any claim of innocence from Allah. If I obey Him He will shower mercy on me, and if I disobey Him, He will punish me severely.” (11)

There are two other narrations mentioned by Saduq in his book, ‘Uyun Akhbar al-Rida’ on the infallibility of the Prophets He said: “ Imam Rida discussed them (the two narrations) with Ali bin Muhammad bin al-Jahm, the servant of Mamun and he interpreted the clear Quranic verses on the mistakes (sins) of the Prophets and clear them of those sins. The narrator did not mention any Hadith from Imam Rida in this regard on the infallibility of the Imams, which shows the lack of adoption of the members of the Prophets family of the doctrine of infallibility, and the non- existence or appearance of such Hadiths in those days, except with the Imamate and extreme Shiites, and that also was secretly. If the Hadith of infallibility had any ground in the sight of the members of Ahl al-Bayt, Imam Rida must discuss them. For he as is being said, used to discuss the Imamate openly and boldly, because he was not afraid of the Abbasid Caliph, Mamun, for whom he became the Crown prince… Then why did Imam Rida only mention the infallibility of the Prophets (peace be upon them), but did not talk on the infallibility of the Imams.” (12)

Despite the clear stance of the Ahl al-Bayt’ on the claim of infallibility, and their stressing that they have ordinary human nature, and their seeking of Allah’s forgiveness on what they may commit, the Imamate Shiism had tried to stick onto that, interpreting the authentic narrations that deny infallibility, saying that they came from the Imams in the time of public teaching, or they were issued by means of Taqiyyah (insinuation). They narrated side by side with these reports, a group of other narrations which claim infallibility in clear terms, and which made it a condition in the Imam or the Imams from Ahl al- Bayt. They were weak, ambiguous and unspecific narrations.

There was a Mursal Hadith (in which a companion is missing) from Imam Zayn Al- Abidin, where he says: “ The Imam from among us must be infallible. Infallibility is not a bodily feature that can be seen and recognized by the common people, but it is holding fast to the rope of Allah. And the rope of Allah is the Quran. The Quran guides to the Imam.” (13)

Even if we overlook the scrutinization of this tradition that has no chain of narration, which was just attributed to Imam Zayn al- Abidin, it is evident that it interprets infallibility with holding unto the rope of Allah, which is the Quran. He did not mention any kind of ring imposed by Allah around the Imam, which prevents him from committing sins, as the theologians say.

There is another tradition from Imam Sadiq (peace be upon him) in which he interpretes the infallible (Ma’sum), to be the one who abstains, for Allah’s sake, from all what He has prohibited. Allah the Most High has said. “…. And whoever holds firmly to Allah, then he is indeed guided to the Right Path.’ This also points to the same meaning as given by Imam Sajjad. (14)

This being so Saduq has also reported in Ikmal al-Din from Salim bin Qays from the Commander of the Faithful (Ali) that he said: “Allah has indeed purified us and protected us and has made us to be in the company of the Quran, and made the Quran to be with us, we will never separate from it, as it will never separate from us.”

He has also reported in ‘Uyun Akhbar al-Rida’, from Abdullah bin Abbas who said “ I heard the Messenger of Allah (peace be upon him) saying: “ Myself and Ali and Hassan and Hussain and nine of the children of Hussain are purified and infallible. Al- Majlisi reported in ‘Bihar al- Anwar’ a number of traditions which he said are attributed to Salim bin Qays al- Hilali, but they are not found in his book. He mentioned as part of them, a tradition that says: “ Obedience is indeed for Allah, the Exalted and for His Messenger and for those in authority. Allah has commanded obedience of those in authority because they are infallible and purified, and they do not command what is vice.”(15)

These traditions have no intellectual value, because they neither have chains of narrations, nor are they authentic.

There is another long narration found only with Saduq, from Imam Rida, speaking openly and in front of the Abbasid Caliph, Mamun, of the infallibility of Ahl al-Bayt, their virtues and characteristic features. (16)

But that report has a weak chain of transmission, that was because Saduq reported it from Ali bin Hussain bin Shadhiwaih Al- Mu’addab (an abandoned reporter) and Jafar bin Muhammad bin Masrur (also abandoned), and Al- Rayyan bin al-Salt (a weak reporter), who was one of the supporters of Fadl bin Sahl, without attributing his statement to anyone, nor claiming to have attended and heard the tradition himself. That was why no one reported it before Saduq, who lived in the middle of the fourth century of Hijrah. In addition to that it included a statement on the interpolation of the Quran, where it added ‘ Wa rahtuka, al- Mukhlisin’ to “And admonish your close relations, claiming that it was deleted from the Quran. This is what the extremist sects used to say and attribute to the Imams. The Imams have always disowned such statements and denied them. The narration depends also a hermeneutical approach and arbitrary interpretations at some other times. Even though the narration tries to establish infallibility and purity of the members of the Prophet’s family (Ahl al-Bayt), and the impossibility of their apostasy and ever reverting to misguidance, it did not give time to explain who are the ‘ Ahl al- Bayt; after confining them to the children of the Prophet and Imam Ali bin Abi Talib, without any strong and clear evidence…. Despite the difference among them on this issue, the children of the different Imams were in constant conflict among themselves, and each one of them claims that he is the Imam and the most deserving after his father. He will accuse others of lying and hypocrisy, and straying away from the truth. The narration also uncover the attempts of philosophers to interprete the Quran with what is in line with their new theory on the infallibility of the Imams.

THE STANCE OF IMAM SADIQ ON THE IMAMATE

Part of what confirmed the negative stance of Imam Sadiq on the Imamate theologians, and their secret doctrine which they developed independently and away from Ahl al- Bayt, were the many Hadiths of the Imam. The Imamate heritage is replete with them, through they interprete in the name of Taqiyyah (insinuation). Once a delegation of Shiites from Kufah, came to him and asked him: “ O father of Abdullah, some people came to us claiming that among you- Ahl al- Bayt’ there is the Imam whose obedience is obligatory?” He said to them: “No, 1 do not know that in the members of our family.” They said: “O father of Abdullah, they are people of hard work, seclusion and piety, and they claim that you are the one.” He then said: they know better what they have said, I did not command them to do so.” (17)

Al- Kashi transmits from Hisham bin Salim Al- Jawaliqi that he talked to a man in Madinah, from Bani Makhzoum on the Imamate, the man, said to him: “Who is the Imam today?” He said to him. “ Jafar bin Muhammad.’ The man was astonished and said: “ By Allah I will tell him that.” That aggrieved Hisham seriously fearing that Imam Jafar Sadiq will blame or disown him. (18)

Mufid stated in ‘Al- Irshad’ that: Imam Sadiq said to Hisham bin Salim al- Tawaliqi: “ You want to narrate traditions but you don’t know (it).” He also said to Qays al-Masir: “You speak what is farthest away from the truth and from the statements of the Messenger of Allah (peace be upon him), you are from it. You mix truth with falsehood, little truth is enough (and better).” (19)

Al- Kashi says: Imam Sadiq prevented Mumin al-Taq from speaking, and he said to him after a debate between him and a man from ‘Al-Sharah’: “You did corner him, by Allah, you did not say even a word of the truth.” He said: “How was that? He replied: “ Because you were speaking on Qiyas (analogical deduction) and Qiyas is not part of my religion.” (20)

Imam Sadiq did send to him Mufaddal bin Umar to stop him from speaking. When he came close to his house he said to him: “Abu Abdullah is telling you not to speak.” He replied: “ I fear that I may not be able to persevere.” (21)

Imam Sadiq also asked Fudail bin Uthman about him (Mumin al-Taq): What happen to the owner of Taq (arch), it has come to me that he is controversial and that he speaks on ‘Taym Badr.” “ He replied, “Yes, he is controversial.” The Imam then said: “Definitely if one of his smart opponents wants to overcome him, he can do it. He will say! Tell me this your doctrine, from the sayings of your Imam.” If he will say, “Yes, he will lie against us. And if he says, no, he will say to him: “How do you talk on things that are not being said by your Imam?” Then Imam Sadiq said: You say things if I affirm and accept them, I stand in error, and if I disown them, you separate from me… “ Fudail bin Uthman then said: “ Should I convey your message to him?” He replied: “By Allah they have gone into a matter, nothing will prevent them from abandoning it, except zealotry.” Fudail then said, “ I informed Abu Ja’far Al- Ahwal on that, and he said: “ He has surely spoken the truth, may my father and mother be ransom for him, nothing prevent us from abandoning that, except zealotry.” (22)

Al- Kashi also says: Imam Sadiq refused to receive Abu Basir and he said to him: “ People of Kalam (theology) will perish and the Muslims will be saved.” The Muslims are the chosen.” He also said: “I used to narrate Hadith to a person, and stop him from disputation and argumentation in the religion of Allah, and I prevent him from using ‘Qiyas’ (analogy), then when he leaves me he will distort my statements in a manner not said by me. I have commanded some people to explain the doctrine and have prevented others. Anyone who distorts my message, he does it against himself, he falls into disobedience of Allah and His Messenger.” (23)

THE CRISIS OF AL- BADA’ (CHANGEOF WILL)

On the other side, the nascent doctrine of Imamate suffered a serious setback with the death of Ismail bin Ja’far Sadiq. The Imamate Shiites in Kufah have gathered around him, and claimed that they transmitted (a tradition) from his father, that Ismail is his Khalifah (successor) after him. When he died in the lifetime of his father, it became clear that his appointment was not from Allah, otherwise he will not die before his father, or that the Imam used to appoint whom he knows (from Allah) that he will live after him.

