The life of Imam 'Ali Bin Musa al-Rida chapter1

The life of Imam 'Ali Bin Musa al-Rida

ID Book

The life of Imām

'Ali Bin Mūsā al-Ridā

by: Bāqir Sharif al-Qarashi

Translated by

Jāsim al-Rasheed

PUBLISHER’S PREFACE

Some years ago, while I was paying a visitation to the Holy Shrine of the eighth Imām, my master, ‘Ali b. Mūsā al-Ridā, peace be on him, I asked myself: “Is it possible for me to find favor with my Imāms, the guides and rightly-guided ones who have said in their traditions: ‘May Allah have mercy on him who enlivens our affairs,’? ” So it came to my mind that I had to find a book on the life of the eighth Imām in order to translate it into English. After I had asked the advice of some professors, I chose the book entitled the Life of Imām al-Ridā by Shaykh Bāqir Sharif al-Qarashi. Then I gave the book to Mr. Jāsim al-Rasheed in order to translate it into English, and he agreed to this suggestion; I thank him, and praise belongs to Allah.

After an arduous effort and diligent striving, this great book has been translated into English, that it may be an important reference before those who desire to study and to inquire into the lives of the Imāms of the ahl al-Bayt, peace be on them. We ask Allah, the Great and Almighty, to help us enliven more works about the ahl al-Bayt, peace be on them, and on Tashayyu‘; surely He is powerful over everything.

In the Name of Allah the Merciful, the Compassionate

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“Surely Allah chose Adam and Noah and the descendants of Abraham and the descendants of ‘Umrān above the nations. Offspring, one of the other; and Allah is Hearing, Knowing. ” Qur’ān (3: 33 -34) “Allah only desires to keep away the uncleanness from you, O people of the House, and to purify you thoroughly. ” Qur’ān (33: 33) “Say: I do not ask of you any reward for it but love for my near relatives; and whoever earns good, We give him more of good therein; surely Allah is Forgiving, Grateful. ” Qur’ān (53: 23)

A Foreword

A Foreword by His Eminence,

Imām al-Sayyid ‘Abd al-A‘lā al-Sabzwāri, may his blessings last

In the Name of Allah the Merciful, the Compassionate,

Praise belongs to Allah, the Lord of the worlds. Blessing and peace be on the noblest of His creatures Mohammed and his Household, the good, the pure. The pure Imāms, peace be on them, are the mediations of the Holiest Grace, the means of Divine mercy, and the testamentary trustees of Allah, may His name be exalted, on earth. Allah, the Glorified and Exalted, has endowed them with knowledge and cognition through which they set the foundations of the religion and pillars of Shari‘a. The gallant, affectionate, infallible Imām ‘Ali b. Mūsā al-Ridā, peace be on him, was unique in being able to affirm Divine knowledge through debating with the leading scientists of religions and followers of false beliefs. He established right and refuted wrong, and his holy words have become the axis of studies and foundation of perfection. A group of scholars-may Allah, the Exalted, reward them with the best reward-has undertaken the task of collecting, interpreting, and explaining these words. Among those whom Allah, the Most High, has singled out for this great dignity is, Shaykh of traditionalists, the Hujja, Shaykh Bāqir al-Qarashi, whom Allah, the Exalted, has endowed with His special favor and placed him among those who are guides to the righteous Imāms, peace be on them, and explain their words and their characters. May Allah, the Most High, appreciate his efforts and grant him success to exalt the word of the truth and to manifest the reality. Verily, He is All-hearing, and answers to prayers!

Jamādi al Thāniya 26th, 1412 A. H.

‘Abd al-A‘lā al-Sabzwāri

 DEDICATION

I submit this humble effort to the great position of the pioneer of the intellectual and cognitive renaissance in Islam, the Prophet’s descendant, Imām Ja‘far al- Sādiq, peace be on him. I have made this research about his grandson Imām ‘Ali b. Mūsā al-Rida, peace be on him, while hoping that he will kindly accept, so it would be a treasure for me on the Day of Resurrection.

The Author

- - The life of Imam 'Ali Bin Musa al-Rida

INTRODUCTION

INTRODUCTION

This is an inquiry into the life of Imām ‘Ali b. Mūsā al-Rida, peace be on him, the eighth Imām from the Household of the Prophet. He is Allah’s light, His gift, and His treasure. He and his fathers, the leaders of Islamic Thought, are in no need of praisers’ praise and descripers’ description, for Allah, the Exalted praised them, took away uncleanness from them, and purified them from deviation. Regarding them He, the Exalted, has said: “Verily Allah intends to keep off from you every kind of uncleanness and to purify you people of the House with a thorough purification. [1]” He has also imposed love for them on all the children of Islam. Moreover He, the Exalted, has said: “Say: I demand not of you any reward for it (the toils of preaching) except the love of my relations. [2]”

Their grandfather the Messenger, may Allah bless him and his family, associated them to the Qur’ān when he said: “I am going to leave among you the thaqalayn. If you cleave to them, you will never go astray after me; one of them is greater than the other ¾that is the Book of Allah which is a cord stretching from the sky to the earth and my offspring from my family. They will never scatter (from each other) until they come to me at the Pool (hawd). Hence, think! How will you treat them after me? [3]” Also he, may Allah bless him and his family, regarded them as the life-ships of this community. He has said:

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“Verily my Household among you are like Noah’s Ark, which whoever embarked was safe, and whoever missed drowned. Verily my Household among you are like the gate of Hitta among the children of Isrā’il, through which whoever entered was forgiven. [4]”

Al-Ma’mūn asked ‘Abd Allah b. Matar, who was an eminent thinker and poet at his time: “What is your opinion of the Household (of the Prophet)? ” “What shall I say about the clay which was plunged into the water of the Message and planted in the water of the Inspiration? Nothing will spread from it except the musk of guidance and ambergris of piety,” replied ‘Abd Allah with these brilliant words.

These golden words controlled al-Ma’mūn’s heart, hence he, and in the presence of Imām al-Rida, ordered the mouth of ‘Abd Allah to be stuffed with pearls. [5]”

All the exalted values and genuine principles of which man boasts were in the Imāms of the Household (of the prophet) , peace be on them, for they were some of their elements and qualities. As for the inclinations and qualities of Imām al-Ridā, they were like those of his fathers, the great Imāms. He freed himself from the world, renounced its beauties, and turned away from its embellishment, dedicated himself to Allah, devoted himself to Him, and clung to obedience to Him. He had knowledge of the precepts of the religion, inclusively encompassed the law of the Lord of the messengers, helped the weak, relieved the deprived, accomplished the needs of the needy, and other qualities which placed him at the top of honor and glory in the world of Arabs and Muslims.

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Imām ‘Ali al-Rida, peace be on him, possessed these original values in all their forms and kinds, for he completely freed himself from the world and divorced it three times, just as his grandfather Imām ‘Ali, the Commander of the faithful, peace be on him, did. Hence, he paid no attention to its vanities and embellishment. This clearly appeared when he undertook the succession, which was the greatest office in the Islamic State, hence he was the second character after al-Ma’mūn. Nevertheless, he rejected all the seductions of government and authority. He intensely hated the popular festivals and all kinds of honoring and magnifying which the people would hold for their kings and rulers. He announced this when he said: “Man’s waking behind a man is a trial for the followed and abasement for the follower. [6]” The narrators have said: “Imām ‘Ali b. Mūsā al-Rida would go to the bath-house, but the owner of the bath-house did not recognize him. It happened that there was a soldier in the bath-house and the soldier asked the Imām to rub and clean him. The Imām responded to his request. When the soldier came to know of the Imām, he became fearful and terrified. However, the Imām calmed his fear and made him know that he rendered him a human service. ”

Among his high moral traits is that he would eat with his boys and retainers. He hated to distinguish himself from them. There are other high moral traits which he inherited from his grandfather, the greatest Messenger, may Allah bless him and his family.

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The Imāms of ahl al-Bayt, peace be on them, had their own brilliant policy and method in the world of government and policy. They thought that government should be a means for establishing pure justice and truth, spreading love and friendship among men. They though that government should be a means for refreshing peoples, achieving their welfare, security, and prosperity. They thought that government was worthless if it did not achieve these noble aims through which peoples become happy. Listen to what the master of the Household (of the Prophet) , Imām ‘Ali, the Commander of the faithful, peace be on him, when he said to his helper and adviser, ‘Abd Allah b. ‘Abbās to whom he held up his sandals made of fiber and asked him:

“Ibn ‘Abbās, how much do you value these sandals? ”

“They have no value,” Ibn ‘Abbās retorted.

“By Allah, they are more lovable to me than these affairs of yours but for the fact that I must establish (what is) true and ward off (what is) false,” explained the Imām.

The dictionary of policy has no words greater or more exalted than these words said by Imām ‘Ali, the Commander of the faithful and greatest Muslim thinker, peace be on him. Authority has no value unless it establishes fairness and justice, wards off falsehood and tyranny.

This is the path which Allah has chosen for His servants, that they may be righteous, and that they may enjoy a government which stands on neither deception nor misleading nor playing with the fates of the community.

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Imām al-Ridā, peace be on him, appeared on the arena of the political life in Islam, and he was the most brilliant politician in Islamic history. He was steadfast in his political attitudes, so he was not deceived by the bright ways and false hopes of al-Mu’mūn, the ‘Abbāsid king, when he abdicated the throne and entrusted it to him. This abdication of the throne was not real; nor was it true at all; rather al-Ma’mūn had decided that in order to achieve his political goals; probably the most important one of these goals is that he wanted to suppress those burning revolts which were about to burn the ‘Abbāsid government and to fold its flag. Among those revolts was that of Abū al-Sarāyā. It is worth mentioning that Abū al-Sarāyā was an inspired military commander like Abū Muslim al-Khurasāni, who had overthrown the Umayyad government. Moreover al-Ma’mūn wanted to conciliate the Iranians and all supporters of the Household (of the Prophet) whom the previous ‘Abbāsid governments had wronged, persecuted, and deprived of their natural rights.

Imām al-Ridā, peace be on him, was fully aware of the political reasons which urged al-Ma’mūn to abdicate the office of the caliphate and to hand it over to him, peace be on him. He, peace be on him, vigorously refused to undertake it. When al-Ma’mūn was despair of him, he threatened him with death, so the Imām reluctantly responded to him according to the following conditions:

A. He (Imām al-Ridā) would not command; nor would he prohibit.

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B. He would not remove any person from his office.

C. He would not appoint any person in any of the state offices.

These conditions indicate that the Imām was the apparent successor of al-Ma’mūn, and that the government of al-Ma’mūn was illegal, for if it had been legal, he would not have mentioned these conditions.

Only few days ago and all the people came to know that the Imām had deep faith and that al-Ma’mūn had nothing except cunning. They understood that al- Ma’mūn wanted to achieve his political aims. When al-Ma’mūn had achieved his goals, he assassinated the Imām, for he was unable to remove him from the office of regency. We will explain this matter in the chapters that follow.

Among the aims of this book is to give proof of the Imām’s abundant knowledge of philosophy, theology, medicine, jurisprudence, and so on. This can be indicated objectively through his debates with the great philosophers and scholars from different countries and cities. It is worth mentioning that al-Ma’mūn had asked them to come to Khurasān in order to examine the Imām. He held a private and secret meeting with them and promised to give them a lot of money if they could silence the Imām with their arguments and render him incapable of answering them, that he might use this incapability as a means for slandering and defaming the Shi‘ites who believed that the Imāms of the Household (of the Prophet) , peace be on them, were the most knowledgeable of the community, and that Allah endowed them knowledge and excellencies just as He had endowed His prophets and His testamentary trustees.

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The scholars responded to al-Ma’mūn’s summons and asked the Imām about the vaguest and most difficult matters. The historians have said: “The scholars asked Imām ‘Ali b. Mūsā al-Rida more than twenty thousand questions about various matters, and he skillfully answered them. Then they admired his abundant knowledge and most of them believed in his Imāmate. ” As a result al-Ma’mūn was forced to prevent the scholars and others from meeting the Imām. Meanwhile he kept him under intense observation lest the people should admired him.

It is worth mentioning that these debates were recorded by some of the Imām’s students, but we have not found them yet. Perhaps they are part of the manuscripts which Arab and Islamic world has lost.

Any how, the Shi‘ite historians have reported a small group of these debates which are of great importance. For they , though few in number, show the Imām’s abundant and scientific wealth, and they indicate that he was a unique thinker and scholar in the world of Islam.

Some books of Imām al-Ridā, peace be on him, have been reported and mentioned in the books of some historians and biographers such as Ibn al-Nadim, al- Tūsi, and others. They are as follows:

A. Tibb (Dissertation) of Imām al-Ridā

It is a great, medical account which the Imām wrote according to al-Ma’mūn’s request and is called al-Risāla al-Dhahabiya (the Golden Dissertation). It contains the Imām’s health programs on foods which improves man’s body and protects it from maladies. It also contains his general prescriptions such as refraining from eating too much food which gives rise to high blood pressure, diabetes, arteriosclerosis, and other dangerous diseases. It is certain that if one puts into practice the Imām’s prescriptions, he will need no medicine.

As this dissertation is of great importance, some meritorious people have explained it according to modern medicine. Among them is Dr. al-Sayyid Sāhib Zayni.

B. Imām al-Rid ā’s Musnad

It contains some traditions which the Imām, peace be on him, has reported from his grandfather, the greatest Prophet, may Allah bless him and his family. It was printed in Cairo. ‘Allāma ‘Abd al-Wāsi’ b. Yahyā al-Wāsimi printed and commented on it.

C. Jawām‘ al-Shri‘a

It contains outstanding, religious precepts and mother, juristic problems. Imām al-Ridā, peace be on him, dictated it to al-Fadal b. Sahl, the prime minister of al- Ma’mūn. That was according to al-Ma’mūn’s request. This dissertation has been mentioned in Tuhaf al-‘Uqūl and other Shi‘ite books. We have reported it from them and mentioned it in the book. These books are part of the Imām’s scientific wealth.

As for the jurisprudence of Imām al-Ridā, we have indicated that it is not among his works; rather it belongs to other than him and is ascribed to him.

Any how, the narrators have reported from the Imām a large group of outstanding precepts and moral teachings. Islam wants its followers to adopt such precepts and teachings, that they may develop their life.

This book includes biographies of some great scholars and narrators who studied under the Imām, peace be on him, narrated his traditions and his wise sayings, and wrote books about them. It is certain that mentioning such biographies will enhance the research about the Imām’s life, for it shows that the scholars in that time took great care of taking knowledge and sciences from the Imām. The narrators and historians have unanimously agreed that the Imām was a unique Muslim thinker, and that he derived his own knowledge from that of his pure fore-fathers, peace be on them, who were the guardians of the knowledge of the Prophet, may Allah bless him and his family, and inheritors of his wise sayings.

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This book contains an inquiry into the time of Imām al-Ridā, peace be on him, for such a time was full of economic, scientific, social, political, and other events which had great effects on the life of the people.

Mentioning such events is necessary for every researcher. It is worth mentioning that psychology and sociology have established that events in every time have direct effects on man’s life and intellect.

The time of the Imām was full of important events of which is that Hārūn al-Rashid created a conflict between his two sons al-Amin and al-Ma’mūn. This conflict resulted in destroying Baghdad, the most beautiful capital in the Middle East, and murdering a large group of people. Another example of these events is the revolt of the inspired leader, Abū al-Sarāyā, and other great revolts which were about to destroy the ‘Abbāsid government and to fold its standard.

Yet another example of the events in that time was the matter of creating the Qur’ān. It was a hidden or neglected theological problem, but it was al-Ma’mūn who moved it and it led to shedding blood without any right, spreading disorders and discords among the Muslims.

However, through his political cleverness, al-Ma’mūn could overcame all those events he faced. Then he forced Imām al-Ridā the hope of the Muslim community, peace be on him ¾to accept the succession after him and made the people busy thinking of this great event. Accordingly, he was able to suppress all those revolts against him.

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We have deeply and inclusively probed into the characters of the ‘Abbāsid kings with whom Imām al-Ridā, peace be on him, coincided.

As a result we have concluded that their characters are similar to those of the Umayyads, who spent the property of Allah on themselves and enslaved His servants. After this serious research on their characters, we have come to know that they did not perform any good deed; nor did they pay attention to the interests of the Muslims. Rather, they were absorbed in satisfying their pleasures and desires. They spent on their red nights in Baghdad millions of the funds of the Muslims. They enriched singers, abusers, and the dissolute; meanwhile they subjected the people to poverty and unhappiness.

Moreover, they ordered the innocent to be whipped, imprisoned, and killed by sword; at the head of those innocent were the ‘Alawide Sayyids who demanded nothing except establishing social justice. They ordered their tax collectors to show rudeness and brutality toward farmers, craftsmen, and manufacturers. As a result the tax collectors destroyed the people’s bodies by whip and went too far in wronging the people.

As for inquiring into Islamic history, it must be objective, honest, far from doctrinal and traditional trends, for this history has many subjects which have hidden the truth and concealed realities, so it is incumbent on (us) to spend more efforts in order to distinguish the right from the wrong and the true from the false. An example of these subjects is that noble attributes and great titles were given to the Umayyad and the ‘Abbāsid kings; they were given the titles as Allah’s vicegerents on earth, while this noble title represents fairness, justice, and law. I (the author) seek refuge in Allah from such titles which were given to persons like Yazid, Marwān, al-Walid, and other ‘Abbāsid kings who turned the life of the people into an unbearable inferno.

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Some historians and authors think that the measure of one’s highness and great position is his sitting on the throne of government and his seizing the reins of general authority over a country. This is incorrect; the measure of one’s exaltedness in Islamic viewpoint is the services which he renders to his community in the fields of economy, culture, security, and prosperity. If Muslim historians and authors deprive kings of these titles and give them to those who render great services to the community, then they will render great service to Islamic history, for the orientalists and others who harbor malice against Islam have criticized Islam because of such kings who acted in a manner different from Islamic justice and fairness. They think that these kings represent Islam in their conducts and works. If those who criticize Islam probe into Islamic precepts, they will find them noble, creative, comply with justice and nature, have nothing—praise belongs to Allah—which complies with injustice. Rather they will find that Islamic precepts oppose injustice, and that the irregular behavior of some Muslim kings does not represent Islam.

This is not the first book to be written about the life of Imām ‘Ali b. Mūsā al-Ridā, peace be on him. Rather many books have been written on his life in Arabic and other than it, and the most important of them is al-Sayyid Ja‘far Murtadā’s the Life of Imām al-Ridā, peace be on him, for this book is rich in information.

It is worth mentioning that all the books written on the personality of this great Imām have not encompassed its realities yet. This a far-fetched hope, for the Imām , peace be on him, had boundless intellectual wealth like that of the leading Imāms, peace be on them, who were guardians of righteousness, and inheritors of the knowledge of the Prophet, may Allah bless him and his family.

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Before I end this introduction to the book, I would like to thank His Eminence, our great professor, the Hujjah of Islam and Muslims, Shaykh Husayn al-Khalifa for his care, favor, and help with printing some of my books; I would particularly like to thank His Eminence al-Hujjah, the great ‘Allāma, my brother, Hādi Sharif al-Qarashi for the creative efforts he rendered to me, his valuable notes on the book, his

checking some of the books I made use of, and his encouraging me to serve the members of the House (ahl al-Bayt) , peace be on. I ask Allah, the Exalted, to reward him just as He rewards the righteous from among His servants. Verily He is the Supporter of purpose and success.

Holy Najaf,

Shawwāl 14th, 1411 A. H.

Bāqir Sharif al-Qarashi.

Footnote

[1] Qur'ān, 33, 22.

[2] Ibid. , 41, 23.

[3] Al-Tirmidhi, Sahih, vol. 2, p. 308. Asad al-Ghāba, vol. 2, p. 12.

[4] Majjma' al-Zawā'id, vol. 9, p. 68. Al-Hlya, vol. 4, p. 306. Tārikh Baghdad, vol. 2, p. 19.

[5] Al-Majjlisi, Bihār al-Anwār, vol. 12, p. 71.

[6] Al-Ya'qūbi, Tārikh.

