Imam Ridha (pbuh)
Peace be upon you, oh daughter of the Sultan of the Prophets. Peace be upon you, oh daughter of the owner of the Basin and the Banner. Peace be upon you, oh daughter of the one who ascended to heaven and reached a place just around the corner. Peace be upon you, oh daughter of the Prophet of guidance and the master of enlightenment and the savior of the servants from destruction. Peace be upon you, oh daughter of the owner of the great morals, the verses, and the wise remembrance. Peace be upon you, oh daughter of the owner of the praiseworthy position, the blessed basin, and the witnessed banner. Peace be upon you, oh daughter of the approach of the religion of Islam, the owner of the Qiblah and the Qur’an, and the knowledge of honesty, truth, and benevolence. Peace be upon you, oh She is the daughter of the elite of the prophets and the scholar of the pious. She is well-known on earth and in heaven, and may God have mercy and blessings. Peace be upon you, daughter, the best of God’s creation, the master of His creation, the beginning of number before the creation of His earth and heavens, and the end of eternity after the annihilation of the world and its people, and God’s mercy and blessings.
The shrine of Lady Zeinab, peace be upon her, in the town of Rawya in Ghouta, Damascus, is considered one of the most important spiritual shrines and one of the masterpieces of Islamic architecture. Believers from all over the world visit it, their hearts full of faith, and they enjoy heavenly scents at its pure thresholds that fill their senses with the fragrance of piety and reverence. Visitors to the shrine used to offer sacrifices and vows of livestock to be slaughtered in the shrine’s slaughterhouse and then distribute them all to the poor.
Imam Ali bin Musa al-Reza: Life, Titles, and Legacy
Birth and Early Life
Imam Ali bin Musa al-Reza (peace be upon him), the eighth leader of the Shiites, was born in the holy city of Medina. He is known by several titles, with "Abolhassan" being a significant one.
Titles and Nicknames
Imam al-Reza held many esteemed nicknames reflecting his virtuous character and esteemed status. Some of these include:
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Reza: The most famous title, signifying one who is pleased and brings pleasure to others.
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Saber: The patient one.
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Zaki: The pure one.
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Wali: The guardian.
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Fadel: The virtuous one.
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Wafi: The loyal one.
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Siddiq: The truthful one.
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Razi: The satisfied one.
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Siraj Allah: The lamp of God.
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Noor Al Hadi: The light of guidance.
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Qura Ain Al Mominin: The delight of the believers' eyes.
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Makida Al Muhedin: The planner of the monotheists.
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Kafu Al Malik: The protector of the kingdom.
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Kafi Al Khalq: The sufficiency for the creation.
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Rab Al Slir: The lord of the pathway.
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Rab Al Tadbir: The lord of the arrangement.
Reason for the Title "Reza"
The title "Reza" was attributed to him for several reasons:
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He was pleasing to both God and the people, including the Prophet and the imams after him.
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He was a source of satisfaction for both his opponents and companions.
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Some say it was because Ma'mun, the Abbasid caliph, was pleased with him.
Family Background
Imam al-Reza's mother is known by various names and titles in different narrations, including:
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Umm al-Binin
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Najmeh
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Sakan
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Taktam
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Khaizran
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Tahira
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Shakra
Birth and Death Dates
There are differences in the historical records regarding the exact date of Imam al-Reza's birth and death:
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Birth year: Various sources mention 148 AH, 151 AH, and 153 AH.
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Birth day: Reported dates include 19th Ramadan, 10th Rajab, and the 11th Dhu al-Qaida.
The most widely accepted year for his birth is 148 AH, the same year Imam Jaafar Sadiq (peace be upon him) passed away. This is supported by scholars like Mofid, Klini, Kafami, Shahid, Tabarsi, Sadouq, Ibn Zahra, Masoudi, Abu al-Fida, Ibn Athir, Ibn Hajar, and Ibn Jozi.
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Death year: The predominant belief is 203 AH, with other sources mentioning 202 AH and 206 AH.
Imam al-Reza lived for 55 years, spending 25 years under his father's guidance and leading the Shia community as an imam for another 20 years. His period of imamate coincided with the latter part of Harun al-Rashid's rule, followed by three years under Amin's caliphate, and then the two-year conflict between Khorasan and Baghdad, concluding with the caliphate of Ma'mun.
Family and Descendants
Historical records indicate that Imam al-Reza had five sons and one daughter, but most sources, including Alama Majlisi, primarily mention one son, named Javad, as his only child.
Martyrdom
Imam al-Reza was martyred through a conspiracy by the Abbasid caliph Ma'mun, who poisoned him. His pure body was interred in Tous, near Haruni's dome, in the palace of Hamid bin Qahtaba Tay. Today, his mausoleum stands as a revered shrine, attracting admirers from around the world.
Conclusion
Imam Ali bin Musa al-Reza (peace be upon him) remains a symbol of piety, knowledge, and perseverance. His legacy continues to inspire millions, and his shrine in Tous is a testament to his enduring influence and the deep respect he commands in the hearts of believers.
