नाम कुन्नियत और अलक़ाब

आपका इसमे गिरामी लौहे महफ़ूज़ के मुताबिक़ उनके वालिदे माजिद हज़रत इमाम रज़ा (अ.स.) ने मोहम्मद रखा। आपकी कुन्नियत अबु जाफ़र और आपके अलक़ाब जवाद , कानेह , मुर्तुज़ा थे और मशहूर तरीन लक़ब तक़ी था।(रौज़तुल अल पृष्ठ जिल्द 3 पृष्ठ 96, शवाहेदुन नबूअत पृष्ठ 202 आलामु वुरा पृष्ठ 199 )

बादशाहाने वक़्त

हज़रत इमाम मोहम्मद तक़ी (अ.स.) की विलादत 195 हिजरी में हुई। इस वक़्त बादशाहे वक़्त , अमीन इब्ने हारून रशीद अब्बासी था।(दफ़ियात अल अयान) 198 हिजरी में मामून रशीद अब्बासी बादशाहे वक़्त हुआ।(तारीख़े ख़मीस व अबुल फ़िदा) 218 हिजरी में मोतसिम अब्बासी ख़लीफ़ाए वक़्त क़रार पाया।(अबुल फ़िदा) इसी मोतसिम ने सन् 220 हिजरी में आपको ज़हर से शहीद करा दिया।(वसीलतुन नजात)

इमाम मोहम्मद तक़ी (अ.स.) की नशो नुमा और तरबीअत

यह एक हसरत नाक वाक़िया है कि इमाम मोहम्मद तक़ी (अ.स.) को निहायत कमसिनी ही के ज़माने में मसाएब और परेशानियों का मुक़ाबला करने के लिये तैय्यार हो जाना पड़ा। उन्हें बहुत ही कम इतमेनान और सुकून के लमहात में बाप की मोहब्बत और शफ़क़तो तरबीअत के साए में ज़िन्दगी गुज़ारने का मौक़ा मिल सका। आपको सिर्फ़ पांचवा बरस था जब हज़रते इमाम रज़ा (अ.स.) मदीने से ख़ुरासान की तरफ़ सफ़र करने पर मजबूर हुए। इमाम मोहम्मद तक़ी (अ.स.) उस वक़्त से जो अपने बाप से जुदा हुए तो फिर ज़िन्दगी में मुलाक़ात का मौक़ा न मिला। इमाम मोहम्मद तक़ी (अ.स.) से जुदा होने के तीसरे साल इमाम रज़ा (अ.स.) की शहादत हो गई। दुनियां समझती होगी कि इमाम मोहम्मद तक़ी (अ.स.) के लिये इल्मी और अमली बलन्दियों तक पहुँचने का कोई ज़रिया नहीं रहा इस लिये अब इमाम जाफ़रे सादिक़ (अ.स.) की इल्मी मस्नद शायद ख़ाली नज़र आए मगर ख़लक़े ख़ुदा की हैरत की इन्तेहा न रही जब इस कम सिन बच्चे को थोड़े दिन बाद मामून के पहलू में बैठ कर बड़े बड़े उलमा से फ़िक़ा व हदीस व तफ़सीर और कलाम पर मनाज़रे करते और उन सबको क़ाएल हो जाते देखा। उनकी हैरत उस वक़्त तक दूर होना मुमकिन न थी जब तक वह मद्दी असबाब के आगे एक मख़सूस ख़ुदा वन्दी मर्दसा तालीम व तरबीअत के क़ाएल न होते जिसके बग़ैर यह मोअम्मा न हल हुआ और न कभी हल हो सकता है। (सवाने इमाम मोहम्मद तक़ी (अ.स.) पृष्ठ 4) मक़सद यह है कि इमाम को इल्मे लदुन्नी होता है यह अम्बिया की तरह पढ़े लिखे और तमाम सलाहियतों से भर पूर पैदा होते हैं। उन्होंने सरवरे काएनात की तरह कभी किसी के सामने ज़ानूए तल्लमुज़ नहीं तह किया और न कर सकते थे। यह इसके भी मोहताज नहीं होते थे कि आबाओ अजदाद उन्हें तालीम दें। यह और बात है कि इज़दियाद व इल्म शरफ़ के लिये ऐसा कर दिया जाय या उलूमे मख़सूसा की तालीम दे दी जाए।