CHAPTER I

Preface

Before we speak about the birth of the pure Imām Abū Mohammed, peace be on him, and the affairs accompanied it, we will mention his brilliant, exalted lineage, which is related to Allah’s Messenger, may Allah bless him and his family, who is the source of flow, bestowal, good, and mercy to mankind. So which lineage is more exalted and greater than that of Imām al-Ridā, peace be on him, who is one of the fruit of Allah’s Messenger, may Allah bless him and his family, and one of his brilliant branches. The following is an outline about his noble origin.

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His Father

As for the father of Imām al-Ridā, peace be on him, he is Imām Mūsā al-Kāzim b. Imām Ja‘far al-Sādiq b. Imām Mohammed al-Bāqir b. Imām Zayn al- ‘Ābidin b. Imām al-Husayn b. Imām ‘Ali b. Abū Tālib, peace be on them.

In the world of lineage, there is no lineage more exalted or purer than this lineage. It is certain that the pure Imāms are the successors of Allah’s Messenger, may Allah bless him and his family, and his testamentary trustees (of authority). In the chapters that follow, we will mention an outline about his father Imām Mūsā, peace be on him.

His Mother

His Mother

As for the mother of Imām al-Ridā, peace be on him, she was endowed with all qualities of honor and virtue, through which the Muslim woman becomes exalted, such as chastity, purity, and great soul. She is among the glorious women in Islam. His mother was a slave-wife, and this quality does not decrease her position, for Islam has made piety and good deeds as a measure to differentiate men from each other, and every thing other than this measure is not important.

The narrators have reported many narrations about how Imām al-Kāzim married this glorious lady. The following are some of them:

1. She was among the noble non-Arabs and was the retainer of Mrs. Hamida, the mother of Imām Mūsā, peace be on him. She was among the meritorious women in her intellect, her religion, and her honoring her mistress, Hamida. She did not sit before her in order to honor and magnify her. So Hamida said to her son Imām Mūsā: “My little son, surely Takktum is a slave-girl. I have never seen a slave-girl better than her. I have no doubt that Allah will manifest her children. I have granted her to you and advise you to treat her kindly. [1]”

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2. Hishām b. Ahmed has reported: “Abū al-Hasan the First (Mūsā al-Kāzim) said to me: ‘Did you know that one of the people from al-Maghrib has come? ’ ‘No,’ I replied. ‘Indeed,’ he, peace be on him, said, ‘a man from the people of al-Maghrib has come to Medina.

So come with us. ’ He rode off and I rode with him until we came to the man. There he was, a man of al-Maghrib. He had with him slave-girls. ‘Show us your wares,’ I told him. He showed us nine good slave-girls. However, all the time Abū al-Hasan was saying: ‘I have

no need of those. ’ Then he told him: ‘Show us something else. ’ ‘I have nothing except a sick slave-girl,’ he replied. ‘what is (wrong) with you (not) to offer her (for sale) he (Abū al-Hasan) said. The man refused and went away.

On the next day he (Abū al-Hasan Mūsā) , peace be on him, sent for me and told me: ‘Ask him how much is the maximum he wants for her? Whatever he says, tell him that you will take her. ’ I went to the man and he said to me: ‘I would not take less than such-and-such a sum. ‘I will take her,’ I said. ‘She is yours,’ he replied, ‘but tell me about the man who was with you, yesterday. ’ ‘He was a man from the Banū Hāshim,’ I told him. ‘Which Banū Hāshim? ’ he asked. ‘From among their chiefs,’ I answered, ‘I do not have more (information) than this. ‘I want more than (this sum of money) ,’ he demanded. ‘I have nothing more than this,’ I explained. Then he said: ‘I will tell you that when I bought her from a remote area of al-Maghrib, a woman from ahl al-kitāb (the people of the Book, i. e. Jews and Christians) met me and asked me who this maidservant was whom I had with me. I told her that I had bought her for myself but she said it was not appropriate that she should be with the like of me. It is fitting that this slave-girl should be with the best person on earth, for she will soon give birth to a son such as has not been born in the east or the west. ’ I took her to Abū al-Hasan (Mūsā). It was not long afterwards that she gave birth to ‘Ali (al-Ridā). [2]”

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3. It was reported that Imām al-Kāzim, peace be on him, said to his companions: “By Allah, I have bought this slave-girl according to Allah’s command and inspiration. ” He was asked about this statement and he replied: “While I was sleeping my grandfather and my father came to me, and there was with them a piece of silk cloth. They spread the piece, and suddenly there was a shirt in which was the picture of this slave-girl. Then they said: ‘Mūsā, from this slave-girl you will have the best of the people of the earth after you. ’ Then my father ordered me: ‘If a baby-boy is born for you, name him ‘Ali. ’ Then he said: ‘Allah, the Great and Almighty, will manifest justice and mercy through him. Blessed is he who believes in him, and woe unto him who shows enmity toward him and denies him! ’[3]”

These are some of the narrations which have been reported about how Imām Mūsā al-Kāzim, peace be on him, married this noble lady. He showed sincere love for her, and she enjoyed admiration and respect in his house.

Her Name

As for the name of this pure lady, the narrators have differed over it. They following are some of their opinions about it:

1. Takktum, many historians think that her name is Takktum.

Concerning this name the poet composed the following lines when he praised Imām (‘Ali al-Ridā) , peace be on him:

‘Ali, the magnified, is the best of the men in soul, father, family, and grandfathers.

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Takktum has brought him to us for knowledge and clemency. He will be the eighth Imām who will deliver the proof of Allah. [4]

This is an Arabic name with which ladies from among the Arab women were called, and concerning it the poet says:

The two imaginations circled and increased in malady the imagination of Takknā and the imagination of Takktum. [5]

2. Al-Khayzarān. [6]

3. Arwā. [7]

4. Najjma. [8]

These are some of the views which have been mentioned about her name. Confirming the most correct one of these names is not useful for readers.

Her Reverential Fear

This pure lady was among the worshipful women. She devoted herself to the acts of obedience to Allah, for she followed the behavior of her husband, Imām al- Kāzim, peace be on him, the Imām of the Allah-fearing and those who turn to Allah, the Most High, in repentance. Among the qualities of her worship is that when she gave birth to Imām al-Ridā, peace be on him, she said: “Help me with (finding) a wet nurse. ” She was asked: “Has your milk decreased? ” “I do not want to tell a lie,” she replied, “the milk has not decreased, but I want to perform a part of my prayers and glorification. ”[9] Have you seen how this angelic lady adored Allah and devoted herself to Him. She asked (the people) to help her with finding a wet nurse for her baby lest it should divert her from performing her prayers and glorification.

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The Great Baby

When Imām al-Ridā, peace be on him, was born, the earth shined; waves of delight and happiness spread through the Household of the Prophet, may Allah bless him and his Household. As for Imām al-Kāzim, he received with more delight the news of the birth of his blessed baby, so he hurried to his wife and congratulated her on her baby, saying: “I congratulate you, Najjma. It is a mark of nobility for you from your Lord! ”

Imām al-Kāzim took his blessed baby, folded it with a white piece of cloth, and performed the religious rites for it. He said the adhān in its right ear, said the iqāma in its left ear, called for sweet water and rubbed its lower jaw with it, and then he returned it to its mother and said to her: “Take it, for it is the rest (baqiyat) of Allah on His earth. [10]”

The first picture which the Prophet’s grandson (Imām al-Ridā, peace be on him) saw in the world of existence was that of his father, the Imām of the Allah- fearing and leader of the monotheists; and the first voice which he heard was:

“Allah is Great! ”

“There is no god but Allah! ”

These brilliant words are the secret of existence and song of the Allah-fearing.

Imām al-Kāzim, peace be on him, named his blessed baby with the name of his grandfather Imām ‘Ali, the Commander of the faithful, peace be on him, that he might get blessing seek good omen in this name, which stood for the greatest personality created in the world of Islam and had all good qualities of the world.

His Nicknames

Imām al-Ridā, peace be on him, was given a group of noble nicknames. Each nickname represented one of his noble qualities. The following are some of them:

1. Al-Ridā

The historians and narrators have differed over the person who gave this exalted nick-name to the Imām, peace be on him, to the extent that it has prevailed him and become a name through which he is recognized. The following are some of the statements:

A. Al-Ma’mūn

A group of the historians has maintained that it was al-Ma’mūn who gave him this nick-name to him[11], for he was satisfied with him and appointed him as his successor. [12] Imām al-Jawād, peace be on him, refuted this statement before a group of his companions, saying: “Verily Allah, the Blessed and Most High, named him al-Ridā, for he was the pleasure of Allah, the Exalted, the Great, in His heaven, of His Messenger, and of the Imāms, the blessings of Allah be upon them, after him. ”

Al-Bizanti asked him: “Weren’t all your past forefathers, peace be on them, the pleasure of Allah (ridā al-Allah) , the Exalted, the Great, of His Messenger, and of the Imāms after him? ”

“Yes,” replied Imām al-Jawād.

“Why has only your father been named al-Ridā? ” al-Bizanti asked.

“Because both his opposing enemies and obedient supporters were pleased with him, while this did not happen to any of his fathers, so only he was called al-Ridā. [13]” (65)

B. Imām Mūsā

Some narrators believe that it was Imām Mūsā al-Kāzim, peace be on him, who gave this nick-name to his son. Sulaymān b. Hafs reported: “Imām Mūsā b. Ja‘far named his son ‘Ali al-Ridā. He would say: ‘Summon to me my son al-Ridā. ’ I asked him: ‘To my son belongs pleasure (al-Ridā). ’ He answered: ‘My son is al-Ridā. ’ When he addressed him, he said: ‘O Abū` al-Hasan. ’[14]” These are some statements about giving him this noble nick-name. Ahmed al-Bizanti gave the reason for giving this nick-name to him, saying: “He was given the nick-name of al-Ridā because he is the good pleasure of Allah, the Most Exalted, in His heaven, the pleasure of His Messenger, and of the Imāms after him on His earth. [15]”

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2. Al-Sābir [16]

He was given the nick-name of al-Sābir (the patient) because he was patient toward the troubles and misfortunes caused to him by his opponents and enemies.

3. Al-Zaki [17]

Imām ‘Ali b. Mūsā al-Rida, peace be on him, was pure, noble, and honorable.

4. Al-Wafi [18]

As for loyalty, it was one of the Imām’s qualities, for he was loyal to his community and homeland.

5. Sirājj Allah [19]

The Imām was the Sirājj of Allah (the Lamp of Allah). He guided the misled and the perplexed (to the right path).

(66)

6. Qurrat ‘Ayn al-Mu’minin [20]

Among his noble nick-names is Qurrat ‘Ayn al-Mu’minin (the delight of the eye of the believers) , for he was their ornament, their pride, their cave, and their stronghold.

7. Makkyadat al-Mulhidin [21]

He was given the nick-name of Makkyadat al-Mulhidin (the stratagem of the unbelievers) , for nullified their vague errors and refuted their imaginations. This was through his debates which were held in the ‘Abbāsid palace, and with which he established the originality of Islamic principles and values.

8. Al-Siddiq [22]

He was given the nick-name of Al-Siddiq (the very truthful one) , for he was like Yūsuf (Joseph) , who ruled Egypt. He led Islamic world and had an absolute leadership over it.

9. Al-Fādil [23]

He was given the nick-name of al-Fādil or the most meritorious one, for he was the most meritorious and perfect of all the people of his time. These are some of the noble nick-names which were given to him; they display his exalted character and great importance.

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His Kunya

The Imāms of the Household (of the Prophet) , peace be on them, would give kunya to their children when young, and this is an example of Islamic education aiming at improving personality and making child feel that he or she has position with his family. Imām al-Ridā, peace be on him, was given the following kunyas:

. Abū al-Hasan

His father Imām Mūsā al-Kāzim, peace be on him, gave him this kunya. [24] He, peace be on him, said to ‘Ali b. Yaqtin: “O ‘Ali, this son of mine —and he pointed to Imām al-Ridā—is the master of my children, and I have given him my kunya. [25]” Imām al-Ridā was given the kunya of Abū al-Hasan. As this kunya was common between them, Imām al-Kāzim was called: Abū al-Hasan the past, and Imām al-Ridā was called Abū al-Hasan the second, that the people might distinguish between the two kunyas.

2. Abū Bakr

This kunya was rare. He was not known for it, but rarely. Abū al-Salt al-Harawi narrated: “One day al-Ma’mūn asked me a question, and I answered: ‘Concerning the question, Abū Bakr (i. e. al-Ridā) said such-and-such. So al-Ma’mūn asked me: ‘Which Abū Bakr ¾our Abū Bakr or Abū Bakr of the populace (‘Āmma)? ‘Our Abū Bakr,’ I replied. ”

‘Īsā said: “I asked Ibn al-Salt: ‘Who is your Abū Bakr? ‘‘Ali b. Mūsā,’ he answered, ‘he was given this kunya. ’[26]”

The Year of his Birth

The historians have differed over the year in which Imām al-Rida, peace be on him, was born as well as they have differed over the month in which he was born. The following are some of their statements in this regard:

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1. He was born in the year 147 A. H. [27]

2. He was born in the year 148 A. H. [28] This year is famous with the narrators.

He was born in the year 150 A. H. [29]

4. He was born in the year 151 A. H. [30]

5. He was born in the year 153 A. H. [31] It was the year in which his grandfather al-Sādiq died. [32]

These are some statements about the year of his birth. The historians have also differed over the month in which he was born. The following are some of their statements:

1. He was born on Thursday or the night of Thursday, the eleventh of (the month of) Rabi‘ al-Awwal. [33]

2. He was born on Thursday[34], the 11th of (the month of) Dhi al-Qi‘da. [35]

3. He was born on the 7th of (the month of) Shawwāl. It was said (that he was born on) the 8th of it, and it was said on the 6th of it. [36]

These are some of the statements which the historians and the narrators have mentioned.

His Characteristics

Many historians said that Imām al-Ridā, peace be on him, was brown or deep brown. [37] It was said that he was white had a medium height,[38] and that he was like his grandfather Allah’s Apostle, may Allah bless him and his family. [39] As he was like his grandfather in his characteristics, he was similar to him in his noble moral traits, which distinguished him from the other prophets.

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His Solemnity

As for the solemnity of Imām Abū Mohammed (al-Ridā) ; faces were humbled in fear of it, for it was similar to that of the prophets and the testamentary trustees (of authority) whom Allah clothed in His light. All those who saw him respected him. An example of his solemnity was that when he sat with the people or rode off with them, none was able to raise his voice because of his great solemnity. [40] The reporters have said: “When he (i. e. Imām al-Ridā, peace be on him) came to al-Ma’mūn, the chamberlains and the servants hurried to raise the curtain for him. When they heard that al-Ma’mūn wanted to pledge allegiance to him, they said to each other that if he (the Imām) came, they would not honor or magnify him as they would do. The Imām came as usual, and his solemnity moved them, so they honored him as they would do. Then they blamed one another and swore (by Allah) that if he returned they would not honor him. When the Imām, peace be on him, came on the following day, they stood for him and greeted him, but they did not raise they curtain for him, so a wind came and raised it for him. When he wanted to leave, the wind also raised the curtain for him. As a result they said to each other: ‘Surely this man is of great importance, and Allah takes care of him, so return to your serving him. ’[41]”

The Imāms of the Household (of the Prophet) , peace be on them, had importance and standing with Allah, the Most High, for it was He who supported and directed them to correctness, as He did toward His prophets and His messengers. The Inscription of his Ring

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As for the inscription and words engraved in ring, they more likely represent one’s inclinations and desires. The following (words) were engraved in the ring of Imām al-Ridā, peace be on him:

Wali Allah (the Friend of Allah). [42]

He had another ring in which it was engraved:

Al-‘Izzah Lillāh (Might belongs to Allah). [43]

These inscriptions represent the Imām’s great devotion to Allah, the Most Exalted, and his clinging to Him.

His Childhood

Imām al-Ridā, peace be on him, grew up in the greatest and most exalted house in Islam. It was the house of the Imāmate and center of revelation. The house which Allah permitted to be exalted and in which His name may be remembered. Imām al-Ridā grew up in this noble house dominated by high Islamic education. For wherein the young respected and honored the old, and the old felt compassion for the young; noble moral traits spread; nothing was heard except reciting the Book of Allah; and nothing was done except good deeds and what brought man near to his Lord.

Educationists have maintained that house is among the most important factors which form person and build his character. If love, friendship, exalted habits, good customs, and sweet words dominate house, child will grow up soundly, be far from complexity and double personality. If house is corrupt and is full of hatred and detest, child will be complex and corrupt.

As for the house where Imām al-Ridā, peace be on him, grew up, it was the most exalted one in the world of Islam, for it was the center of virtue and noble moral traits; it brought up the best of mankind and the Imāms of truth and justice in Islam. In addition to house, environment plays an important role in bringing up person. As for the environment in which Imām al-Ridā, peace be on him, grew up, it included the best men and scholars who studied under his father Imām Mūsā b. Ja‘far, peace be on him.

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All intellectual factors and means of exalted education were available for Imām al-Ridā, peace be on him, so he grew up within this educational frame just as his great fathers (the treasures of Islam) did.

His Behavior

As for the behavior of Imām al-Ridā, peace be on him, it was a wonderful example of his fathers, who dined their souls and freed them from every inclination which had no relation with truth and reality.

The behavior of Imām al-Ridā, peace be on him, is distinguished by showing steadfastness toward the truth and rejecting falsehood. He ordered al-Ma’mūn, the ‘Abbāsid Caliph, to fear Allah and blamed him for his behavior which opposed the reality of religion. However, al-Ma’mūn became displeased with the Imām and committed the most horrible crime when he assassinated him, peace be on him. We will explain this matter in the chapters that follow.

The Imām’s behavior toward his household and his brothers is another example of his showing steadfastness toward the truth. The Imām turned away from those who deviated from Allah’s laws. He swore (by Allah) that he would not speak with his brother Zayd until he met Allah, the Most High. That was when Zayd committed something contrary to Allah’s law.

As for his behavior toward his children, it is distinguished by his showing marvelous, educational manners toward them, especially toward his son Imām al- Jawād, peace be on him. He did not call him with his name; rather he addressed him with his kunya. He said: “Abū Ja‘far (al-Jawād) wrote to me, and I wrote to Abū Ja‘far. [44]” He called him with his kunya because he wanted to honor and magnify him.

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Footnote

[1] 'Iyūn Akhb ār al-Ridā, vol. 1, pp. 14-15.

[2] Ibid. , pp. 17-18. Usūl al-Kāfi, vol. 1, p. 487. Kashf al-Ghumma, vo l. 3, p. 102.

[3] Yousif b. Hātam al-Shāfi'i, al-Durr al-Nazim fi Manāqib al-A'imma.

[4] 'Iyūn Akhbār al-Ridā, vol. 1, p. 15. In this book it has been mentioned that some people have ascribed this poetry to the uncle of Abū Ibrāhim b. al-'Abbās.

[5] A'yān al-Shi'a, 4/Q2/80.

[6] Tadhkirat al-Khawās, p. 361. Bhar al-Ansāb, p. 28. Al-Majjlisi, Bihār al-Anwār, vol. 12, p. 2.

[7] Al-Shaykhāni al-Qādiri, al-Sirāt al-Sawi, p. 169 (photographed). Nūr al-Abbsār, p. 138.

[8] Al-Mufid, al-Irshād, p. 342.

[9] 'Iyūn Akhbār al-Ridā, vol. 1. A'yān al-Shi'a, 4/Q2/80.

[10] Kashf al-Ghumma , vol. 3, p. 88. 'Iyūn Akhbār al-Ridā, vol. 1, p. 18.

[11] Abū al-Fidā', Tārikh, vol. 2, p. 24. Ibn al-Athir, Tārikh, vol. 5, p. 183.

[12] Al-Majjlisi, Bihār al-Anwār, vol. 12, p. 4.

[13] 'Ilal al-Sharāi'. A'lām al-Wara. Al-Majjlisi, Bihār al-Anwār, vol. 12, p. 2.

[14] Al-Majjlisi, Bihār al-Anwār, vol. 12, p. 3.

