“Among the faithful are men who fulfill what they have pledged to Allah. Of them are some who have fulfilled their pledge, and of them are some who still wait, and they have not changed in the least” (33:23)

On the 21st night of the holy month of Ramadan, the followers of Prophet Muhammad (PBUH) and his successors experienced another great suffering after the prophet’s death. When the first Imam, Ali ibn Abi Talib (AS) was martyred after he received the fatal injury over his head on the 19th of Ramadan.

But what was the reason behind deep oppositions against this pious and god-fearing man and the true successor of Prophet Muhammad (PBUH)? Why would anyone intentionally decide to deprive him of his rights, spread lies against him, harm him or to take his life? Who was Ali ibn Abi Talib (AS)?

He was the first male person who heard our dear Prophet’s recitation of the revealed words of Allah on the 27th of Rajab, known as Mab’ath Day, and accepted him as the Almighty’s true last and greatest messenger wholeheartedly when he was only ten years old.

When the Prophet (PBUH) gathered the Quraish tribe to announce his message of monotheism publicly, it was the young Ali (AS) who openly testified to the Oneness of God and the mission of Prophet Muhammad (PBUH), when all the others remained silent and did nothing but giving blank looks. This sowed the first seeds of evil sentiments in the hearts of polytheist Arabs against the Commander of the Faithful. They would hatch any plot against the Holy Prophet (PBUH) including the bid to assassinate him in Mecca.

Again, there was no one but Ali (AS) who saved his leader’s life by sleeping on his bed that very night so that the ones who had surrounded them would think that Prophet Muhammad (PBUH) was lying in bed; as a result, the Prophet safely left Mecca. The Arab infidels also imposed several wars upon the Prophet at Badr, Uhud, Khandaq, Hunayn, and Khaybar. Thanks to the flashing blade of Imam Ali (AS), the Zu’l-Feqar, all these plots were aborted as well.

Not only did Imam Ali (AS) excel on the battlefields, but he also displayed other merits, such as knowledge, prudence, wisdom, piety, courage, and generosity. It was Ali (AS) who gave his ring as alms (Zakat) while in genuflection during the ritual prayer, which brought divine approval for the Imam as the 55th verse of Maedah chapter bears testimony:

“Your guardian is only Allah, His Apostle, and the faithful who maintain the prayer and give the zakat while bowing down.” (5:55)

The feelings of hostility towards the Most Virtuous Believer, Ali (AS), reached its climax among his enemies when on God’s express command Prophet Muhammad (PBUH) publicly proclaimed Imam Ali (AS) as his successor at the historic assembly of Ghadir Khum on 18th Dhu al-Hijjah 10 AH.

“Today I have perfected your religion for you, and I have completed My blessing upon you, and I have approved Islam as your religion.” (5:3)

But Imam Ali (AS) was deprived of his true right of political leadership for a quarter of a century. In 35 AH, when Ali (AS) took up the political rule at the desperate Muslims’ insistence, he only abode by the Holy Quran and the Prophet’s teachings (Sunnah). However, for his very insistence on spreading justice and observing the true rights of each individual, his enemies, the seditions, the pledge-breakers and the Renegades  (Khawarij) declared hostility and war against him, which later on became known as The Battle of Jamal.

The renegades, just as ISIS in our time, were appeared to be devoted to God to the extent that from their long and incessant prostrations their foreheads were covered with calluses, while they were ignorant of Islam’s truth and were unable to distinguish between right and wrong.  

Finally, the Supreme emblem of Justice was struck on the head on 19th of Ramadan, the first of the three grand nights of Qadr (Laylat al-Qadr) in prayer and worship, in the Grand Mosque of Kufa by the poisoned sword of the renegade, Ibn Muljam al-Moradi.

Despite the severity of the wound, the first phrase that came to the lips of the Commander of the Faithful was: “Fuzto wa Rabb-il-Kaaba.” It means by the Lord of the Kaaba I have succeeded.

So, the pledge made to God by Imam Ali (AS) decades ago was fulfilled in the early hours of the 21st of Ramadan as his soul flew towards the ethereal heavens. After he embraced martyrdom, the poor and homeless never again saw the man who in the middle of the night, bring food and water for them.

