BADA' IN THE IMAMATE OF SAYYID MUHAMMAD, THE SON OF IMAM AL-HADI (AS)

[Taqavi]

What is meant by Badaʾ in the Imamate of Sayyid Muhammad, the son of Imam al-Hadi (AS)?

 

Regarding the claim about Badaʾ in the Imamate of Sayyid Muhammad, in addition to the discussions previously mentioned concerning Badaʾ in relation to Ismaʿil, the son of Imam al-Sadiq (AS), there are other specific reasons that clearly refute this claim. These reasons will be examined in a scholarly and coherent manner.

First, it must be emphasized that Badaʾ, in its true meaning, can never apply to the Imamate of Sayyid Muhammad. This is because reliable evidence and authentic narrations found in Shia sources indicate that Imam al-Hadi (AS), during the lifetime of Sayyid Muhammad, repeatedly and explicitly stated that he would not be the Imam after him. Imam al-Hadi (AS) openly introduced Imam al-ʿAskari (AS) as his successor. Therefore, the claim of Badaʾ in the Imamate of Sayyid Muhammad contradicts the clear and decisive statements of Imam al-Hadi (AS).

To prove this matter, it is sufficient to refer to a few authentic narrations. Among them is a narration reported by Shaykh al-Kulayni in al-Kafi, in the chapter “Indication and Text on Abu Muhammad (AS).” He narrates from ʿAli ibn ʿUmar al-Nawfali: “I was in the courtyard of Imam al-Hadi (AS) when his son Muhammad passed by us. I said to the Imam: ‘May I be your ransom, will he be our master after you?’ Imam al-Hadi (AS) replied: ‘No, your master after me is Hasan.’”[1]

This narration clearly shows that Imam al-Hadi (AS) not only did not declare the Imamate of Sayyid Muhammad, but explicitly affirmed the Imamate of Imam Hasan al-ʿAskari (AS) as his successor. Thus, the possibility of Badaʾ in the Imamate of Sayyid Muhammad is entirely excluded. From both rational and transmitted perspectives, such a claim is baseless and inconsistent with the established teachings of Shia Islam.

Furthermore, Shaykh al-Tusi in "al-Ghayba" narrates a noteworthy report that explicitly confirms the Imamate of Imam Hasan al-ʿAskari (AS) after Imam al-Hadi (AS). This narration, from Ahmad ibn ʿIsa al-ʿAlawi, a descendant of ʿAli ibn Jaʿfar, states: “I visited Imam al-Hadi (AS) in Sarya and greeted him. At that time, Abu Jaʿfar and Abu Muhammad (the sons of Imam al-Hadi) entered. We stood up to greet Abu Jaʿfar, but Imam al-Hadi (AS) said: ‘This is not your Imam. Show respect to your Imam,’ and then he pointed to Abu Muhammad (Imam Hasan al-ʿAskari).”[2]

This authentic narration clearly demonstrates that Imam al-Hadi (AS) confirmed the Imamate of Imam Hasan al-ʿAskari (AS) as his successor and prevented any misunderstanding regarding the Imamate of his other sons.

In addition, a narration from Imam al-Rida (AS), recorded in Shia sources, describes the chain of Imamate with complete clarity. Imam al-Rida (AS) said to Dʿibil al-Khuzāʿī: 

“O Dʿibil! The Imam after me is my son Muhammad (Imam al-Jawad), and after him his son ʿAli (Imam al-Hadi), and after him his son Hasan (Imam al-ʿAskari), and after Hasan, his son al-Hujjah will be your Imam.”[3]

These explicit statements, made by the infallible Imams (AS), completely negate any claim of Badaʾ in the Imamate and show that the succession of Imams was divinely determined from the outset. Such evidence provides a firm foundation for rejecting any doubts on this matter.

 

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[1] . al-Kāfī, al‑Shaykh al‑Kulaynī, vol. 1, p. 325 / Kashf al‑Ghummah fī Maʿrifat al‑Aʾimmah, al‑Muḥaddith al‑Arbilī, vol. 2, p. 911 / Mirʾāt al‑ʿUqūl fī Sharḥ Akhbār Āl al‑Rasūl, al‑ʿAllāmah al‑Majlisī, vol. 3, p. 388 / al‑Wāfī, al‑Fayḍ al‑Kāshānī, vol. 2, p. 386 / Aʿlām al‑Warā bi‑Aʿlām al‑Hudā, al‑Shaykh al‑Ṭabarsī, vol. 2, p. 133. 

[2] . al‑Ghaybah, al‑Shaykh al‑Ṭūsī, p. 199 / Biḥār al‑Anwār, al‑ʿAllāmah al‑Majlisī, vol. 50, p. 242 / Ithbāt al‑Hudāt bi‑l‑Nuṣūṣ wa‑l‑Muʿjizāt, al‑Shaykh al‑Ḥurr al‑ʿĀmilī, vol. 5, p. 7.

[3] . Kamāl al‑Dīn wa Tamām al‑Niʿmah, al‑Shaykh al‑Ṣadūq, vol. 2, p. 372 / ʿUyūn Akhbār al‑Riḍā al‑Shaykh al‑Ṣadūq, vol. 1, p. 297 / Biḥār al‑Anwār, al‑ʿAllāmah al‑Majlisī, vol. 49, p. 237

/ Aʿlām al‑Warā bi‑Aʿlām al‑Hudā, al‑Shaykh al‑Ṭabarsī, vol. 2, p. 69.