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text: Imamah (Shia doctrine)

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text: List of extinct Shia sects

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text: Isma'il ibn Jafar

wikipedia_title:
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categories: Twelver imams,Deaths by poisoning,Banu Husayn,8th-century writers,8th-century imams,765 deaths,Medieval Arab physicians,8th-century physicians,The Fourteen Infallibles,702 births,Shia imams,Alchemists of medieval Islam

paragraph: Ja'far al-Sadiq

paragraph: Jaʿfar ibn Muḥammad (; 700 or 702–765 C.E.), commonly known as Jafar al-Sadiq or simply as-Sadiq (The Truthful), was the sixth Shī'ah Imam, and a major figure in the Hanafi and Maliki schools of Sunni jurisprudence. He was a descendant of Ali on the side of his father, Muhammad al-Baqir, and of Muhammad ibn Abu Bakr on the maternal side of his family, Umm Farwah bint al-Qasim. Muhammad ibn Abu Bakr was raised by Ali, but was not his son. Ali used to say: "Muhammad Ibn Abu Bakr is my son but from Abu Bakr's lineage". Al-Sadiq is the 6th imam and recognized by all Shia sects as an Imam, and is revered in traditional Sunni Islam as a transmitter of Hadith, prominent jurist, and mystic to sufis. Despite his wide-ranging attributions in a number religious disciplines, no works penned by Ja'far himself remain extant.

paragraph: Al-Sadiq was born in either 700 or 702 CE. He inherited the position of imam from his father in his mid-thirties. As imam, al-Sadiq stayed out of the political conflicts that embroiled the region, evading the many requests for support that he received from rebels. He was the victim of some harassment by the Abbasid caliphs, and was eventually, according to most Shia Muslims, poisoned at the orders of the Caliph al-Mansur.

paragraph: In addition to his connection with Sunni schools of Sunni jurisprudence, he was a significant figure in the formulation of Shia doctrine. The traditions recorded from al-Sadiq are said to be more numerous than all hadiths recorded from all other Shia imams combined. As the founder of "Ja'fari jurisprudence", al-Sadiq also elaborated the doctrine of "Nass" (divinely inspired designation of each imam by the previous imam), and "Ismah" (the infallibility of the imams), as well as that of Taqiyyah.

paragraph: The question of succession after al-Sadiq's death was the cause of division among Shias who considered his eldest son, Isma'il (who had died before his father) to be the next imam, and those who believed his third son Musa al-Kadhim was the imam. The first group became known as the Ismailis and the second, larger, group was named Ja'fari or the Twelvers.

paragraph: Section::::Birth and early life.

paragraph: Ja'far al-Sadiq was born in Medina either in 80/699–700 or 83/703–704. On his father's side he was a great-great grandson of Ali, the first imam. His mother, Farwah bint al-Qasim was a great-granddaughter of Abu Bakr. Al-Sadiq was the first of the Shia imams to be descended from both Abu Bakr, the first ruler of the Rashidun Caliphate, and Ali, the first Imam. However, shias believed that the previous caliphs, by taking over control of the Islamic Empire, had unlawfully unseated Ali, who was the rightful heir to the caliphate. During the first fourteen years of his life he lived alongside his grandfather Zayn al-Abedin, and witnessed the latter's withdrawal from politics. He also noted the respect that the famous jurists of Medina held toward Zayn al-Abedin in spite of his few followers.

paragraph: In his mother's house, al-Sadiq also interacted with his grandfather Qasim ibn Muhammad ibn Abu Bakr, who was respected by the people of Medina as a famous traditionalist. During this period, Umayyad power was at its climax, and the childhood of al-Sadiq was coincided with the growing interest of the people of Medina in prophetic science and interpretations of the Quran.

paragraph: Section::::Imamate.

paragraph: Al-Sadiq was thirty-four or thirty-seven when he inherited the position of Imamah or imamate upon the death of his father Muhammad al-Baqir. He held the imamate for 28 years, longer than any other Shia imam. His Imamate was a crucial period in Islamic history for both political and doctrinal areas. Prior to al-Sadiq, the majority of Shias had preferred the revolutionary politics of Zaid (al-Sadiq's uncle) to the mystical quietism of al-Sadiq's father and grandfather. Zaid had claimed that the position of an imam was conditional on his appearing publicly to claim his rights. Al-Sadiq, on the other hand, elaborated the doctrine of Imamate, which says "Imamate is not a matter of human choice or self-assertion," but that each imam possesses a unique "Ilm" (knowledge) which qualifies him for the position. This knowledge was passed down from the prophet Muhammad through the line of Ali's immediate descendants. The doctrine of "Nass" or "divinely inspired designation of each imam by the previous imam", therefore, was completed by al-Sadiq. In spite of being designated as the Imam, al-Sadiq would not lay claim to the Caliphate during his lifetime.

paragraph: Section::::Imamate.:Under the Umayyad rulers.

paragraph: Al-Sadiq's Imamate extended over the latter half of the Umayyad Caliphate, which was marked by many revolts (mostly by Shia movements), and eventually the violent overthrow of the Umayyad Caliphate by the Abbasids, decedents of Muhammad's uncle, Abbas. Al-Sadiq maintained his father's policy of quietism, and played no part in the numerous rebellions. He stayed out of the uprising of Zaydits who gathered around al-Sadiq's uncle, Zayd, who had the support Mu'tazilites and the traditionalists of Medina and Kufa. Al-Sadiq also did not support the rebellion led by his cousin, Muhammad al-Nafs al-Zakiyya who was inspired by Kaysanites. Al-Sadiq played no part in the Abbassid rebellion against the Umayyads. His response to a message requesting help from Abu Muslim, the Khorasani leader of an uprising against the Umayyads, became famous. Al-Sadiq asked for a lamp and burned Abu Muslim's letter, saying to the envoy who brought it, "Tell your master what you have seen." In burning Abû Muslim's letter he had also said, "This man is not one of my men, this time is not mine." Al-Sadiq also evaded requests for assistance to other claims to the throne, without advancing his own claims. He had said that even though he, as the designated imam, was the true leader of the Ummah, he would not press his claim to the caliphate. This conscious position of neutrality was likely why Ja'far was tolerated by the Umayyad court for so long. This position also gave rise to the legal precedent of Taqiyyah.

paragraph: Section::::Imamate.:Under the Abbasid rulers.

paragraph: The end of the Umayyad dynasty and beginning of the Abbasid was a period during which central authority was weak, allowing al-Sadiq to teach freely in a school which trained about four thousands students. A school of this size was unusual for religious teachers at this time. Among these were Abū Ḥanīfa and Malik ibn Anas, founder of two major Sunni schools of law, the Hanafiyah and the Malikiyah. Wasil ibn Ata, founder of Mu`tazila school, was also among his pupils. After the Abbasid revolution had overthrown the Umayyad caliphate, it turned against Shia groups who had previously been its allies against the Umayyads. The new Abbasid rulers, who had risen to power on the basis of their descent from Muhammad's uncle Abbas ibn ‘Abd al-Muttalib, were suspicious of al-Sadiq, because Shias had always believed that leadership of the Ummah was a position issued by divine order, and which was given to each imam by the previous imam. In addition, al-Sadiq had a large following, both among scholars and among those who believed him to be the imam. During rule of Al-Mansur, al-Sadiq was summoned to Baghdad along with some other prominent men from Medina in order for the Caliph to keep a close watch on them. Al-Sadiq, however, asked the Caliph to excuse him from going there by reciting a hadith which said that "the man who goes away to make a living will achieve his purpose, but he who sticks to his family will prolong his life." al-Mansur reportedly accepted his request. After the defeat and death of his cousin Muhammad al-Nafs al-Zakiyya in 762, however, al-Sadiq thought it advisable to obey al-Mansur's summons. After a short stay in Baghdad, however, he convinced the Caliph that he was not a threat, and was allowed to return to Medina.

paragraph: Toward the end of his life, he was subject to some harassment by the Abbasid caliphs. The governor of Medina was instructed by the Caliph to burn down his house, an event which reportedly did al-Sadiq no harm. To cut his ties with his followers, al-Sadiq was also watched closely and occasionally imprisoned. Through these trials, Al-Sadiq appears to have continued his scholarship and remained an influential teacher in his native Medina and beyond.

paragraph: Section::::Family life.

paragraph: Al-Sadiq married Fatimah Al-Hasan, a descendant of Al-Hasan ibn ‘Ali, with whom he had two sons, Isma'il ibn Jafar (the Ismaili sixth Imām) and Abdullah al-Aftah. Following his wife's death, al-Sadiq purchased a Berbery or Andalusian slave named Hamidah Khātūn (), freed her, trained her as an Islamic scholar, and then married her. She bore him two more sons; Musa al-Kadhim (the seventh Twelver imam), and Muhammad al-Dibaj. She was revered by the Shias, especially by women, for her wisdom. She was known as Hamidah the Pure. Ja'far al-Sadiq used to send women to learn the tenets of Islam from her, said that "Hamidah is pure from every impurity like the ingot of pure gold."

paragraph: Imam Ja‘far also had a son called 'Is-haq', who reportedly married Sayyidah Nafisah bint Al-Hasan. Nafisah was a descendant of Al-Hasan ibn ‘Ali, and teacher of Sunni Imam Ash-Shafi‘i.

paragraph: Section::::Death.

paragraph: Al-Sadiq was arrested several times by Umayyad and Abbasid caliphs Hisham, Saffah, and Mansur. He was particularly seen as a threat by the newly minted Abbasids who felt challenge by his strong claim to the title of caliph. When he died in 148/765 at the age of 64 or 65, many Shi'i sources suspected that he was poisoned at the behest of Mansur. Al-sadiq's death led to uncertainty about the succession of the Imamate. He was buried in Medina, in the famous Jannatul Baqee cemetery, and his tomb was a place of pilgrimage until 1926. It was then that the Wahhabis conquered Medina for the second time and razed the tomb because of the prohibition of tombs by the Prophet, along with all other prominent Islamic shrines, with the exception of that of the prophet Muhammad.

paragraph: According to Tabatabai upon hearing the news of al-Sadiq's death, Mansur wanted to put an end to the Imamate. Mansur reportedly wrote to the governor of Medina, commanding him to read the imam's testament, and to behead the person named in it as the future imam. However, the governor found that al-Sadiq had chosen four people rather than one: Mansur himself, the governor, the imam's oldest son Abdullah al-Aftah, and Musa al-Kazim, his younger son.

paragraph: Section::::Succession.