The Title "Reza" and Its Significance
Among all the names and nicknames of the eighth Imam of the Shiites, Hazrat Ali bin Musa (peace be upon him), the nickname "Reza" stands out as the most famous. The term "Reza" means pleased and pleasing, but the reasoning behind why Hazrat Ali bin Musa was given this name is deeply rooted in historical and spiritual contexts.
The Origin of the Title "Reza"
The question of why Hazrat Ali bin Musa was called "Reza" seems to have arisen even during his lifetime and shortly afterward. People speculated various reasons for this naming, including the relationship between Imam Reza and the Abbasid Caliph Ma'mun. However, historical narratives, particularly a dialogue involving Imam Javad (a.s.), clarify the true origin of the title.
Imam Javad's Explanation
According to a tradition cited in Sheikh Sadouq's book Ayun Akhbar al-Reza, Imam Javad (a.s.) addresses this question directly. When asked why his father was named "Reza," Imam Javad refutes the notion that it was due to Ma'mun's actions or the political dynamics of the time. Instead, he explains that the title "Reza" is a divine and transcendent name given by God. The narration goes as follows:
A group of opponents claimed that Ma'mun called Imam Ali bin Musa "Reza" because the Imam consented to his guardianship. Imam Javad (a.s.) responded: "They lied and fell into sin. This is not the case. Rather, God Almighty named him 'Reza' because he was pleased with him in God's heaven, and he was also pleased with the Prophet and the imams after him on earth."
Unique Satisfaction
Further probing by the questioner reveals another layer of meaning. When asked why only Imam Reza was given this title when all the previous Imams were also satisfied with God and the Prophet, Imam Javad (a.s.) provided a significant explanation: "Because just as his peers and friends were pleased with him, his enemies and opponents were also pleased with him. This situation had not occurred with any of his ancestors, and that is why he was uniquely called 'Reza'."
Usage of the Title "Reza"
In another tradition, it is mentioned that Hazrat Musa bin Jafar (a.s.) would often refer to his son Ali bin Musa with the nickname "Abul Hasan." However, when he wanted to address him more specifically or bring him closer, he would use the title "Reza." This usage predates any association with Ma'mun, indicating that the title had a significance beyond political contexts.
Conclusion
The title "Reza" for Imam Ali bin Musa (peace be upon him) is thus a heavenly and God-given title, reflecting his unique ability to please both friends and foes. It signifies a level of divine satisfaction and universal acceptance that was distinctive to him among the Imams. This explanation, provided by Imam Javad (a.s.), underscores the spiritual and transcendent nature of Imam Reza's designation, free from the political influences and affiliations with Ma'mun's reign. The title "Reza" embodies a divine endorsement of his character and conduct, making it a fitting and revered name for the eighth Imam of the Shiites.
The Worship of Imam Ali bin Musa al-Reza (peace be upon him)
For those who do not consider servitude a mere obligation, worship is not a "task" but the essence of life and the secret of immortality. In their perspective, worshiping God is not a duty to be fulfilled to absolve oneself from guilt but a sweet honey that must be savored, finding the spirit of being and permanence in it.
Therefore, when discussing the worship of such people, especially the Imam, it is not about the "quantity of worship" but the "quality." They view servitude as a source of pride, and submission to the explicit and implicit will of God as the foundation of their honor.
This is reflected in the words of the 8th Imam, who said: "I am proud to serve God." This truth inadvertently compels even his detractors to acknowledge that he is the most worshipful among all people on earth. Among all the descendants of Abbas and Ali (peace be upon them), none have been seen as more virtuous, pious, religious, and worthy than him.
A Unique Understanding of Worship
Understanding worship from this perspective, as held by the Imam, allows for a deeper interpretation of his practices, such as reading a thousand rakats of prayers in a day and night, long prostrations after morning prayers, frequent fasting, nights full of mysteries, and constant engagement with the Qur'an. This understanding is highlighted by the testimony of someone who said about the Imam: "I swear by God, I have not seen a man who cares about God more than him, remembers God more than him at all times, and fears God more than him."
Testimony of Raja bin Abi Dahhak
Raja bin Abi Dahhak, an emissary of the Caliphate sent by Ma'mun to monitor the Imam and escort him to Merv, provides a vivid description of the Imam's piety. He says: "When he went to bed at night, he recited the Qur'an a lot, and when he came across a verse mentioning heaven or hell, he cried and asked God for heaven and sought refuge in Him from the fire. When the last third of the night came, he would rise from bed and engage in glorification, praise, Tahlil, and Istighfar. He would then brush his teeth and stand for night prayer, performing the prayer of Jafar Tayyar for four rak'ats, which he included in his night prayers."
