Sufferings and Afflictions

After Motasim. Wathin also did not take any hostile step against him. But no sooner had Mutawakkil assumed charge of the Kingdom than a flood of travails and sufferings surged forth to engulf Imam Ali Naqi (AS). Mutawakkil was Wathiq's brother and the son of Motasim. He surpassed all his forefathers in his I animosity towards the Prophet' (SAW) progeny.

During the span of sixteen years since the assumption of the charge of Imamate, Imam All Naqi's (AS) reputation had spread throughout the Islamic domain and ardent lovers of the teachings of Ahle Bait were continuously heading towards this guiding light. Mutawakkil had been in the saddle just for four years when the governor of Madinah, Abdullah bin Hakim commenced his hostile activities against Imam Ali Naqi (AS). First of all he himself started inflicting various kinds of hardships on the Imam*-8-. Thereafter, he wrote letters of complaints against him to Mutawakkil of the same pattern as were sent in the past their adversaries. For example, it was complained that he had been accumulating around him resources with the intention to capture power and that the number of his followers had increased to such an extent that he could take up arms against the government any time.

The Imam (AS) came to know of his communications in time. For argument's sake, almost simultaneously, he himself wrote to Mutawakkil giving an account of the hostile stance of the governor of Madinah towards v,;™ ™H HAW he was misrepresenting the facts. For, political considerations Mutawakkil gave due honour to the letter of Imam *s and dismissed the said governor of Madinah. But, simultaneously, he dispatched a contingent of army under the command of Yahya bin Harthma and apparently in a friendly way, insisted that the Imam AS should come and stay in the capital city o1 Samarra for some time and then go back to Madinah.

The Imam was fully aware of the real intent behind this request. He knew that this seemingly supplicatory invitation to Samarra was in fact an order of banishment from his hometown. But he also knew that refusing to comply would be of no avail because it was certain that in that case the mode of the invitation would assume a different shape after which departure would become unavoidable. No doubt leaving Madinah for ever was as agonising for him as it had been earlier for his pious and august forefathers, Hazrat Imam Husain (AS), Imam Musa Kazim (AS) Imam All Riza (AS) and Imam Muhammad Taqi (AS). It was virtually a legacy for him. Still, eyewitnesses say that at the time of his departure from Madinah his emotions were so intense that it moved everybody and there was great wailing and weeping amongst his friends and companions.

Mutawakkil's letter to the Imam (AS) showed sincere attachment towards him and exhibited an intense desire to pay homage to him. The army contingent that was sent to accompany him was ostensibly meant for ensuring a safe as well as a dignified journey for him and, also, to serve as his retinue. But when the Imam (AS) reached Samarra and Mutawakkil was informed of his arrival, his initial and regrettable attitude was that instead of welcoming the Imam*s or, at least, receiving him in his court, he ordered him to be lodged in Khan-us-Salik (which means a place for housing beggars). This gives an idea of the nature of the place where he was made to stay. It was a dilapidated structure in a desolate place far from the city where the Imam (AS) was forced to stay. Although, these pious souls themselves never considered it humiliating to sit by the side of the poor and indigent persons and always shunned outward formalities but in any case Mutwakkils intention behind his stayed there for three days. Thereafter, Mutawakkil kept him under detention in the custody of his chamberlain, Razzaqi, and forbade people in general from visiting him.

As in the case of Imam Musa Kazim (AS) during the period of his incarceration, even the most cruel of his custodians were so much impressed by his innocence and righteous bearing that they were compelled to adopt a lenient attitude towards him The same thing happened in respect of Imam Ali Naqi (AS). It was as a result of the manifestation of the identical attributes by him that only after a short period Razzaqi was so deeply impressed by the loftiness of his virtuous life style that instead of tyrannizing the Imam (AS) he began giving him relief and providing comfort to him. But this change in his behaviour could not escape Mutawakkil's notice for long. When he came to know of it, he transferred the Imam (AS) from the confinement under Razzaqi, to the custody of another man, named Saeed. This man was very cruel hearted and used to torment the Imam (AS) relentlessly. No further transfer of charge was considered necessary after this. The Imam (AS) remained under his custody for full twelve years. In spite of all the sufferings he had to bear, the Imam (AS) continued to pass his days and nights that in the worship of God. Fasting in the day and offering prayers throughout the night was his routine. Though kept secluded and in captivity, it was not possible for the regime to restrain people from talking about him outside the four walls of the prison. The result was that although he remained confined within a narrow and dark room people were talking about him all over Samarra and perhaps in every house in Iraq . Consequently, for keeping a person of such a nature and character in captivity, a feeling of aversion against the tyrannical attitude of Mutawakkil was fast spreading among the people all around.