paragraph: The Shia group had begun to split during the lifetime of al-Sadiq, when his eldest son Isma'il ibn Jafar predeceased him. His death occurred in the presence of many witnesses. After the death of Ja'far al-Sadiq, his following fractured further, with the larger group, who came to be known as the Twelvers, following his younger son Musa al-Kadhim. Another group believed instead that Isma'il had been designated as the next imam, and that since he had predeceased his father, the imamate had passed to Isma'il's son Muhammad ibn Ismail and his descendants. This latter group became known as the Isma'ilis. Some Isma'ilis believe that Isma'il had not actually died, but would reappear as Mahdi, the rejuvenator of Islam in the Shia doctrine.

paragraph: Still other groups accepted either Abdullah al-Aftah or Muhammad ibn Ja'far al-Sadiq (Al-Dibaj), both sons of the Ja'far al-Sadiq, as the imam. A final group believed that al-Sadiq had been the last imam, and that the lineage had not continued.

paragraph: After the death of Musa al-Kazim, the majority of his followers recognized his son Ali al-Ridha as the eighth imam, while others believed that al-Kazim had been the last imam. This latter group became known as the Waqifiyah.

paragraph: No major divisions occurred in Shiaism from the eighth to the twelfth imam, whom the majority of the Shia (Twelvers) considered to be Muhammad al-Mahdi. Among all the sects of Islam, only Zaidiyyah and Ismaili have a continued chain of Imam who were alive as well as visible.

paragraph: Section::::Religious views.

paragraph: Al-Sadiq religious views are recorded as authority in the writing of number of contradictory positions. The use of his name as an authority within the Sufi, scientific, Sunni legal, Ismaili and extremist writings shows his importance as a figure within the development of early Muslim thought. According to Ya'qubi it was customary for anyone who wanted to relate a tradition from him to say "the Learned One informed us". Malik ibn Anas, when quoting anything from al-Sadiq, would say "The Thiqa (truthful) Ja'far b. Muhammad himself told me that…" the same is reported from Abu Hanifa. The works attributed to him may be of dubious authenticity, but they do establish his name at least as indicating a mastery of learning generally, and the Islamic sciences in particular.

paragraph: Though most groups wished to recruit al-Sadiq's legacy for their own cause, the most extensive source for his teachings is to be found within the imami Shia tradition. For Twelver Shias Ja'far al-Ṣadiq is the sixth imam who established the Shiism as serious intellectual force in the late Umayyad and early Abbasid periods. According to Tabatabai the number of traditions left behind by al-Sadiq and his father were more than all the hadiths recorded from Muhammad and all the other Shia imams combined. Shia thought starting with Sayyid Haydar Amuli, and leading to Safavid philosophers like Mir Damad, Mulla Sadra and Qazi Sa’id Qumi continuing to the present day is based on Shia imam's tradition specially al-Sadiq.

paragraph: Section::::Religious views.:Ja'fari school of law.

paragraph: Shia jurisprudence became known as Ja'fari jurisprudence after Ja'far al-Sadiq, whose legal dicta were the most important source of Shia law. Like Sunni law, Ja'fari jurisprudence is based on the Quran and the Hadith, and also based on the consensus (Ijma). Unlike the Sunnis, Shias give more weight to reasoning ('Aql), while Sunnis only allow for a kind of analogical reasoning (Qiyas).

paragraph: Al-Sadiq is presented as one who denounces personal opinion (Raʾy) and analogical reasoning (qiās) of his contemporaries arguing that God’s law is occasional and unpredictable, and that the servants' duty is not to embark on reasoning in order to discover the law, but to submit to the inscrutable will of God as revealed by the imam.

paragraph: In his book "Maqbula" Omar ibn Ḥanẓala (who was a disciple of al-Sadiq) asks the imam how legal disputes within the community should be solved, and whether one should take such cases to the ruler (Sultan) and his judges. Ja'far al-Sadiq replies in the negative saying that those who take their disputes to the rulers and their judges get only soḥt (unlawful decision). Instead al-Sadiq recommends an unofficial system of justice for the community, and that the disputants should turn to "those who relate our [i.e., the imams'] Hadiths". The reason for this is that the imams have "made such a one a judge (ḥākem) over you."

paragraph: Section::::Religious views.:Importance in Sufism.

paragraph: "See Also: Encyclopedia Iranica: JAʿFAR AL-ṢĀDEQ iii. And Sufism"

paragraph: Ja'far Al-Sadiq holds a special prominence among Sufi orders due to his claimed connections to some of Sufism's earliest theologians. He is elevated as an individual of great spiritual knowledge ('ilm) in many early works of Sufi literature, such as those by Abu Bakr Kalābāḏi (d. 380/990) or later in the writings of Sufi poet Abū Ḥamīd bin Abū Bakr Ibrāhīm Aṭṭār (d. 618/1221). 'Attar claims that Ja'far, more than the other Imams, was a spiritual forebear to Sufism when he says he, "spoke more than the other imams concerning the Path ("ṭariqat").” 'Attar's attributed sayings of Al-Sadiq are full of Sufi specific terminology such as "He had passed away (fa'na: figuratively refers to the death of the ego)" and "window into the heart." It is suspicious that these terms are absent from older collections of sayings attributed to Ja'far. It is also worth noting that some historical jurists and authors, such as Moqaddas Ardabili (d. 993/1585), saw Sufi claims of relation to al-Sadiq as a fabricated tie created to lend historical justification to the Sufis

paragraph: While is as apparent in these writings that Ja'far al-sadiq was regarded as a founding figure in Sufism, the historical situation is more difficult to ascertain. Given his large following and established school (madrasa), he almost certainly was a teacher to "proto-sufis." Perhaps, as claimed by 'Attar, this included Abu Noʿaym, Sofyān Ṯawri (d 161/776), a well known jurist and ascetic in his time. It is through Sofyan that one of the most repeated attributions to Ja'far's character reportedly comes. 'Attar relates: "Sadiq was seen wearing a precious robe of silk. They said,'Son of the Prophet of God, this is not in accord with the life of your holy family.' He took that man by the hand and drew it into his sleeve which was clad in coarse lint so that his hand was pricked. Sadiq said ‘This is for God and this is for men'"This verse shows us that Ja'far was viewed by Sufi sources as processing a humbleness and inner piety that was a cornerstone of malamatiyya thought. The malamatiyya were closely associated with the Sufis, and these two mystical traditions had, in many ways, been blended by the time of 'Attar. Whether these stories are any most than myth crafted by later generations is not something that can be conclusively determined. What can be said is that Sufi teachers often traced the source of their knowledge back to the teaching of Al-Sadiq and that perceived content of these teaching remain relevant to Sufi practice today

paragraph: Section::::Religious views.:Theology.

paragraph: Ja'far al-Sadiq's view on theology is transmitted through Mufazzel who recorded his own questions and al-Sadiq's answers in a book known as "Ketab al-Tawhid" in which al-Sadiq gives proofs as the unity of God. This book is considered identical to the "Ketāb al-ehlilaja" which is a reply to Mufazzel's request from al-Sadiq for a refutation of those who deny God.

paragraph: Hesham ibn Ḥakam (d. 179/796) is another famous student of the imam who proposed a number of doctrines that later became orthodox Shia theology, including the rational necessity of the divinely guided imam in every age to teach and lead God's community.

paragraph: Al-Sadiq is attributed with the statement: "Whoever claims that God has ordered evil, has lied about God. Whoever claims that both good and evil are attributed to him, has lied about God". This view which is accordance with that of Mu'tazilite doctrine seems to absolve God from the responsibility for evil in the world. Al-Sadiq says that God does not "order created beings to do something without providing for them a means of not doing it, though they do not do it, or not do it without God's permission". Al-Sadiq expressed a moderate view between compulsion (Jabr), and giving the choice to man (Tafviz), stating that God decreed some things absolutely, but left some others to human agency. This assertion was widely adopted afterwards and was called "al-amr bayn al-amrayn" which meant" neither predestination nor delegation but a position between the two."

paragraph: Al-Ṣadiq's view therefore is recorded as supporting either position as it is reported in an exchange between him and an unknown interlocutor. The interlocutor asks if God forces his servants to do evil or whether he has delegated power to them. Al-Sadiq's answers negatively to both questions. When asked "What then?" he replies, "The blessings of your Lord are between these two".

paragraph: It is narrated in hadith that Ja'far al-Sadiq has said "We are the people well-grounded in knowledge and we are the ones who know how to interpret it.".

paragraph: Section::::Religious views.:Tafsir.

paragraph: The works attributed to Jafar al-Sadiq in Tafsir (Quranic exegesis) are mostly described as the Sufi-mystical works such as "Tafsir al-Qorʾān", "Manāfeʿ ṣowar al-Qorʾān" and "ḴawāsÂsÂ al-Qorʾān al-aʿẓam". The attribution of these works to al-Sadiq, however, is suspected. In his books "Ḥaqāʾeq al-tafsir" and "Ziādāt Ḥaqāʾeq al-tafsir", ʿAbd-al-Raḥmān Solami cites al-Ṣadiq as one of his major (if not the major) source of knowledge concerning the meaning of Quranic verses.

paragraph: "Ketāb al-jafr", an early mystical commentary on the Quran (Tafsir), is also attributed to al-Sadiq. According to Ibn Khaldun, it was originally written on the skin of a young bull, allowing the imam to reveal the hidden meaning of the Quran. al-Sadiq is said to have proposed a fourfold model of Quran interpretation. He said that "The Book of God comprises four things: the statement set down, the implied purport, the hidden meanings, relating to the supra-sensible world, and the exalted spiritual doctrines." He said that the plain meanings were for the common people; the hidden meanings for the elite; the implied meanings for the "friends of god;" and the "exalted spiritual doctrines" were the "province of the prophets." He stated that Hadith, or traditional sayings of the Prophet, should be rejected if they contradicted the Quran.

paragraph: Section::::Religious views.:Doctrine of Taqiyyah.