[15] Ibid.

[16] Jawharat al-Kalām fi Madh al-Sāda al-A'lām, p. 143.

[17] Al-Sirāt al-Sawi, p. 199.

[18] Tadhkirat al-Khawās, p. 361. Al-Durr al-Nazim, p. 210.

[19] Al-Durr al-Nazim, p. 210.

[20] Ibid.

[21] Al-Majjlisi, Bihār al-Anwār, vol. 12, p. 4.

[22] Ibid.

[23] Ibid.

[24] Ibid. , p. 3.

[25] Ibid.

[26] Maqātil al-Tālibiyyin, p. 561.

[27] Nūr al-Abbsār, p. 138.

[28] Ghāiyat al-Ikhtisār, p. 148. Bahr al-Ansāb, p. 28. Usūl al-Kāfi, vol. 1, p. 486. Al-Mufid, al-Irshād, p. 341. Al-Durr al-Maslūk (photographed) , p. 139. Akhbār al-Diwal, p. 114. Jawharat al-Kalām, p. 143. Al-Kaf'ami, Musbāh. Roudat al-Wā'izin. Mir'āt al-Jinān, vol. 2, p. 11.

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[29] Al-Mujaddidūn fi al-Islām, p. 87.

[30] Sir al-Silsila al-'Alawiya, p. 38.

[31] Al-Durr al-Nazim, p. 153. Kashf al-Ghumma. Dā'irat Ma'ārif al-Qarn al-'Ishrin, vol. 6, p. 665.

[32] A'yān al-Shi'a 4/Q2/77-78. (It has been mentioned) in al-Irshād that he was born five years after the death of his grandfather Imām al-Sādiq, peace be on him. An account similar to this has been mentioned in al-Durr al-Nazim, p. 210.

[33] Kashf al-Ghumma, vol. 3, p. 87.

[34] Al-Durr al-Maslūk, p. 139.

[35] A'yān al-Shi'a 4/Q2/77.

[36] Mir'āt al-Jinān, vol. 2, p. 12.

[37] Akhbār al-Diwal.

[38] Al-Shaykhāni al-Qādiri, al-Sirāt al-Sawi fi Manāqib Āl al-Nabi, p. 199.

[39] Al-Durr al-Nazim, p. 210.

[40] Hayāt al-Imām al-Jawād.

[41] Akhbār al-Diwal, p. 114. Jawhart al-Kalām, p. 145. Al-Ithāf bi Hub al-Ashrāf, p. 58.

[42] Al-Durr al-Maslūk, p. 139. Al-Majjlisi, Bihār al-Anwār, vol. 12, p. 4.

[43] Al-Durr al-Nazim, p. 210.

[44] Mu'jam Rijāl al-Hadith, vol. 14, p. 283.

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CHAPTER II

HIS QUALITIES

HIS QUALITIES

As for the qualities of Imām al-Ridā, peace be on him, they represent all virtues. All noble qualities gathered in him. Allah endowed him with all outstanding qualities just as He endowed his great fathers. He endowed him with nobility and made him an eminent figure for the community of his grandfather (the Prophet, may Allah bless him and his family). So the Imām guided the perplexed and the straying (to the truth) , and he enlightened minds. They following are some of his noble qualities:

As for the noble traits of Imām al-Ridā, peace be on him, they were part of those of his grandfather, the greatest Prophet, may Allah bless him and his family, by which he was distinguished from the rest of the prophets. Through his exalted manners, (the Prophet) , may Allah bless him and his family, was able to develop man and saved him from the ill traits of those who lived in the pre-Islamic period. As for Imām al-Ridā, peace be on him, he had the high noble qualities of his grandfather. Concerning his noble traits, Ibrāhim b. al-‘Abbās has said: “I have never seen nor have I ever heard that there is a person more meritorious than Abū al-Hasan al-Ridā, peace be on him.

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He never turned away from anyone; nor did he interrupt anyone; nor did he refuse to do someone a favor he was able to do; nor did he ever stretch out his leg before an audience; nor did he ever lean upon something while his companion did not; nor did he ever call any of his servants or attendants a bad name ; nor did he ever spit or burst into laughter; rather, his laughter was just a smile. When he was ready to eat, he seated with him all his attendants, including the doorman and the groom. He slept little at night. He spent most of his nights from begging to end (in praying or reciting the Qur’ān). He did abundant charity, most of which was at dark nights. [1]”

These words display the Imām’s noble moral traits, which are as follows:

A. He did not turn away from any of the people, whether they were his friends or his enemies; rather, he received them warmly and smiled at them.

B. He did not interrupt anyone while he was speaking; rather, he let him talk until he finished his talking.

C. Among his exalted morals is that he did not stretch out his legs before those who sat with him; rather, he sat politely.

D. He did not lean upon something while his associate did not.

E. He did not call any of his retainers or attendants a bad name even if they mistreated him.

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F. He did not show haughtiness toward them; rather, he seated them with him when he was ready to eat.

G. He prayed abundantly and spent his nights in praying and reciting the Book of Allah.

H. He did a lot of good for the poor; he gave alms to them at dark nights lest none should recognize him.

These are some of the Imām’s noble moral traits which Ibrāhim b. al-‘Abbās had witnessed. Another example of his morals is that when he undertook regency, the most exalted office in Islamic state, he did not order any of his supporters and retainers to carry out his many affairs; rather, he himself carried them out. The narrators have said: “When he was in need of taking a bath, he hated to order anyone to prepare the bath for him. He went to the public bath-house in the city. The owner of the bath-house never thought that the deputy (of al-Ma’mūn) would come to a public bath-house and wash in it; rather, he thought that the kings would take a bath in their own houses.

When the Imām entered the bath-house, there was a soldier in it. The soldier removed the Imām from his place and ordered him to pour water on his head, and the Imām did. Then a man who recognized the Imām entered the bath-house, and he shouted at the soldier, saying: ‘You have ruined yourself! Why have you ordered the son of the daughter of Allah’s Messenger, may Allah bless him and his family, to give you a massage? ’ So the soldier felt extremely embarrassed; he kissed the Imām’s foot and apologized to him, saying: ‘O Son of Allah’s Messenger, why did you obey me when I ordered you? ’ However, the Imām smiled at him and said to him gently. ‘It is a reward. I did not want to disobey you in what I was rewarded. ’[2]”

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Another example of his exalted morals is that when he was ready to eat, he seated with him his retainers even the doorman and the groom. [3] In this manner he taught them that there was no color discrimination among men, and that they were equal. Ibrāhim b. al-‘Abbās has said: “ I heard ‘Ali b. Mūsā al-Ridā saying: ‘I swear by emancipation ¾and when I swore by it, I would emancipate one of my slaves till I emancipated each and everyone of them ¾that I do not see myself as better than that (and he pointed to a black slave of his who remained in his service) on account of my kinship to the Messenger of Allah, may Allah bless him and his family, except if I do a good deed which would render me better. [4]”

A man said to him: “By Allah, no person on the face of earth is nobler than you in father. ”

He, peace be on him, said: “Reverential fear made them noble and obedience to Allah preserved them. ”

Another person said to him: “By Allah, you are the most meritorious of the people. ”

The Imām answered him, saying: “Do not exaggerate; he who fears Allah and obeys Him is better than me. By Allah this verse has not been abrogated: ‘O men! Surely we have created you of a male and female, and made you nations and tribes that you may know each other; surely the most honorable of you with Allah is the most Allah-fearing of you; surely Allah is Knowing, Aware. ’[5]”

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It has been narrated that the Imām has composed poetry in this respect:

I have worn the garment of riches through chastity and begun walking high-headed.

I do not associate with al-nisnās[6] but I associate with men.

If I see the rich show pride, I show pride toward them through despair (of them). I do not show pride toward the poor; Nor do I show weakness toward bankruptcy. [7] This poetry is evidence for his noble moral traits, which all the world lauds and all the Muslims admire.

His Renunciation the World

An example of the qualities of Imām al-Ridā, peace be on him, is that he renounced the world and turned away from its pleasures and embellishments. Mohammed b. ‘Abbād tells us about the Imām’s ascetic conduct, saying: “Al-Ridā used to sit on a leaf mat during the summer and on a straw sack during the winter; he used to put on coarse clothes, but when he went out to meet the public, he put on his very best. [8]”

The narrators have said: “Imām (al-Ridā) used to wear a silk clothe. Sufyān al-Thawri met him and blamed him for wearing such a clothe, saying: “I think that you had better wear a clothe cheaper than this one. ’ However, the Imām took his hand gently and put it into his sleeve; suddenly, there was a coarse clothe under that silk one; and he, peace be on him, said to him: ‘Sufyān, the silk is for men and coarse clothes are for the Truth (Allah) [9]’”

Renouncing the world was the most prominent quality in Imām al-Ridā, peace be on him. The narrators have unanimously agreed that when he became the heir apparent (of al-Ma’mūn) , he paid no attention to any of the aspects of the authority and of magnification which men showed toward their kings.

His Munificence

There was nothing more lovable with the Imām than doing kindness to men, and especially the poor. The historians have mentioned numerous examples of his munificence. The following are some of them:

1. When the Imām was in Khurasān, he spent on the poor all what he had on the Day of ‘Arafa, so al-Fadl b. Sahl criticized him for this, saying: “Surely, this is a loss! ” “Rather it is a profit,” the Imām answered, “you do no damage when you spend something for reward and generosity. [10]”

It is not an act of damage when something is spent on the poor and the weak for Allah’s good pleasure; rather, it is an act of loss when something is spent on unlawful deeds like those of kings and ministers who spend a lot of money on singers and the mischievous.

2. A man came to the Imām, greeted him, and said to him: “I am one of those who love you and your fathers. I have returned from the hajj. My money has finished. I have nothing with me to reach a stage, so I ask you to send me back to my homeland. When I arrive in it, I

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will give what you have given to me as alms to the poor on your behalf. ” The Imām said to the man: “Sit down, may Allah have mercy on you. ” Then he turned to the people and spoke to them until they scattered. None stayed with him except Sulaymān al-Ja‘fari and Herthama. The Imām asked them for permission and entered the

house. Then he came out, closed the door, and said: “Where is al-Khurasāni? ” AL-Khurasāni stood for him. The Imām, peace be on

him, said to him: “Take this two hundred dinars, spend it on your need, and do not give it to the poor as alms on my behalf. ” The man went away with happiness because the blessing of the Imām had included him. Then Sulaymān al-Ja‘fari turned to the Imām and asked him: “May I be your ransom, you gave to the man a lot of money and had mercy on him, but why did you cover your face from him? ”

He, peace be on him, replied: “I did that less I should see the abasement of begging on his face because of my accomplishing his need. Have you not heard the tradition of Allah’s Messenger, may Allah bless him and his family: ‘He who secretly does a good deed is like him who performs the hajj seventy times; and he who openly performs an evil deed is abandoned. ’ Have you not heard the statement of the poet: ‘When I someday come to him in order to seek my need, I return home without losing face. ’[11]”

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3. Yet another example of his munificence is that he ordered the most delicious food to be put on a tray and to be given to the poor, and he recited this verse: “But he would not attempt the uphill road. ” Then he said: “Allah knows that not everyone is able to emancipate a slave, so He has regarded munificence as a path leading to the Garden. ”

4. Another example of his munificence and generosity is that a poor man said to him: “Give me according to the extent of your kindness. ”

The Imām answered him: “I cannot afford that. ”

The poor man paid attention to his own mistake, so he said again: “Give me according to mine. ”

The Imām smiled at him and said: “Yes, I will do this. ”

Then he ordered two hundred dinars to be given to the poor man. [12] The Imām’s acts of munificence cannot be counted. If the Imām had given to the poor man all his money, he would have felt that such a gift was not equal to his munificence and mercy, which was an extension to that of his grandfather, the greatest Prophet, may Allah bless him and his family.

5. Another example of his exalted acts of munificence is what has been narrated by Ahmed b. ‘Ubayd Allāh on the authority of al-Ghaffāri, who said: “A man from the family of Abū Rāfi‘, the retainer of the Apostle of Allah, may Allah bless him and his family, called so and-so, had me in his debt. He demanded payment from me and insisted on my paying him. When I realized that, I prayed the morning prayer in the mosque of the Apostle of Allah, may Allah bless him and his family, and I set out to see al-Ridā, peace be on him. On that day, he was in the valley of al-‘Arid. When I got near his door, he came out. He was wearing a shirt and a clock (ridā’). When I looked at him, I felt ashamed before him. When he reached me, he stood and looked at me. I greeted him ¾it was the month of Ramadān. I said: ‘May I be your ransom, your retainer so-and-so has me in his debt. By Allah, he has spread reports of me around. ’

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“By Allah, I was thinking to myself, that he would tell him to leave me alone. By Allah, I had not told him how much I owed nor had I given specific details about anything. He told me to sit down until he came back. I was still there at the time when I prayed the sunset prayer. I had been fasting and I had become troubled and wanted to leave. Suddenly, he came. There was (a crowd of) people.

“Beggars were begging from him and he was giving them alms. Then he retired from them and went into his house. He came out and called me. I rose and went in with him. He sat down and I sat down with him. I began to talk to him about the governor of Medina. When I had finished, he said to me: ‘I do not think that you have eaten yet? ’ ‘Yes,’ I replied.

“He called for food for me and it was put in front of me. He told the servant to eat with me. The servant and I had our fill of food. When we had finished, he said: ‘Raise the cushion and take what is under it.

“I raised it and there was (many) dinars. I took them and put them in my sleeve. He told some of his servants to accompany me to my house, and they did. I went to my house and called for a lamp. I examined the dinars and they were forty-eight dinars. I only owed the man twenty-eighty dinars. On a dinar of them it was engraved: ‘The debt to the man is twenty-eighty dinars and the rest is yours. ’[13]”

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These are some acts of his generosity, and they show his noble soul which was created for kindness to people.

His Entertaining Guests

The Imām, peace be on him, entertained guests, bestowed liberally upon them, and he himself served them. One day a person stopped at him and he spoke to him at night. When the lamp changed, the guest hurried to set it right, but the Imām went ahead of him and he himself set it right and said to his guest: “We are the people who do not employ their guests. [14]”

His Releasing Slaves

The most lovable thing to Imām al-Ridā, peace be on him, was releasing slaves and freeing them from slavery. The narrators have said: “He (Imām al-Ridā, peace be on him) released one thousand slaves. [15]”

His Kindness to Slaves

The Imām, peace be on him, did a lot of good and kindness for the slaves. ‘Abd Allah b. al-Salt reported on the authority of a man from the people of Balakh, who said: “I was with Imām al-Ridā, peace be on him, during his journey to Khurasān. One day he called for food and gathered his black and non-black retainers around it. Hence I asked him: ‘May I be you ransom, could you please isolate food for these (retainers)? As a result, he blamed me for this and said: ‘The Lord, the Blessed and Exalted, is One, the mother is one, and reward will be according to deeds. ’[16]”

Surely, the Imāms of the Household (of the Prophet) , peace be on them, behaved in such a manner in order to abolish color discrimination among men and to show that they were in one mosque, and that nothing discriminated one person from another except reverential fear and good deeds. His Knowledge

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Imām al-Ridā, peace be on him, thoroughly encompassed all sciences and knowledge. The historians and the narrators have unanimously agreed that he was the most knowledge of the people of his time, the most meritorious of them, and the most learned of them in the precepts of religion and other sciences such as philosophy and medicine. Talking about the Imām’s abundant knowledge, ‘Abd al-Salām al-Harawi has said: “I have never seen a person more knowledgeable than ‘Ali b. Mūsā al-Rida. When a religious scholar sees him, he bears witness for him (as being the most knowledgeable) as I do. Al-Ma’mūn gathered for him in assemblies a number of the scholars of religions, the jurists of Islamic law, and theologians. However, he overcame them to the extent that they acknowledged his excellence (over them) and confessed their feebleness before him. I heard him say: ‘I used to take my place at the theological center (rouda) and the number of the learned scholars in Medina was quite large. Yet when a question over-taxed the mind of one of those scholars, he and the rest would point at me, and they would sent me their queries, and I would answer them all. [17]”

The Imām was the most learned of the people of his time and was the highest authority in Islamic world; religious scholars and jurists would send to him their questions about Islamic precepts.

Ibrāhim b. al-‘Abbās has said: “When al-Ridā was questioned about a certain thing, he answered it. I have never seen that there is a person more knowledgeable than him. Al-Ma’mūn examined him with questions about all things, and he answered them. [18]”

Imām al-Ridā, peace be on him, was the most eminent Muslim thinker, so he was able to develop the cultural and scientific life of the Muslims.

Al-Ma’mūn has said: “I think that there is no person on the face of earth more learned than this man (i. e. Imām al-Ridā). [19]”

His (i. e. Imām al-Ridā’s) debates in Khurasān, Basrah, and Kūfa give evidence for his being the most knowledgeable on the face of earth. During those debates he was questioned about the most difficult problems and he answered them, so all the religious scholars of his time yielded to him and acknowledged his excellence over them.

His Knowledge of all Languages

Another example of his being the most knowledge person is that he could speak all languages. Abū Ismā‘il al-Sindi has reported: “When I was in India, I heard that Allah had an Arab proof, so I went out to seek him. I was guided to al-Ridā (peace be on him) , and I went to him. I could not speak Arabic. I greeted him in Sindi, and he greeted me in my own language. I asked him in Sindi, and he answered me in it. I said to him: ‘I have heard that Allah has an Arab argument, and I have gone out to seek him. He, peace be on him, said to me: ‘It is I; ask (me) about whatever you desire. ’ I asked him about my questions, and he (peace be on him) answered them in my own language. [20]”

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Abū al-Salt al-Hurawi has said: “Al-Ridā, peace be on him, spoke to people in their own languages. I asked him about this (quality) , and he replied: ‘O Abū` al- Salt, I am Allah’s proof over His creatures. Allah does not appoint over a people a proof who does not speak their own language. Have you not heard the words of the Commander of the faithful: ‘We have been given sound judgment. Is this not his knowledge of languages? ’[21]”

Yāsir al-Khādim (the retainer) has narrated: “Abū al-Hasan (al-Ridā) , peace be on him, had in his house Byzantines and Slavs. He was close to them. He heard them speak in Slavic and Romanian, saying: ‘We are visited in our homeland every year, but we are not visited here. ’ In the following morning he (al-Ridā) sent someone to visit them. [22]”

Shaykh Mohammed b. al-Hasan has composed a poem concerning this quality, saying:

And his knowledge of all languages is the clearest miracle and sign. [23]

His Prophecies

Imām al-Ridā, peace be on him, had foretold many events before they happened, and they happened just as he had predicted. These prophecies clearly confirm the original faith of the Shi‘a who say that Allah, the Exalted, endowed the Imāms of the Household (of the Prophet) with excellence and inner knowledge, just as He had endowed His messengers. The following are some of the Imām’s prophecies:

1. Al-Hasan b. Bashshār narrated on the authority of al-Ridā, who said: “‘Abd Allah (i. e. al-Ma’mūn) will kill Mohammed (i. e. al-Amin). ” I (al-Hasan b. Bashshār) asked him: “Will ‘Abd Allah b. Hārūn kill Mohammed b. Hārūn? ” “Yes,” he replied, “‘Abd Allah who is in Khurasān will kill Mohammed b. Zubayda who is in Baghdad. ” Then he recited this poetry line

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Surely successive spites expose you and bring out the hidden malady. [24]

Some days ago and al-Ma’mūn killed his brother al-Amin. We will mention this event in the chapters that follow.