The orphans of Kufa could not find anyone who would kindly listen to and sympathize with their pain. When he left this earthly life behind, no ruler ever came to power who could surpass him in justice and in observing the rights of all the people, rich or poor, equally. No man ever set foot on earth who, like him, was endowed with the infinite and divine knowledge of Prophet Muhammad (PBUH).

Prophet once said “I am the city of knowledge and Ali (AS) is the gate to this city. Anyone who is willing to enter this city must first pass the gate.” Such was the man whom we lost on the second night of Qadr.

1. Speak at the Right Time

Don’t speak when it’s not a good time to talk. 

Ghurar al-Hikam wa Durar al-Kalim, Hadith no. 10274. 

2. A Day of Celebration

Any day on which you don’t commit sins or disobey Allah is a day of celebration (Eid). 

Nahj al-Balagha, Wisdom no.428. 

3. The Effect of Nature 

Looking at nature brings happiness.

Nahj al-Balagha, Wisdom no.400. 

4. Two Valuable Blessings in Imam Ali (AS)'s Words 

There are two things whose worth you will find out only after losing them; youth and health.

Ghurar al-Hikam wa Durar al-Kalim, vol. 1, p.449.

5. Difference with Children 

Do not impose your own traditions on your children, since they are living in a different era than yours. 

Ibn abi al-Hadid, Interpretation of Nahj al-Balagha, vol.20, p.286. 

6. Who to Consult and Who not to Consult

Consult with your wise enemy, but avoid your ignorant friend’s advice. 

Ghurar al-Hikam wa Durar al-Kalim, Hadith no.2471.

7. The Best Candidates to Consult

The wise, knowledgeable, experienced, and prudent ones are the best to consult with. 

Ghurar al-Hikam wa Durar al-Kalim, Hadith no.4990.

8. When to Consult 

Consult before making decisions and think before taking action.

Ghurar al-Hikam wa Durar al-Kalim, Hadith no.5754.

9. Be Patient with Your Job's Difficulties 

If you don’t endure the difficulties of working, you are made to bear the misfortunes of poverty.

Ghurar al-Hikam wa Durar al-Kalim, Hadith no.8987.

 
10. Be Kind

Be kind to the less privileged ones than you, so that your superiors be kind to you. 

Muhammadi Reyshahri, Mizan al-Hikmah, Hadith no. 6960. 

11. Respect Your Father and Teacher

Rise in respect to your father and your teacher, even if you possess a high status. 

Ghurar al-Hikam wa Durar al-Kalim, Hadith no.2341.

12. The Foundation of the World according to Imam Ali (AS)

The world is founded on justice. 

Muhammadi Reyshahri, Mizan al-Hikmah, Hadith no. 11955. 

13. Observe Justice 

The fairest among you is the one who observes justice between people while in power.

Ghurar al-Hikam wa Durar al-Kalim, Hadith no.3242.

14. Treat others as you expect to be treated

The fairest manner is to treat people the way you expect them to treat you. 

Ghurar al-Hikam wa Durar al-Kalim, Hadith no.3170.

15. Quality is more important than Quantity for Imam Ali (AS)

Don’t worry about how fast you do a job; instead, observe the best quality in whatever you do. 

Ibn abi al-Hadid, Interpretation of Nahj al-Balagha, vol.20, p.267. 

16. The Worst Homeland

The worst homeland is the one that doesn’t keep its citizens safe. 

Ghurar al-Hikam wa Durar al-Kalim, Hadith no.5712.

17. How to Start a Deed

You need to have enough knowledge of a deed before doing it. 

Nahj al-Bakagha, p.171.  

18. Do Every Deed on its Own Time 

Do every day’s work on that specific day, since each task is due to its special day. 

Nahj al-Balagha, letter no.53.  

19. Keep Your Promises

The ones who don’t keep their promise do not believe in Allah. 

Ghurar al-Hikam wa Durar al-Kalim, Hadith no.9577.

20. Don't Break Your Promise to Children 

It’s beneath you to make a promise to your child and not keep it. 

Al-Shaykh al-Saduq, Al-Amali, p.342. 

21. Be Childlike 

If you have a child, be childlike with him/her. 

Usul al-Kafi, vol.6, p.50. 

22. Yesterday, Tomorrow, Today 

Yesterday is gone, tomorrow is yet to come, while today is a precious chance for you to make the most of it.