Due to this, Sulaiman bin Jarir and a group of Shiites abandoned the doctrine of Imamate after they have believed in it for a long time. They reverted to considering Imam Sadiq as an ordinary scholarly figure, or considered the Imamate as a common human affair, with no any link to Allah. (24)

But a faction of the imamate Shiites influenced by the Khattabiyyah esoteric movement, refused believing Imam Sadiq, and admitting the evident truth, but insisted on denying the death of Ismail, claiming that it was a drama staged by the Imam, and that what really happened was that he was smuggled out of Madinah, to protect him from dangers surrounding him, “because it is not possible for the Imam to appoint another person, who will die in his lifetime.” This was despite the presentation of Imam Sadiq of the dead body of his son Ismail several times and his demanding those attending the funeral to look at his face to confirm his death. The Khattabiyyah maintained the Imams in the line of the children of Ismail, forming the Ismailite sect, which established the Fatimid Kingdom. (25)

As for those who admitted the death of Ismail, they concealed this problem that establishes the non-existence of a text from Allah, by resorting to believing in ‘bada’ or the belief that Allah changed His will regarding Ismail after Imam Sadiq (or that the Imamate of Ismail was not achieved due to death), who according to their statement has pointed to him and made him the Imam after him.

Yet another section of the Imamate Shiites found it difficult to accept the doctrine of ‘bada’ and say that it was impossible for Allah to change His will. They interpreted ‘bada’ as manifesting from Allah, or they denied that Imam Sadiq did indicate that his son Ismail or any other person would be the Imam after him. They say that he refused to appoint anyone in person. And that he linked the issue of recognizing the Imam after his death, to a number of signs like being elderly, the claim of Imamate, a will, and taking the seat of the father.

Some reports transmitted by Saffar and Saduq do indicate that Muhammad bin Muslim, Yaqub bin Shu'aib and Abd al-A’ala were not aware of the Imam after Sadiq, and that he refused to reply to their question in specifying the name of the Imam to succeed him. He however, sought from them to go to Madinah, after his death, so as to inquire there about the new Imam. (26)

As a result of this ambiguity that surrounds the identity of the new Imam, the followers of Imam Sadiq, among the Imamate Shiites became divided into several sects. A group of them said that Imam Sadiq did not die, and that he was the awaited Mahdi. These are the Nawussites. A group of them believe in the Imamate of Isma'il, or his son Muhammad, and transferred the Imamate to his progeny—These are the Ismailites. (27)

The remaining followers acted on the instructions of Imam Sadiq, which called on them to move after his death. They went to Madinah where they found his elder son, Abdullah al-Aftah, occupying the seat of his father. He claimed possession of the will from his father, and being the Imam after him. The scholars and elders among the Shiites agreed on his Imamate, excluding those who claimed the Imamate of Ismail. Some of the Imamate Shiites reported from Imam Sadiq that he requested from his son, Musa to submit to his brother Abdullah, and not to dispute him in the matter. (28)

In this period, Zurarah bin A’yun, being one of the leading companions of both Imams Baqir and Sadiq died, without knowing the identity of the new Imam. He did send his son, Ubaidullah from Kufah to Madinah, to inquire about the new Imam, but was overtaken by death. At the time of his death, he placed the Quran on his chest and said: “ O Allah I testify to follow anyone whose Imamate was established by this Book.” (29)

All of Saffar, Kulayni, Mufid and Kashi confirmed that the pillars of the Imamate doctrine like Hisham bin Salim al- Jawaliqi and Muhammad bin Nu’man al- Ahwal initially went to Abdullah al-Aftah “upon whom people have agreed, that the affairs have returned to him after his father.” That was due to what the people narrated from Abu Abdullah (Sadiq): “The affair will be in the eldest, so long as he has no defect” and the insistence of Ammar al-Sabati (one of the companions of the two Imams Baqir and Sadiq) on his Imamate till his death. (30)

In this way, Abdullah al-Aftah occupied the position of Imamate through the will and being the eldest, and occupation the seat of his father. He almost enjoyed the consensus of the Shiites on his Imamate, without the existence of any clear text on him from his father Imam Sadiq. (31)

Hisham bin Salim al-Jawaliqi said that he once went to Abdullah al-Aftah together with a group of Shiites, who asked him questions on issues of fiqh, but he did not answer them correctly, and that made them doubt his Imamate and they left him “ confused and strayed … so we sat in a corner of Kufah weeping and perplexed not knowing where to turn or go. We said: To the Murji’ites? To the Zaydites? To the Mutazilites? To the Kharijites? We were in that condition when I saw an old man whom I did not know, making a gesture with his hand. He said to me: “Enter may Allah have mercy on you. So I entered, there I found Abu al-Hassan Musa. He first said to me. “ Not to the Murjiites, nor to the Qadarites, nor to the Zaydites, nor to the Mutazilites, nor to the Kharijites…. But to me to me! I said to him: “May I be your ransom has your father gone?” He replied: “ If Allah wishes to guide you, He will guide you.” I said: May I be your ransom, are you the one? He said: “ No, I am not saying that.” I then said to myself: I did not ask correctly. I then said: “ Is there any Imam above you.” He said: “ No” Then something of his respect and awe only Allah knows, entered me. Then I said: “ Shall I will ask you as I used to ask your father?” He said: “ Ask…. And you will be informed. And do not spread (this fact), and if you will do it , you will be slaughtered.” He said: “Then I asked him and found him, as a sea (of knowledge) that cannot be exhausted. I said: May I be your ransom…the supporters (Shiites) of your father have gone astray. Put this to them and call them to yourself? You have imposed on me secrecy and concealment.” He said: “Anyone you found to be guided, you can put it before him, and impose secrecy on him, if he will spread it, he will be slaughtered”—and he demonstrated by putting his hand on his throat. He said: Then I went out from his place and met Abu Ja’far al-Ahwal, and he said to me: “ What happened to you? “ I said: Guidance’ and I explained to him the story. We then met Fudail and Abu Basir, they went to him, listen to his statements, asked him and then agreed to follow him.”(32)

Hisham says in this narration: People have agreed—at least initially—on the Imamate of Abdullah al-Aftah, and the leaders of the Imamate Shiites did not know of any text on Kadhim, who refused to claim Imamate for himself. The establishment of his Imamate, according to Hisham, was due to his vast knowledge, and the unprepared ness of Imam Kadhim to declare his Imamate before the public.

Whether it is true that Hisham and his companions have rescinded their position as regards the Imamate of Abdullah al-Aftah in his life time or not, Al-Aftah died after about 70 days of the death of his father, without leaving behind an issue, in whose line the Imamate may continue. This has created a new crisis in the ranks of the Imamate Shiites, who believed that the Imamate is from Allah, and that it must continue in the progenies, and the progenies of progenies till the day of Resurrection. They became divided, forming three sects. One of them-the Musawites rescinded the doctrine of Imamate and deleted his name from the list of Imams. Some of those who lived after him (Abdullah) accused him of disobedience (fisq), ignorance, and deviation, and that for the purpose of explaining the illegality of his Imamate from the beginning. (33)

Some of them shifted to the idea of the Imamate of his brother, Musa after him like Abdullah bin Bukair and Ammar bin Musa al-Sabati. These people were known as the Fathites (Al-Fathiyyah), being some of the great companions of Imam Sadiq and other previous Imams. (34)

Fathites transcended the issue of vertical heredity (as regards the Imamate), and believed that it is allowed that two brothers can be Imams, if the earlier one has no issue. The third group insisted however, on the claim of the existence of a son for Abdullah al-Aftah, in secret, and that he has hidden him as a form of Taqiyyah: They said his name was Muhammad bin Abdullah: and that he is the Awaited Mahdi, who is in occultation in Yemen.