After a while a time came when Fateh bin Khaaan. In spite his affectionate leanings towards the progeny of the Prophet became Mutawakkil's minister solely by virtue of his ability, his acumen and mental capabilities. As a result of his intercession Mutawakkil changed the Imam (AS) imprisonment into house arrest. He also granted him a plot of land and allowed him to build a house and reside therein on the condition that he would not leave Samarra and that Saeed would continue to keep a watch on his movements, his correspondence and his contacts and associations. During this period also his contented bearing and spirit of renunciation were note-worthy. In spite of his continued stay in the capital he never made any request to Mutawakkil, nor show any sort of favour or mercy from him. He continued to lead the same life of abstinence and devotion to God during this period as he used to when in prison. Whatever change there was it was in the attitude of the oppressor. The life pattern of the oppressed remained unchanged. But even this period was not altogether that of rest and peace. During this phase also he had to face sufferings of various nature that were more mental than corporal. For example. A search was conducted in his house to find out if there were arms and letters that could provide proof of his opposition to the government. Although nothing of this sort was found but for a man of sublime status and innocence the very act of carrying out such a search must have been very agonizing. Far more distressing was the occasion when he was called to the royal court when a wine drinking spree was on. Mutawakkil and all the courtiers were immersed in merry-making and joyous exultation. On top of all this was the insolent behaviour of the haughty, shameless and ill-mannered monarch who had the temerity to offer to the Imam (AS) a bowl of wine. The annoyance caused to the infallible guardian of the Islamic Shariat was much more painful than an injury inflicted by arrows and daggers. But ImamAS, with utmost patience, solemnity and composure, declined the offer in the following words: “Please excuse me from it. My flesh and blood as well as those of my forefathers have never been polluted with this.'

Had any life been left in the sensibilities of Mutawakkil, he would have felt the impact of this simple but dignified reply But he showed his imperviousness by another atrocious request. He said to the ImamAS to at least sing a song. The Imam (AS) replied that he was not conversant with that art also. Lastly, he pressed the Imam (AS) to recite some verses in whatever manner he wished to. Had there been a sentimental person he would have probably lost his balance of mind at this insolent and derisive behaviour of the frivolous ruler. But he was a man of dignified personality, a mountain of forbearance and loftiness, with a responsibility to attain the perfection of character strictly in conformity with his obligations. Coming out of the sphere of things forbidden by Shariat, now when it came to the demand for recitation of verses only, the Imam (AS) ,considering this an opportune occasion for propagation and preaching of the matters of faith, started reciting the following verses in a deep emotional voice that transformed the assembly of merry-making into one of preaching. The following verses were recited by the Imam (AS)'

They stayed on mountaintops strictly guarded, But could not save themselves even when protected by the . valiant ones, The grandeur of high bastions had to come down, Then, what ultimate baneful dwelling they got in the corner of grave, The voice from Heaven called out to them after burial: Where are the throne, the crown and the clothing of the body? Where are the fnrt>v //»/»* ramnlnpd concealed under the veils, Protected from dust by these coverings, The voice of the grave seemed to say in reply. Those faces are now the dwelling abode of worms, The food they had eaten and the wine they had drunk beyond measure. Have resulted in making them today the food (of worms).

The verses were recited by the ImamAS with such a feeling that the conviviality in which Mutawakkil and his courtiers were engrossed went topsy turvy and goblets of wine dropped from their hands. The entire congregation burst into tears; so much so that even Mutawakkil himself started crying loudly and uncontrollably. When crying ceased, Mutawakkil let the ImamAS depart, whereupon he returned to his house.