paragraph: Al-Sadiq adopted Taqiyyah as a defensive tool against the violence and threats that were directed against him and the Shias. Taqiyya was a form of religious dissimulation, or a legal dispensation whereby a believing individual can deny their faith while they are in fear or at risk of significant persecution. In other words, Taqiyya says that it is acceptable to hide one's true opinions if by revealing them, one puts oneself or others in danger. The doctrine was developed by al-Sadiq, and served to protect the Shias when Al-Mansur, the Abbasid caliph, conducted a brutal and oppressive campaign against Alids and their supporters. According to Moezzi, in the early sources Taqiyya means "the keeping or safeguarding of the secrets of the Imams' teaching." "Divergence of traditions" is, therefore, sometimes justified by Shia imams as a result of the need for using Taqiyya. "He who is certain that we [the imams] proclaim only the truth (Al-Haqq), may he be satisfied with our teaching," asserts al-Sadiq; "and if he hears us say something contradictory to what he heard earlier, he should know that we are acting only in his own interest." Practicing Taqiyya also had an esoteric significance for those who believed that their teachings should not be comprehensible to ordinary Ulama, and so hid their more profound teachings.

paragraph: Section::::Religious views.:Works.

paragraph: According to Haywood half a dozen religious works bear al-Sadiq's name as author, though none of them can be firmly described as being written by al-Ṣadiq. It is probable that al-Sadiq was an author who left the writing to his students. The alchemist, Geber, for example, suggested that some of his works are "little more than records of Jaʿfar's teaching or summaries of hundreds of monographs written by him." Ja'far Al-Sadiq is also cited in a wide range of historical sources, including al-Tabari, al-Yaqubi and Al-Masudi. Al-Dhahabi recognizes his contribution to Sunni tradition and Isma'ili scholars such as Qadi al-Nu'man recorded his traditions in their work.

paragraph: "Ketāb al-jafr" is a commentary on the Quran which, according to Ibn Khaldun, was first written on the skin of a young bull, which allowed al-Sadiq to reveal the hidden meaning of the Quran. Various versions of his will, and a number of collections of legal dicta, are attributed to him as well. There are many reports attributed to him in the early Shia Hadith collections such as Muhammad ibn Ya'qub al-Kulayni's Kitab al-Kafi, where they are featured as central sources of Imami doctrine. "Al-haft wa'l-aẓella" and "Ketāb al-ṣerāṭ" which are containing "secret revelations" to Mofażżal are also attributed to al-Sadiq, and had an important role in the elaboration of the esoteric doctrine of the Nosayris, for whom al-Ṣadiq is an influential figure.

paragraph: Section::::Selected quotations.

paragraph: BULLET::::- "The most perfect of men in intellect is the best of them in ethics."

paragraph: BULLET::::- "Charity is the Zakat (alms) of blessings, intercession is the Zakat of dignity, illnesses are the Zakat of bodies, forgiveness is the Zakat of victory, and the thing whose Zakat is paid is safe from taking (by Allah)."

paragraph: BULLET::::- "He who answers all that he is asked, surely is mad."

paragraph: BULLET::::- "Whoever fears God, God makes all things fear him; and whoever does not fear God, God makes him fear all things."

paragraph: BULLET::::- "Allah Almighty has said: people are dear to me like family. Therefore, the best of them is the one who is nicer to others and does his best to resolve their needs."

paragraph: BULLET::::- "One of the deeds Allah Almighty appreciates the most is making his pious servants happy. This can be done through fulfilling their hunger, sweeping away their sorrows, or paying off their debts."

paragraph: Section::::His descendants according to Ismā'īlī Imāmah doctrine.

paragraph: Section::::See also.

paragraph: BULLET::::- Imamah (Shia doctrine)

paragraph: BULLET::::- Imamate (Twelver doctrine)

paragraph: BULLET::::- Qasim ibn Hasan

paragraph: BULLET::::- Muhammad ibn al-Hanafiyyah

paragraph: BULLET::::- List of extinct Shia sects

paragraph: BULLET::::- Musa al-Kadhim

paragraph: BULLET::::- Isma'il ibn Jafar

paragraph: Section::::Further reading.

paragraph: BULLET::::- Muhammed Al-Husain Al-Mudaffar, "Imam Ja'far al-Sadiq".

paragraph: BULLET::::- Sayyid Mahdi as-Sadr, "THE AHLUL-BAYT Ethical Role-Models".

paragraph: BULLET::::- Mohammad Hussein il Adeeb, "The Brief History of the Fourteen Infallibales".

paragraph: Section::::External links.

paragraph: BULLET::::- Ja'far ibn Muhammad (Encyclopædia Britannica)

paragraph: BULLET::::- Imam al-Sadiq by Shaykh Mohammed al-Husayn al-Muzaffar

paragraph: BULLET::::- Tawheed al-Mufadhdhal – as dictated by Imam Ja'far as-Sadiq to Al-Mufadhdhal

description: Muslim religious person

enwikiquote_title: Ja'far al-Sadiq

wikidata_label: Ja'far al-Sadiq

wikipedia_title: Ja'far al-Sadiq


text:
Ali
an unsuccessful revolt
Umayyad Caliphate
Zaidiyyah
Shia Islam
Muhammad al-Baqir
Twelver
Ismaili
Abbasid Revolution
Musnad
Kufan legal tradition
Medina
Ali ibn Husayn Zayn al-Abidin
Ibn Qutaybah
Sindh
Najaf
Muslim
Al-Shaykh Al-Mufid
Ja'far al-Sadiq
Quran
Muhammad al-Baqir
Ali ar-Ridha
Sufi
Sufyan al-Thawri
Al-Hussain
hadith
Qur'anic
Muhammad al-Baqir
Muhammad al-Baqir
uprising against the Umayyad rule
Hisham ibn Abd al-Malik
Kufa
Muhammad's bloodline
Abu Hanifa
Hejaz
Muhammad al-Nafs al-Zakiyya
Zaydi
Rafida
Hasan ibn Zayd
Yahya ibn Umar
Hisham ibn Abd al-Malik
Yahya ibn Umar
Husayn ibn Ali
Alids
Hashemites
Shi'a
Zaidi (surname)
Dukayniyya Shia
Khalafiyya Shia

wikipedia_title:
Ali
Revolt of Zayd ibn Ali
Umayyad Caliphate
Zaidiyyah
Shia Islam
Muhammad al-Baqir
Twelver
Isma'ilism
Abbasid Revolution
Hadith terminology
Kufa
Medina
Ali ibn Husayn Zayn al-Abidin
Ibn Qutaybah
Sindh
Najaf
Muslims
Al-Shaykh Al-Mufid
Ja'far al-Sadiq
Quran
Muhammad al-Baqir
Ali al-Ridha
Sufism
Sufyan al-Thawri
Husayn ibn Ali
Hadith
Quran
Muhammad al-Baqir
Muhammad al-Baqir
Revolt of Zayd ibn Ali
Hisham ibn Abd al-Malik
Kufa
Ahl al-Bayt
Abu Hanifa
Hejaz
Muhammad al-Nafs al-Zakiyya
Zaidiyyah
Rafida
Hasan ibn Zayd
Yahya ibn Umar
Hisham ibn Abd al-Malik
Yahya ibn Umar
Husayn ibn Ali
Alids
Hashemites
Shia Islam
Zaidi (surname)
Dukayniyya Shia
Khalafiyya Shia

categories: 695 births,740 deaths,8th-century Arabs,People from Medina,Muslim martyrs,Zaidi imams,Zaydis

image: 512px-زيد_بن_علي_بن_الحسين_بن_علي_بن_أبي_طالب_،_أبو_الحسين_الهاشمي_العلوي_المدني_أخو_أبي_جعفر_الباقر.png

paragraph: Zayd ibn Ali

paragraph: Zayd ibn 'Alī (, also spelled Zaid, Zayyed; 695–740) was the son of Ali ibn Husayn, and great-grandson of Ali.

paragraph: He led an unsuccessful revolt against the Umayyad Caliphate, in which he died.

paragraph: The event gave rise to the Zaidiyyah sect of Shia Islam, which holds him as the next imam after Ali ibn Husayn.

paragraph: In contrast, his elder brother, Muhammad al-Baqir, is the next Imam of the Twelver and Ismaili Shias.

paragraph: Nevertheless, he is considered an important revolutionary figure by Shias and a martyr (shaheed) by all schools of Islam, Sunnis and Shias.

paragraph: The calling for revenge for his death and for the brutal display of his body contributed to the Abbasid Revolution.

paragraph: Zayd was an learned religious scholar. Various works are ascribed to him, including "Musnad al Imam Zayd" (published by E. Grifinni as "Corpus Iuris di Zaid b. ʿAlī", also known as "Majmuʿ al-Fiqh"), possibly the earliest work of Islamic law.

paragraph: However, the attribution is disputed; these likely represent early Kufan legal tradition.

paragraph: Section::::Birth.

paragraph: Zayd was born in Medina in 695. He was the son of Ali ibn Husayn Zayn al-Abidin. Ibn Qutaybah in his book "al-Ma'ārif", republished in 1934 in Egypt, writes (at page 73) that one of the wives of the 4th Shia Imam was from Sindh and that she was the mother of Zayd ibn Ali. A similar claim has also been made in the book "Zayd Shaheed" by Abd al-Razzaq al-Hasani, published in Najaf. Zayd ibn Ali's mother Jodha, known by Muslim chroniclers as Jayda al-Sindhi.

paragraph: Zayd was a revered and respected member of the Ahl ul Bayt, the family bloodline of the prophet Muhammad. Scholars, Saints, Sufis and Imams alike, all spoke of him in respectful terms.

paragraph: Al-Shaykh Al-Mufid the writer of the famous Shi'ah book Kitab al Irshad described him as, "" ... a devout worshipper, pious, a jurist, God-fearing and brave.""

paragraph: When describing Zayd, Imam Ja'far al-Sadiq said: ""Among us he was the best read in the Holy Qur'an, and the most knowledgeable about religion, and the most caring towards family and relatives."" Hence his title ""Ally of the Quran"" ("Ḥaleef Al-Quran")

paragraph: Zayd's brother Imam Muhammad al-Baqir spoke of him reverentially, ""No one of us was born to resemble 'Ali ibn Abi Taleb more than he did""

paragraph: Imam Ali ar-Ridha spoke of him respectfully:

paragraph: Imam Jafar Sadiq's love for his uncle Zayd ibn Ali was immense. Upon receiving and reading the letter of Zayd ibn Ali's death he broke down and cried uncontrollably, and proclaimed aloud:

paragraph: Abu Hanifah once said about Imam Zayd, ""I met with Zayd and I never saw in his generation a person more knowledgeable, as quick a thinker, or more eloquent than he was.""