This crisis has uncovered the fragility and ambiguity of the doctrine of a text on Imamate, as well the difficulty of the Imamate Shiites in specifying and recognizing the Imam (mentioned through text from Allah), and their consensus on him, and the impossibility of believing in an Imam who has not fulfilled the requirements of Imamate, and then withdrawing from that position later on.

THE IMAMATE OF MUSA KADHIM

Imam Musa Kadhim became the supreme leader of the Shiites after the death of his brother Abdullah, due to his knowledge, piety, devotion and good character. These great qualities were enough to raise its owner to the rank of Imamate (leadership) in the Muslim society. He was not in need of these qualities, ir of establishing his infallibility, or a text on him, as the Imamate Shiites, who could not establish anything other than this, were saying: Sheikh Saduq while presenting evidences on the Imamate of Kadhim, said: “ If the Imam is manifest, and his followers differed concerning him, his knowledge appears, and his virtues in himself which are clear to both the common and closest people, become manifest. These are the signs of Imamate. When we found them in Musa and in no other person, we knew that he is the Imam after his father not his brother”. (35)

But despite that ambiguity that surrounds the issue of succession after Imam Sadiq, and the death of Zurarah without knowing the new Imam, and the acceptance of the pivots of the Imamate theory of the Imamate of Abdullah al-Aftah, the Imamate Shiites, especially Mufaddal bin Umar Abu Basir and Yaqub al-Siraj, have tried to bring texts that establish the will of Imam Sadiq to his son Kadhim. Kulayni has mentioned in ‘al-Kafi,’ so also Saffar in ‘Basa’ir al-Darajat’ and Saduq in ‘Uyun Akhabar al-Rida’, as well as Mufid in ‘Al-Irshad’—about (16) sixteen texts, ranging from a vague pointer to a clear confirmation in this regard. (36)

It is only that, those texts did not prove to be decisive in the tussle for the Imamate, or rather they did not exist in the beginning. Saduq has admitted that Imam Kadhim isolated himself from politics, and was keeping secret his affairs. The Shiites were not taking disputed to him. A strange tradition was reported from him, where he instructed the Shiites to obey the rulers in any case. If the rulers were just, they should pray to Allah to maintain their rule. If they were unjust, they should pray to Allah to guide and make them better.” (37)

Hence the general masses of the Shiites at the time of Imam Kadhim have turned to Isa bin Zayd bin Ali (123-168 A.H), and paid him allegiance secretly as the Imam in the year 156 A.H. while he was in Iraq. People from Ahwaz, Wasit, Makkah, Madinah and Tihamah came to pay him allegiance (bay’ah). He appointed people to call to him and they reached Egypt and Syria. He agreed together with his followers to declare a rebellion after the death of Mansur al-Dawaniqi. He died from poison in the suburbs of Kufah on the side of Basrah in the year 168 A.H. (38)

The Shiites also responded to the call of Hussain ‘Shahid fakh’ and they came paying allegiance to him on the basis of the Book of Allah and the Sunnah of the Prophet (peace be upon him), for the accepted (Rida) from the family of Muhammad (peace be upon him). Hussain declared: “ I take your oath of allegiance on the basis of the book of Allah and the Sunnah of the Messenger of Allah, and on the basis of obeying Allah and He would not be disobeyed, and I call you to accept Rida from the family of Muhammad (peace be upon him). That we will implement in you the Book of Allah and the Sunnah of His prophet, we will also maintain justice among the subjects, as well as fair distribution (of wealth), on the basis that you obey us, and fight our enemy. If we fulfill these for you, you fulfill what is on you for us, but if we did not fulfill our promises there is no any allegiance for us on you.” (39)

THE EVIDENCE OF MIRACLES

When Imam Musa Kadhim was not calling the people to accept him (as the Imam), and there was no any special text on him from Allah or from his father, the Imamate Shiites resorted to the weapon of miracles and the knowledge of the Unseen, in order to establish the existence of a special divine link between Imam Kadhim and Allah. And that he alone was the only legal heir of Imam Sadiq.

Abu Basir says that he went once to Imam Kadhim and asked him: “May I be your ransom, how can we know the Imam? He answered: “ By some qualities: The first of them is something (documents) he presents from his father and his pointing to it as evidence, and that when he will be asked questions, he will tell of what will happen in future and he will talk to people in different languages. “Then he said: O father of Muhammad, for the Imam the speech of no one not even the speech of birds, nor the speech of any being with soul can be hidden from him. Any one who has no such qualities, he is not the Imam.” (40)

Kulayni stated that: “ Imam Kadhim knew when a person will die, and he used to tell his companions about that, as he used to tell them of their destinies in the future.” (41)

In this way, the scholars of Hadith narrate the process of establishing the Imamate of Kadhim, as a great collection of miracles, like his coming out of detention in Baghdad, and his breaking the shackles and his passing through the walls, and his going to Madinah, and his coming back in the same night. So also putting his stamp on a small stone; and his speaking foreign languages without learning them; and that fire does not burn him and his raising a dead cow to life. (42).

Only that this ‘evidence’ cannot be establishing without serious difficulties, especially that Imam Kadhim himself denies it, as he denies possessing the knowledge of the Unseen (al-Ghayb).

WAQIFIYYAH

As the doctrine of Imamate was gasping for breath after the crisis of the will to Isma'il and ‘bada’ (change of will), and the crisis of Abdullah al- Aftah and his death without an issue, then the crisis of establishing the Imamate of Kadhim… the doctrine faced another crisis of the death of Imam Musa Kadhim in the prison of Harun Rashid in Baghdad in the year 183 A.H. in a mysterious circumstances. The masses of the Shiites (Musawites) claim that he fled from the prison and went to occultation, and denied his death.

The death of Kadhim was a real mystery, to the extent that most of his children, students and companions were confused, so also some authorities and reliable reporters like Ali bin Abi Hamzah, Ali bin Al-Khattab, Ghalib bin Uthman, Muhammad bin Ishaq bin Ammar al-Taghlibi al-Sirafi, Ishaq bin Jarir, Musa bin Bakr, Wuhaib bin Hafs al-Jariri, Yahya bin Hussain bin Zayd bin Ali bin Hussain, Yahya bin al-Qasim al-Hadha Abu Basir, Abdul Rahman bin Hajjaj, Rifa’ah bin Musa, Yunus bin Ya’qub, Jamil bin Daraj, Hammad bin Isa, Ahmed bin Muhammad bin Abi Nasr, and the family of Mahran and other reliable companions. (43)

The main reason for the doctrine of halting the Imamate with Imam Kadhim believed by the Musawites, and their non-acceptance of the Imamate of his son Rida, was the various narrations on the Mahdism of Kadhim and the inevitability of his coming back to life after his death. (44)

Hassan bin Qiyama al-Sirafi has performed the Hajj in the year 193 A.H. i.e. after 10 years of the death of Kadhim, and he asked Rida about his father.” He replied, “He has gone like his forefathers.” He then said: “But what can I do with the tradition, which Yaqub bin Shuaib has narrated to me from Abu Basir, that the father of Abdullah said: “ If anyone comes to you telling you that this my son has died and was put in the shroud and then in the grave, and that they dusted their hands from the ground of his grave, you should not believe him.” He (Rida) said: Abu Basir is telling lie, he did not tell him so, he only said: “If it comes to you from the owner of this affair.” (45)

Kulayni has also reported from Ali bin Asbat who said: I said to Rida: A man came to your brother Ibrahim and told him that your father is alive and that you know that as himself.” He replied: “Glory be to Allah! The Messenger of Allah died and Musa will not die?” He then stressed that saying “ By Allah he has gone as the Messenger of Allah has gone.” (46)

A famous tradition among the Musawite Imamate Shiites “that only the Imam will wash the dead body of the Imam,” has increased their doubt, as regards Imam Rida, when they say: “How then did Ali Rida washed in his father who died in Baghdad while he was in Madinah?” (47)

Many of them continued to question how Imam Rida came to know of the death of his father and when he knew it. And when did he know that he has become the Imam succeeding his father? Were there any interval between the death of Kadhim and the knowledge of his son Rida, and his subsequent becoming the Imam, after him? (48)