Another extreme mental agony which the Imam A.S. had to bear during this period was caused by the excessively oppressive orders issued by Mutawakkil in respect of the pilgrims visiting Najaf and Karbala . He issued general orders throughout the Kingdom to the effect that no body should visit the shrines of Ameerul Momineen Hazrat All ibne Abi Talib (AS) and of Imam Husain*-8-, and that it would be lawful to shed the blood of any person who violated this order. Not only this but he also ordered that the buildings of the shrines at Najaf and Karbala should be razed to the ground; all the mausoleums should be dug up and the entire land surrounding the grave of Imam Husain (AS) should be utilised for cultivation. It was impossible for the devotees of the Prophet's progeny to easily abide by the prohibitory orders. The result was that thousands of innocent persons were massacred and their corpses were left wallowing in blood. Can there be any doubt that the killing of every single individual was as shocking for the Imam (AS) as the slaying of any innocent relative of his own would have been. He was besieged in such an environment of tyranny and persecution that it was not possible for him to communicate with his followers and give them special instructions in respect of the rightful performance of their obligations according to the Shariat in the prevailing circumstances. This sorrowful state of affairs continued to persist not for one or two years but till the last moment of Mutawakkil's life.

Moreover, it was customary to make derisive references by way of mimicry in respect of Ameerul Momineen Hazrat Ali ibne Abi Talib (AS) in the court of Mutawakkil whereupon Mutawakkil himself along with all his courtiers would jestingly burst into laughter. It was such an insulting spectacle that once Mutawakkil's son could not contain himself and said to Mutawakkil: “It might some-how be alright for you to use certain expressions about Hazrat Ali (AS), but when you affirm your relationship with him, why should you tolerate such utterances against All from these wretched people? Therefore instead of being affected by his son's words, Mutawakkil used extremely derisive language for him and composed two verses and gave them to the singers of his court. These verses contained abusive expressions about his son with respect to his mother. The singers used to sing these verses and Mutawakkil would burst into laughter.

Another event of this period is not any less regrettable. One Ibne Sikkeet Baghdad!, who was acknowledged as an authority on Arabic syntax and lexicology was appointed by Mutawakkil as tutor of his two sons. One day Mutawakkil asked him whether he had more affection for his two sons or for Hasan (AS) and Husain (AS). Ibne Sikkeet was no doubt forced by compulsions of the time to serve under Mutawakkil but his heart was kindled with the light of the love of Ahle Bait. He lost his composure on this query by Mutawakkil and looking straight into his eyes said unhesitatingly: “What to talk of any comparison with Hasan (AS) and Husain (AS) I have much more love for Qanbar, the slave of; Ali (AS) than for your two sons.” As soon as Mutawakkil heard this reply he went livid with rage and ordered that Ibne Sikkeet's tongue be pulled out right from the larynx. The order was complied with and thus this lover of the Prophet's progeny embraced martyrdom.

Although these happenings had no direct corporeal connection with the person of Hazrat Imam AH Naqi (AS) but God knows that every such occurrence was like a sword's edge J driven not across the throat but into the very heart of the Imam AS closely or even remotely connected with him was released or m satisfied with that. Things had come to such a pass that even his offspring had turned his mortal Mimtasir got Mutawakkil killed through his own personal slave Bagher Roomi by his own sword in his own bedroom. In this way the people got rid of this tyrant and Muntasir was declared as caliph

Immediately after occupying the throne Muntasir abrogated all the tyrannical orders of his father and granted general permission for pilgrimage to Najaf and Karbala . He also got the sacred shrines re-built to some extent. He also did not take any oppressive steps against Imam AH Naqi (AS). But Muntasir did not live for long. He left the world only after six months. After Muntasir no instances of ill treatment of the ImamAS are reported against his successor, Mustaeen also.

Because the ImamAS had built his own house and had settled in Samarra permanently, therefore, either he himself did not think it advisable to return to Madinah or the rulers of his time did not want him to do so. In any case the lmam (AS) continued to stay in Samarra . As there was no obstruction on behalf of the government during this period, seekers of knowledge having affiliation with the house of the Prophet*A being somewhat reassured, began to assemble in large numbers to benefit from his teachings. Consequently, Motaz, who had succeeded Mustaeen, developed a hostile attitude towards him and ultimately put an end to his life.