Connection with the Qur'an
According to Ibrahim bin Abbas, even the Imam's words, answers, and parables were derived from the Qur'an, and he would complete the divine book once every three days. The Imam himself said: "If I wanted to, I could finish the Qur'an in less than three days. But I ponder over every verse I come to and reflect on its context and timing of revelation, which is why I finish it in three days."
Emphasis on Piety
The Imam attributed all superiority to piety and acknowledged others' right to be superior to him if they possessed greater piety. He once responded to a man who swore that he was the best of people by saying: "O man, I swear by the humble, the one who has more piety to God and is more obedient to Him is superior to me. By God, this verse has not been abrogated yet: 'The best of you is the most pious of you.'"
In another instance, he advised: "O Zayd, fear God because what we have achieved has only been possible with the help of piety."
The Criterion of Being a Shia
The Imam considered piety, fear of God, and obedience as the criteria for being a true follower. He stated: "Any of our followers who does not obey God is not from us, and if you obey God, you are one of our family."
Conclusion
Imam Ali bin Musa al-Reza's (peace be upon him) approach to worship and piety exemplifies a profound and holistic understanding of servitude to God. His practices and teachings emphasize that true worship is not merely in the quantity but in the quality and depth of one's devotion, submission, and piety. This perspective serves as a guiding light for all who seek to understand and embody the essence of worship in their lives.
Merits of Visiting Imam Reza (peace be upon him)
Visiting the shrine of Imam Reza (peace be upon him) is considered highly meritorious and is associated with numerous spiritual benefits and blessings. Several narrations from the Imams highlight the virtues and rewards for those who undertake this pilgrimage. Here are some notable narrations:
1. Narration from Imam Baqir (peace be upon him)
Imam Baqir (peace be upon him) narrated from his grandfather, Amir al-Mu'minin (peace be upon him), that the Prophet Muhammad (peace be upon him and his family) said: “Parts of my body will be buried in Khorasan. God will relieve any troubles for those who visit him, and every sinner who visits him will have their sins forgiven by God.”
2. Narration from Imam Jawad (peace be upon him)
Abu Hashem Jafari recounts hearing from Imam Javad (peace be upon him): “Between the two ash mountains, there is a gap taken out of heaven. Whoever enters it will be safe from the fire on the Day of Resurrection.”
3. Narration from Imam Sadiq (peace be upon him)
Hossein bin Zayd narrated from Imam Sadiq (peace be upon him): “A man from the progeny of my son Musa, who has the same name as Amir al-Mu'minin (peace be upon him), will be buried in the land of Tus, which is in Khorasan. He will be killed there by poison and buried in a strange land. Whoever visits him with knowledge, God will reward him like those who supported and fought before the victory.”
4. Narration from Imam Reza (peace be upon him)
Bezanti recounts hearing from Imam Reza (peace be upon him): “Any of my friends who come to see me with understanding, I will personally intercede for them on the Day of Resurrection.”
5. Another Narration from Imam Reza (peace be upon him)
Imam Reza (peace be upon him) also said: “Whoever travels to visit me, I will come to them on the Day of Resurrection at three places to help them out of trouble: where the letter of deeds is handed over, on the path (Sirat), and when actions are measured.”
6. Heravi's Account
Heravi recounts that Imam Reza (peace be upon him) entered the court where Harun was buried, drew a line on the ground next to his grave with his hand, and said: “This is my burial place. God will make it a gathering place for my followers and lovers. Every pilgrim who visits me and every Muslim who greets me will receive God's forgiveness and mercy through the intercession of our Ahl al-Bayt.”
7. Narration from Imam Javad (peace be upon him)
Abdul Azim Hosni asked Imam Javad (peace be upon him) about being confused between visiting the grave of Imam Hussein (peace be upon him) and his father’s grave in Tus. Imam Javad (peace be upon him) replied, after shedding tears: “There are many pilgrims to the shrine of Imam Hussein (peace be upon him), but few visit my father's grave in Tus.”
8. Narration from Imam Hadi (peace be upon him)
Saqr bin Delf narrated from Imam Hadi (peace be upon him): “Whoever needs the presence of God should visit the grave of my ancestor Imam Reza (peace be upon him) in Tus. After performing ghusl and praying two rakats, they should express their need in Qunut. If there is no sin or severing of family ties in their request, it will be answered; for his grave is a part of paradise, and every believer who visits it will be saved from the fire and placed in the house of security by God.”
These narrations emphasize the profound spiritual significance and benefits of visiting the shrine of Imam Reza (peace be upon him), highlighting the immense rewards and divine blessings associated with this pilgrimage.
Life and Legacy of Abu Ali (Abu Jaafar) Da'bal Khaza'i
Background and Family
Abu Ali or Abu Jaafar Da'bal Khaza'i hailed from a family renowned for their piety, virtue, and courage. His father, Ali bin Razin, his uncle, Abdullah bin Razin, his cousin, Abu Jafar Muhammad, and his brothers, Abul Hasan Ali and Razin, were all poets and orators. They were originally from Kufa, and some have considered them to be Qureshi. Da'bal spent much of his life in Baghdad but left the city for a while due to the harassment from Mo'tasim.
