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The 6th Imam His Holiness Jafar ibn Muhammad al Sadiq (AS)
The Wavy Sea and the Lighted Lamp the Renewer of Islam and the Publisher of
the Religion of the Best People, the Preacher of Quran: Jafar bin Mohammad
al Sadiq. His blessed name Jafar, his honorable patronym is said to be Abu
Abdullah and also Abu Ismail. His auspicious titles Sadiq and Saber and
Fazel, but his most famous title is Sadiq. His honorable father is His
Holiness Imam Mohammad Baqir and his paragon mother Omme Farwah is the
daughter of Qasim bin Mohammad Abi Bakr. The same Mohammad bin Abi Bakr whom
His Holiness Amir said: call him Mohammad bin Ali; and his mother Omme
Farwah is also the daughter of Abdul Rahman bin Abi Bakr. From this visage,
His Holiness has said: I was born from Abu Bakr two times.
His felicitous birth was on the 17th Rabi ul Awwal in the year 83
Hijri (702 AD) according to most narrations and he witnessed eleven years
and some months out of the lifetime of his great grandfather His Holiness
Sayed Sajad (AS), then nineteen years and some months he spent during the
lifetime of his noble sublime father, and His Holiness Baqir passed away in
the year 114 Hijri (733 AD) and was appointed as successor of that
chivalrous Imam and Imamate of the people according to the decree of his
father. This was at the time his blessed age was thirty one years.
The era of His Holiness was different from some visages in comparison to the
era of his noble sublime grandfather and his honorable father; because
during his era the general circumstances had found its course in new
directions. Firstly, the intermingling of people of various nations and
society and relations of different races had been increased under the
auspices of Islamic religion and each group of them had knowledge and
education and consent and had specific opinions in the main axis of beliefs
of religion and the truth about their own past religion; and from the time
of entrance to Islam the environmental conditions did not give them time and
opportunity to pay attention to circumstances besides external decrees of
Islamic community and politics. During this period, gradually, each group
with admonition and thought in the science and learning of their past
religion, planned out to search around the truth and Islamic learning which
were professing to that at present time; and balance and compare it with
their past faith and consents. This search would take place from two groups
and through two views. A group whose views were in refuting the principles
and Islamic truth and presenting fault with Islamic religion through
scientific and logical reasoning (in their own illusion). And the other
group was with the views of proving the rightfulness of the religion of
Islam and its excellence with the commensuration of time over previous
religions. In brief, enthusiasm and excitement were apparent in the people
for analyzing science and learning and comprehending truth of religion.
Secondly, the time of His Holiness coincided with the instability of the
pillars of the corruptive government of the Bani Umayyad and general
uprising and outburst against their rule, that in every corner of the cities
and towns, the fire of revolution was blazing and the agents of Umayyad were
confronting with those who revolted everywhere. Therefore, the rulers did
not have opportunity to pay attention to the scientific movement and or to
prevent the people from forming of such kind of gatherings. Thirdly, for
reasons of the long time lifespan of the Sacred Legislator of Islam, for
realization and understanding the truth of the Koran and its practice, they
needed to debate and investigate in the meaning of the words and
interpretation of its contents; moreover, for following the tradition of the
Holy Prophet (PBUH) for reasons that the narrators during the time of the
Master of Traditions were not alive - who for various reasons were plenty at
that time - they needed to criticize and expurgate narrators till they would
be assured of the authenticity of the narrations and tradition at all.
Regarding this point, the large theological schools and the important
teaching sessions were convened in each major cities like Medina and Mecca
and Kufa and Basra etc. and the well informed teachers engaged in debate and
investigation about religious sciences and episteme in them; and naturally
as a result in continuation of examination of various religious discussions
and difference in taste and enthusiasm of religious teachers, different
sects were established in the axis of Islamic religion, and various
conflicting consents would appear; as thus happened as mentioned.
It was in such an environment and era that His Holiness Jafar bin Mohammad
(AS) took the time to guide the Muslims and regarded it an opportunity to
propagate the truth of religion. He established a center of religious
teachings; and according to some traditions, over four thousand students and
learners would be present there, and among them there were the pupils who
were scholars and jurists of the Sunnite sect, such as No’man bin Sabit
Makki (Abi Hanifa) who for two years was student of His Holiness. Another
person was Malik bin Anas who used to benefit in the presence of His
Holiness for a long time. Narrators of narrations from His Holiness are so
many that to mention them all is not possible here; therefore names of a few
notables will be mentioned.