Part of what raise doubts in the minds of the Waqifite Shiites as regards the Imamate of Rida, was his not leaving behind an offspring till late in his life; and the doubt of the household of Imam Rida in attributing his son Muhammad Jawwad, who was attributed to other than him, due to the blackness of his complexion, and their eventual resort to experts for the final determination of the issue. (49)

In addition to the ambiguity of the text on Imam Ali bin Musa Rida, who was not recognized as the Imam by the majority of the Shiites, and even by the children of Imam Kadhim, and even by the revered wife of the Imam, Umm Ahmad? (50)

A report is saying that the Shiites in Madinah, upon their learning of the death of Imam Kadhim, gathered at the door of Umm Ahmad, and paid their allegiance to Ahmad son of Imam Kadhim as the Imam, and he took oath of allegiance from them. (51)

The Imamate Shiites did hold on to the will of Imam Kadhim for his son, in establishing the Imamate of Rida. Muhammad bin Zayd bin Ali considered the will as taking the place of confirming his Imamate, even though the will was ambiguous, and not explicitly on the Imamate. More so that Kadhim included his other children with his son Ali in it. The will was on wealth, awqafs (evdowments), charity, small children and women, due to that it was made confidential and Imam Kadhim refused revealing it to anyone a member of his family ERA of. (52)

THE POSITION OF SHIITES ON THE IMAMATE OF RIDA

As a result of the ambiguity associated with the text on Imam Rida, and the lack of spread of the doctrine of divine Imamate among the Shiites of that time, a number of other Alawite leaders appeared on the scene as leaders of the opposition Shiite movements, like Ali bin Ubaidullah bin Hassan bin Ali bin Hussain bin Ali bin Abi Talib, Abdullah bin Musa, Muhammad bin Ibrahim (Ibn Tabataba) bin Hassan bin Hassan bin Ali bin Abi Talib.

Isfahani stated that: A man among the Shiites from the Peninsula (Jazirah) called, Nasr bin Shabib came to Hijaz in the beginning of the era of Ma’mun in the year 198 A.H. He went to Madinah and asked of the remaining members of the Prophet’s family (Ah al-Bayt) and any well-known figure among them. The three names of those Alawites were mentioned to him. He met one of them, namely Muhammad bin Ibrahim and he reminded him of what happened to family of Ali, of persecution and incarceration, due to the snatching of the right of the Alawites to the Caliphate by the Abbasids. Then he said to him: “How long will you be trampled upon, and your supporters allow that, and you keep silent on your right? He called him to the peninsula to declare a rebellion against the weak Abbasid rule. But Nasr was not able to fulfill his pledge due to conflict among his clan and the lack of means. So he apologized to Muhammad who returned disappointed- to Hijaz. On his way back he met Abu al-Suraya (Al-Sirri bin mansur), who has revolted against the Abbasid authorities. He offered to Muhammad bin Ibrahim to give him what Nasr was unable to provide. He pledged to him to help and support him. And he demanded from him not to go back to Madinah, but to turn instead to Kufah. (53)

In this way, Ibn Tabataba with the support of Abu Suraya declared a revolt in Kufah in the year 199 A.H. He called them in his sermon, to give their oath of allegiance to Rida of the members of the family of Muhammad (peace be upon him), and commanding what is right and forbidding what is wrong. The people of Kufah paid him their allegiance based on that. (54)

Not long after that Ibn Tabataba fell ill and died, he offered his will to Abu Suraya (telling him): To fear Allah and to stand as a custodian of religion, and to support the ‘ Ahl al-Bayt’, and appointing from the people one who will take his position from among the Alawites. If they differ, then the affair should go to Ali bin Ubaidullah. (55)

Ibn Tabataba did not specify any particular person from the family of Abu Talib, neither in his sermon at the time of pledging allegiance nor in the will. He only called to ‘ Rida (the accepted) from the family of Muhammad (peace be upon him). The Shiites in Kufah were not having any particular picture of a man in person from the ‘Ahl al-Bayt’, nor do they believe in any specific doctrine like that of divine Imamate. nor any inclination in them towards the Imamate of Ali bin Musa Rida, whom they revere as one of the leaders of the Alawite household. On the second day of the death of Ibn Tabataba, Abu Suraya gathered the Shiites to condole them on the death of Muhammad bin Ibrahim. He told them of his will, and that he has given it to Ali bin Ubaidullah. Then he said: If you agree and accept him, he is the accepted (Rida), if not, then you choose for yourself. “But Ali abdicated that pledge, and recommended an Alawite beardless youth, namely Muhammad bin Muhammad bin Zayd, so that the Shiites give their bay’ah (pledge) to him. Abu Suraya agreed on that, and the Shiites pledged allegiance to him. Muhammad bin Muhammad appointed as his representatives: Ibrahim bin Musa bin Ja’far in Yemen: Zahid bin Musa bin Jafar in Ahwaz: Abbas bin Muhammad bin Isa bin Muhammad bin Ali bin Abdullah bin Jafar bin Abi Talib in Basrah; Muhammad bin Sulaiman bin Dawud bin Hassan bin Hassan bin Ali in Madina; Hussain bin Ibrahim bin Hassan bin Ali in Wasit and finally, Hussain bin Hassan in Makkah. (56)

The influence of the young Alawite leader Muhammad bin Muhammad and was able within a short time, to control many of the cities of Iraq, Hijaz and Yemen. Letters were coming from all sides, so also news of conquests of many areas. The people of Syria and the peninsula wrote to him, saying that they were waiting for a Messenger so as to obey and follow suit. (57)

But with the inception of the new year 200 A.H. in its first month, this Shiite movement collapsed. The army of Abbasid caliph Ma’mun regained control on the different cities, and was chasing the forces of the movement. They also killed the leader of that movement Abu Suraya and arrested Muhammad bin Muhammad, after just a period of 10 months since its inception. (58)

No sooner had the revolt of Abu Suraya been subdued and crushed, that Muhammad al-Dibaj son of Imam Sadiq declared himself as the Commander of the faithful (Amir al-Muminin) in Hijaz. He took the pledge of allegiance after the Friday prayer, on the 6^th of Rabi al-Akhir 200 A.H, and hoped to be the Mahdi, the owner of the affair. But he very soon failed and abdicated the Caliphate, paying his allegiance to Ma’mun. Despite that the Abbasid sources escorted him under tight security to Khurasan. (59)

What is more important to us in the case of Muhammad al-Dibaj was the stance of the Talibites and the Shiites in general on his movement, and the flocking of the people to pledge their allegiance to him. This indicates the amount of support he enjoyed as compared to the his nephew Rida, as well as the ignorance of the general masses of Shiites as regards the divine Imamate based on infallibility and text, which was being advocated by a group of theologians in Kufah.

THE STANCE OF MA’MUN ON RIDA

At the time the Abbasid Caliph offered the Caliphate to Imam Ali bin Musa Rida in the year 201 A.H, He did not offer it to him in his capacity as the eight Imam in the series of 12 Imams, but he did that based on his virtue and exalted position. Mamun has pledged to Allah during his power tussle with his brother Amin, to transfer the caliphate to the best of the members of the Abu Talib’s family. He then announced: “Ali Rida is the best of the Alawites.” (60)

Ma’mun had caused a serious twist in the political ideology of the Abbasids, which was built by the Abbasid Mahdi, and he confirmed on its basis the right of Abbas to the Caliphate, and based, in turn, on the right of their grandfather Abbas to inherit the Prophet (peace be upon him). He issued a political edict to that effect, contrary to what the Abbasid held of the old Shiite thought (Kisanite), before they overpowered and put an end to the Umayyad rule in the year 132 A.H that was due to their belief in the legality of the Imamate of Imam Ali bin Abi Talib. They depended as for their legality on the Abu Hashim Abdullah bin Muhammad bin Hanafiyyah, who was reported to have given his will to their grandfather on the Imamate, at the time of his untimely death in Al-Hamimah.