वालिदे माजिद के साया ए आत्फ़ियत से महरूमी

यूं तो उमूमी तौर पर किसी के बाप के मरने से साया ए आतिफ़त से महरूमी हुआ करती है लेकिन हज़रत इमाम मोहम्मद तक़ी (अ.स.) अपने वालिदे माजिद के साया ए आतिफ़त से उनकी ज़िन्दगी ही में महरूम हो गए थे। अभी आप की उम्र छः साल की भी न हो पाई थी कि आप अपने पदरे बुज़ुर्गवार की शफ़क़तों अतूफ़त से महरूम कर दिये गए और मामून रशीद अब्बासी ने आपके वालिदे माजिद हज़रते इमाम रज़ा (अ.स.) को अपनी सियासी ग़रज़ के तहत मदीने से ख़ुरासान तलब कर लिया और साथ ही यह शर्त भी लगा दी कि आप के बाल बच्चे मदीने ही में रहेंगे। जिसका नतीजा यह हुआ कि आप सबको हमेशा के लिये ख़ैर बाद कह कर ख़ुरासान तशरीफ़ ले गए और वहीं आलमें गु़रबत में सब से जुदा मामून रशीद के हाथों ही शहीद हो कर दुनियां से रूख़सत हो गए।

आपके मदीने से तशरीफ़ ले जाने का असर ख़ानदान पर यह चढ़ा कि सब के दिल का सुकून जाता रहा और सब के सब अपने को ज़िन्दा दर गोर समझते रहे। बिल आखि़र यह नौबत पहुँची कि आपकी हमशीरा जनाबे फ़ात्मा जो बाद में मासूमा ए क़ुम के नाम से मुलक़्क़ब हुईं इन्तेहाई बेचैनी की हालत में घर से निकल कर ख़ुरासान की तरफ़ रवाना हो गईं। उनके दिल में जज़बात यह थे कि किसी तरह अपने भाई अली रज़ा (अ.स.) से मिलें लेकिन एक रवायत की बिना पर आप मदीने से रवाना हो कर जब मुक़ामे वसावा में पहुँची तो अलील हो गईं। आपने पूछा यहां से क़ुम कितनी दूर है ? लोगों ने कहा कि यहां से कु़म की मसाफ़त दस 10 फ़रसख़ हैं। आपने ख़्वाहिश ज़ाहिर की किसी सूरत से वहां पहुँचा दी जायें। चुनान्चे आप आले साद के रईस मूसा बिन ख़ज़रज की कोशिश से वहां पहुँची और उसी के मकान में 17 दिन बीमार रह कर अपने भाई को रोती पीटती दुनियां से रूख़सत हो गईं और मक़ामे बाबूलान क़ुम में दफ़्न हुई। यह वाक़िया 201 हिजरी का है।(अनवारूल हुसैनिया जिल्द 4 पृष्ठ 53 ) और एक रिवायत की बिना पर आप उस वक़्त ख़ुरासान पहुँची जब भाई शहीद हो चुका था और लोग दफ़्न के लिये काले काले अलमों के साये में लिये जा रहे थे। आप क़ुम आ कर वफ़ात पा गईं। हज़रते इमाम मोहम्मद तक़ी (अ.स.) हज़रत इमाम रज़ा (अ.स.) की जुदाई क्या कम थी कि उस पर मुस्तज़ाद अपनी फुफी के साए से भी महरूम हो गए। हमारे इमाम के लिये कम सिनी में यह दोनों सदमे इन्तेहाई तकलीफ़ देह और रन्ज रसा थे लेकिन मशीयते ऐज़दी में चारा नहीं। आखि़र आपको तमाम मराहिल का मुक़ाबेला करना पड़ा और आप सब्रो ज़ब्त के साथ हर मुसीबत को झेलते रहे।

Section 18 – The dignified composure of the Prophet, his silence, contemplation, natural refinement and excellent disposition

Kharija, Zaid’s son was present at several gatherings in which the Prophet, praise and peace be upon him, attended and observed that he was the most dignified and composed of all people and hardly ever moved his limbs. Another observed that during such gatherings he was patient, modest, and caring. The Companions did not raise their voices before him, nor show disrespect. When he spoke his Companions bowed their heads in silence, just as if there were birds perched upon them.