paragraph: The Sufi scholar, Mujtahid and mystic, Sufyan al-Thawri respected Imam Zayd's knowledge and character, saying ""Zayd took the place of Imam Al-Hussain. He was the most versed human concerning Allah's holy book. I affirm: women have not given birth to the likes of Zayd ... ""

paragraph: The famous ascetic Caliph Umar ibn Abdul Aziz was the then Governor of Madinah during the reign of al-Walid and Suleiman and was also an associate of Zayd ibn Ali. Zayd continued to correspond and advise him when he became khalifah.

paragraph: It is worth mentioning that he is also the first narrator of the famous "as-Sahifah as-Sajjãdiyya" of Imam Zainul 'Abidin.

paragraph: Several works of hadith, theology, and Qur'anic exegesis are attributed to him. The first work of Islamic jurisprudence Mujmu'-al-Fiqh is attributed to him. The only surviving hand-written manuscript of this work dating back to at least a thousand years is preserved in the pope's library, Bibliotheca Vaticana in Vatican City under "Vaticani arabi". Photocopies of this rare work are available in several libraries including the Library of the University of Birmingham, UK. In 2007, Sayyid Nafis Shah al-Husayni obtained a copy of this work and re-issued it from Lahore.

paragraph: He was an excellent orator and spent much of his life learning and educating others. It is said of his brother Imam Muhammad al-Baqir wanted to test his brother on the Quranic knowledge, asking him various questions for which he received answers beyond his expectation, causing to him to remark, ""For our father and mother's life! You are one of a kind. God grace your mother who gave you birth, she gave birth to a replica of your forefathers!""

paragraph: Section::::Contemporary opinions of Zayd ibn Ali.:In hadith.

paragraph: Imam Muhammad al-Baqir narrated:

paragraph: The Holy Prophet put his sacred hand on Husayn bin Ali's back and said: 'O Husayn, it will not be long until a man will be born among your descendants. He will be called Zaid; he will be killed as a martyr. On the day of resurrection, he and his companions will enter heaven, setting their feet on the necks of the people.

paragraph: Imam Husayn narrated that the prophet Muhammad prophesied his death:

paragraph: Section::::Death.

paragraph: In AH 122 (AD 740), Zayd led an uprising against the Umayyad rule of Hisham ibn Abd al-Malik in the city of Kufa. Zayd, like his predessors Hussain and Ali was badly let down by many of the city's inhabitants, who had always been disloyal to Muhammad's bloodline. Yusuf ibn Umar al-Thaqafi, the Umayyad governor of Iraq, managed to bribe the inhabitants of Kufa which allowed him to break the insurgence, killing Zayd in the process.

paragraph: Section::::Shrines.

paragraph: There are two shrines for Zayd, One is in Kafel, Iraq, the other is in Karak, Jordan. The shrine in Jordan is believed to be the final resting place of the head of Zayd ibn 'Ali ibn Al-Husayn.

paragraph: Section::::Legacy.

paragraph: All schools of Islam, Sunnis and Shias, regard Zayd Ibn Ali as a righteous martyr ("Shaheed") against what was regarded as the corrupt leadership of an unjust Caliph. It is even reported that Mujtahid Imam Abu Hanifa, founder of the largest school of Sunni jurisprudence, gave financial support to Zayd's revolt and called on others to join Zayd's rebellion. Zayd's rebellion inspired other revolts by members of his clan, especially in the Hejaz, the most famous among these being the revolt of Imam Muhammad al-Nafs al-Zakiyya "al-Mahdi" against the Abbasids in 762.

paragraph: Zaydis believe that he was a rightful Caliph and their sect is named after him.

paragraph: It is believed that from him originated the word for Shi'ites, Rafida.

paragraph: Section::::Descendants.

paragraph: BULLET::::- Hasan ibn Zayd

paragraph: BULLET::::- Yahya ibn Zayd 2nd son

paragraph: BULLET::::- Husayn ibn Zayd 3rd son

paragraph: BULLET::::- Muhammad ibn Zayd

paragraph: BULLET::::- Isa ibn Zayd-Mawtamul Ishball 4th son

paragraph: BULLET::::- Yahya ibn Umar- lead an abortive uprising from Kufa in 250 A.H. (864-65 C.E.)

paragraph: Section::::See also.

paragraph: BULLET::::- Zaidi Revolt

paragraph: BULLET::::- Hisham ibn Abd al-Malik

paragraph: BULLET::::- Zaydism

paragraph: BULLET::::- Yahya ibn Umar

paragraph: BULLET::::- Husayn ibn Ali

paragraph: BULLET::::- Alids

paragraph: BULLET::::- Hashemites

paragraph: BULLET::::- Shi'a

paragraph: BULLET::::- Zaidi (surname)

paragraph: BULLET::::- Dukayniyya Shia

paragraph: BULLET::::- Khalafiyya Shia

paragraph: Section::::External Links.

paragraph: BULLET::::- Biodata at MuslimScholars.info

url: http://commons.wikimedia.org/wiki/Special:FilePath/زيد_بن_علي_بن_الحسين_بن_علي_بن_أبي_طالب_،_أبو_الحسين_الهاشمي_العلوي_المدني_أخو_أبي_جعفر_الباقر.png

description: son of Zayn al-Abidin, and great-grandson of Ali

wikidata_label: Zayd ibn Ali

wikipedia_title: Zayd ibn Ali


text:
professional baseball
coach
outfielder
first baseman
Arizona Diamondbacks
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Boston Red Sox
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football
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University of Arkansas
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1998 amateur draft
Oakland Athletics
Miguel Cairo
Justin Miller
Billy Koch
home run
"The Sporting News" Rookie of the Year
The Globe and Mail
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RBIs
RBIs
Corey Koskie
Shea Hillenbrand
Lyle Overbay
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Alex Ríos
designated for assignment
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Tigers
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World Series ring
spring training
Jeremy Guthrie
Roy Halladay
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American League Division Series
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Mike Muchlinski
scout
Brian McCann
Chicago Cubs
World Series ring
2016 World Series
Los Angeles Angels
Jeremy Reed
Menasha High School
Walk
Pantera
tattoo

categories: Arizona Diamondbacks coaches,Baseball coaches from Wisconsin,Toronto Blue Jays players,Pittsburgh Pirates players,Atlanta Braves players,New York Yankees scouts,Chicago Cubs coaches,Major League Baseball hitting coaches,Major League Baseball first basemen,New York Yankees players,Rockford Cubbies players,1977 births,Major League Baseball first base coaches,Boston Red Sox players,Los Angeles Angels coaches,Major League Baseball third basemen,Tampa Bay Rays players,Syracuse SkyChiefs players,West Tennessee Diamond Jaxx players,Iowa Cubs players,Living people,American expatriate baseball players in Canada,People from Menasha, Wisconsin,Reno Aces players,Major League Baseball Rookie of the Year Award winners,Daytona Cubs players,Baseball players from Wisconsin,Arkansas Razorbacks baseball players,Arizona Diamondbacks players,Sacramento River Cats players

paragraph: Eric Hinske

paragraph: Eric Scott Hinske (born August 5, 1977) is an American professional baseball coach and retired outfielder and first baseman. He is currently the assistant hitting coach for the Arizona Diamondbacks. Hinske played in the major leagues from 2002 to 2013 with the Toronto Blue Jays, Boston Red Sox, Tampa Bay Rays, Pittsburgh Pirates, New York Yankees, Atlanta Braves and Arizona Diamondbacks at third base, first base, left field, and right field. He won the AL Rookie of the Year Award with the Blue Jays. He has also been a coach for the Chicago Cubs and Los Angeles Angels.

paragraph: Section::::Playing career.

paragraph: Section::::Playing career.:Early career.

paragraph: Hinske played for Menasha High School in Wisconsin where he broke many hitting records, in addition to playing football as a running back. After playing for the University of Arkansas, he was drafted by the Chicago Cubs in the 17th round of the 1998 amateur draft.

paragraph: In March 2001, Hinske was traded to the Oakland Athletics for Miguel Cairo.

paragraph: Section::::Playing career.:Toronto Blue Jays.

paragraph: On December 7, 2001, Toronto Blue Jays general manager J.P. Ricciardi acquired Hinske and reliever Justin Miller from the Athletics for Billy Koch, a move designed to bring youth and vitality to the team. Hinske was inserted in the everyday line-up in 2002, playing third base, and was a key contributor for the team, hitting predominantly in the second spot in the line-up. While criticized early for his sometimes shoddy defense, Hinske made up for his lapses with his bat, hitting 24 home runs, knocking in 84 runs, and scoring 99 runs. He also led all AL third basemen in errors, with 22. He received wide recognition, winning both the "MLB" Rookie of the Year and "The Sporting News" Rookie of the Year awards. While playing with the Jays, Bushnell had an advertisement in The Globe and Mail stating Eric Hinske eats fish tonight as the Jays were playing the Florida Marlins. This advertisement gave Hinske the nickname "The Big Fish".

paragraph: Following Hinske's successful 2002 campaign, Ricciardi signed him to a five-year, $14,750,000 contract in March 2003. Hinske slumped through the early part of the 2003 season before he was finally diagnosed with a broken hamate bone in his right hand, after he had played the beginning of the season with the fracture. As a result, he was unable to match his numbers of the previous year, finishing with an average of .243, 12 home runs and 63 RBIs, Hinske finished fifth in the American League with 45 doubles.

paragraph: Hinske was still unable to return to his rookie form in 2004, finishing the year with a batting average of .248, with 15 home runs and 69 RBIs. A positive note for Hinske was that he had committed a career-low 7 errors at third base, and he led all third baseman in fielding percentage, with a .978 mark.

paragraph: After the 2004 season, the Blue Jays acquired Corey Koskie and Shea Hillenbrand, both third basemen, and Hinske was moved to first base for the 2005 season. He started strongly in 2005 with two home runs and 13 RBIs in his first eight games. Hinske finished April with four home runs and 17 RBIs, with a .289 average and a .482 slugging percentage. He finished the 2005 season with a .262 average, 15 home runs and 68 RBI, and a .430 slugging percentage.

paragraph: With the acquisitions of Lyle Overbay and Troy Glaus by Toronto in the 2005 offseason, there was little room for Hinske as a corner infielder, and he was shifted once more to right field in a platoon with Alex Ríos for the 2006 season. Rios won the job after having a solid April.

paragraph: Though Hinske's primary position in 2006 was right field, he had also seen some spot duty at first and third base, due to either injuries suffered by his teammates during the game or for pinch-hitting purposes.

paragraph: On June 27, 2006, Rios was placed on the 15-day disabled list with a staph infection suffered after fouling a ball off his leg, thereby clearing the way for Hinske to see regular game action. In addition to Rios' injury, Hillenbrand's stormy departure from the team in July provided even more opportunity for increased playing time.