Mamun did revert the Abbasid political thought to its Alawite-Fatimid wing, and he declared that the fundamental right to rule is for the Alawites, based on the right of Imam Ali to succeed the Messenger of Allah (peace be upon him). That was why he called on Rida to take the Caliphate from him. But when Imam Rida refused that, he offered him the position of the crown prince, which he accepted. On the day of the bay’ah (pledge of allegiance) Imam Rida gave a sermon in which he said: “ The commander of the Faithful (Amir al-Muminin) may Allah strengthen and guide him to what is right has recognized our right, which was not recognized by others. He maintained by that the relations that were severed, and brought peace to people who are scared. Nay, he quickens then after they have been devastated, and brought contentment to them after they have lost it, seeking by that the pleasure of the Lord of the worlds, seeking for reward from none other than Him. He gave me his pledge (of being the Crown Prince) if I live after him. Anyone who loosens and breaches what Allah has ordered to maintain, and severs the rope which Allah loves to remain uncut, has sold his harem and has made legal what Allah has made illegal. He has by that despised the Imam and sacrilege the inviolability of Islam. This was the way of the predecessors (Salaf). It is an opportunity that you should seize and a surprise that should not be lost. I do not know what will happen to you and me. Judgment rests with Allah alone. He decrees the truth; He is the best of Judges. (61)

Whatever the differences among Historians in analyzing the position of Ma’mun the pledge of Imam Rida to him and his acceptance of his being crown prince, point to a clear ideological stand on the legality of the Caliphate of Ma’mun, and the reality of the Imamate of Rida, away from the doctrine of divine Imamate, which was exclusive to the children of Ali and Hussain. The alliance formed between the two Hashimite households: the Abbasids and the Alawites were the main feature of the second stage and the official doctrine of the Abbasid state for few decades. This took the shape of positive stance of the Abbasid Caliph towards the children of Rida, like Muhammad Jawwad, Ali Hadi and Hassan Askari by recognizing them as symbols of constitutional legality. They were revered and respected as was due……….

THE REVOLUTION OF IBRAHIM BIN MUSA KADHIM IN YEMEN

At the time Imam Rida was on his way towards Khurasan, in response to the invitation of the Abbasid Caliph Ma’mun, for a truce and reconciliation, which led to his accepting being the Crown Prince and his giving him his pledge of allegiance in Ramadan of the year 201 A.H , at that time, his brother, Ibrahim bin Musa who participated in the rebellion of Ibn Tabataba in Kufah, had gone to Yemen as governor. He refused to accept the crushing of the rebellion in the year 200 A.H. and insisted on controlling Yemen in his name. Ibrahim had ruled over it for sometime after which Caliph Ma’mun was forced to recognize him and to remove his governor, Muhammad bin Ali bin Isa bin Mahan. (62)

THE REVOLUTION OF ALI BIN MUHAMMAD BIN SADIQ AND ABDULLAH, THE BROTHER OF ABU SURAYA IN KUFAH

This revolution took place in Kufah, the base of Shiites, in the year 202 A.H i.e. after less than two years of the failure of the revolution of the father of Ali bin Muhammad and that of the brother of Abdullah. This new and combined rebellion took place, in a new circumstance, i.e the reconciliation between Ma’mun and one the greatest pillars of Alawite household: and it being against the Alawite governor: Abbas bin Musa, the brother of Imam Rida, who was calling them to give their pledge of allegiance to the Abbasid Caliph Ma’mun, and his Crown Prince Rida.

The rebellion was aimed at the Abbasid Caliph specifically, and against giving the oath of allegiance to him. As it was a Shiite revolution their stance towards Imam Rida was not negative. The people of Kufah expressed their position in what they said to Abbas bin Musa: “ If you call us to Ma’mun then after him to your brother, we are not in need of your call, but if you call to your brother, or some people among the ‘Ahl al-Bayt’ or to yourself, we will accept and follow you.” (63)

This position reveals to us the non-existence in the people of Kufah,of belief in the doctrine of divine Imamate, so also their lack of distinguishing between Imam Rida or his brother, Abbas or anyone from the ‘Ahl al-Bayt’, when it comes to who should lead them, and be their Imam…. This means that the word ‘Ahl al-Bayt’ in the sight of the people of Kufah at that time was comprehensive and inclusive of all the children of the Alawite household. It was not limited to particular persons, as it was in the days of the Umayyads: the entire Hashimite household including the children of Abbas, those who were working under the slogan of to the accepted (Rida) of the family of Muhammad (peace be upon him).

THE QAT’IYYITES (AL-QAT’IYYAH)

In juxtaposition of these open-minded Shiites, as well as the Waqifiyyah (Waqifites), who put a halt to the Imamate, in the person of Kadhim, there were naturally those who believe in the Imamate of Ali bin Musa Rida, and ended it with him. This later group was called the Qat’iyyah (Qatiyyites). They have reported a number of texts from Kadhim, on his appointing his son Rida as his successor (Imam) after him.

The following Hadith may be one of the salient narrations on this: Yazid bin Salit says: “ I met Abu Ibrahim (Kadhim)- on our way to perform Umrah. On the way, and he said to me: “ I have left my house and left my will with my son, so –and –so. I mentioned my other children with him in the apparent but have given him my will implicitly. I mentioned him exclusively. If the matter were to be decided by me, I would have given it to my son Qasim, for my love and sympathy towards him, but it is with Allah, He places it where He wills. The Prophet of Allah (peace be upon him) has come to me on his affair, and has showed him to me as well as those who will be with him. In the same way, no one among us gives the will to another person, until the Messenger of Allah (peace be upon him) and my grandfather Ali confirm their affairs. Then he said to me: “The affair has left you to some one other than you”. I said: “ O Messenger of Allah, show him to me, who among them? The Messenger of Allah said: I have not seen anyone of the Imams more worried on losing this matter, than you. If the Imamate was based on love, Isma’il was dearer to your father than you, but it is from Allah, the Exalted….” And I saw all my children, the dead and the living. The Commander of the Faithful said to me: “This is their leader” and he pointed to my son Ali-He is from me and I am from him, and Allah is with those who do good.

Abu Ibrahim then said: O Yazid it is a trust with you, and do not tell any one of it, except the intelligent, or a servant (of Allah) you knew to be truthful. If you were required to serve as a witness, you can testify, with it..” Abu Ibrahim also said: “ I turned to the Messenger of Allah, and said: “ You have gathered them for me, may my father and mother be sacrificed for you, who is he among them? “ He said: “ He is the one who sees through the light of Allah, the exalted, and who hears with His understanding, and who speaks with His injunctions.” He then took the land of my son Ali and said: “ Your staying with him will not be long so when you return from your journey, write your will and organize your affair. And finish what you wished, as you will soon leave them and be in company of others. If you wish, I will call Ali to wash and shroud you, that is purification for you, and nothing other than that will make it right and straight. That was the way that has passed away. Command him and he will recite nine takbir on you (funeral prayer), as his will is upright, so also your successor while you are still alive.”

Then Abu Ibrahim said: “My soul will be taken this year, and the affairs will be with my son Ali. He should not talk till after four years of the death of Harun.” (64)

This last narration is the most quoted of the narrations on the matter of the Imamate of Rida, in clear and explicit terms. It says: ‘Imam Kadhim was unaware of the Imam to succeed him, and he preferred Qasim, upto the time of the revelation (dream) and the designation of the subsequent Imam through the medium of dream. The apparent will was general, as it did not establish special evidence on the Imamate. This narration also claims the existence of another secret will. And that Imam Kadhim gave the will to his son Ali secretly, the thing that led the children of Imam Kadhim and his brothers to claim lack of knowledge and ignorance of it.

It is likely that Yazid bin Salit or another man lad fabricated it later on, in order to support the Imamate of Imam Rida. That is because the reporter claims that Imam Kadhim has demanded from him to keep the matter in the secret and concealed, and not to reveal it, except to the intelligent and true servants (of Allah), and that the Imam did not announce that explicitly even to his children. This is what makes one doubt this (esoteric) narration.

MIRACLES AND THE KNOWLEDGE OF THE UNSEEN

In the absence of clear and unambiguous texts, which were also both general and direct on the Imamate of Rida, it because inevitable for the Imamate Shiites to seek the help of, or depend on the weapon of miracles and the claim that Imam Rida has the knowledge of the Unseen (al-Ghayb).

Ahmad bin Muhammad bin Amr bin Abi Nasr al-Bizanti al-Sukuni al-Kufi, considered as one of those supporting ‘Ijma’ (consensus), was initially a ‘Waqifite’. He refused to accept in the Imamate of Rida, because –as he said-he responded on some fiqhi (juristic) issues contrary to what came from his fore-fathers and his relations (from Ahl al-Bayt). But later Al-Bizanti accepted his Imamate after his invitation by Ma’mun. He said he felt that Imam Rida has the knowledge of the Unseen, and the knowledge of what is in his soul. He took that as miraculous evidence on the Imamate of Rida. He became one of his closest companions, and of great position with the Imam. He narrated a book from him. (65).