Life Stages
Allameh Amini outlines four significant stages of Da'bal's life:
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Sacrifice for the Asmat Family: Da'bal was dedicated to the family of the Prophet Muhammad (PBUH).
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Genius in Poetry, Literature, History, and His Works: He was a prominent poet and literary figure.
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Narration of Hadith: Da'bal narrated hadiths and was associated with various narrators.
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Behavior with Caliphs: His interactions with the caliphs were marked by his wit and novelty.
Tribal Affiliation
Da'bal belonged to the "Khuza'a" tribe, a part of the "Azd" tribe, known for their loyalty to Ali bin Abi Talib (a.s.). Muawiya noted the tribe's strong allegiance to Ali, saying they were so loyal that even their wives would fight against Muawiya's forces if possible.
Notable Works and Achievements
Da'bal was a famous Shiite poet from Kufa, known for his eloquence and wisdom. He was a master of poetry and history, and his poetry collection was compiled by the renowned writer Abu Bakr Soli. According to Ibn Nadim, Da'bal was born in 148 AH and settled in Baghdad during Harun al-Rashid's time until his death. He accompanied Imam Reza (a.s.) in Khorasan and composed the famous ode of Tayyeh. Imam Reza (a.s.) gifted him a shirt, an agate ring, and dirhams in his name.
Stance on Kings and Caliphs
Da'bal did not praise kings, stating that those who praised kings did so out of greed for rewards. He was fearless and had a clear, powerful voice in his poetry, which often criticized the enemies of Ali (a.s.). His fearless language and strong faith made him a formidable poet. He famously told Ma'mun: “I am from the darkness whose swords killed your brother and put you on Murad's throne!”
Key Interactions and Poems
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Interaction with Ma'mun: Da'bal boldly criticized Ma'mun in his poetry. When Ahmad bin Mudbar mentioned his fearless poems to Ma'mun, Da'bal replied that he had been carrying his own gallows for forty years, waiting for someone to hang him.
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Poem on Imam Reza’s Burial: When Imam Reza (a.s.) was buried in Tus, Da'bal composed a poem highlighting the contrast between Imam Reza (a.s.) and Harun al-Rashid, buried nearby: “There are two graves in Tus: the grave of the best people, and the grave of their worst! The impure person does not benefit from the pure neighbor, nor does the pure person suffer from the impure neighbor!”
Legacy and Influence
Da'bal's poetry was marked by deep insight and political acumen. He often mocked the rulers of his time, showing his disdain for their injustices. He was a staunch supporter of Ahl al-Bayt and expressed his love and reverence for them through his poetry. His poems were characterized by their clarity, depth, and sincere affection for Ahl al-Bayt.
Death and Burial
Da'bal was martyred in 246 Hijri by an agent of Malik bin Tuq in the village of Shush in Khuzestan and was buried there. He requested that his famous ode, Tayyeh, be buried with him.
Anecdotes
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Interaction with Imam Reza (a.s.): Da'bal had a memorable interaction with Imam Reza (a.s.) when he recited his poem Tayyeh, causing the Imam to weep and faint from sorrow. Imam Reza (a.s.) blessed him and gave him ten thousand dirhams.
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Reception in Qom: When Da'bal entered Qom with the shirt gifted by Imam Reza (a.s.), the people of Qom offered him 300,000 dirhams for it. He eventually gave them one sleeve of the garment for the agreed amount.
Da'bal Khaza'i's life and works continue to be celebrated for their poetic brilliance, deep faith, and unwavering support for Ahl al-Bayt. His legacy as a fearless poet and devout follower of Imam Ali (a.s.) remains influential in Islamic literature and history.
Narrations About the Imamate of Imam Ali bin Musa al-Reza (peace be upon him)
The Imamate of the eighth Shiite leader, Imam Ali bin Musa al-Reza (peace be upon him), is well-documented through various narrations and hadiths. These narrations can be categorized into three main sections: Qudsi Hadiths, Hadiths of the Prophet (peace be upon him), and Hadiths from the Imams (peace be upon them).
A: Qudsi Hadiths
Qudsi Hadiths are those narrated by the Holy Prophet (peace be upon him) from the words of God Almighty. These are distinct from revelation and the Qur'an.
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General Emphasis on the Twelve Imams:
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The Prophet (peace be upon him) narrates from God Almighty: "They are your successors after you. They are the treasurers of My knowledge... I have chosen them, and I am pleased with them... Whoever loves them and submits to their province and testifies to their superiority will be freed."
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Specific Mention of the Imams:
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In the famous hadith of the Ascension, the Prophet (peace be upon him) saw the names of the twelve Imams on the throne, signifying their role as his successors.
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B: Hadiths of the Prophet (peace be upon him)
There are numerous narrations from the Prophet (peace be upon him) about the imams, some of which are found in Sunni books. These narrations highlight their unique attributes, virtues, and situations.