Ghurar al-Hikam wa Durar al-Kalim, Hadith no.9840.

23. An Unplanted Land

The heart of the teenage is like an unplanted land that is ready to receive any seed planted in it. 

Nahj al-Balagha, letter no. 31. 

24. Read Books

The greatest peace is obtained by reading books. 

Ghurar al-Hikam wa Durar al-Kalim, Hadith no.8126.

25. Scholars' Heaven 

Find the scholars’ heaven within the pages of the books. 

Ghurar al-Hikam wa Durar al-Kalim, Hadith no.991.

26. The Perfection of Religion

The perfection of religion is in seeking knowledge and making use of it. 

Usul al-Kafi, vol.1, p.30.

27. What is Said not Who Said it 

Pay attention to what is said, not who is saying it. 

Ghurar al-Hikam wa Durar al-Kalim, Hadith no.5048.

28. Think instead of Talking

Try to ponder and understand instead of quoting. 

Muhammadi Reyshahri, Mizan al-Hikmah, Hadith no. 3355.

29. Help Others

You will be helped, the same way as you help others. 

Ghurar al-Hikam wa Durar al-Kalim, Hadith no.7209.

30. The Faithful as Defined by Imam Ali (AS)

The faithful who help the destitute in the hardships and misfortunes of their lives are loved most by Allah.

Tuhaf al-Uqul, p.376.

31. Peace is Better Than War

I found peace, so far as it won’t degrade Islam, more beneficial than war. 

Ghurar al-Hikam wa Durar al-Kalim, Hadith no.10138.

32. You Make a Mistake, too!

Don’t be happy about the mistakes of others, since you are not perfect either. 

Ghurar al-Hikam wa Durar al-Kalim, Hadith no.10294.

33. Respect to be Respected 

Talk respectfully to people to hear respectful responses. 

Ghurar al-Hikam wa Durar al-Kalim, Hadith no.2568.

34. The Power of Optimism 

Optimism reduces despair and keeps you away from committing sins. 

Ghurar al-Hikam wa Durar al-Kalim, Hadith no.4823.

 35. Do not Measure Truth Based on People 

What is right is not distinguished by the people; You should first know what is right to find the ones following it.

al-Fattal al-Neyshaburi, Rawḍat al-wāʿiẓīn wa baṣīrat al-muttaʿiẓīn, p.31.

36. Be at Peace

Whoever avoids holding grudges, his/her heart and mind will remain at peace. 

Ghurar al-Hikam wa Durar al-Kalim, Hadith no.8548.

37. Be Thankful and Patient 

Be thankful to Allah on your days of comfort and happiness, and be patient on the days of difficulty and hardship.

Ghurar al-Hikam wa Durar al-Kalim, Hadith no.7148.

38. The Precious Blessing of Health 

Health is more precious than any other of Allah’s blessings. 

Ghurar al-Hikam wa Durar al-Kalim, p.483.

39. Women in Islam

Women are Allah’s trusts upon you, do not hurt them, and do not put pressure on them.

Mustadrak al-Wasail, vol.2, p.551.

40. Make the most of Your Happy Moments 

Enjoy your moments of happiness with all your heart to help you at the time of sadness. 

Ibn abi al-Hadid, Interpretation of Nahj al-Balagha, vol.20, p.286.

"@realDonaldTrump is maliciously tightening US' illegal sanctions with aim of draining Iran's resources needed in the fight against #COVID19—while our citizens are dying from it," Zarif tweeted on Saturday.

"The world can no longer be silent as US #EconomicTerrorism is supplanted by its #MedicalTerrorism," he added.

Earlier, Iran's Foreign Ministry Spokesman Abbas Mousavi Commented on the limitations created as a result of US unilateral and cruel sanctions, saying said conditions created as a result of coronavirus made clear the negative effects of sanctions on vulnerable strata for the international community, specially the European states.

Head of the Iran's Health Ministry's public relations office Kianoush Jahanpour said on Saturday that the coronavirus death toll mounted to 145 in the country.

He went on to say that 5,823 people have been affected by the virus so far.

He pointed out that 1,669 people have recovered from the coronavirus.

