The life of Imam 'Ali Bin Musa al-Rida chapter8

The life of Imam 'Ali Bin Musa al-Rida

Chapter8

The Pledge of Allegiance to the Imām in all Cities

Al-Ma’mūn ordered all his governors over all Islamic cities and regions to take from all citizens the pledge of allegiance to Imām al-Ridā regarding regency. The following are some cities where the pledge of allegiance to him was taken:

1. Medina (Yathrib)

All popular classes in Medina (Yathrib) happily received the news of regency of Imām al-Ridā, peace be on him. The governor of Medina, ‘Abd al-Jabbār al- Masāhiqi, hurried to the mosque of the Prophet in order to take from the inhabitants of the city the pledge of allegiance (to the Imām). That was after al-Ma’mūn’s command concerning that. He ascended the pulpit and addressed the people, saying: “O People, this is the matter for which you have wished, the justice for which you have waited, and the good for which you have hoped. This is ‘Ali b. Mūsā b. Ja‘far b. Mohammed b. ‘Ali b. al-Husayn b. ‘Ali b. Abū Tālib, the peace of Allah be upon them. [48]”

The pledge of allegiance to Imām al-Ridā was the most important and valuable hope for which the Muslim community waited, for it impatiently waited for the return of the rule to the Imām, that he might establish pure justice among it, spread security and welfare among its regions, and save it from the oppression and tyranny of the ‘Abbāsids.

2. Egypt

Al-Ma’mūn wrote to his governor over Egypt, al-Sari, and ordered him to take from the Egyptians the pledge of allegiance to his successor Imām al-Ridā. The letter came to al-Sari in the month of Muhrrah, in the year 202. So al-Sari started taking the pledge of allegiance to the Imām, peace be on him. But Ibrāhim b. al- Mahdi, the leader of the singers in Baghdad, spoiled this pledge of allegiance, for he wrote to the prominent soldiers and their commanders in Egypt and ordered them to depose al-Ma’mūn and his heir apparent and to revolt against al-Sari. So some of them responded to him, among them were al-Hārith b. Zar‘a b. Mahzam at al-Fistāt, ‘Abd al-‘Aziz al-Wazir al-Jarawi at the bottom of the land, Salāma b. ‘Abd al-Malik al-Azdi al-Tahāwi at al-Sa‘id, Sulaymān b. Ghālib b. Gabriel, and ‘Abd al-‘Aziz b. ‘Abd al-Rahmān b. ‘Abd al-Jabbār al-Azdi. As a result they revolted against al-Sari, summoned the people to pledge allegiance to Ibrāhim, and appointed ‘Abd al-‘Aziz al-Azdi as a governor over Egypt. So al-Sari warred against them, captured ‘Abd al-‘Aziz and a group of his family. He killed some of them, sent some of them along with ‘Abd al-‘Aziz’s daughter to al-Ma’mūn, and he ordered them to be killed. The rest went to al-Harawri in order to protect them. [49] In this manner the revolt was suppressed, and the people pledged allegiance to the Imām.

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3. Mecca

Al-Ma’mūn sent ‘Īsā al-Julūdi to Mecca in order to take from its people the pledge of allegiance to the Imām, and in Mecca was Ibrāhim, the brother of Imām al-Ridā, peace be on him. ‘Īsā al-Julūdi summoned the Meccans to pledge allegiance to the Imām, peace be on

him, and to dress in green. So they responded to him with happiness and thankfulness, invoking (Allah) for al-Ma’mūn for accomplishing their wish and hope through this pledge of allegiance. [50]

4. Kūfa

The overwhelming majority in Kūfa received the news of the pledge of allegiance to the Imām with happiness and delight. Al-Ma’mūn entrusted al-‘Abbās, the son of Imām Mūsā, peace be on him, with taking from the Kūfans the pledge of allegiance (to the Imām). Ibrāhim b. ‘Abd al-Hamid gave him one hundred thousand dirhams and said to him: “Fight on behalf of your brother, for the Kūfans respond to you for that, and I am along with you. ” Al-‘Abbās undertook this task, so a large group of them responded to him. A group of people said to him: “If you summon (us) to al-Ma’mūn and then after him to your brother, then we are in no need of your summons; and if you summon (us) to your brother or to some of the members of your household or to yourself, then we will respond to you. ” So al-‘Abbās said to them: “I summon (you) to al-Ma’mūn in the first place, and then after him to my brother, al-Ridā. [51]”

These people abstained from pledging allegiance to the Imām, condemned those who pledged allegiance to him, and summoned them to break the pledge of allegiance. When Ibrāhim b. al-Mahdi came to know about the desertion of the Kūfans, he ordered his army residing at the Nile and under the leadership of Sa‘id and Abū al-Bit to occupy Kūfa and suppress the mutiny. The armies of Ibrāhim marched and arrived at al-Qantara near Dir al-A‘war. There they were hindered by a military force headed by the ‘Alawide, ‘Ali b. Mohammed b. Ja‘far and Abū ‘Abd Allah, the brother of the great leader Abū al-Sarāyā, so it met them, and finally the armies of Ibrāhim b. al-Mahdi won a victory (over it).

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Then the armies of Ibrāhim advanced towards Kūfa; they were dressed in black; their motto was: “O Mansūr there is no obedience to al-Ma’mūn. ” The Kūfans cowered and were unable to war against them, so they sent a delegation to the commander-in-chief of the army of Ibrāhim in order to give security to al-‘Abbās and his group, and he responded to them for that and made it a condition on them that al-‘Abbās and his companions should leave Kūfa. Then the delegation came back to al-‘Abbās, who had no knowledge of that, and said to him: “Surely all your followers are mobs; you will see that the people will face war, loot, and murder; therefore, leave us; we are in no need of you. [52]”

Accordingly, al-‘Abbās left Kūfa while he was sad and sorrowful. He came to know that the Kūfans would not protect him; nor would they fulfill their promise and covenant toward him. Then the armies of Ibrāhim entered Kūfa, but no clashes took place between them and those who pledged allegiance to the Imām as a heir apparent.

These are some of the regions where the pledge of allegiance to the Imām was taken as a heir apparent.

Persons criticize the Imām

Some Shi‘ites criticized the Imām for his accepting the succession after al-Ma’mūn, the ‘Abbāsid. They are as follows:

1. Mohammed Bin ‘Arafa

Mohammed b. ‘Arafa came to the Imām and asked him: “O son of Allah’s Messenger, what has made you accept regency? ”

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“That which made my grandfather the Commander of the faithful, peace be on him, accept the consultative council,” replied the Imām. [53]

Imām ‘Ali, the Commander of the faithful, peace be on him, was forced to take part in the consultative committee which ‘Umar b. al-Khattāb chose in order to elect the caliph after him. The Imām announced his sadness and sorrow because of his joining the members of the consultative council, saying: “But good heavens! What had I to do with this consultation? Where was any doubt about me with regard to the first of them that I was now considered akin to these ones? ” Imām al-Ridā was forced to accept regency just as his grandfather was forced to accept the consultative committee.

2. A Man

A man criticized him for his accepting regency, saying: “May Allah set you right, how have you become the successor of al-Ma’mūn? ”

Imām al-Ridā, peace be on him, denied his accepting the succession after al-Ma’mūn. Then he asked the man: “Who is better the Prophet or the testamentary trustee? ”

“No, the Prophet,” replied the man.

“Who is better the Muslim or the polytheist? ”

“No, rather the Muslim,” answered the man.

Then the Imām, peace be on him, stated a decisive argument, saying: “The Chief of Egypt was a polytheist, and Yusuf was a prophet. Al-Ma’mūn is a Muslim, and I am a testamentary trustee. Yusuf asked the Chief to vest him with an office, to the extent that he said to him: Place me (in authority) over the treasures of the land, surely I am a good keeper, knowing well. As for al-Ma’mūn, he has forced me to be his successor. [54]”

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3. Al-Rayyān Bin al-Salt

Al-Rayyān Bin al-Salt visited Imām al-Ridā, peace be on him, and said to him: “O son of Allah’s Apostle, surely the people say: ‘Verily, you have accepted regency though you show asceticism in the world. ’”

So the Imām answered him: “Allah was already aware of that I hated that. So when I had to choose between that and murder, I preferred acceptance to murder. Woe upon them! Surely Yusuf was a prophet and messenger, but when necessity pushed him to undertake the treasures of al-‘Aziz (the Chief of Egypt) , he said to him: Place me (in authority) over the treasures of the land, surely I am a good keeper, knowing well. Similarly, necessity pushed me to accept that (i. e. regency) , though I was forced and was about to be destroyed. I have accepted this matter and will leave it. So I complain to Allah, and it is He Whom we ask for help. [55]”

The Imām vigorously expressed his hate and detest toward this office, but he was forced to accept it.

4. A Khārijite

A Khārijite angrily walked towards the Imām and asked him: “Tell me about your entering into (negotiations) with this tyrant (i. e. al-Ma’mūn) while you regard them as unbelievers and you are the grandson of Allah’s Messenger, so what made you do that? ”

The Imām replied: “Who are more unbelieving in your viewpoint they or the Chief of Egypt and the inhabitants of his kingdom? Don’t they, any how, claim that they are monotheists and those were polytheists and did not profess Allah? Wasn’t Yusuf b. Ya‘qūb a prophet and son of a prophet; yet he demanded the Chief, who was an unbeliever, and said to him: Place me (in authority) over the treasures of the land, surely I am a good keeper, knowing well, and took the place of the Pharaohs? As for me, I am one of the children of Allah’s Messenger, may Allah bless him and his family. He (al-Ma’mūn) forced me to accept this matter. What have I denied and you have become indignant with me? ”

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The Khārijite began saying: “I witness that you are the son of Allah’s Apostle, and that you are truthful. [56]”

Through his conversations with those who were indignant with him, the Imām, peace be on him, has shown that he was forced to accept being a heir apparent. That is because he had to chose between killing and accepting regency, so he accepted regency in order to save his own soul from the destruction which would cause no advantage to Islam.

The Indignant with al-Ma’mūn and...

The anti ahl al-Bayt, peace be on them, forces were indignant with al-Ma’mūn because of his designating Imām al-Ridā as a heir apparent; they regarded this procedure as taking the caliphate from the ‘Abbāsid family who enjoyed its shadow.

The ‘Abbāsid family was the most indignant with al-Ma’mūn, for they regarded that as a danger against their kingdom and the end of their lives. They were so angry with him that they took the following measures:

Deposing al-Ma’mūn

The ‘Abbāsids refused al-Ma’mūn’s pledge of allegiance to the Imām, regarded it as abolished, made public their mutiny against al-Ma’mūn before the people, asked them to reject the pledge of allegiance to him and to his heir apparent. So many people responded to them. Accordingly, they stated that they were not responsible for the pledge of allegiance to al-Ma’mūn.

The Pledge of Allegiance to Ibrāhim Bin Shakkla

The ‘Abbāsids intended to pledge allegiance to their leader Ibrāhim b. Shakkla[57], the Shaykh of the singers and the musicians in Baghdad. They summoned the people to accept him as a caliph and called him al-Murdi (the satisfactory one). [58] The aware and the intellectual circles made fun of him and disdained him, for he was reckless and free from all values and traditions; concerning him Di‘bil al-Khazā‘i, a revolutionary and social poet, has composed:

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Ibn Shakkla cried in Iraq and (among) its people, so those blind and foolish hurried to him.

If Ibrāhim (Ibn Shakkla) undertakes it (the caliphate) , then, after him, Makhāriq and Zalzal will be appropriate for it.

How do, and that does not occur, the dissolute inherit the caliphate one by one?

Di‘bil al-Khazā‘i mocked the caliphate which was undertaken by this dissolute person. He has shown that if the caliphate had been suitable for him, then it would have been suitable for his equal singers such as Zalzal, and Makhāriq. It is an act of mockery that Ibrāhim assumed the caliphate and undertook the affairs of the Muslims. The historians have said: “Ibrāhim was the mortal enemy of the family of ‘Ali, peace be on him. When he had heard that regency was entrusted to Imām al-Ridā, peace be on him, he became so angry that he composed these poetry lines:

“So may the ‘Abbāsids not be rewarded well, according to my claim, nor may they be delighted with my kindness.

They quickly came to me; and the barren time has brought them clear news.

It has untied the bands of the properties from them and put them round the heads of the ‘Alawides.

So they (the bands) have clamored when they have been put round the heads which will demand the Prophet’s legacy. [59]”

In his time the central budget became bankrupt, and the soldiers gathered around his court asking him for their salaries, so his messenger came out for them and said to them: “He has no money. ” A joker demanded and said: “In stead of money, let the Caliph comes out and sing three songs for the people on this side and three songs for the people on that side. [60]”

Di‘bil has composed a poem regarding this funny view, saying:

O soldiers, do not be hopeless; take your salaries and do not be displeased.

He will sing you a song the beardless and the bearded enjoy.

Your leader’s songs, neither enter the bag nor tie it.

In this manner the caliph, who plays on the lute, provides his soldiers with the means of subsistence.

He has stamped the record of your salaries and corrected the determination; therefore do not be displeased.

The pledge of allegiance to Ibrāhim is an ill omen, during it the people will be killed or subjected to famine. [61]

Al-Ma’mūn’s Letter to the ‘Abbāsids

Al-Ma’mūn and his ‘Abbāsid relatives exchanged letters of cursing and slandering. Al-Ma’mūn sent the ‘Abbāsids a letter which says[62]:

“In the name of Allah, the Most Gracious, the Most Merciful,

“Praise belongs to Allah, the Lord of the worlds; Allah has blessed Mohammed and the family of Mohammed, in spite of the unwilling, now then:

“Al-Ma’mūn has come to know of your letter, your scheming your affair, and your churning your butter. He has towered over the hearts of your young and your old. He is aware of you when you come to (him) and turn away (from him) and of what your letter had reached before you wrote it regarding coaxing falsehood, turning away the eminent figures of the truth from their places, your abandoning the Book of Allah and the traditions, and all that which has been brought by the truthful one Mohammed, may Allah bless him and his family, to the extent that you look like the bygone communities which had been destroyed (by Allah) through causing (the land) to sink down, drowning, the winds, the outcry, thunderbolts, and stoning.

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“Do they not then reflect on the Qur’ān or are there locks on the hearts? By Him who is closer to the jugular vein than al-Ma’mūn, were it not for that someone said, ‘al-Ma’mūn has left answer due to feebleness,’ I would not answer you, because of your bad manners, your insignificant importance, your weak intellects, and your silly viewpoints in which you take refuge. So let a listener listen, and let those present tell those absent. ”

This part of al-Ma’mūn’s letter contains the following:

1. Al-Ma’mūn started his letter with calling down blessing upon Mohammed and his family, and then he said, ‘in spite of the unwilling,’ by which he meant the ‘Abbāsids, who spared no effort to eliminate the name of the family of the Prophet, may Allah bless him and his family, and to remove their intellectual and spiritual qualities from the world of Islam.

2. He was aware of the hidden things in the souls of the ‘Abbāsids and came to know of their intentions. He came to know of them when they came to him and turned away from him. He was aware of them when they supported falsehood, abandoned right, left the Book of Allah and what was brought by the greatest Prophet, may Allah bless him and his family.

3. He answered their letter not as a result of taking care of them; rather he feared that it would be said that he was unable to answer them. Now, let us return to read the second part of al-Ma’mūn’s letter.

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“Now then, Allah, the Exalted, sent Mohammed, may Allah bless him and his family, after a cessation of the (mission of the) apostles, while Quraysh were (taking care of) themselves and their properties; they did not think that there was anyone to compete with them (for exaltedness) or vie with them (for glory). So our Prophet, may Allah bless him and his family, was trusted and among the middle of them in house and the least of them in wealth. So Khadija, daughter of Khwaylid, was the first to belive in him and to help him through her own wealth. Then the Commander of the faithful ‘Ali b. Abū Tālib believed in him while he was seven years old, did not associate anything with Allah even a flicker of an eye; nor did he worship an idol; nor did he swallow down usury; nor was he similar to those ignorant in their ignorance. As for the uncles of Allah’s Messenger, they were either a mean Muslim or a stubborn unbeliever except Hamza, for he did not refrain from Islam; nor did Islam refrain from him until he passed away while he was fully aware of his Lord.

“As for Abū Tālib, he looked after him (the Prophet) , brought him up, defended him, and protected him. When Allah took Abū Tālib to Himself, the people hurried and agreed on murdering him (the Prophet) , so he immigrated to the people who made their abode in the city and in the faith, love those who have fled to them, and not find in their hearts a need of what they are given, and prefer (them) to themselves though poverty may afflict them, and whoever is preserved from the niggardliness of his soul, these it is that are the successful ones. ”

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This part displays the mission of the greatest Prophet, may Allah bless him and his family; it shows that the Prophet was sent to an arrogant group of people who thought that there was none to compete with him for exaltedness and glory, and that, at the dawn of the brilliant mission, none believed in him except Umm al- Mu’minin (the mother of the believers) Mrs. Khadija, who appropriated all her wealth for his message, and after her believed in him Imām ‘Ali, the Commander of the faithful, the peace of Allah be upon him, who was seven years old, did not prostrate for any idol and did not worship it; rather he worshipped Allah, the Most High, due to faith in Him and sincerity to Him.

As for the uncles of the Prophet, may Allah bless him and his family, one of them was Abū Lahab, who was a spiteful, errant polytheist; among them was the hero of Islam, lion of Allah, the martyr Hamza, throw whom Allah exalted Islam, and who bravely defended Allah’s Messenger until he died as a martyr.

The best uncle of the Prophet, may Allah bless him and his family, is Abū Tālib, who believed in Islam, adopted its goals and doctrines, stood beside the Messenger, may Allah bless him and his family, protected him, and drove away from him the scheming of the enemies. When this great figure died, the Prophet, may Allah bless him and his family, lost the one who protected and defended him; in the mean time, Quraysh hurried to kill him, so he immigrated to Medina (Yathrib) , took it as a quarter for his summons and a capital for his government, for therein he found the choice who were ready to sacrifice their own souls for him. Now, let us return to another part of this letter:

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“None of the Muhājirin (Emigrants) supported Allah’s Messenger, may Allah bless him and his family, as ‘Ali did, for he helped him, protected him through his own soul, and slept on his bed. Then he was still clinging to the parts of the frontiers. He clashed with the heroes, did not recoil from any equal, and did not turn the back in flight from any army. He was calm. He ordered the whole (people) , but none ordered him. He was the most violent of all the people in pressure against the polytheists, the greatest of them in waging jihād for Allah, the most learned of them in the religion of Allah, the best of them in reading the Book of Allah, the most knowledgeable of them in the lawful and the unlawful.

“It is he who is the leader of the authority (wilāya) in the hadith of Ghadir Khum and concerned by these words of him (the Prophet) , may Allah bless him and his family: ‘Your position with me is as Hārūn had with Mūsā, except that there will be no prophet after me. ’ He was leader of the Day of al-Tā’if, and the most lovable of all creatures to Allah, the Exalted, and to Allah’s Messenger, may Allah bless him and his family. It was he who opened the gate (of Khaybar) and closed the gates of the mosque. It was he who carried the standard on the Day of Khaybar, killed ‘Amrū b. ‘Abdū Wūd, and was the brother of Allah’s Apostle, may Allah bless him and his family, when he made the Muslims associate with each other as brothers.

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“He was inaccessible and generous. It was he concerning whom the verse (was revealed): And they give food out of love for Him to the poor and the orphan and the captive. [63] He was the husband of Fātima, the mistress of the women of the world and of the Garden, and son-in-law of Khadija. He was the cousin of Allah’s Messenger, may Allah bless him and his family, who brought him up and maintained him. He was the son of Abū Tālib (and similar to him) in his support and jihād, and he was the soul of Allah’s Apostle, may Allah bless him and his family, on the Day of al-Mubāhala (the contest of prayer).

“It was he whom Abū Bakr and ‘Umar had consulted before they did any affair. They carried out what he regarded as right and did not carry out what he regarded as wrong. He was the only Hāshimite who took part in the Consultative Council. By my life! If his companions had been able to drive him away from him, just as al-‘Abbās (may Allah be pleased with him) did, and they had found a way to that, they would have done.

“As for your preferring al-‘Abbās to him (‘Ali) , surely Allah, the Most High, says: What! do you make (one who undertakes) the giving of drink to the pilgrims and the guarding of the Sacred Mosque like him who believes in Allah and the latter day and strives hard in Allah’s way? [64]

“By Allah if a man of your men or other than him had a quality of the Commanders of the faithful’s laudable qualities, excellences, and the verses interpreted in the Qur’ān, then you would regard him as worthy of the caliphate and preferred him to the companions of Allah’s Messenger, may Allah bless him and his family, through that quality. Then the affairs would promote him until he undertook the affairs of the Muslims, so he did not take care of any of the Hāshimites except ‘Abd Allah b. ‘Abbās as a sign of magnifying his right and tightening the bonds of his blood relatives and confidence in him, so it was one of his affairs through which Allah will forgive him. ”

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This part displays some excellences of Imām Abū al-Husayn, the pioneer of wisdom and knowledge in the world of Islam, of which is that he defended the Prophet, may Allah bless him and his family, supported him, protected him with his own soul and blood, spent the night on his bed when Quraysh decided to kill him, may Allah bless him and his family, clashed with the heroes, struck off their heads as a sign of defense for Islam; therefore, he was the most violent of all the people in pressure against the polytheists and the unbelievers. So how great his advantages for Islam are!

Among his excellences is that he was the most learned and knowledgeable of the people in the precepts of the religion and the law of the master of the messengers, that the Prophet, may Allah bless him and his family, entrusted the authority to him, appointed him as his successor after him on the Day of Ghadir Khum, and said his famous statement regarding him: “Whoever I am the master (mawlā) of, this man, ‘Ali is his master. O Allah, befriend whoever befriends him, be hostile to whoever opposes him, support whoever supports him and desert whoever deserts him. ” The Prophet, may Allah bless him and his family, praised him again when he said to him: “Your position with me is as Hārūn had with Mūsā, except that there will be no prophet after me. ”

Another example of his exalted position and his great importance with the Prophet, may Allah bless him and his family, is that he (the Prophet) ordered all the doors facing his great mosque to be closed; he did not exclude in any of them except that of ‘Ali, for it remained open and was not closed. Among his virtues is that he carried the standard on the Day of Khaybar, for it was he who conquered the stronghold of Khaybar and put an end to the Jews, and killed ‘Amrū b. ‘Abd wud, of whom the Muslims were afraid and whom none of them fought against except the hero and protector of Islam, Imām ‘Ali, peace be on him.

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Another example of the good traits of the Commander of the faithful is that when the Prophet, may Allah bless him and his family, made the Muslims associate with each other as brothers, ‘Ali was alone, so the Prophet, may Allah bless him and his family, associated with him as his brother and said to him: “O ‘Ali, you are my brother in this world and the next. ”

Another example of his excellences is that this holy verse was revealed concerning him, his two sons, and his wife, the mistress of the women of the world: And they give food out of love for Him to the poor and the orphan and the captive.

Another example of his virtues is that the Prophet, may Allah bless him and his family, married him to the mistress of the women of the Muslims and part of him, Fātima al-Zahrā’, peace be on her, for there was no man equal to her except ‘Ali.

Yet another example of his great traits is that he was the soul of the Prophet, may Allah bless him and his family, as it is indicated by the Verse of al-Mubāhala, for he, the peace of Allah be upon him, through his talents and genius, had a personality similar to that of the noble Messenger, who filled the world with light.

As Imām ‘Ali had an exalted character and a great rank, Abū Bakr and ‘Umar consulted him when they intended to carry out a certain affair; of course, they consulted him regarding the precepts of the religion.

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In this part of al-Ma’mūn’s letter is that if any of the Muslims had had excellences like those of Imām ‘Ali, the Commander of the faithful, peace be on him, then he would have been worthy of undertaking the caliphate and authority over the Muslims. Now, let us listen to another part of this letter, which says:

“Then we (the ‘Abbāsids) and they (the Umayyads) were like one hand just as you claim until Allah, the Exalted, decided the authority for us, so we terrified them (the ‘Alawides) , straitened them, and killed them more than the killing of the Umayyads toward them. Woe unto you! Surely the Umayyads killed anyone (from among the ‘Alawides) who unsheathed a sword, while we, the ‘Abbāsids, have killed en masse; so, ask the great souls of the Hāshimtes what sin they committed. Ask those who were thrown into the Tigris and the Euphrates, and those who were buried in Baghdad and Kūfa while they were alive. How far! So he who has done an atom’s weight of good shall see it. And he who has done an atom’s weight of evil shall see it. [65]”

This part of the letter gives an account of the ‘Abbāsid rulers who committed tragedies toward the family of the Prophet, may Allah bless him and his family, for they spared noeffort to wrong them and to eliminate them. In this connection al-Mansūr al-Dawāniqi said to Imām al-Sādiq, peace be on him: “I will kill you and your family to the extent that I will leave none of you. [66]”

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And al-Mansūr said: “I have killed more than one thousand (persons) from among the progeny of Fātima, and I have left their master and protector, Ja‘far b. Mohammed. [67]”

And Ismā‘il al-Dibājj said when he escaped from al-Mansūr:

The tyrant is not satisfied with our blood which he sheds every where, and he does not fall short of looking for (us).