paragraph: Hinske is also quoted in a July 25, 2006, column on the Blue Jays' official website, criticizing the departed Hillenbrand, who was designated for assignment for, among other things, complaining about his lack of playing time:

paragraph: Section::::Playing career.:Boston Red Sox.

paragraph: On August 17, 2006, Hinske was traded to the Boston Red Sox for a minor league player to be named later and cash considerations. His versatility helped the Red Sox, since they were greatly plagued by injuries in the second half of the season. He ended the season with a 10-game hitting streak. On May 17, 2007, Hinske had what could be his career highlight. In the 5th inning of a game against the Tigers, a ball was hit to right field (where Hinske was playing) and it appeared that the ball was out of reach. But he made a full-body diving catch, while also driving his face into the ground from the impact after making the catch. According to Red Sox color analyst, Jerry Remy, "Gosh, that's one of the best catches you'll see all season long (2007 season.) I didn't think he was gonna get to this." Later, in the bottom of the 7th inning, he would hit a home run into the Red Sox bullpen. Hinske hit below his career norms with a .226 batting average and a .733 OPS in the 115 games he appeared in with the Red Sox but received his first World Series ring with them in 2007.

paragraph: Section::::Playing career.:Tampa Bay Rays.

paragraph: On February 6, 2008, Hinske signed a minor-league contract with an invitation to spring training with the Tampa Bay Rays. He was added to the 40-man major league roster on March 29, and was the Rays opening-day right-fielder. In his Rays debut, Hinske homered to right field off Baltimore starter Jeremy Guthrie. On July 29, Hinske hit his 100th career home run off former Toronto Blue Jays teammate Roy Halladay. There was controversy as to whether or not it was an inside the park home run. It was later officially ruled a traditional home run, after it was thought to have hit an awning in center field. On the final day of the regular season, Hinske hit his 20th home run, drove in his 60th run, and stole his 10th base of the year. It was the first time he had hit twenty home runs since his rookie year of 2002, and the first time he had stolen ten bases or more since the 2004 season.

paragraph: Prior to game 4 of the World Series, Hinske was added to the Rays' roster, replacing the injured Cliff Floyd. In the fifth inning of Game 4, Hinske hit an estimated 410-foot pinch-hit home run to center field off Philadelphia starter Joe Blanton.

paragraph: In Game 5 of the 2008 World Series against the Philadelphia Phillies, Hinske was the last batter struck out by Brad Lidge before the Rays lost the series.

paragraph: Section::::Playing career.:Pittsburgh Pirates.

paragraph: On January 30, 2009, Hinske signed a one-year deal with the Pittsburgh Pirates worth $1.5 million.

paragraph: He played 54 games for the team batting .255 while driving in 11 runs.

paragraph: Section::::Playing career.:New York Yankees.

paragraph: In July, Hinske was traded from the Pirates to the New York Yankees in exchange for Eric Fryer and Casey Erickson. With New York he hit .226 with 7 home runs in 84 at-bats over 39 games. Hinske was included in the Yankees' postseason roster for the first round of the 2009 American League Division Series, and for the World Series. This marked his third straight World Series appearance with his third different team, all from the AL East. Additionally, the Yankees win gave him his second World Series ring.

paragraph: Section::::Playing career.:Atlanta Braves.

paragraph: On January 5, 2010, it was reported that Hinske signed a one-year deal worth $1.5 million with the Atlanta Braves. In his first Braves at-bat he hit a triple. He hit his first Home Run as a Brave on May 16, 2010. Over the season, he appeared in 131 games, hitting .256 with 11 home runs. He again made it to the postseason for the fourth straight year and hit a dramatic go-ahead two-run home run in the eighth inning of game three of the NLDS against the San Francisco Giants, but the Braves ultimately lost that game and were eliminated in game four. On December 2, 2010 the Atlanta Braves signed Hinske to a 1-year deal with an option for 2012.

paragraph: Hinske earned himself the nickname "Big Damage" during the early part of the 2011 season for his dramatic home runs and reckless abandon in his fielding. He is also occasionally called "Big Diesel" by Braves announcers. On June 3, 2011, Hinske hit a go-ahead solo homer off Mets closer Francisco Rodriguez to help the Braves win 6-3.

paragraph: On May 11, 2012, Hinske was ejected by umpire Mike Muchlinski after Muchlinski ruled that Hinske had not checked his swing and was out on strikes.

paragraph: Section::::Playing career.:Arizona Diamondbacks.

paragraph: According to a report on December 4, 2012, Hinske signed a 1-year deal with the Arizona Diamondbacks. After passing a physical, the contract became official on December 6, 2012. On June 14, 2013, Hinske was suspended for 5 games for an aggressive action during a Diamondbacks/Dodgers brawl on June 11, his suspension was later reduced to only one game. He was designated for assignment on June 28, 2013.

paragraph: Section::::Scouting and coaching.

paragraph: Following the 2013 season, Hinske rejoined the Yankees, this time as a scout. He helped convince Brian McCann to sign with the Yankees. After a month as a Yankees' scout, Hinske was hired by the Chicago Cubs to be their first base coach on December 3, 2013. On October 9, 2014, he took up the position of assistant hitting coach within the same organization. In 2016 Hinske won his third World Series ring when the Cubs defeated the Indians in the 2016 World Series in seven games. He was hired by the Los Angeles Angels on October 23, 2017 to be their hitting coach. After one season, he was replaced by Jeremy Reed.

paragraph: Section::::Personal life.

paragraph: Hinske was raised in Menasha, Wisconsin. He attended Menasha High School and played baseball, basketball and football for the Menasha Blue Jays, and lettered in all three sports. Hinske and wife Kathryn, have two daughters, Ava, who was born August 8, 2007, Dylan who was born February 9, 2010 and a son, Aiden Jase (A.J.) born October 31, 2013.

paragraph: Hinske enjoys listening to metal music, and his walk-up song was "Walk" by Pantera. Hinske has a large set of tattoos incorporating Japanese iconography that completely cover his back.

description: baseball player from the United States

wikidata_label: Eric Hinske

wikipedia_title: Eric Hinske


text:
Imam
Zayn al-Abidin
Ja'far al-Sadiq
Muhammad
Hasan ibn Ali
Husayn ibn Ali
Shiite Muslims
Sunni Muslims
Medina
seyyid
Ali ibn Husayn "Zayn al-Abidin"
Husayn ibn Ali
Hasan ibn Ali
Fatimah
Muhammad
Medina
AH
Muawiyah I
Yazid I
Battle of Karbala
Ya'qubi
Karbala
Umayyads
Abd Allah ibn al-Zubayr
Ibn Khallikan
al-Kulayni
Jabir ibn Abd Allah
al-Kulayni
Jabir ibn Abd Allah
Muhammad
imamah
Umayyad Caliphate
members of the household
traditions
Ali ibn Husayn Zayn al-Abidin
Zayd ibn Ali
Zaidiyyah
Ibn Khallikan
Al-Masudi
Kufa
Kufa
Al-Shahrastani
Mu'tazilite
your father
Umayyad
Shia
Medina
Kufa
Zayd ibn Ali
Hisham ibn Abd al-Malik
Mecca
Ja'far al-Sadiq
Hisham
Medina
Syria
Damascus
Ulama
Rasul
Nabi
imam
imamate
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categories: Family of Muhammad,Twelver imams,Deaths by poisoning,8th-century imams,733 deaths,677 births,Sunni imams,The Fourteen Infallibles

paragraph: Muhammad al-Baqir

paragraph: Muḥammad al-Baqir, full name Muhammad bin 'Ali bin al-Husayn bin Ali bin Abi Talib, also known as Abu Ja'far or simply al-Baqir () (677-733) was the fifth Shia Imam, succeeding his father Zayn al-Abidin and succeeded by his son Ja'far al-Sadiq. He was the first Imam descended from both grandsons of Muhammad: Hasan ibn Ali and Husayn ibn Ali. He is revered by Shiite Muslims for his religious leadership, and respected by Sunni Muslims for his knowledge and Islamic scholarship as a jurist in Medina.

paragraph: Section::::Birth and early life.

paragraph: Al-Baqir had a prominent "seyyid" lineage. His father was Ali ibn Husayn "Zayn al-Abidin", and his paternal grandfather was Husayn ibn Ali, while his mother was Fatima Umm Abd Allah, and his maternal grandfather was Hasan ibn Ali. His grandfathers Hasan and Husayn were the two eldest surviving sons of Ali through his first wife Fatimah, the youngest daughter of the Islamic prophet Muhammad.

paragraph: Al-Baqir was born in Medina around 56 AH (676 AD), when Muawiyah I was trying to ensure that his son Yazid I could inherit the caliphate. When Al-Baqir was a child, his family was affected by the Battle of Karbala; he was three or four years old when his grandfather, Husayn, was killed.

paragraph: According to Ya'qubi, al-Baqir was present at Karbala. In his youth he witnessed the struggle for power among the Umayyads, Abd Allah ibn al-Zubayr and a number of Shiite parties, whilst his father maintained a distance from local political activity.

paragraph: Section::::Name.

paragraph: Al-Baqir is an abbreviation of "Baqir al-'ilm", which means "he who opens knowledge", and al-Baqir is said to have been known for his knowledge. According to Ibn Khallikan, he received the nickname ""al-Baqir"" (the ample) due to the "ample fund of knowledge" he collected. However, Ya'qubi believed that he was called al-Baqir because he "split open knowledge", examining its depths. The Shiites believe that "Baqir al-'ilm" was not an ordinary title, because it was given to him by Muhammad. According to al-Kulayni, Muhammad's only living companion Jabir ibn Abd Allah would sit in the mosque and cry: ""Ya baqir al-ilm, Ya baqir al-ilm"". Although Medinans thought that Jabir was insane, he assured them that Muhammad had told him: "O Jabir! You will meet a man from my family who will have the same name and the same characteristics as mine. He will split open knowledge extensively." According to al-Kulayni, Jabir ibn Abd Allah met al-Baqir when passing a Quran school. Abd Allah saw that the imam was still a child, and examined him to see if he had the features which Muhammad had described. Jabir asked, "Characteristics of the Messenger of Allah; by Him in whose hands is my soul, O boy, what is your name?" When al-Baqir answered that he was Muhammad ibn Ali ibn al-Husayn, Jabir "approached him, kissed his head and swore by his father and mother that Muhammad had recited greeting upon him.". According to al-Kafi, Imam Baqir stressed the importance of intelligence saying that Allah will hold everyone accountable on the day of judgement according to the degree of intelligence they received in the worldly life. .