Who Was Imam Muhammad Taqi Al-Jawad? (3)

Manners and Virtues

In respect of his manners and qualities, Imam Muhammad Taqi (AS) occupied that lofty position of humaneness that is the distinguished characteristic of the Prophet (SAW) and his progeny. The predominant feature of his life style was to meet everybody with humility, to help the needy, to maintain human equality, and observe simplicity. To offer help to the indigent secretly, to treat not only friends but even adversaries kindly and politely, to be attentive in entertaining the guests and to keep the springs of bounties overflowing for those thirsty for religious and scholarly knowledge, were his chief occupations. His life pattern was the same as that of the other members of this chain of the infallible ones whose life history has already been given in earlier chapters.

The worldly people who did not have a full idea of the greatness of his soul must have certainly been under the impression that the very fact of a small child becoming the son in-law of the emperor of a great Muslim empire must alter his thoughts, nature, behavior, and habits and, thus, completely remold his life style. In fact, this must have been an important objective before Mamun's shortsighted vision. The animus of the Abbasids or the Umayyad kings was not so much against the members of the Prophet' (SAW) progeny as for their extraordinary God-given qualities. They were ever endeavoring to break that centre of lofty manners and humaneness that was established at Medina and had become nucleus of exemplary spirituality against the material power of the realm.

Accordingly, in desperation, they devised and tried various means with a view to achieving this objective. The demand of oath of allegiance from Imam Husain (AS) was one form of it and the appointment of Imam Reza (AS) as heir apparent another. Only outwardly in one case the method of dealing with the situation was hostile and in the other, seemingly devotional. Just as Imam Husain (AS) was martyred when he refused to pledge allegiance, Imam Reza (AS), being out of step with the materialistic objectives of the regime, was silenced forever through poisoning. Now from the point of Mamun it was a valuable opportunity. The successor of Imam Reza (AS) was a mere child of about eight years who had been separated from his father three years back.

The political sagacity of Mamun made him wrongly expect that it would be very easy to bring over that child to his own way of life after which the still and silent but extremely dangerous centre that was firmly established against the government of the day would be destroyed forever. He did not deem the failure of Mamun in his plan related to the appointment of Imam Reza (AS) as the heir apparent as a ground for any disappointment. He felt so because the life pattern of Imam Reza (AS) was firmly based on a particular principle. If it did not alter, it did not follow that Imam Muhammad Taqi (AS), after having been brought in the palace environments right from the early formative years, would stick to his ancestor's principled way of life.

Except those who were conversant with the God-gifted perfections of these chosen beings, everybody in those days must have been of Mamun's mind. But the world was amazed to see that the eight year old child who had been made the son in-law of the emperor of the Islamic domain, was so steadfast in following his family traditions of sobriety and uprightness and its principles that he refused to stay in the imperial palace after marriage and, while in Baghdad insisted on residing in a rented house. An idea of the strong will power of Imam Muhammad Taqi (AS) can be had from another event. Usually when the bride's family financially occupies a higher place it prefers that the son in-law should reside with it in the same house; if not, at least in the same town. However, Imam Muhammad Taqi (AS), only a year after the marriage, forced Mamun to let him (and his wife) return to Medina.

Certainly, this must have been extremely unpalatable for a loving father and a powerful potentate like Mamun. Nevertheless, he had to bear the pain of separation of his daughter and let the Imam (AS) return to Medina along with Ummul Fazl. After coming to Medina the style of functioning of the household was the same as before. There was no gatekeeper, no check and restraint, no pomp and show, no particular meeting time and no discrimination in dealings with the visitors. Mostly the Imam (AS) used to sit in the Prophet's mosque where Muslims in general came to benefit from his preaching and counseling. Narrators of traditions used to put questions about traditions and scholars would place their problems before him and seek solutions.

It was evident that it was surely the successor of Imam Jafar Sadiq (AS) who, occupying the same seat of learning was providing guidance to the people. With regard to household affairs and matters relating to conjugal life, he kept Ummul Fazl confined within the bound within which his ancestors used to keep their wives. He did not at all care for the fact that his wife was the daughter of the emperor of his time. Therefore, in the presence of Ummul Fazl he married an esteemed woman from amongst the progeny of Hazrat Ammar Yasir. The chain of Imamate should continue the divine will through this woman who became the mother of Imam Ali Naqi (AS).