2. Another example of the Imām’s inner knowledge is that when Mohammed b. Imām al-Sādiq rose in Mecca and summoned the people to himself and broke the pledge of allegiance to al-Ma’mūn, Imām al-Ridā went to him and said to him: “O Uncle, do not accuse your father or your brother (i. e. Imām al-Kāzim, peace be on him) of lying, for this authority will not go well with you. ” However, Mohammed b. Imām al-Sādiq paid no attention to the Imām’s advice, and he announced his revolt against al-Ma’mūn. Shortly after that, the troops of al-M’mūn headed by al-Jalūdi attacked Mohammed and his fighters and defeated them. Then Mohammed asked al-Jalūdi for security, and he gave it to him. Then he went up on the pulpit and abdicated authority, saying: “This authority belongs to al- M’mūn and I have no right in it. [25]”

3. Al-Husayn, the son of Imām Mūsā, peace be on him, has said: “We were youths from the Banū Hāshim. While we were sitting around al-Ridā, peace be on him, Ja‘far b. ‘Umar al-‘Alawi passed by us shabby. We looked at each other and laughed at him, so al-Ridā said: ‘In the near future he (Ja‘far b. ‘Umar al-‘Alawi) will have a lot of money and many followers. ’ A month ago, Ja‘far became the governor of Medina and enjoyed good conditions. [26]”

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4. Muhawil al-Sijistāni has narrated: “When Imām al-Ridā, peace be on him, was commanded to go to Khurasān, I was in Medina. Al-Ridā entered the mosque in order to say farewell to Allah’s Messenger, may Allah bless him and his family. He said farewell to him several times. Throughout this (time) he went and came back to the grave. He wept and wailed aloud, so I walked towards him and greeted him, and he greeted me. I congratulated him, and he said to me: ‘Leave me, for I am going to go out of the neighborhood of my grandfather; I will die in exile, and be buried beside Hārūn. ’ I went out to follow him on the road until he arrived in Khurasān. He stayed in it for a time, and then he was buried by Hārūn. [27]”

The matter was just as the Imām had predicted. He went to Khurasān, and did not return from it. He was assassinated by al-M’mūn, the ‘Abbāsid Caliph, and was buried beside Hārūn al-Rashid.

5. Safwān b. Yahyā has reported: “ When Abū Ibrāhim (i. e. Imām al-Kāzim) passed away and Abū al-Hasan al-Ridā, peace be on him, spoke (i. e. undertook the office of the Imāmate) , we were afraid for him. He was told: ‘You have made public a great matter and on account of that, we fear for you from this tyrant (i. e. Hārūn al Rashid). ’ ‘Let him try as hard as he can,’ he answered, ‘he will find no way to harm me. [28]”

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The matter happened as he had predicted. Hārūn al-Rashid did not mistreat him. The Imām underlined this meaning to his companions. Mohammed b. Sinān has reported: “I (i. e. Mohammed b. Sinān) said to Abū al-Hasan al-Ridā during the days of Hārūn: ‘Surely, you have made yourself famous through this matter and your sitting in the assembly of your father, while the sword of Hārūn is dripping blood (i. e. the blood of the Household of the Prophet and their followers). He, peace be on him, said: ‘Allah’s Messenger (may Allah bless him and his family) has encouraged me when he said: ‘If Abū Jahl takes a hair from my head, then bear witness that I am not a prophet. ’ For this reason I say to you: ‘If Hārūn (al-Rashid) takes a hair from my head, then bear witness that I am not an Imām. ’[29]”

Several times the Imām , peace be on him, announced that Hārūn would not mistreat him, and that he would be buried beside him. Hamza b. Ja‘far al-Lārijāni has narrated: “Hārūn went out of the gate of the Sacred Mosque, and ‘Ali went out of the gate and said: ‘How remote the abode is! And how near the meeting is! Surely, Tūs will gather me and him together! [30]”

The Imām has stressed his burial beside Hārūn in many traditions. Mūsā b. Hārūn has narrated: “While Hārūn al-Rashid was delivering a speech in the Mosque of Medina, I saw ‘Ali (al-Ridā) , and he said to me: ‘You will see that I and he (Hārūn al-Rashid) will be buried in one house. ’[31]”

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6. Another example of the Imām’s inner knowledge is the calamity of the Barāmika. Regarding their calamity, Musāfir has reported: “I (i. e. Musāfir) was with Abū al-Hasan ‘Ali al-Ridā, Yahyā b. Khālid al-Barmaki passed by and covered his face with a handkerchief (to escape) from the dust. He (Abū al-Hasan ‘Ali al Rida) said: ‘Wretched ones who do not know what will happen to them during this year. ’”

Then the Imām added: “The more surprising thing than this is that I and Hārūn will be like these (two fingers of mine). ” Then he joined his forefinger and middle finger together.

Musāfir reported: “By Allah, I did not understand the meaning of al-Ridā’s words concerning Hārūn until his death and burial beside him. [32]”

7. Mohammed b. ‘Īsā has reported on the authority of Habib al-Nabāji, who said: “I saw Allah’s Apostle, may Allah bless him and his family, in a vision. He came to al-Nabāji[33] and stopped at the mosque where the pilgrims stopped every year. I went to him and greeted him. There was before him a tray made of palm leaves, and there was Sayhāni dates in the tray. He gave me a handful of these dates. I counted them and they were eighteen. I asked (a person) to explain the vision, and he told me that I would live for eighteen years. Twenty days ago, while I was on my farm, a person came and told me about the coming of al-Ridā from Medina and his stopping at that mosque. I saw the people going to him, so I went to him. I saw him sitting in the place where Allah’s Apostle, may Allah bless him and his family, sat in the vision. There was before him a tray made of palm leaves, and there was Sayhāni dates in it. I greeted him, and he, peace be on him, greeted me. He asked me to come nearer to him and gave me a handful of these dates. I counted them and they were equal to those which Allah’s Apostle, may Allah bless him and his family, had given to me. As a result I said: ‘Increase me, O Son of Allah’s Apostle! ’ He said: ‘If Allah’s Apostle, may Allah bless him and his family, increased you, we would increase you. ’[34]”

8. Ja‘far b. Sālih has narrated: “I came to al-Ridā and said to him: ‘My wife is pregnant, so supplicate Allah to make her give birth to a male. ’ As a result he said: ‘They are twin. ’ I went away and said: ‘I will name one of them Mohammed and the other ‘Ali. ’ Then I came to him, and he said to me: ‘Name one of them ‘Ali and the other Umm ‘Amrū. ’ When I went to Kūfa, my wife had given birth to a male and a female, so I named the male ‘Ali and the female Umm ‘Amrū. [35]”

The narrators have mentioned many prophecies indicating that Allah endowed the Imām with knowledge just as He had endowed His righteous friends and servants.

His Acts of Worship and Reverential Fear

One of the most prominent qualities of Imām al-Ridā, peace be on him, is his devotion to Allah, the Exalted, and his clinging to Him. We can clearly see this quality in his acts of worship which represent great part of his spiritual life standing on light, Allah-fearingness, and piety. One of his companions has said: “When I saw him (al-Ridā) , I mentioned these words of Him, the Exalted: They used to sleep but little in the night. ” Concerning his acts of worship, al-Shibrāwi has said: “Throughout the night he (al-Ridā) performed ablutions, prayed, and slept. In this manner he (continued) until the morning came. [36]”

The Imām, peace be on him, was the most Allah-fearing of the people of his time and the most obedient of them to Allah, the Most High. Al-M’mūn sent Rajā’ b. Abū al-Dahhāk to Medina in order to bring the Imām to Khurasān. The latter went and accompanied him on the road from Medina to Maru. He has reported the following about his acts of worship: “By Allah, I have never seen a man more (earnest) than him in seeking protection in Allah (the Great and Almighty) , mentioning Him in all his times, and fearing Him. When he rose in the morning, he performed the morning prayer. When he finished his prayer and said the taslim, he sat in his place of prayer and (began) glorifying Allah, praising Him, saying: ‘Allah is Greater! There is no god but Allah!

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O Allah bless the Prophet and his family, may Allah bless him and his family. ’ He continued these phrases until the sun rose. Then he prostrated himself in prayer for a long time. Then he went to the people to speak to them and to preach to them until it was forenoon. Then he renewed his ablution and returned to his place of prayer. When the sun came near to descending (from its midday zenith) , he stood and prayed six rak‘as. In the first rak‘a he recited the sura al-Hamd and the sura qul yā ayyuhā al-kāfirūn. In the second rak‘a he recited the sura al-Hamd and the sura qul huwa Allah ahad. In every rak‘a of the four-rak‘a prayers he recited the sura al-Hamd lillāh and the sura qul huwa Allah ahad, and then he recited the taslim. Then he recited his personal prayer in the second rak‘a before the kneeling and after the recitation. Then he said the adhān (the call to prayer). Then he prayed two rak‘as. Then he said the iqāma (the declaration of standing for prayer) and performed the noon prayer.

When he recited the taslim, he glorified Allah, praised Him, and said: ‘Allah is Greater! There is no god but Allah! ’ He continued these phrases for a long time. Then he performed Salāt al-Shukr (the prayer for giving thanks). In it he said: ‘Thanks be to Allah,’ for one hundred times. When he raised his head, he stood and prayed six rak‘as. In each rak‘a he recited the sura al-Hamd lillāh and the sura qul huwa Allah ahad. After each two rak‘as he recited the taslim. Then he said his personal prayer in the second rak‘a before the kneeling and after the recitation. Then he said the adhān (the call to prayer). Then he prayed two rak‘as and said his personal prayer in the second rak‘a. When he recited the taslim, he stood and performed the afternoon prayer. When he recited the taslim, he sat in his place of prayer, glorified Allah, praised Him, and said: ‘Allah is Greater! There is no god but Allah! ’ Then he prostrated himself in prayer and said one hundred times: ‘Thanks be to Allah. ’

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“When the sun set, he performed the ritual ablution, said the adhān and iqāma, and performed the three rak‘as of the evening prayer. Then he said his personal prayer in the second rak‘a before the kneeling and after the recitation. When he recited the taslim, he sat in his place of prayer, glorified Allah, praised Him, and said: ‘Allah is Greater! There is no god but Allah. ’ He recited these phrases for a long time. Then he performed Salāt al-Shukr (the prayer for givingthanks). Then he raised his head and did not say anything until he stood and prayed four rak‘as, finishing each two rak‘as with the taslim. Then he said his personal prayer in the second rak‘a before kneeling and after the recitation. In the first rak‘a of these four rak‘as, he recited the sura al-hamd and the sura qul yā ayyuhā al-kāfirūn. In the second rak‘a he recited the sura al-hamd and the sura qul huwa Allah ahad. Then he recited the taslim.

Then he sat and recited personal supplications until he entered into evening. Then he broke the fast. Then he stayed until about third of the night passed. The he stood and performed the night prayer in four rak‘as. Then he said his personal prayer in the second rak‘a before kneeling and after the recitation. When he recited the taslim, he sat in his place of prayer mentioning Allah, the Great and Almighty, glorifying and praising Him, saying: ‘Allah is Greater! There is no god but Allah! ’ He said these phrases for a long time. After saying his personal supplications, he performed Salāt al-Shukr, and then he went to bed.

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“At the last third of night he got up glorifying and praising (Allah) , saying: ‘Allah is greater! There is no god but Allah! ’ And he asked Him for forgiveness. Then he cleaned his teeth with the miswāk (cleaning stick for teeth). Then he performed the ritual ablution. Then he stood and performed the late night payer. He said eight rak‘as. After each two rak‘as, he recited the taslim. In the first two rak‘as of them, he recited the sura al-hamd and the sura qul huwa Allah ahad thirty times.

“Then he performed the prayer of Ja‘far b. Abū Tālib, which is four rak‘as. After each two rak‘as, he recited the taslim. After the second rak‘a of each two rak‘as, he said his personal prayer before kneeling. He regarded it as (part) of the late night prayer. Then he performed the other two rak‘as. In the first rak‘a he recited the sura al-hamd and the sura al-mulk. In the second rak‘a he recited the sura al-hamd and the sura hal atā ‘alā al-insān. Then he stood and performed the two rak‘as of al-Shafa‘. In each rak‘a he recited the sura al-hamd one time and the sura qul huwa Allah ahad three times. He said his personal prayer after the second rak‘a. Then he stood and performed (the prayer of al-witr) , which is one rak‘a. In it he recited the sura alhamd, the sura qul huwa Allah ahad three times, the sura qul a‘ūdhu bi Rab al-falaq one time, and the sura qul a‘ūdhu bi Rab al-nās one time. Then he said his personal prayer before the kneeling and after the recitation. He would say (the following) in his personal prayer:

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“‘O Allah, bless Mohammed and the Household of Mohammed. O Allah, guide us through him whom You guided, make us well through him whom You made well, attend to us through him to whom You attend, bless us in that which You have given, protect us from the evil of what You decreed, for You decree and none decrees against You. Verily he whom You befriend is not lowly, and he toward whom You show enmity is not exalted, blessed are You and high exalted! ’

“Then he said seventy times: ‘I ask Allah’s forgiveness and seek repentance from Him. ’ When he recited the taslim, he sat and recited supplications for a long time. When the dawn approached, he stood and prayed the two rak‘as of the dawn. In the first rak‘a he recited the sura al-hamad and the sura qul yā ayyuhā al-kāfirūn. In the second rak‘a he recited the sura al-hamad and the sura qul huwa Allah ahad. When the dawn broke, he said the adhān and the iqāma and performed the prayer of the early morning in two rak‘as. When he recited the taslim, he sat and recited supplications until the sun rose. The he performed Salāt al-Shukr (the prayer for giving thanks). [37]”

This tradition in detail displays: the obligatory prayer of Imām al-Ridā, peace be on him; his supererogatory prayers; the suras of the Holy Qur’ān which he recited in them; and the supplications which he recited after his prayers. This means that he was always busy worshipping Allah, the Exalted.

The love for Allah dominated the Imām‘s heart, sentiments and feelings, to the extent that it was one of his qualities. This supplications gives an account of the vengeance of the Imām, peace be on him, on the oppressive and tyrannical rulers of his time who drowned Islamic world in hardships and tragedies and forced the Muslims to performed what they hated. This is one of the political supplications which narrate the conditions of that time.

His Supplication during the Prayer for giving Thanks (salāt al-Shukr)

Sulaymān b. Ja‘far has narrated: “We visited Imām al-Ridā, peace be on him, while he was performing the prayer for giving thanks (salāt al-Shukr). He lengthened his prostration in prayer. Then he raised his head and we asked him about his long prostration. He told us that he prayed with the following supplication. He urged us to (supplicate) with it. Then he ordered us to write it, and we wrote it. ” The supplication is as follows:

“O Allah, curse those who altered Your religion, changed Your favor, accused Your Messenger (may Allah bless him and his Household) , opposed Your religion, turned away from Your way, were ungrateful for Your boons, returned Your words to You, disdained Your Messenger, killed the (grand) son of Your Prophet, distorted Your Book, denied Your signs, sat in the assembly which was not appropriate for them, and which the people carried on the shoulders of the Household of Mohammed!

“O Allah, curse them with curses following each other, gather them and their followers blue-eyed in the Hell-fire!

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“O Allah, we seek nearness to You through cursing them and renouncing them in this world and the next!

“O Allah, curse those who killed the Commander of the faithful and al-Husayn b. ‘Ali and Fātima, daughter of Allah’s Messenger, may Allah bless him and his Household.

“O Allah, increase them in chastisement to chastisement, humiliation to humiliation, abasement to abasement, and disgrace to disgrace!

“O Allah, drive them away to the Fire with violence and return them to Your painful chastisement with a return!

“O Allah, gather them and their followers in the Hell-fire in group! O Allah, divide their gathering; scatter their affair; make their words disagree with each other; disperse their unity; curse their Imāms; kill their leaders, their masters, and their eldest ones; curse their heads; break their banars; spread terror among them; and leave not any dweller of them!

“O Allah, curse Abū Jahl and al-Walid with curses following one another! O Allah curse them with a curse through which curse every angel brought nigh, every prophet sent out, and every believer whose heart You examine for faith! O Allah curse them with a curse from which the inhabitants of the Fire seek refuge, and which does not come into anyone’s mind! O Allah, curse them in Your hidden secret and Your manifest openness, chastise them with a chastisement in the ordination, and let their partners be their followers and their lovers! Verily You hear supplication! ”[38]

This supplication shows that the Imām was indignant with some Caliphs who controlled without any right the general authority of the country, and hence they brought about woe and destruction to Islamic world through preventing the pure Household of the Prophet from undertaking authority while they were the most learned of others in the affairs and precepts of Islām. This great supplication is one of the political supplications.

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The Imām uses Supplication as Weapon

Yet another quality of the Imām’s spiritual life is that he practiced supplication as a weapon through praying to Allah and referring to Him in all his affairs, for he found in it (supplication) a spiritual enjoyment which none of the enjoyments of life equaled it. We will mention his statements concerning the importance of supplication before we present some of his supplications. Supplication is the Weapon of the Prophets

The Imām urged his companions to supplicate Allah and said to them: “Adhere to the weapon of the prophets! ”

“What is the weapon of the prophets? ” he was asked.

“Supplication,” he replied. [39]

Concealing Supplication

The Imām advised his companions to conceal supplication, and that man should supplicate his Lord secretly, that none may know of him. He, peace be on him, has said:

“A servant’s secret supplication equals seventy open supplications. [40]”

Slowness in Answering Supplication

The Imām spoke about the reasons for the slowness in responding to supplication. Ahmed b. Mohammed b. Abū Nasr has narrated: [ I (i. e. Ahmed) said to Abū al-Hasan (i. e. Imām al-Ridā): May I be your ransom, I have asked a need from Allah since so-and-so year, and something have entered my heart because of slowness (in answering it). He, peace be on him, declared: ] “O Ahmed, beware of that Satan makes a way against you in order to make you despair (of Allah’s mercy). Abū Ja‘far (i. e. Imām al-Bāqir) , the blessings of Allah be upon him, said: ‘The believer asks his need from Allah, the Great and Almighty, but He delays responding to him out of love for his voice and listening to his wailing. ’”

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Then he said: “By Allah, what Allah, the Great and Almighty, sets behind the believers in this world is better than what He sets before them therein. What a thing is the world? Abū Ja‘far would say: ‘The believer’s supplication during ease should be similar to that of his during hardship. He should not flag (in supplicating) when he is given. Therefore, be not tired of supplication, for it is of great position with Allah, the Great and Almighty. Adhere to patience, seeking the lawful, and tightening your bonds of kin. Beware of showing open enmity toward men, for we, the members of the House, tighten ties with him who cut us and treat kindly him who mistreats us, hence we, by Allah, see through that the good final result. If the possessor of a favor (strives for gathering) sample funds, then he is not satisfied with anything. When favors become abundant, the Muslim is in danger because of the duties incumbent upon him and the trial through them. ’”

“Tell me, if I say some words to you, will you trust them? ” asked Imām al-Ridā.

“May I be your ransom, if I do not trust you, then whom shall I trust? ” retorted Ahmed, “You are the proof of Allah over His creatures. ”

“Therefore, have more confidence in Allah, for you will meet him, replied the Imām, “don’t Allah, the Great and Almighty, say: And when My servants ask you concerning me, then surely I am very near; I answer the prayer of the suppliant when he calls on me[41]; don’t He say: do not despair of the mercy of Allah[42]; and don’t He say: and Allah promises you forgiveness from Him and bounty. [43] Therefore, have confidence in Allah more than you have in other than Him. Place nothing in your soul except good, and you will be forgiven. [44]”

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The Imām has mentioned the causes which hold back supplication and delay response and, in addition, he has urged (Muslims) to follow the morals of the members of the House (ahl al-Bayt) , peace be on them.

His Amulet (hirz)

The Imām, peace be on him, would use this holy supplication as weapon: “In the Name of Allah, the Merciful, the Compassionate. O He to whom there is neither likeness nor similitude! You are Allah! There is no god but you; nor is there a creator except You! You perish the creatures and You remain! You are clement toward him who disobeys You! And Your good pleasure is in forgiveness! [45]”

He also clung to this great supplication: “I have submitted, O my Protector, to you; I have submitted my own soul to You; I have entrusted the whole affairs of mine to You! I am Your servant, son of Your servant. So hide me in Your cover from the evil from among Your creatures, protect me from every harm and evil through Your kindness, and spare me the evil of every possessor of evil through Your power!