Another Companion named Abu Sayeid Al Khudri also observed the posture of the Prophet, praise and peace be upon him, during meetings. He tells us that on

most occasions he would sit with his hands clasped around his legs which were pulled up to his stomach.

As for the speech of the Prophet, praise and peace be upon him, he avoided people who were crude and vulgar, and was more often silent, only speaking when necessary but when he did so he was easily understood. There are many reports about the way in which he would address those in his presence and is well known to have conducted himself in the most excellent manner. His speech was eloquent and flowed yet simple for the ordinary person to understand. When he was silent it was on account of four matters, patience, caution, evaluation or reflection. When asked about the speech of the Prophet, praise and peace be upon him, Lady Ayesha, may Allah be pleased with her, tells us that when he spoke he would say it in such a way that a person could count his words, if he so wished.

When the Prophet, praise and peace be upon him, laughed it was as a smile and when his Companions were in his company they too, out of respect for him, would smile rather than laugh.

His gait was that of inclining forward, similar to the way in which one walks when
going down a slope. It has also been reported that as he walked he
concentrated, his pace was moderate and he did not walk hastily neither did he tarry.

The Prophet, praise and peace be upon him, would perfume himself and was known to love fragrant aromas and perfume. He used them often and encouraged their use saying, “I have been made to love three things in this world of yours women, perfume, but the coolness of my eye is in the prayer.” –

Muhammad Ibn Abdullah Ibn Ustaz Azam

Muhammad Ibn Abdullah Ibn Ustaz Azam’s sister Fatima, owned a cow. The governor of the time had taken this cow away from her. When the Shaykh heard of his sister’s misfortune he went to the house where the cow was kept and prayed something by the wall of the house. Immediately the wall fell down and the cow returned to her owner. (Jame’ Karamaatul Auliya)

Aba Abdullah Muhammad Ibn Yahya Khawnas Abi Sha’ba Hazrami

A great many people gained benefit from the Shaykh in jurisprudence. Jundi says that one of his students once informed me, that I, as was my usual practice went to study by him. When I arrived at the door of the Masjid I heard the sound of a gathering conversing with the Shaykh. I assumed that they were people who had come to visit him. I waited for a short while, when the sound of talking diminished I coughed to alert the people within of my presence. At the sound of my cough Shaykh asked, “Who’s there?” He asked me to enter. Upon entering I found the room to be empty. I questioned, “But Hadhrat I heard you conversing with people in here”. He said, “So you heard”, I replied in the affirmative. He explained to me that a group of Jinn from amongst his students were taking lessons from him.

(Jame’ Karamaatul Auliya)

Muhammad Ibn Abil Jadd Al Hirani

Once someone keen to see his miracles asked him about them. From the Jami Masjid Shaykh extended his leg out of the window and dipped his foot into the River Euphrates. He summoned his foot back and it was dripping with water. (Jame’ Karamaatul Auliya)

Muhammad Jalaq

The governor of the time in his ignorance didn’t understand the teachings and talk of Muhammad Jalaq and held a number of queries regarding him.