Ummul Fazl dispatched a written complaint to her father in his regard. For Mamun also this event must not have been any less painful. However, he had now no option but to bear with what he had himself done. He wrote to Ummul Fazl in reply that his objective in marrying her with Abu Jafar (AS) was not to make unlawful for him that God has made lawful. He forbade her writing such letters to him in future. By writing this reply, he had only tried to wipe off his own humiliation. There are instances before us where in the presence of a venerable lady, from religious point of view, the husband did not take a second wife during her lifetime.

Hazrat Ali (AS) and Hazrat Fatima Zahra (AS) are examples in this respect. In their lifetime, neither the esteemed Prophet (SAW) nor Hazrat Ali Murtaza (AS) even thought of having a second wife. However, to confer this distinction on the daughter of an emperor simply because she was the daughter of such a person, violated the Islamic spirit of which the progeny of Muhammad (SAW) was guardian. Therefore, Imam Muhammad Taqi (AS) considered it his duty to follow a path different from theirs (that is, having a second wife in the lifetime of the first one).

Who Was Imam Muhammad Taqi Al-Jawad? (2)

Mamun got a cushion placed by his side for Imam Muhammad Taqi (AS) The seat of Yahya bin Aktham was opposite to that of the Imam (AS). There was pin-drop silence. The entire gathering was all eyes and ears keenly waiting for the discussion to begin. The silence was broken when Yahya asked Mamun: “Your majesty, may I put a query to Abu Jafar regarding an issue?” Mamun told him to seek permission from the Imam (AS) himself.

Yahya now turned to the Imam (AS) and permitted him to ask whatever he wanted and Imam (AS) gave his assent and permitted him to ask whatever he wanted to. The question put by Yahya was: “What is the verdict of the Shariat about a person who hunts after having put on the sacred garment (Ahram) of pilgrimage?” The question shows that Yahya had no idea whatsoever of the extent of knowledge possessed by the Imam (AS).

Blinded by his pride in his own knowledge, he, foolishly, was under the impression that that young child might, at the most, be conversant with the commonly known directions regarding the prayers and fasts but the intricate questions related to Haj and the atonement prescribed for deeds prohibited during pilgrimage while wearing the sacred garment must be beyond his knowledge.

In reply to Yahya's question, the Imam (AS) analyzed the problem from various angles in such a manner that even before he could say anything about the main question, Yahya along with the entire audience had full perception of the depth of his knowledge possessed by him. Not only Yahya himself realized that he was overmatched but the entire gathering also saw his discomfiture. In reply, the Imam (AS) observed: “Your question was incomplete and vague.

It is necessary to know whether the hunted prey was within the precincts of the holy Kaaba (Haram) or outside it, the hunter was cognizant or ignorant of the implications of his deed, whether he killed the prey deliberately or it was killed by mistake, whether he was a free man or a slave, major or minor, he did it for the first time or had also done it in the past, whether the prey was a bird or other animal, whether it was small or big, whether the offender was insistent on what he had done or was repentant for it, whether he did the hunting in the night or clandestinely or in the daylight and publicly, the sacred garment worn by him was for Umrah (unscheduled pilgrimage) or for Haj? As long as the various aspects of the question are not explained no definite answer to it can be given.'

In spite of all the deficiencies that Yahya might have had, he was still somewhat conversant with the various points of Islamic jurisprudence. The Imam's (AS) impressive ramification of the question raised by him convinced him that it would not be easy for him to face him. The signs of despair were writ so large on his face that the audience could not help noticing them. He was now completely worried and did not utter a word in reply.

Mamum, realizing Yahya's condition, thought that it was I of no use to talk to him and, therefore, he himself requested the p Imam (AS) to explain the edicts of Shariat in respect of all the aspects of the matter described by him for the benefit of all of them. The Imam (AS) accordingly described in detail the various edicts with reference to the different aspects of the case. Dumbfounded Yahya just continued to gaze at the Imam (AS) in bewilderment. Mamun also was bent upon carrying the whole affair to its utmost extent. Therefore, he requested the Imam to put some question to Yahya also, as he might consider proper.

By way of courtesy, the Imam (AS) asked Yahva if he could put some questions to him as well. Yahya was no longer under any delusion with regard to himself. He had fully realized his own position with respect to that of the Imam (AS). Consequently, now his mode of addressing the Imam (AS) had altogether changed. He said: “Your venerable self may ask as you may deem proper I shall try to reply if I can, or else I shall find it out from you own self.” The Imam (AS) accordingly put a question to him in reply to which Yahya openly admitted his inability and helplessness. Thereupon the Imam explained the question himself.