Nothing will quench his thirst except that he will not see on earth a son belongs to the daughter of the Prophet. [68]

Al-Ma’mūn has shown terrible kinds of tragedies which the ‘Abbāsids wreaked upon the ‘Alawides, and of which are the following:

A. Destroying all the ‘Alawides.

B. Throwing them into the Tigris and the Euphrates while they were still alive to the extent that they died of drowning.

C. Burying them in Baghdad and Kūfa while they were still alive.

The children of the Prophet, may Allah bless him and his family, suffered from other persecutions through the ‘Abbāsids. Now, let us listen to another part of this letter:

“As for what you have mentioned regarding the deposed one (al-Amin) and the confusion concerning him, by my life, none other than you had confused him, for it was you who had made easy to him breaking (the pledge of allegiance) , adorned for him treason, and said to him: ‘What could your brother do? He is an exiled man. You have properties and men. We will send for him, and he will be brought. ’ So you had told lies and schemed (against him) , and you have forgotten these words of Him, the Exalted: And he who has been oppressed, Allah will most certainly aid him. [69]”

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In this part of his letter, al-Ma’mūn has mentioned that some events happened between him and his brother al-Amin, and that the events were created by the ‘Abbāsids, for it was they who made al-Amin love deposing al-Ma’mūn and subduing him. In other words the events happened not as a result of al-Amin’s view and planning. This is another part of this letter:

“As for what you have mentioned regarding al-Ma’mūn’s reflection on the pledge of allegiance to Abū al-Hasan al-Ridā, al-Ma’mūn did not pledge allegiance to him but he was discerning concerning his affair and was aware that none on the face of the earth was clearer than him in excellence, more manifest than him in chastity, more pious than him in piety, more ascetic than him in asceticism in the world, freer than him in soul, more satisfactory than him with the personal entourage (khāssa) and the populace (‘āmma) , and stronger than him in Allah’s Selfness, and that the pledge of allegiance to him was surely agreeing with the good pleasure of the Lord, the Great and Almighty. I did my best for Allah and paid no attention to the blame of a blamer.

“By my life! If the pledge of allegiance stems from partiality, then al-‘Abbās, my son, and the rest of my children will be the most lovable to my own heart and the most beautiful in my own eye, but I willed an affair and Allah willed an affair, so my affair did not precede Allah’s. ”

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This part gives an account of that al-Ma’mūn pledged allegiance to Imām al-Ridā, peace be on him, during regency, and that it was not because of partiality, sentiments, and desires; rather it was on account of diligence, scrutiny, and consideration about the affairs of the Muslims. That is because the great Imām was endowed with exalted qualities of which are the following:

A. Surely the Imām was the most meritorious of all people on the face of the earth.

B. He was the most chaste person.

C. He refrained from the things made unlawful by Allah.

D. All the Muslims magnified him and preferred him to other than him.

E. He, peace be on him, did not fear the censure of any censurer regarding Allah.

It is these qualities which urged al-Ma’mūn to designate the Imām as his heir apparent. Now, let us listen to another part of this letter:

“As for what you have mentioned regarding the alienation which has touched you during my rule, by my life, it has not occurred but from you through your helping (al-Amin) against me and your inclination to him. But when I killed him, you scattered like slaves, so you sometimes followed Ibn Abū Khālid; sometimes you followed A‘rābi; and sometimes you followed Ibn Shakkla. Then all of you drew a sword against me. Were it not for that my trait was pardon and my nature was forgiveness, I would not leave any of you on the face of earth, for all your blood is lawful. ”

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Al-Ma’mūn has expressed the estrangement and deprivation which befell the ‘Abbāsids during his time, for they were the reason for that when they helped and supported al-Amin. However, when he was killed, they joined all those who mutinied against his government such as Ibrāhim b. Shakkla and the like, so through that they filled al-Ma’mūn’s heart with malice against them. Had it not been for that his quality was forgiveness, as he said, then he would not have left any ‘Abbāsid on the face of earth. And this is another part of his letter, which says:

“As for what you have asked about the pledge of allegiance to al-‘Abbās, my son, will you exchange that which is better for that which is worse? Woe unto you! Surely al-‘Abbās is still a young man; his reason is not acquainted (with life affairs) ; he is not given time (to stay) alone; experiences have not strengthened him; the women direct him; and the slave-wives maintain him. Then he has not understood the religion yet; he does not distinguish between the lawful and the unlawful; (he has nothing) except knowledge which subjects do not put into effect and through which no proof is established. If he was qualified; experiences strengthened him; he understood the religion, attained the high degree of the Emir of justice in asceticism in the world and turned away his soul from it, he would have with me nothing except what a man from ‘Akk and Himyar had; therefore, do not mention this statement frequently, for my tongue is still restrained from affairs and stories which I hate (to mention) , and for your souls will be broken when they are revealed. It is worth mentioning that Allah will someday reach His order and manifest His decree.

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“If you refuse (all things) except removing the cover and revealing the defects, then al-Rashid informed me on the authority of his forefathers and of what he found in the book of the state and other than it that the ‘Abbāsids would come to an end after the seventh son of al-‘Abbās and the blessing upon them would be confined to his own lifetime, so if it (the blessing) said farewell (to you) , then you would say farewell to it. And if you lost my person, then seek a stronghold for your own souls. And how far! You will have (nothing) except the sword. Al-Hasani, the revolutionary, the wild or al-Sufyāni, the forced, will reap you with a reap, and al- Qā’im al-Mahdi will not spare your blood except through its right. ”

This part of the letter shows the reasons which prevented al-Ma’mūn from designating his son, al-‘Abbās, as a heir apparent as follows: Al-‘Abbās did not have the qualifications which should be available in the heir apparent such as knowledge, excellence, piety, and the like. He was still a boy whom days did not educate and experience did not strengthen. He had neither knowledge nor culture. Rather, he was a youth whose affairs were directed by the women and the salve-wives, so how was it right for al-Ma’mūn to nominate him for this important office?

After this al-Ma’mūn added that al-Rashid told him about what he found in the book of the state; he told him that the ‘Abbāsid state would come to an end after the seventh ‘Abbāsid king, and that the ‘Abbāsids would not rule after him.

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As for al-Rashid, he made a mistake, for the ‘Abbāsid state continued after their seventh king and then it came to an end by Hulagu the Tatarian, who struck off the heads of the ‘Abbāsids, removed their kingdom and authority. Now, let us listen to another part of this letter, which says:

“I pledged allegiance to ‘Ali b. Mūsā because he himself was worthy of the caliphate and because I chose him; I did that because I wanted to spare your blood and to defend you through continuing love between us and them; I have followed this way in order to honor the family of Abū Tālib and to aid them with a little of al- fayyā’ (war booty gained without fighting). ”

Al-Ma’mūn has said that his pledge of allegiance to Imām al-Ridā, peace be on him, was for the interest of the ‘Abbāsids, for, through this pledge of allegiance, he was able to spare their blood. Perhaps the reason for that is that many revolts broke out in Islamic world and summoned the people to pledge allegiance to al- Ridā from among the family of Mohammed, may Allah bless him and his family, that he might establish political and social justice in the quarters of the homeland. When he brought him and appointed him as his successor, those revolts terminated. If they had continued, they would have destroyed the ‘Abbāsid rule and put an end to the ‘Abbāsids.

Now, let us return to another part of this letter, in which al-Ma’mūn says: “And if you claim that I have intended to achieve a result and an advantage for them (the ‘Alawides) , then surely I always reflect on you, take care of you, your progeny, and your children after you, while you are inattentive, heedless, straying, in a gulf (of ignorance) blindly wandering on; you do not know what is wanted toward you, of the indignation you have cast as a shadow over him, and the extortion of the blessing. The concern of one of you is that he enters into evening while he is mounted and enters upon morning while he is drunk. You boast of acts of disobedience and rejoice at them. Your gods are the lutes. You are womanish and stupid. None of you thinks of setting right livelihood, continuing blessing, doing

a noble deed, the day on which property will not avail nor sons, except him who comes to Allah with a heart free (from evil).

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“You have neglected prayers, followed desires, and busied (yourselves) with pleasures, so you will meet perdition. By Allah, perhaps, I think of your affairs, so I find none of the communities deserved punishment until it befell them out of a defect, except that I have found the defect itself in you along with many defects which, as I think, Iblis has not discovered; nor has he ordered (men) to put them into practice, while in His Holy Book, Allah has given an account of the people of (the Prophet) Sālih that there was among them nine persons whom made mischief in the land; yet you have followed them inwardly and outwardly as a sign of making little of the hereafter and little certitude in the reckoning; therefore, which of you has an opinion which may be followed or useful reflection? So may your faces be distorted and your cheeks be covered with dust! ”

Al-Ma’mūn has described his own family with the ugliest qualities by which none is distinguished except low men and the deviants of regions. He has pictured them with a picture which is detested by the least of people in feelings.

Now, let us listen to another part of this letter, in which he says: “And as for what you have mentioned about the fault regarding Abū al-Hasan (al-Ridā) , may Allah enlighten his face, so, by my life, it is in my viewpoint for renaissance and independence through which I hope that I will pass al-Sirāt [70], security and salvation from the fear on the Day of the Greatest Fear, and I do not think that I have a deed better than that except that I must return the like of it (the caliphate) to the like of him (al-Ridā). How can I obtain that (deed)? And how can you win that happiness? ”

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Al-Ma’mūn has refuted the viewpoints of his own family, who criticized him for his making an unforgivable mistake through appointing Imām al-Ridā, peace be on him, as a heir apparent. So he answered them that he took such a step for the renaissance and independence of the community, for he had nominated for the leadership of the community the best man on the face of earth, that he might establish the truth, spread justice, and return dignity to Islam.

This is another part of this letter, in which he says: “As for your statement that I have discredited the views of your forefathers and insights of your ancestors, then this is the statement of the Qurayshi polytheists, who have said: We have found our fathers on a course, and surely we are guided by their footsteps. [71] Woe unto you! Surely the religion is not taken (from anyone) except from the prophets; therefore, understand (what I say to you) , and I do not see that you understand (it). ”

Through this statement, al-Ma’mūn has disproved the viewpoints of his own family, who claimed that he had discredited the viewpoints of his forefathers and spoiled the insights of his ancestors, and that was through his showing kindness to the family of the Prophet, may Allah bless him and his family. It is worth mentioning that this silly logic was followed by the Qurayshi polytheists, who have said: We have found our fathers on a course, and surely we are guided by their footsteps.

Now, let us listen to the last part of this letter, in which he says: “As for your reviling because of my following the policy of the Magians toward you, then nothing has made you believe in that except haughtiness even if apes and pigs govern over you. By my life, they had been Magians, and they have become Muslim just as our fathers and mothers in the past. So they are the Magians who have become Muslim, and you are the Muslims who have become apostates. Therefore a Magian who becomes a Muslim is better than a Muslim who becomes an apostate. For they prevent each other from doing evil and enjoin (men) to do good; seek nearness to good; refrain from evil; defend the sacredness of the Muslims; rejoice at evil which befalls polytheism and polytheists; give good news to one another of good which includes Islam and Muslims, so of them is he who accomplished his vow, and of them is he who yet awaits, and they have not changed in the least. [72]

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“You are either one who plays with his own soul or stupid or a singer or one who plays on the tambourine or one who plays on the flute. By Allah, if the Umayyads, whom you killed yesterday, were raised from the dead and it was said to them, “Do not disdain the defects through which you disparage them,” they would increase nothing to what you have adopted inwardly and outwardly as a craft and manners.

“You become impatient when evil touches you and deprive (others) of good when it touches you. You do not disdain (offenses) and do not hope (for good deeds) except out of fear. How do you disdain (offenses) while you spend the night mounted, enter upon morning admiring your own sins as if you had earned a praiseworthy deed, your goal is your stomach and your pudenda, pay no attention to murdering one thousand sent prophets or angels brought nigh in order to attain your own desires, love him who adorns act of disobedience for you or helps you with ill-deed, are cleaned by the drunken woman, are patted by the unknown one, and your conditions are scattered? You must refrain from (doing) evil deeds and atrocities or the sword will be raised above your heads, and there is no strength save in Allah; my reliance is on Him, and He is sufficient unto me. [73]”

This letter has terminated, and in the last part of it, al-Ma’mūn has mentioned the defects and atrocities of his own family. I (the author) think that there is no Arab family has been stained with such atrocities, which al-Ma’mūn has mentioned, and which led this family to an endless level of meanness.

Footnote

[1] Al-Sayyid Ja'far Murtadā has objectively and inclusively mentioned the objectives which motivated al-Ma'mūn to appoint Imām al-Ridā as successor after him. He has mentioned eleven objectives in his book Hayāt al-Imām al-Ridā (the Life of Imām al-Ridā).

[2]Hayāt al-Imām al-Ridā, pp. 442-443, quoted from the book al-Taddwin by 'Abd al-Kareem al-Rāfi'i al-Shāfi'i.

[3] A'yān al-Shi'a 4/Q2/121.

[4] 'Uyūn Akhbār al-Ridā, vol. 2, p. 149.

[5]A'yān al-Shi'a. Bihār al-Anwār.

[6] A'yān al-Shi'a 4/Q2/122.

[7]A'yān al-Shi'a 4/Q2/123. Kashf al-Ghumma, vol. 3, p. 95.

[8] Al-Durr al-Nazim.

[9] Regarding Nisābūr, Yāqūt al-Hamawi (in his bookd Mu'jam al-Buldān, vol. 5, pp. 331-332) has said: "Nisābūr is a great city with important excellences. It is the origin of the virtuous and source of the scholars. I have never seen the like of it in the country which I have circled. " Abū al-'Abbās al-Zawzani, better known as al-Ma'mūni has praised it, saying:

There is no (land) like Nisābūr; (it is) a good land and a Forgiving Lord!

Dispraising its inhabitants, al-Murādi has said:

Do not stop at Nisābūr while you are a stranger

Unless your robe is connected to an authority;

Otherwise neither courtesy avails; nor does ancestry benefits; nor is man's sacredness respected.

Many learned scholars graduated from it; among them was al-Hāfiz Imām Abū 'Ali al-Husayn b. 'Ali b. Zayd b. Dāwud b. Yazid al- Nisābūri, al-Sā'igh.

[10] 'Uyūn Akhbār al-Ridā, vol. 2, p. 133.

[11] Ibid. , p. 135.

[12] Ibn al-Jawzi, al-Muntazam, vol. 10, p. 67 (photographed and available in al-Sayyid al-Hakim Library).

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[13] 'Uyūn Akhbār al-Ridā, vol. 2, p. 135. The scholars have taken great care of this tradition, so they have mentioned numerous chain of authorities for it and regarded it as one of the authentic traditions.

[14] Akhbār al-Diwal, p. 115.

[15] Al-Sawā'iq al-Muhriqa.

[16] Akhbār al-Diwal, p. 115.

[17] 'Uyūn Akhbār al-Ridā, vol. 2, p. 136-137.

[18] Ibid. , vol. 2, p. 138.

[19] Dhu al-Riyāsatayn means the man with two offices. This nickname was given to al-Fadl b. Sahl, who was in charge of the military and civil administration.

[20] Maqātil al-Tālibiyyin, pp. 562-563.

[21] Al-Ādāb al-Sultāniya, p. 219.

[22] Al-Ma'mūn has declared than in the document of regency which we will mention.

[23] Farajj al-Mahmūm, p. 142. Tārikh al-Hukamā', pp. 222-223.

[24] Al-Sadūq, Amāli, p. 43. 'Uyūn Akhbār al-Ridā, vol. 2, p. 140.

[25] 'Uyūn Akhbār al-Ridā, vol. 1, p. 19.

[26] Yanābi' al-Mawadda, p. 284.

[27] 'Uyūn Akhbār al-Ridā, vol. 2, p. 140.

[28] Mir'āt al-Zamān, vol. 5, p. 148 (photographed).

[29] Kashf al-Ghumma.

[30] Subh al-A'shā, vol. 9, pp. 362-366.

[31] (The document called) al-jāmi'a is a scroll seventy yards long which the Messenger of Allah, may Allah bless him and his family, dictated from his own mouth and 'Ali b. Abū Tālib wrote in his own hand writing.

[32] Al-jafr or the white case is a vessel in which are the Torah of Mūsā, the Gospels of 'Īsā, the Psalms of Dāwud and the other Books of Allah.

[33] Subh al-A'shā, vol. 9, pp. 392-393.

[34] 'Uyūn al-Tawārikh, vol. 3, p. 221.

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[35] Sir al-Silsila al-'Alawiya, p. 38. Mir'āt al-Zamān, vol. 6, p. 40. Al-Qudā'i.

[36] Bihār al-Anwār.

[37] Maqātil al-Tālibiyyin.

[38]Al-Fusūl al-Muhimma, p. 238.

[39] 'Uyūn Akhbār al-Ridā, vol. 2, p. 147.

[40] Ibid.

[41] Tadhkirat al-Khawās, p. 364.

[42] 'Uyūn Akhbār al-Ridā.

[43] Ibid. , vol. 2, p. 161-162.

[44] Ina tradition it has been mentioned that Gabriel came down to the Prophet, may Allah bless him and his family, and was dressed in black, so he asked him: "O Gabriel, what about this black uniform? " "It is the uniform of children of your uncle al-'Abbāss," replied Gabriel, "O Mohammed, your children will face destruction from the children of your uncle al-'Abbāss. " This has been mentioned in Wasā'il al-Shi'a, vol. 3, p. 279.

[45] Qur'ān, 18, 31.

[46] Al-Imām 'Ali al-Ridā Wali 'Ahd al-Ma'mūn, pp. 62-65.

[47] Abū al-Farajj al-Asfahān has mentioned: "Imām al-Ridā married Umm al-Fadl, al-Ma'mūn's daughter. " This is incorrect; the correct is that the Imām married Umm Habib.

[48] Al-'Aqqd al-Farid, vol. 5, p. 226.

[49] Al-Wilāt wa Kittāb al-Qudāt, p. 168.

[50] Al-Ya'qūbi, Tārikh, vol. 3, p. 277.

[51] Al-Tabari, Tārikh.

[52] Ibid.

[53] Wasā'il al-Shi'a, vol. 12, p. 148.

[54] Ibid. , p. 146.

[55] Ibid. , p. 147.

[56] Ibid. , pp. 149-150.

[57] Shakkla was the mother of Ibrāhim and was a black female-slave. As for Ibrāhim, he was so strong with a great body that he was called al-Tinnin (the dragon) , Wafayāt al-A'yān, vol. 1, p. 20.

[58] Al-Ya'qūbi, Tārikh.

[59] Al-Wilāt wa Kittāb al-Qudāt, p. 168.

[60] Wafayāt al-A'yān, vol. 1, p. 21.

[61] 'Asr al-Ma'mūn, vol. 3, pp. 255-256.

[62] It was in reply to their letters which they had sent to al-Ma'mūn and asked him to answer it, so he has answered them through this letter which has abstracted them from every noble quality.

[63] Qur'ān, 76, 8.

[64] Ibid. , 9, 19.

[65] Ibid. , 99, 7-8.

[66] Al-Manāqib, vol. 3, p. 357. Al-Bihār, vol. 47, p. 178.

[67] Al-Adab fi Zil al-Tashayya', p. 68.

[68] Al-Maqqrizi, al-Nizā' wa al-Takhāsum, p. 51.

[69] Qur'ān, 22, 60.

[70] Al-Sirāt is a path or a road or a kind of bridge which only the righteous can cross on the road to Paradise.

[71] Qur'ān, 43, 22.

[72] Ibid. , 33, 23.

[73] Al-Bihār (modern edition) , vol. 49, pp. 208-214. Hayāt al-Imām al-Ridā, pp. 453-460, I (the author) have quoted the letter from it.

CHAPTER XVI

THE AFFAIRS OF THE IMĀM IN KHURASĀN

It is necessary for us to pause in order to talk about some affairs of Imām al-Ridā, peace be on him, when he resided in Khurasān; his affairs there are as follows:

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Poets visit the Imām

A group of the eminent Arab poets in that time visited Imām al-Ridā, peace be on him, blessed him, and congratulated him on his undertaking regency. Among them was the great poet, Di‘bil al-Khazā’i, who revolted against oppression and tyranny, expressed the sufferings of the oppressed and the deprived. One of them was the inspired poet, Ibrāhim b. al-‘Abbās al-Sawli, the unique poet and proser of the time. [1] And among them was the great poet Razin b. ‘Ali, the brother of Di‘bil al-Khazā’i.

Before they traveled to Khurasān, Di‘bil had said to Ibrāhim: “I want to accompany you to Khurasān. ”

“How nice a companion and accompanied one your are! ” exclaimed Ibrāhim, “surely we have followed the precondition of Bashshār. ”

“What is his precondition? ” asked Di‘bil. He has said his statement:

The best brother whom I fraternize is he whose baggage I carry, and who carries my baggage when I ask him to carry them. When a time turns away from him, I have confidence in

him; and when the time turns away from me, he has confidence in me.

His property belongs to me and I do not fear his miserliness; my property belongs to him, and he does not fear my miserliness throughout the time. [2]

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During their journey, they were robbed, so they were forced to ride donkeys carrying thorns, so Ibrāhim composed, saying:

They have been loaded thorns instead of pottery; they are drunk not because of wine; rather because of intense weakness.

He asked Razin to complete this (poetry line) , and he said:

So if you, in spite of that, come to playing and amusement, then your state concerning it is equal and will not persist in decrease.

Then he said to Di‘bil: “Complete this (poetry line) , O Abū ‘Ali. ” And he said:

If that has passed, so be witty and hasten to play and amuse (our selves) , for surely I am going to sell my sandals. [3]

Then the caravan of these eminent figures began covering the desert paying no attention to anything until it arrived in Khurasān. Shortly after their arrival there, they hurried to meet the Imām, peace be on him, so Di‘bil recited to him his poem called al-Tā’iya, which we will mention, and Ibrāhim b. al-‘Abbās composed before him a poem of which the historians have narrated nothing except this line:

The deaths of the children of the Prophet Mohammed have removed the pains of the heart after endurance.

As for the Imām, he warmly received them, honored and magnified them.

The Imām awards a Prize to Di‘bil

The Imām gave to Di‘bil a parcel in which there was ten thousands of the dirhams struck with his name. [4] It is worth mentioning that the dirhams had not been placed in the hand of anyone before Di‘bil, so Di‘bil refused to take them and said: “No, by Allah, I have not wanted this (money) ; nor have I gone out for it. I have come to have the honor of him and to look at his face. ” Then he asked the servant of the Imām to ask the Imām in order to give him one of his garments, so the Imām gave him a silk garment[5] along with dirhams and said to him: “Take this parcel, for you will be in need of it. ”

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Di‘bil departed until he arrived at Qum and there a talk about the Imām’s garment was announced, so the Qummis hurried to Di‘bil and asked him to sell them the garment for thirty thousand dirhams. [6] He refused that and left the Qummis, but a group of them followed him and said to him:

“You must take the money or you better know. ”

“By Allah, surely I will not give it to you on my on accord,” retorted Di‘bil, “nor will it benefit you when you take it by force, for it is wanted only for Allah, the Great and Almighty, and it is forbidden for you to wear it. ”

Then he swore by Allah that he would not sell it to them unless they gave him a piece of it, that it might be placed in his shroud. So they gave him one sleeve, and it was placed in his shrouds. [7] The narrators have mentioned: “The most lovable slave-wife to Di‘bil became ill. So he bandaged her with what he had of the garment of the Imām, peace be on him, and she got well. [8]”

As for the dirhams, Di‘bil sold each one to the Qummis for ten dirhams, so his share amounted one hundred thousand dirhams. [9]

The Imām awards a Prize to Ibrāhim

The Imām, peace be on him, gave Ibrāhim al-Sawli ten thousands of the dirhams struck with his holy name. Ibrāhim did not sell them; rather they remained with him. [10] So he spent some of them, and the rest remained with him until he died.

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The Immortal Poem of Di‘bil

The poem which Di‘bil recited to the Imām, peace be on him, is regarded as one of the masterpieces of Arab literature and among the sources of Islamic legacy. It is the most famous of Di‘bil’s poems. It had a strong impression on the Imām, so he wept and fainted three times. [11] That is because Di‘bil has mentioned in it the painful tragedies which befell the members of the House (ahl al-Bayt) , peace be on them. Di‘bil wore a garment and wrote the poem. He performed the ritual consecration wearing the garment, and then he ordered it to be placed in his own shrouds. [12]

Di‘bil’s poem widely spread in that time. Al-Ma’mūn heard of it, admired it, asked Di‘bil to recite it to him, and said to him: “It won’t do you any harm; I have given you security from all things. It had been narrated to me, but I want to hear it from your own mouth. ” So he recited it, and al-Ma’mūn wept to the extent that his beard became wet out of his tears. [13]

A joke has been narrated about this excellent poem; the joke is as follows: When Di‘bil and his companions departed Marū, some highwaymen attacked them and took all that which they had. It happened that a highwayman robbed Di‘bil and recited a line of his poem which he had recited to the Imām, and the line is as follows:

I see that their fayya’ [14] is divided among other than them, and their hands is void of their fayya’.

So Di‘bil asked the highwayman: “Whose poetry line is this? ”

“It belongs to a man called Di‘bil from Khazā‘a,” replied the highwayman.

“I am Di‘bil! ” was the answer. Then Di‘bil recited the poem, so the highwayman became astonished, called to the rest of the highwaymen, and asked them to return what they had taken from Di‘bil and his companions as a sign of honor for the poet of the members of the House (ahl al-Bayt) , peace be on them, and they returned it to them. [15]

As this poem is of great importance, some eminent figures have explained it. They are as follows:

1. Al-Sayyid Ni‘mat Allah al-Jazā’iry.

2. Kamāl al-Din Mohammed b. Mohammed al-Shirāzi.

3. Al-Hajj Mirza ‘Ali al-Tabrizi. [16]

The Text of the Poem

The late ‘Abd al-Sāhib al-Dujayli has reported the text of the poem in the Divan of Di‘bil from a group of handwritten and printed sources; we have reported it from him; the text of the poem is as follows:

The doves whose utterance and speeches are not understood answer each other through sounds and sighs.