Dawud bin Kathir al-Ruqi (considered) by Al-Kashi as one of the reliable reporters and who reported from Imam Sadiq that he said of him: That he was to him like the position of Miqdad to the Messenger of Allah, and that he was one of the companions of the Owner of affairs had doubted the Imamate of Rida, and stopped counting him as one of the Imams. That was due to what he reported from Kadhim, that he was the Qa’im. He reverted later to accepting the Imamate of Rida. (66)

Just as Abdullah bin Mughirah believed in ceasing Imamate with Kadhim (Waqifite), but later shifted to the acceptance of the Imamate of Rida, not based on a tradition he found subsequently, rather that was based on the evidence of the Unseen, a miracle and knowledge of al-Ghayb, he found in Imam Rida… He says: I was confronted, Waqifite and debated with him on that position, but when I went to Makkah, I felt something in my heart, so I took hold of Multazam (part of the Ka’bah) then said: “ O Allah! You knew my request and wish, guide me to the best of religion. I felt in my mind, to go to Rida. I went to Madinah and stood by his door. I said to the servant: “Tell your master that a man from Iraq is waiting for him.” He said: I then heard him calling me saying come in O Abdullah bin Mughirah… Come in O Abdullah bin Mughirah. I then entered. When he looked at me he said to me: “Allah has granted your du’a and has guided you to His religion.” I said: I testified that you are Allah’s evidence and the trusted one on His creation.” (67)

There was another narration, which is more explicit, and which based the Imamate of Rida on the knowledge of the Unseen. It came from a different reporter who was also a ‘ Waqifite’ for about 10 years, till the time of the journey of the Imam to Khurasan. The reporter was Al-Wassha, who claimed that he came to Khurasan, and Imam Rida sent his servant to him, to buy some clothes for him.The reporter could not remember where he placed them, but the Imam knew their place. He also told him of the issues he wanted to ask him about. (68)

Al- Wassha then decided on the basis of these miracles, to change his mind and to accept the Imamate of Rida, whereas for a period of more than 10 years, he did not accept it.

Tusi in ‘Al-Ghaybah’ reported several traditions on the knowledge of Imam Rida regarding the Unseen, as evidences for his Imamate. Among these were the following: His informing Ma’mun of the place of death of Rida as well as his own (Ma’mun’s): his telling Ma’mun of a child to be born for him with extra limbs, similarly Kulayni reported many miraculous stories like: Imam Rida informed a man on the amount of his debt, as well as giving him wealth according to his needs. Saduq also reported a big number of evidences that confirm the Imamate of Rida. All of these were on his knowledge of the Unseen (al-Ghayb), and the knowledge of death and other calamities. He mentions in Uyun Akhbar al-Rida,’ the miracle of the death of Rida on the hands of Ma’mun’s men and his coming back to life again. Saffar also mentions the Imam’s knowledge of the speech of brirds as evidence on the validity of his Imamate. In a report mentioned by Al Har al-Amili from Imam Rida: “The evidence of Imamate is in the acceptance of Du’a, the knowledge of the unseen, and what is in peoples hearts. (69)

But all these stories cannot be established, and they do contradict the glorious Quran, and the life history of the members of the Prophet’s family.

The extremists fabricated these traditions, and hence, they do not constitute convincing evidence on the Imamate of Imam Rida.

On abandoning them and abandoning these narrations mentioned by the Imamate Shiites on the necessity of a text, we should observe what Imam Rida (peace be upon him) said while discussing the doctrine of Shura in explicit terms. He reported a Hadith from his pure fore fathers, from the Messenger of Allah (peace be upon him) that he said: “ Anyone who wants to divide the community, and to usurp the right of the Ummah, and to make someone a leader not through consultation, kill him, for Allah has permitted that”. (70)

This reveals Imam Rida’s true political theory, which is in line with the general trend in the Ahl al-Bayt’. It emphasizes the right of the Ummah in consultation (Shura), and of choosing their leaders. It also calls for the killing of anyone who usurps its right and who controls it without its consent

THE CRISIS OF CHILDHOOD

As the Imamate Shiites were attempting to establish the Imamate of Rida through texts and miracles, Imam Rida died in Khurasan, in the year 203 A.H., while his son Jawwad was only seven (7) years old. This led to another serious crisis in the ranks of the Imamate Shiites, and challenged the nascent theory of the Imamate. As it will never be reasonable, that Allah appoint for the leadership of the Muslims, a small child catered for, one who cannot use his personal wealth as he wills, who is not yet religiously responsible according to the Islamic law, one who did not even have the chance to learn anything from his father, who left him in Madinah, while he was only four (4) years old. (71)

This led to division in the ranks of Imamate Shiites into several sects:

A- A- A group reverted to Waqf (stoppage) of the Imamate with Musa Kadhim, and abandoned its belief in the Imamate of Rida, and rejected as well, the Imamate of Jawwad. They said:As for anyone whose age is as we mentioned, who has not yet reached the age of puberty, and is not even near it, Allah says: “ And try orphans (as regards their intelligence) until they reach the age of marriage, if then you find sound judgement in them release their property to them…” If Allah the Most High, has made it compulsory not to give such his wealth, as he made that incumbent on all orphans, that invalidates him being the Imam, because the Imam is the leader of the creation in all religious or mundane issues. It is not right for him to control all the wealth of Allah the Exalted, including charities, Khums…… As he cannot be relied upon in the matters of law and its injunctions, and to be the leader of the jurists, judges, rulers,etc. and one who controls the wealth of many intelligent people in many sectors --- one who has no right on even a penny from his personal wealth, one not trusted in what he may choose for himself; one whose wealth is controlled by another due to his young age, and the smallness of his reason, due to the contradiction and impossibility of that.” (72)

B- B- Another group went to the brother of Imam Rida—Ahmad bin Musa, who accepted the views of the Zaydites, and joined Abu al-Suraya in Kufah, and was loved and respected by his brother Rida. He was knowledgeable and pious as described by Mufid in al-Irshad: (73)

These people claimed that Rida gave his will to him and stated that he will be the Imam (after him. (74) This group has taken the same way as the Fathites who believed in the Imamate of Musa Kadhim after the death of Abdullah bin Ja’far without an issue. And so they did not stick to the law of vertical inheritance strictly. They considered Jawwad, who was a small child as if he did not exist.

Yet another group of the Shiites gathered around Imam Muhammad bin Qasim bin Umar bin Ali bin Hussain bin Ali bin Abi Talib, who was living in Kufah. He was well known for his devotion, ascetic piety, knowledge and fiqh. He led a revolt against caliph Mu’tasim in Talqan in the year 218 A.H. (75)

C- C- Another group yet accepted the Imamate of Jawwad, but it became very uncomfortable in responding to the problem of his age and his knowledge. Some of them said’ “ It is not possible that his knowledge was from his father, because his father left for Khurasan, while Abu Ja'far was only four years and a few months old. Anyone in that age cannot pursue the knowledge of difficult and delicate issues of religion. Rather, he was bestowed knowledge by Allah after reaching the age of puberty through various means. That expounds the various ways of achieving knowledge by the Imam, like inspiration, ideas put in the heart, whispering in the ear, true divine (vision) while asleep, and the angel talking to him, the various ways of raising the minaret, the pillars and the lamp, and exhibition of deeds. (76)

As the Imamate Shiites considered the Imamate similar to Prophethood, and that it comes from Allah, it was not strange for them to mention some Qur’anic verses like the one saying ‘And we bestowed him wisdom while a child… They said: Just as Allah has given prophethood to Yahya, while a small child, and as He also gave it to Isa, while a little kid, in the same we may ask, why should it not be permissible that He gives the Imamate to Muhammad Jawwad while he was seven (7) years old? They narrated a statement from Jawwad on the doubts raised on his age: “Allah has sent revelation to Dawud to appoint as his successor Sulaiman, who was a small child then, rearing sheep.” (77)

Others who also believe in the Imamate of Jawwad without accepting the above view, said: “ Jawwad before reaching the age of puberty was the Imam, meaning that the affairs are in his hands alone till the time of his maturity. After maturity, he gains knowledge neither through inspiration, nor through indications or any other means mentioned by the earlier sects, because revelation has ceased after the Prophet (peace be upon him) according to the consensus of the Ummah.” They rejected the idea of giving knowledge through inspiration and said (in that regard): “ It is not reasonable that he will know that except through personal efforts or the seeking of knowledge, not through Divine intervention of endowment of knowledge. We rather believe that he gained that knowledge at the time of maturity, from the books of his father and from what knowledge he inherited therein, and what he designed for him in them in terms of the fundamentals and non-fundamentals. A group of these people accepted the permissibility of Qiyas (analogical deductions) as well as Ijtihad’ (juristic analogy) in the injunctions and precepts, but only for the Imam. That will be based on his fundamentals or principles, as he is infallible from mistakes and errors. He will not commit error or mistake in qiyas.’(78)

This opinion necessitates a review of the theory of Imamate, and a question that immediately arises is: Who then was the Imam at the time when Jawwad was small? Who was given the will (wasiyyah)?