paragraph: Section::::Imamate.

paragraph: During the imamah of Muhammad al-Baqir, riots erupted throughout the Islamic world due to the Umayyad Caliphate's oppression. Disagreements within the Umayyad party kept them occupied, and they left members of the household undisturbed for some time. However, tyranny in the Battle of Karbala had attracted many people to the imams. These conditions had permitted people (particularly the Shiites) to travel to Medina in large groups and visit the imam freely. The possibility of spreading Islam (which had not existed for the previous imams) was available to the fifth imam, indicated by a number of traditions about the imam and scholars trained under him.

paragraph: Section::::Imamate.:Division.

paragraph: After the death of Ali ibn Husayn Zayn al-Abidin (the fourth Imam), most of the Shiites agreed upon his son al-Baqir as the next imam; a minority favored another son of the imam (Zayd ibn Ali), and became known as Zaidiyyah. According to Ibn Khallikan, Zaid (Muhammad al-Baqir's brother), appealed for people to support his cause. According to Al-Masudi, he asked for advice from Muhammad al-Baqir; al-Baqir advised him not to rely on the people of Kufa, explaining how they had previously behaved toward the members of his household. Zaid did not listen to his brother's advice, and led the people of Kufa in a fruitless riot.

paragraph: According to Al-Shahrastani, a dispute had arisen between Muhammad al-Baqir and Zaid because Zaid had been following the Mu'tazilite Wasil ibn Ata. Zaid had also announced that the position of imam was conditional on his appearing publicly to assert his rights. Muhammad al-Baqir replied, "Your faith then is merely in your father, as such, for according to your theory he was not an imam, for he certainly never came forth to assert his claims."

paragraph: Section::::Under the Umayyad rulers.

paragraph: Despite his non-involvement in political activities, the Umayyad rulers harassed Muhammad al-Baqir. Many Shia individuals and delegations came to Medina from Kufa to hear al-Baqir's teachings and ask him questions, among which was who had the right to rule. He was also distrusted because of the uprising of his brother Zayd ibn Ali and other relatives.

paragraph: Caliph Hisham ibn Abd al-Malik made a pilgrimage to Mecca, where Mohammed al-Baqir and his son Ja'far al-Sadiq were present. At a gathering, al-Baqir delivered a sermon: "We are the favorite and chosen servants of God, and His vicegerents on the face of the earth. One who obeys us is successful and one who opposes would be evil and wretched." His statements were conveyed to Hisham, who wrote to the governor of Medina when he returned to his court in Syria instructing him to send al-Baqir and his son to Damascus. When they arrived, he kept them waiting for three days; on the fourth he called them to court, where he was practicing archery with his officials.

paragraph: Section::::Works.

paragraph: Section::::Works.:"Ma'athiru'l-Baqir".

paragraph: In "Ma'athiru'l-Baqir" the imam discussed a number of topics, from the nature of the soul and the qualities of the Ulama to the attributes of God and the divine nature (explaining that it was impossible for humans to understand it). A man asked him, "Should I think of anything (to understand Allah)?" The imam replied: "Yes, but you have to imagine a thing which the mind cannot contain and which is without limit. He is unlike whatever comes into your mind. Nothing resembles Him nor can any thought reach Him." He also said, "Talk about the creation of Allah, but do not talk about Allah Himself, for that increases the owner of the talk nothing except perplexity." He defined a Rasul as a prophet who hears and sees the angel in bodily form or in a dream. A Nabi is a prophet who hears but does not see the angel, and the imam is like the Nabi.

paragraph: The imam was frequently asked to explain teachings about the imamate, which is also explained in "Ma'athiru'l-Baqir" (a summary of which is translated into English in Canon Sell's "Ithna ʻAsharíyya" or "The Twelve Shiʻah Imams".

paragraph: When asked about collective knowledge of the Quran, Imam al-Baqir would say that no one collected and memorized the Holy Book as Allah revealed it except Muhammad, Ali ibn Abu Talib and the Imams of Ahl al-Bayt after him. Further, no one is able to claim that they have knowledge of the entire Quran, its apparent and hidden essence, except the executors of the will of the Holy Prophet. .

paragraph: Section::::Works.:"Umm al-Kitab".

paragraph: "Umm al-Kitab", or "The Archetype of the Book", is in the form of a discussion between the imam and three companions. Resembling the "Infancy Gospel of Thomas", it illustrates the similarity between imamology and gnostic Christology. A major concept of this work is the description of the numinous experience. Its central motif is the psychological and philosophical explanation of spiritual symbols, with believers instructed to perform acts of self-purification and renewal. Colors are used to symbolize theories and levels of consciousness which one must recognize in oneself.

paragraph: Section::::Works.:"Tafsir al-Baqir".

paragraph: , or "Tafsir Abul Jaroud", is al-Baqir's exegesis of the Quran. Ibn al-Nadim included this book in his list of exegeses of the Quran in his "Kitab al-Fihrist", writing that Abul Jaroud Ziyad ibn Abi Ziyad (the head of the Jarudiyya) reported al-Baqir's book. According to Sayyd Hasan al-Sadr, "A group of the reliable Shiites reported the book from him [Abul Jaroud] from the days of his righteousness"; among them was Abu Basïr Yahya bin al-Qasim al-Asadi. Ali bin Ibrahï~m bin Hashim al-Qummi also mentioned it in his book, "al-Tafsïr", by the authority of Abu Basïr.

paragraph: Section::::Death.

paragraph: Imam died on 7th Dhu al-Hijjah. Imam al-Baqir was poisoned by Caliph Hisham ibn Abd al-Malik. According to the Shi'i account, the Caliph gave Zaid a saddle treated with poison; Zaid gave it to the Imam, who used it and died. Al-Baqir was laid to rest under the dome in al-Baqi', where the Imams Hasan ibn Ali and Ali ibn Husayn Zayn al-Abidin were buried.

paragraph: Section::::See also.

paragraph: BULLET::::- Family tree of Muhammad

paragraph: BULLET::::- Ali ibn Husayn Zayn al-Abidin

paragraph: BULLET::::- Ja'far al-Sadiq

paragraph: BULLET::::- Jabir ibn Abd Allah

paragraph: BULLET::::- Zayd ibn Ali

paragraph: BULLET::::- Zaidiyyah

paragraph: BULLET::::- Mashhad Ardehal

description: fifth of the Twelve Shia Imams

enwikiquote_title: Muhammad al-Baqir

wikidata_label: Muhammad al-Baqir

wikipedia_title: Muhammad al-Baqir


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wikipedia_title:
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categories: Family of Muhammad,Twelver imams,811 births,Deaths by poisoning,The Fourteen Infallibles,835 deaths,9th-century imams

paragraph: Muhammad al-Jawad

paragraph: Muḥammad ibn ‘Alī ibn Mūsā (Arabic: محمد ابن علی ابن موسی ) (circa 12 April 811 - c. 29 November 835) was the ninth of the Twelve Imams and a descendant of Muhammad. He was also called Abu Ja'far, Ibn al-Ridha ("the son of al-Riha); al-Jawād ("the generous") and al-Taqī ("the pious"). His role is celebrated by the largest branch of Shia Islam, the Twelver or "Athnā‘ashariyyah" branch. According to Shiite accounts, he was poisoned by his wife and died at age 25, the shortest-lived of the Twelve.

paragraph: Section::::Early life.

paragraph: Al-Jawad was born circa April 12, 811, in Medina (then part of the Abbasid Empire). He was born to his father, Ali al-Ridha and a mother whose name and background is not entirely known. According to Kulaini, his mother was a bondmaid from Nubia named Habibi. However, some say that she was Khaizaran, a girl from the Byzantine Empire. Others believe she belonged to the household of Maria al-Qibtiyya, who was the slave mother of Muhammad's young son Ibrahim.

paragraph: Al-Jawad's father, Ali al-Ridha, knew that his son should take the position of Imamate after him. When al-Jawad was four, his father received a summons from the Abbasid Caliph, al-Ma'mun, asking him to be al-Ma'mun's successor. Al-Ridha left the four-year-old al-Jawad behind in Medina to respond to the summons. The Shiites questioned whether a child of that age could take on his father's responsibility as an Imamate if something happened to his father. In response, al-Ridha used to tell the story of Jesus, who had become a prophet at a younger age.

paragraph: Section::::Nicknamed "al–Jawad".

paragraph: As a young child, Muhammad al-Jawad earned the name "al-Jawad" ("the generous"). When his father was away, people gathered by al-Jawad's door in hopes of gaining help. Al-Jawad's caregivers had him leave his house only through another exit to avoid them. Upon hearing this, his father wrote a letter to advising his son not to listen to those who told him not to use the house's main gate. He wrote that the other advice came from stinginess and a fear that someone else might receive goodness (alms) from al-Jawad. Al-Ridha wrote: "Whenever you want to go out, keep some gold and silver with you. No one should ask you for anything without your giving it to him. If one of your uncles asks you to be pious to him, do not give him less than fifty dinars and you may give him more if you want. If one of your aunts asks you, do not give her less than twenty-five dinars and you may give her more if you want..."

paragraph: Section::::Imamate.

paragraph: Al-Jawad's age at the time of his father's death in Korasan is unknown, although probably between seven and nine. With his father's death, al-Jawad became a young Imam. According to Shia beliefs, al-Jawad acted like an adult and possessed extraordinary knowledge. Shia beliefs liken this to Jesus, who was called to leadership and his prophetic mission while still a child.

paragraph: Accounts differ as to al-Ridha's death and subsequent events. One account states that al-Ma'mun poisoned al-Ridha, and then summoned al-Jawad to Baghdad in order to marry his daughter, Ummul Fadhl. This apparently provoked strenuous objections by the Abbasids. According to Ya'qubi, al-Ma'mun gave al-Jawad one hundred thousand Dirham and said, "Surely I would like to be a grandfather in the line of the Apostle of God and of Ali ibn Abu Talib."

paragraph: Another account states that al-Ma'mun's first meeting with al-Jawad was coincidental. According to this account, al-Ma'mun was hunting when he happened upon a group of boys including al-Jawad, who were playing. When al-Ma'mun's horsemen approached, the boys ran away, except al-Jawad. This prompted al-Ma'mun to stop his carriage and ask, "Boy, what kept you from running away with the others?" Al-Jawad replied, "The road was not so narrow that I should fear there would not be room for you to pass and I have not been guilty of any offence that I should be afraid and I considered that you were the sort of man who would not injure one who had done no wrong."

