Biographies of Leaders of Islam

The Ninth Imam Muhammad At-taqi (as)

NAME AND PARENTAGE

His name is MUHAMMAD; ABU JA'FAR, AT-TAQI and AL-JAWAD are his titles. He is sometimes called ABU JA'FAR II, the first being IMAM MUHAMMAD AL-BAQIR (AS). His father's name is IMAM ALI AR-RIDA (AS); his respected mother is known as SUBAIK or SUKAINA. He was born in Medina on the 10th of RAJAB 195 A.H. (April 8, 811 A.D.). At that time, AL-AMIN son of HARUN was the monarch of Baghdad.

UPBRINGING AND INSTRUCTION

It is sad story that IMAM MUHAMMAD AT-TAQI (AS) had to face series of misfortunes since his early boyhood. For only a very brief peaceful period, he enjoyed the love and availed himself of the teachings of his father. He was five years old when IMAM ALI AR-RIDA (AS) was forced to leave Medina for KHURASAN. The sire never saw his son again since then, for IMAM ALI AR-RIDA (AS) died in MARW three years after this separation. The world duly thought that the young boy would never reach the peaks of knowledge once graced by IMAM JA'FAR AS-SADIQ (AS) and sealed by his forefathers, and that the pedestal of knowledge would remain vacant. But the astonishment of people knew no bounds when a few years later, they saw the boy arguing and expostulating with the renowned scholars of FIQH, TAFSIR, and KALAM, and subduing them all in the presence of AL-MU'MUN. They had to confess that God-gifted knowledge never depends on material resources, nor on age.

FIRST JOURNEY TO BAGHDAD

Political exigencies had compelled AL-MA'MUN to cultivate relations with the descendants of IMAM ALI (AS) and Fatima in order to win the support of the SHI'AHS. After all, being a HASHEMITE himself, he was related to them though remotely. So he was aware of the political need of maintaining close relations with them; therefore, at one of the gatherings of heir-apparent-ship, he married his sister UMM HABIBA to IMAM ALI AR-RIDA (AS) and betrothed his daughter UMM AL-FADL to the son of IMAM AR-RIDA (AS) MUHAMMAD AT-TAQI (AS). He thought those steps would enable him to win over IMAM ALI AR-RIDA (AS) completely.

But AL-MA'MUN soon realized that IMAM AR-RIDA (AS) continued to lead the same simple and saintly life which characterized the descendants of the Prophet. The pattern of his true Islamic life, which was bound to spread the spirit of fraternity and equality, was obviously harmful to AL-MA'MUN monarchy, especially when IMAM ALI AR-RIDA (AS) was now a member of the royal family. It was at this point that he decided to put an end to the Imam's life. But as he thought it expedient to keep the SHI'AHS and particularly the Persians on his side, he expressed extreme sorrow at IMAM ALI AR-RIDA'S death. This was also necessary to prove that he had no hand in killing him. In order to isolate himself from any suspicion though remote, he summoned AR-RIDA'S son MUHAMMAD AT-TAQI (AS) from Medina to Baghdad to marry him to his daughter UMM AL-FADL although she was already engaged.

OPPOSITIONS

The appointment of IMAM ALI AR-RIDA (AS) as heir-apparent had been an intolerable affair for the ABBASIDES; so, when IMAM AR-RIDA (AS) died, they sighed in relief. They also succeeded in causing AL-MA'MUN to appoint his son Trencherman as his successor who later came to be known as Caliph AL-MU'TASIM BILLAH. During the time of IMAM AR-RIDA'S heir-apparent-ship, the color of the caliph's court and royal robes had been changed from black to green. After the Imam's death, they changed it again to black which signaled the restoration of ABBASIDE traditions. All these steps undertaken by AL-MA'MUN sufficiently satisfied the ABBASIDES who thought that he was acting in accordance with their own desires. But when AL-MA'MUN proclaimed that he was going to marry his daughter to the son of IMAM ALI AR-RIDA (AS), their tribal attitude was stimulated. They could no longer hide their feelings, and they approached AL-MA'MUN in the form of a delegation. They complained in most obvious words that the favors showered on IMAM ALI AR-RIDA (AS) had grieved them, and that they tolerated it because the Imam could be respected in view of his age, learning and other virtues, and that he deserved those honors only to an extent.