“O Allah, I seek protection in You from him who schemes against me or desires ill for me! Close the eyes of the oppressive from me, for You are my helper! There is no god but You, O Most Merciful of the merciful and Lord of the worlds! I ask you to be sufficient against harm, (to give me) well-being, recovery, help against the enemies, and success for what You love and accept, O Our Lord! O Lord of the worlds! O All-compeller of the heavens and earth! O Lord of Mohammed and his good, pure Household! Your blessings be upon all of them! [46]”

The Imām, peace be on him, submitted himself and all his affairs to the One, the Subducer who has power over all things. He clung to the above-mentioned supplication, that Allah might turn away from him the trickery of aggressors and oppression of wrongdoers.

Some of his Supplications

Some holy supplications have been reported from Imām al-Ridā, peace be on him. They are as follows:

1. The following is his supplication in seeking security and faith: “O He who gives me evidence for Himself and humiliates my heart through certainty in Him, I ask from You security and faith in this world and the next! ”[47]

This supplication, though short, contains a proof of the Oneness of Allah; the proof is that Allah makes His creatures profess His existence through the wonders of this universe.

2. He, peace be on him, would supplicate with this great supplication: “O Allah, give me guidance; make me steadfast toward it; muster me according to it; make me safe with the safety of him upon whom there is neither fear nor sorrow nor impatience; You are worthy of reverential fear and worthy to forgive! [48]”

3. He taught the following holy supplication to his companion and student, Mūsā b. Bukayr. He said to him: “Memorize what I write to you. Supplicate with it during every hardship of which you are afraid. ” The supplication is as follows: “In the Name of Allah, the Most Gracious, the Most Merciful. O Allah, my many sins have made me lose face before You, prevented me from being worthy of Your mercy, and kept me away from deserving Your forgiveness! I have adhered to Your boons and clung to supplicating You, for You have promised those who are like me in acting extravagantly (against their own souls) , making errors, and despairing of Your mercy through Your words: Say: O My servants who have acted extravagantly against their own souls, do not despair of the mercy of Allah; surly Allah forgives the faults altogether; surely He is the Forgiving, the Merciful. [49] You have warned those who despair of Your mercy and said: And who despairs of the mercy of his Lord but the erring ones. [50] Then You have summoned us through Your mercy to supplicate You, thus You have said: Call upon me, I will answer you; surely those who are too proud for My mercy shall soon enter hell abased. [51]

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“O my Lord, hopelessness has covered me, and despair of Your mercy has wrapped me! O my Lord, You have promised to reward him who has good opinion in You and to punish him who has bad opinion in You! O Allah, my eye has been seized by good opinion of You in releasing my neck from the Fire, covering my slips, releasing (me) from my stumble! O Allah, Your words, which have neither alteration nor change, are true: (Remember) the day when We will call every people with their Imām. [52] That is the Day of Resurrection when the trumpet shall be blown and what is in the graves shall be raised. I believe, witness, confess, do not deny, do not renege, conceal, announce, manifest, and hide that You are Allah, there is no god but You, One with no partner with You, that Mohammed is Your servant and messenger, may Allah bless him and his Family, and that ‘Ali, the Commander of the faithful, master of the testamentary trustees, inheritor of knowledge of the prophets, emblem of religion, destroyer of the hypocrites, the fighter against the Renegades (Māriqin) , my Imām, my proof, my handle, my path, my guide, and my argument.

I do not trust my deeds though pure; nor do I see that they will save me though righteous but through (showing) friendship to him, following his example, acknowledging his great virtues, accepting from those who delivered them, and submitting to those who narrated them. I confess that his testamentary trustees from among his grandsons are Imāms, arguments, guides, lamps, guideposts, lighthouses, masters, and pious. I believe in their secret, their openness, their outward, their inward, their present, their absent, their living, and their dead. In that there is neither doubt nor suspicion nor change when You turn away (from that).

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“O Allah, summon me on the day of my mustering and my resurrecting through their Imāmate, and save me, O My Protector, from the heat of the Fires through them, and supply me with the repose of the Gardens! Surely, if You release me from the Fire, I will be one of the achievers. O Allah, I rose in the morning of this day of mine (while) I have neither confidence nor hope nor asylum nor place of flight nor shelter except those through whom I seek access to You, seeking nearness to Your Messenger Mohammed, may Allah bless him and his Family, then ‘Ali, the Commander of the faithful, al-Zahrā’, the mistress of the women of the worlds, al-Hasan, al-Husayn, and the one after them who will pave the way for the hidden proof from among his children, hoped for the community after him.

“O Allah, make them in this day and after it my fortress against detested things and my stronghold against fears; save me through them from every enemy, tyrant, oppressor, sinner, the evil of what I know, what I deny, what has hidden from me, what I see, and the evil of every crawling creature that You have taken by the forelock! Surely You are on a straight path.

“O Allah, through my seeking access through them to You, seeking nearness to You through showing love for them, fortifying myself with their Imāmate, open for me the doors to Your provision; spread upon me Your mercy; make Your creatures love me; turn me aside from their detest and their enmity! Verily You are powerful over everything.

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“O Allah, there is reward for everyone (who) seek access (through them to You) ; there is right for all the possessors of intercession, hence by him whom You have appointed as Your friend and placed ahead my request, I ask You to make me recognize the blessing of this day of mine, this month of mine, and this year of mine!

“O Allah, they are my place of flight and my help during my hardship, my ease, my well-being, my tribulation, my sleep, my wakefulness, my departure, my residence, my difficulty, my facility, my openness, my secret, my morning, my evening, my movement, my habitation, my secret, and my publicity! O Allah, through them, disappoint me not of Your favor; cut not my hope from Your mercy; disappoint me not of Your repose; tempt me not with the closure of the doors to provisions and of the ways to them; open for me an easy opening from You; appoint for me a way out from every hardship and a road for every plenty! Surely, You are the Most Merciful of the merciful. May Allah bless Mohammed and his pure Household! Amen, Lord of the world! [53]”

This supplication gives an account of the firm clinging of the Imām to Allah, the Exalted, and his absolute obedience to Him. Also it gives an account of the outstanding merits of the members of the House (ahl al-Bayt) , peace be on him, who are the emblems of religion and gatekeepers of the wisdom of the Master of messengers.

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4. The Imām, peace be on him, would recite this supplication for seeking provision and plentiful livelihood. He would recite it after each obligatory prayer. It is as follows: “O He Who possesses the needs of the askers and knows the minds of those who are silent! There is a present hearing and ready response to every request from You. There is encompassing, inner knowledge of all those silent before you. I ask You by Your truthful promises, Your generous benefits, Your boundless mercy, Your conquering authority, Your everlasting kingdom, Your perfect words, O He whom the obedience of the obedient does not profit nor does the disobedience of the disobedient harm, bless Mohammed and his Household; provide me with some of Your bounty; and give me that through which You provide me with well-being, through Your mercy, O Most Merciful of the merciful! [54]”

5. This is another example of his holy supplications: “In the name of Allah, the Most Gracious, the Most Merciful. O Allah! O Possessor of comprehensive power, boundless mercy, uninterrupted kindnesses, successive boons, beautiful benefits, and great gifts! O He who created (men) and provided (them) with the means of subsistence, inspired (them) and made (them) utter, originated (them) and made laws (for them) , is exalted and high, ordained and did well, formed and did excellently, advanced an argument and delivered (it) , bestowed lavishly upon (men) , gave (them) generously, granted (them) and did a favor for (them)!

O He who is exalted in mightiness, so swift sight escapes Him, and is close in gentleness, so misgiving thoughts pass Him! O He who is unique in kingdom, so there is no

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equal for Him in the kingdom of His authority and is One in magnificence, so there is no rival in the invincibility of His station. O He by whose magnificence the subtlest of imaginations are bewildered, and the swiftest of the eyes of mankind fall short of knowing His might! O He who knows the thoughts of the hearts of men and sees the glances of beholder’s eyes! Faces are humble in awe of Him; necks are submissive to His mightiness and majesty; hearts are afraid out of fear of Him; and limbs tremble in terror of Him! O All-apparent! O All-hearing! O All-high! O Exalted! Bless him who makes prayer honorable through calling down blessings upon him; take vengeance on him who has wronged me, made light of me, dismissed the Shi‘ites from my door; let him taste the bitterness of abasement as he has made me taste it; make him outcast among those who commit abominable acts and those who are impure! Praise belongs to Allah! May Allah bless Mohammed and his good, pure Household! [55]”

This supplication is abound with praising and lauding Allah with the most beautiful kind of laudation. Also it is filled, especially at the end of it, with oppression, harm, and persecutions which were brought about to the Imām by al-Ma’mūn, the ‘Abbāsid Caliph, who dismissed the Shi‘ites of the Imām, and made light of him. That was when Islamic world admired the position of the Imām and his great personality, and when it came to know that al-Ma’mūn had an insignificant character void of morals which were necessary for the office of the caliphate over the Muslims. This supplication demonstrates that the Imām was so displeased with al-Ma’mūn that he invoked Allah against him.

6. Yet another example of his holy supplications is following:

“In the name of Allah, the Most Gracious,the Most Merciful. O Allah, to You belongs praise for repelling afflictions which come down, the misfortunes of adversity, calamities, and the continuous rush of the lavishness of favors! To You belongs praise for Your wholesome bestowal and Your praiseworthy trial! To You belongs praise for Your great beneficence, Your dear good, Your easy imposing, and Your repelling difficulties! To You belongs praise for Your making fruitful little gratitude, Your giving abundant reward, Your lessening the weight of heavy sins, Your accepting narrow excuse, Your lifting up burdensome time, Your making easy difficult places, and Your preventing Your decisive command! To You belongs praise for driving away tribulations, abundant favor, repelling fearful things, and abasing the tyrannical!

To You belongs praise for little obligation, plentiful reduction, strengthening the weak, and aiding the troubled! To You belongs praise for your abundant disregard, Your lasting bounty, Your taking away the barrenness of land, Your praiseworthy acts, and Your uninterrupted gifts! To You belongs praise for delaying immediate punishment, leaving sudden chastisement, making easy the paths of return (to You) , and sending down the rain of clouds! Verily, You are All-gracious, All-Bestower! [56]” This supplication contains a group of phrases which laud and praise Allah, the Exalted, the Creator of the universe and Giver of life.

These are some of the Imām’s supplications which reveal part of his spiritual life, namely he devoted himself to Allah, communicated with Him, and held fast to His cord. With this supplication we will end our speech about some qualities of the Imām’s holy character.

Footnote

[1] Hayāt al-Imām al-Jawād, p. 37.

[2] Nūr al-Abbsār, p. 138.

[3] 'Uyyūn al-Tawārikh (photographed) , vol. 3, p. 227.

[4] Al-Majjlisi, Bihār al-Anwār, vol. 12, p. 28.

[5] Ibid.

[6] Al-Nasnās is an imaginary man-like animal.

[7] Al-Manāqib, vol. 4, p. 361.

[8] 'Uyyūn Akhbār al-Ridā, vol. 2, p. 178. Al-Manāqib, vol. 4, p. 361.

[9] Hayāt al-Imām al-Jawād, p. 39.

[10] Ibid. , p. 40.

[11]Al-Majjlisi, Bihār al-Anwār , vol. 12, p. 28.

[12] Al-Manāqib, vol. 4, p. 361.

[13] Al-Majjlisi, Bihār al-Anwār, vol. 12, p. 28.

[14] Ibid. , p. 18.

[15] Al-Ithāf bi Hub al-Ashrāf, p. 58.

[16] Al-Majjlisi, Bihār al-Anwār, vol. 12, p. 18.

[17] Kashf al-Ghumma, vol. 3, p. 107.

[18] 'Uyyūn Akhbār al-Ridā, vol. 2, p. 180. Imām al-Jawād, p. 42. Al-Ithāf bi Hub al-Ashrāf.

[19] A'yān al-Shi'a, 4/Q2.

[20] Al-Majjlisi, Bihār al-Anwār, vol. 12, p. 15.

[21] Al-Manāqib, vol. 4, p. 333.

[22] Ibid.

[23] Nazhat al-Jalis, vol. 2, p. 107.

[24] Al-Manāqib, vol. 4, p. 335. Jawhart al-Kalām, p. 146.

[25] Al-Bihār, vol. 12, p. 13.

[26] Al-Fusūl al-Muhimma, p. 229. Bihār al-Anwār, vol. 12, p. 13.

[27] Al-Ithāf bi Hub al-Ashrāf, p. 59. Akhbār al-Diwal, p. 114.

[28] A'yān al-Shi'a 4/Q2/97.

[29] Ibid.

[30] Al-Ithāf bi Hub al-Ashrāf, p. 59.

[31] Ibid.

[32] Ibid.

[33] The house of the pilgrims of Basrah

[34] Kashf al-Ghumma, vol. 3, p. 103. Jāmi' Karāmāt al-Awliyā', vol. 2, p. 156. Nūr al-Abbsār.

[35]Jawharat al-Kalām, p. 146.

[36] Al-Ithāf bi Hub al-Ashrāf, p. 59.

[37] Al-Bihār, vol. 12, pp. 26-27. The tradition also includes the explanation of some of his supplications, his acts of worship, and his reciting some suras during his supererogatory prayers.

[38] Muhajj al-Da'awāt, p. 320.

[39] Usūl al-Kāfi, vol. 2, p. 368.

[40] Ibid. , p. 476.

[41] Qur'ān, 2, 186.

[42] Ibid. , 39, 53.

[43] Ibid. , 2, 268.

[44] Usūl al-Kāfi, vol. 2, p. 489.

[45] Muhajj al-Da'awāt, p. 44.

[46] Al-Musbāh, p. 217.

[47] Usūl al-Kāfi, vol. 2, p. 579.

[48] A'yān al-Shi'a, 4/Q2/197.

[49] Qur'ān, 39, 53.

[50] Ibid. , 15, 56.

[51] Ibid. , 40, 60.

[52] Ibid. , 17, 71.

[53] Muhajj al-Da'awāt, pp. 315-317.

[54] Al-Musbāh, p. 168.

[55] Ibid. , p. 292. Al-Bihār, vol. 12, p. 24.

[56] Ibid. , 415.

CHAPTER III

IMPRESSIONS OF HIS CHARACTER

Imām Abū Mohammed al-Ridā, peace be on him, is famous for his outstanding merits and talents. He has dominated the minds of religious scholars throughout generations and times, and they have expressed their own beautiful laudation and glorification regarding his own character. The following are some of them:

1. Imām al-Kāzim

Imām al-Kāzim, peace be on him, praised his son Imām al-Ridā and preferred him to the great Sayyids from among his sons. He ordered them to serve him and to refer to him in the affairs of their religion. Concerning him, he said to them: “This is your brother ‘Ali b. Mūsā, who is the scholar of the Household of Mohammed, may Allah bless him and his Household. Question him about your beliefs and memorize what he says to you, for I heard my father Ja‘far say: ‘The scholar of the Household of Mohammed, may Allah bless him and his Household, is in your loins. Would that I met him, for he is the namesake of (Imām ‘Ali) , the Commander of the faithful. ’[1]”

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Imām al-Kāzim announced that his great son would be the scholar of the Household of Mohammed, may Allah bless him and his Household. This was the greatest medal which he gave to him, for the family of Mohammed were the origin of knowledge and wisdom in Islam; and the Imām (al-Ridā) was their master in this noble quality. We will mention some other words reported from Imām al-Kāzim regarding the qualities of his son.

2. Al-Ma’mūn

Al-Ma’mūn, the ‘Abbasid King, announced the excellence and exalted position of Imām al-Ridā, on several occasions of which are following:

A. He said to al-Fadal b. Sahl and his brother: “I do not know anyone more meritorious (afdal) than this man (i. e. ‘Ali b. Mūsā) on the face of earth. [2]” According to this statement of al-Ma’mūn, the Imām was the most learned and meritorious of the scholars in the world in all sciences and knowledge.

B. He praised Imām al-Ridā, peace be on him, in the letter which he sent to the ‘Abbāsids who were displeased with him when he intended to entrust the office of the caliphate to the Imām. The letter says: “Al-Ma’mūn did not pledge allegiance to him (i. e. Imām al-Ridā) but discerning of his affair, knowing that none on the face of earth is clearer than him in merit, more manifest than him in chastity, more pious than him in piety, more ascetic than him in renouncing the world, freer than him in soul, more pleasing than him to the special associates and the general populace, and firmer than him in Divine essence. The pledge of allegiance to him confirms with the good pleasure of the Lord. [3]”

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These words specify some of the exalted qualities which were in the Imām, peace be on him, and which distinguished him from the rest of the people. They are as follows:

A. The Imām was the clearest of the people in merit and knowledge.

B. He was the most chaste of the people on the face of earth.

C. He was the most ascetic of the people in renouncing the pleasures and embellishment of life.

D. He was the most generous of the people toward the deprived.

E. The special associates and the general populace acknowledged that he was the most meritorious person, and that none had qualities similar to those of him.

F. He was the firmest of the people in Divine essence, for he did not fear the blame of a blamer regarding Allah.

G. The pledge of allegiance of al-Ma’mūn to him confirmed with the good pleasure of Allah, the Blessed and Exalted.

H. In the document in which he pledged allegiance to Imām al-Ridā, peace be on him, al-Ma’mūn has said: “His (al-Ma’mūn’s) choosing ‘Ali b. Mūsā b. Ja‘far b. Mohammed b. ‘Ali b. al-Husayn b. ‘Ali b. Abū Tālib was after asking Allah for the best and exerting himself in accomplishing His right toward His servants and His earth concerning the two houses in general (i. e. , the ‘Abbāsid House and the ‘Alawide Family, may Allah increase it in honor). That is because he (al- Ma’mūn) has seen his (the Imām’s) brilliant excellence, his plain knowledge, his manifest piety, his pure asceticism, his renouncing the world, and his being safe from the people. It has become clear for him that reports, tongues, and words have unanimously agreed upon him. Besides, he is still know his excellence when young and adult, so he has appointed him as his successor after him. [4]”

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These words praise the noble qualities which distinguished Imām al-Ridā, peace be on him, from the rest of the ‘Alawide and the ‘Abbāsid family. These qualities are as follows:

I. Brilliant excellence and plain knowledge.

II. Refraining from what Allah, the Exalted, prohibited.

III. He never wronged anyone, for he was the source of good and mercy for mankind.

IV. Renouncing the world.

V. The Muslims agreed unanimously on him.

Al-Ma’mūn realized these exalted qualities of the Imām, and it was they which urged him to appoint the Imām as his successor, just as he has said in the above mentioned statement.

3. Ibrāhim Bin al-‘Abbās al-Sawli

(Ibrāhim b. al-‘Abbās al-Sawli) , a creative writer and famous poet, has said: “I have never seen nor have I heard that anyone is more meritorious than Abū al- Hasan al-Ridā. Do not believe him who claims that he has seen the like of him in his excellence. [5]”

The Imām was the model of outstanding merits and talents. There was none like him in his time, for he was among the pillars of thought and virtue in the world of Islam.

4. Abū al-Salt al-Harawi

Abū al-Salt, ‘Abd al-Salām al-Harawi, who was among the great figures of his time, has said: “I have never seen anyone more learned than ‘Ali b. Mūsā al- Ridā. When a (religious) scholar sees him, he bear witness for him just as I do. Al-Ma’mūn gathered for him a number of the scholars of religions, the jurists of Islamic law, and the theologians. However, he (al-Ridā) overcame them, to the extent that they acknowledged his excellence over them. [6]”

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These words give an account of the great scientific abilities of the Imām, peace be on him, for he was the most knowledgeable and meritorious of the people of his time. This can clearly be seen in the debates which al-Ma’mūn held in his palace in order to test the Imām. Al-Ma’mūn had gathered the scholars of the countries and cities, and they tested the Imām with the most difficult questions; yet he answered them skillfully. So the scholars admired him, confessed their feebleness before him, and acknowledged his excellence over them.

5. Al-Rajā’ Bin Abū al-Dhhāk

Al-Rajā’ Bin Abū al-Dhhāk, a military commander, has said: “By Allah, I have never seen anyone more devout to Allah than him, praised Allah throughout his times more than he did, and feared Allah, the Great and Almighty, more than he did. [7]”

These words show the spiritual side in the Imām’s character, for he was the most religious of all the people; he praised Allah and feared Him more than they did.