Despite the fact that there is no clear text on the Imamate of Jawwad from Rida, or any will, and despite the lack of any claim to Imamate from Jawwad himself, the Imamate Shiites were compelled to believe in his Imamate, to save their doctrine from imminent collapse. They had to build their doctrine on narrations of miracles, (extraordinary) knowledge of the Unseen, like Jawwad’s knowledge of the death of his father in Khurasan while he was in Madinah, at the same moment. So also going there in a twinkle of an eye to wash him and put his shroud on him, and his subsequent return to Madinah in the same night. The speech of the stick, that was in his hand, testifying on his Imamate, and his reply on 30,000 questions from a group of Shiites at one sitting. (79)

The same problem of tender age experienced on the Imamate of Jawwad was repeated in the case of his son, Ali Hadi as Jawwad died while he was a child, and he was 25 years old. His only two sons Ali and Musa were very small kids; the eldest of the two was not up to 7 years old.

As Hadi was very small when Jawwad died he left his wealth, garden and other expenditures in the hands of Abdullah bin al-Musawir, and ordered him to hand it over to Hadi when he is matured. Ahmad bin Abi Khalid the servant of Abu Ja'far was made a witness to that. (80) This is what made some Shiites to ask: If Hadi was not able to manage his wealth, garden and expenditures due to his tender age, according to the view of his father then who was the Imam at that time? How can a small child be the Imam? It was the same question raised by some at the time of the death of Rida earlier on, when Jawwad was a small child. The ambiguity as regards Ali and Musa increased the perplexity of the Shiites on who among the two is Imam?

Kulayni and Mufid narrate the ambiguity and perplexity of the Imamate Shiites on the Imamate after Jawwad and on the great Shiites’ lack of knowledge of the identity of then new Imam. They met in the house of Muhammad bin Al-Faraj to discuss this issue. A man came to them later to inform them that Imam Jawwad had told him secretly that the Imamate would be with his son Ali. (81)

That perplexity and ambiguity on the issue of who will be the Imam, has led to division among the followers of Jawwad into two groups: One group believes in the Imamate of Hadi and the other believes in Musa Mubarqa’ being the Imam. (82)

Sheikh Mufid however, did not mention this division but neglected it. He rather claimed that the Shiite have all agreed on the Imamate of Hadi. He said that that consensus constitutes an evidence, as regards his Imamate, rather that citing texts in detail. (83)

However that does not really constitute enough evidence on confirming the Imamate of Hadi. This led the Imamate Shiites as usual to the attempt of confirming his Imamate by means of miracles, and claims of the knowledge of the Unseen (al-Ghayb). They went ahead claiming: his knowledge of the illness of one of his cousins miraculously; his knowledge of the murder of the Abbasid Caliph Wathiq and Mutawakkil's take over; the murder of Ibn al-Zayyat while he was in Madinah, and before six days of the first traveler from Iraq; the transportation (by the Imam) of one of his of disciples from ‘Surra man Raa' to Baghdad in a twinkle of an eye; his turning a shop of a poor man to beautiful and pleasing gardens, and in them all the blessings of beautiful damsels and youth like preserved pearls, and birds, beers and gushing rivers. (84)

THE PROBLEM OF ‘AL-BADA’ (CHANGE OF WILL) REVISITED:

The doctrine of Imamate as believed by the members of the Prophet’s household (Ahl al-Bayt) and the general Shiite populace is different from that of the Imamate Shiites. As for the first group they believe it is ordinary Imamate (leadership), while for the latter group they conceive it as a divine Imamate. Due to this, each of the Imams from the Ahl al-Bayt expect one of their children to succeed him in guiding the people. If that son dies in their lifetime, they will point to another one. They do not see any problem in that. But the death of one of the children of the Imams nominated for the Imamate, used to create a serious crisis in the ranks of the Imamate Shiites, who believe that the appointment of the Imam comes from Allah, the Exalted. It was very strange in their eyes, to witness the death of the appointed and nominated Imam in the lifetime of his father. They viewed that as a change, in the will of Allah, which they call ‘bada’, even though they found it difficult for Allah to change His will in such an important matter like the Imamate. This is due to the discomfort and doubt that might be created on the credibility of the Imams, and which might lead to abandoning the claim of a divine text on it. The Imamate Shiites have interpreted the death of Isma’il bin Ja’far Sadiq, whom they have nominated to succeed his father as 'bada'. Some of them rejected the idea of his nomination from the beginning. While yet another group rejected the fact that he died, and insisted that Isma’il hid himself from the people. The death of Isma’il has caused a serious upheaval in the Imamate thought, which led to the rejection of many of the Imamate Shiites of the belief that Allah appoints the Imam.

The same story was repeated again after about 100 years, when Imam Hadi announced the nomination of his son Sayyid Muhammad as his successor, but he died in his lifetime. He then gave the will (of Imamate) to his brother Hassan Askari (232-260 A.H). He said to him: “ O my son thank Allah as He has (chosen) you for an affair.”(85)

All of Kulayni, Mufid, Tusi have reported from Abu Hashim Dawud bin Qasim Al-Ja’fri who said: “ I was with Abu al-Hassan Askari at the time of the death of his father, Abu Ja’far, who pointed to him and indicated him.” I do not think of myself, and I say that this is similar to the story of Ibrahim and Isma’il.” Abu al-Hassan then turned to me and said:’ Yes O Abu Hashim, Allah changed His will (Bada) as regards Abu Ja’far, and He put in his place, Abu Muhammad, as he changed His will regarding Isma’il after he has been nominated (for the Imamate) by Abu Abdullah. It was as your self whispered onto you, but the misled rejected him…Abu Muhammad is my successor after me. He possesses all that you need. He has with him also the instrument and symbol of the Imamate. All praise is due to Allah.” (86)

As it happened to the Isma'ilites, who rejected the death of Ismail bin Ja’far, some followers of Imam Hadi also rejected the death of his son Muhammad, and insisted on the claim of the non-cessation of his life and his occultation. They interpreted the announcement of his death by Hadi as a kind of (insinuation) Taqiyyah and concealment of the fact.

These people believed in the Imamate of Muhammad after his father and declared on that: that his father has nominated him for the Imamate, and informed them that he will succeed him. It is not permissible for the Imam to tell lie, nor the change in Divine will. Even though it appeared that he died. He did not die in reality. The only thing was that his father feared that something might happen to him so he hid him. He is the one with the affairs, the Mahdi. They believed in him similar to what the companions of Isma'il bin Ja’far claimed in respect of their master. (87)

After the death of Imam Hadi, a power tussle ensued between Ja’far bin Ali and his brother Hassan, to the extent that Askari said: “ None of my fore fathers faced anything similar to what I am facing in terms of the doubt of this group, as regards (my Imamate). (88)

The same story of the death of Abdullah al-Aftah without an issue was repeated in the case of Hassan Askari, who died without indicating the existence of a son for him, nor did he give his will to any person, as the Imam after him, which led to the great crisis and perplexity in the ranks of the Imamate Shiites, and their division into 14 sects. Each one of them had its own doctrines. Some of them believed in the Imamate of his brother Ja’far; some joined the Muhammadites who believed that Muhammad bin Ali hid himself and so rejected his death; another group believed that the imamate has ceased; some rejected the death of Hassan; some believed that he will return to life again; another group believed that he had a secret son, who was born during his life or after his death and that he is the Awaited Mahdi.