On one occasion both the Shaykh and the Governor happened to be in the same gathering. The Shaykh complained to the Governor about his lack of belief. The Governor replied “I am helpless, as some of the happenings around you and your fellows raise far too many objections for me. If you could only show us something that would enable us to fully believe in you”. At this request the Shaykh recited Bismillah (with the Name of Allah), and said “I shall now die and you may bury me in any manner you see fit. Five months shall pass and I shall return”. The Governor agreed to this. The Shaykh passed away instantly. The Governor had the body of the Shaykh prepared for burial. A grave was dug as deep as a well and the Shaykh placed inside. Then a barrier of strong stones was built on top. The Governor behaved in this manner out of stubbornness and as an ultimate test to see if the Shaykh could re-appear at the designated time. After this a wooden construction was built over the grave and various men were seated at regular intervals next to it in order to keep guard.

The time that had been agreed passed and the Shaykh did not re-appear, so the Governor began punishing the companions of the Shaykh that were left behind in revenge for the Shaykh breaking his word. Twenty more days passed and the Shaykh emerged. The Governor presented himself drowned in shame and embarrassment and said “Hadhrat you did not come at the date you had set”. Shaykh replied “Oh ye of ill understanding, I was kept back for the allocated time by the will of Allah and then I had to overcome the barriers that you had placed before me through your haram earnings. This is where I spent the excess days. The Governor acknowledged that in fact all that he had spent had been haram and repented for his ill doings and asked for forgiveness.

The companions of Shaykh that he had
previously disgraced were now honoured by him and he showed them great affection and love. Siraj states that one of the companions of the Shaykh named Hasan afterwards questioned, “when you emerged from the grave it remained intact, this I can accept as your rank is far superior for me to doubt this, however I realised that when you were initially buried you were of slim build. When you re-appeared you came to us healthier and fuller in build?” Shaykh quietly explained, “The reason for this was that I would open my fasts with the Prophet (SAW) and his four Khalifa’s”. During his lifetime it was as known that

Muhammad Jalaq would eat nothing other than stones. When someone asked him, “May I eat that which you eat?” He handed him a stone, which when tasted, tasted like a beautiful sweet dish.

(Jame’ Karamaatul Auliya)

Letters and Orders

The Style of Ali’s writing

Most of the letters written by Ali to his contemporaries and the written orders which he issued to his subordinates, display a masterly epistolary style; as does the bulk of his official correspondence with the contemporary rulers of his time. Ali’s light, flexible and easy style, together with his preference for the vernacular rather than the ornate classical idiom, was particularly suited to be the art of letter-writing. Arab scholars hold that Arabic prose began with Ali’s writings and that Arabic literature has subsequently failed to produce anything equal to Ali’s simple and natural prose. The forceful language of his letters, the beauty of the thoughts expressed therein, his wit and sense of humour, his masterly discussions of the reality of things unseen, his abhorrence of the ugliness of worldly things, his picture- seque descriptions of his visions of beauty in the life to come, show how versatile his genius was. In these letters the reader finds almost every conceivable topic discussed, from the most thorny problems of politics to the most ordinary, every-day subjects such as family life. On weighty and powerful themes his writings, like those of the Christian preacher, St. Paul, reflect his strong personal emotions; indeed Ali has breathed a spirit of mysticism into them. It is the depth of these thoughts which have led the Shias to revere Ali as aа superman unique in spirituality, from whose elevating writings it is possible to draw inferences that give message of hope to all humanity. Perhaps this is why Ali’s writings have been translated into all the civilised languages of the world and have stood the test of time so well, while Arab writers hold that even if Ali had not been the greatest of Arabic writers, he surely would have been the greatest of men that ever wrote in Arabic. The vivid pungency of his style unfortunately loses
a great deal in translation.

Ali issued a great many instructions to his provincial governors and to district and other subordinate officials, exhorting them to lead a simple life, free of all frivolous gaiety and pomp. They were to refrain from the accumulation of riches, acquisition of land and houses and were debarred from keeping slaves and servants in their homes. Under pain of dismissal, they were enjoined not to accept any present, or gifts of any kind from any one.