But elevating his son-a raw lad-so much as to prefer him over all other dignitaries and learned scholars did not befit the caliph. Furthermore, the marriage of AL-MA'MUN'S sister the IMAM ALI AR-RIDA (AS) did not prove prosperous. Why did the caliph then wish to offer the hand of the princess to AR-RIDA'S son anyway? AL-MA'MUN told them that AR-RIDA'S son Muhammad was no doubt a boy of tender age, but he had inherited his father's virtues and qualities in full; the learned scholars of the Islamic world could not vie with him, and that if they doubted, they could put the said boy to test. This reply, though totally said in jest, amounted to a challenge. Impulse by AL-MA'MUN'S taunt, they consented to judge the boy's knowledge in contest with the most learned authority of Baghdad then, namely YAHYA IBN AKTHAM. AL-MA'MUN convened a magnificent gathering for this open expostulation. There was anxiety to see this unequal match where a boy of eight was to contend with the seasoned and renowned Chief Justice of the land. People crowded from every quarter. Historians have recorded that apart from dignitaries and nobles, 900 seats were reserved only for scholars. AL-MA'MUN'S reign was described as the golden age of learning; experts of every trade and profession had assembled in that great capital from every corner of the world.

AL-MA'MUN had a carpet laid by the side of his throne to seat IMAM MUHAMMD AT-TAQI (AS). In front of him was accommodated the Chief Justice YAHYA IBN AKTHAM. There was pin drop silence among the audience who waited to hear the arguments. Silence was broken by YAHYA who said: "Will His Majesty allow me to put some questions to MUHAMMAD AT-TAQI?" AL-MA'MUN answered; "You may seek that permission from MUHAMMAD AT-TAQI himself. YAHYA (to MUHAMMAD AT-TAQI): "Do you allow me to put some problem?" MUHAMMAD AT-TAQI: "Yes you may ask whatever you please". YAHYA: "What is the atonement for a person who hunts a game while he is dressed in the pilgrimage garb?" The question itself indicated that YAHYA underestimated the scholarly attainments of his opponent. During with the pride of position and knowledge, he thought that the young boy might well be aware of simple daily routine problems of prayer or fasting, but the possibility that he might be totally ignorant of the statues of pilgrimage or of the atonements of the sins or mistakes committed by a pilgrim never entertained his mind.

The sagacious, young Imam was clever enough for the old seasoned inquirer. Instead of giving a general or a vague reply, he analyzed the different aspects of the problem so dexterously that the audience immediately had a true estimate of the Imam's knowledge and of YAHYA'S shallow-mindedness. YAHYA, too, was puzzled and felt humiliated when the Imam addressed him thus:

"Your question is utterly vague and lacks definition. You should first clarify 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 purposely or by mistake; was the hunter a slave or a free man; was he adult or a minor; did he commit the sin fro 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 grab for HAJJ or for the 'UMRA?! Unless you clarify and define these aspects, how can you have a definite answer?" Whatever YAHYA'S knowledge might have been, he was undoubtedly a well-read man in jurisprudence. While the Imam was unfolding all such details of the problem, he had judged that he was no match for his ingenious opponent. His lips were sealed and he made no reply. AL-MA'MUN fully assessed his condition and thought it was useless to put any further pressure on him. He, rather, requested IMAM MUHAMMAD AT-TAQI (AS) to solve all the aspects of the question one by one so that the listeners might gain knowledge. The Imam, in spite of his young age, explained the various aspects of the question. YAHYA, silent and puzzled, gazed at the Imam. But AL-MA'MUN was bent on carrying the matter to its very extreme. He, therefore, requested the Imam to put some questions to YAHYA if he liked. The Imam accordingly said; "May I ask you a question?" Disillusioned YAHYA who now had a correct estimate of the Imam's capacity and had now no misunderstanding about himself, said in a humble tone: "Your grace can ask; I shall reply if I can or I shall get it solved by your own self". Then the Imam put up a question in reply to which YAHYA admitted his ignorance. The Imam explained it too. AL-MA'MUN'S joy knew no bounds. What he had asserted came true. Addressing the audience, he said: "Did I not tell you that this Progeny has been gifted by God with limitless knowledge? None can cope with even the children of this elevated House".

The excitement of the gathering was great: all unanimously exclaimed that AL-MA'MUN'S guess was correct and that IMAM MUHAMMAD AT-TAQI (AS) was a matchless person. AL-MA'MUN then thought it advisable to marry his daughter to IMAM MUHAMMAD AT-TAQI (AS) there and then. The Imam recited the marriage sermon in person. This address, as a remembrance, is being recited at weddings everywhere throughout the Muslim world ever since. Overjoyed at this auspicious occasion, AL-MA'MUN displayed his full generosity, giving away millions in charity to the poor. Common people were favored with regards to the grants.