Sunnites’ narrators who narrated from His Holiness:
1)
Abu Hanifah
No’man bin Sabit
2)
Malik bin Anas
3)
Sofiyan Soori
4)
Sofiyan bin
Oyaynah
5)
Yahya Ansari
6)
Ibn Jarih
7)
Qattan
8)
Mohammad bin
Is’haq
9)
She’abat bin
Jah
10)
Abu Ayyub
Sajestani
And from the Shiite narrators:
1)
Aban bin
Taqlab
2)
Aban bin
Othman
3)
Is’haq Sayrafi
4)
Ismail Sayrafi
5)
Yazid Jaali
6)
Bekir bin
A’ayon
7)
Abu Hamzeh
Somali
8)
Jaber bin
Yazid Jo’fi
9)
Jamil bin
Darraj
10)
Omran bin
A’ayon
11)
Momen Taq
12)
Husham bin
Hakam
13)
Husham bin
Salim
And among the other narrators, these six persons are considered to be
jurists and trustworthy narrators and confidants of His Holiness:
1)
Jamil bin
Darraj
2)
Abdullah bin
Moskan
3)
Abdullah bin
Bakir
4)
Hamad bin Isa
5)
Aban bin
Othman
6)
Hamad bin
Othman
Special companions of His Holiness:
1)
Husham bin
Hakam
2)
Husham bin
Salim
3)
Mohammad bin
Ali No’man titled with Momen Taq (who the
enemies
used to call him as Devil Taq)
4)
Moalla bin
Qays
5)
Es’haq bin Ammar Sayrafi
6)
Muawiyah bin
Ammar
7)
Yunis bin
Yaqoub
8)
Fazl bin Omar
Jafar
And among other companions of His Holiness, these few persons were said to
be the first most jurists (Afqah-ol-Avalin)
1)
Zarara bin
A’ayon
2)
Maruf bin
Kharboz Makki
3)
Abu Basir
Islami
4)
Fazl Sayyar
5)
Mohammad bin
Muslim Taefi
6)
Yazid bin
Moaviyeh Eg’li
His Holiness taught genuine divine jurisprudence which was practiced as
“Jafari Jurisprudence” and was the essence of religion tenants and rightful
views of the Shiite, by means of teaching students and propagated it through
narrators in the midst of people and made it customary among his followers
and Shiites. He also proved his views and consent to the opponents and
enemies of sect and religion by means of discussions and debate, even with
sound reasoning. In scientific and religious debates and discussions whoever
he would be faced with, he would convince and overcome them, that the
debates of His Holiness with different persons and sects are recorded in the
books of
biographies and
the opportunity to mention them in this paper is not possible.
Besides the science of the interpretation of the Koran and science of
religious jurisprudence His Holiness also was perfect. in the external
sciences such as astronomy and chemistry and medicine and arithmomancy (if
it can be considered as a science) Although, the genuine arithmomancy is
justification of “the universal arithmomancy is with us” is other than this
terminological and external arithmomancy and the intended meaning of that
is, the breasts of those honorable righteous who are manifestations of the
safeguarded tablet (Looh-e-mahfooz) but in external arithmomancy was
also perfect as it has been written.
Adventurous history and the events of the time of His Holiness
His Holiness sat on the throne of Imamate of the people in the year 114
Hijri (733 AD) and was engaged in propagation and publication of the true
religion of Jafari in Medina till the approach of the year 121 Hijri (739
AD) and in that year Zaid bin Ali bin al Hussain attempted to revolt against
Husham bin Abdul Malek in Kufa and some of the Shiites gathered round him
and swore allegiance to him. During the revolt a group who had sworn
allegiance asked his opinion about Abu Bakr and Omar. Zaid said: I say
nothing except blessings and benevolence about them. That group for reason
of this answer or on the pretext of that broke their allegiance and
dispersed and except a group of few, no other remained with him. When Zaid
saw as such, said: O people! Have you abandoned me? That in this manner, as
some say, from this time the name of Rafezi was attributed on them and
gradually was generalized over all Shiites.