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Narration by Ibn Abbas:
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A Jewish person named Nathal asked the Prophet (peace be upon him) about his successor. The Prophet named Ali bin Abi Talib, followed by Hasan, Husayn, and the nine Imams from Husayn's lineage, including Imam Reza (peace be upon him).
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Jabir bin Abdullah Ansari's Narration:
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When the verse "O you who believe, obey Allah and obey the Messenger and the leader of the command..." was revealed, Jabir asked the Prophet about the leaders. The Prophet listed the twelve Imams, including Imam Reza (peace be upon him).
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C: Hadiths of the Imams (peace be upon them)
These narrations are from the Shia Imams and ancestors of Imam Reza (peace be upon them), affirming his Imamate.
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Imam Ali (peace be upon him):
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In a long hadith, Imam Ali mentioned that twelve Imams would complete the matter of Imamate, and Imam Reza (peace be upon him) was among them.
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Imam Hussain (peace be upon him):
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Imam Hussain listed the Imams after the Prophet, including Imam Reza (peace be upon him).
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Imam Sajjad (peace be upon him):
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Imam Sajjad mentioned the tablet given by God to the Prophet, which included the name of Imam Reza (peace be upon him).
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Imam Baqir (peace be upon him):
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Imam Baqir mentioned the twelve Imams, including Imam Reza (peace be upon him).
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Imam Sadiq (peace be upon him):
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Imam Sadiq stated that his son Musa would be the Imam after him, followed by Imam Reza (peace be upon him).
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Imam Musa Kazim (peace be upon him)
Imam Musa Kazim, the father of Imam Reza, explicitly mentioned his son as his successor in several narrations:
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Daud al-Raqqi: Imam Kazim pointed to his son Abul Hasan (Imam Reza) and said he would be the Imam after him.
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Muhammad bin Ishaq bin Ammar: Imam Kazim directed him to learn his religion from his son Ali (Imam Reza).
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Ziyad bin Marwan Qandi: Imam Kazim affirmed that whatever his son Ali says or writes is the truth.
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Makhzoomi: Imam Kazim gathered his relatives and declared his son Ali as his successor.
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Dawud bin Zarbi: Imam Kazim indicated that his son Ali would be the Imam after him.
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Muhammad bin Fazl Hashemi: Imam Kazim named his son Ali as his successor.
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Ali bin Yaqtain: Imam Kazim referred to his son Ali as the lord of his children and his successor.
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Suleiman bin Hafs Marozi: Imam Kazim stated that his son Ali would be the leader after him.
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Abdullah: Imam Kazim, on his way to Basra, entrusted a letter to be delivered to his son Ali, declaring him as his successor.
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Hussain bin Bashir: Imam Kazim introduced his son Ali as his successor, similar to how the Prophet introduced Imam Ali on the day of Ghadir Khum.
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Muhammad bin Sinan: Imam Kazim announced his death and introduced his son Ali as the next Imam.
These narrations collectively affirm the legitimacy and divinely appointed role of Imam Ali bin Musa al-Reza (peace be upon him) as the eighth Imam of the Shia.
The Mother of Imam Reza (peace be upon him)
The mother of Imam Reza, peace be upon him, is a lady named Toktam from the people of Nubia, who, after entering the household of Imam Musa bin Jafar (peace be upon him), was called Najma. In historical texts, she is also mentioned with various other names and titles, including Sukan, Khizran, Saqra, Arwi, Umm al-Binin, and Tahira. These names and titles were likely given to her on different occasions based on her attributes and circumstances. For instance:
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Sukan: Derived from the material of Sakon, which aligns with her noble nature.
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Khizran: Refers to the red leaves of a bush, symbolizing her delicate frame.
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Najma: Meaning star, reflecting her brightness.
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Saqra: Due to her sharpness and great effort.
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Umm al-Binin: Meaning mother of sons, highlighting her role as a mother.
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Tahira: Emphasizing her purity and virtuousness.
Origins of Najma
Yakut Hamavi mentions several places named Nuba:
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A town in Tunisia.
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A place in Hejaz, three days away from Medina.
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An area near the Tihama Sea of the Red Sea.
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A land in the south of Egypt.
Given the historical context, Najma is most likely from the fourth location, the land of Nuba in the south of Egypt. This conclusion is drawn from the fact that she was brought to Medina as a slave during the second half of the second century Hijri, when Imam Kazim (peace be upon him) was about twenty years old. During this period, Tunisia, known as Africa in historical texts, was already Muslim, as were the regions of Hijaz and the Red Sea coast. Therefore, Najma was likely from the vast land of Nuba in southern Egypt, which had not yet been fully captured by Muslims at the time.
Historical Context of Nuba
Nuba refers to a region in Africa located along the Nile, between Aswan province in southern Egypt and Sudan. This area includes:
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Lower Nuba: Part of Egypt, stretching between Aswan and the Wadi Halfa valley. After the construction of the Aswan Dam, some ancient artifacts were moved to Egyptian museums, while a large temple remains within the dam area and is visited by tourists.