A typical story concerns the Chief justice of Kufa. Qadi Shurich bin Harith, during Ali’s reign, was rash enough to buy a house for eighty golden dinars. When Ali heard about it he summoned the Qadi and asked him, “Is what I hear correct, that you have purchased a house for eighty golden coins?”””Yes Your Worship, it is true” replied the Qadi meekly. At this the Caliph cast an angry glance at the Qadi’s face and said,” O Shurich! Very soon that will approach you (death) which will neither look at the document of the sale-deed of the house nor question those signatories who have witnessed the document. Surely that which lies in wait will drive you from the house straightway and bring you to the grave. O Qadi! It is high time that you considered whether you have bought the house. with the money of others, and whether you have paid its price with lawful earnings. If the source of income isfrom illegal gratifications, then you have lost the house of this world and that of the other world to come. Had you come to me before transacting its purchase, I would have dictated such a document that would have made you to refuse to buy it even for a single silver coin. That document would run like this:

“This is (the site) that a poor slave has bought from another passing-by traveller. The boundary of the house is situated as under:

The first boundary wall ends with afflictions, the second stands on a foundation of miseries and calamities, the third rests on those catastrophic desires which will bring about its fall, and the fourth joins the evil- persuading Satan (into whose compound) the door of the house opens.

The ensnared man in the net of wishes and desires has entered into a transaction with that of a vendor (of the house) who is being pursued by death. Its sale price has been fixed by surrendering the honour of contentment, desire of renunciation, and by the acceptance of the degradation of avarice. If this sale-deed affects the rights of the purchaser adversely in any way, then he should refer the matter to Him, Who brings about the fall of emperors, takes away the life of tyrants, annihilates the proud Chosroes, the Caesars, and the stiff- necked Pharoahs and the rulers of Yemen, and He will judge the account of good and evil of the purchaser and the vendor. His is the court where the transgressor will suffer loss. Intellect is a witness to their Sale-Deed when it is free from the desire of captivity and clutches of the world.

Tyoical of Ali’s many letters is the following one, written to Mu’awiya, challenging him to single combat -a challenge which Mu’awiya refused.

“Think what will you do when the gaudy dress of this world, which you have put on, will be taken off from you. The world, having displayed her attractions and by spreading her net of temptation has beguiled you and in response to her voice you have run after her. Theworld invited you and you followed her. She ordered you and you obeyed her summons. You have forgotten that very soon. He who can raise you will make you stand at a place where no weapon can defend or hide you. It will be better if you give up your opposition. Prepare yourself for rendering an account and spare yourself from that calamity which is to beset you. Do not lend ears to bad counsel. Should you persist in your wickedness I will have to set you right. What are you? Verily that debauch, who in the iron clutches of the devil fulfills those of his desires which he (Satan) dictates and the devil has become your bed-cover and the mattress of bedding.

O Mu’awiya! Tell me from whence have you become the leader of men and a ruler of the Believers in Faith. Neither did you show any sterling quality of leadership in the “Days of Ignorance” nor at the time of the inception of Islam. I crave God’s pardon for the gloom of misfortune. Beware! It is my duty to bring home to you that you are going ahead in the pursuit of vile and evil wishes and your inner self is not in confirmity with your outer self.”

You have invited me to war. Leave the people alone and come out to fight with me. Let our armies enjoy rest from the participation of battle and let a single duel (between you and me) decide the issue and show whose heart is blighted and who has become blind. Have you forgotten that I am the same man who, in the Battle of Badr, killed your maternal grandfather, your maternal uncle, and your brother. Surely even today I possess the same sword and the same blood. I have neither introduced any innovations in the religion nor deviated (from the path of) the Holy Prophet. I am standing on that very straight path which you deliberate-ly left when you fell out with me.

You have laid claims that you have come out to fight (against) me as the avenger of Uthman’s blood. But you are fully aware where lies the blood of Uthman. If you really want to avenge Uthman’s murder, then go and wreak your vengeance there where his murderers are. But I see quite different things. I see that when the war will strike you with its drawn teeth, you will I think that, begin to cry like an overburdened camel. at a time when your men, by the carnage of our arms, will lie dead in pile after pile, it is then that overawed and bewildered you will look to the Book of Allah; although you have set at naught all its commandments and broken your oath of allegiance.”