During his captivity, irrespective of his place of detention, would always have a grave dug out and complete in all respects in front of his place of offering prayers. When people showed fear and astonishment at this spectacle, he would say that he had the grave ready before his eyes in order to keep his heart always conscious of the inevitability of death. In fact, it | was a silent and practical rejoinder to the demand of the forces P of oppression for submission and abandonment of the teachings P of true Islam. That is, he just wanted to impress the rulers of the day that the utmost that they could do was to take one's | life. But when one was so prepared for death as to always have a grave ready before him, how could he be frightened into submission by a tyrannical regime? But at the same time the P ImamAS kept himself strictly aloof from political intrigues and conspiracies and from taking any improper step against the ] government of the day. So much so, that in spite of his permanent stay in the capital and the most rigid spy ring of the government no such accusations could ever be levelled against him and the government could never find any ground whatsoever that could justify any hard action against him. This was despite the fact that the foundations of the Abbaside rule had become so hollow that almost every day mischief in the form of a fresh conspiracy was raising its head in the capital.

The hostile instance towards Mutawakkil of his own son Muntasir and the animosity of his dearest slave Bagher Roomi, disintegration amongst the nobles of the State after Muntasir, that led to the loss of Caliphate by Mutawakkil's sons, the uprising by Yahya bin Umar bin Yahya bin Husain bin Zaid Alvi in Kufa during the regime of Mustaeen, taking possession of the territory of Tabristan by Hasan bin Zaid called Daiyul Haq and subsequent establishment of a permanent and independent state by him, then the mutiny of the Turkish slaves in the capital, fleeing of Mustaeen from Samarra to Baghdad in me capital, fleeing of Mustaeen from &amau« and then being put to sword at the hands of Motaz Billah, the opposition of the Romans in the time of Motaz Billah and his apprehension of danger from his own brothers, ending of the Mowaid's life and the imprisonment of Mofiq in Basra the notable events of the period.

In all these tumultuous and turbulent situations and uprisings not even a remote pretext could be found for casting the slightest doubt on Imam Ali Naqi's (AS) involvement in them. Is this role of the ImamAS not contrary to that of the people who are prone to be led away by their sentiments on such occasions? This attitude of the Imam (AS) was towards a regime which he not only considered as unlawful but at the hands of which he had faced banishment, imprisonment and humiliations. But his was a soul completely devoid of all base passions. This living and perfect manifestation of the greatness of human self considered any exploitation of situations of turmoil and reaping of benefit from accidental chances against his selflessness, his righteousness and his truthfulness that were weightier than the mountains. Accordingly he always kept himself aloof from these intrigues considering it against his lofty ideals and code of conduct to attack adversary from behind.

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, behaviour and habits and, thus, completely remould his life style. In fact this must have been an important objective before Mamun's shortsighted vision. The animus of the Abbasides 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 endeavouring to break that centre of lofty manners and humaneness that was established at Madinah 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 Riza (AS) as heir apparenl 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 Riza (AS), being out of step with the materialistic objectives of the regime, was silenced for ever through poisoning.

Now from the point of Mamun it was a valuable opportunity. The successor of Imam RizaAS 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 for ever.

The failure of Mamun in his plan related to the appointment of Imam Riza (AS) as the heir apparent was not deemed by him as a ground for any disappointment. He felt so because the life pattern of Jmam Riza (AS) was firmly based on a particular principle. If it did not alter, it did not follow that Imam Muhammad TaqiAS, after having been brought in the palace environments right from the early formative years, would stick to his forefather's princioled wav 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 sonin-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 sonin-law should reside with it in the same house; if not, at least in the same town. But Imam Muhammad Taqi (AS), only a year after the marriage, forced Mamun to let him (and his wife) return to Madinah. Certainly, this must have been extremely unpalatable for a loving father and a powerful potentate like Mamun. But he had to bear the pain of separation of his daughter and let the Imam AS return to Madinah along with Ummul Fazl. After coming to Madinah 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 ImamAS used to sit in the Prophet's mosque where Muslims in general came to benefit from his preachings 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 SadiqAS 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 forefathers used to keep their wives. He d 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 lady from amongst the progeny of Hazrat Ammar Yasir. It was the divine will that the chain of Imamate should continue through this lady 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 hei 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 and Hazrat Fatima Zahra (AS) are examples in this respect. In their lifetime neither the esteemed ProphetSA nor Hazrat Ali Murtaza (AS) even thought of having a second wife. But 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).