They tell through breaths about the secret of souls captives to past love and another coming. So they will make happy or help (the lovers) until the kinds of darkness are dispersed and defeated by dawn Peace be on the courtyards void of wild cows; (I am) a sad adorer yearning for the courtyards. As far as I know that their familiar places were green because of the perfumed, white (ones) and the ashamed.

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Nights helped friendliness against abandonment, but after me they approached one another out of estrangement. Then they looked through their unveiled eyes and covered their cheeks with their hands.

And then everyday I have, in my eye, drunkenness for which my heart spends the night drunk.

How many a regret excited by my standing at Mahsar and ‘Arafāt[17] on the Day of Gathering.

Do you not see what the days have brought upon the people through nullifying (the Imāmate) , long separation, the states of the reckless[18], and those who sought light

through them in the dark?

Just imagine how much more is he who has come to seek nearness to Allah through fasting, prayers, showing love for the children of the Prophet and his family, hating the

Banū of al-Zarqā’ and al-‘Abalāt [19], Hind[20], what Sumayya[21] had done, her son who showed unbelief and dissoluteness in Islam?

It was they who broke the covenant of the Book, religious duties and clear verses therein through falsehood and vague errors. [22]

And that is a mere trial which has exposed them through a summons of error from among ugly things.

Legacy without nearness (to the Prophet) , authority without guidance, and government without consultative council are among the rightly-guided ones. [23]

(These) misfortunes have made us see the greenness of the horizon red and made sweet water tastes salt.

Nothing made easy those creeds among them except the homage of the random errors. [24]

The Companions of the Shelter (saqifa) did not attain an authority because of legacy; rather due to the affair of (their) origin. [25] If they had entrusted the reins of the caliphate to the testamentary trustee[26], then they would have been regulated by him who was protected from stumbles.

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(He) was the brother of the last of the messengers[27], the one purified of uncleanness, and the one who killed the heroes at the battles. If they deny (that) , then to him bear witness al-Ghadir, Badr, and Uhd whose elevations are high[28], Verses of the Qur’ān are recited concerning his excellence, his giving food during famines[29], and his outstanding qualities he attained out of his preceding laudable deeds which none before him had performed.

(These) laudable deeds were not attained by trickery; nor were they obtained by anything except by the sharp edge of the spear.

Gabriel, the trusted one, whispered to him while you devoted yourselves (to serving) both al-‘Izzā and Manāt. [30]

At ‘Arafāt I wept over the traces of the house, and I shed the tears of my eyes (for them).

The traces of the deserted houses untied the handles of patience and exited my longing.

Schools of verses (of the Qur’ān) are without recitation, and the place of inspiration is (like) courtyards without people. [31]

To the family of Allah’s Messenger belong (the houses) at al-Khif part of Minā, al-Rukn, al-Ta‘rif, and al-Jamarāt [32]

The houses belong to ‘Ali, al-Husayn, Ja‘far, Hamza, and al-Sajjād the one with calluses (Dhū al-Thafanāt) [33];

The houses belong to ‘Abd Allah and al-Fadl his full brother to whom Allah’s Messenger whispered in privacy;

The houses among which the inspiration of Allah came down to Ahmed (Mohammed) , who has been mentioned in the verses, belong to the people through whose guidance (men) have become rightly guided and felt secure from their slip of stumbles.

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The houses were (confined to) prayer, reverential fear, fasting, purity, and good deeds.

Gabriel, the trusted one, stopped at the houses carrying from Allah greetings and mercy;

The houses (were the place) of inspiration of Allah, the place of His knowledge, and the path of guidance through clear ways.

The houses have been effaced by the tyranny of every opponent, not by days and years.

O inheritors of the knowledge of the Prophet, upon you be peace with lasting perfumes.

Stop in order to ask the house whose inhabitants hastened:

When was your knowledge of fasting and prayers? Where are those whom the loneliness of remoteness has wronged (and made them like) branches separating in the horizons?

They are the people of the legacy of the Prophet when they are ascribed; they are the best masters and protectors.

They are feeders during famine and every attitude; they have become honorable through favor and blessings. [34]

As for people, they are either envier or liar or spiteful harboring malice or one who is unable to avenge the blood of his dead.

When they (the Qurayshi hypocrites and the people of the Book) remember their dead at (the battles of) Badr, Khaybar, and Hunayn, they shed tears. [35] So how could they show love for the Prophet and his family while they split open their bowels? [36]

They were gentle to him through their statements but they had hearts containing spites. [37]

So if it (the caliphate) is not undertaken except through nearness to Mohammed, then Hāshim is worthier (of it) than those of bad lineage.

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May Allah water the grave in Medina (with) His rain, for therein has rested the Security through blessings. The Prophet of guidance upon whom his King has called down blessings and given to him as gift His repose. Allah calls down blessings upon him as long as the sun

rises and the night stars appear.

O Fātima, if you imagined al-Husayn, who was thrown to the ground and died thirsty by the Euphrates, then you, O Fātima, would strike your cheeks beside him and make the tears of your eye flow on your cheeks. O Fātima, arise, O daughter of the good, and mourn for the stars of the heavens in a deserted land. Graves are in Kufān (i. e. Kūfa) ; others are in Tiba; others are in Fakh; blessings are called down upon them. [38]

Other (graves) are in the land of al-Jawzān; a lonely grave is at Bākhamrā. [39]

And a grave is in Baghdad; (it) belongs to a pure soul which the Merciful (Allah) has included in the Gardens. [40]

As for the painful misfortunes which have deeply hurt me through the essence of qualities, (they are) the graves by the River Euphrates in the land of Kerbalā’, where they (al-Husayn

and his companions) stopped at the late night.

They died thirsty by the Euphrates, so would that I died for them before the time of my death.

During my remembering them, I complain to Allah of pain which waters me with the cup of abasement and atrocities.

I fear that if I visit them, I will be exited by their death (which took place) between the valley and the date-palms.

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The events of time have divided them; just as you see that they have a district with houses covered (with dust).

Except that in Medina is a group of them, throughout the time, rawboned because of hardships.

None visits them except some visitors from among hyenas, eagles, and vultures.

They are forever asleep in graves standing in various districts of the earth.

In al-Hijāz and (among) its people were courageous ones from among them chosen as leaders.

Hard droughts kept away from neighboring them[41], and the pebble of the pebbles did not warm them. (They were) hot, so comets did not visit them; and (their) faces shone by the curtains in the dark.

If they (people) brought horses running very quickly (and carrying) spears, they (the Prophet’s Household) were the pokers of the embers of death and hardships.

If they prided themselves (upon their lineage) , they brought Mohammed, Gabriel, the Furqān (Qur’ān) , and the Suras. And they numbered ‘Ali, possessor of laudable deeds and exaltedness, Fātima al-Zahrā’ the best daughter, Hamza possessor of guidance and piety, and Ja‘far, who flies in the Gardens.

Those, not the product of Hind and her party Sumayya from among the foolish and the dirty. Taym and ‘Adi will be asked about them and their homage which was the greatest sin. [42]

It was they who prevented the forefathers from taking their own right, and it was they who left the children hostage to separation. [43]

It was they who took it (the caliphate) from the testamentary trustee of Mohammed, so their pledge of allegiance was treacherous. [44]

Stop your blaming me for (my showing love for) the Household of the Prophet; they are my lovers and I have confidence in them as long as they live.

I have chosen them as a guide to my own affairs, for they are, any how, the most excellent choice.

I have sincerely shown love for my masters and willingly submitted my own soul to them.

Therefore, O my Lord, increase me in the insight of my sureness and add, O my Lord, my love for them to my good deeds. I will weep over them as long as a rider makes a pilgrimage to (the House of) Allah and as long as a dove coos in the trees.

I will sacrifice my own soul for you; (your) middle-aged and youths release captives and collect blood-money (for the people).

When death limits the steps of the horses, you release them (and use) sharp spears and swords.

I love those far because of their love for you, and for you I abandon my family and my daughters. [45]

I conceal my love toward you out of fear of him who is hostile, stubborn to the men of the truth and disobedient to (them).

O my eye, weep over them and shed abundant tears; it is time for you to shed tears.

Certainly the days have surrounded me with their own evil, and surely I hope for security after my death. [46]

Do you not see that I have gone and come for thirty years, and I am always in sorrows?

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I see that their fayya’ is divided among other than them, and their hands are void of their fayya’. [47]

So how can I be cured of an intense sorrow, and the intense sorrow is the Umayyads, the men of dissoluteness and (bad) results?

The family of Allah’s Messenger are thin-bodied, while the family of Ziyād are big-necked!

Ziyād’s daughters are protected in the palaces whereas the family of Allah’s Messenger are in the deserts!

I will weep for them as long as the sun shines on earth and the caller of good calls (men) to prayer;

(I will weep for them) as long as the sun shines and sets; and I will weep for them at night and in the early morning. The houses of Allah’s Messenger have become a desert, and the family of Ziyād live in palaces.

The throats of the family of Allah’s Messenger are bled, and the family of Ziyād are at ease.

The womenfolk of Allah’s Messenger are taken as captives, and Ziyād’s womenfolk (are respected). When one of them is killed, they stretch out for the killers palms of the hand and prevent them from taking blood money. [48]

Had it not for him whom I expect today or tomorrow, I would be out of breath due to the sorrows for them. Certainly an Imām will appear and rise in the name of Allah and the blessings. [49] He will distinguish among us everything right and wrong, reward for favors and vengeance. I will intensely withhold myself from arguing with them; enough for me is what I find of the moral lessons. So, O my soul, renounce (the world) ; then O my soul, be

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delighted, for it is not far all that which will come;

Do not be impatient of the period of tyranny; surely I can see that my strength shows signs of separating (from the world). So if the Most Gracious (Allah) brings near that period of

mine and delays my life span for prolonging my life, then I will avenge (myself upon them) , will not leave any calamity for myself, make my sword and spear quench their thirst with their blood.

For surely I hope for from the Most Gracious (Allah) , through showing love for them an uninterrupted life in Paradise. May Allah give shelter to this creature; surely He is permanent in glances toward every people. If I say something good, they deny it with something evil and cover the realities with vague errors.

I try to remove the sun from its place and to make solid stones hear. So they are either a knower who does not make use of (my statement) or a stubborn one who inclines to (his) caprices and lusts. I am negligent of them when I die of a pang frequenting in my chest and in (my) epiglottis.

Although my own ribs are wide, they have become narrow because of the intense sighs they have contained. [50]

This ode called al-‘Assmā’ has terminated. As for the Imām, he was satisfied with it and supplicated for Di‘bil in order to be successful on the Day of the Greatest Fear.

The Imām was strongly moved by the poetry lines in which Di‘bil lamented for Imām al-Husayn, peace be on him. He wept bitter tears and fainted more than one time, for the tragedy of Karbelā’ had melted his heart, and he would say: “Surely the affair of al-Husayn has made our eyes sleepless, our tears flow, and abased our dear one. O land of grief and tribulation (karb wa balā’) , you have made us inherit grief and tribulation until the Day of Resurrection! So the weepers should weep for al-Husayn, for weeping for him erases great sins. [51]”

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The sadness of the Imām became intense and his sorrow doubled when the month of Muharram came, and he said: “None saw my father, the blessings of Allah be upon him, smile when the month of Muharram came, and the tragedy would overcome him until ten days of it passed. When the tenth day came, then that day was the day of his calamity, his sadness, and his weeping, and he would say: ‘This is the day on which al-Husayn was killed. ’[52]”

And he, peace be on him, said: “Surely the people who lived before Islam prohibited fighting in the month of Muharram, while therein (shedding) our blood was regarded as lawful, our sacredness was violated, our progeny and our womenfolk were taken as captives, fires were set to our tents, and our baggage were taken. They (the Umayyads) did not conform to the sacredness of Allah’s Messenger, may Allah bless him and his family, with respect to our affair. [53]”

Al-Rayyān b. Shabib has narrated, saying: “I visited al-Ridā on the first day (of the month) of Muharram, and he said to me: ‘O son of Shabib, are you fasting? ’ ‘No,’ I replied. ”

Then the Imām began making him aware of the sacredness of that day, saying: “This is the day on which Zakariyā supplicated his Lord and said: ‘O Lord, give me from You a good progeny, surely You hear supplication! ’ So Allah responded to him. He ordered the angels, and they said to Zakariyā while he was standing and praying in the mihrab: ‘Surely Allah has given good news to you of Yahyā. ’ So he who fasts in this month and supplicates Allah, the Great and Almighty, He responds to him just as He had responded to Zakariyā.

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“O son of Shabib, surely the people who lived before Islam prohibited wrongdoing and fighting in the month of Muharram because of its sacredness, but this community has not come to know of the sacredness of its month nor the sacredness of its Prophet. In this month they killed his progeny, took his womenfolk as captives, and took his baggage, so may Allah never forgive them that.

“O son of Shabib, if you weep for a thing, then weep for al-Husayn b. ‘Ali b. Abū Tālib, for he was slaughtered just as a ram is slaughtered, and along with him was killed eighteen men from among his Household, of whom there is no like on earth; the seven havens and the earth wept for murdering him; four thousand angels came down to earth in order to support him but they found that he had been killed, so they (will remain) by his grave while they are shaggy and covered with dust until the Qā’im, peace be on him, rises; they will be with him, among his supporters and Shi‘ites; their slogan will be: ‘Let us avenge the blood of al-Husayn! [54]”

The Tragedy of Karbelā’ has immortalized sadness and sorrow for the members of the House (ahl al-Bayt) , peace be on them, for they and their Shi‘ites are in constant sadness; they do not forget the tragedies which befell the grandson of the Apostle, may Allah bless him and his family, on the day of ‘Āshūrā’ when the sacredness of the Prophet, may Allah bless him and his family, was violated. On that day, immortal in the world of sadness, the army of b. Marjāna paid no attention to the sacredness of Allah and of His Messenger through murdering the grandson of Allah’s Apostle in that terrible manner.

After this let us return to the affairs of the Imām in Khurasān:

The Imām spends all what he has

The Imām spent all what he had on the poor and the miserable in Khurasān, so al-Fadl b. Sahl censured him for that, saying: “Surely this is (a kind of) damage! ”

So the Imām answered him with a strong argument, saying: “Rather it is a profit; do not regard as damage that which results in reward and generosity. [55]”

It is not an act of damage when the Imām spent all what he had on the poor and the deprived in order to save them from poverty and misery; rather the damage was the enormous properties which the ‘Abbāsid kings spent on their desires and their red nights, while they spent nothing on the poor from among the Muslims.

The Imām’s Sermon on Allah’s Oneness

This sermon is regarded as one of the excellent sermons of the Imāms from among the ahl al-Bayt, peace be on him, and among the marvelous sermons which have been transmitted from them regarding the matters of Allah’s Unity. If Imām al-Ridā, peace be on him, had had no legacy except this sermon, then it would have been a sufficient proof of his Imāmate and his reaching an exalted rank of knowledge and excellence which none has ever reached except the infallible Imāms, peace be on him. As this sermon is of great importance, his

Eminence, the late Yahyā b. Mohammed ‘Ali has explained it and mentioned in the introduction to it: “Surely the famous sermon which has been mentioned regarding Allah’s Oneness belongs to His Excellence, Holy Presence, Purified Yard, the eighth of the Imāms of the religion, the Imām of mankind, ‘Ali b. Mūsā al-Ridā, the greeting and praise be on him. That is because it is a deep see containing advantages and perceptions, including the techniques of science and kinds of knowledge which nothing can gather except it, and so on. [56]”

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As for composing this sermon is that when al-Ma’mūn desired to install the Imām as his successor, the Hāshimites (the ‘Abbāsids) envied the Imām and said to al-Ma’mūn: “Do you want to appoint an ignorant man who has no insight to direct the caliphate? Therefore send for him. He will come to us and you will decide how his ignorance decides you against him. ” So he sent for him and he came. The Hāshimites said to him: “O Abū al-Hasan, ascend the pulpit and display for us a sigh whereby we may worship Allah. ” So he ascended the pulpit and sat for a long time, his head bowed in silence. Then he trembled a great trembling and stood up straight, praised and lauded Allah, and asked His blessing for His Prophet and his Household. Then he said: “The first element in the worship of Allah is knowledge of Him, the root of knowledge of Him is to profess His Oneness, and the correct way to profess the Oneness of Allah is to negate attributes from Him. For the powers of reason testify that every attribute and everything possessing an attribute is created. Everything possessing an attribute testifies that it has a Creator which is neither attribute nor possesses an attribute. Every attribute and everything possessing an attribute testify to connection (between the attribute and that to which it is attributed). Connection testifies to temporality. And temporality testifies that it accepts not the Beginningless, which accepts not the temporal.

“So it is not Allah whose Essence is known through comparison. It is not His Oneness that is professed by someone who attempts to fathom Him. It is not His reality that is attained by someone who strikes a similitude for Him. It is not He who is confirmed by him who professes an end for Him. It is not He to whom refers he who points to Him. It is not He who is meant by him who compares Him (to something). It is not to Him that he who divides Him into parts humbles himself. And it is not He who is desired by him who conceives of Him in his imagination.

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“Everything that can be known in itself is fashioned. All that stands apart from Him is an effect. Allah is inferred from what He fashions, the knowledge of Him is made fast by the powers of reason, and the argument for Him is established by (man’s) primordial nature.

“Allah’s creating of the creatures is a veil between Him and them. His separation from them is that He is disengaged from their localization. That He is their origin is proof for them that He has no origin, for none that has an origin can originate others. That He has created them possessing means (of accomplishing things) is proof that He has no means, for means are witness to the poverty of those who use them.

“So His names are an expression, His acts are (a way) to make (Him) understand, and His Essence is reality. His inmost center separates Him from creation, and His otherness limits what is other than He. Therefore ignorant of Allah is he who asks for Him to be described! Transgressing against Him is he who seeks to encompass Him. Mistaken is he who imagines to have fathomed Him! Whoso says ‘how? ’ has compared Him (to something). Whoso says ‘why? ’ has professed for Him a cause. Whoso says ‘when? ’ has determined Him in time. Whoso says ‘in what? ’ has enclosed Him. Whoso says ‘to what? ’ has professed for Him a limit. Whoso says ‘until what? ’ has given Him an end. Whoso gives Him an end has associated an end with Him. Whoso associates an end with Him has divided Him. Whoso divides Him has described Him. Whoso describes Him has deviated from the straight path concerning Him.

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“Allah does not change with the changes undergone by creation, just as He does not become limited by delimiting that which is limited. He is One, not according to the explanation offered by number;

Outward, not according to the explanation of being immediate (to the senses) ; Manifest, not through the appearance of a vision (of Him) ; Inward, not through separation; Apart, not through distance; Near, not through approach; Subtle, not through corporealization; Existent, not after non-existence; Active, not through coercion; Determining, not through the activity of thought; Directing, not through movement; Desiring, not through resolution; Willing, not through directing attention; Grasping, not through touch; Hearing, not through means; and Seeing, not through organs.

“Times accompany Him not, places enclose Him not, slumber sizes Him not, attributes delimit Him not, and instruments are of no use to Him. His being precedes times, His existence non-existence and His beginninglessness beginning.

“By His giving sense to the sense organs it is known that He has no sense organs. By His giving substance to substances it is known that He has no substance. By His causing opposition among things it is known that He has no opposite. By His causing affiliation among affairs it is known that He has no affiliate. He opposed darkness to light, obscurity to clarity, moisture to solidity, and heat to cold. He joins together those things which are hostile to one another and separates those which are near. They prove (the existence of) their Separator by their separation and their Joiner by their junction. That is (the meaning of) these words of Him, the Great and Almighty: And of everything created We two kinds; haply you will remember. [57]

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“So through them He separated ‘before’ and ‘after’ that it might be known that He has no before and after. They testify with their temperaments that He who gave them temperaments has no temperament. They prove by their disparity that He who made them disparate has no disparity. They announce through their subjection to time that He who subjected them to time is not subject to it Himself.

“He veiled some of them from others so that it might be known that there is no veil between Him and them other than them. His is the meaning of lordship when there was none over whom He was Lord, the reality of godhood when there was nothing for whom He was God, the meaning of Knower when there was nothing to be known, the meaning of Creator when there was nothing created and the import of hearing when there was nothing to be heard. It is not because He created that He deserves the meaning (of the term) ‘Creator’ and not because He brought the creatures into being that the meaning of ‘making’ is derived.

“How (should it not be so)? For mudh (‘ever since’) conceals Him not, qad (‘already’) brings Him not near, la‘alla (‘perhaps’) veils Him not, matā (‘when’) limits Him not in time, hin (‘at the time of’) contains Him not, and ma‘a (‘with’) brings Him not into association. Instruments limit only themselves and means allude only unto their own like. Their activities are found only in things. Mudh withholds things from being eternal, qad shields them from beginninglessness, and law lā (‘if only’) wards off perfection. Things become separate and prove (the existence of) their Separator. They become distinguish and prove their Distinguisher. Through them their Maker manifests Himself to the powers of reason. Through (these powers) He becomes veiled to sight, to them imaginations appeal for a decision, in them is substantiated (only) other than Him, from them is suspended the proof and through them He makes known to them the acknowledgment.

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“Confirmation of Allah is made fast by the powers of reason, and faith in Him reaches perfection through acknowledgment. There is no religiosity except after knowledge, no knowledge except through sincerity, and no sincerity along with comparison. There is no negation of comparison if there is affirmation of attributes.

“So nothing in creation is found in its Creator. All that is possible in it is impossible in its Maker. Movement and stillness do not affect Him. How should that which He effects (in others) have effect upon Him, or that which He has originated recur for Him? Then His Essence would be disparate, His inmost center divided, His signification prevented from eternity. How would the Creator have a meaning different from the created?

“If something from behind limited Him, then something in front would limit Him. If perfection were seeking Him, imperfection would be upon Him. How should that which does not transcend temporality be worthy of (the Name) ‘Beginningless’? How should that which does not transcend being produced produce the things (of the world)? There then would have arisen in Him a sign of having been made and He would become a proof after having been the proven.

“There is no argument in absurd opinions (such as the above) , no answer when it (absurdity) is asked about, no glorification of Him in its meaning. Nor is there any ill in distinguishing Him from creation, unless it be that the Eternal accepts not to be made two, nor the Beginningless to have a beginning.

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“There is no god but Allah, the All-high, the Tremendous. They have cried lies who ascribe equals to Allah! They have gone astray into far error and suffered a manifest loss! And Allah bless Mohammed, the Prophet, and his Household, the good, the pure. [58]”

This great sermon contains vague philosophical and theological researches; it shows the scientific abilities of Imām al-Ridā, peace be on him; it clearly indicates that the ‘Abbāsids were mistaken when they though that the Imām was incapable of discussing scientific researches. It is certain that most of those who listened to the sermon of the Imām did not understand these philosophical matters, which the Imām, peace be on him, has presented, and which has dealt with the most important matters of Allah’s Oneness.

The Sermon which the Imām has written to al-Ma’mūn

Al-Ma’mūn asked Imām al-Ridā, peace be on him, to write him a sermon in order to recite it to the people when he led them in prayer, so he, peace be on him, wrote him the following great sermon:

“In the name of Allah, the Most Gracious, the Most Merciful.

“Praise belongs to Allah, Who from nothing was, nor from making a thing He sought help, nor from a thing He created (the creatures) , nor from it He formed the things; rather He said to it, “Be,” and it is.

“And I bear witness that there is no god but Allah, Who is unique and without partners, far above resisting rivals, vying with opposites, taking consorts and children. I also bear witness that Mohammed is His chosen servant and his distinguished, trusted one. He sent him with the detailed Qur’ān, His connected revelation, and His pure Distinguisher (Furqān) , so he gave good news of His reward and warned against His punishment, may Allah bless him and his family.

“I recommend you, O servants of Allah, to fear Allah, Who knows your secret and open (deeds) , and knows what you hide, so surely Allah will not leave you wandering without an aim; nor did He create you in vain; nor will He enable you to guidance. Beware! Beware, servants of Allah! For Allah has made you cautious of (retribution from) Himself, so do not subject (yourselves) to regret, calling for wrath, and arriving at the torture of the Hellfire, surely the torture thereof is a lasting evil, surely it is an evil abode and (evil) place to stay; it does not go out; eyes do not sleep; souls neither die nor live; (they are) in chains and shackles, (subjected to) punishments and exemplary punishments, so oft as their skins are thoroughly burned, We will change them for other skins, that they may taste the chastisement; surely Allah is Mighty, Wise; a fire, the smoke of which shall encompass them about, so their call shall not be heard, their supplication shall not be responded, and there shall be no mercy upon their weeping. So flee, O servants of Allah, to Allah through these perishing souls, in the successive outcry, in the bygone days, before death befalls you, usurps your souls from you, distresses you in your hearts and be between you and the return. How far! So there will be no way to the return and no arrival to the residence. May Allah protect you and me through what He has protected His righteous friends, guide you and me to what He has guided His good servants. [59]”

This sermon summons men to do good, to refrain from the unlawful, and to renounce the world; it warns them against Allah’s punishment and chastisement.

Al-Ma’mūn asks the Imām for good Poetry

Al-Ma’mūn asked the Imām, peace be on him, to recite to him the best poetry lines which he had narrated on clemency. So he, peace be on him, said: “These are the best lines which I have narrated:

“‘If I am tried by the ignorance of those inferior to me,

“‘then I prevent myself from returning in kind through ignorance.

“‘If those like me are similar to me in intellect,

“‘then I escape due to my clemency, that I may be far

“‘above the like.

“‘If I am inferior to him in excellence and intellect,

“‘then I recognize his right of superiority and excellence. ’”

Al-Ma’mūn admired these poetry lines and asked: “Who composed them? ”

“One of our boys,” replied the Imām.