Anyway, His Excellency Zaid with the same few number of people revolted on
the night of the 1st of Safar 121 Hijri (739 AD) and confronted
with Husham’s agents in Kufa and fought and during the end of the next day
an arrow struck his forehead in the battlefield and he fell from the horse.
His companions took him out of the battlefield and secretly engaged in his
treatment but the treatment did not work and he died on the same night. His
body was buried under the ditch of water in the night and the ditch was
returned back to its prior state. But the agents of Kufa found the place of
the burial and brought his blessed body out of the grave, and separated his
honorable head from his body and sent to Husham and his sacred body was
hung. It is said that his body remained crucified for four years and his
supporters -named by Zaydis- were hung. Yahya bin Zaid, son of His
Excellency escaped and hid in Balkh and since Husham was destined to Abode
of loss, Walid bin Yazid sat on the throne and wrote to Nasr bin Sayyar to
release Yahya as at this time he was his prisoner. Nasr freed him and
expelled him from Khorasan. Yahya went towards Jorgan and there he was
killed on the dictate of Nasr and by the hands of Amr bin Zararah. In the
year 124 Hijri (742 AD) Mohammad bin Ali bin Abdullah bin Abbas the father
of Saffah and Ibrahim Imam died.
Basically, from the time the fortunate star of government of the Bani Marvan
started to decline, the tormented and persecuted Muslims from the Marvanian
tyrants sought freedom and started to revenge from them in all places and
their hearts full of blood come to a boil and decided to sever the roots of
those impious and to punish those tyrants. In Hejaz and Iraq which was the
first centers of Islam, Bani Hashem who considered themselves as possessors
of the seized rights, that is Islamic Caliphate –started to gather their
friends and helpers and secretly sent their invitation to cities and towns
and made the people aware of their intentions. Muslims from non Arab cities
and societies who were not from Arab race and narrow mindedness of Bani
Marvan would call them servants and would deprive them from progress in life
and were an obstacle in their progress and elevation in the governmental
positions were looking for a leader and rector so that under his banner
would change situations and take revenge from the Bani Omayyad. This was
that each of the two factions of leaders and followers had come sincerely
for co-operation and in the beginning of the movement there was no talk
about invitation to a specific individual or a specified person rather
invitation was for the fall of Bani Omayyad and the selection of a mutually
agreed person from the Bani Hashem or from the house of the Prophet. But,
the overall general deficiency which was the cause of weakness of the Bani
Hashem and martyrdom of most of them after the revolt and the delay which
resulted in the end work of the Bani Marvan was lack of sincere harmony and
unity on a specified person and particular individual. Because, those who
started the movement were from several factions which all of them were
united and with one cause for the fall of the enemy. But, for the next
dominance and sovereignty according to the implicit meaning of the
expression: “Government is castrated” no faction would give priority to
another faction and each group wanted sovereignty and
ruling for themselves. In fact, each fraction would work
for themselves. Although, a few years before the start of action and
beginning of the thought of movement, Some from Bani Hashem gathered in Abwa
which is a locality in the west of Medina; and there were also a group from
Bani Abbas and among them there were Abdullah Saffah and his brother Abu
Jafar Mansour Dawaneghi who had worn a long yellow garment; and discussed
about the movement and all of them consented to the preference of Abdullah
al Hassan bin Hassan al Masni and all of them swore allegiance to him and
Mansour Dawaeghi also was among those who swore allegiance. But this
consensus and this allegiance did not reach anywhere and did not yield, and
because His Holiness Sadiq (AS) was not present in the gathering, Abdullah
Mahz requested His Holiness to come to the gathering, His Holiness
considering Abdullah’s age agreed to be present in the gathering, but
because the future was bright in his blessed views, in addition the master
of true allegiance was His Holiness himself and could not swear allegiance
with another. From this visage he did not swear allegiance to Mohammad.
Those present also became hesitant in their own agreement and requested to
swear allegiance to His Holiness. He said: this work is feasible neither for
Mohammad nor for me; rather it is the property of the owner of the long
yellow garment.