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Upper Nuba: Located in northeastern Sudan. The 16th dynasty of Egyptian pharaohs built temples there that still stand today.
Historically, Nuba had a rich civilization and powerful rulers, such as the kingdom of Kush in the 8th century BC. After the death of Alexander the Great, the people of this land accepted Christianity under the rule of his successors, known as the Ptolemies, until the 14th century when they converted to Islam.
Currently, around 70% of the people in northern and western Sudan are Nubian, with about 30% being Sudanese and black. Despite the common misconception, the Nubian race is distinct from blacks; thus, Najma should be considered wheatish or dark-skinned like other people from northern Sudan and southern Egypt.
The people of Nuba continue to be Muslim and speak Arabic. The region is known for its livestock and agriculture, benefitting from the Nile's proximity. Yakut Hamavi writes that the Nubian people own camels, horses, cattle, and sheep. The area produces grains such as wheat, barley, and corn.
Summary
Najma, the mother of Imam Reza (peace be upon him), came from a noble lineage in Nubia, southern Egypt. She was highly regarded for her attributes, which were reflected in the various titles she was given. Her origins from Nubia are supported by historical evidence and the context of her being brought to Medina. Today, the Nubian region remains a significant part of Africa, rich in history and culture.
Fourty sayings of Imam Reza
1. Cleanliness from the Ethics of the Prophets
Cleanliness is essential for the purity of the body and the calmness of the soul. Imam Reza (peace be upon him) said that cleanliness is the way of the prophets.
2. Providing for One's Family
The wealthy should use their wealth to support their family. It is obligatory for them to expand the affairs of life in gratitude for the blessings of the Almighty.
3. Gratitude to God Almighty
Imam Ali bin Musa, Kazem, said: "One who is not grateful to people has not thanked God."
4. Faith and Duty
Faith involves performing obligatory duties and avoiding forbidden actions. Imam Reza (peace be upon him) stated that fulfilling one's duties and avoiding wrongdoing and disobedience is faith.
5. Trustworthiness
One who lacks fear of the All-Knowing should not be appointed as a trustee for God's people. Negligence in trust is a form of betrayal.
6. Silence and Wisdom
If your tongue is not under control, choose silence to avoid humiliation. Imam Reza (peace be upon him) emphasized that silence is the door to wisdom.
7. The Elder Brother
An elder brother is like a father in wisdom and experience, holding a place of authority and respect in the family.
8. Wisdom and Ignorance
Wisdom is the friend of all things, and ignorance is the enemy. Imam Reza (peace be upon him) taught that one should stay close to wisdom and avoid ignorance.
9. Courtesy
Being courteous to people is considered half of wisdom. Always seek to help and care for others as an act of devotion to the Creator.
10. Trust in God
Trust in the grace of God alone. If God's grace is with you, there is no need to fear anyone else.
11. Kindness
The best among people is the one who shows mercy and kindness, refraining from harming others.
12. Livelihood
The best livelihood is the one that allows people to live comfortably and in service to others.
13. Mind and Manners
The mind is a gift from God, and good manners are a result of effort. Imam Reza (peace be upon him) taught that wisdom and good manners are crucial for a fulfilling life.
14. Avoidance of Greed
Miserliness brings suffering, and jealousy brings hardship. Comfort cannot be found in stinginess, nor pleasure in envy.
15. Generosity
Forgiveness is the mark of the wise, and generosity leads to victory in disputes.
16. Helping the Weak
Helping the weak is better than giving charity. Imam Reza (peace be upon him) emphasized the importance of supporting those in need.
17. Forgiveness
A believer who does good is praised, and if they err, they are forgiven. Never despair of God's mercy.
18. Safety of Muslims
A true Muslim ensures that others are safe from their words and actions.
19. Neighborliness
Do good to your neighbor and ensure their safety. A neighbor has rights that must be respected.
20. Humility
Treat others as you wish to be treated. Submit to God's creation in the same way you want others to treat you.
21. Signs of a Jurist
Wisdom, knowledge, and silence are the signs of a true jurist.
22. Beautiful Forgiveness
Forgiveness without reproach is a mark of true character.
23. Kindness
Only a fool rejects kindness. Accepting and giving kindness is a sign of wisdom.
24. Generosity
A generous person eats from people's food and shares their own, fostering a spirit of community and support.
25. Nearness to God
Generosity brings one closer to God, heaven, and people. A generous person is never alone.
26. Avoiding the Ignorant
Do not befriend the ignorant, as their actions will lead to sadness and fatigue.
27. Knowledge of God
The best knowledge is that which leads to understanding and closeness to God.
28. Contentment
Being content with lawful provisions leads to a blessed life.
29. Acceptance of Little
Those who are satisfied with little provision will have their small deeds accepted by God.