Mamun was jubilant and his stand was fully vindicated.. Addressing the gathering he said: “You now witness what I have been saying all along, namely, that this is the household that has been chosen to be the repository of knowledge by the Providence. Nobody can compete even with its children.” The entire gathering was full of fervor and was unanimous in admitting that the opinion held by Mamun was absolutely correct and, further, that Abu Jafar Muhammad Bin Ali (AS) surely had no parallel. Mamun did not brook any delay whatsoever and immediately gave his daughter Ummul Fazl in matrimony to Imam Muhammad Taqi (AS).

The wordings of the oration usually recited before the Nikah in Shiite marriage ceremonies is the same as was read out by Imam Muhammad Taqi (AS) on his marriage. It has since been retained to this day by way of reminiscence of the happy event. As a mark of rejoicing on the marriage, Mamun exhibited extreme generosity. Money was distributed in charity in hundreds of thousands among the poor and the indigent. It was also given away lavishly and in abundance in the form of rewards and grants to all of his subjects.

Return Journey to Medina

Imam Muhammad Taqi (AS) stayed in Baghdad for about a year after his marriage. Thereafter, Mamun bid adieu to Ummul Fazl along with the Imam with all preparations and paraphernalia. The Imam (AS) finally returned to Medina.

Who Was Imam Muhammad Taqi Al-Jawad? (1)

Imam Jawad was born in Medina on 10th Rajab 195 A.H. His name was Muhammad, Patronymic Abu Jafar and his well-known appellatives were Taqi and Jawad.

Name and Lineage

His name was Muhammad, kunniyat Abu Jafar and his well-known appellatives were Taqi and Jawad. Hence, he is generally known as Imam Muhammad Taqi (AS). Since prior to him Abu Jafar had also been the kunniyat of Imam Muhammad Baqir (AS), he is called Abu Jafar the second, and Jawad which was his second appellative. His esteemed father is Hazrat Imam Reza (AS) and the name of his revered mother is Janab Sabika or Sakina.

Birth

He was born in Medina on 10 th Rajab 195 A.H. At that time Ameen, son of Harun Rasheed, was on the throne in the capital city of Baghdad.

Rearing and Upbringing

It is a very heart-rending fact that at a very early age Hazrat Imam Muhammad Taqi (AS) had to prepare himself to face the hardships and sufferings of life. For a very short time, he could pass his days under the loving and instructive shadow of his father. It was in the fifth year of his age when his father, Hazrat Imam Reza (AS) was forced to leave Medina for Khurasan. After separation from his father at that age, Imam Muhammad Taqi did not get the opportunity to meet him again in his lifetime.

Mamun martyred Imam Reza (AS) The world must have been under the impression that there were now no means left for Imam Muhammad Taqi (AS) whereby to gain access to the heights of knowledge and accomplishments and, thereby, the seat or learning of Imam Jafar Sadiq (AS) would remain unoccupied from now onwards.

Nevertheless, the amazement of the people knew no bounds when after some time they witnessed this young child taking his seat by the side of Mamun, engaging himself in disputations with eminent scholars on jurisprudence, traditions, exegesis, reasoning, and compelling them to accept his viewpoint. Their astonishment was not to end until they were prepared to admit that against physical means there was also a divine system to impart knowledge and training. Without such a realization, the puzzle could not and cannot be solved.

First Journey to Iraq

When Mamun appointed Imam Reza (AS) as his heir apparent the imperatives of his diplomacy demanded that leaving aside Bani Abbas he should level up his relations with Bani Fatima in order to gain the favor of the followers of the Ahle Bait. He felt that, beside the demonstrations of his sincerity and solidarity with them, it was necessary that the old bonds that already existed between them by virtue of their belonging to the same Hashimite clan should be revived and the foundations of a new relationship should be laid.