However those claimants who considered themselves having the right to the
caliphate were some factions: From Alavians: first, Zaid bin Ali bin Al
Hussain and his son Yahya, that their revolt we explained before and his
followers that are known by the name of “Zaydis”. Second, Abu Hashem
Abdullah bin Mohammad al Hanafia whose followers believed in the
transference of the imamate after the “Master of the Martyrs” to Mohammad
and after him to his son Hashem who were well known as “Kisaniyah” and Abu
Hashem who was poisoned on his return from Damascus on the orders of
Suleiman bin Abdul Malik and during his death was resident in Hamima and
publicity center of Mohammad bin Ali bin Abdullah bin Abbas and since he had
no child, appointed Mohammad bin Ali as his vicegerent and introduced his
followers and adherents and transferred his right to invitation to him and
practically Kisaniyah and Abbasid became one faction. Third, Mohammad bin
Abdullah bin al Hassan who was entitled “Nafse Zakiya” or Sarih-e-Quraysh,
who was the grandson of Ali (AS) (the original holder of caliphate) and he
proclaimed the reason that his and his father’s name was the same as the
Prophet, introduced himself as the true possessors of caliphate and he used
this similarity as a proof to introduce himself as rightful and assumed
himself to be the promised Mahdi. Especially as it was cited before, he was
selected and with him allegiance was sworn in the gathering of Bani Hashem
in Abwa. Fourth, Mohammad bin Ali bin Abbas bin Abdullah whose claim was
unworthy, than the others, because the Bani Abbas would emphasize only of
being the Prophet’s cousins on the genuineness of their claim and
surprisingly, that divine will was determined for them that those who were
the most unworthy and their speech were most foolish would take the ball
from the field.
Nevertheless, the situation of the Islamic environment in the era of His
Holiness Sadiq (AS) was as such and His Holiness without interfering in
these instances propagated divine decrees and pillars of the religion of
truth which the Jafari school of thought was famed by his name; till in
Rabi-u-Thani in the year 125 Hijri (743 AD) Husham bin Abdul Malik left this
world and Walid bin Yazid bin Abdul Malik sat on the throne in his place.
Walid was manifestation of immorality and vice and was image of impiety and
meanness. His behavior was so repulsive that on the directions of Yazid bin
Walid bin Abdullah the people were compelled to revolt against him in
Jamadi-u-Thani 126 Hijri (744 AD) rushed to his house and killed him and
sixty of his companions. The duration of his kingship was for one year and
three months, after him the inhabitants of Damascus swore allegiance to
Yazid bin Walid and made him sit on the throne of sultanate. They called
Yazid by the name of “Imperfect Yazid” because he diminished and deducted
the salary of the troops. Yazid also left his sultanate after six months and
hurried (died) towards his original domicile and according to his will his
brother Ibrahim bin Walid sat in his place, and his sultanate did not last
long; because after a few months meaning in the middle of 127 Hijri (745 AD)
Marvan bin Mohammad famed as Marvan Hamar, the last caliph of Omayyad who
during the massacre of Walid was the caliph of Armenia and was displeased
with the massacre of Walid, before the death of Yazid revolted and occupied
Algeria. And after the death of Yazid with a group who were from Armenia and
Algeria who had gathered around him, moved towards Damascus and after war
with Ibrahim bin Walid suppressed him and occupied Damascus the center of
caliphate and dispersed his opponents and took allegiance from the people
and sat on the throne.
However, Bani Abbas for some time had given resident to Mohammad bin Ali bin
Abdullah bin Abbas in their farm called Hamima near Medina and used to send
his followers around till Abu Hashem bin Mohammad Hanafia also turned his
invitation over to him and introduced his followers to him. From this time,
Mohammad bin Ali got hopeful into the results of this task and became more
serious in work and increased his followers and assigned twelve
representatives that among them were Suleiman bin Kathir and Qahtaba bin
Shabib who engaged in invitations in Khorasan and Iraq and other cities till
the year 124 Higri (742 AD) approached and Mohammad bin Ali died and left
three sons: first was Ibrahim titled Imam, second Abul Abbas, third Abdullah
Mansour. After his death the affairs for invitations was transferred to his
elder son Ibrahim and he corresponded with the followers more seriously and
persuaded them to invitation and in the year 126 Hijri (744 AD) sent Bakir
bin Mahan to Khorasan and he secretly obtained allegiance for Ibrahim from
many people and gathered abundant wealth and property from those who swore
allegiance and sent it to him.