REFERENCES

[1][1] ِ Al- Karajike: Kanz al-Irfan P. 449, Tusi: Talkhis al- Shafi, Vol- 1 P. 192, Al-Hilli: Minhaj al-Karamah fi Ithbat al-Imamah, P-51 and Nahj al-Haq, Page: 164

2-Saduq: Ikmal al-Din, pp.362-368, Majlisi: Bihar al-Anwar, Vol.11, P 291, Al-Hilli: Kashf al-Murad, p.365, Mufid: Sharh Aqaid al-Saduq, P.106, Mufid: Al-Nukat al-Itiqadiyyah PP. 48-49

Raudah al-Kafi, pp.292-293, Majlisi: Fi Bihar al-Anwar, Vol. 74, p.309, Nahj al-Balaghah.

4- Imam Ali: Nahj al-Balaghah P.104

5- ibid. P. 189, Sermon No. 131

6- ibid. sermon No. 173, P. 247

7.Amali al-Saduq, P.470

8. Sharif al-Rida: Khasais al-Aimah, P.28

9. Mufid al-Irshad ,P. 204

10- Kulayni: Al-Kafi, Vol, 1, P. 407

11- ibid. Al-Raudah, P. 212, Al-Har al-Amili: Ithbat al-Hudah, P. 770

12- ibid, vol. 1 pp. 153-155

13- Hashim Maruf al-Hassani: Bayn al-Tasawwuf wa al-Tashayyu, P. 116

14.Majlisi: Bihar al-Anwar, Vol.25, p.194

15- ibid. vol. 7, chapter on the necessity of the infallibility of the Imam

16- Saduq: Uyun akhbar al-Rida, pp. 179-188

17- Saffar: Basair al-Darajat, PP. 174-176 Mufid: Al-Irshad, p. 275

18- Al-Kashi: Al-Rijal, life history of Hisham bin Salim

19- Mufid: Al- Irshad, P. 280

20-Al- Kashi: Al-Rijal, Life history of Mumin al-Taq

21- ibid.

22- ibid

23 –ibid life history of Abu Basir, Al-Amili: Al-Fusul al-Muhimmah P.28

24- Nubakhti: Firaq al-Shi’ah pp. 55,64,66, Ash’ari: Al –Maqalat wa al-Firaq, p. 97

25- Nubakhti op. cit., p. 56, Ashari, op.cit. p. 81,Mufid: Al-Fusul al-Mukhtarah p 248, 251, Irshad, p. 287

26- Saffar: op cit., P. 236, Saduq; Al-Imamah wa al-Tabsirah min al-Hayrah, p.226

27- Nubakhti, op.cit. P.68, Ash’ari, op.cit. p. 81

28- Ash’ari, ibid. p. 88,Jami al-Ruwah , Vol.2 p. 546

29- Saduq: Ikmal al-Din pp. 75, 76

30- Kulayni: Al-Kafi, vol. 1, p-351-352 Mufid: al-Irshad, p. 291, Saffar: op cit. 250-252, Al-Kashi: Al-Rijal Life history of Hisham b Salim.

31-Ashari op.cit. p. 87

32- Kulayni: Al-Kafi, vol.1 P. 351, Mufid: Al-Irshad, p.291, op.cit. P 250-252 Al-Kashi: op cit life history of Hisham bin Salim.

33- Mufid: Al-Fusul, p. 253, Saduq: op.cit. p. 205

34- Nubakhti: op. cit. pp-77-78, Ash’ari: op cit. p. 87, Mufid: Al-Irshad pp. 285 and 291

35- Saduq: Ikmal al-Din p. 104 Tusi: Talkhis al- Shafi, Vol. 4, p.203

36- Kulayni: Al-Kafi, vol. 1 P. 307 Mufid: Al-Irshad pp. 289-290 Saffar: op.cit, pp 440-442.

37- Saduq: op cit p 361 Al-Amali , p. 338

38- Isfahani: Muqatil al-Talibiyyin, p. 270

39- ibid. p. 450

40- Kulayni: Al- Kafi, vol. 1, p. 285, Mufid: Al-Irshad p. 307

41- Kulayni, op.cit.vol, 1, p. 484

42- Saduq: Uyun Akhbar al-Rida, p-104 Kulayni: op.cit vol. 1 p. 356, Saffar: op. cit p 255 Mufid: al-Irshad, p. 293 Al – Qutab al- Rawandi: Al-Kharayij wa al-Jarayih, Al-Nuri al-Tabrisi: Khatimah al-Mustadrak, p. 565

43- Tusi: Al-Ghaybah, p. 47 Kulayni: Al-Kafi, vol.1 p.34 Saduq: op. cit, p. 39.

44- Tusi: op. cit, pp 29-40

45- Al- Kashi: Al-Rijal, Life history of Al-Siraf

46- Kulayni: Al-Kafi, vol. 1, p, 39

47- ibid

48- ibid. Vol. 1, p, 381

49- ibid. vol. 1, p. 22

50- ibid, vol. 1 pp. 381-382

51- Baqir Sharif al-Qurashi: Hayat al-Imam Musa bin Ja’far, p. 410-411, Quoted from Tuhfah al-Alam of Sayyid Ja’far al Bahr al-Ulum, vol. 2, p, 87

52- Kulayni: Al-Kafi, vol, p. 313, Saduq: op. cit, vol, 1, pp27-29

53- Isfahani: op.cit, pp- 519-21

54- ibid. p. 532

55- Tabari: vol. 7 p, 120

56 – ibid

57- Isfahani: op.cit. p. 534

58- ibid: p. 549, Tabari vol. 7. p. 13

59- Ibn al-Athir: Al-Kamil, vol.6, p121, Isfahani: op.cit, p, 353,Tarikh al-Tabari, vol. 3, p, 989.

60- Isfahani: op.cit. p. 563

61- Saduq: op.cit. P.246

62- Tabari: vol.7, p 117, Isfahani:op.cit.p, 525

63- Tabari, op.cit. Vol, 7, p. 144

64- Kulayni: Al-Al-Kafi, vol, 1, pp, 313-316

65- See Al-Fihrist of Tusi and Al-Rijal of Al-Kashi, and al-Najashi and Tusi: Al-Ghaybah p. 47, Saduq: Uyun Akhbar al-Rida pp 213-221 Al-Himyar: Qurb al-Isnad, p. 152

66- Al- Nuri al-Tabrisi: Khatimah al-Mustadrak vol. 3. p. 595

67- Kulayni: Al-Kafi vol. 1p, 355

68- ibid: Tusi: Al-Ghaybah p. 48 Saduq: Uyun Akhbar al-Rida, p.221

69- Tusi: op.cit. Pp. 47-49 Kulani: op: cit. vol.1, p. 488, Saduq: op, cit. vol, 1, pp 204-225 and vol.2 p. 171 Saffar: op.cit p. 349, Al-Hur al-Amili, Ithbat al-Hudat vol. 3 p. 717

70- Saduq: op.cit. Vol, 2, p. 62

71- Nubakhti: Firaq al-Shiah p. 88, al- Ashari al-Qummi: al-Maqalat wa al-Firaq pp. 96-98

72- Ashari: ibid p-96 Mufid: al-Fusul al-Mukhtarah pp.112-113

73- Nubakhti: op, cit p.88, Ash’ari: op.cit, p, 97

74- Mufid: op.cit. p 256

75- Isfahani: Muqatil al-Talibiyyin, p. 57 Tabari vol. 7 p.223

76- Nubakhti: Firaq al-Shiah, P-86-90 Ashari op.cit. p. 99

77- Kulayni: Al-Kafi, vol-1 pp 494,382-384

78- Nubakhti: op.cit, p. 90

79- Ibn Babawaih: Al-Imamah wa al-Tabsirah min al-Hayrah, p.222 Kulayni: Al-Kafi, vol.1 pp-353 and 496

80- Kulayni: Al-Kafi, vol 1 p. 325

81- ibid vol. 1 p, 324, Mufid Al-Irshad, p. 328

82 -Nubakhti: op, cit, p, 91

83 Mufid: Al-Irshad, p. 328

84- Saffar: Basair al-Darajat, p. 467, Kulayni al-Kafi, vol. 1 p, 502, and 498-499

85- Kulayni: op.cit. Vol. 1 p. 326-327 Saffar: op.cit. p. 473 Mufid: op.cit. P 337, Tusi: Al-Ghaybah. P 122

86- Kulayni: op.cit. Vol. P, 328, Tusi: op. cit. 55-130, Mufid: op.cit. p. 317, Majlisi: Al-Bihar, vol. 50, p, 241

87- Nubakhti: Firaq al-Shiah, p.94

88- Saduq: Ikmal al-Din wa itman al-Nimah p, 22.