“Recite to me the best poetry you have narrated regarding silence toward the ignorant,” demanded al-Ma’mūn.

So he, peace be on him, recited these lines:

“‘The friend may abandon me and turn aside (from me) ,

“‘so I make him see that there are reasons for his

“‘abandonment.

“‘I see that if I admonish him, I will urge him, so I see

“‘that leaving admonition is an admonition toward him.

“‘If I am tried by an ignorant one showing clemency and

“‘finding impossible things as correct, then I keep silent.

“‘Perhaps silence is an answer to the answer. ’”

Al-Ma’mūn was astonished and asked: “How good this (poetry) is! Who composed it? ”

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“One of our youths,” answered the Imām.

Then al-Ma’mūn said: “Recite to me the best (poetry) you have narrated concerning attracting enemy, that he may be a friend. ”

So the Imām recited to him these lines:

“‘I make peace with the possessor of malice, so I

“‘overcome and deafen him because of the favor of

“‘endurance from me.

“‘He who does not repel the evil deeds of his enemy

“‘through his kindness (to him) does not take graciousness

“‘from a lofty place.

“‘I see that nothing destroys old malice quicker than immediate friendliness. ’”

So al-Ma’mūn said: “How good this (poetry) is! Who composed it? ”

“One of our young men,” replied the Imām

“Recite to me the best (poetry) you have narrated regarding keeping things secret,” demanded al-Ma’mūn.

So the Imām recited to him the following:

“‘Surely I forget secret lest I should announce it. O he

“‘who wants secret to be kept, I forget it lest it should

“‘come to my mind and my heart reveals it to him who

“‘has colic in his bowels.

“‘So he who does not reveal secret and it comes to his mind is about to be unable to keep it. ’”

As a result al-Ma’mūn admired the marvelous poems which the Imām had memorized.

The Imām’s Letter to his Son al-Jawād

Imām al-Ridā, peace be on him, sent from Khurasān a letter to his son al-Jawād mentioning in it:

“In the name of Allah, the Most Gracious, the Most Merciful.

“May my soul be sacrificed for you, I have heard that when you ride, the retainers make you go out of the small door of the garden; this is a sign of miserliness in them lest anyone should attain good from you. So I ask you though my right against you that you should go out and come in through the big door, and if you ride, Allah willing, let gold and siliver be with you. When someone asks you for something, you give him. When one of your uncles asks you to give him, then do not give him less than fifty dinars; as for more than this

amount, that is up to you. When one of your aunts asks you to give her, then do not give her less than fifty dinars; as for more than this amount, that is up to you. And when one of Quraysh asks you (to give him) , then do not give him less than twenty-five dinars; as for more than this amount, that is up to you. Surely I want Allah to give you success, so fear Allah. Give and do not fear miserliness from the Possessor of the Throne. [60]”

Have you ever seen such an angelic soul clinging to kindness to men in general? Generosity was one of the qualities of the Imām, so he urged his son to tighten the bonds of kin and to show kindness to the miserable.

This letter gives an account of a kind of exalted education practiced by the members of the House (ahl al-Bayt) , peace be on them, who brought up their children to cleave to honor and virtue, planted in their own souls high noble moral traits and good qualities, that they might be an example of good and a good model of the community.

The letter of Praise and Condition

This letter has been ascribed to Imām al-Ridā, peace be on him; it flows with praising al-Fadl b. Sahl and lauding his great efforts in establishing the kingdom of al-Ma’mūn, defeating his opponents such as his brother al-Amin, Abū al-Sarāyā, and others. He spared no effort to suppress those violent revolts. So al- Ma’mūn rewarded him for that through giving him great wealth and enormous properties; likewise, he gave the like of that to his brother al-Husayn b. Sahl as a prize to them for their loyalty to him. The letter says:

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“In the name of Allah, the Most Gracious, the Most Merciful.

“Now then, praise belongs to Allah, the Originator, the Exalter, the Powerful, the Dominator, the Watcher over His servants, the Feeder over His creatures, toward whose dominion all things are humble, before whose might all things are lowly, through whose power all things are submissive, before whose force and tremendousness all things are humble, whose knowledge encompasses all things and counts their number, so no great thing makes Him tired, no small thing is distant from Him; beholders’ eyes attain Him not; describers’ description encompasses Him not; His are creation, command, the loftiest attribute in the heavens and the earth; and He is the Mighty, the Wise.

“And praise belongs to Allah, Who has legislated Islam as religion, preferred it, magnified it, honored it, ennobled it, made it the valuable religion other than which is no (religion) accepted, the straight path to which he who clings does not go astray, from which he who turns away is not rightly guided, placed therein the light and the proof, cure and explanation, sent with it him whom He chose from among His angels to him whom He distinguished from among His messengers in the bygone communities, and the past centuries until His message reached Mohammed, the chosen one, may Allah bless him and his family, so He sealed through Him the prophets, made him follow the tracks of the messengers, sent him as mercy for people, bringer of good news to those believers who believed (in his message) and warner to those unbelievers who denied (it) , that His is the conclusive argument, and that he who would perish might perish by clear proof; and most surely Allah is Hearing, Knowing.

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“And praise belongs to Allah, Who has made his Household inherit the legacies of the prophethood, deposited in them knowledge and wisdom, made them the source of the Imāmate and the caliphate, made their authority (over Muslims) obligatory, and ennobled their rank, so He ordered His Messenger to ask his community to show love for them, for He says: Say I demand not, of you any reward for it (the

toil of preaching) except the love of my relations. [61] And that through which He has described them such as keeping off from them every kind of uncleanness and His purifying them in these words of Him: Verily Allah intends to keep off from you every kind of uncleanness and to purify you, people of the House, with a thorough purification. [62]

“Then surely al-Ma’mūn has been kind to Allah’s Messenger, may Allah bless him and his family, with respect to his family, and tightened the bonds of his Household. So he has returned friendliness to them, brought them together, reconciled them, put an end to the division among them; and Allah through him has driven away enmities and spites from them. So through his felicity, his protection, his blessing, his devotion, and his gifts their hands have become one, their word is inclusive, and their desires are harmonious. He has kept the rights for their owners, put the legacies in their places, rewarded with the kindness of the good doers, safeguarded those who have been stricken by tribulation, brought near (those far) and sent far (those close) because of the religion.

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Then he has singled out him whose efforts have given priority to him (over others) with preference, giving precedence (over others) , and honoring. Such (a person) is Dhū al-Riyāsatayn al-Fadl b. Sahl, for he (al-Ma’mūn) has seen that he (al-Fadl) supports him, undertakes his right, speaks of his argument, heads his chiefs, leads his horses, directs his wars, governs his subjects, summons (them) to him, rewards him who responds to obedience to him, opposes him who opposes him, helps him only, cures the malady of hearts and intentions. Neither paucity of wealth nor lack of men prevents him from that; greediness does not make him partial; and no fear turns him aside from his intention and his insight.

Rather, when the terrified terrify (him) , and when threateners, menacers, many dissenters and opponents from among the mujāhidin and the deceivers threaten him, he is the most resolute of them, the most steadfast of them, the most powerful of them in scheming, the best of them in direction, the strongest (of them) in establishing the right of al-Ma’mūn and in summoning (men) to him, to the extent that he has broken the teeth of the errant, blunted the edge (of their sword) , clipped their finer-nails (lit. wings) , reaped their thorn (i. e. killed them) , struck them down (just as he struck down) those unbelievers who broke his covenant, flagged in his command, made little of his right, felt safe from his influence and his courage; in addition to the (other) works of Dhū al-Riyāsatayn toward all kinds of the communities from among the polytheists; (for example) through him Allah has increased the boundaries of the country of the Muslims;

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you have heard of their news, regarding which the letters have been read on your pulpits, which the people have transmitted to you (and) to other than you. As Dhū al-Riyāsatayn strove earnestly for the Commander of the faithful, undertook his right, sacrificed for him his own soul and the soul of his brother Abū Mohammed al-Hasan b. Sahl, whose nature is blessed and whose policy is praiseworthy, he (the Commander of the faithful) thanked him to the extent that he surpassed the first and triumphed over the successful.

“The Commander of the faithful has rewarded him to the extent that he has attained properties, country estates and jewels, though this reward does not equal one of his days and attitudes. Yet, he (al-Fadl) has left this reward out of renouncing it, disdaining it, securing it for the Muslims, casting away the world, making little of it, preferring the hereafter (to it) , and competing (with others) for it (the hereafter).

“And he has asked the Commander of the faithful about abdicating and renouncing (the office of ministry). So he and we have regarded that as great because of our knowledge of what Allah, the Great and Almighty, has put in his place in which he is of might for the religion and authority, strength for setting the Muslims right, waging jihād against the polytheists, and what Allah has shown through him of his truthful intention, his blessed soul, his correct direction, his strong view point, his successful request, his helping (him) with the truth and guidance, kindness and reverential fear.

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So when the Commander of the faithful has become confident of him, we have (also) become confident of him according to the view of the religion and that in which is his righteousness; we have given him his demand, which is equal to his rank; we have written to him a letter of habā’ and shart (praise and condition) , which has been copied at the bottom of this letter of mine; we called to witness to it Allah, those who were present with us from among our household, the (military) commanders, the companions, the judges, the jurists, the personal entourage, and the populace.

“The Commander of the faithful has ordered the letter to be announced in the regions, spread among their inhabitants, read on their pulpits, established with their governors and their judges. So he has asked me to write about that and to explain its meanings, which are in three parts:

“The First Part: Explaining all his (al-Fadl’s) works through which Allah has made his right incumbent upon us and the Muslims.

“The Second Part: Explaining his rank in removing his reason concerning all that which he has directed, in which he has entered, and there is no objection against him concerning that which he has left and hated. That is because the creatures should not pledge allegiance to anyone except to him and his brother. Part of removing the reason (for his abdicating the office) is hiding it from all those who have wronged them (al-Fadl and his brother) , strive through corruption against us, them, and our friends, lest one should crave after a difference against them or after an act of disobedience to them or after a trickery concerning an entry between us and them.

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“The Third Part: Explaining our gifts to him if he has to choose between abdicating and renouncing (the office) , and the proof of accomplishing (that) because of the reward of the hereafter regarding which he has striven through that which (must) be established in the heart of him who has doubt about him regarding that, and that which obligates us such as dignity, might, the habā’ (praise) which we have given to him and his brother regarding protecting them both from that from which we protect ourselves. And that encompasses all that through which the cautious takes precautions with respect to the affairs of religion and the world. ”

This statement has terminated; it lauds the great efforts which al-Fadl b. Sahl made for strengthening the government of al-Ma’mūn and establishing his state. It also praises his honesty, his refusing to accept many prizes and gifts, and his asking for abdicating the office of ministry. Moreover it shows that this request of him was refused. This statement is a preface to the letter of al-Habā’ wa al-Shart (the Praise and Condition) , which says:

“In the name of Allah, the Most Gracious, the Most Merciful. This is a letter on al-Habā’ wa al-Shart (the Praise and Condition) from the servant of Allah al- Ma’mūn, the Commander of the faithful, and his heir apparent ‘Ali b. Mūsā al-Ridā, to Dhū al-Riyāsatayn al-Fadl b. Sahl; (the letter was written) on Monday, the seventh of the month of Ramadān, in the year 201 A. H. This is the day on which Allah has completed the state of the Commander of the faithful, appointed his heir apparent, made the people wear green uniform, (made the Commander of the faithful) achieve his hope of setting right his friend and overcoming his enemy.

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We have summoned you to that in which is some of rewarding you, for you have fulfilled the right of Allah, the Blessed and Exalted, the right of Allah’s Messenger, may Allah bless him and his family, the right of the Commander of the faithful and of his heir apparent, ‘Ali b. Mūsā, the right of the Hāshimtes through whom (we) hope to set right the religion and to settle the enmity among the Muslims, until he establishes his favor upon us and upon the populace through that; and through that with which has helped the Commander of the faithful such as establishing the religion and the Sunna, manifesting the second summons (to the religion) and preferring the first (summons to the religion to it) , in addition to suppressing the polytheists, breaking the idols and killing the tyrants;

in the cities are still standing the rest of his works in respect of the deposed one (i. e. al-Amin) and Qābil, regarding the one called al-Asfar (the yellow one) and the one nicknamed Abū al-Sarāyā, concerning the one called al-Mahdi Mohammed b. Ja‘far al-Tālibin and the Hawli Turks, regarding Tabristān and its kings to the Port (Bandar) of Hurmuz b. Sharwin, in respect of Daylam and its king Mahors, concerning Cabul and its king Harmos then its king Asfahid, regarding Ibn al-Barm, the mountains of Bidār Benda, ‘Arshistān, al-Ghour, and the like, in regard with Khurasān, and Bloun the leader (shāhib) of the mountain of al-Tibtt, regarding Kaymān and Tagharghar, concerning Armenia and al-Hijāz, the Leader of the Throne (sāhib al-Sarir) , and the Leader of al-Khazar (sāhib al- Khazar) , regarding al-Maghrib (Morocco) and the wars wherein; the explanation of that is in the Divan of Biography (sira).

“These (works of yours) have summoned us to aid you with one million dirhams, a crop of ten million jewel dirhams, feudal estates had been given to you by the Commander of the faithful before that; in our viewpoint, you deserve more than one hundred million jewel dirhams. You had left the like of that when it was given to you by the deposed one (i. e. al-Amin). You have preferred Allah and His religion (to that). You have thanked the Commander of the faithful and his heir apparent, secured all of that to the Muslims, and you have generously given it to them.

“You have asked us to respond to your request, for which you have yearned, and which is abdicating and renouncing (the office of the ministry) , that you may set right him who has doubt about your striving for the next world apart from this world and your renouncing the world. (We) cannot manage without the like of you and cannot refuse the request of the like of you. If your demand took us out of the bliss (conferred) upon us, then how would we order? Through it you have raised provision and made argument obligatory on him who claims that your summoning (the people) to us is for the world, not for the hereafter.

We have responded to what you have asked from us and given it to you, confirmed by Allah’s promise and covenant which do not change; nor do they alter; we entrusted the matter to you in that time. If you intend to keep to (your office) , then your are dear, the reason is removed from you, any kind of work you hate to practice is driven way from you, and we protect you from that from which we protect ourselves in all circumstances. If you intend to abdicate (the office) , then you are honorable, (and only your) body is removed. Then the right of your body (against you) is that you give rest to it and honor it. Then we will give you of that which you take and of that which we have given to you in this letter, but you have left it today.

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“And we have given to al-Hasan b. Sahl the like of that which we have given to you, so the half of the gift we have given to him and his household is for you, and for that he sacrificed his own life for waging jihad against the tyrants, conquering Iraq twice, scattering the gatherings of Satan, and entering the fires of war, so the religion has become strong. Through his own soul, his household, those whom ruled from among the friends of the truth, he protected us from the torture of the simoom.

We have called to witness Allah, His angels, His good creatures, and all those who had given their pledge of allegiance to us and the applause of their right hand regarding what is in this letter on this day and after it. We have made Allah as surety over us for it, made it incumbent upon us to fulfill the conditions without excluding anything which decreases them secretly or openly. The promise is a religious duty (about which weshall be) questioned; the best of the people in fulfilling (promise) is he who asks the people to fulfill (it). Allah, the Exalted, said: And fulfill the covenant of Allah when you have made a covenant, and do not break the oaths after making them fast, and you have indeed made Allah a surety for you; surely Allah knows what you do. [63]”

This document called al-Habā’ wa al-Shart has terminated, and it has been signed by al-Ma’mūn and Imām al-Ridā, peace be on him.

Al-Ma’mūn and Imām al-Ridās' Signature

It has been mentioned in it: “In the name of Allah, the Most Gracious, the Most Merciful. The Commander of the faithful (i. e. al-Ma’mūn) has made it incumbent on himself (to fulfill) all that which is in this letter, to call Allah to witness and to make Him as a Summoner and Surety for it. ” He wrote it in his own handwriting in (the month of) Safar, (in the) year 202, (as a sign of) honoring al-Habā (praise) and confirming al-Shart (the condition).

Imām al-Ridā’s Signature

It has been mentioned in the signature of the Imām, peace be on him: “In the name of Allah, the Most Gracious, the Most Merciful. ‘Ali b. Mūsā al-Ridā has made it incumbent on himself (to fulfill) all that which is in this letter, to what he has confirmed wherein on his day and tomorrow as long as he is alive and to make Allah, the Exalted, as a Summoner and Surety for it; and enough for a witness is Allah. ” He wrote it in his own handwriting in this month (of Safar) , in this year (202). Praise belongs to Allah, the Lord of the worlds, may Allah bless him and his family, Allah is sufficient for us and Most excellent is the Protector. [64]”

This document has come to an end. It gives an account of the terrible pictures of the political disturbance by which Islamic country was afflicted, for popular revolts spread in it and discords became general wherein. Some sources emphasize that the time of al-Ma’mūn was the time of discords and disorders, that these revolts were suppressed and uprooted by al-Fadl b. Sahl, who was expert in suppressing revolts, while rivers of blood flowed, sadness and mourning spread in most Islamic countries. Of course, those revolts resulted from the oppression and tyranny which dominated that time at the hands of the ‘Abbāsids, who ruled Islamic world with a policy void of just and fairness. Any how, both the parts of the document do not belong to the composition of Imām al-Ridā, peace be on him; rather they belong to the organ of government and its helpers; and they have attributed them to Imām al-Ridā, that they might be religious and unbroken; this can be supported by the following:

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Firstly, this document grants millions of properties to al-Fadl b. Sahl and enormous wealth as a reward for the services he rendered to al-Ma’mūn and his suppressing the revolts against him. Of course, these properties belong to the central treasury of all Muslims. Without doubt it is not permissible to misuse even the least property of the Muslims or to give it as a reward or the like to any person; rather it is obligatory to spend it on the interests of the Muslims, improving their standard of living, refreshing them, and spreading welfare among them. So how was it possible for the Imām to make that permissible and to decide giving these properties to al-Fadl?

Secondly, this document contains signs of praise and laudation toward al-Fadl b. Sahl, and, in the meantime, it defames the revolt of Abū al-Sarāyā and of Ja‘far b. Mohammed, the two Tālibi ones. Such a praise does not belong to the morals of Imām al-Ridā, peace be on him, for he did not praise anyone unless he was worthy of praise and laudation; nor did he dispraise anyone unless he was entitled to dispraise and slander; this was his behavior and method in life. So how did he give this praise to al-Ma’mūn? And how did he laud al-Fadl with this laudation? It is worth mentioning that he harbored hatred and detest against them, for he was aware that they had wicked and spiteful souls. Generally speaking, al-M’mūn honored the Imām and appointed him as a heir apparent after him for a political maneuver of which the Imām was fully aware.

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Thirdly, this document contradicts what the Imām, peace be on him, made as a condition on al-Ma’mūn when he agreed to assume the position of heir apparent. In other words he agreed to assume the position of heir apparent on the condition that he would not interfere in any of the affairs of the state and would be far from all political events. So how did he interfere in the affair of al-Fadl and reward him for his loyalty to al-Ma’mūn?

These are some criticisms which face ascribing this document to Imām al-Ridā, peace be on him.

With his Brother Zay

Zayd joined the revolt declared by Abū al-Sarāyā, the summoner to Mohammed b. Ibrāhim al-Hasani. He was appointed by Abū al-Sarāyā as a governor over the province of al-Ahwāz, so he went to it in order to undertake the tasks of his job. When he passed through Basrah, which was under the domination of the ‘Abbāsid government, he burnt the houses of the ‘Abbāsids, so he was given the nickname of Zayd al-Nār (the Zayd of fire). When the revolt of Abū al-Sarāyā was suppressed, Zayd disappeared. However, al-Hasan b. Sahl, looked for him, found him, and imprisoned him. He was still in prison until Ibrāhim, the Shaykh of the singers, better known as Ibn Shakkla, took the reins of government.

Then the inhabitants of Baghdad broke into the prison and released Zayd. As a result he went to Medina (Yathrib) , summoned the people there to pledge allegiance to Mohammed b. Ja‘far. But al-Ma’mūn sent an army and the army could suppress the revolt, captured Zayd, and brought him to al-Ma’mūn, who said to him: “O Zayd, you revolted (against us) in Basrah and refused to start with the houses of our enemies from among the Umayyads, Thaqif, Ghinā, Bāhila, and the family of Ziyād, and you intended (to burn) the houses of the children of your uncle (i. e. the ‘Abbāsids). ”

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So Zayd said to him with joy: “O Commander of the faithful, I made a mistake in all the situations; if I return to revolt, I will start with our enemies. ”

Al-Ma’mūn smiled at him, sent him to Imām al-Ridā, peace be on him, and said to him: “I have entrusted you with his crime, so educate him in a good manner. [65]”

Zayd was brought before the Imām, and he said to him: “Woe unto you Zayd! You did toward the Muslims in Basrah what you did, while you claim that you are the son of Fātima, daughter of Allah’ Messenger, may Allah bless him and his family. By Allah, Allah’ Messenger, may Allah bless him and his family, will be the severest of all people toward you! O Zayd, he who takes through Allah’s Messenger should give through him. ”

When al-Ma’mūn heard of the Imām’s statement, he wept and said: “The Household of Allah’s Apostle, may Allah bless him and his family, must follow this manner. [66]”

With His Sister Fātima

When Imām al-Ridā, peace be on him, was in Khurasān, he wrote to the pure lady Fātima, better known as lady Ma‘sūma; he asked her to come to him, for she was a favorite with him and dear to him. When the letter came to her, she prepared herself and traveled to him. [67] When she arrived at Sāwa, she fell ill. So she asked about the distance between Sāwa and Qum, and it was said to her: “Ten leagues. ” So she ordered the people to carry her to Qum, and they carried her to it. She stopped at the house of Mūsā b. Khazzrajj while she was holding the reins of her she-camel. He brought her to his house, and she stayed in it for seventeen days. Then she died, and Mūsā prepared her for burial. He buried her in his own land and built over her holy grave a shelter of reed mats. (Such was her grave) until a dome was built over it by lady Zaynab, daughter of Mohammed b. ‘Ali al-Jawād. [68] Her Holy Shrine have become one of the dearest places of worship and one of the Holy Shrines in Islam; likewise, that Sacred City has become one of the universities of knowledge and among the cultural centers in Islam.

Al-Hasan b. Mohammed al-Qummi says: “I was (sitting) with Imām al-Sādiq, peace be on him, and he said: ‘Surely Allah has a sacred city, and it is Mecca; His Messenger, may Allah bless him and his family, has a sacred city, and it is Medina; the Commander of the faithful has a sacred city, and it is Kūfa; we have a sacred city, and it is Qum wherein a woman called Fātima from among my children will be buried; whoever visits her, the Garden is obligatory for him. [69]” Imām al-Sādiq had announced that before she was born.

The ‘Īd Prayer

Al-Ma’mūn asked Imām al-Ridā, peace be on him, to say the ‘Īd prayer before the people and to deliver a sermon after the prayer, that the hearts of the populace might become assured through that and recognize his excellence, but the Imām refused to respond to him and said to him: “You have come to know about the conditions made between us; I do not interfere in this affair; therefore, exempt me from saying the prayer before the people. ”

“I only intend by that that the people’s heart should be assured and that they should know your great merit,” replied al-Ma’mūn.

Al-Ma’mūn insisted on that, so the Imām was forced to respond to him, but he made it a condition that he should go out just as Allah’s Apostle, may Allah bless him and his family, and his grandfather the Commander of the faithful, ‘Ali b. Abū Tālib, peace be on him, did.

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“Go out as you wish,” replied al-Ma’mūn. Then he ordered the military commanders and the rest of the people to receive Imām al-Ridā, peace be on him.

The people went out waiting for the Imām in the roads and on roof-tops. As for the military commanders, they were ready and wore the best uniform. When the sun rose, the Imām washed and put on a white turban. One end of it he made hang on his holy breast and the other between his shoulders. He took his staff in his hand and said to his retainers: “Do whatever I do. ” Then he went out in that humble state, raised his head towards heaven, and exclaimed four times: “Allah is great (Allahū akbar)! ” Then he stood at the door and exclaimed four times: “Allah is great (Allahū akbar)! ” Then he said: “Allah is great, for He has guided us! Allah is great, for He has given to us of the cattle quadrupeds! Praise belongs to Allah, for He has tried us! ”

The earth shook with saying ‘Allah is great! ’ The people walked like waves and said at the top of their voices: “Allah is great! ” The appearance of the Imām, peace be on him, reminded them of that of his grandfather the Messenger, may Allah bless him and his family, who developed the intellectual life on earth. So they understood the deviation of those kings who ruled them with oppression and tyranny.

The great Imām, the peace of Allah be on him, walked bare-foot, stopped after each ten steps, and said four times: “Allah is great! ” The people imagined that the sky, the earth, and the walls were answering him. As for Marū, it shook with weeping and clamor. Al-Ma’mūn heard of that and he became frightened and terrified. So al-Fadl b. Sahl hurried to him and said to him: “O Commander of the faithful, if al-Ridā reaches the place of prayer for the festival, the people will break out in rebellion. So send instructions to him to go back. ”

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Accordingly, al-Ma’mūn sent one of his policemen to the Imām to ask him to go back, so he, peace be on him, called for his boots and put them on. Then he went back without saying the prayer before the people. [70] This action demonstrates the spirituality of the Imām, his renouncing the world, his rejecting the pleasures of the kingdom and authority. Al-Bahri has described the coming out of the Imām, peace be on him, in this way, saying:

When you came out of the ranks, they mentioned the Prophet, said, “There is no god except Allah,” and exclaimed: “Allah is Great,” till you reached the place of prayer wearing the light of guidance appearing and manifesting on you.