During this time Nasr Sayyar was ruling Khorasan on behalf of the
Marvanians; when the affluence condition of Imam was prosperous, Abu Muslim
Marvazi who was born in Isfahan and grown and brought up in Kufa and since
long time back was connected and related to Ibrahim Imam. As his real name
which was Ibrahim and his family name was Abu Is’haq, was changed to Is’haq
and Abu Muslim according to Ibrahim’s own wish. In short, he who was a
shrewd, bold and ruthless man also sent him to Khorasan for co-operation
with other followers. And Abu Salama dispatched Khallal for invitation to
Iraq and till the year 129 Hijri (747 AD) his followers and representatives
were inviting secretly and without distinguishable priority to each other
and for the satisfaction of Bani Hashem. And in this year Ibrahim sent a
long black flag with a letter for Abu Muslim to Marv and put his followers
and representatives under the command and obedience of Abu Muslim and
commanded Abu Muslim to revolt and make the invitations obvious and take
allegiance from the people in his name. And wrote to him to be fearless in
killing and to kill those not congruent and on mere suspicion and slander
for whoever is not with us is against us.
Abu Muslim made the people aware of the task of Ibrahim through the
representatives and followers and made them ready for revolt which was
determined for the end of Ramadan. That time on the 25th of
Ramadan Abu Muslim with companions convened in the house of Suleiman bin
Kathir and attired in black clothes which was assigned as their slogan and
set ablaze excessive fire as a sign to revolt, and the followers gathered in
Kathir’s house and Abu Muslim went to the mosque with a group on the morning
of Eid. Suleiman bin Kathir, aborted the name of Marvanians from the sermon.
Then Abu Muslim started attacking and aggression around Marv, till after a
few months Nasr Sayyar the governing agent of Marvanians who was relieved
from the war with Khadi Kermani started to war against Abu Muslim and after
combat for sometime Nasr was compelled to flee towards Toos; and Marv was
dominated by Abu Muslim and sent Qahtaba Sheybani in pursuit of Nasr to
Toos. He occupied Toos and went towards Gorgan, and wiped out the enemies in
that city and also sent his son to occupy Rey. He himself attacked Isfahan
and Nahavand and took possession of all.
Marvan Hamar who was in Harran at this time, recently became aware of Iran’s
situation and aware of the advancement of Qahtaba and was thinking of the
remedy, when at the same moment incidentally Marvan got the letter that Abu
Muslim had sent to Ibrahim Imam about the situation. He immediately arrested
Ibrahim together with others from the Bani Abbas of Hamima and imprisoned
them in Harran and after a few days killed Ibrahim in prison. After the
homicide of Ibrahim and according to his will his brother Abul Abbas Saffah
who had escaped to Kufa with Abdullah Mansour and was concealed in Abu
Salama’s house became the inviter. After killing Ibrahim Imam, Marvan sent
Yazid ibn Basira to Kufa to ward off Qahtaba. From the other side, Qahtaba
also departed towards Kufa but he had not yet reached Yazid ibn Basira, he
gained supremacy over his fear and dread and returned back to Kufa. Qahtaba
gathered together ships and passed from the waters of Euphrates, and came
closer to Yazid. Yazid hastened in his escape and Qahtaba hastened after
him; because it was night, Qahtaba’s troops had crossed half the length of
the river, were engaged in battle. Qahtaba wanted to cross the river with
his horse, when his horse tumbled in the water and he was drowned. In the
morning when the battle began and Marvanians were defeated, Khorasanians
became aware of Qahtaba’s absence, they choose Hassan bin Qahtaba as the
commander of the army and with triumph entered Kufa and Yazid bin Basira
fled to Wasit. Hassan bin Qahtaba handed over the letter to Abu Salama which
Abu Muslim had written for Hafz bin Suleiman Hamadani known as Abu Salama
Khallal and had called him Al-e- Mohammad minister, and handed the affairs
of Iraq to him. Abu Salama read the letter in the mosque to the people, then
engaged in nominating commanders and agents for the territories of Iraq; and
because Abu Salama was informed about the killing of Ibrahim Imam in the
prison of Marvan, and was inclined more sincerely to the Alavians, took the
opportunity to be negligent in swearing allegiance to Abul Abbas who was
hiding underground and did not know that Kufa was conquered by the
Khorasanians; and he was heedless and used to delay work so that maybe he
could place one of the Alavians to the throne of caliphate. He even wrote
two letters, one to His Holiness Sadiq (AS) and one to Abdullah bin Hassan
bin Ali and invited them to accept the caliphate and commanded the courier
that he should hand the letter to His Holiness Sadiq (AS) first and if His
Holiness replied then to tear the second letter and if His Holiness did not
reply then to give the second letter to Abdullah.