30. Silence
Silence fosters love and is the root of all goodness.
31. Self-Reflection
Reflect on your actions and understand your faults to avoid loss.
32. Understanding
One who contemplates will see, understand, and gain knowledge.
33. Honorable Wealth
The best wealth is that which protects one's honor and is spent wisely.
34. Anger
A believer who becomes angry should not stray from the path of truth.
35. Justice
A believer with power seeks only what is right and just.
36. Worship
Looking at the descendants of Muhammad is an act of worship, honoring their righteousness.
37. Moderation
Diet and moderation are key to a healthy life.
38. Justice
One who commits injustice should expect punishment.
39. Guidance
Seek guidance only in the Qur'an to avoid straying from the right path.
40. Signs of Faith
Keeping secrets, patience in adversity, and politeness are signs of a true believer.
Wisdom of Imam Reza (peace be upon him): The Container Smaller Than an Egg
A man, whose identity, sect, or name is not specified, once approached Imam Reza (peace be upon him) and posed a question. From the manner of his question and the tone of his speech, it was evident that the man did not believe in the Imamate of the Imam, nor did he have faith in God. The specific timing of this conversation is not mentioned, but considering that many of the inter-religious debates and dialogues involving the Imam took place in Merv, it is likely that this question and answer session also occurred during Imam Reza's period of Velayat in the city of Merv.
The Man's Question
In the book "Tawheed" by Sheikh Sadouq, this narrative is found where a man comes to Imam Reza (peace be upon him) and asks mockingly:
"Does your Lord have the ability to create the heavens and the earth and everything that is in between, to fit in an egg?"
The Imam's Response
Although the question might have seemed scientifically challenging and impressive to the man's peers, it was clear to the followers of the Imam, who were familiar with his wisdom, that he would provide a profound and scholarly response. The Imam's answers were always rooted in divine knowledge, countering any ridicule with logic and insight.
Imam Reza (peace be upon him) responded immediately:
"Yes, it can, not only in the egg, but also in something smaller!"
This response likely left the questioning man in a state of surprise. The Imam continued:
"God has already done this by placing all those phenomena in your eyes; an eye that is smaller than an egg. When you open your eyes, you see the sky, the earth, and everything in between. While if He wanted, He could make you blind so that you would not see any of these phenomena."
The Wisdom of Imam Reza
The title "The Scholar of Muhammad (pbuh)" or "The Wise of the Prophet's Family" was not given to Imam Reza (peace be upon him) without reason. His ability to convey profound wisdom and knowledge in response to challenging questions demonstrated his deep understanding and connection to divine wisdom. His answers were not only logical but also served to highlight the power and omnipotence of God, providing both a scientific and spiritual perspective to those who questioned him.
In this narrative, Imam Reza (peace be upon him) masterfully illustrated how the vastness of creation and the capacity of the human eye can serve as an example of God's ability to contain the infinite within the finite, thereby addressing the man's question with profound clarity and wisdom.
Imam Ali bin Musa Al-Rida (peace be upon him) and the Trials of His Imamate
Imam Ali bin Musa Al-Rida (peace be upon him) experienced numerous temptations and harsh tribulations during his imamate. In addition to the authority's fanatical and extremist stance against the Imams (peace be upon him) and the Shiites, the pressures they exerted on them, there were also divisions and unrest stirred by some individuals who demonstrated heresies and denied his imamate.
The Misguided Waqifites
One of the major tribulations that Imam Al-Rida (peace be upon him) faced was the challenge posed by the misguided Waqifites. This sect was formed by individuals who strayed from the right path and deviated from the truth represented by the People of the House (peace be upon them) for personal and worldly interests. The Waqifites claimed that Imam Al-Kadhim (peace be upon him) did not die but was raised to heaven like Jesus, son of Mary, and that he was the Mahdi with no imam to follow him.
This idea caused significant division and sharp disagreement among the Shiites. The proponents of this idea worked diligently to divert the Shiites from Imam al-Rida (peace be upon him) and his true doctrine.
Worldly Motivation
This abnormal departure from belief and conviction did not arise from sincere faith but rather from material desires and worldly factors. The innovators of this sect were three companions of Imam Musa bin Jaafar al-Kadhim (peace be upon him): Ali bin Abi Hamza Al-Bataini, Ziyad bin Marwan Al-Qandi, and Othman bin Issa Al-Rawasi. These three witnessed the funeral of Imam Al-Kadhim (peace be upon him) and were among the treasurers of the money collected for the Imam from his Shiites. Each of them had significant sums of money and disputed about handing over this money to Imam Al-Rida (peace be upon him) after the death of his father. They denied the death of Imam Al-Kadhim (peace be upon him) and claimed he was alive to avoid handing over the money.
The influence of this sect spread, and they deceived many people, causing a major rift in the Shiite ranks. This was a significant trial that Imam Al-Rida (peace be upon him) had to face during his Imamate.