You walked with the walking of one submissive and humble before Allah, does not show pride nor haughtiness.

If a longing one affected other than what he could do, then the pulpit would walk toward you. [71]

The narrators have said: “Surely the going out of the Imām in this way was one of the most important factors which motivated al-Ma’mūn to harbor malice against the Imām and then to assassinate him. ”

The Imām’s Supplication in Asking for Water

Rain was withheld from the people, so some of those who harbored malice against the Imām, peace be on him, ascribed that to his assuming the position of heir apparent. They began announcing and spreading that among the popular circles in order to defame the personality of the Imām, peace be on him. Al-Ma’mūn heard of that and became displeased with it. Then he told the Imām about that, asked him to supplicate Allah for sending down rain to the people. The Imām answered him, saying: “Surely, I will do that on Monday. ”

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“Why? ” asked al-Ma’mūn.

He, peace be on him, replied: “Surely, Allah’s Messenger, may Allah bless him and his family, came to me yesterday nigh, and there was along with him the Commander of the faithful, ‘Ali, peace be on him, and he said to me: ‘My son, wait until Monday (comes). Go to the desert and ask for water, for surely Allah shall water them (with rain) , and tell them of what will Allah make you see of what they do not know of their state, that they may be increased in knowledge of your excellence and position with your Lord, the Great and Almighty. ”

So al-Ma’mūn and the rest of his personal entourage waited until Monday came. Meanwhile he ordered all the popular classes to go to the desert on Monday. When this day came, the people went in a hurry to the desert. The Imām, who was in the appearance of the prophets, went to the desert. When he arrived in the desert, a pulpit had been installed for him. The people surrounded him and said at the top of their voices: “There is no god but Allah! Allah is great! ”

The Imām’s Supplication

The Imām ascended the pulpit, praised and lauded Allah, and then he said: “O Allah! O Lord! It is You who have magnified our right, the Ahl al-Bayt! So they have sought access through us (to You) as You have commanded, hoped for Your bounty and mercy, expected Your kindness and favor. So give them water with a watering which is useful, general, neither slow nor harmful! And let their rain start after their leaving this view of them to their houses and their abodes! ”

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The Imām added, saying: “So by Him who sent Mohammed with the Truth as prophet, the wind wove clouds in the air, and it thundered and lightened. ”

When the people heard of the Imām’s statement, they intended to go to their houses, lest the rain should befall them. So he, peace be on him, said: “That cloud which has towered over you is not for you; rather it is for another city. ” And he mentioned to them the name of the city.

Then ten successive clouds towered over the people, and the Imām told them that each cloud would rain in a certain city, and he mentioned the names of the cities. As a result the eleventh cloud towered over them, so he, peace be on him, said: “O People, that is the cloud which Allah, the Great and Almighty, has sent for you, so thank Allah for His favor toward you; go to your abodes and houses, for it has been sent for you. It has been prevented from raining on your heads until your enter your abodes. Then some good suitable for the munificence of Allah, the Great and Almighty, will come to you. ”

Then he descended the pulpit, and the people went in a hurry to their houses. When they arrived at their houses, it began raining heavily. So the valleys, the basins, the streams, and the deserts were filled with water.

The people believed in the miracles of the members of the House (ahl al-Bayt) , peace be on them, and their remarkable rank with Allah, the Most High, and said: “We congratulate the children of Allah’s Apostle, may Allah bless him and his family, on the miracles of Allah, the Great and Almighty, toward them. ”

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The Imām’s Sermon

In the wake of the miracle, the Imām, peace be on him, delivered a sermon before a large crowd of people, saying: “O men, fear Allah with respect to the favors of Allah toward you, so repel them not from you through disobeying Him; rather make them continue through obeying Him and thanking Him for His blessings and favors. And know that you do not thank Allah for a thing after faith in Him, and after professing the rights of the friends of Allah from among the family of Mohammed, may Allah bless him and his family more lovable to Him than helping your believing brethren with their world, which is a bridge for them to the Gardens of their Lords. So surely, he who does that is among the special friends of Allah, the Blessed and Exalted; Allah’s Messenger, may Allah bless him and his family, already said concerning that a statement. The believer should not turn away from Allah’s bounty toward him in the statement if he carefully considers it and put it into practice.

“It was said: ‘O Allah’s Messenger, so-and-so has perished, for he has committed sins so-and-so. ’ So Allah’s Apostle, may Allah bless him and his family, said: ‘Rather, he has saved himself (from Allah’s punishment) , and Allah will not end his work except with a good final result; He will erase his evil deeds and change them into good ones. Surely, one day he passed through a road and found a believer’s pudenda uncovered while the believer was not aware (of that). He covered it on his behalf without telling him (of that) lest he (the believer) should be ashamed. Then that believer recognized him in a valley and said to him: ‘May Allah reward you generously, honor your return, and He may not discuss with you on the Day of Resurrection. ’ So Allah has responded to him concerning him; therefore, Allah will not end (the work of) this servant except with a good final result because of the supplication of that believer. This man heard of the statement of Allah’s Messenger, so he repented, turned to Allah in repentance, and practiced the acts of obedience to Allah, the Great and Almighty. Only seven days ago, Median was attacked, so Allah’s Apostle, may Allah bless him and his family, sent a group of people to war against them (the attackers). This man was among them, so he died a martyr. ”

The Imām’s sermon has ended; it flows with summons to fear of Allah, the Most High, cooperation and friendship among the Muslims. The Imām has regarded that as the best act of obedience and nearness to Allah, the Exalted.

Admonition and Warning

The clubs and the assemblies talked about the Imām’s supplication in asking for water and the heavy rain because of his supplication. The ‘Abbāsids and their hirelings were so displeased with this miracle which showed the excellence of the ‘Alawides and their great rank with Allah, the Exalted, that a wicked one of them admonished al-Ma’mūn and warned him against entrusting regency to the Imām and against the appearance of this miracle, saying: “O Commander of the faithful, I seek refuge for you with Allah from that you will be the history of the caliphs[72] through your taking this general honor and great pride out of the house of the sons of al-‘Abbās (and handing it over) to the house of the sons of ‘Ali.

“You have helped (the ‘Alawides) against your own soul and your own family. You have brought this magician, the son of the magicians. He was unknown, but you have made him known. He was weak, but you have exalted him. He was forgotten, but you have reminded (men) of him. He was hidden, but you have hinted at him. He has filled the world with sorcery and longing through this rain which came down during his supplication. So I fear that this man (i. e. Imām al-Ridā) will take this authority out of the sons of al-‘Abbās (and hand it over) to the sons of ‘Ali. I fear that he will through his magic be able to remove your blessing and to dominate your kingdom. Has anyone harmed himself and his kingdom as you have done? ”

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This statement gives an account of the foolish logic of those people who lived before Islam and claimed that the greatest Prophet, may Allah bless him and his family, was a magician because of the miracles and the signs which happened through his hand. Accordingly, such a kind of people claimed that the grandson of the Prophet was a magician. Now, let us listen to al-Ma’mūn’s answer:

“This man (i. e. Imām al-Ridā) was hidden from us and was summoning (the people) to himself. So we have intended to make him our heir apparent, that he may summon (men) to us, admit that the kingdom and the caliphate belong to us, those who have admired him may believe that he has not been truthful in what he has claimed, and that this authority belongs to us apart from him. We feared that if we had left him in that state, we would have faced unbearable difficulties. Now, if we have done toward him what we did, made a mistake in his affair, and we are about to be destroyed out of honoring (him) , then it is not permissible to neglect his affair. But we must disparage him gradually, that we may picture him in the picture of him who is not worthy of this affair. Then we will scheme against him to turn his tribulation away from us. [73]”

Al-Ma’mūn has uncovered the motives which prompted him to appoint the Imām as a heir apparent after him as follows:

1. The Imām secretly summoned the people to himself, so if al-Ma’mūn had entrusted regency to him, he would have summoned the people to him, recognized his kingdom and his caliphate.

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2. Al-Ma’mūn intended to show the people that the Imām, peace be on him, did not renounce authority; nor did he seek the next world.

Any how, he finally admitted that he made a mistake when he nominated the Imām for this office and asked him to supplicate in asking for water and the like which displayed his spirituality and his great rank with Allah, the Most High. Accordingly, he decided to seek evil deeds and scheme against him in order to put an end to him.

Al-Ma’mūn fears the Imām

Al-Ma’mūn feared the Imām, was terrified by the surrounding of the people around him, and feared for his kingdom from disappearance, for the people came to know that the Imām, peace be on him, was virtuous and spiritual, that he would be able to establish political and social justice in their regions, and that the ‘Abbāsids were not entitled to the leadership of the community and the authority over the Muslims.

Important Decisions

Al-Ma’mūn reflected for a long time on (this affair) and summoned his advisers in order to get rid of the Imām, so he took the following decisions:

Firstly, he held scientific conferences which included the greatest scholars of the world in order to test the Imām and to render him incapable of answering their questions, that he might use that as means to defame the personality of the Imām and disprove the creed of the Shi‘ites who maintained that the Imām should be the most learned of the people of his time. Meanwhile, if the Imām had been unable to answer their questions, al-Ma’mūn would have able to remove him from regency.

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But this plan came to nothing, for the Imām answered all the questions of the scholars who afterwards admitted his huge scientific abilities and his excellence over them.

Secondly, he surrounded him by dense forces of security in order to keep an eye on him. This task was entrusted to Hishām b. Ibrāhim al-Rāshidi al-Hamadāni. The narrators say: “Ibrāhim was a scholar and an author. He undertook all the affairs of al-Ridā, peace be on him, before he was sent to Khurasān. He received all the properties which were sent to the Imām. When the Imām was sent to Khurasān, Ibrāhim communicated with Dhū al-Riyāsatayn. Dhū al-Riyāsatayn enticed Ibrāhim with an office and money. So Ibrāhim followed his caprice, abandoned his religion, deviated from the truth, and spied on the Imām. He transmitted all the stories and affairs of the Imām to al-Fadl and al-Ma’mūn. He was appointed by al-Ma’mūn as a chamberlain for al-Ridā. So he thoroughly straitened the Imām, prevented all the people from reaching him except those whom he loved, and reported all his words to al-Ma’mūn and his minister al-Fadl. [74]”

Thirdly, he prevented the Shi‘ites from attending the assemblies of the Imām and listening to his talks. He entrusted this task to his chamberlain Mohammed b. ‘Amrū al-Tūsi, and he prevented them from meeting the Imām. He treated the Imām rudely, and he, peace be on him, became angry with him. So the Imām rose, performed two rak‘as, and said in his personal prayer (qunūt): “O Allah! O Possessor of inclusive power, wide mercy, uninterrupted kindnesses, successive boons, beautiful benefits, and overflow grants! O He who is not described by description; nor is compared to any like!

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O He who creates (men) and provides (them) , inspires (them) and makes (them) speak, originates and legislates, has risen high and become lofty, ordains and does well, shapes and masters, provides arguments and makes them conclusive, grants and bestows lavishly upon (men)! O He who is exalted in might, so He escapes swift eyes! O He who is close in subtlety, so He passes through thoughts! O He who takes care of the kingdom by Himself, so there is no rival in the kingdom of His authority! (O He who) is One in magnificence, so there is no opposite in the invincibility of His station! O He by whose magnificence of awe the intricacies of the subtlest of imaginations are bewildered, before whose tremendousness the swift eyes of mankind fail! O He who knows the thoughts of the hearts of those knowers and sees the glances of beholders’ eyes!

Faces are humble in awe of Him; necks are lowly before His majesty; hearts are afraid out of fear of Him; limbs shake with fright of Him! O Originator! O Innovator! O Powerful! O Invincible! O All-high! O Exalter! Bless him through whom prayer is honorable when blessing is called down upon him (i. e. the Prophet)! Take vengeance upon him who has wronged me, made little of me, and dismissed the Shi‘ites from my own door! Let him taste the bitterness of abasement and disgrace; make him ousted among the dirty and homeless among the unclean! [75]”

Allah responded to the Imām’s supplications, for the mobs revolted against al-Ma’mūn and were about to put an end to him, and he faced terror and disgrace which none can describe.

Al-Ma’mūn dismissed the Shi‘ites again and tried to annoy the Imām. When the Imām came to know of that, he washed, performed two rak‘as, and said in his personal prayer (qunūt): “O Allah! You are Allah, the Living, the Self-subsistent, the Creator, the Provider, the One who gives life (to the dead) , the One who makes (men) die, the Originator, and the Innovator. To You belongs munificence; to You belongs praise; to You belongs kindness; and to You belongs the command. You are One with no associate with You. O One, O Unique, O Single, O Eternal Refuge! O He who has not begotten; nor has been begotten, and equal to Him is not any one! Bless Mohammed and the family of Mohammed! ”

Then he supplicated Allah to drive away that which concerned him, and He removed from him al-Ma’mūn’s trickery and oppression. [76]

The Imām does not praise al-Ma’mūn

The Imām, peace be on him, did not praise al-Ma’mūn; nor did he flatter him. Rather he adopted toward him an attitude distinguished by earnestness, frankness, and bitter criticism for some of his works. As for al-Ma’mūn, he burst with anger and hid that in order to follow the Imām, peace be on him. The following are some of the Imām’s attitudes toward al-Ma’mūn:

1. When al-Ma’mūn presented the caliphate to the Imām and said to him: “I want to rid myself of the caliphate, vest the office in you, and pledge allegiance to you. ”

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Now, reflect on this frankness of the Imām in his response to al-Ma’mūn. He, peace be on him, said to him: “If this caliphate belongs to you and Allah has made you possess it, then it is no permissible for you to take off the garment in which Allah has clothed you and to give it to other than you. If the caliphate does not belong to you, then it is not permissible for to give me that which does not belong to you. [77]”

Have you reflected on this profluent logic and undeniable argument which flows with truth and truthfulness? So al-Ma’mūn lost his mind; he did not know what to say, and then he sought refuge with silence.

2. When the Imām refused to accept the caliphate, al-Ma’mūn presented regency to him, so he answered him with this decisive answer, saying: “Through that you want the people to say: ‘Surely ‘Ali b. Mūsā (al-Ridā) has not renounced the world; rather it is the world which has renounced him. Do you not see that he has accepted regency and craved for the caliphate? ’”

As a result al-Ma’mūn was indignant with the Imām and shouted at him, saying: “You always face me with what I hate! You have felt safe from my penalty! I swear by Allah, you should accept regency or I will force you to (accept) it! You should do that; otherwise, I will strike off your head! [78]”

Through all his steps and works, the Imām, peace be on him, preferred Allah’s good pleasure (to the worldly pleasures) ; he did not praise anyone; nor did he flatter any creature. If he had flattered al-Ma’mūn, sought nearness to him, and satisfied his feelings, al-Ma’mūn would not have assassinated him.

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3. Yet another example of that the Imām, peace be on him, was frank with al-Ma’mūn and did not praise him is that al-Ma’mūn said to him: “O Abū al-Hasan I though a bout a thing and concluded correctness from it. I thought about our ancestry and your ancestry, so I have found that they have the same excellence and that our Shi‘ites have differed over that because of caprice and fanaticism. ”

So the Imām said to him: “There is an answer to this statement. If you like (it) , I will mention it to you; if you dislike (it) , I will keep silent. ”

“I did not say it except to know what you have regarding it,” retorted Al-Ma’mūn.

The Imām established an argument that the ‘Alawides were more entitled to the Prophet than the ‘Abbāsids and nearer to him than them, saying: “O Commander of the faithful, I adjure you before Allah! If Allah, the Exalted, resurrected His Prophet Mohammed, and he came out to us from behind one of those hills and asked you for your daughter’s hand, would you marry her to him? ”

“Glory belongs to Allah! ” replied al-Ma’mūn, “is there anyone who turns away from Allah’s Messenger, may Allah bless him and his family? ”

“Do you think that it is permissible for him to ask me for my daughter’s hand? ” asked al-Ridā.

Al-Ma’mūn kept silent and did not find any way to justify his closeness to the Prophet, may Allah bless him and his family. That is because the Imām established an undeniable argument which is that he was among the children of Fātima al-Zahrā’, peace be on her. Accordingly, al-Ma’mūn said: “By Allah, you are closer to Allah’ Messenger (than us). [79]”

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The members of the House (ahl al-Bayt) , peace be on them, were entitled to the caliphate not because of their nearness to Allah’s Apostle, may Allah bless him and his family, but because of their abilities, their talents, and their knowledge of what the community needed in administrative and economic fields.

The Imām refuses to appoint Governors

Al-Ma’mūn asked Imām al-Ridā, peace be on him, to choose and appoint some governors over some Islamic regions, but he refused to respond to this request, saying: “Surely I have entered in what I entered on the condition that I should not command, nor order, nor dismiss, nor counsel until Allah advances me before you (in death). By Allah, the caliphate is a thing about which I have not told myself. I was in Medina and frequented through its streets riding my own mount. The people of Medina and other than them asked me to accomplish their needs and I did. So they were like uncles to me; my letters are valid in the cities. If you increase me in favor, then my Lord has bestowed it upon me. [80]”

The Imām vigorously refused to interfere in any of the affairs of the state in order to indicate that the state of al-Ma’mūn was illegal, and that he was forced when he joined it.

The Imām predicts that he will not enter Baghdad

Al-Ma’mūn told Imām al-Ridā, peace be on him, that he would enter Baghdad and told him about what he would do in it, so he asked him: “Shall we enter Baghdad? ”

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“You will enter Baghdad,” the Imām, peace be on him, replied.

A Shi‘ite heard this statement and became frightened, for he came to know that the Imām would not enter Baghdad. He was alone with the Imām and said to him: “I have heard a thing which has saddened me. ” He mentioned the statement, so the Imām, peace be on him, said to him: “I will not go to Baghdad. I will not see Baghdad; nor will it see me. [81]”

This is one of the proofs of his Imāmate, for he did not leave Khurasān for Baghdad until al-Ma’mūn assassinated him.

The Imām and al-Fadl Bin Sahl

As for al-Fadl b. Sahl[82], he was the most remarkable personality in the state of al-Ma’mūn. He enjoyed wide-range powers, for he dominated all the organs of the government. So his role in the state of

[82]Al-Fadl b. Sahl al-Sarkhasi became a Muslim at the hand of al-Ma'mūn in the year 190 A. H. He was the most knowledgeable of the people in astrology. Al- Ma'mūn asked the mother of al-Fadl to send him what her son had left behind him. She sent him a sealed box. When he opened the box, he found in a silk piece of clothe in which al-Fadl had written in his handwriting: "In the name of Allah, the Most Gracious, the Most Merciful. This is what al-Fadl b. Sahl has decided against himself. He has decided that he will live for forty years and will be killed between Mā' and Nār. " He lived for this period, then he was killed by Ghālib, al- Ma'mūn's uncle, at Sarkhas. An example of the marvelous poetry which Ibrāhim al-Sawli has composed regarding praising him are the following:

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Fadl b. Sahl has a hand of which the like fallshort.

So its giving is for riches; its power is for themoment of death;

Its inside is for generosity; and its outside isfor kissing.

Praising al-Fadl, Abū Mohammed 'Abd Allah b. Mohammed says:

By your life, though the noblemen in every cityare great, they are (nothing) but creatures for al-Fadl.

You see the great men are lowly before al-Fadlwhen he appears, and al-Fadl is lowly before Allah.

He has become humble when Allah has increased himin exaltedness, and every great person with him is humble.

Al-Fadl lost a son called al-'Abbās and became very impatient for him. So Ibrāhim, the son of Imām Mūsā b. Ja'far visited him, comforted him, and composed before him:

Your reward after al-'Abbāss is better than him,

And Allah is better than you for al-'Abbāss.

"You are right," al-Ma'mūn said. This has been mentioned in Wafayāt al-A'yān, vol. 3, pp. 209-211.

al-Ma’mūn was like that of the Barāmika during the days of Hārūn al-Rashid. He was very skillful with political affairs, so concerning him, Ibrāhim b. al- ‘Abbās says:

And if the battles become hot, I will send for them an opinion through which their phalanxes will be defeated.

When the swords become blunt, a resolution is carried out by the opinion, so it quenches the thirst of their edges.

It (the opinion) will establish for a group (of people) its state and install in another (state) its mourners. [83]

These poetry lines give an account of the skill of al-Fadl at political affairs; they show that he through his own opinion could put an end to a state and establish another in the place of it, just as he did when he overthrew the state of al-Amin and established the state of al-Ma’mūn.

Any how, al-Fadl was one of those who negotiated with Imām al-Ridā, peace be on him, about regency. He threatened the Imām when he vigorously refused to accept it. We will mention some of the Imām’s affairs with him as follows:

A false Suggestion for assassinating al- Ma’mūn

Al-Fadl b. Sahl and Hishām b. Ibrāhim tried to deceive Imām al-Ridā, peace be on him, and to destroy him. They came to him and asked him to ask the people to leave his assembly, that they might secretly negotiate with him. The Imām asked the people to leave his sitting-place, then al-Fadl took out an oath written in release and divorce and that for which there was no religious expiation, saying: “We have come to you to say the truth. We have come to know that the authority belongs to you, and the right is yours, O son of Allah’s Messenger. Our consciences bear (witness) to what we say through our tongues. What we possess will not 

be released; our wives will be divorced; we will make thirty pilgrimages (to Mecca) on foot, on the condition that we should kill al-Ma’mūn and make the authority pure for you, that the right may return to you. ”

The Imām was fully aware of their deception and their false statement. If they had been honest in their statement, they would have carried that out before their negotiations with the Imām, for they had come to know that he refused to accept all those attempts which Islam did not adopt, of which was assassination. Any how, he scolded them, saying: “You are ungrateful for the blessing; if I accept what you have said, then neither you nor I will be safe (from al-Ma’mūn’s punishment). ”

Then they went to al-Ma’mūn and told him about the statement of the Imām, and he rewarded them well. As for the Imām, he went in a hurry to al-Ma’mūn and informed him of the matter. Accordingly, al-Ma’mūn came to know that the Imām did not harbor evil against him. [84] It is more likely that it was al-Ma’mūn who made this plan in order to know the Imām’s intentions toward him.

His informing against the Imām

The researchers who are aware of Islamic history say that al-Fadl was not a ‘Alawide in thought[85], for he took against Imām al-Ridā, peace be on him, terrible steps of which is that he informed al-Ma’mūn of him, saying: “Surely you have entrusted regency to Abū al-Hasan (al-Ridā) and taken it out of the children of your father. The populace, the scholars, the jurists, and the family of ‘Abbās are not satisfied with that, and their hearts have turned away from you. [86]” Have you seen how al-Fadl provoked al-Ma’mūn against the Imām and informed him against him? Surely he made al-Ma’mūn harbor malice and hatred against the Imām, peace be on him.

His Opposing the Imām

Al-Fadl vigorously opposed the Imām. He opposed the Imām when he suggested a certain idea and summoned al-Ma’mūn to cancel it. The narrators have mentioned that al-Ma’mūn visited the Imām and recited to him a letter regarding that some of his (military) forces had conquered some villages in Cabul. So the Imām asked him: “Are you pleased with conquering one of the villages of the polytheists? ”

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“Isn’t there any pleasure in that? ” retorted al-Ma’mūn.

The Imām turned to him and guided him to the place of the pleasure which he had to follow, saying: “O Commander of the faithful, fear Allah with respect to the community of Mohammed, may Allah bless him and his family, this authority which Allah has entrusted to you and singled you out with it, for surely you have wasted the affairs of the Muslims and vested them in other than you, while he has ruled them with something other than the rule of Allah. You have resided in this country (i. e. Khurasān) , left the land of immigration and revelation. The Muhājirin and the Ansār have been wronged besides you. The believers have badly been treated. The wronged will someday overexert themselves, but they will be unable (to earn) their expenses, to find someone to complain to him of their conditions, and to reach him.

“So, O Commander of the faithful, fear Allah regarding the affairs of the Muslims, return to the house of the Prophet and the source of the Muhājirin and the Ansār. Do you not know that the ruler of the Muslims is like the pole in the middle of a tent, whoever wants it takes it? ”

These words give an account of the Imām’s frankness and sincere advice; in them there is neither praise nor complying with al-Ma’mūn’s feelings and inclinations. Al-Ma’mūn turned to the Imām and asked him: “O my master, what do you think? ”

The Imām advised him to follow the truth whereby was his salvation, saying: “I think that you must leave this country for the place of your fathers and grandfathers, take care of the affairs of the Muslims, and do not entrust them to other than you, for Allah will question you about your followers. ”

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Al-Ma’mūn responded to the Imām’s view and said to him: “Excellent is your saying, O my master! This is the viewpoint. ”

Then he ordered the armies to prepare themselves to leave (Khurasān) for Medina (Yathrib). When al-Fadl heard of that, he became sad, went in a hurry to al- Ma’mūn, and said to him: “What is this view which you have been ordered to follow? ”

Al-Ma’mūn told him about the Imām’s view concerning taking Medina as a capital for his government. As a result al-Fadl spared no effort to disprove this view advising him to follow the opposite of what the Imām had suggested, saying: “O Commander of the faithful, this is not the correct (view) ; yesterday you killed your brother and removed the caliphate from him; the children of your father, all Iraqis, your household, and the Arabs are your supporters. Then you have done this second event; surely you have entrusted regency to Abū al-Hasan (al-Ridā) and taken it out of the children of your father. The populace, the jurists, the scholars, and the family of al-‘Abbās are not satisfied with that, and their hearts have turned away from you.

“I think that you must reside in Khurasān, that the hearts of the people may relay on this (situation) and forget what was regarding the affair of your brother. In this country there is a group of shaykhs who have praised (your father) al-Rashid and come to know of the affair; therefore, consult them regarding that. If they advise (you to follow) that, then you carry it out. ”

“Who are they? ” asked al-Ma’mūn.