His Holiness burnt Abu Salama’s letter in the presence of the courier and
said this is the answer. Abdullah bin Hassan did not answer to the letter
after consultations with His Holiness Sadiq (AS). But before the return of
Abu Salama’s courier from Medina, the emirs of Abu Muslim who were
suspicious of Abu Salama and were aware of the hiding place of Saffah,
brought Safaah outside from his hiding and swore allegiance to him. This day
was the 14th of Rabi ul Awal of the year 133 Hejri (751 AD). Then
Abul Abbas Saffah went to the caliph’s palace with the Khorasanians and from
there to the mosque and after reciting the sermon sat down, so that the
people would swear allegiance to him. And another day went to Himam Aayon
which was the division of the army of Abu Salama to assign governors and
agents of the countries, and sent his uncle Obeidullah bin Ali bin Abdullah
bin Abbas with Abu Oon to fight and ward off Marvan. They after fighting in
a locality called Zab, defeated Marvan and forced him to flee. Marvan
escaped from Zab to Mosel. Husham bin Amr the governor of Mosel did not let
him enter the city and was compelled to escape towards Harran and from there
to Damascus. Obeidullah bin Ali sent Abu Oon to pursue Marvan to Damascus.
Abu Onn in Damascus also defeated Marvan and conquered Damascus and killed
many of the Bani Umayyad. Marvan fled from Damascus towards Hafr and in
travelling through with the intention of going to Africa sat in the ship
with his slave and since passed the Nile River, laid down on the ground for
relaxation and fell asleep. It happened that one of the commanders of the
army of Abu Oon by the name of Amer bin Ismail who was pursuing Marvan,
found Marvan asleep and cut his head off and took it to Saffah and the reign
of Bani Marvan ended. And Saffah independently sat on the throne of
caliphate. The slaying of Marvan was on the 4th of Dhu-al-hajjah
132 Hijri (750 AD) and his age was sixty nine and the duration of his
sultanate was approximately for five years. And Marvan was named as Hamar,
because Arab call the apex of every one hundred years Hamar and from the
caliphate of Muawiyah till the time of Marvan about hundred years had
passed.
Abul Abbas Saffah the first caliphate of Abbasid made Kufa the capital and
appointed his uncle Obeidullah bin Ali who was the conqueror of Damascus as
governor of Syria and Suleiman bin Ali bin Abdullah as governor of Basra and
Dawood bin Ali as governor of Mecca and Medina and for other cities
appointed officials and ordered them that in every place to revenge the Bani
Omayyad and consider this a priority over all other work and to consider
this work as their epigraph. And they did as such. As Obeidullah bin Ali
killed seventy pre-eminent persons of the Bani Omayyad in one meeting in
Syria and spread a wide napery cloth on their bodies which was still in
turmoil of death and ate food and opened all the graves of Bani Omayyad
except the grave of Amr bin Abdul Aziz, and took their bodies out and on the
body of Husham bin Abdul Malik which was not decomposed whipped one hundred
lashes and burned him afterwards. And Suleiman also in Basra whoever he
found from the Bani Omayyad beheaded him. Likewise Dawood bin Ali in Mecca
and Medina killed many of the Bani Omayyad and confiscated their
possessions. In short, in all places they were severity in taking vengeance
from the Bani Omayyad.