6. Al-Shaykh al-Mufid

The leader of the Shi‘a, Mohammed b. Mohammed al-Nu‘mān al-‘Ukkburi al-Baghdādi, better known as al-Shaykh al-Mufid, has said: “The Imām who undertook (the office) (qā’im) after Abū al-Hasan Mūsā b. Ja‘far, peace be on them, was his son Abū al-Hasan ‘Ali b. Mūsā al-Ridā, peace be on them, because of his merit over all his brothers and the members of his House (ahl baytihi) , because of the knowledge, forbearance and pity which he showed, and which the Shi‘a (khāsa) and the non-Shi‘a (‘āmma) agreed on with regard to him and recognized him for. [8]”

Al-Shaykh al-Mufid has mentioned some qualities which distinguished Imām al-Ridā, peace be on him, from the rest of his brothers and the members of his House. These noble qualities and peculiarities are as follows:

a. Knowledge.

b. Forbearance.

c. Piety

7. Al-Wāqidi

Al-Wāqidi has said: “‘Ali (al-Ridā) heard the hadith from his father, his uncles, and others. He was trustworthy and gave religious precepts in the Mosque of Allah’s Messenger, may Allah bless him and his family, at the age of more than twenty. He belonged to the eighth class of the next generation from among the members of the House (ahl al-Bayt). [9]”

Al-Wāqidi has mentioned two of the Imām’s qualities which are as follows:

a. Trustworthiness.

b. His giving religious decisions at the age of over twenty.

8. Jamāl al-Din

Jamāl al-Din Ahmed b. ‘Ali, a genealogist, better known as b. ‘Anba, has said: “Imām al-Ridā was given the kunya of Abū al-Hasan. None of the Tālibiyyin of his time was like him. Al-Ma’mūn pledged allegiance to him, minted dirhams and dinars in his name, and ordered his name to be mentioned on the pulpits. [10]”

Al-Sayyid Jamāl al-Din has mentioned that none was like the Imām in his time; he was unique in his time due to his talents and geniuses.

9. Yousif b. Taghri Bardi

Jamāl al-Din Abū al-Mahāsin Yousif b. Taghri has said: “Imām Abū al-Hasan al-Hāshimi, al-‘Alawi, al-Husayni was a learned Imām. He was the chief of the Hāshimites of his time and was the greatest of them. Al-Ma’mūn magnified him, honored him, yielded to him and extremely mentioned him, to the extent that he made him his successor. [11]”

These words shed light on some qualities of the personality of the Imām , peace be on him, which are: He was learned. He was the chief of the Hāshimites and was the greatest of them. As he had a great character, al-Ma’mūn appointed him as his successor.

10. Ibn Māja

Ibn Māja has said: “He (Imām al-Ridā) was the chief of the Hāshimites. Al-Ma’mūn magnified and honored him. He designated him as his successor and took the Pledge of allegiance to him (from the people). [12]”

Ibn Māja took care of one of the Imām’s qualities, which is that he was the chief of the Hāshimites. Of course, the Imām was the master of the people of his time, for the Hāshimites were the master of the people because of their good manners, their exalted ethics, and their excellent behavior.

11. Ibn Hajar

Ibn Hajar has said: “Al-Ridā was among the men of knowledge and merits; he had noble lineage. [13]”

12. Al-Yāfi‘i

Al-Yāfi‘i has said: “The great, magnified Imām, the descendant of the noble Sayyids, ‘Ali b. Mūsa al-Ridā, was one of the twelve Imāms, the possessors of the laudable deeds; the Imāmi Shi‘a have followed them and adopted their doctrine. [14]”

Imām al-Ridā, peace be on him, was the most brilliant star in the world of Islam. He was among the Imāms of the members of the House (ahl al-Bayt) , peace be on them, who enlightened intellectual life and strengthened the pillars of truth and justice on earth. The Shi‘ites proudly follow them, and adopt their traditions on religious precepts. They follow them not because of bigotry or blind imitation; rather, it is incumbent on them to follow them because of the definite arguments and decisive proofs. For example, the Holy Qur’ān has made it obligatory on men to show love for them; (Allah) has purified them from uncleanness and deviation from the right path; the Prophet has regarded them as ships of deliverance and security for mankind and associated them with the Firm Revelation (the Qur’ān). If religious proofs permitted the Shi‘ites to follow other than their doctrine, they would do.

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13. ‘Āmir al-Tā’i

‘Āmir al-Tā’i has commented on the book entitled Sahifat Ahl al-Bayt, peace be on them, which is one of Imām al-Ridā’s works, saying: “‘Ali b. Mūsa al-Ridā, the Imām of the Allah-fearing and model of the grandsons of the Master of messengers related to us... [15]”

Imām al-Ridā was the chief of the Allah-fearing and Imām of worshippers. In the previous chapters we mentioned examples of his acts of worship and his reverential fear, which are evidence for what al-Tā’i has mentioned.

14. One of the Imāms

One of the Imāms has said: “‘Ali b. Mūsā` al-Ridā’s deeds are laudable. His excellence and outstanding merits are like successive phalanxes. Showing friendship toward him is praiseworthy from beginning to end. His qualities are wonderful. His mastership and nobility became high out of honor.

“As for the glory of his fathers, it is more famous than luminous lamp and more shining than the round side of the sun. As for his ethics, his characteristics, his qualities, his signs, and his marks, they are excellent in pride and sufficient in high degree! He walked on the path which he inherited from his forefathers, and the children inherited (this path) from him. They are equal, like the teeth of a comb, in good, noble origin. So I magnify this family, who is high in rank and exalted in position. He was as high as heaven in nobility and was higher than the bright stars in position and place. He had perfect qualities, so he is not excluded from them. [16]”

These words are arranged. They contain rhymed prose. They display that the writer showed love to the Imāms, peace be on them. May Allah accept their intercession with Him for the writer.

SOME OTHER IMPRESSIONS OF HIS CHARACTER

15. Hāshim Ma‘rūf

‘Allām, late al-Sayyid Hāshim Ma‘rūf al-Husayni has said: “Imām al-Ridā, peace be on him, was distinguished by wonderful noble moral traits which helped him attract both Shi‘a (khāsa) and non-Shi‘a‘ (‘āmma). He took these ethics from the essence of the Message with which he was entrusted, and which he safeguarded and inherited. [17]”

This statement reports one of the qualities of the Imām, peace be on him, which is his exalted morals. It is worth mentioning that his morals were similar to those of his grandfather, the greatest Prophet, may Allah bless him and his family, who was the master of all prophets.

16. AL-Dhahabi

AL-Dhahabi has said: “He (al-Ridā) is Imām Abū al-Hasan b. Mūsā al-Kāzim b. Ja’far al-Sādiq b. Mohammed al-Bāqir b. ‘Ali Zayn al-‘Ābidin b. al-Husayn b. ‘Ali b. Abū Tālib al-Hāshimi al-‘Alawi. He was the master of the Hāshimites of his time; he was the most clement and noblest of them. Al-Ma’mūn honored him, yielded to him, and magnified him to the extent that he appointed him as his successor. [18]”

Al-Dhahabi, known for showing enmity toward the ahl al-Bayt (peace be on them) , has acknowledged the outstanding merits of Imām al-Ridā, peace be on him.

17. Mahmūd Bin Wihayb

Mahmūd Bin Wihayb al-Baghdādi has said: “He (al-Ridā) , may Allah be pleased with him, had numerous miracles, so he was the unique of his time. [19]”

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Imām al-Ridā was the unique of his time because of his abundant knowledge, his reverential fear, his piety, his clemency, and his munificence. None was like him in excellence and talents.

18. ‘Ārif Thāmir

‘Ārif Thāmir has said: He (Imām al-Ridā) is regarded as one of the Imāms who played a great role on the arena of the Islamic events in his time. [20]”

During the short period of his undertaking the office of regency, Imām al-Ridā could manifest the origin values of Islamic policy, for he ordered al-Ma’mūn to establish justice and fairness among the people, prevented him from wasting the properties of the state and from other matters which we will mention in the chapters of this book, and which support al-Sayyid ‘Ārif Thāmir’s statement concerning the Imām and his fathers, who played a great role on the arena of the Islamic events of his time.

19. Mohammed Bin Shākir al-Kutubi

Mohammed Bin Shākir al-Kutubi has said: “He (Imām al-Ridā, peace be on him) is one of the twelve Imāms. He was the master of the Hāshimites of his time. ”

20. ‘Abd al-‘Āl

‘Abd al-‘Āl al-Sa‘idi has said: “He (Imām al-Ridā) , peace be on him, had abundant knowledge and piety. Abū Nu’ās was asked: ‘Why have you left praising ‘Ali b. Mūsā al-Ridā while he has all (good) qualities? ’ He replied: ‘I cannot praise the Imām whose father Gabriel served. By Allah, I have left praising him in order to magnify him. The like of me can say nothing concerning the like of him. [21]”

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The Imām had outstanding qualities which none can count. For example, he had abundant knowledge and piety which distinguished him from the rest of the people.

21. Yousif al-Nabahāni

Yousif al-Nabahāni has said: “‘Ali b. Mūsā al-Kāzim b. Ja‘far al-Sādiq, peace be on them, was one of the great Imāms, the lamps of the community from among the Household of the Prophet, the origin of knowledge, gonsticism, and generosity. He had a great position and famous reputation. He had many miracles of which is that he foretold that he would die of eating (poisoned) grapes and pomegranates. The matter happened just as he had predicted. [22]”

The Imām, peace be on him, was a brilliant branch of the Prophetic family through whom Allah exalted the Arabs and the Muslims, in addition to his clear lineage, so he was among the pillars of excellence and honor. He had famous miracles, just as al-Nabahāni has said in the above-mentioned statement.

22. ‘Abd al-Qādir Ahmed

‘Abd al-Qādir Ahmed al-Yousif has said: “The history of the Imām is full of great qualities (such as) abundant knowledge, inherited infallibility, and unique holiness like that of the infallible Imāms who descended from his loins. He was the great figure of guidance during his time; he was the model of reverential fear, piety, clemency, and ethics. What could I possibly say concerning the life of one of Allah’s testamentary trustees? What could my pen possibly write concerning introducing him?

“Is mentioning his name not full introduction? His name is part of Allah’s light, which guides him who seeks sanctuary from it toward the rightist way leading to public righteousness.

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“The Imām devoted his own life to exalting the position of the Muslims. All his deeds issued from the thought of faith leading to the righteousness of the people and the good pleasure of the Lord of the worlds. [23]”

The history of the Imām is full of outstanding merits such as knowledge, reverential fear, piety, clemency, and high moral standards. The Imām is the model of all man’s values; none has qualities like those of him except the Sayyids from among his fathers and children. Therefore, man has the right to boast of such qualities of the Imām.

23. Yousif Bin Oghlā

Yousif Bin Oghlā, Sibt b. al-Jawzi, has said: “‘Ali b. Mūsā, better known as al-Ridā (consent) , was munificent, just, worshipful, and ascetic. Were it had not been for his fear of al-Ma’mūn, he would not have responded to regency. [24]”

All noble traits such as, munificence, justice, worship, and asceticism gathered in the personality of Imām Abū Mohammed al-Ridā, peace be on him. Accordingly, he has occupied the top of honor and glory in the world of Islam.

24. Al-Zargali

Khayr al-Din al-Zargali has said: “‘Ali b. Mūsā al-Kāzim b. Ja‘far al-Sādiq, whose nickname is al-Ridā, is the eighth Imām of the Imāmi (Shi‘a) and was among the great and meritorious Sayyids from among the members of the House, ahl al-Bayt. [25]”

25. Mohammed Jawād Fadl Allah

‘Allāma Mohammed Jawād Fadl Allah has said: “Imām al-Ridā is one of the bases of Islamic thought and among its starting points full of knowledge. The secrets of the Message and the keys of its treasures reached him after (the death) of his father Imām Mūsā b. Ja‘far. So his knowledge was part of the Message and his giving was part of its grace.

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“He is one of the twelve Imāms from among the members of the House, ahl al-Bayt, who enriched Islamic thought with various kinds of knowledge such as dictating to their students or answering him who questioned them or debating with the great scholars of other religions. [26]”

Imām al-Ridā is one of the treasures of Islam; among the brilliant fruits of the great Prophet, may Allah bless him and his Household; and one of his blessings which embraced all languages on earth. Through him Allah has enriched Islamic thought, and made clear the purpose. He has made him an eminent figure on His earth in ordered to guide the perplexed and those who go astray.

26. Ahmed al-Khazraji

Ahmed al-Khazraji has said: “‘Ali b. Mūsā b. Ja’far b. Mohammed b. ‘Ali b. al-Husayn b. ‘Ali b. Abū Tālib, al-Hāshimi, Abū al-Hasan al-Ridā, narrated on the authority of his father. ‘Abd al-Salām b. Sālih and a group (of narrators) reported several copies (of books) on his authority. He was the master of the Hāshimites. Al-Ma’mūn magnified and respected him, entrusted the caliphate to him, and took the pledge of allegiance (from the people) to him. He (al-Ridā) died of poison at Tūs. [27]”

Al-Khazraji indicates that some students of Imām al-Rida, peace be on him, reported many books on his authority. It is certain that the books concern the rules of Islamic law, manners and norms of Islam. Al-Khazraji also shows that the Imām died of poison; I (i. e. the author) also believe that al-Ma’mūn gave him poison to drink in order to get rid of him, for he saw that all the Muslims magnified and honored him. We will mention this matter in the chapters that follow.

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27. One of those who show love for him

One of those who showed love for the Imām and admired him has said: “The importance of ‘Ali al-Ridā b. Mūsā al-Kāzim b. Ja‘far al-Sādiq, peace be on them, surpassed the ahl al-Bayt; his position raised him among them; and his proof manifested, so the Caliph al-Ma’mūn loved him, made him a partner in his caliphate, entrusted the affairs of his kingdom to him, and married his daughter to him before the witnesses. His (al-Ridā’s) excellences were high; his qualities were outstanding; his honorable soul was Hāshimite; and his noble origin was prophetic. His miracles are more than to be counted and more famous than to be mentioned. [28]”

28. Al-Shabrāwi

Al-Shabrāwi has said: “He (Imām al-Ridā) , may Allah be pleased with him, was generous, great, dignified, and respected. His father Mūsā al-Kāzim showed abundant love toward him. He gave to him the country estate which he bought for thirty thousand dinars. [29]”

Imām Mūsā al-Kāzim, peace be on him, was very loyal to his son Imām (al-Ridā). He preferred him to the rest of his children, entrusted with him the office of the Imāmate, and gave to him this country estate. Imām Mūsā al-Kāzim showed love for his son not because of his feelings and desires; rather, he loved his son because he felt that he was one of the bases of Islam and of the testamentary trustees of the greatest Prophet, as it has been mentioned in the authentic traditions.

29. Abū Nu’ās

Abū Nu’ās, a famous poet, praised and lauded Imām al-Ridā, peace be on him. He composed poetry concerning him two times, which are as follows:

a. The poets who coincided with the Imām composed poetry concerning him and lauded him except Abū Nu’ās. The people criticized Abū Nu’ās for this attitude[30], and he composed these wonderful poetry lines:

It is said to me: You are the most unique of all the people in the techniques of famous statement.

You have a style of essential words, which produces pearl in the hands of him who has it.

So why have you left praising the qualities of Ibn Mūsa? `

I have said: I cannot find the right way to praise the Imām whose father Gabriel served!

The people have memorized these poetry lines and regarded them as part of the wonderful Arab poetry, for these lines suit their feelings, their admiration, and their magnification toward the Imāms of the ahl al-Bayt, peace be on them. It is worth mentioning that al-Dhahabi, known for harboring malice against the ahl al- Bayt, has commented on the last line, saying: “I (i. e. al-Dhahabi) say: ‘It is not permissible to say that Gabriel was the retainer of his (al-Ridā’s) father. There is something missing in the text, and the Rāfidites (the Shi‘a) have forged a lie against ‘Ali al-Ridā. [31]”

The members of the House, ahl al-Bayt, peace be on them, have great position with Allah, for they had stood the good test for His sake to the extent that their limbs were cut off, and they were liable to indescribable persecutions. They had adopted such a brave attitude in order to raise high the world of Allah’s religion and to spread justice among men, but al-Dhahabi and his errant companions had not understood this attitude of the Imāms.

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b. Imām al-Ridā, peace be on him, went out mounting an active mule. Abū Nu’ās came nearer to him, greeted him, and said to him: “O Son of Allah’ Messenger, I have composed some poetry lines concerning you. I want you to hear them from me. ”

“Recite them,” the Imām demanded.

Abū Nu’ās recited them, saying:

They (the ahl al-Bayt) are purified, and their garments are pure. Blessings are called down upon them whenever they are mentioned. He who is not an ‘Alawide when we ascribe him, then he had no object of pride in the bygone times.

These people are the ahl al-Bayt who have the knowledge of the Book and what the suras have mentioned. [32]

These poetry lines are part of the most splendid poetry. Abū Nu’ās has quoted the first hemistich from the Holy Qur’ān, for Allah the Exalted,has said: “Verily Allah intends to keep off from you every kind of uncleanness and to purify you, people of the House, with a thorough purification. ” Allah purified them from deviation, kept off from them every kind of uncleanness, and made them a model of His servants, that the perplexed may follow them.

Imām al-Ridā admired these poetry lines and said to Abū Nu’ās: “You have brought us some (poetry) lines which none had composed before you. ”

Then the Imām turned to his retainer and asked him: “How much money do you have? ”

“Three hundred dinars,” replied the retainer.

“Give them to Abū Nu’ās,” the Imām commanded. When Abū Nu’ās had gone home, the Imām said to his retainer: “Perhaps, Abū Nu’ās regards this money as little, so send him the mule. [33]”

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30. Di‘bil al-Khazā‘i

Di‘bil al-Khazā‘i abundantly lauded and elegized Imām al-Ridā, peace be on him. The following are some of his poetry lines concerning him:

Ibn Mūsā (al-Ridā) along with exalted qualities have departed; Noble knowledge has followed him;

Both guidance and religion have followed him just as intimate friend does. [34]

The meaning of these poetry lines is that Imām al-Ridā, peace be on him, had all kinds of honor and excellent traits, so knowledge and religion followed him. He was distinguished by these noble qualities, which were part of his nature.

31. Al-Sāhib Bin ‘Abbād

Al-Sāhib Bin A‘bbād adored Imām al-Ridā, peace be on him, so he has greeted him in these poetry lines:

O you who intend to go and visit Tūs, land of purity and sanctification, recite my greetings to al-Ridā and stop by the most honorable grave of the best buried one.

By Allah! By Allah! This is an oath which has issued from a sincere one who is clinging to friendship!

Verily, if I possessed my own need, I would resided at Tūs, the inhabited.

Verily, it is the place of the martyr wrapped in righteousness, famous for exaltedness and praise.

Then al-Sāhib b. ‘Abbād has said:

O son of the Prophet through whom Allah broke the backs of the arrogant tyrants!

O son of the testamentary trustee who was the most meritorious of powerful men, attained perfect pride and naturally accompanied glory! [35]

In another short poem, he has said:

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O visitor who early got up, ran, and walked like lightning when it flashes, recite my greetings to my master al-Ridā, who is at Tūs, the grandson of the chosen Prophet, son of al- Murtadā, the testamentary trustee, who attained firm exaltedness and built white glory!

Say to him: (These greetings) are from a loyal one who regards friendship as obligatory! [36]

32. Ibn al-Hajjāj Ibn al-Hajjāj composed abundant poetry concerning praising Imām al-Ridā, peace be on him. These two lines are part of it:

O son of him from whom noble deeds are reported, and exalted morals are taken!

O he who has given the name of al-Ridā, ‘Ali b. Mūsā, may Allah be pleased with his father and him! [37]

33. ‘Abd Allah Bin al-Mubārak

Praising the Imam`, ‘Abd Allah Bin al-Mubārak composed this poetry line:

This is ‘Ali (al-Ridā) ; he leads guidance and is the best of the youths of Quraysh in origin. [38]

34. AL-Sawli

Concerning lauding the Imām, al-Sawli has said:

‘Ali (al-Ridā) , the magnified, is the best of the people in soul, father, family, and grandfathers.