“Such as ‘Ali b. Abū ‘Umrān, Abū Yunus, and al-Julūdi,” answered al-Fadl.

It is worth mentioning that it was these persons who were indignant at the pledge of allegiance to Abū al-Hasan (al-Ridā) and were not satisfied with it.

At last al-Ma’mūn responded to al-Fadl’s viewpoint and turned away from the Imām’s in respect of taking Medina (Yathrib) as a capital for the kingdom. [87]

Footnote

[1] We have mentioned his biography in the research on the Companions of the Imām and the Narrators of his Traditions.

[2] Ibn 'Asākir, Tārikh, vol. 5, p. 331.

[3] 'Uyūn Akhbār al-Ridā, vol. 2, pp. 141-142.

[4] Al-Aghāni, vol. 18, p. 29. Mu'jam al-'Udabā', vol. 4, p. 194. In al-Kashi's Rijāl, p. 314, it has been mentioned: "He (al-Ridā) gave him six hundred dinars. " In al-Itthāf it has been mentioned: "He have him one hundred dinars. " The latter narration is unlikely, for the Imām was famous for generosity and munificence.

[5] Muqaddamat Diwān Di'bil, p. 52.

[6] In al-Najāshi's Rijāl, p. 197, and in al-Bihār, vol. 12, p. 71, it has been mentioned: "The Imām gave Di'bil a green shirt and a ring whose stone was agate, and he said to him: 'Keep this shirt, for I wore it and performed one thousand rak'as during one thousand nights and completed the Qur'ān one thousand times. '"

[7] Abū al-Farajj al-Asfahāni, al-Aghāni, vol. 18, p. 29. Mu'jam al-'Udabā', vol. 4, p. 194.

[8] Al-Bihār, vol. 12, p. 71.

[9] Al-Murtadā, Amāli, vol. 1, p. 484.

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[10] Ibid.

[11] Abū al-Farajj al-Asfahāni, al-Aghāni, vol. 18, p. 42.

[12] Mu'jam al-'Udabā', vol. 4, p. 194.

[13] Abū al-Farajj al-Asfahāni, al-Aghāni, vol. 18, p. 42.

[14]Fayya' is a war booty gained without fighting.

[15] Nūr al-Absār, p. 147. Al-Itthāf, vol. 163. Al-Bihār, vol. 12, p. 71. Muqaddamat Diwān Di'bil, p. 53.

[16] Al-Dhari'a.

[17] Mahsar and 'Arafāt are two places in Mecca.

[18] The states of the reckless were those of the Umayyads and the 'Abbāsis who made little of all the Islamic customs and values.

[19] The Banū of al-Zarqā' were the children of Marwān whom Allah's Messenger, may Allah bless him and his family, dismissed. As for al-Zarqā' she was Marwān's mother and was among those dissolute women who lived before Islam. Al-'Abalāt was one of Quraysh tribes.

[20] Hind was the mother of Mu'āwiya, the claimed companion of the Prophet, who created events and offenses in Islam.

[21] Sumayya was the mother of Ziyād, the criminal terrorist.

[22] Di'bil means the Umayyad government who broke the covenant of Allah and made little of all the Islamic values.

[23] He means that Umayyad government did not depend on a consultative committee nor on nearness to Allah's Messenger.

[24] He hints at the pledge of allegiance to Abū Bakr about which 'Umar has said: "The pledge of allegiance to Abū Bakr was a random error from whose evil Allah has protected the Muslims. "

[25] The Shelter (saqifa) which Di'bil has meant was that of the Banū of Sā'ida where they had plotted against the caliphate while the Prophet was shrouded had not been buried yet. This meeting resulted in removing Imām 'Ali, the Commander of the faithful, from the office of the caliphate, and this matter has brought upon Muslims afflictions and destruction.

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[26] The testamentary trustee was Imām 'Ali, the Commander of the faithful. He was the testamentary trustee of Allah's Messenger and the gate of the city of his knowledge. If he had undertaken the caliphate, he would have protected the Muslims from the stumbles.

[27] The brother of the last of the messengers is Imām 'Ali, the Commander of the faithful, peace be on him, for the Prophet said to him: "O 'Ali, you are my brother in this world and the next. "

[28] Al-Ghadir is the famous place where the Prophet, may Allah bless him and his family, made the pledge of allegiance to Imām 'Ali, the Commander of the faithful. The homage of al-Ghadir is part of Islam. So he who denies it denies Islam, as some great figures of the time say.

[29] The verses which have been revealed regarding Imām 'Ali are numerous, of which are: Āyat al-Mubāhala, Āyat al-Mawadda, Āyat al-Tathir, Āyat al- Tasaddiq bi al-Khātam, and others from among the verses which have praised and lauded the hero of Islam.

[30] Al-'Izzā and Menāt were two idols belonged to Quraysh, who served them apart from Allah.

[31] He hints at the houses of the Sayyids from among the children of the Prophet who were killed by the swords of the Umayyads, to the extent that their house became void of those stars shone with the light of faith and monotheism.

[32] The 'Alawi Sayyids lived in these places which Di'bil has mentioned; wherein they spent the night through serving Allah and reciting His Book.

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[33] The one with calluses (Dhū al-Thafanāt) was the nickname of the master of worshippers, Imām Zayn al-'Ābidin, who had calluses like those of a camel in the places of his prostration due to his abundant prostration for Allah.

[34] Di'bil hints at the generosity of the Household of the Prophet and that they gave food to the poor and the deprived during famines.

[35] He hints at those anti-ahl al-Bayt persons who were killed by the sword of 'Ali, so when they remembered their dead they shed bitter tears.

[36] How could the forces who deviated from the ahl al-Bayt show love for the Prophet and his family?

[37] Di'bil means that the opponents of Islam were gentle to the Prophet through their speech, but their hearts contained enmity against him.

[38] Di'bil hints at the Holy Shrines of the 'Alawi Sayyids; the first of their Holy Shrines is that of Imām 'Ali, peace be on him, at Najaf, which is at the outskirts of Kūfa, and the grave of the martyr Muslim b. 'Aqil. In Tiba are the graves of al-Baqi' Imāms, peace be on them. In Fakh are the grave of al-Husayn b. 'Ali b. al- Hasan and the graves of other 'Alawis.

[39] At al-Jawzān is the grave of the great martyr Yahyā b. Zayd, who died as a martyr during the days of al-Walid, the Umayyad (caliph). Bākhamrā is a place (in Iraq) between Kūfa and Wāsit; wherein died as a martyr Ibrāhim b. 'Abd Allah b. al-Hasan during the days of the tyrannical (caliph) , (al-Mansūr) al- Dawāniqi.

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[40] As for the grave which is in Baghdad, it is the grave of Gate to needs, Imām al-Kāzim and of his grandson Imām al-Jawād. Many books have mentioned: "When Di'bil reached this poetry line, Imām al-Ridā asked him: 'Shall I add two lines (to your ode) in this place? ' 'Yes, O son of Allah's Messenger,' replied Di'bil. So he, peace be on him, has said:

"'And a grave is at Tūs. What a misfortune is that which has pressed the bowels through sighs!

"'To the Mustering (or) until Allah sends al-Qā'im who will remove grief and distress from us. '

"So Di'bil asked him: 'Whose grave is at Tūs? ' 'It is mine,' answered the Imām, peace be on him. " This (narration) has been mentioned in al-Manāqib (vol. 3, p. 450) and others.

[41] For they had renounced the world.

[42] By Taym, he meant Abū Bakr; and by 'Adi, he meant 'Umar b. al-Khattāb. Di'bil think that they are responsible for the distresses and tragedies which befell the ahl al-Bayt. It was they who removed Imām 'Ali, the Commander of the faithful, from the office of the caliphate and brought upon the Prophet's family various kinds of bitter misfortunes.

[43]Di'bil hints at the previous kings who prevented the 'Alawi Sayyids from taking their own right and left the Sayyids from among their childrenhostage to separation.

[44]The testamentary trustee was Imām 'Ali the Commander of the faithful; the testamentary trustee of Allah's Messenger and gate of the city of his knowledge. As for Di'bil, he has condemned those who swerved the caliphate from him and entrusted it to other than him.

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[45]Di'bil means that he loves and is sincere to him who loves and is sincere to the Household (of the Prophet) even if they are far from him in lineage; he shows enmity toward those who show enmity toward them even if they are his family and his daughters.

[46]In a narration: "I am fearful in the world and the days of its effort. " In another narration: "When Di'bil recited this line, the Imām, peace be on him, raised his hands in supplication and said: 'May Allah make you secure, O Khazā'i, on the Day of the Greatest Fear! '"

[47]In a narration: "When Di'bil reached this line, Imām al-Ridā began turning over his palm of the hand and said: 'Yes, by Allah, they are contracted. '"

[48]In a narration: "After Di'bil had finished reciting this line, Imām al-Ridā, peace be on him, began turning over his palm of the hand and said: 'Yes, byAllah, they are contracted. '"

[49]When Di'bil had finished this line and the one after it, the Imām said to him: 'O Khazā'i, the Holy Spirit has spoken through your tongue. '"

[50]Di'bil, Divan.

[51]Al-Anwār al-Nu'māniya, vol. 3, p. 238.

[52]Ibid.

[53]Ibid.

[54]Ibid. , p. 239.

[55]Bihār al-Anwār, vol. 12, p. 29.

[56]Sharh Khuttbat al-Imām al-Ridā fi al-Tawhid, a manuscript available in Imām Amir al-Mu'minin's Library, no. 1728.

[57]Qur'ān, 51, 49.

[58]Al-Tawhid, pp. 34-41.

[59]Al-Durr al-Nazim, p. 215.

[60]Ibid. , pp. 215-216.

[61] Qur'ān, 42, 20. Al-'Allāma has said: [The consensus (of scientists) in the two authentic books, Ahmed b. Hanbal in his Musnad, al-Tha'labi in his Tafsir have narrated on the authority of Ibn 'Abbāss, may Allah have mercy on him, who said: ] "When Say I demand not, of you any reward for it (the toil of preaching) except the love of my relations was revealed, they asked: 'O Apostle of Allah, who are your relations whose love you have made obligatory on us? ' 'They are 'Ali,Fā tima, and their two sons, 'he replied. "

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[62]Ibid. , 33, 33. Al-'Allāma has said: "The interpreters (of the Qur'ān) have unanimously agreed that this verse was revealed regarding 'Ali, Fātima, al-Hasan, and al-Husayn, peace be on them. Similarly, the consensus (of scientists) such Ahmed b. Hanbal, and the like, has narrated that it was revealed concerning them. "

[63]Qur'ān, 16, 91.

[64]'Uyūn Akhbār al-Ridā, p. 2, 154-159.

[65]Tanqih al-Maqāl, vol. 1, p. 471.

[66]Mir'āt al-Jinān, vol. 2, p. 13.

[67]Jawharat al-Kalām, p. 146.

[68]Hayāt al-Imām Mūsā b. Ja'far, vol. 2, p. 439.

[69]Tuhfat al-'Ālam, p. 36. Al-Bihār.

[70]Usūl al-Kāfi, vol. 1, p. 189-190. 'Uyūn Akhbār al-Ridā, vol. 2, pp. 150-151. Al-Manāqib, vol. 4, pp. 371-372. Kashf al-Ghumma.

[71]Al-Manāqib, vol. 4, p. 372.

[72]His statement 'that you will be the history of the caliphs' is an allusion to the greatest event, namely entrusting regency to Imām al-Ridā, and that it will be the point of history for the people. Perhaps he wanted to say that you would be the last caliph.

[73]'Uyūn Akhbār al-Ridā, vol. 2, pp. 169-170.

[74]Ibid. , p. 153.

[75]Ibid. , pp. 172-173.

[76]Hāmish al-Musbāh, p. 293.

[77]'Uyūn Akhbār al-Ridā, vol. 2, p. 139.

[78]Ibid. , p. 140.

[79]Kanz al-Fawā'id, p. 166.

[80]'Uyūn Akhbār al-Ridā, vol. 2, pp. 166-167.

[81]Ibid. , pp. , 224-225.

[83]Abū al-Farajj al-Asfahāni, al-Aghāni, vol. 9, pp. 31-32.

[84] 'Uyūn Akhbār al-Ridā, vol. 2, p. 167.

[85]Ibid.

[86]Sayyid Ja'far Murtadā, in his book entitled al-Imām al-Ridā, has mentioned that al-Fadl was not a Shi'ite, while Ibn Khulakān, in his book entitled Wafayāt al-A'yān (vol. 3, p. 209) , and the like have mentioned that he was a Shi'ite.

[87]'Uyūn Akhbār al-Ridā, vol. 2, p. 160.

EPILOG

EPILOG

Shortly after Imām al-Ridā, peace be on him, assumed the position of heir apparent, al-Ma’mūn vigorously turned away from him, hid evil and treachery against him, sought evil deeds against him, schemed against him in the darkness of night and by the brightness of day, imposed intense watch over him, imprisoned him in his house, prevented the scholars and the jurists from communicating with him and taking his sciences, and prevented all the Shi‘ites from having the honor of meeting him.

Al-Ma’mūn burst with anger and rage because of the Imām’s remarkable position in the hearts of the Muslims, which firmly established and increased when regency was entrusted to him, for the Muslims saw that he led a simple life, refrained from temptations of life, renounced the world, understood the people’s sufferings, showed affection toward the weak, sympathized with the miserable, had abundant knowledge, encompassed what the community needed regarding all its affairs, strongly turned to Allah, the Exalted, in repentance, feared Allah, and other high moral traits before which reason is bewildered, and which he derived from those of his grandfather the Messenger, may Allah bless him and his family, who developed life, put an end to all kinds of backwardness and deviation (from the truth) in the world of the Arabs and Muslims.

The people saw those ‘Alawide moral traits standing in Imām al-Ridā, peace be on him, so they adored him and believed in his Imāmate, while al-Ma’mūn and the rest of the ‘Abbāsid kings were distinguished by qualities contrary to those of the Imām. For no laudable deed or an excellence has been ascribed to them throughout their assuming the caliphate. In other words they followed their desires and pleasures and spent millions of the money of the Muslims on their red nights. Abū Firās al-Hamadāni, an inspired poet, may Allah have mercy on, revolted against oppression and tyranny. In his wonderful, immortal poem, he has made a comparison between the ‘Alawides’ exalted life and the ‘Abbāsids’ low life, which was full of sins and offenses. He says:

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(The Qur’ān) is recited in their houses in the evening and in the early morning, while in your houses are the strings and the tones.

When they recite a verse, your Imām (leader) sings: “Stop by the house which no foot has effaced. ”

Does ‘Ali belong to you or to them? Does the Shaykh of the singers belong to you or to them?

There is no winepress in their houses; nor is there in their houses a shelter for evil;

Nor is there a hermaphrodite who spends the night to drink with them; nor have they an ape which has servants.

Their houses are al-Rukn (the corner of the Ka‘ba) , the (Sacred) House, the curtains, Zamzam, al-Safā, (the Black) Stone, and al-Harm (the Sanctuary).

Surely the life of the ‘Alawides is as bright as the sun due to the light of faith, whereas the life of their ‘Abbāsid opponents is as dark as night; there is no glow of faith and of Islamic guidance in it. Any how, al-Ma’mūn spared no effort to show Islamic society that Imām al-Ridā, peace be on him, did not renounce the world when he assumed regency, but all his attempts came to nothing, for Islamic world came to know that the Imām was the most brilliant personality in Allah- fearingness, piety, clinging to obedience to Allah and to acts of worship, and refraining from all political fields.

Anyhow, in this epilog, we want to mention the last affairs of the life of the Imām, peace be on him, and that is as follows:

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The Imām gives Sincere Advice to al-Ma’mūn

The Imām, peace be on him, gave sincere advice to al-Ma’mūn.

The advice was void of all political hardships. He advised him to exempt him from regency and to exempt al-Fadl from the ministry, and through that he would save himself from the scheme and oppression of the ‘Abbāsids against him. [1] However al-Ma’mūn did not exempt them both; he assassinated them, as we will display.

Al-Ma’mūn decides to rerun to Baghdad

For a long time Al-Ma’mūn reflected on returning to Baghdad, the capital of his fore-fathers and embellishment of the east, but two factors prevented him from achieving this valuable wish:

The first: The existence of Imām ‘Ali b. Mūsā al-Ridā, peace be on him, his heir apparent, against whom the ‘Abbāsid family vigorously harbored malice. This family had already broken the pledge of allegiance to him, and pledged allegiance to Ibn Shakkla, the Shaykh of the singers, as a sign of taking vengeance upon him because of his entrusting the Imām with regency.

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The second: The existence of his minister, al-Fadl b. Sahl, on the area of politics. The ‘Abbāsids were indignant with al-Fadl, for they thought that it was he who urged al-Ma’mūn to entrust regency to Imām al-Ridā, peace be on him.

Accordingly, al-Ma’mūn had to get rid of both the Imām and al-Fadl through assassinating them, that he might be free from worry, please the ‘Abbāsids, and rid himself of their wrath and vengeance; this is what we will demonstrate.

The Public Bath-house of Sarkhas

Al-Ma’mūn thought that he had to get rid of Imām al-Ridā, peace be on him, and al-Fadl b. Sahl at the same time, that the ‘Abbāsid family might be loyal to him. So he ordered a criminal band of his hirelings to assassinate Imām al-Ridā and al-Fadl in the public bath-house of Sarkhas. He had asked both the Imām and al- Fadl to enter the bath-house together. He also decided to go with them, that he might cover the matter and that none might come to know of it. The Imām was fully aware of this trickery, so he refused to respond to al-Ma’mūn. Al-Ma’mūn sent another letter and the Imām wrote him: “I will not go into the baths tomorrow. Last night, I had a vision of the Apostle of Allah, may Allah bless him and his family. He told me: ‘‘Ali, do not go into the baths tomorrow. ’ Therefore, Commander of the faithful, I do not think that it would be wise for you and al-Fadl to go into the baths tomorrow. ”

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Al-Ma’mūn wrote back to him: “You are right, my master, and the Messenger of Allah, may Allah bless him and his family, is right. I will not go into the baths tomorrow. However, al-Fadl will make up his own mind. ”

The deception of al-Ma’mūn regarding al-Fadl has become clear. He let him make up his own mind, and he was killed by his band of hirelings.

Al-Fadl is struck down

Al-Fadl went in a hurry to the baths. When he went into it, he was struck down by the swords of that criminal band. Shortly after that he became a motionless body. In this manner al-Ma’mūn was able to achieve part of his task.

When al-Fadl was killed, his companions went in a hurry to al-Ma’mūn in order to take vengeance upon him, for they had come to know that it was he who ordered him to be killed. The guards of al-Ma’mūn’s palace hurried to close the gates lest the revolutionaries should attack al-Ma’mūn. However, the revolutionists carried torches of fire that they might burn the gates of the palace. When al-Ma’mūn came to know of that, he became frightened, so he sought refuge in the Imām and asked him to protect him. The Imām, peace be on him, went out to the revolutionaries. He ordered them to depart, and they responded to him, so al-Ma’mūn was saved by the Imām’s blessing. [2] As for those who murdered al-Fadl, they were five persons from among the personal entourage of al- M’mūn. Among them was Ghālib, al-Ma’mūn’s uncle. The police captured them and brought them before al-Ma’mūn, and they (the murderers) said to him: “You had ordered us to kill him. ” So he said to them: “I will kill you because of your confession. As for that which you have claimed that I had ordered you to kill him is a groundless claim. ” Then he ordered their heads to be struck off, ordered them to be sent to al-Hasan b. Sahl, and showed false sadness for him (al-Fadl). [3]

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The Imām is assassinated

Al-Ma’mūn assassinated Imām al-Ridā, the Imām of the Muslims and grandson of the Messenger, may Allah bless him and his family. He put poison into grapes or pomegranates, as we will mention. In this manner al-Ma’mūn put an end to the most brilliant personality in Islamic world, namely Imām al-Ridā, who was the source of awareness and thought in the world of Islam.

Irregular Statements

Some historians have mentioned that al-Ma’mūn was far above committing this abominable crime, and that he did not assassinate the Imām, peace be on him. The following are some of their statements:

1. His Natural Death

Ibn Khaldūn has mentioned that the Imām, peace be on him, died a natural death suddenly after eating some grapes. [4] Others than him have mentioned the same statement. [5]

2. The ‘Abbāsids assassinate the Imām

Ibn al-Jawzi has said: “When the ‘Abbāsids saw that the caliphate came out of their hands (and was handed over) to the sons of ‘Ali b. Abū Tālib, they poisoned ‘Ali b. Mūsā al-Ridā, and he died in a village called Sanābād, in Tūs. A group of people has claimed that al-Ma’mūn gave him poison to drink. And it is not as it has been mentioned, for al-Ma’mūn showed sadness for him, to the extent that none like him showed sadness over him, and he wrote to the (people of) the regions in order to condole them. [6]”

3. His Death of Poison

Some historians have mentioned that the Imām, peace be on him, died of poison[7], and they have mentioned nothing other than that.

These are some of the statements which have been mentioned; they are irregular and have no share of reality, for it is certain that it was al-Ma’mūn who assassinated the Imām, and not the ‘Abbāsid family, and that he did not die a natural death. Al-Ma’mūn committed this crime in order to get rid of the Imām, for his reputation spread all over Islamic world, the proofs of his Imāmate were clear, the Muslims loved him, had high moral traits and exalted manners, clung to Allah, renounced the world, and other qualities, whereas al-Ma’mūn and the rest of the ‘Abbāsid kings were void of any noble inclination and exalted quality.

Any how, most historians have unanimously agreed that it was al-Ma’mūn who poisoned the Imām, for he had killed in this manner a group of the great figures of his time out of fear of them. [8]

To the Shelter Garden

The Imām was intensely tried during assuming the position of heir apparent, for al-Ma’mūn vigorously straitened him, imposed intense watch over him, and encompassed him with huge security forces. The Imām was tired of life, so he supplicate Allah to move him form this world to the Abode of Everlastingness, saying: “O Allah, if my relief of that in which I am is through death, then hasten the hour for me (i. e. take me unto Yourself). ”

Allah responded to the supplication of His great friend. He moved him from the world, which was surrounded by adversities and sufferings, to the Abode of the Truth. Now, we will show how he died. The Imām, peace be on him, summoned Harthema b. A‘yun in the darkness of the night. When Herthama came, the Imām said to him:

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“O Herthama, this is the time of my departure to Allah, the Exalted, and of my joining my grandfather and my fore-fathers, peace be on them; the fixed term has come; this tyrannical one (i. e. al-Ma’mūn) has decided to kill me with squeezed grapes and pomegranates. He will have needles prodded into the grapes at the place of their storks; he will put some poison on the hand of one of his retainers and order him to knead pomegranates with it, that they may be stained with poison. He will summon me on the next day, bring the grapes and pomegranates near to me, and ask me to eat them. I will eat them, so the decision is valid and the decree is present.

“When I die, he (al-Ma’mūn) will say: ‘I will wash him with my hand. ’ When he says that, be alone with him and say to him on my behalf: ‘He (al-Ridā) said to you: ‘Do not wash, shroud, and bury me. For if you do that, He (Allah) will hasten for you the punishment which He has delayed from you, and the painful thing of which you are cautious will befall you. ’ So surely he will refrain (from doing that). ”

The Imām added, saying: “When he (al-Ma’mūn) let you wash me, he will sit on one of his lofty houses in order to tower over the place where I will be washed. So, O Herthama, do not wash me until you see that a white tent is installed beside the house. When you see that, then carry me (while I am wearing) my garments in which I am, place me from behind the tent, and stop behind it; someone other than you will be with you; do not remove the tent from me lest you should see me and be destroyed.

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“He (al-Ma’mūn) will tower over you and say to you: ‘O Herthama, do you not claim that none washes the Imām except an Imām like him? So who will wash Abū al-Hasan ‘Ali b. Mūsā (al-Ridā) while his son Mohammed is in Medina, in the country of al-Hijāz, and we are at Tūs?

“If he says that, say to him: ‘We say: Surely none must wash the Imām except an Imām like him. If an aggressor transgresses and washes the Imām, the Imāmate of the Imām will not be invalid because of the transgression of the one who washes him, nor will the Imāmate of the Imām after him be invalid because he is prevented from washing his father. If Abū al-Hasan ‘Ali b. Mūsā al-Ridā, peace be on him, had been allowed (to live) in Medina, his son Mohammed would have washed him apparent and uncovered. None will now wash him except a hidden one. ’ When the tent is raised, you will see that I have been wrapped in my shrouds. Then put me into my coffin and carry me.

When he (al-Ma’mūn) wants to dig my grave, he will make the grave of his father Hārūn al-Rashid as qibla for my grave, and that will never occur. When they strike the ground with the picks, they will dig nothing of it even the clipping of a finger-nail. When they do their best and it was difficult for them to do that, then say to them: ‘He (al-Ridā) has ordered me to strike one pick in the qibla of the grave of his (al-Ma’mūn’s) father, Hārūn al-Rashid. ’ When you strike (with the pick) , you will make it reach a dug grave and a standing shrine. When the grave is open, then do not lay me in it until the white water gushes out of the shrine wherein and it becomes full of water. When the water sinks, then lay me in that grave and bury me in that shrine. [9]”

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The Imām ordered Herthama to memorize his words, and he responded to what the Imām wanted. On the following day, al-Ma’mūn sent for the Imām. When the Imām came, al-Ma’mūn rose for him, embraced him, kissed him on the forehead, seated him beside him, conversed with him, ordered one of his retainers to bring him grapes and pomegranates.