Saffah due to Abu Salama’s inclination towards the Alavians was suspicious
of him but because of their large followers and as he had been endowed the
title of minister of Al-e-Mohammad, was fearful from killing him, and used
to tolerate his presence till he finally got tired of toleration and
inquired from Abu Muslim through Mansour about killing Abu Salama
indirectly, and as he did not feel any opposition from him, one night that
Abu Salama who was going towards his house from Safaah’s house - on the
orders of Saffah - some persons assaulted him and killed him and related his
killing to the Khawarij (the revolted people). However, Mohammad bin
Abdullah bin Hassan Sahib Nafs Zakiya, that allegiance from him was with
Saffah and Mansour from the day of gathering of Abwa, came to Kufa to
Saffah. Saffah treated him with upmost courtesy and kindness and by giving
him ample gifts and donations satisfied him and returned him happy to
Medina. Despite that neither Mohammad bin Abdullah who considered the
caliphate to be his rightfully withdrew, neither Saffah was assured on his
present silence. Furthermore, till Saffah was alive, their relation was
friendly and on mutual agreement. Till Safaah left this world in
Dhu-l-Hijjah in the year 136 Hijri (754 AD) after three years and some
months of caliphate and thirty three years of age and Abdullah Mansour sat
in his place. But Obeidullah bin Ali who was his cousin and was the
governing agent of Damascus rose up in opposition to him, and proclaimed
himself as the caliph. Mansour sent Abu Muslim to confront Obeidullah so
that he can conquer and crush him and established the caliphate of Mansour.
But along this fact, there was no sincerity between Mansour and Abu Muslim
because Mansour was offended from the conceited manner of Abu Muslim during
the time of Saffah. Furthermore, he was dreadful from his power and glory
and Abu Muslim also felt the formal and snobbish manner of Mansour was
cautious internally till the pessimism of both sides intensified and Abu
Muslim set out to Khorasan without permission and saying farewell to
Mansour. Mansour was distressed from this act, and handed over the authority
of office of Damascus and Egypt to him through a letter and sent a letter to
Abu Muslim that he should return back. Abu Muslim replied that he does not
like the offices of Damascus and Egypt and as such continued his way to
Khorasan. Mansour again sent Isa bin Musa after Abu Muslim that first if he
could return back Abu Muslim with a pact and treaty and if Abu Muslim did
not accept - on behalf of Mansour - to tell him in case of disobedience (of
Abu Muslim) then, he swears that he (Mansour) is not from the descendants of
Abbas bin Abdul Mutallib if, he (Mansour) himself would not attack Khorasan
to kill him (Abu Muslim) or be killed.
In short Abu Muslim returned back after much hesitation. Mansour met and
behaved with him in a friendly way for three days and on the fourth day sat
alone and concealed four armed persons behind the curtains and summoned Abu
Muslim. During entry to the room the guards took his (Abu Muslim’s) sword,
and unexpected fear overcame Abu Muslim as he went into the presence of
Mansour. Mansour after harsh talks shouted so that the four persons came out
and killed Abu Muslim. Mansour after tranquility from killing Abu Muslim
thought about finding Mohammad Nafs Zakiya bin Abdullah al Mahz. Because he
had sworn allegiance upon Mansour and he had the impression that Mohammad
and his father still intend to claim loyalty with allegiance to him and
planned to arrest them. Mohammad and Ibrahim became aware of this and fled
from Medina. Mansour arrested their father Abdullah al Mahz and a group of
pre-eminent of the Bani al Hassan in Medina and brought them to Kufa
shackled and imprisoned them and sent a group of spies in search of Mohammad
and Ibrahim and Mohammad was compelled to depart and revolted in Medina in
the year 145 Hijri (763 AD) and a large number of people swore allegiance
with him and helped in his movement. Even Abu Hanifa and Malik, two of the
leaders of the Sunni sect fortified his caliphate and issued a decree on the
genuineness of his crusade. Mansour sent his brother’s son Isa to fight with
Mohammad and after severe fighting, the friends of Mohammad dispersed and no
more than three hundred persons did not stay with him and all fought bravely
till they were martyred with him.