paragraph: Shia traditions say that the Caliph was delighted and after he traveling a short distance, one of his hunting birds brought him a small fish. Al-Ma'mun hid the fish in his fist, returned and asked al-Jawad: "What have I in my hand?" Al-Jawad responded: "The creator of living things has created in the sea a small fish that is fished by the falcons of the kings and caliphs to try with it the progeny of al-Mustafa. Shiite tradition says that Al-Ma'mun was pleased with this answer and asked the child about his lineage. Soon after, the Caliph called a large gathering, during which al-Jawad was asked many questions and astonished everyone with his judgment and learning. After this, al-Ma'mun formally gave al-Jawad his daughter in marriage.

paragraph: According to beliefs, Yahya ibn Aktham, the Chief Justice of the Abbasid Empire, was present at al-Ma'mun's assembly and wanted to try al-Jawad in al-Ma'mun's presence. He did so by asking a question concerning atonement for a person who hunts game while dressed in pilgrimage garb (Ihram). In response, al-Jawad asked first "whether the game killed was outside the sanctified area or inside it; whether the hunter was aware of his sin or did so in ignorance; did he kill the game on purpose or by mistake, was the hunter a slave or a free man, was he adult or minor, did he commit the sin for the first time or had he done so before, was the hunted game a bird or something else, was it a small animal or a big one, is the sinner sorry for the misdeed or does he insist on it, did he kill it secretly at night or openly during daylight, was he putting on the pilgrimage garb for Hajj or for the Umrah?..." This apparently astonished the Abbasid who were critical of al-Ma'mun's decision.

paragraph: During the next annual pilgrimage (Hajj), prominent men from around the Islamic world came to Medina to see al-Jawad and another assembly was held. These men were skeptical of al-Jawad's youth and whether he truly was the Imamate). Shiite belief holds that the boy eliminated their doubts. Kulaini recounted that the superintendent of the Shrine gave al-Jawad a test that "lasted for several days, in which he answered thirty thousand questions to their great amazement!"

paragraph: Section::::Abbasid era.

paragraph: Ma'mun had asked al-Jawad to marry his daughter because he had been the pioneer of his contemporary elites. One year after this marriage, al-Jawad came back to Medina with Ome Al Fazl, his wife, and devoted his life to teaching. Al-Jawad also married Sumaneh, who was from the Maghreb (Northwest Africa). She bore him a son and a successor, Ali al-Hadi, who would be the tenth Shiite Imam.

paragraph: After al-Ma'mun's death in 833, his successor, Al-Mu'tasim, became the new Caliph. Al-Mu'tasim did not like al-Jawad and in 835 called him to Baghdad. Al-Jawad left his son Ali-al-Hadi with his mother Sumaneh in Medina while his wife accompanied him to Baghdad. They lived there for a year before al-Jawad's wife, according to some sources, poisoned him, at the urging of the new Caliph Al-Mu'tasim.

paragraph: Section::::See also.

paragraph: BULLET::::- Ali al-Ridha

paragraph: BULLET::::- Ali al-Hadi

paragraph: BULLET::::- Kazmain shrine

paragraph: BULLET::::- Holiest sites in Islam (Shia)

paragraph: BULLET::::- al-Ma'mun

paragraph: BULLET::::- al-Mu'tasim

paragraph: Section::::External links.

paragraph: BULLET::::- The Life of Imam Muhammad al-Jawad

paragraph: BULLET::::- The Ninth Imam

paragraph: BULLET::::- Imam al-Jawwad

paragraph: It is also believe that

description: ninth of the Twelve Imams of Twelver Shi'ism

enwikiquote_title: Muhammad al-Taqi

wikidata_label: Muhammad al-Jawad

wikipedia_title: Muhammad al-Jawad


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categories: Family of Muhammad,Twelver imams,Deaths by poisoning,868 deaths,The Fourteen Infallibles,9th-century imams,828 births

image: 512px-علي_بن_محمد_الهادي.jpg

paragraph: Ali al-Hadi

paragraph: Alī ibn Muḥammad ibn ‘Alī (; 829-868 C.E.) was the tenth of the Twelve Imams after his father Muhammad al-Jawad and before his son Hasan al-Askari. He remained in Medina teaching until the age of 30 when he was summoned to Samarra by the Abbasid caliph Al-Mutawakkil. There he was treated roughly by the caliph and his successors until, according to Shiite accounts, he was poisoned through intrigue of Al-Mu'tazz the Abbasid caliph, in 254/868, and was buried in Samarra. He is commonly referred to by the title al-Hadi (the one who shows right path) and Alī an-Naqī.

paragraph: Section::::Birth and early life.

paragraph: According to the most accurate reports he was born in 828 in a village near Medina called Sorayya to the ninth Shiite Imām, Muhammad al-Taqi, (also known as Imam Muhammad al-Jawad), and Lady Samānah or Susan, who was originally a Berber (from Northwest Africa). His father bestowed upon him the surname "Abul-Hasan", after the surnames given to his grandfather Ali al-Ridha and his great grandfather Musa al-Kadhim. To differentiate between these three Abul Hasan, narrators usually call Musa al-Kadhim, abul Hasan the first, call Ali al-Ridha, Abul Hasan the second and call al-Hadi Abul Hasan the third.

paragraph: Section::::Imamate.

paragraph: After his father's death in 835, Ali al-Hadi assumed the official role of Imamate at the age of 7 or 8. The followers of his father were in agreement on his Imamate, except for a minor group who gathered around his older brother Musa who when dissociated himself from them, they turned to al-Hadi. Historians have mentioned that after his father's assassination at the will of Al-Mu'tasim, the Abbasid caliph ordered Umar bin al-Faraj to find a teacher in Medina for the young Imam (that must be one of the enemies of the Ahlul Bayt) in order to prevent Shiites from meeting him. He found al-Junaydi for this task, however, al-Junaydi often reported on the Imam's intelligence saying that the boy would provide perspectives on literature and understanding of the Quran and the revelations within. Al-Junaydi, impressed by him, concluded that it could only be by divine causes that the boy could be so knowledgeable, as a result, he dropped the animosity he had held towards the family of the prophet.

paragraph: Throughout the later years of his Imamate, which coincided with the eight remaining years of the caliphate of Al-Mansur, and five years of the caliphate of next caliph Al-Wathiq, he lived peacefully in Medina engaging himself in teaching a large number of pupils mostly from Iraq, Persia, and Egypt. later on, however, the new Caliph, Al-Mutawakkil, became suspicious of the young Imam and decided to watch him more closely.

paragraph: After Al-Mutawakkil came to throne, the governor of Medina, ʿAbdallāh ibn Moḥammad, wrote the caliph warning him about the activity of al-Hadi saying that he was given money with which he could buy weapons that could be used to revolt against the Caliph. When al-Hadi learned of what Abdullah bin Muhammad had told the caliph, he sent a letter to Mutawakkil defending himself against the accusations and complained about the governor. Apparently convinced of the harmless piousness of al-Hadi, Motawakkel wrote back to al-Hadi stating that he had deposed the governor. He nevertheless asked the Imam to come to Samarra (a military camp, not far from Baghdad which was the capital of Abbasids at the time). At the same time, Mutawakkil ordered Yahya ibn Harthama, the captain of the guard, to go to Medina both to investigate Abdullah's claims and to bring al-Hadi to Samarra. Yahya then searched the Imam's house and found nothing more than copies of the Quran and other religious books. It is said that when the imam approached Baghdad many people gathered to see him. The governor of the city himself rode out of the city to welcome him and stayed a part of night with him. At Sammera, however, the caliph did not immediately receive him, though assigned a house for his staying.

paragraph: Even though Mutawakkil had no reason to be suspicious of al-Hadi, he insisted that he stay in Samarra under house arrest. According to Madelung, he was still able to move in the city and communicate with his followers, giving them instructions or receiving through them the annual Khums (the financial contributions of the faithful).

paragraph: Section::::Imamate.:Summoning to Sammara.:Narration.

paragraph: Yahya ibn Harthama, the captain of the guard, is narrated to have reported his experience as follows: "The Caliph Mutawakkel sent me to Medina with orders to bring Ali ibn Muhammad to answer certain accusations that had been made against him. When I arrived, his household made such wailing and lamentation as I had never heard. I tried to quiet them and assured them that I had received no orders to do him any harm. And when I searched the house where he lived, I found only a Quran, books of prayer and such things. So while I took him away, I offered him my services and showed him very high respect. But one day on the journey, when the sky was clear and the sun just rising, Ali put on a cloak when he mounted his horse and knotted the animal's tail. I was surprised at this, but it was only a little while afterwards that a cloud came up and there was a regular torrent of rain. Then Ali turned to me and said, "I know that you did not understand that you saw me do, and that you imagine that I have had some unusual knowledge of this affair. It is not, however, as you supposed, but as I was brought up in a desert, I know the winds that come before rain. This morning the wind blew which does not deceive, and I noticed the odor of rain and so prepared for it." On our arrival in Baghdad, our first visit was to Ishak ibn Ibrahim, of the family of Tahir, who was the governor of the city. He said to me, "O Abu Yahya, this man (Ali) is a descendant of the Apostle of God. You know Mutawakkil, and have influence with him, but if you urge him to kill this man, the Prophet, himself will be your enemy." I replied that I saw nothing in the conduct of Ali except what was altogether praiseworthy.

paragraph: I went on to Samarra, where I saw Wasif, the Turk, for I was one of his intimate friends. "I swear before God," he said to me, "if a single hair of the head of this man falls, I will myself demand satisfaction." I was somewhat surprised at the attitude taken by these men, and when I informed Mutawakkil of what I had heard in praise of the Imam, he gave him a handsome present and treated him with all sorts of honor."

paragraph: Section::::Noble Arguments.

paragraph: Al-Hadi contributed to the books of "argumentation" that were compiled by Shiite scholars among which was a theological treatise on human Free Will and some other short texts and statements ascribed to al-Hadi are quoted by Abū Muḥammad al-Ḥasan ibn ʻAlī ibn al-Ḥusayn ibn Shuʻbah al-Harrānī.

paragraph: Section::::Noble Arguments.:With a Hashemite clan member.

paragraph: It is said that once a scholar came in where al-Hadi had a meeting with masters of Hashemite (the clan prophet Muhammad had belonged to). Al-Hadi seated the scholar beside himself and treated him with great respect. The Hashemite protested saying: "why do you prefer him to the masters of Banu Hashim?’