Herthama said: “I became impatient and shook (with fear). ”

Al-Ma’mūn gave a bunch of grapes to the Imām and said to him: “O son of Allah’s Messenger, I have never seen grapes better than these. ”

“Perhaps, there are grapes better than them in the Garden,” retorted the Imām.

Al-Ma’mūn asked the Imām to have some grapes , and he refrained from having them, so al-Ma’mūn shouted at him: “Perhaps, you are accusing as of something. ”

The Imām ate three grapes, then he threw them away and rose, so al-Ma’mūn asked him: “Where are you going? ”

“To my house,” replied the Imām. [10]

The Imām went in a hurry to his house. The poison acted on all parts of his body, and he was sure of the coming down of the fatal misfortune. Al-Ma’mūn sent for him and asked him for sincere advice, and he, peace be on him, said to his messenger: “Say to him (al-Ma’mūn): He (al-Ridā) advises you not to give anyone anything for which you must repent. [11]”

The poison circulated through all parts of the Imām’s body, and he suffered from severe aches. He came to know that he was about to meet his Lord. So he recited some verses of the Holy Qur’ān, asked Allah’s forgiveness, and supplicated for the believers, male and female. The narrators have said: “When he was in a critical condition, his household and his companions refrained from having food and drink. ”

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So he, peace be on him, turned to Yāsir and asked him: “Have the people eaten anything? ” He answered him with a faint voice with sad tones, saying: “Who can eat while you are in a critical condition? ”

He, peace be on him, rose, and then he said: “Bring me the food; he seated all his servants around the food; and reviewed them one by one. When they had finished eating, he ordered them to carry him to his womenfolk. When they had finished eating, he fainted. [12]”

In the darkness of the night, the Imām recited some verses of the Holy Qur’ān, and the last verse which he recited was these words of Him,the Exalted: Say: Had we remained in your houses,those for whom slaughter was ordained would certainly have gone forth to the

places where they would be slain. [13] And the command of Allah is a decree that is made absolute. [14]

Then his pure soul set out for its Creator[15]; it was surrounded by the angels of the Merciful (Allah) and was received in the Gardens of Everlastingness by the souls of the prophets and the testamentary trustees.

The world became dark because of losing him and the hereafter became bright on account of his arrival. His death caused a misfortune to the scholars, the jurists, and the thinkers who took from his sciences; likewise, his death caused a misfortune to the populace, for they lost the one who took care of their interests and strove for their affairs.

The Imām moved to the Domain of Holiness after he had delivered the message of his Lord, for he did not take part in any positive work for the government of al- Ma’mūn, and refused all kinds of cooperation with it, so he was able to prove that it was illegal, and that it was not standing on the law of Allah, the Most High; therefore, he subjected himself to all kinds of persecution, to the extent that al-Ma’mūn put an end to him.

Al-Ma’mūn’s pretense

Al-Ma’mūn showed false sadness and impatience for the death of the Imām. He went out bare-footed and headed. He struck his head, seized his beard, wept, and said at the top of his voice: “By Allah! I do not know which of the two calamities is greater: losing you and parting from you, or people’s accusation that I assassinated and killed you. [16]”

Al-Ma’mūn displayed sorrow for the death of the Imām, peace be on him, in order to rid himself of the accusation of assassinating him, but, shortly after that, the people came to know of his pretense and became fully aware of that it was he who assassinated him.

Concealing the Death of the Imām

Al-Ma’mūn hid the death of the Imām, peace be on him, for a day and a night. [17] I (i. e. the author) think that he prepared himself for emergencies and was afraid of a popular revolt against him. Accordingly, he ordered his security forces and his military forces to prepare themselves for every emergency.

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The Body of the Imām is escorted

The people escorted the body of the Imām in a manner of which Khurasān had never witnessed throughout its history. For all official departments and commercial shops were closed, and all classes of people went in a hurry to escort the Imām’s holy body; they were either weeping or silent. Black flags were hoisted; tears flowed abundantly; and crying became aloud everywhere for the late Imām, who was like a shelter to them. Al-Ma’mūn was in front of the coffin while he was bare-footed and headed, and behind him were the high ranking statesmen and the military commanders who mentioned the outstanding merits of the Imām and the heavy loss which befell the community out of his death.

At his Final Resting Place

The holy body was brought to its final resting place under a halo of exclaiming, ‘Allah is great! ’ and magnification. His grave was dug beside the grave of Hārūn, who killed the Imām’s father. Then al-Ma’mūn buried the Imām in the grave and buried along with him all excellent qualities and noble inclinations through which people become sublime.

Then the people came and condoled with al-Ma’mūn, the rest of the ‘Alawides and the ‘Abbāsids on their painful misfortune. Sadness and sorrow melted all hearts of the people, for they lost the Imām of the Muslims, the master of the Allah-fearing and those who turned to Allah in repentance. It is worth mentioning that al- Ma’mūn asked the people about the reason for burying the Imām beside the grave of his father, and they answered him: “Because Allah will forgive Hārūn on account of his neighboring Imām al-Ridā, peace be on him. ” However, the inspired poet, Di‘bil al-Khazā’i, has disproved this justification, saying:

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If you have a need in religion, then stop at Tūs by the grave of the pure one wherein.

The nearness to the pure one does not benefit the unclean one; nor does the nearness to the unclean one harm the pure one.

How far! Everyone is hostage to that which his own hands earn, so take or leave whatever you desire.

Two graves are at Tūs: (The grave) of the best of all people and the grave of the wickedest of them; this is among moral lessons.

Al-Ma’mūn stays at the Grave of the Imām

Al-Ma’mūn resided by the holy grave of the Imām for three days. He fasted by day, recited the Holy Qur’ān, and asked Allah to have mercy on the Imām, peace be on him. That is because he wanted to show that he did not assassinate the Imām, that he was loyal to him and loved him. However the garment of pretense is transparent, for all the people came to know that al-Ma’mūn showed false sadness for the Imām.

Al-Ma’mūn and Herthama

Al-Ma’mūn summoned Herthama and asked him to tell him about what he had heard of the Imām and what he had said to him regarding his being poisoned by the grapes and the pomegranates. Herthama began telling al-Ma’mūn about that, and his face sometimes turned yellow and sometimes turned red, and he said with tones dripping regret and sorrow for what he had committed with regard to the Imām, saying:

“Woe upon al-Ma’mūn from Allah! Woe upon him from Allah’s Apostle, may Allah bless him and his family! Woe upon him from ‘Ali b. Abū Tālib! Woe upon al-Ma’mūn from Fātima al-Zahrā’! Woe upon al-Ma’mūn from al-Hasan and al-Husayn! Woe upon al-Ma’mūn from ‘Ali b. al-Husayn! Woe upon al- Ma’mūn from Mohammed b. ‘Ali! Woe upon al-Ma’mūn from Ja‘far b. Mohammed! Woe upon him from Mūsā b. Ja‘far! Woe upon al-Ma’mūn from ‘Ali b. Mūsā al-Ridā! This is, by Allah, the clear loss! ”

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Al-Ma’mūn ordered Herthama to conceal what the Imām had said to him, and not to announce it, and then he recited these words of Him, the Exalted: They hide themselves from men and do not hide themselves from Allah, and He is with them when they mediate by night words which please Him not, and Allah encompasses what they do. [18]

Woe upon al-Ma’mūn because of the great sin which he committed! For he assassinated the master of the Muslims, the Imām of the Allah-fearing, and the piece of the liver of Allah’s Messenger, may Allah bless him and his family.

The Age of the Imām

The historians have differed over the age of the Imām, peace be on him, which was full of laudable deeds and excellences. The following are some of their statements regarding it:

1. 47 years. [19]

2. 48 years. [20]

3. 49 years. [21]

4. 50 years. [22]

5. 51 years. [23]

6. 55 years. [24]

7. 57 years and 49 days or 79 days. [25]

This difference has resulted from the difference in the date of his birth. Al-Sayyid al-Amin thinks that this difference has resulted from regarding incomplete year as complete one. [26]

Poets lament for the Imām

The news of the death of the Imām astonished the Muslims, for they received the painful news with sorrow and deep sadness, and for they lost through his death what they hoped for and dreamed of such as returning the Islamic caliphate to its original source, getting rid of the wicked persons, the Imāms (leaders) of oppression and tyranny, establishing in their quarters political and social justice. The death of the Imām disappointed the Muslims, made their tears flow abundantly, and melted their hearts. So a group of poets lamented for the Imām through its melted souls. The following are some of it:

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1. Ashja‘ Bin ‘Amrū al-Salami

Ashja‘ b. ‘Amrū al-Salami lamented for the Imām through a poem called ‘Asmā’, which gives an account of his deep sadness for losing the Imām of the Muslims and displays the heavy loss which befell Islamic world. The poem says:

O possessor of the camels, (O he who is seizing) their reins, urging them forward, and singing! Make (him) hear; listen, O possessor of the camels! Tomorrow recite (my) greetings to the grave at Tūs; recite neither greetings nor blessings to Tūs.

For therein a terror has befallen the hearts of the Muslims, and therein the terror of Iblis has disappeared.

And (for) it has abducted the unique one and master of the world, so what a man is he whom (the world) has abducted!

If death appeared when it circulated through (his body) , it would face before it the faces of bold men.

May Tūs be miserable! For his houses were not among that through which the days terrify him with misery.

He is resident where no residence is vague. What long remoteness and residence these are!

Surly the claws of death could reach him while before him was an army with many phalanxes. Death came to him in the place of his brave sons, and death meets the father of cubs (i. e. the lion) in his place. He was still taking from the light of his father, who belonged to the family of the Prophet, light which was not taken (from others) ; in a nursery where their branches rose in high (trees) planted in the plains of the kingdom.

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And the branch ascends on nothing except on firm bases and foundations in the world. No days is worthier of tearing at clothes nor striking at cheeks nor cutting off nose than the day of Tūs through whose terror the mourners called out to us (as did) the mouths of the sheets (of paper). [27]

Indeed the time destroyed him; death seeks none except those precious.

During these two minutes and two days, he is lying down in a grave; he is similar to a (person) who was buried two days ago. During sunrise death came to him; the day of death was not withheld from him. O he who has dwelled in a grave (in a place) other than his house! O victim of the day and not being killed!

You have been blessed by Him whom you served during midday heat in those deserts. Were it not for that the world contradicted its own beauties, men of measures would not measure it. Allah has made you dwell in an everlasting abode; in an abode with which Allah’s Messenger is familiar. [28]

Have you seen this painful grief which befell Islamic world out of losing the unique one and master of the world, the great Imām?

In his wonderful poem, Ashja‘ has pictured the heavy loss which befell the Muslims, and which is worthy of tearing garments and striking cheeks, for the time concealed the leader, master and Imām of the community.

This poem spread and the people memorized it. Ashja‘ was afraid of this spread, so he changed the words of the poem and composed them regarding Hārūn al- Rashid. [29]

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2. Di‘bil al-Khazā‘i

Di‘bil al-Khazā’i ¾the poet of ahl al-Bayt, peace be on him ¾wept bitter tears for Imām al-Ridā, peace be on him, and lamented for him, to the extent that his soul melted with sorrow and sadness. This is one of the poems which he has composed regarding lamenting for him:

He (al-Ridā) is my own soul and, in addition, I hide in my heart love for the family of Mohammed.

The legacy of the Prophet has harmed them, so death has taken part in it. (Men like) wolves from among the Umayyads have summoned them; successive crisis and years have lent on them.

The ‘Abbāsids have caused mischief to the religion with a mischief; a wrongdoer and suspicious one have dominated it (the religion).

They have called (this) Rashid (wise) not because of his wisdom among them; and (they have called) that Ma’mūn and that Amin. So no care has been accepted from them through wisdom (rushd) ; nor has religion been accepted from a ruler (from among them) through the Imāmate. Their Rashid (wise) is errant, and his two sons after him (are errant too) ; misfortunes belong to this; apart from that is dissoluteness.

O grave whose place is strange at Tūs, the columns weep bitter tears for you.

I doubt, so I do not know whether you were given a drink (of poison) , so I will weep for you, or the suspicion of death, so it is easy (for me).

Which of them have you said? If you say that it is a drink (of poison) or (natural) death, then it is worthy (of weeping).

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Are you amazed at the rude when they hide the principal features of religion while they are very clear?

Certainly, you have preceded them through your excellence. I have a verse (regarding that) , but there was no certainty. [30]

Another example of what he has composed concerning lamenting for the Imām is these poetry lines:

Why has my eye shed tears? If it looses the water of the veins, then it will be delighted with him for whom the earth weeps, and for whom the heads of the high mountains have been brought back and they have become lowly.

The sky has mourned over missing him; the stars have wailed for him and become tired.

Allah is pleased with our late one, the grandson of our Prophet. The world had opposed (him) and turned away from him.

So today we are worthier of weeping over him because of a misfortune we regard as difficult and great. The world after the family of Mohammed is not good; we must not pay attention to it when it vanishes. The misfortunes of the time have become manifest, but I do not see that our misfortune regarding the chosen ones has become clear. [31]

Another example of what he has composed concerning lamenting for the Imām is these poetry lines:

O regret which frequents and tear which does not come to an end,

(I weep) over ‘Ali b. Mūsā b. Ja‘far b. Mohammed, who passed away strange at Tūs (and was) like the unsheathed sword.

O Tūs, you are blessed! Certainly, you have become the grave of the son of Ahmed.

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Shed tears, O my eyes! And flame, O my heart! [32]

Another example of what he has composed concerning lamenting for the Imām is these poetry lines:

(‘Ali) b. Mūsā and exaltedness have departed; noble knowledge and religion have followed him just as the intimate, bosom friend does.

O delegation of generosity, old and young, come back with light bags!

We hoped that the Imām of guidance, who had wise opinions, would subsist.

You see his conditions and say: (They are) excellent and under his calmness is exalted excellence.

He has generous ones (who carry) his gifts and go early in the morning every day, and (he has generous ones who) roam by night.

So the decreed death has given as a gift to his soul a remote shrine. Say to those who gloat over him: Slowly, death will let none walk; you have become delighted with the death of the young man over whom Allah’s Messenger and the True Religion weep. [33]

Yet another example of what he has composed concerning lamenting for the Imām is these poetry lines:

O calamity who has come from the east! You have not left nor retained (anything) of me.

The death of ‘Ali b. Mūsā al-Ridā is of Allah’s wrath upon the creation. Islam has wept over a gap which cannot be closed easily. Heavy rain has watered the strange one whose grave has been built at Tūs.

My eye has prevented (me) from sleeping, and my bowels have become fond of disorder. [34]

This elegiac poetry gives an account of Di‘bil’s deep sadness for the death of the Imām of the Muslims, master of the Allah-fearing, Imām al-Ridā, peace be on him, whose death has left a cut in Islam.

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3. Ibn al-Mushayya‘ al-Medeni

Among those who were burnt by the fire of sadness for missing the Imām, peace be on him, is Ibn al-Mushayya‘ al-Medeni, who has composed on lamenting for the Imām:

O spot wherein is my master; there is no master like him among the people.

Guidance and generosity died after him, so death has gotten ready to deaden (all good manners).

O his grave, the rain of Allah still frequents you from Him.

He was for us (like) rain with which we quench (our thirst) , and he was like the star through which we find the right way.

Surely ‘Ali Bin Mūsā al-Ridā and righteousness have rested in one grave.

So O my eye, weep blood over the extinction of glory and righteousness after him!

4. Al-Khawāfi

Among the poets who lamented for the Imām, peace be on him, is ‘Ali b. ‘Abd Allah al-Khawāfi, who says:

May Allah water you with mercy, O land of Tūs!

What has you contained of the blessings, O Tūs!

Your spots have become good in the world, and they have been made good by a person buried at Sanābād.

A person, whose demise is difficult for Islam, is immersed in and plunged into the mercy of Allah.

O his grave, you are a grave embraced by clemency, knowledge, purity, and sacredness.

You pride yourself (upon him) , for surely you are delighted with his corpse, and you are guarded by the pious angels.

5. Al-Dabi

This is one of the good poems which have been composed concerning lamenting for the Imām. Shaykh al-Sadūq said: “I have found the poem in a book which belongs to Mohammed b. Habib al-Dabi. ” It is more likely that it belongs to him, for he has mentioned that in the last lines of the poem:

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In the grave at Tūs has resided an Imām to whom visitation is obligatory and general.

The grave in which the Peace has resided, to which greetings and salam are given as a gift.

The grave whose flashing lights remove blindness and through whose earth maladies are repelled.

The grave which represents to eyes that Mohammed, his testamentary trustee, and al-Ma’mūn are standing.

Eyes are lowly before this and that (i. e. Mohammed and his testamentary trustee) out of dignity; understandings are bewildered by their essences.

When visitors stop at the quarter of the grave and depart, their sins are forgiven, they supply themselves with security against punishment, and they are safe from that execution will not befall them.

Allah gives security to them (visitors) through it, and because of it the pens have become dried to them.

Had it not for it, no cloud would water the country, though it is in no need of the watering of rain.

‘Ali b. Mūsā has resided in the grave of whose earth boast the sanctuary and the area outside sanctuary (al-hill).

The running (al-sa‘i) to it has been made obligatory just as the (Sacred) House, which has, apart from it, the right of magnification.

If one visits it recognizing its right, then it is forbidden for the Hellfire to touch his body, his rank, without doubt, is praiseworthy tomorrow, he will have a place in the Gardens of Everlastingness, and he has, regarding that, Allah the Most Faithful Guarantor; (this is) an oath which all oaths reach.

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Allah blesses the Prophet Mohammed and ‘Ali, who supported Islam.

Likewise, al-Zahrā’ is eternally blessed by the Lord, Who knows her obligatory right.

He blesses him (‘Ali) , and then He starts with al-Hasan, and (blesses) al-Husayn, may Allah honor him.

He blesses ‘Ali al-Taqi, Mohammed, and every gallant Sayyid.

Even though the dwarfs may be averse (to blessing) , He blesses with the best blessing the educated, pure one, Ja‘far al-Sādiq (the truthful one) , from whom your knowledge is reported and to whom peoples cling. Similarly, He blesses Mūsā, your father, and after him, He blesses you with a permanent blessing.

He has doubled blessing for Mohammed al-Zaki; He blesses ‘Ali as long as a speech continues.

He blesses al-Ridā b. al-Ridā al-Hasan because of whose missing darkness has dominated the country.

And He blesses his (i. e. al-Ridā’s) successor through whom the system has become complete and perfect. For it is he who is the hoped one through whom guidance will return fresh and the (religious) precepts become firm.

Had it not for the Imāms, Islam would become effaced and submissive.

Each (Imām) takes the place of his predecessor until the days end in al-Qā’im.

O son of the Prophet and Allah’s proof who stands for prayer and fasting, if an Imām from among you disappears, his place is taken by his successor through whom maladies are cured.

Surely the Imāms are equal in excellence and knowledge when old-aged and young.

You are the means and mediation to Allah; you have taught guidance (to men) , so you are the Emblems of it.

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You are the guardians of the religion, the world, and those who are respected and protected for Allah. The people (are nothing) except those who acknowledge your excellence; the diners are beasts and livestock.

Rather they are straying farther off from the path because of their unbelief, and those from among them who follow them are featherless arrows (used by ancient Arabs in divination).

They claim regarding your world as if they (did you) favor through denying your favors.

O Allah’s Blessing whom He bestows upon whom He, the Munificent, chooses from among His creatures.

If your body is absent from us, your soul constantly presents.

Your souls themselves are present even if (your) bodies have been hidden from eyes.

The difference between you and the Prophet is prophecy, for after that feet are equal.

Two graves are at Tūs: The Guidance is in one, and the Error is in a grave which he sees as a flame.

Two graves are connected with each other: This (grave) is a lovable garden[35] where the Imām is visited.

And likewise that (grave) is a pit of the Hellfire therein burning thirst renewed for the errant one (i. e. Hārūn al-Rashid).

The nearness of the errant one to the pure one (i. e. Imām al-Ridā) doubles his chastisement in spite of him. Though he is near to him, he is far, and on him is a pile of robes of chastisement. And likewise, you are not harmed by the unclean one who has been brought nigh to you by rocks and marble.

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No, rather they show you that they are greater in regret for you when you are honored and the cursed one is subjected to severe, doubled torment throughout hours, days, and years.

I wish I knew: Will your Qā’m be a sufficient sword for fighting tomorrow?

Through the sword, my hands will quench the thirst in the bowels (for revenging) you; I have not quenched my burning thirst yet.

Your graves excite me just as landmarks and tents excite those other than me.

If someone is very fond of praising the rich, then through praising you I have ardent love.

I have given to Abū al-Hasan al-Ridā the poem as a gift, which is pleasing and (which) understandings enjoy.

Take it from al-Dabi, your servant, who has found easy blames regarding you.

If I perform Allah’s right regarding you, then I have the right of the entertainment of guest when he comes at night.

Therefore, accept my purpose, for I regard your accepting my purpose as a gain.

If one comes to know about love for you through teaching, then my love for you is an inspiration. [36]

I (i. e. the author) have never read poetry better than this poem, which flows with the soul of friendship and pure affection toward the members of the House (ahl al-Bayt) , peace be on them, the summoners to Allah and guides to His good pleasure. The poem also contains clear words and a beautiful style, for, in this poem, there is no foreign word which one’s ear rejects or from which one’s nature turns away; rather all the words therein are harmonious, sweet, and light to temper. Moreover, the poem has a group of high values in which the Shi‘ites have believed in respect of their love for the members of the House (ahl al-Bayt) , peace be on them.

With this poem we will end our talk about what the poets have composed concerning lamenting for the Imām. Generally speaking, the poems display the heavy loss which befell the Muslims when they lost their great Imām.

The Excellence of the Visitation to the Imām’s Holy Shrine

The Shrine of Imām al-Ridā, peace be on him, in Khurasān has become one of the dear shrines in Islam, for it has acquired a halo of admiration and sanctification, to the extent that none of the shrines of Allah’s friends has such admiration and sanctification, for millions of Muslims visit it in order to seek nearness to Allah through it. Mohammed b. al-Mu’ammal says: “We went out along with the Imām of the traditionalists, his brother-in-law Abū ‘Ali al-Thaqafi, a group of our Shaykhs, who were then coming to visit the grave of ‘Ali b. Mūsā al-Ridā at Tūs. Ibn Khuzayma magnified that place, behaved humbly before it, and pleaded (to Allah) beside it, to the extent that he bewildered us. [37]”

Surely Allah, the Exalted, has singled out the grave of His friend Imām al-Ridā, peace be on him, with an excellence, for He has made it as a refuge for those who are afflicted (with disaster). All people have come to know of this wide-spread miracle. Two poetry lines has been written on one of the sides of the Holy Shrine as follows:

If one wants to be pleased by seeing a grave throug which Allah removes the distress of him who sees it, then let him come to this grave, surely Allah has made dwell in it a distinguished one belonging to Allah’s Messenger. [38]

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Many traditions ensured by many lines of transmission have been mentioned regarding the visitation to Imām al-Ridā, peace be on him. The following are some of them:

1. Jābir b. Yazid al-Ju‘fi has narrated, saying: [I heard the testamentary trustee of the testamentary trustees and inheritor of the knowledge of the prophets, Abū Ja‘far Mohammed b. ‘Ali b. al-Husayn b. ‘Ali b. Abū Tālib, peace be on him, say: The master of the worshippers ‘Ali b. al-Husayn related to me on the authority of the master of martyrs al-Husayn b. ‘Ali on the authority of the master of the testamentary trustees, the Commander of the faithful ‘Ali b. Abū Tālib, peace be on him, who said: Allah’s Messenger, may Allah bless him and his family, said: ] “A piece of me will be buried in the land of Khurasān. If a distressed person visits it, Allah will remove his distress; if a sinful one (visits it) , Allah will forgive him his sins. [39]”

2. Mohammed b. ‘Ammāra has narrated on the authority of his father, on the authority of Imām al-Sādiq, peace be on him, on the authority of his fore-fathers, on the authority of Imām (‘Ali) , the Commander of the faithful, peace be on him, who said: [Allah’s Messenger, may Allah bless him and his family, said: ] “A piece of me will be buried in the land of Khurasān. If a believer visits it, Allah, the Great and Almighty, will make the Garden obligatory to him, and his body will be prevented from (touching) the Fire. [40]”

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3. Al-Hasan b. ‘Ali al-Washshā’ has narrated, saying: [Abū al-Hasan al-Rida, peace be on him, said: ] “I will unjustly be killed by poison. So he who visits me out of knowledge of my right, Allah will forgive him his past sins and those to follow. [41]”

4. Sulaymān b. Hafs al-Marwazi has narrated, saying: [I heard Abū al-Hasan Mūsā b. Ja‘far, peace be on him, say: ] “Surely my son ‘Ali will unjustly be killed by poison and buried beside Hārūn (al-Rashid) at Tūs. He who visits him is like him who visits Allah’s Messenger, may Allah bless him and his family. [42]”

5. Al-Saqr b. Dalaf [43] has narrated, saying: [I heard my master ‘Ali b. Mohammed b. ‘Ali al-Ridā, peace be on him, say: ] “He who has a need with Allah must wash his body, visit the grave of my grandfather al-Ridā, peace be on him, at Tūs, perform two rak‘as by his head, and ask Allah for his need during his personal prayers (qunūt) , for surely He will respond to him, unless he asks (Him) regardin a sin and cutting the bonds of blood relatives; his (al-Ridā’s) place is one of the places of the Garden. If a believer visits it, Allah will release him from the Fire and make him stay in the Abode of Stability. [44]”

Other traditions have been transmitted from the Imāms of guidance; they urge men to visit the Shrine of Imām al-Ridā, peace be on him, and mention an increasing reward for those who visit it.