RETURN TO MEDINA

For one year after the marriage, IMAM MUHAMMAD AT-TAQI (AS) lived in Baghdad. Then AL-MA'MUN allowed him to return to Medina with his daughter UMM AL-FADL surrounded with great pomp.

CHARACTER AND VIRTUES

IMAM MUHAMMAD AT-TAQI (AS) occupied the highest position in human virtues and moral attainments as this was the marked feature of the Prophet's family. To meet everyone humbly, fulfill the needs of the poor, maintain Islamic equality and simplicity, help the destitute secretly, treat even the foes fairly, extend hospitality, impart knowledge to the scholars of religion and the like were all the occupations that marked his saintly life - in full conformity with other members of this sacred series of Infallibles.

Common people who could not appreciate such heights of moral excellence, might have thought that the new relationship; i.e. to become son-in-law of the most influential monarch of his time, must influence the pattern of life of the Imam and change his manners altogether. AL-MA'MUN, too, might have thought on the same lines because spiritualism which was the chief characteristic of this Progeny was against the practices of worldly rulers. Neither the UMAYYADS nor the ABBASIDES had any personal grudge against the Prophet or his progeny, but they were at war with the moral standards set by them. They always tried to destroy that center of moral excellence and human values which shone as the polar star of ideal spiritual perfection, overshadowing their royal glory.

In order to uphold their imperialistic and luxurious norms of life, these monarchs wanted to do away with these Godly saints who demonstrated righteousness, compassion, faith, piety, fraternity and justice as the main teachings of Islam. YAZID'S demanding obeisance from IMAM HUSAIN (AS) or AL-MA'MUN'S appointment of IMAM ALI AR-RIDA (AS) as his heir-apparent were two different aspects of the same phenomenon. The procedures were different but the purpose was the same. IMAM HUSAIN (AS) did not bow to pay homage, so he was slain in the battlefield. IMAM ALI AR-RIDA (AS) did not serve the cause of ABBASIDE imperialism, so he was silenced with poison.

AL-MA'MUN, however, took it as a great opportunity to serve his objectives to patronize IMAM MUHAMMAD AT-TAQI (AS), a lad of eight who was separated from the parental care three years earlier. The political sagacity suggested that it would be by far easier to cast a young boy into the desired mould and thus it would be possible to demolish the center of the Prophet's teaching in Medina which, although working silently, was dangerous to the imperialistic designs of the antithesis called Muslim monarchy.

No doubt IMAM AR-RIDA (AS) did not conform to AL-MA'MUN'S designs, nor to his desires, but this could not disappoint him. AR-RIDA'S mature way of thinking and simple norm of life could not be changed. But there was the hope that in all probability a tender boy, who was brought up in the luxurious atmosphere of a royal palace, would grow into an ambitious, merry- making prince - altogether against his ancestral ways and views. With the exception of a few enlightened persons, everybody would think on the same lines. But the world stood aghast to see that the young son-in-law of the most distinguished monarch of his time refused to stay in the royal palace and lived instead in a rented house, thus maintaining his ancestral anti-monarchical manners of a simple and humble life.

It is usually seen that if the bride's people are comparatively rich, they wish that the groom might live with them; if not in the same house, at least in the same town. The will-power of the Imam can be judged from the fact that he lived in a separate dwelling. And after one year, when AL-MA'MUN perceived that his son-in-law was not pleased with staying in Baghdad, he had to allow the Imam to go to Medina with UMM AL-FADL. On his return to Medina, he maintained the same ancestral, unimposing behavior: no body-guards, no pomp, no restrictions, no visiting times, no discrimination. He spent most of his time sitting at the Prophet's Mosque, where Muslims came to avail from his preaching. The narrators of HADITH and other students of theology came to inquire about religious sciences, and the Imam guided them by explaining every complicated matter. All the world saw that IMAM JA'FAR'S successor, seated on the same mat, was guiding the people towards faith and piety.