Takktum has brought him to us for knowledge, and clemency. He is the eighth Imām who will deliver the proof of Allah. [39]

35. Ibn Hammād

Lauding Imām al-Ridā, peace be on him, the poet Ibn Hammād has said:

My yearning has driven it (my soul) to Tūs and to him whom Tūs has embraced.

At that place is al-Ridā, who is a precious scholar and learned man; the Ocean of knowledge and wisdom when compared (with men) ; and light of Allah which none can extinguish. [40]

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36. AL-Arbali

Praising the Imām in a poem and yearning for visiting his grave, ‘Ali b. ‘Īsā al-Arbali has said:

O diligent rider, stop the camels when arrive in the land of Tūs!

Do not be afraid of their being tired, and leave hitting them during stopping and taking a rest. Kiss the ground when you see the earth of the Shrine of the best of mankind, ‘Ali b. Mūsā.

Recite to him my greetings, which are like the perfume of musk, (and say to him that these greetings are) from Ali b. ‘Īsā.

Say: That precious place receives the peace of Allah every time. The one who remembers Allah is still reciting glorification and hallowing in the house.

(It is) the house of honor. The one who goes straight to it will continue sending his hopes and the camels to it.

(It is) the house of glory. Praise and laudation is still devoted to it.

What could I possibly say in praising the people whose glory Allah has established with an establishment?

What could I possibly say in praising the people whose name Allah has sanctified with a sanctification?

They are the guides of mankind. They are the most generous of all people.

Their origins and souls are noble. When a drought occurred, they gave generously like rain.

When a vague error became dark, they appear like suns. They gave honor to horses, pulpits, and camels when they ascended them.

They are the people whose love removes worries, and whose qualities make clear the pages.

They are noble in birth, good in origin, pure in ancestry, and meritorious in root. No friend became unhappy through them when he made friends with them.

I supported them with my praising them when I did not join the army.

They have filled my heart with friendship and hope, and I have filled the pages with my praising them. So you realize that I am obedient to them and showing love toward them, and that to other than them I am disobedient and obstinate.

O ‘Ali al-Ridā, I send you affection leaving the heart hot out of love. (You are) my faith; my faith is in you; and in my heart, for you, there is love leaving passion and steadfastness.

I do not think that the malady (of my own heart) recovers through other than you; nor is the wound (of my own heart) cured with other than you. I wish I could visit your lofty shrine and kissed your sociable land.

If it is difficult for me to visit you in wakefulness, then you visit me in sleep and quench my thirst (for visiting you).

Footnote

[1] Kashf al-Ghumma, vol. 3, p. 107. A'yān al-Shi'a 4/Q2/100. Al-Bihār.

[2] A'yān al-Shi'a 4/Q2/133.

[3] Al-Bihār, vol. 12, p. 133.

[4] Kashf al-Ghumma, vol. 3, p. 125. Al-Bihār, vol. 12, p. 44.

[5] Kashf al-Ghumma.

[6] A'yān al-Shi'a 4/Q2/99-100.

[7] Bihār al-Anwār.

[8] Al-Mufid, al-Irshād, p. 34.

[9] Tadhkirat al-Khawās, p. 361.

[10] 'Umdat al-Tālib fi Ansāb Āl Abū Tālib, p. 198.

[11] Al-Nujūm al-Zāhira, vol. 2, p. 74.

[12] A'yān al-Shi'a 4/Q2/85. Khulāsat Tahdhib al-Kamāl, p. 278.

[13] Tahdhib al-Tahdhib, vol. 7, p. 389.

[14] Mir'āt al-Jinān, vol. 2, p. 11.

[15] A'yān al-Shi'a 4/Q2/188.

[16] Al-Fusūl al-Muhimma, p. 245.

[17] Sirat al-A'imma al-Ithnā 'Ashar, vol. 2, p. 359.

[18] Tārikh al-Islām, vol. 8, p. 34.

[19] Jawāhir al-Kalām, p. 143.

[20] 'Uyyūn al-Tawārikh, vol. 3, p. 226.

[21] Al-Mujaddidūn fi al-Islām, p. 87.

[22] Jāmi' Karāmāt al-Awliyā', vol. 2, p. 156.

[23] Al-Imām 'Ali al-Ridā Wali 'Ahd al-Ma'mūn, p. 1.

[24] Mir'āt al-Zamān, vol. 6, p. 41.

[25] Al-A'lām, vol. 5, p. 178.

[26] Hayāt al-Imām al-Ridā.

[27] Khulāsat Tahdhib al-Kamāl, p. 678.

[28] Al-Ithāf bi Hub al-Ashrāf, p. 88.

[29] Ibid.

[30] Ibn Tolo`n has mentioned in his book al-A'imma al-Ithnā 'Ashar,

pp. 98-99: "Abū Nu'ās was blamed for leaving lauding the Imām (al-Rida) ,

hence one of his companions said to him: 'I have never seen anyone more impudent than you.

You have said something concerning wine, mountain, and singing,

but you have said nothing concerning 'Ali b. Mūsā al-Ridā, who is in your time. '

He said: 'By Allah, I have left this to honor and magnify him.

The like of me can say nothing concerning the like of him. ' Then, after an hour, he composed these lines. "

[31] Tārikh al-Islām, vol. 8, p. 35.

[32] Khulāsat al-Dhahab al-Masbūk, p. 200.

[33] Al-Ithāf bi Hub al-Ashrāf, p. 60. Nazhat al-Jalis, vol. 2, p. 105. Kashf al-Ghumma, vol. 3, p. 107.

[34] Di'bil, Divān, p. 108.

[35] 'Uyyūn Akhbār al-Ridā, vol. 1, p. 4.

[36] Ibid. , p. 6.

[37] AL-Manāqib, vol. 4, p. 343.

[38] Ibid.

[39] 'Uyyūn Akhbār al-Ridā, vol. 1, p. 15.

[40] AL-Manāqib, vol. 4, p. 350.

CHAPTER IV

UNDER THE CARE OF HIS FATHER

Imām al-Ridā, peace be on him, lived under the wing of his father, Imām Mūsā al-Kāzim, peace be on him, for twenty five years and some months. He witnessed various kinds of ordeal and misfortune which befell his father, who worried and frightened the ‘Abbāsid government, for he was the focus of the attention of the Muslims and the place of their hope for saving them from the ruling ‘Abbāsid band, who went too far in wronging the people and forcing them (to do) what they disliked.

In addition to this is that great part of the Muslims adopted the Imāmate of Imām al-Kāzim, for they regarded him as the lawful successor after the Messenger, may Allah bless him and his Household, and worthier of his office and position than Hārūn (al-Rashid) and the rest of the ‘Abbāsid kings, with whom the Imām coincided. The high rank of Imām al-Kāzim made the ‘Abbāsid kings sleepless, so they harbored malice against him, took all measures to persecute and torture him.

Any how, I (the author) will mention a brief outline about the personality of Imām al-Kāzim and its good effects on that of Imām al-Ridā, peace be on him.

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Imām al-Kāzim, peace be on him, is famous in the world for his outstanding qualities, through the fact that there were gathered in his noble character all the elements of virtue, fundamentals of wisdom and morals, of which are the following:

A. His Scientific Talents

Without doubt Imām Mūsā al-Kāzim, peace be on him, was the most learned of the people of his time and most knowledgeable of them in all sciences. He was the highest authority in the science of Islamic jurisprudence and tradition. So the religious scholars and the narrators surrounded him in order to record his religious edicts, his wonderful wise sayings and morals. Imām al-Sādiq, the most eminent figure of this community and pioneer of its renaissance, bore witness to the abundant knowledge of his son when he said to ‘Īsā: “If you ask this son of mine (Imām Mūsā) about what is between the two sides of the Qur’ān, he will answer you about it with knowledge. [1]”

He has also said concerning his son’s outstanding merit: “He (Imām al-Kāzim) has knowledge of wisdom, understanding, munificence, and knowledge of what the people need regarding their religious affairs over which they differ. ”

The religious scholars have reported from Imām al-Kāzim all kinds of science and written many books about them, so they have named him ‘the Scholar’. Al- Shaykh al-Mufid has said: “The people have reported on the authority of Abū al-Hasan (Mūsā) , and they have become very numerous; he was the most knowledgeable in the law during his time. [2]”

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Imām Mūsā, peace be on him, improved and developed scientific life; he was the most brilliant of the Muslims in spreading Islamic culture.

B. His Acts of Worship and his reverential Fear

The narrators have unanimously agreed that Imām al-Kāzim was the greatest of the people in obeying Allah and was the most worshipful of them, that he had calluses like those of the camel because of his abundant prostration for Allah, just as his grandfather Imām Zayn al-‘Ābidin, peace be on him, had. So he was given the nick-name of Dhi al-Thafanāt (the Possessor of the calluses). An example of his acts of worship is that he would weep when he stood for prayer before the Almighty Creator, whispered to Him or supplicated Him. [3]

The narrators have said: “He (Imām al-Kāzim) used to pray supererogatory prayers throughout the night so that he would make them extend until the morning prayer, then continue them until the sun rose. He would remaining prostrating himself before Allah without raising his head from prayer and praising Allah until the sun came near to descending (from its midday zenith). [4]”

Another example of his acts of worship is that at the beginning of the night, he entered the mosque of his grandfather, Allah’s Messenger, may Allah bless him and his Household, prostrated himself before Allah, and said with fear of Him: “How great sin is with me! Therefore let forgiveness seem good to You, O Worthy of reverential fear, O Worthy to forgive! ”

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He continued this supplication with turning to Allah in repentance, sincerity, and weeping until the morning. [5]

When the unjust ‘Abbāsid tyrant, Hārūn al-Rashid, put him in a dark prison, he devoted himself to worshipping Allah and thanking him for this trial, saying: “O Allah, You know that I used to ask You to give me free time to worship You. O Allah, You have done that. To You be praise. [6]”

The tyrant, Hārūn, towered over the prison from the top of his palace and saw a garment thrown in a certain place and did not change its place. The garment amazed him, and he asked al-Rabi‘: “What is that garment which I see in that place every day? ”

Al-Rabi‘ answered him, saying: “That is not a garment. That is Mūsā b. Ja‘far. He prostrates himself (before Allah) every day from the sunrise until the sun came near to descending (from its midday zenith). ”

Al-Rabi‘ answer amazed Hārūn, the tyrant, and he said: “He is indeed among the monks of the Hāshimites. ”

Al-Rabi‘ asked Hārūn to release the Imām and not to oppress him in prison, saying: “O Commander of the faithful, why have you imprisoned him? ”

“How far! That is necessary,[7]” retorted Hārūn.

In my book entitled the Life of Imām Mūsā Bin Ja‘far, I (the author) have in detail mentioned Imām al-Kāzim’s acts of worship and his obedience to Allah. Generally speaking Imām al-Kāzim’s acts of worship indicate that he was the Imām of the Allah-fearing, master of the worshippers and monotheists of his time.

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His Asceticism

Imām al-Kāzim renounced the world, turned away from its pleasures and embellishment. He preferred obeying Allah to all things, and his house was void of all the pleasures of life. Ibrāhim b. ‘Abd al-Hamid spoke about him, saying: “I visited him in his house where he used to pray. Suddenly, there was nothing in it except a coarse clothe, a sword fixed (to the wall) , and a copy of the Qur’ān. [8]” Imām al-Kāzim always mentioned to his companions the life of the great, revolutionary companion, Abū Dharr al-Ghifāri, who divorced the world and paid no attention to any of its pleasures. He has said: “May Allah have mercy on Abū Dharr, for he would say: ‘May Allah dispraise the world on my behalf, for I always have two loaves of barely bread: I eat one in lunch and the other in supper; and I have two woolen cloaks: I use one as a loincloth and the other as a garment. ’[9]”

Imām Mūsā, peace be on him, took care of the lives of the immortal, great figures from among the companions of his grandfather, the master of the messengers. He praised their behavior and mentioned their laudable deeds before his companions and his students, that they might follow their example.

His Clemency

As for clemency, it was among the most prominent qualities of our master al-Kāzim, peace be on him. Proverbs were coined about his clemency and his restraining anger. The narrators have said: “He pardoned him who mistreated him and forgave him who aggressed against him. ” The narrators have mentioned numerous examples of his clemency of which are the following:

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1. A man from the family of ‘Umar b. al-Khattāb was in Medina trying to harm Abū al-Hasan Mūsā, peace be on him. Whenever he saw (Abū al-Hasan) he would curse him and curse ‘Ali, peace be on him. One day some of those who used to attend his gatherings said to him: “Let us kill this sinner. ”

He forbade them from (doing) that most firmly and rebuked them severely.

He asked about the descendant of ‘Umar and was told that he had a farm on the outskirts of Medina. He rode out to him and found him at his farm. As he entered the farm with his donkey, the descendant of ‘Umar cried out: “Do not tread on my sown land. ”

Yet Abū al-Hasan, peace be on him, continued to tread on it with his donkey until he reached him. He dismounted and sat with him. He greeted him with a smile and laughed at him.

“How much have you paid to saw your land? ” he asked.

“One hundred dinars,” (the other man) answered.

“How much do you hope to acquire from it? ” Imām al-Kāzim asked.

“I do not know the unknown,” was the reply.

“I only asked you about what you hope it would bring you,” reported (Abū al-Hasan).

“I hope that it will bring me two hundreds dinars,” he answered.

Abū al-Hasan took out a purse in which was three hundred dinars and said: “This is (the price) of what you have sown in its present condition (i. e. what you have spent to sow it and what you hope to gain from it). May Allah provide you with what you hope for from it. ”

The descendant of ‘Umar kissed his hand and asked him to forgive him his (former) hasty words about him. Abū al-Hasan, peace be on him, smiled at him and went away.

In the evening Abū al-Hasan went to the mosque and found that descendant of ‘Umar sitting there. When the latter saw him, he called out: “Allah knows best where to put His (prophetic) mission. ”

His companions jumped (in surprise) towards him and said to him: “What is the story (behind what you say) , for you used to speak quite differently from this. ”

“You have heard what I have said now,” he replied and began to speak on behalf of Abū al-Hasan, peace be on him. They opposed him and he opposed them.

When Abū al-Hasan returned to his house, he said to those who attained his gatherings and who had asked about killing the descendant of ‘Umar: “Which was better-what you wanted or what I wanted? I put right his attitude to the extent which you have now become acquainted with. I was sufficient to the evil that was in him. [10]”

The Imām Abū al-Hasan (Mūsā al-Kāzim) treated with kindness those who hated him and show enmity toward him, so he was able to uproot evil inclinations from their souls, washed their brains which was full of ignorance and defect, and put before them the worlds of Him, the Exalted: “Repel (evil) with what is best, when lo! he between whom and you was enmity would be as if he were a warm friend. ”

Another sign of his clemency is that he passed by a group of his enemies among whom was Ibn Hayyājj, who ordered one of his followers to cling to the bridle of the Imām’s mule, and he did. The Imām understood his purpose, so he dismounted the mule and gave it to him. [11] In this manner the Imām gave the people an ideal example of clemency and tolerance. He, peace be on him, advised his son to cling to this noble quality. He said to him: “O My little son, I advise you to follow this commandment, which whoever memorizes takes advantage of it: When a comer comes to you and makes you hear a detested thing in the right ear and then moves to the left ear and apologizes to you and says, ‘I have said nothing,’ then accept his apology. [12]” Through this commandment, we can clearly understand Imām al-Kāzim’s abundant forbearance and tolerance. This is one of the information means leading to unity.

His Munificence

Imām Mūsā` al-Kāzim, peace be on him, was the most generous of all the people and the most abundant of them in giving to the miserable and the deprived. It is worth mentioning that he asked them to conceal his gifts and not announce them, for he sought reward from Allah, the Exalted. The narrators have said: “He went out in the darkness of night carrying gifts to the miserable and the weak, and they did not know the person who gave these gifts to them. His gifts to them were ranging from two hundred dinars to four hundred dinars. [13] His family would say: ‘We are amazed by those who complain of paucity and poverty while the gifts of Mūsā reach them! ’[14]”

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The history books are full of examples of his kindness to the poor. He lavishly spent on them, so he freed them from need to begging. The biographers have unanimously agreed on that he thought that the best way for spending money was to meet the hunger of the hungry and to clothe the naked. I (the author) have mentioned numerous example of his generosity in my book the Life of Imām Mūsā al-Kāzim, peace be on him.

His Helping the Distressed

One of the most prominent qualities of Imām Mūsā al-Kāzim, peace be on him, was that he helped the distressed and saved them from the ordeals and misfortunes which befell them. This was one of

the most beloved things to him. He gave a religious decision to his Shi‘ites in order that they might join the government of Hārun al-Rashid, provided that they should be kind to people. He is well-known for this religious edict, which says: “The expiation of the work with the ruler is (showing) kindness to people. ”

The narrators have said: “A person from among the people of al-Ray was in enormous debts to the government of al-Ray. He was unable to repay them and was afraid that the government would confiscate his properties and punish him severely, so he asked the people about the governor, and they told him that he was one of the Shi‘ites of Imām al-Kāzim, peace be on him. He traveled to Medina (Yathrib). When he arrived in it, he met the Imām and complained to him of his state. Soon the Imām responded to him and wrote a letter to the governor of al-Ray, saying: ‘In the name of Allah, the Most Gracious, the Most Merciful. Know that Allah has shade under His Throne. None resides in it except him who shows kindness to his brother, relieves his sorrow, and delights him. This is your brother. Greetings. ’”

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The man took the letter and went to Mecca in order to perform the hajj. After he had finished performing the hajj, he headed for his homeland. When he reached it, he went to the governor. He knocked at the door of his house. The governor’s retainer came out and asked him: “Who are you? ”

“The messenger of the patient one, Mūsā b. Ja‘far,” was the answer.

The retainer hurried to his master and told him about that. The governor came out bare-footed. He received the man, embraced him, kissed him on the forehead, and eagerly asked him about the Imām. The man answered him and then handed him the Imām’s letter. The governor took it with admiration and kissed it. When he read it, he ordered all his money and clothes to be brought. Then he gave most of them to the man and asked him: “Brother, have I delighted you? ”

“Yes, by Allah, you have increased me in pleasure,” retorted the man.

Then the governor ordered the record to be brought, his debts to be canceled, and him to be discharged from them. The man went out while waves of happiness and delight covered him. He decided to show kindness to the governor through going to the Sacred House of Allah, praying for him, and telling the Imām about his kindness toward him. When the time of the hajj came, he traveled to the Sacred House of Allah. When he arrived at it, he sincerely supplicated for the governor of al-Ray, and told the Imām about his kindness toward him. The Imām was very pleased with this attitude of the governor. Then the man turned to the Imām and asked him: “My master, has this (deed) delighted you? ”

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“Yes,” replied the Imām, “it has also delighted Allah, the Exalted, my grandfather Allah’s Messenger, may Allah bless him and his Family, the Commander of the faithful, and me. [1]”

This initiative represents the Imām’s care of helping the distressed, and with it we will end our speech about some of his qualities.

The Imām with Hārūn

Imām al-Kāzim suffered from different kinds of painful ordeals and misfortunes in the time of the tyrant, Hārūn, who spared no effort to wrong and punish him. He spent his bloom of youth in the shadows of Hārūn’s prisons and was prevented from seeing his family and Shi‘ites. We will mention a brief outline about the Imām’s sufferings in the time of Hārūn

The Imām is arrested

The Imām had a personality greater than that of Hārūn in Islamic world, for the Muslims loved and respected him. Hārūn was indignant with the Imām, for he had not enjoyed such love and respect.