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The Shrine of the Imām, peace be on him, was of great importance with the Muslim kings. For example, King ‘Abbās ordered the holy dome over the grave to be brocaded with gold. He spent his pure property on it, and it took him six years to build it. After it had been built, King ‘Abbās walked from Asfahān to Khurasān in order to visit the Holy Shrine. [45]

The Iranian kings, their ministers, and rich good-doers took care of the Holy Shrine. They endowed buildings and wide lands, specified for it special banks in order to supply it with millions of funds. A group of the Iranian army guarded it and rendered services to it. A precious library has been built near to the Holy Shrine. The library is regarded as the best one in the Middle East, for it contains more than forty thousand manuscripts, hundred thousands of printed books, all kinds of old and modern sciences. A guest-house has also been built near to the Holy Shrine of Imām al-Ridā, peace be on him, and the guest-house undertakes giving food to visitors. As for the expenses of the guest-house, they are given by the above-mentioned banks.

With this paragraph we will turn over the last page of this book; I (i. e. the author) want to repeat what I have mentioned in the introduction to the book that there is no sufficient room in this book in order to mention all the excellences of the Imām, peace be on him, and what has been transmitted from him such as marvelous, wise sayings, and good manners; therefore, this book contains a simple, brief research (on the Imām). We ask Allah to accept it; surely He, the Exalted, is the One Who grants success.

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Footnote

[1]Ibid. , p. 145.

[2]Ibid. , 164.

[3]Ibn Khaldūn, Tārikh, vol. 3, p. 249. Al-Kāmil, vol. 5, p. 191. Al-Ādāb al-Sultāniya wa al-Diwal al-Islāmiya, p. 218. Bahr al-Ansāb, p. 28.

[4]Ibn Khaldūn, Tārikh, vol. 3, p. 250.

[5]Ibn Khullakān, Wafayāt al-A'yān. Al-Dhahabi, Tārikh al-Islām, vol. 8, p. 35.

[6]Tadhkirat al-Khawās, p. 364. Al-Muntazam, vol. 10, p. 67.

[7]Al-Bihār.

[8]We have mentioned their names in the previous chapters.

[9]'Uyūn Akhbār al-Ridā, vol. 2, p. 247. Nūr al-Absār, p. 145.

[10]'Uyūn Akhbār al-Ridā, vol. 2, p. 243.

[11]'Uyūn al-Tawārikh, vol. 3, p. 227.

[12]'Uyūn Akhbār al-Ridā, vol. 2, p. 241.

[13]Qur'ān, 3, 153.

[14]Ibid. , 33, 38.

[15]'Uyūn Akhbār al-Ridā, vol. 2, p. 241.

[16]Ibid.

[17]Maqātil al-Tālibyyin, p. 567. Al-Mufid, al-Irshād, p. 316.

[18]Akhbār al-Ridā, vol. 2, p. 249.

[19]A'yān al-Shi'a, 4/Q 2/78.

[20]Ibid.

[21]'Uyūn al-Tawārikh, vol. 3, p. 226. Kashf al-Ghumma, vol. 3, p. 56.

[22]A'yān al-Shi'a, 4/Q 2/78.

[23]Ibid.

[24]Usūl al-Kāfi, vol. 1, p. 486. Kifāyat al-Tālib, p. 458. Nūr al-Absār, p. 144. Bahr al-Ansāb, p. 28.

[25]A'yān al-Shi'a, 4/Q 2/78.

[26]Ibid.

[27]By the mouths of the sheets (of paper) the poet means those letter written regarding the death of Imām al-Ridā, peace be on him, and sent to all regions; he has likened them to men.

[28]Maqātil al-Tālibiyyin, pp. 568-570.

[29]Ibid. , 568.

[30]Maqātil al-Tālibiyyin.

[31]Di'bil, Divan, p. 99.

[32]Ibid. , p. 101.

[33]Ibid. , p. 108.

[34]Ibid. , pp. 108-109.

[35]In the tradition: "Surely, this pulpit of mine is on one of the gardens. "

[36]'Uyūn Akhbār al-Ridā, vol. 2, pp. 252-254.

[37]Tahdhib al-Tahdhib, vol. 7, p. 388.

[38]Al-Durr al-Nazim, p. 214.

[39] 'Uyūn Akhbār al-Ridā, vol. 2, p. 258.

[40] Ibid. , p. 255.

[41] Ibid. , p. 261.

[42] Ibid. , 60.

[43] In a narration is al-Masqar b. Khalaf.

[44] 'Uyūn Akhbār al-Ridā, vol. 2 , p. 262.

[45] A'yān al-Shi'a 4/Q 2/214.

Ziyaarat of Imam Ali bin Moosa al Riza (a. s)

Ziyaarat of Imam Ali bin Moosa al Riza (a. s)

بسم الله الرحمن الرحیم

زیارة الإمام علی بن موسى الرضا (ع)

أَشْهَدُ أَنْ لا إِلهَ إِلّا ﭐللهُ وَحْدَهُ لا شَرِیکَ لَهُ وَأَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ وَأَنَّهُ سَیِّدُ ﭐلأَوَّلِینَ وَﭐلآخِرِینَ وَأَنَّهُ سَیِّدُ ﭐلأَنْبِیٰاءِ وَﭐلمُرْسَلِینَ.

اَللّٰهُمَّ صَلِّ عَلىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ عَبْدِکَ وَرَسُولِکَ وَنَبِیِّکَ وَسَیِّدِ خَلْقِکَ أَجْمَعِینَ صَلاةً لا یَقْوىٰ عَلىٰ إِحْصۤائِها غَیْرُکَ.

اَللّهُمَّ وَصَلِّ عَلىٰ أَمِیرِ ﭐلمُؤْمِنِینَ عَلِیِّ بنِ أَبِی طَالِبٍ عَبْدِکَ وَأَخِی رَسُولِکَ ﭐلَّذِی ﭐنْتَجَبْتَهُ بِعِلْمِکَ وَجَعَلْتَهُ هَادِیاً مَهْدِیّاً لِمَنْ شِئْتَ مِنْ خَلْقِکَ وَﭐلدَّلِیلَ عَلىٰ مَنْ بَعَثْتَهُ بِرِسٰالاتِکَ وَدَیّانَ ﭐلدِّینِ بِعَدْلِکَ وَفَصْلَ قَضٰائِکَ بَیْنَ خَلْقِکَ وَﭐلمُهَیْمِنَ عَلىٰ ذٰلِکَ کُلِّهِ وَﭐلسَّلامُ عَلَیْهِ وَرَحْمَةُ ﭐللهِ وَبَرَکٰاتُهُ.

اَللّهُمَّ صَلِّ عَلىٰ فٰاطِمَةَ بِنْتِ نَبِیِّکَ وَزَوْجَةِ وَلِیِّکَ وَأُمِّ ﭐلسِّبْطَیْنِ ﭐلْحَسَنِ وَﭐلْحُسَیْنِ سَیِّدَیْ شَبابِ أَهْلِ ﭐلْجَنَّةِ، ﭐلطُّهْرَةِ ﭐلطّاهِرَةِ ﭐلتَّقِیَّةِ ﭐلنَّقِیَّةِ ﭐلرَّضِیَّةِ ﭐلزَّکِیَّةِ سَیِّدَةِ نِسۤاءِ أَهْلِ ﭐلْجَنَّةِ أَجْمَعِینَ صَلاةً لا یَقْوىٰ عَلىٰ إِحْصۤائِها غَیْرُکَ.

اَللّهُمَّ صَلِّ عَلىٰ ﭐلْحَسَنِ وَﭐلْحُسَیْنِ سِبْطَیْ نَبِیِّکَ وَسَیِّدَیْ شَبٰابِ أَهْلِ ﭐلْجَنَّةِ، ﭐلْقۤائمَینِ فی خَلْقِکَ وَﭐلدَّلِیلَیْنِ عَلىٰ مَنْ بَعَثْتَ بِرِسٰالاتِکَ وَدَیّٰانَیِ ﭐلدِّینِ بِعَدْلِکَ وَفَصْلَیْ قَضۤائِکَ بَیْنَ خَلْقِکَ.

IN THE NAME OF ALLAH, THE

BENEFICENT, THE MERCIFUL

I bear witness that there is no god save Allah, the One; and there is no partner to share with Him. I bear witness that Muhammad is His servant and His Messenger. Verily, he is the lord of the ancients and the moderns. Verily, he is the head of the Prophets and the Messengers.

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O Allah, send blessings on Muhammad, Thy servant, Thy Messenger and Thy Prophet, the chief of all that has been created by Thee, blessings which no one is able to measure other than Thee.

O Allah, send blessings on the Ameer ul Moomineen, Ali bin Abi Talib the brother of Thy Messenger, whom Thou elected to have Thy knowledge, made him a guide to show the right path to those of Thy servants who want to be led aright, an evident proof for those who pay careful attention to Thy Message, who managed the affairs of the religion according to Thy system of justice, made application of Thy commands to setle the issues which cropped up among the people, and let Thy will and command rule supreme in all matters; peace be on him, also mercy and blessings of Allah.

O Allah, send blessings on Fatimah, the daughter of Thy Prophet, the wife of Thy friend, the mother of the two sons, Hasan and Husayn, the prime leaders of the people of Paradise, she is pure, purified, pious, content, wise, leader of all the women of the Paradise, blessings no one is able to measure other than Thee.

O Allah, send blessings on Hasan and Husayn, the two sons of Thy Prophet, the prime leaders of the people of Paradise, Thy established authority among the people, Thy two evident proofs for those who pay careful attention to Thy Message, who managed the affairs of the religion according to They system of justice, and made application of Thy commands to settle the issues which cropped up among the people.

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اَللّهُمَّ صَلِّ عَلىٰ عَلِیِّ بْنِ ﭐلْحُسَیْنِ عَبْدِکَ ﭐلْقۤائِمِ فی خَلْقِکَ وَﭐلدَّلِیلِ عَلىٰ مَنْ بَعَثْتَ بِرِسٰالاتِکَ وَدَیّٰانِ ﭐلدِّینِ بِعَدْلِکَ وَفَصْلِ قَضۤائِکَ بَیْنَ خَلْقِکَ سَیِّدِ ﭐلْعٰابِدِینِ.

اَللّهُمَّ صَلِّ عَلىٰ مُحَمَّدِ بْنِ عَلِیٍّ عَبْدِکَ وَخَلِیفَتِکَ فی أَرْضِکَ بٰاقِرِ عِلْمِ ﭐلنَّبِیِّینَ.

اَللّهُمَّ صَلِّ عَلىٰ جَعْفَرِ بْنِ مُحَمَّدٍ ﭐلصّٰادِقِ عَبْدِکَ وَوَلِیِّ دِینِکَ وَحُجَّتِکَ عَلىٰ خَلْقِکَ أَجْمَعِینَ ﭐلصّٰادِقِ ﭐلْبۤارِّ.

اَللّهُمَّ صَلِّ عَلىٰ مُوسىٰ بْنِ جَعْفَرٍ عَبْدِکَ ﭐلصّٰالِحِ وَلِسٰانِکَ فی خَلْقِکَ ﭐلنّٰاطِقِ بِحُکْمِکَ وَﭐلْحُجَّةِ عَلىٰ بَرِیَّتِکَ.

اَللّهُمَّ صَلِّ عَلىٰ عَلِیِّ بْنِ مُوسىٰ ﭐلرِّضا ﭐلْمُرْتَضىٰ عَبْدِکَ وَوَلِیِّ دینِکَ ﭐلْقۤائِمِ بِعَدْلِک وَﭐلدّٰاعِی اِلىٰ دِینِکَ وَدِینِ آبۤائِهِ ﭐلصّٰادِقِینَ صَلاةً لا یَقْوىٰ عَلىٰ إِحْصۤائِهٰا غَیْرُکَ.

اَللّهُمَّ صَلِّ عَلىٰ مُحَمَّدِ بْنِ عَلِیٍّ عَبْدِکَ وَوَلِیِّکَ ﭐلْقۤائِمِ بِأَمْرِکَ وَﭐلدّٰاعِی اِلىٰ سَبِیلِکَ.

اَللّهُمَّ صَلِّ عَلىٰ عَلِیِّ بْنِ مُحَمَّدٍ عَبْدِکَ وَوَلِیِّ دِینِکَ.

اَللّهُمَّ صَلِّ عَلىٰ ﭐلْحَسَنِ بْنِ عَلِیٍّ ﭐلْعٰامِلِ بِأَمْرِکَ ﭐلْقۤائِمِ فی خَلْقِکَ وَحُجَّتِکَ ﭐلْمُؤَدِّی عَنْ نَبِیِّکَ وَشٰاهِدِکَ عَلىٰ خَلْقِکَ ﭐلْمَخْصُوصِ بِکَرٰامَتِکَ ﭐلدّٰاعِی اِلىٰ طاعَتِکَ وَطاعَةِ رَسُولِکَ صَلَوٰاتُکَ عَلَیْهِمْ أَجْمَعِینَ.

اَللّهُمَّ صَلِّ عَلىٰ حُجَّتِکَ وَوَلِیِّکَ ﭐلْقۤائِمِ فی

O Allah, send blessings on Ali bin Husayn, Thy servant, Thy established authority among the people, Thy evident proof for those who pay careful attention to Thy Message, who managed the affairs of the religion according to Thy system of justice, and made application of Thy commands to setle the issues which cropped up among the people, the lord among Thy adorers.

O Allah, send blessings on Muhammad bin Ali, Thy servant, Thy representative in the earth, the deeply versed in the knowledge of Prophets,

O Allah send blessings on Jaa'far bin Muhammad, the truthful, Thy servant, the defender of Thy religion, Thy decisive arbument over the mankind, the truthful, the just.

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O Allah, send blessings on Moosa bin Jaa'far, Thy upright servant, Thy approved spokesman among Thy people, and Thy decisive argument over the mankind.

O Allah, send blessings on Ali bin Moosa who pleased Thee most, the chosen, Thy servant, the defender of Thy religion, rightly and justly established by Thee as an authority who made earnest presentation of arguments to promote Thy religion which is the religion of his truthful ancestors, blessings which no one is able to measure other than Thee.

O Allah, send blessings on Muhammad bin Ali, Thy servant, Thy chosen representative, appointed by Thy command, who invited people unto Thy path.

O Allah, send blessings on Ali bin Muhammad, Thy servant, the defender of Thy religion.

O Allah, send blessings on Hasan bin Ali who put Thy system into practice, the established authority among the people, Thy demonstrator who carried out the mission of Thy Prophet, Thy witness over the mankind, distinguished with Thy excellence, who reminded people to obey Thee and Thy Messenger. Thy blessings be on all of them.

O Allah, send blessings on Thy demonstrator, Thy established representative among the

خَلْقِکَ صَلاةً تۤامَّةَ نٰامِیَةً بٰاقِیَةً تُعَجِّلُ بِهٰا فَرَجَهُ وَتَنْصُرُهُ بِهٰا وَتَجْعَلُنٰا مَعَهُ فی ﭐلدُّنْیٰا وَﭐلآخِرَةِ.

اَللّهُمَّ إِنِّی أَتَقَرَّبُ إِلَیْکَ بِحُبِّهِمْ وَأُوٰالی وَلِیُّهُمْ وَأُعٰادِی عَدُوَّهُمْ، فَارْزُقْنِی بِهِمْ خَیْرَ ﭐلدُّنْیٰا وَﭐلآخِرَةِ وَﭐصْرِفْ عَنِّی بِهِمْ شَرَّ ﭐلدُّنْیٰا وَﭐلآخِرَةِ وَأَهْوٰالَ یَوْمِ ﭐلْقِیٰامَةِ.

اَلسَّلامُ عَلَیْکَ یٰا وَلِیِّ ﭐللهِ، ﭐلسَّلامُ عَلَیْکَ یٰا حُجَّةَ ﭐللهِ، ﭐلسَّلامُ عَلَیْکَ یٰا نُورَ ﭐللهِ فی ظُلُمٰاتِ ﭐلأَرْضِ، ﭐلسَّلامُ عَلَیْکَ یٰا عَمُودَ ﭐلدِّینِ.

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اَلسَّلامُ عَلَیْکَ یٰا وٰارِثَ آدَمَ صِفْوَةِ ﭐللهِ، اَلسَّلامُ عَلَیْکَ یٰا وٰارِثَ نُوحٍ نَبِیِّ ﭐللهِ، اَلسَّلامُ عَلَیْکَ یٰا وٰارِثَ إِبْرٰاهِیمَ خَلِیلِ ﭐللهِ، اَلسَّلامُ عَلَیْکَ یٰا وٰارِثَ إِسْمٰاعِیلَ ذَبِیحِ ﭐللهِ، اَلسَّلامُ عَلَیْکَ یٰا وٰارِثَ مُوسىٰ کَلِیمِ ﭐلله، اَلسَّلامُ عَلَیْکَ یٰا وٰارِثَ عِیسىٰ رُوحِ ﭐللهِ.

اَلسَّلامُ عَلَیْکَ یٰا وٰارِثَ مُحَمَّدٍ رَسُولِ ﭐللهِ، اَلسَّلامُ عَلَیْکَ یٰا وٰارِثَ أَمِیرِ ﭐلْمُؤْمِنِینَ عَلِیِّ وَلِیِّ ﭐللهِ وَوَصِیِّ رَسُولِ رَبِّ ﭐلْعٰالَمِینَ، اَلسَّلامُ عَلَیْکَ یٰا وٰارِثَ فٰاطِمَةَ ﭐلزَّهْرۤاءِ، اَلسَّلامُ عَلَیْکَ یٰا وٰارِثَ ﭐلْحَسَنِ وَﭐلْحُسَیْنِ سَیِّدَیْ شَبٰابِ أَهْلِ ﭐلْجَنَّةِ، اَلسَّلامُ عَلَیْکَ یٰا وٰارِثَ عَلِیِّ بْنِ ﭐلْحُسَیْنِ زَیْنِ ﭐلْعٰابِدِینَ، اَلسَّلامُ عَلَیْکَ یٰا وٰارِثَ مُحَمَّدِ بْنِ عَلِیٍّ بٰاقِرِ عِلْمِ ﭐلأَوَّلِینِ وﭐلآخِرِینَ، اَلسَّلامُ عَلَیْکَ یٰا وٰارِثَ جَعْفَرِ بْنِ مُحَمَّدٍ ﭐلصّٰادِقِ ﭐلْبۤارِّ، اَلسَّلامُ عَلَیْکَ یٰا وٰارِثَ مُوسىٰ بْنِ جَعْفَرٍ.

people, perfect, growing and everlasting blessings, expedite his arrival and help him, let us be with him in this world and in the Hereafter.

O Allah, I seek Thy nearness through my love for them. I make friends with their friends, I oppose their enemies. So, on account to them, give me good of this world and the Hereafter. Keep away from me the evil of this world and the Hereafter, the dreadful fright on the Day of Judgment.

Peace be on you, O the representative of Allah! Peace be on you, O the evident proof of Allah! Peace be on you, O the light of Allah in the darkness of this ignorant world! Peace be on you, O the mainstray of the religion!

Peace be on you, O the inheritor of Adam, the sincerely attached friend of Allah! Peace be on you, O the inheritor of Nooh, the Prophet of Allah! Peace be on you, O the inheritor of Ibrahim, the intimate friend of Allah! Peace be on you, O the inheritor of Ismaeel, the sacrifice offered to Allah! Peace be on you, O the inheritor of Moosa, who spoke to Allah! Peace be on you, O the inheritor of Easaa, who received mercy, joy, and ease from Allah!

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- Page1001 - The life of Imam 'Ali Bin Musa al-Rida

Peace be on you, O the inheritor Mohammad, the Messenger of Allah! Peace be on you, O the inheritor of Ameer ul Moomineen, the representative of Allah, the executor of the will of the Messenger of the Lord of the worlds! Peace be on you, O the inheritor of Faatimah Zahra! Peace be on you, O the inheritor of Hasan and Husayn, the prime leaders of the people of the Paradise! Peace be on you, O the inheritor of Ali bin Husayn, the pride of the worshippers! Peace be on you, O the inheritor of Muhammad bin Ali,the deeply versed in the wisdom of the ancients and the moderns! Peace be on you, O the inheritor of Jaa'far bin Muhammad, the truthful, the virtuous! Peace be on you, O the inheritor of Moosa bin Jaa'far!

اَلسَّلامُ عَلَیْکَ یٰا أَیُّها ﭐلصِّدِّیقُ ﭐلشَّهِیدُ، اَلسَّلامُ عَلَیْکَ أَیُّها ﭐلوَصِیُّ ﭐلْبۤارُّ ﭐلتَّقِیُّ، أَشْهَدُ أَنَّکَ قَدْ أَقَمْتَ ﭐلصَّلاةَ وَآتَیْتَ ﭐلزَّکٰاةَ وَأَمَرْتَ بِالمَعْرُوفِ وَنَهَیْتَ عَنِ ﭐلْمُنْکَرِ وَعَبَدْتَ ﭐللهَ مُخْلِصاً حَتّىٰ أَتٰاکَ ﭐلْیَقِینُ، اَلسَّلامُ عَلَیْکَ یٰا أَبا ﭐلَحَسَنِ وَرَحْمَةُ ۤللهِ وَبَرَکٰاتُهُ.

اَللّهُمَّ إِلَیْکَ صَمَدْتُ مِنْ أَرْضِی وَقَطَعْتُ ﭐلَبِلادَ رَجۤاءَ رَحْمَتِکَ فَلا تُخَیِّبْنِی وَلا تَرُدَّنی بِغَیْرِ قَضۤاءِ حٰاجَتِی وَﭐرْحَمْ تَقَلُّبِی عَلىٰ قَبْرِ ﭐبْنِ أَخِی رَسُولِکَ صَلَوٰاتُکَ عَلَیْهِ وَآلِهِ.

بِأَبی أَنْتَ وَأُمِّی یٰا مَوْلایَ، أَتَیْتُکَ زۤائِراً وٰافِداً عۤائِذاً مِمّٰا جَنَیْتُ عَلىٰ نَفْسِی وَﭐحْتَطَبْتُ عَلىٰ ظَهْرِی فَکُنْ لی شٰافِعاً اِلىٰ ﭐللهِ یَوْمَ فَقْرِی وَفٰاقَتِی فَلَکَ عِنْدَ ﭐللهِ مَقٰامٌ مَحْمُودٌ وَأَنْتَ عِنْدَهُ وَجِیهٌ.

اَللّهُمَّ إِنِّی أَتَقَرَّبُ بِحُبِّهِمْ بِوِلایَتِهِمْ، أَتَوَلّىٰ آخِرَهُمْ بِمٰا تَوَلَّیْتُ بِهِ أَوَّلَهُمْ، وَأَبْرَأُ مِنْ کَلِّ وَلِیجَةٍ دُونَهُم. ْ

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اَللّهُمَّ ﭐلْعَنِ ﭐلَّذِینَ بَدَّلُوا نِعْمَتَکَ وَﭐتَّهَمُوا نَبِیَّکّ وَجَحَدُوا بِآیٰاتِکَ وَسَخِرُوا بِإِمٰامِک وَحَمَلُوا ﭐلنّٰاسَ عَلىٰ أَکْتٰافِ آلِ مُحَمَّدٍ. اَللّهُمَّ إِنِّی أَتَقَرَّبُ إِلَیْکَ بِاللَّعْنَةِ عَلَیْهِمْ وَﭐلْبَرۤائَةِ مِنْهُمْ فی ﭐلدُّنْیٰا وَﭐلآخِرَةِ، یٰا رَحْمٰنُ.

صَلّىٰ ﭐللهُ عَلَیْکَ یٰا أَبا ﭐلْحَسَنِ، صَلّىٰ ﭐللهُ عَلىٰ رُوحِکَ وَبَدَنِکَ، صَبَرْتَ وَأَنْتَ ﭐلصّٰادِقُ ﭐلْمُصَدِّقُ، قَتَلَ ﭐللهُ مَنْ قَتَلَکَ بِالأَیْدِی وَﭐلأَلْسُنِ.

Peace be on you, O the faithful witness of the truth, the martyr! Peace be on you, O the virtuous and pious guardian! I bear witness that, verily, you established the prayers, gave the prescribed share of the needy, comanded to do that which is right and lawful, not to do that which is wrong and unlawful, sincerely served Allah, till the inevitable came unto you. Peace be on you, O Abal Hasa, and mercy and blessings of Allah be on you.

O Allah, I had left my place of domicile to go towards Thee, and crossed many a town in the hope of getting Thy mercy, therefore, do not disappoint me, do not send me away without awarding that which I need, have mercy on my restless agitation near the son of Thy Messenger's brother, Thy blessings be on him and on his childrern.

My father and mother are at your disposal, O my Mawlaa! I have come to visit you, adore you and take refuge with you from the burden of sins I carry on my back, so, in the day of distress, be my advocate before Allah, because you enjoy special privileges in the presence of Allah, and He shows respect for you and brings

honour to you.

O Allah, I seek Thy nearness through my love and friendship for them (the Ahl ul Bayt) , I love each and every one of them, from the first to the last, and avoid intimate association with anyone other than the Ahlul Bayt.

Curse of Allah be on those who subverted Thy “Favour”, suspected Thy Prophet to be guilty of falsehood, denied Thy revelation, laughted at Thy representatives, and gave preference to nonentities over the “Aali Muhammad”. O Allah, I seek Thy nearness by calling down curses on them, I keep myself aloof from them, in this world and in the Hereafter, O Beneficent!

Blessings of Allah be on you, O Abal Hasan! Blessings of Allah be on your soul and your body! You suffered patiently and exercised self-control, although you were truthful and your truthfulness had been confirmed; Allah destroy him who gave the orders to kill you, and him who carrited them out.