On the 11th of Ramadan in the year 125 Hijri (743 AD) after the
martyrdom of Mohammad, his brother Ibrahim revolted in Basra, and who was
defeated by Isa and was martyred. After finishing with the two persons,
Mansour took a severe revenge from the people of Medina and Basra and killed
a group of pre-eminent of these two cities and confiscated their properties
and imprisoned Abu Hanifa and lashed Malik and kept the Bani al Hassan in
prison who were imprisoned till they died. Moreover, with regards to His
Holiness Sadiq (AS) who had no interference in movements and revolt in no
way treated with injustice and cruelty and confiscated His Holiness’s
properties, and with intriguing gossipers, would request His Holiness to
Kufa off and on and would vex and torment verbally and again would let him
go; till his innate meanness instigated him, when he ordered His Holiness to
be poisoned. And His Holiness was martyred on the 25th of Shawwal
147 Hijri (765 AD).
His Holiness was martyred at the age of sixty five years and some. The
duration of his Imamate was for thirty three years and some months. And
because the era of His Holiness was during times of severity, His Holiness
had two kinds of will and testament: One factual and secret will to special
disciples and companions worthy of his confidence and stipulated the Imamate
of His Holiness Musa al Kazim (AS) and introduced their Imam to them. One
will was superficial and public in which five persons were named as his
successors, first Abu Jafar Mansour, second Mohammad bin Suleiman the
administrator of Medina, third Abdullah Aftah, fourth Hamid, fifth His
Holiness Imam Musa (AS) and the wisdom behind this will and testament was
apparent after the death of His Holiness that Mansour wrote to the
administrator of Medina after the death of His Holiness to investigate
whoever Jafar bin Mohammad appointed in his will and testament, to summon
him and immediately cut his head off. After formal investigations the
administrator of Medina wrote that His Holiness appointed five persons as
his successors and named the five persons and Mansour became disabled to
enforce his intent.
Marriage and children of His Holiness:
His Holiness’s formal
wife was Fatimah daughter of Hussain bin al Hassan bin Ali well known as
Hussain Asghar and from Her Excellency he had three children.
1) His Excellency
Ismail bin Jafar
2) Abdullah Aftah
3) A girl by the name
of Umma Farwah.
All other children of His Holiness were from bondswomen as mentioned below:
1) His Holiness Musa
al Kazim (AS)
2) Es’haq
3) Mohammad Dibaj
who the other three cited above were from one mother and Abbas and Ali and
Asma and Fatimah each were from a mother and the elder son of His Holiness
was His Excellency Ismail who His Holiness had excessive affection towards
him. According to disagreement in traditions about the year 133 (751 AD) or
135 Hijri (753 AD) meaning 15 or 20 years before the martyrdom of his
gracious father he died and some of the Shiites on occasion of being elder
to his brothers and His Holiness Sadiq (AS) excessive affection towards him
assumed him as His Holiness’s successor and vicegerent. Therefore, after his
death, for the removal of this doubt and supposition during the carrying of
the body of His Excellency Ismail from the Mahriz where he died till Baghii
graveyard His Holiness Sadiq (AS) said two time to those carrying the body
to stop and to put the body on the ground and opened the face of His
Excellency Ismail and said to those present that: O! See this is my son
Ismail who has died and the narration has also been cited that His Holiness
said: In none of the affairs of God, there is no “change in mind” as the
“change in mind” about my son Ismail.
Nevertheless, some of the Shiite remained on the assumed idea about the
rejectability of “change in mind” and they considered him to be the Imam’s
successor and vicegerent after his honorable father and considered the
Imamate especially to his son, who were and are well known as the Ismailiyah
sect. Some other people also considered Abdullah Aftah as Imam after His
Holiness Sadiq (AS) who was the second son of His Holiness in respect of his
age and was full blood brother of His Excellency Ismail and from this point
of view he had two proofs to be credited and followed him who were well
known as the Aftahiyah. A small group also talked about Imamate of Mohammad
Dibaj who became well known as Dibajiyah and the rightful Twelver-Shiite
knew His Holiness Musa al Kazim (AS) to be the specified Imam and proof of
God.
Notable disciples of His Holiness:
They have been
mentioned in the text. In the book of Behar ul Anwar, volume 10 in the
chapter on the disciples of His Holiness, it is said: His rubric was
Mohammad bin Sanan.
Contemporary Rulers and Sultans during the time of His Holiness:
1) Husham bin Abdul
Malik
2) Walid bin Yazid
bin Abdul Malik
3) Yazid bin Walid
bin Abdullah
4) Ibrahim bin Walid
bin Abdul Malik
5) Marvan bin
Mohammad famed as Hamar
6) Abul Abbas Saffah
Abbasi
7) Abdullah Mansour
Dawanighi Abbasi |
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