paragraph: Al-Hadi said: "Beware to be from those whom God has said about, "Have you not considered those who are given a portion of the Book? They are invited to the Book of God that it might

paragraph: decide between them, then a part of them turn back and they withdraw".

paragraph: Do you accept the Book of God as a judge?" asked al-Hadi. They all said, "O son of the messenger of God, we do." Then al-Hadi tried to prove his stance by saying, "Has God not said "God will exalt those of you who believe, and those who are given knowledge, in high degrees?"

paragraph: God does not accept for a knowledgeable believer but to be preferred to an unknowledgeable believer, just as He wants a believer to be preferred to an unbeliever. God has said, "God will exalt those of you who believe and those who are given knowledge, in high degrees". Has He said, "God will exalt those, who are given honor of lineage, in high degrees?" God has said, "Are those who know and those who do not know alike?" Then, how do you deny my honoring him for what God has honored him?"

paragraph: Section::::Noble Arguments.:With ibn as-Sikkit.

paragraph: On one occasion, al-Mutawakkil organized a conference to be held in his palace with theologians and jurisprudents he had invited. He had asked Ya'qub ibn Isaak known as ibn as-Sikkit to ask al-Hadi the questions that he didn't think the Imam could answer. One of the questions was that why God had sent Moses with the rod and white hand, sent Jesus with the healing of the blind and leprous and giving life to the dead, and sent Muhammad with the Quran and sword?

paragraph: Al-Hadi's answer goes as follows:

paragraph: "Allah sent Moses with the rod and white hand in a time where the predominant thing among people was magic. Therefore, Moses came to them with that and defeated their magic, dazed them, and proved authority over them. And Allah sent Jesus Christ with the healing of the blind and leprous and the giving of life to the dead by the will of Allah in a time where the predominant thing among people was medicine. Therefore, Jesus Christ came to them with that and defeated and dazed them. And Allah sent Muhammad with the Quran and sword in a time where the predominant things among people were sword and poetry. Therefore, Muhammad came to them with the Quran and sword and dazed their poetry, defeated their sword, and proved authority over them."

paragraph: Section::::Noble Arguments.:With Yahya ibn Aktham.

paragraph: Yahya bin Aktham was another scholar who was invited to try the imam. It is said that after al-Hadi's answer to Yahya's questions, he turned to al-Mutawakkil and advised him saying, "We do not like you to ask this man about anything after my questions to him … In showing his knowledge there will be strengthening to Rafida (the Shiite)." One of the questions is the following:

paragraph: "Tell me why Ali (the first Shiite Imam) killed the people of (the battle of) Siffin …whether they were attacking or fleeing and he finished off the wounded, but on the day of al-Jamal (Battle of the Camel) he did not ... Rather, he said, "Whoever keeps to his house will be safe." Why did he do that? If the first decision was right, so the second would be wrong."

paragraph: Al-Hadi replied: "The Imam of the people of the Battle of the Camel was killed and they had no leader to refer to. They went back to their homes without fighting, deceiving, or spying. They were satisfied (after the defeat) not to fight any further. But the people of Siffin belonged to a prepared company with a leader who supplied them with spears, armor, and swords, caring for them, giving them good gifts, preparing great monies for them, visiting their sick, curing their wounded, giving sumpters to their footers, helping their needy, and returning them to the fight…"

paragraph: Section::::Noble Arguments.:Theological argumentations.

paragraph: Whether or not it was possible to see God, was one of the common issues discussed at the time of al-Hadi who believed it was impossible to see Him. He argued that "seeing is not possible if there is no air (space) between the seer and the seen thing through which sight goes through. If there is no air and no light between the seer and the seen thing, there will be no sight. When the seer equals the seen thing in the cause of sight between them, sight takes place, but those who compare the seer (man) to Allah, they are mistaken because they liken Allah to man…for effects must relate to causes."

paragraph: Another issue that the Imam dealt with was the belief that God has a body (the embodiment of God). Al-Hadi chastised those who believed it and stated that, "He, who claims that Allah is a body, is not from us, and we are free from him in this world and the after-world...body (substance) is created, and it is Allah Who has created and embodied it." To attribute Allah with embodiment is to characterize Him with need and to limit Him to a body. Essentially, it is wrong to equate God with created things due to His nature as our creator.

paragraph: Ali al-Hadi also expressed strong feelings about the impossibility of describing God's Essence. The rationale behind his objection was that God is so great that, as humans, we are incapable of conceiving how truly amazing He is, and that the only one that can truly describe God is God Himself. He then uses this as a segue into the belief that true Muslims, the Prophet, and the infallible imams cannot be described either, because their obedience to God draws them closer to the Essence of God, and descriptions cannot wholly encompass their virtuous qualities that result from submitting to God.

paragraph: Section::::Humiliating the Imam and al-Mutawakkel's death.

paragraph: It is said that Mutawakkil showed courtesy toward the imam in Samarra, and even preferred his judgment to other Faqihs; in the same time however, he troubled and even tried to kill the Imam.

paragraph: Mutawakkel was envious of the Imam because the Imam’s position was exalted among the public. He wanted to belittle the Imam. His vizier counseled him, recommending him to give up, because it would make the public blame and criticize him. But he paid no attention to his vizier. To try to humiliate the Imam, Mutawakkil ordered that the Imam along with the officials and notables, (so that it wouldn't look like the act was intended for the imam) dismount and travel on foot during a hot summer day while the caliph remained mounted on his horse. Zuraqa the chamberlain of al-Mutawakkil has narrated that he saw the Imam who had almost suffered a heat stroke, was breathing and sweating hard, so he approached him to calm him down by saying "Your cousin (Mutawakkil) did not intend to hurt you particularly." Al-Hadi looked at him and said "Stop that!" And then recited this Quranic verse, "Enjoy yourselves in your abode for three days, that is a promise not to be belied". The "promise" here refers to the punishment which is mentioned in the previous verse for unjust people. Zuraqa related that he had a Shiite teacher who had been among his intimate friends. Zuraqa says "when I went home, I sent for him. When he came to me, I told him about what I heard from the Imam. He changed color and said to me, "Be careful and store all what you have! Al-Mutawakkil shall die or be killed after three days." I was affected by his speech and asked him to leave. Then I thought with myself and said that it would not harm me to take precautions. If something like that happened, I would have taken my precaution, and if not, I would lose nothing. I went to the house of al-Mutawakkil and took all my money. I deposited them with one of my acquaintances." Within three days of that event, plotters assassinated the caliph; one of the assassins was actually his son, al-Muntasir.

paragraph: Another account of this prediction stated that the Imam was imprisoned by the caliph, and it was that act which provoked the Imam to foretell of his death.

paragraph: Section::::Character.

paragraph: Ali al-Hadi was given a vast number of descriptive names throughout his life, among which al-Naqi (the pure one), al-Hadi (the Guide) were the most famous. However al-Askari (military; due to the town he had to live in was a military camp), Faqīh (jurisprudent), al-Aalim (knowledgeable) and At-Tayyib (generous, kind-hearted, good-natured…) were also among his epithets.

paragraph: It is said that al-Hadi exhibited extreme generosity, though himself at times had no money to pay with either. An example of which is an account that describes how a nomadic man came to the Imam to tell him of how he was heavily in debt and in need of assistance. Al-Hadi, being short of money himself, gave the man a note saying that he was in debt to the nomad, and instructed him to meet the Imam in a place where he had a meeting, and to insist that the Imam pay back the recorded debt. The nomad did as he was told, and the Imam apologized to the nomad in front of those at the meeting for being incapable of paying him back. The officials at the meeting reported the Imam's debt to the caliph, al-Mutawakkil, who then sent the Imam 30,000 dirhams, with which he then presented to the nomad.

paragraph: In Twelver Shiism, he is described as being endowed with the knowledge of the languages of the Persians, Slavs, Indians and Nabataeans in addition to foreknowing unexpected storms and as accurately prophesying other events. In the presence of al-Mutawakkil, he unmasked a woman falsely claiming to be Zaynab, daughter of Ali, by descending into a lion's cage in order to prove that lions do not harm true descendants of Ali (a similar miracle is attributed to his great-grandfather, Musa al-Kadhim). Al-Hadi's miracles made some people to believe the claim of some Heretics like Ibn Hasakah who preached to people that al-Hadi was in fact God, and that they themselves were prophets sent by the imam to guide the Muslims. It is quoted from al-Hadi as denying them and instructing people about the extremists saying "Desert them! May Allah curse them. Block them up into narrow passages and if you find any of them, split his head with stone!"

paragraph: Section::::Death.

paragraph: Al-Hadi was poisoned by an agent of Al-Mu'tazz, who was the Abbasid leader of the time, and passed away in the year 254 of the Islamic calendar (868 CE). His son Hasan al-Askari became the Imam after him.

paragraph: The tomb of al-Hadi, which became also the tomb of his son Hasan al-Askari afterwards, is an important place of Shiite pilgrimage. It was bombed in February 2006 and badly damaged. Another attack was executed on 13 June 2007, which led to the destruction of the two minarets of the shrine. Authorities in Iraq said Al Qaeda was responsible for the attack.

paragraph: Al-Hadi's son Abū Jafar Muhammad, is said to had died before his father in Samarra. His other sons were Hasan and Ja'far, from whom Hasan became the next Imam. According to some sources and pedigrees belonged to Naqvis, however, four more sons namely Hussain, Abdullah, Zaid, and Mussa are attributed to the tenth Imam.

paragraph: Besides Hasan al-Askari, three sons, Hussain, Muhammad, and Jafar, as well as one daughter, Ailia, from different wives have been mentioned by various biographic scholars, including Shaikh Mufeed. Issues of these sons are traceable in different pedigree books published by researchers from time to time.

paragraph: Section::::See also.

paragraph: BULLET::::- Hasan al-Askari

paragraph: BULLET::::- Sayyid Ali Akbar

paragraph: BULLET::::- Naqvis

paragraph: BULLET::::- Sadaat Amroha

paragraph: BULLET::::- Muhammadite Shia

paragraph: BULLET::::- List of extinct Shia sects

paragraph: BULLET::::- Jafar ibn Ali al-Hadi

paragraph: Section::::External links.

paragraph: BULLET::::- Imam Ali Naqi a.s

description: imam

enwikiquote_title: Ali al-Hadi

wikidata_label: Ali al-Hadi

wikipedia_title: Ali al-Hadi