Lives of the Imams, Muhammad al-Jawad and 'Ali al-Hadi and the development of the Shi'ite organisation

Abstract

The Imams Mu4ammad al-Jawdd and his son cAll al-Hddl were both young children when their fathers died and they became candidates for the Imamate. The ability of al-Jawdd to function fully as Imam, in the light of developments in the theory of the Imamate, was a major issue of the time. Although brought into doubt by his age, his Imamate was eventually accepted by prominent Shicites. The arguments produced in his favour focused on several points; the status of his father al-Ri4d; the attitudes of the caliphs which appeared to support his claim; already existing restrictions on the transfer of the Imamate between brothers; the absence of suitable alternatives; and finally the precedent of Jesus, who was provided with both wisdom and knowledge, as a child, by God. There were those who accepted al-Jawad only as a prospective Imam, not to become fully functional until he had matured and acquired religious knowledge, a view which the sources emphasise was rejected. With al-Jawdd's Imamate validated, that of al-Hddl was acknowledged without question. His Imamate, however, was affected by a trend begun under al-Jawdd; that is, the isolation of the Imam and the close control exerted over their lives by the Abbasid caliphs. Al- Hddl was isolated for some years, eventually under supervision in the capital where his actions and ability to function as Imam were restricted. This isolation had two major consequences; the creation of a distance, both physical and psychological, between the Imam and his followers, making it possible for stories of the miraculous character of the Imamate and stereotyped accounts of his life to spread, and the development of a stronger, more independent, organisation of representatives functioning on the Imam's behalf. The exaggerated accounts of the lives of the Imams emphasise two basic issues which reflect ShIcite attitudes; that of suffering and persecution, and of the eventual victory of truth and righteousness through God's power. As for the wikdla, it developed from being composed of personal representatives of the Imam to a network of agents who channeled money, tax, gifts, questions and requests in one direction, and blessings, alms and answers in the other. In the absence of effective central control the major agents acquired greater authority, which, on occasion, they were reluctant to give up. They figured prominently in the recognition of al-Jawdd and al-Hddl, and were among the few in direct contact with the Imams, playing a powerful role in maintaining the loyalties of the ShIca and guiding them in times of confusion and crisis.