IMAM MUHAMMAD AT-TAQI (AS) allowed the same amount of freedom to his wife UMM AL-FADL and imposed the same restriction on her as his ancestors had done in the case of their wives. He did not care much about the fact that UMM AL-FADL was a princess. Although she lived with him, he married another lady who was a descendant of AMMAR IBN YASIR. God had intended to continue the line of Imamate through her, and she gave birth to IMAM ALI AN-NAQI (AS), the tenth Imam UMM AL-FADL complained about this to her father. Surely this would have passed heavily on AL-MA'MUN'S heart but he could not interfere in the matter and he wrote back to his daughter saying; "Do not make such complaints to me in future. I cannot stop IMAM MUHAMMAD AT-TAQI (AS) from those things which God has made lawful".

There are precedents, no doubt, that in view of the high personal virtues of a woman, her husband does not marry another lady. For example, while KHADIJA lived, the holy Prophet did not marry any other wife. Similarly, Imam Ali (as) married no other woman during the life-time of FATIMA AZ-ZAHRA'. But the same distinction could not be given to the daughter of a king because it was against the spirit of Islam which the Prophet's descendants were to preserve.

PUBLIC GUIDANCE

IMAM MUHAMMAD AT-TAQI'S speech was very charming and effective. Once during the HAJJ season he addressed a gathering of Muslims and stated the commandments of the Divine Law of SHARI'AH. The audience included learned scholars who admitted that they had never heard such a comprehensive speech.

During the days of IMAM AR-RIDA (AS), there was a group which believed that the Imamate had come to an end with IMAM MUSA AL-KAZIM (AS). They were called the WAQFIYYA. IMAM MUHAMMAD AT-TAQI (AS) instructed them so nicely that they gave up their wrong beliefs. Nobody of that creed persisted in adhering to such beliefs as long as the Imam lived. Many scholars came to learn the teachings of AHL AL-BAYT (AS). A collection of brief and wise saying is also left by him, resembling and ranking in wisdom next to the saying of his ancestor IMAM ALI IBN ABU TALIB (AS). Some profound discourses on theology and monotheism are also to his credit.

JOURNEY TO BAGHDAD

AL-MA'MUN died in 218 A.H. (833 A.D). He was succeeded by his brother MU'TAMAN, the second heir-apparent after IMAM AR-RIDA (AS). He came to be known as AL-MU'TASIM BI ALLAH AL-ABBASI. His niece UMM AL-FADL now began to send him more complaining letters than she did during the days of her father. As AL-MA'MUN had given her in marriage to IMAM AT-TAQI 9AS) in spite of the opposition by all the tribe, he paid no attention to her letters. Rather, he silenced her with disappointing replies. But AL-MU'TASIM was jealous of IMAM AR-RIDA (AS). He had also led the opposition in the matter of IMAM AT-TAQI'S marriage with his niece.

AL-MU'TASIM now got a chance to settle his difference in this matter. IMAM MUHAMMAD AT-TAQI'S fame as a great scholar and people's gathering around him, as well as the fame of his world-renown noble character, annoyed him. The failure of the political tactics, too, intensified his resentment. All these factors irritated him into enmity. In the second year of his reign he summoned IMAM MUHAMMAD AT-TAQI (AS) from Medina to Baghdad, writing to the governor of Medina expressly in this regard. IMAM MUHAMMAD AT-TAQI (AS) was compelled to set out for Baghdad leaving his son IMAM ALI AN-NAQI (AS) with his mother in Medina.

DEATH

For one year after IMAM MUHAMMAD AT-TAQI'S arrival in Baghdad, AL-MU'TASIM inflicted no harm on him. But the Imam's stay in Baghdad was a forcible act which can be called plain custody. Thereafter he was killed with the very same soundless weapon which was quite frequently used against his ancestors. He died of poison on the 29th of THU AL-QI'DA 220 A.H. (November 24, 835 A.D.) and was buried near his grandfather IMAM MUSA AL-KAZIM (AS). It is due to these two saints' tombs that the place is called KAZIMAIN (the two KAZIMS, enduring ones).

RADAWI SAYYIDS

It is a fact all the SAYYIDS known as RADAWI are actually TAQAWI. IMAM AR-RIDA (AS) had no son other than IMAM MUHAMMAD AT-TAQI (AS). Had he had other sons, their offspring would call themselves RADAWIS. IMAM MUHAMMAD AT-TAQI (AS) being his only son, his offspring ought to be called TAQAWIS. But as IMAM AR-RIDA (AS) had been famous as the heir-apparent of AL-MA'MUN, his descendants wish to be introduced as RADAWIS.