The narrators have said: “One of the reasons which moved Hārūn to imprison the Imām is that he (Hārūn) ¾surrounded by the nobles, eminent figures, ministers, and high-ranking officials of his

state ¾went to pay a visitation to the tomb of the Prophet, may Allah bless him and his family, saying: ‘Peace be on you, Apostle of Allah! Peace be on you, cousin. ’”

He was seeking to show his proud position over the others by his blood relation with the Prophet, may Allah bless him and his family, for he undertook the office of the caliphate through this means. As for Imām Mūsā al-Kāzim, he was standing beside him. He greeted the great Prophet, saying: “‘Peace be on you, Apostle of Allah! Peace be on you, father! ” Hārūn al-Rashid lost his mind. The expression on his face changed and the anger in it became transparently obvious. That is because the Imām was closer than him to the Prophet and more adjacent to him than others. So the tyrant, Hārūn, became angry and asked the Imām: “Why did you say that you were closer to Allah’s Apostle, may Allah bless him and his family, than me? ”

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The Imām gave to him a definite, undeniable proof, saying: “If Allah’s Messenger, may Allah bless him and his Household, was resurrected and asked you for your daughter’s hand, would you respond to him? ”

“Glory belongs to Allah,” retorted Hārūn, “I seek to show my proud position over the Arabs and non-Arabs through this (deed). ”

The Imām, peace be on him, continued to establish proofs against him regarding his being closer to the Prophet, may Allah bless him and his family, than him, saying: “However, Allah’s Messenger does not ask me for my daughter’s hand; nor do I marry (her) to him, for he is our father, not your father; therefore, I am nearer to him than you. ”

Then the Imām established another proof against Hārūn’s words, saying: “Is it permitted for Allah’s Apostle, may Allah bless him and his family, to visit your womenfolk while they are unveiled? ”

“No,” Hārūn replied.

The Imām explained: “However, he has the right to visit my womenfolk, and it is permitted for him to do that; therefore, I am nearer to him than you. [16]”

Hārūn al-Rashid became angry and found no way to refute the Imām’s argument. Accordingly, he harbored malice against the Imām, went to the tomb of the Prophet, may Allah bless him and his family, and said to him: “May my father and mother be your ransom, O Apostle of Allah, I apologize to you for something I want to do. I want to imprison Mūsā b. Ja‘far because he is intending to bring division into your community and to cause the shedding of its bleed. ”

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Hārūn thought that his apologizing to the Prophet for committing a crime would profit him and release him from this responsibility on the day when the wrongdoers would be losers.

On the following day he ordered the police to arrest the Imām, and they arrested him while he was standing and praying by the head of his grandfather, the Prophet, may Allah bless him and his family. They interrupted his prayer and did not give him any respite to complete it. They shackled him and took him out of that holy place while he was weeping bitter tears, complaining to his grandfather, and saying: “I complain to you, O Allah’s Messenger! ”

The Imām was shackled and brought before the tyrant, Hārūn al-Rashid, and he turned away from him rudely and spoke to him. [17]

His Imprisonment in Basrah

The Imām was shackled and taken to Basrah. Hasan al-Sari was entrusted with guarding and safeguarding him. On his way to Basrah, the Imām met ‘Abd Allah, son of the late al-Azdi. He gave him a letter and ordered him to hand it over to his successor Imām al-Ridā, peace be on him, and told him that he (Imām al-Ridā) was the Imām after him. [18]

The caravan walked. It covered the desert until it arrived in Basrah. That was on the seventh day of Dhu al-Hijja. Hasan handed the Imām over to ‘Īsā b. Ja’far, who imprisoned him in one of the houses of the prison, locked the doors of the prison, an did not open them except twice a day: one time when the Imām wanted to perform the ritual ablution, and the other when the food was brought to him.

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The Imām devoted his time to the acts of worship and obedience to Allah. He fasted by day and prayed by night. He spent most his time in praying, prostrating, supplicating, and reciting the Qur’ān. He regarded his being free for the acts of worship as one of Allah’s favors toward him. He would say: “O Allah, You know that I used to ask You to give me free time to worship You. O Allah, You have done that. To You be praise. [19]”

Hārūn orders the Imām to be killed

Hārūn ordered ‘Īsā, governor of Basrah, to kill the Imām, peace be on him. However, this matter troubled ‘Īsa, and he sought the advice of his close associates. They prevented him and made him fear the consequence of the affair. He responded to them and wrote a letter to Hārūn saying: “The affair of Mūsā b. Ja’far and his stay under my detention has been going on for along time. I have become well-acquainted with his situation. I have set spies on him throughout this period and I have not found him (do anything except) open his mouth in worship. I set someone to listen to what he said in his prayer. He has never prayed against you or

against me. He has never mentioned us with malice. He does not pray for himself except for forgiveness and mercy. Either you send someone whom I can hand him over to or I will let him free. I am troubled at detaining him. [20]”

This letter displays that ‘Īsa was afraid of killing the Imām, and he (the Imām) stayed under his detention for one year. [21]

His Imprisonment in Baghdad

(Hārūn) al-Rashid responded to the request of his governor, ‘Īsa. He ordered the Imām to be taken to Baghdad. The Imām was taken to it and was accompanied by the police and the guards. When he reached it, al-Rashid ordered him to be detained under al-Fadl b. al-Rabi‘. Al-Fadl took him and imprisoned him in his house. He did not detain him in the public prisons because he feared that a discord would occur and the public opinion would run in disorder because of the Imām’s exalted position and his great personality.

The Imām, peace be on him, devoted himself to the acts of worship and obedience to Allah. So al-Fadl admired his acts of worship. ‘Abd Allah al-Qazwini has narrated: “I (i. e. ‘Abd Allah al-Qazwini) visited al-Fadl b. al-Rabi‘. While he was sitting on the top of his house, he said to me: ‘Come nearer to me. ’ I went nearer to him to the extent that I (stood) beside him. Then he said to me: ‘Overlook the house. ’”

‘Abd Allah towered over the house, and al-Fadl asked him:

-What can you see in the house?

-I can see a garment thrown (on the ground)

-Look well!

‘Abd Allah considered, looked carefully, and said:

-A man prostrating himself in prayer.

-Can you recognize him?

-No, I can’t.

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-That is your master.

-Which master?

-Are you pretending not to know of ‘Ali?

-I’m not pretending, but I don’t know that I have a master.

-That is Abū al-Hasan, Mūsā b. Ja’far.

‘Abd Allah was one of those who adopted Imām al-Kāzim’s Imāmate. Then al-Fadl told him about his acts of worship, saying:

“I (i. e. al-Fadl) visit him day and night. I did not find him at any time but in the state about which I am telling you. He prays the dawn prayer, then he says his personal prayers at the end of his prayer for an hour until the sun rose. He remains prostrating himself until the sun comes near to descending (from its midday zenith). He has ordered a retainer to tell him about the sun’s coming near to descending. I do not know when the retainer says: ‘The sun has come near to descending. ’

“Suddenly, he stands and begins praying without renewing his ritual ablution, so I come to know that he does not sleep during his prostration; nor does he slumber. He continues praying until he

performs the afternoon prayer. When he has performed the afternoon prayer, he performs one prostration. Then he continues praying and his personal prayer until he performs the evening and night prayers. When he has performed the evening and night prayers, he breaks the fast by eating roasted meat which is brought to him. Then he renews the ritual ablution and prostrates himself in prayer. Then he raises his head and slumbers. Then he stands and renews the ritual ablution and continues praying until day dawns. I do not know when the retainer says: ‘Day has dawned! ’ Suddenly, he jumps and performs the dawn prayer. This is his behavior since he has been handed over to me. ”

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These are the acts of worship of Imām al-Kāzim, the master of the Allah-fearing and Imām of those who turn to Allah in repentance. He showed love for Allah, served and obeyed Him.

When ‘Abd Allah came to know that al-Fadl admired the Imām’s acts of worship, he warned him against carrying out Hārūn’s order regarding killing the Imām, saying: “Fear Allah! Do not bring about an event removing blessing. You know that when someone does evil for someone, his blessing perishes. ”

Al-Fadl confirmed ‘Abd Allah’s statement, saying: “They sent for me more than one time and ordered me to kill him, but I did not respond to them. [22]”

Al-Fadl did not kill the Imām; nor did he expose him to a detested thing because he was afraid of Allah’s wrath and punishment in this world and the next.

His Textual Nomination for the Imāmate of al-Ridā

Imām Mūsā, peace be on him, appointed his son Imām al-Ridā, peace be on him, as an Imām and high authority after him, that he might lead his Shi‘ites and the community. Many ordinances (alwāh) were brought out of the prison. In them it was written: “My testament (‘ahd) is to my eldest son. [23]”

Imām Mūsa took great care of appointing his son as an Imām after him. He entrusted this affair to a large group of his eminent Shi‘ites, of whom are the following:

1. Mohammed Bin Islmā‘il

Mohammed Bin Islmā‘il al-Hāshmi has narrated: “I (i. e. , Mohammed b. Islmā‘il) visited Abū al-Hasan Mūsā b. Ja‘far. He complained of a severe (pain) , so I asked him: ‘I ask Allah not to let us see it (i. e. missing you). To whom shall (we refer)? ’”

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He, peace be on him, replied: “To my son ‘Ali. His writing is my writing. He is my testamentary trustee and my successor after me. [24]”

2. ‘Ali Bin Yaqtin

‘Ali Bin Yaqtin has reported: “I (i. e. ‘Ali Bin Yaqtin) was with Abū al-Hasan Mūsā b. Ja‘far, peace be on him, and was with him his son ‘Ali. He said: ‘O ‘Ali, this son of mine is the master of my children and I have given him my kunya (i. e. both were called Abū al-Hasan). ’ Hishām b. Sālim was in the assembly. He struck his face with the palm of his hand and said: ‘We belong to Allah, by Allah, he has announced his death for you. ’[25]”

3. Na‘im Bin Qābūs

Na‘im Bin Qābūs has reported, saying: [Abū al-Hasan (Mūsā) , peace be on him, said: ] “My son ‘Ali is the eldest of my children, the most attentive of them to my words, and the most obedient of them to my order. He examined the leather case (jafr) and the scroll (al-jāmi‘a). Only a prophet or the testamentary trustee of a prophet may examine them. [26]”

4. Dāwud Bin Kuthayr

Dāwud b. Kuthayr al-Raqqi has narrated, saying: [I (i. e. Dāwud b. Kuthayr) said to Mūsā al-Kāzim: ] “May I be your ransom, I have grown old. So take my hand and save me from hell-fire. Who is our leader (sāhib) after you? ”

“This is your leader after me,” he said and pointed to his son Abū al-Hasan al-Ridā. [27]

5. Sulaymān Bin Hafs

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Sulaymān b. Hafs al-Marwazi has reported: [I (i. e. Sulaymān b. Hafs) visited Abū al-Hasan Mūsā b. Ja‘far. I wanted to ask him about the proof over the people after him. When he looked at me, he began saying: ] “O Sulaymān, my son ‘Ali is my testamentary trustee. He is the proof over the people after me. He is the most meritorious of my children. If it happen that you remain alive after me, bear witness to him for this matter before my Shi‘ites and the people of my authority, who ask you about my successor after me. [28]”

6. ‘Abd Allah al-Hāshimi

‘Abd Allah al-Hāshimi has said: [We were beside the grave (i. e. the grave of the Prophet, may Allah bless him and his family). Suddenly, Abū Ibrāhim Mūsā b. Ja‘far came toward us hand in hand with his son ‘Ali. Then he said: ] “Do you know who I am? ” “You are our master and our eldest one,” we said. “Name and ascribe me,” he demanded. “You are Mūsā b. Ja‘far,” we said. “Who is this? ” he asked and pointed to his son. “He is ‘Ali b. Mūsā b. Ja‘far,” we replied. “Witness that he is my agent in this world during my lifetime and my testamentary trustee after my death. [29]”

7. ‘Abd Allah Bin Marhūm

‘Abd Allah b. Marhūm has reported: [I went out of Basrah and wanted to go to Medina. When I covered part of the road, I met Abū Ibrāhim (i. e. Mūsā b. Ja‘far) , who wanted to go to Basrah. He sent for me and I went to him. He gave me a letter and ordered me to carry it to Medina. I asked him: ‘May I be your ransom, to whom shall I hand it over? ’ He replied: ] “ (Hand it) over to my son ‘Ali, for he is my testamentary trustee, the one who will undertake my affair, and the most meritorious of my children. [30]”

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8. ‘Abd Allah Bin al-Harth

‘Abd Allah b. al-Harth has narrated: [Abū Ibrāhim summoned us and we gathered. Then he said: ] “Do you know why I have summoned you? ”

“No,” we answered.

“Witness that this son of mine is my testamentary trustee (wasi) and the one who will superintend my affair, my successor after me. Who has a debt (to be collected) from me, let him collect it from this son of mine. Whoever I have made a promise to, let him get its fulfillment from him. Whoever has to meet me, will only do so through his correspondence. [31]”

9. Haydar Bin Ayyūb

Haydar b. Ayyūb has reported: [We were at a place called al-Qabā in Medina. Mohammed b. Zayd b. ‘Ali was at the place. He came after the time in which he used to come to us. We asked him: ‘May Allah make us your ransom what delayed you from coming? ’ He answered: ] “Abū Ibrāhim summoned us today. We were seventeen men from among the children of ‘Ali and Fātima, peace be on them. He made us witness that his son ‘Ali was his testamentary trustee and his deputy during his lifetime and after his death, and that his order valid against him and for him. ” Then Mohammed said: “O Hayder, by Allah, he entrusted the Imāmate to him today, and the Shi‘ites will profess him after his death. ” I (i. e. Hayder) said: “However, may Allah protect him, what is this? ” He (i. e. Mohammed b. Zayd b. ‘Ali) answered: “O Hayder, he made him as (his) testamentary trustee. This means that he entrusted the Imāmate to him. [32]”

10. Al-Husayn Bin Bashir

Al-Husayn b. Bashir has said: [Abū al-Hasan Mūsā b. Ja‘far appointed for us his son ‘Ali just as Allah’s Apostle, may Allah bless him and his family, appointed ‘Ali on the Day of Ghadir Khum. He said: ] “O People of Medina or he said O People of the Mosque, this is my testamentary trustee after me. [33]”

11. Ja‘far Bin Khalaf

Ja‘far b. Khalaf has narrated: [I (i. e. Ja‘far b. Khalaf) heard Abū al-Hasan Mūsā b. Ja‘far say: ] “Happy is the person who does not die until he sees a successor belongs to him. Allah has made me see my successor, who is this son of mine. He pointed to him (i. e. al-Ridā). [34]”

12. Nasr Bin Qābūs

Nasr Bin Qābūs said: [I (i. e. Nasr b. Qābūs) said to Abū Ibrāhim Mūsā b. Ja‘far: ‘I have asked your father who would be after you and he told me that you would be. Therefore when Abū ‘Abd Allah (Ja’far al-Sādiq) , peace be on him, died, the people went to right and left while I and my companions declared (our support) for you. Therefore tell me which of your children will be (the Imām) after you. ’ He said: ] “My son ‘Ali. [35]”

13. Mohammed Bin Sinān

Mohammed b. Sinān has narrated: [I (i. e. Mohammed b. Sinān) visited Abū al-Hasan (Mūsā) the year before he went to Iraq. ‘Ali, his son, was sitting in front of him. He looked at me and said: ] “Mohammed, this year there will be some disturbance but do not be worried by that. ”

“My Allah make me your ransom, what will that be? ” I asked, for he had filled me with anxiety.

“I will go to this despot,” he answered, “but he will not receive any evil from me nor from the son who will be after me. ”

“May Allah make me your ransom, what will happen? ” I asked.

“Allah leads astray the oppressors,” he told me, “and Allah does what He wishes. ”

“Whoever wrongs the right of this son of mine and denies his Imāmate after me is like those who wronged ‘Ali b. Abū Tālib, peace be on him, and denied his right after the Apostle of Allah, may Allah bless him and his family,” he replied.

“If Allah supports me in my life, may I submit to his right and declare (your belief in) his Imāmate,” I said.

“True, Mohammed,” he said, “Allah will support you during your life and you will submit to his right and declare (your belief) in his Imāmate, and the Imāmate of the one who will be (Imām) after him. ”

“Who will that be? ” I asked.

“His son Mohammed,” he answered.

I said: “ (I give) consent (ridā) and submission to him. [36]”

These are some texts narrated on the authority of Imām Mūsā, peace be on him, concerning the Imāmate of his son Imām al-Ridā, peace be on him. Imām Mūsā took great care of the Imāmate of his son, for he wanted to refute those who believed in his Imāmate only, to abolish their vague errors, and to warn the Muslims against them.

The Imām’s Commandments

Imām Mūsā, peace be on him, appointed his son al-Ridā as a testamentary trustee after him. He entrusted him with two commandments which included his authority over his endowments, his deputyship on his behalf over his private and general affairs, his binding his children to yield to his commands. He also entrusted Imām al-Ridā with marrying the ladies from among his daughters, for he was the most knowledgeable of others in (choosing) qualified (husbands for them). He ordered him not to marry them to anyone except a believing, pious person who would respect their place and position.

As for the second commandment, we have mentioned it in our book the Life of Imām Mūsā, peace be on him, so there is no need to mention it, for I (i. e. the author) do not want to mention anything which I have already written.

The Prison of al-Sindi

(Hārūn) al-Rashid ordered the Imām to be detained in the prison of al-Sindi b. Shāhik. It is worth mentioning that al-Sindi b. Shāhik merciless and wicked. He turned away from all moral values. He did not believe in the hereafter; nor did he respect Allah. He treated the Imām rudely, turned away from him, troubled him during his eating and drinking, and shackled him. The narrators have said: “He (i. e. al-Sindi b. Shāhik) fettered him (Imām Mūsā) with thirty pounds of iron. ”

As usual, the Imām devoted himself to performing the acts of worship. He performed prayers, recited the Qur’ān, glorified and praised Allah for giving him free time to worship Him.

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Imām Mūsā sends a Letter to Hārūn

The Imām sent Hārūn (al-Rashid) a letter in which he expressed his displeasure with him, saying: “No day of tribulation passes me until a day of ease passes you, so that we will all perish and (be resurrected) on the endless day when those who say false things shall be losers. [37]”

This letter gives an account of the Imām’s pain and sorrow in prison and, in addition, it shows that the Imām will judge the tyrant (i. e. Hārūn) on the day when those who say false things shall be losers.

Footnote

[1] Hayāt al-Imām Mūsā Bin Ja'far, vol. 1, p. 138.

[2] Al-Mufid, al-Irshād, p. 272.

[3] Hayāt al-Imām Mūsā Bin Ja'far, vol. 1, p. 139.

[4] Kashf al-Ghumma.

[5] Wafayāt al-A'yān, vol. 4, p. 293. Kanz al-Lugha, p. 766.

[6] Wafayāt al-A'yān, vol. 4, p. 293.

[7] Hayāt al-Imām Mūsā Bin Ja'far, vol. 1, p. 142.

[8] Al-Bihār, vol. 11, p. 265.

[9] Usūl al-Kāfi, vol. 2, p. 134.

[10] Tārikh Baghdād, vol. 13, p. 28-29.

[11] Al-Bihār, vol. 11, p. 28-29.

[12] Al-Fusūl al-Muhimma, p. 22.

[13] Tārikh Baghdād, vol. 13, p. 28.

[14] 'Umdat al-Tālib, p. 185.

[15] Hayāt al-Imām Mūsā Bin Ja'far, vol. 1, pp. 161-162.

[16] Ibid. , vol. 2, pp. 456-457.

[17] Ibid. , p. 465.

[18] Tanqih al-Maqāl.

[19] Hayāt al-Imām Mūsā Bin Ja'far, vol. 2, p. 466.

[20] Al-Fusūl al-Muhimma.

[21] Hayāt al-Imām Mūsā Bin Ja'far, vol. 2, p. 468.

[22] Ibid. , pp. 469-471.

[23] Ibid.

[24] Kashf al-Ghumma, vol. 3, p. 88.

[25] Ibid.

[26] Ibid.

[27] Al-Fusūl al-Muhimma, p. 225.

[28] 'Uyūn Akhbār al-Ridā, vol. 1, p. 26.

[29] Ibid. , pp. 26-27.

[30] Ibid.

[31] Ibid.

[32] Ibid.

[33] Ibid.

[34] Ibid. , p. 30.

[35] Ibid. , p. 31.

[36] Ibid. , pp. 32-33.

[37] Al-Bidāya wa al-Nihāya, vol. 10, p. 183.