Therefore in the same ceremonial function in which Imam Reza (AS) was made his heir apparent, Mamun also solemnized the marriage of his sister Umme Habiba with Imam Reza (AS) and announced the engagement of his daughter, Ummul Fazl, with Imam Muhammad Taqi (AS). Most probably, he was under the impression that he would thereby be able to bring Imam Reza (AS) completely to his side. But when he realized that the Imam (AS) would not at any cost be prepared to relinquish the obligations that devolved upon him in his capacity as the successor of the Prophet (SAW) and now, being a pillar of the Abbassid State, his continued adherence to those principles was much more dangerous than when he was living a life of seclusion in the locality of Bam Hashim in Medina, with a view to safeguarding the interests of his rule, found it necessary to end the life of Imam Reza (AS) through poisoning.

In so far as the constraints behind the appointment of Imam Reza (AS) as the heir apparent were concerned i.e., to keep the Iranians and the Shiite community under his control, they were still there. Therefore, on the one hand he exhibited extraordinary sorrow and grief on the demise of Imam Reza (AS) to show that he had nothing to do with the unjust killing of the Imam (AS) and, on the other hand, he deemed engagement of his daughter with Imam Muhammad Taqi (AS) With this end in view, he called Imam Muhammad Taqi (AS) from Medina to Iraq as after the demise of Imam Reza (AS) he himself had shifted from Khurasan to his old dynastic capital, that is, Baghdad. He was determined to get Ummul Fazl married to Imam Muhammad Taqi (AS) without any delay.

Disputation with Religious Scholars

The very act of Mamun's nomination of Imam Reza (AS) as his heir apparent was intolerable to the Bani Abbas. With the demise of Imam Reza (AS) they heaved a sigh of relief. They even prevailed upon Mamun to notify the appointment of his brother, Mutaman, as heir apparent to the throne. He was later acknowledged as the caliph and became known as Mutasim Billah. Besides, during the tenure of Imam Reza's (AS) heir-ship the special mark of Bani Abbas, the black attire was replaced by the green, which was gaining general currency all around.

This practice was abrogated and the wearing of black clothes was made compulsory so that the old traditions of Bani Abbas could be preserved. All this had convinced the Abbasids that they now had complete hold over Mamun. Now they had complete hold over Mamun. Now Mamun's intention to make Imam Muhammad Taqi (AS) his son in-law again became a cause of worry for them. They were so upset that that they could not restrain their feelings and in the form of a deputation they waited on Mamun and gave vent to their sentiments. They told him plainly that they did not relish his very manner of dealing with Imam Reza (AS) However, at least with respect to his age, his attributes and accomplishments, he could be considered as worthy of honor and esteem.

However, Muhammad, his son was only a child of quite a tender age. To give preference to a mere child over great scholars and respectable personalities and to pay him so much respect did not at all behoove the caliph. They further asked what benefit had they gained from the marriage of Umme Habiba with Imam Reza (AS) that Ummul Fazl was now being given in wedlock to Imam Muhammad Taqi (AS)? The reply of Mamun to their protests was: “No doubt Muhammad is of tender age, but I have fully assessed his capabilities and have found that he is the perfect successor of his father with respect to his attributes and accomplishments. These august scholars of the Islamic world whom you are referring to cannot compete with him in the field of knowledge and learning.

You can test his capabilities if you like but then only perfectly reasonable but was in fact a sort of a challenge that obliged the deputationists to agree to a competition. Amongst the Abbasid rulers, Mamun occupied a special status and the historians have recorded that he was himself reckoned amongst great jurists. For that reason, his own judgement in this respect did not carry any lesser weight. Nevertheless, they were not satisfied with that and selected the greatest scholar of Baghdad Yahya bin Aktham, to argue with Imam Muhammad Taqi.

For holding this disputation, Mamun arranged a grand function and gave wide publicity to it. Everybody was eager to witness a seemingly strange and unequal competition in which there was an eight-year-old child on one side and, on the other, a veteran and renowned chief justice of the regime. The result was that a mammoth gathering turned up to witness the spectacle. Historians have stated that besides the nobles of the court and other prestigious personalities, nine hundred chairs were reserved only for the outstanding scholars and men o learning.

There is nothing surprising in this because this was the time when the Abbasid regime was in the prime of its glory and, and more particularly, with respect to the advancement of knowledge and learning, it was its golden era. Baghdad was the capital where specialists in various branches of knowledge and art, drawn from all parts of the world, had gathered. Keeping this in view, this number does not seem to be based on any exaggeration.