Imam Al-Rida's Position and Response
The first action Imam al-Rida (peace be upon him) took during his Imamate was to protect the true doctrine and fend off strife. He refuted the falsehoods of the Waqifites, exposed their motives, and brought back many people who were deceived by them to the right path.
The danger posed by this sect was substantial. They even attempted to bribe one of the greatest loyal companions of Imam al-Kadhim (peace be upon him) with money to join them but failed. Al-Kashi narrated in his book: Yunus bin Abdul Rahman said that after the death of Abu Al-Hasan Musa bin Jaafar (peace be upon him), there was no one among his people except those who had a lot of money. When the truth became clear to him, he called the people to it and rejected the ten thousand dinar bribe offered by the Waqifites to desist. He quoted the truthful saying: "If heresies appear, then the scholar must reveal his knowledge. If he does not, God will take away the light of faith from him."
This narration shows that the Waqifites were lying and misguided. They tried to buy the silence of Yunus bin Abdul Rahman with illicit money. Al-Nubakhti’s narration tells of debates between the sincere companions of Imam al-Kadhim (peace be upon him) and these deviants regarding the Imamate of Al-Rida after his father.
The Heresies of the Waqifites
The Waqifite sect was a divisive force that the Abbasids wished for, as they were terrified of the Shiites gathering around one imam. This sect denied some Islamic necessities and promoted ideas such as reincarnation and that the imam moves from body to body. These heresies conflicted with Shiite principles and beliefs and contradicted the Imamate of Al-Rida.
Despite the disavowal of this sect by Imam al-Rida and the imams after him, some historians and authors still considered this sect and others like it as part of Shiite beliefs, attributing their heresies and misguidance to Shiism.
The Clear Stance of the Imams
The approach of the pure Imams transcends and distances itself from these heresies and misguidance. Each imam introduced his successor to the nation to avoid differences in leadership. Imam Musa bin Jaafar Al-Kadhim (peace be upon him) clarified the status of his son Al-Ridha (peace be upon him) as the imam after him and advised his family and companions to follow him. He emphasized that Ali bin Musa was the scholar of the family of Muhammad (peace be upon them) and the rightful imam.
Imam Al-Kadhim (peace be upon him) made several statements confirming the Imamate of Al-Rida, including:
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"This is your brother Ali bin Musa, the scholar of the family of Muhammad (peace be upon him). Ask him about your religions and memorize what he tells you."
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"My son, Ali, is the eldest of my children, the most honorable, and the most beloved to me. He has looked with me in the Jafr, and no one looked at it except a prophet or a successor of a prophet."
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"This son of mine is the master of my sons, and I have bestowed upon him my nickname."
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"Ali is to me in the same position I have to my father."
These and other narrations from trustworthy companions of Imam al-Kadhim (peace be upon him) confirm the rightful Imamate of Ali bin Musa Al-Rida (peace be upon him).
The Mandate of the Covenant Given to Imam Al-Rida (peace be upon him) by Al-Ma’mun
The mandate of the covenant that Al-Ma’mun granted to Imam Al-Rida (peace be upon him) has raised many questions regarding the reasons behind Al-Ma’mun's actions. Was it a genuine recognition of the right of the Ahl al-Bayt (peace be upon them) to the caliphate?
Background
After the conflict between Al-Ma’mun and his brother Al-Amin ended, Al-Ma’mun emerged victorious. He then offered the caliphate to Imam Ali bin Musa Al-Rida (peace be upon him), saying, “O son of the Messenger of God, I have recognized your knowledge, your virtue, your asceticism, your piety, and your worship, and I see that you are more worthy of the caliphate than me.” The Imam responded, “By servitude to God I take pride, and by asceticism in this world I hope to be saved from its evils, and by abstaining from forbidden things I hope to win spoils, and by humility in this world I hope for exaltation with God.” Al-Ma’mun then said, “I have decided to renounce the caliphate and make it yours, pledging allegiance to you.” However, the Imam declined, stating, “If this caliphate is yours and God made it yours, then it is not permissible for you to take off the clothing that God has clothed you with and give it to someone else, and if the caliphate is not yours, then it is not permissible for you to make it yours to me.”
Al-Fadl bin Sahl’s Advice
Al-Fadl bin Sahl, Al-Ma’mun’s minister, advised him to entrust the mandate to Imam Al-Rida (peace be upon him) to erase the crime Al-Rashid had committed against the Alawites. However, a closer look at historical events reveals the falsity of this narrative for several reasons. The mandate of the covenant was part of Al-Ma’mun’s political strategy, and no one was informed about it until Imam Al-Rida came to Marv. When Al-Ma’mun presented the idea of the covenant to his minister Al-Fadl, he objected and warned Al-Ma’mun of the consequences, saying, “What is this correctness? Yesterday you killed your brother and removed the caliphate from him, and your father’s sons were your assistants, and all the people of Iraq, your household, and the Arabs. And now you bring this second event, entrusting the reign of the covenant to Abu Al-Hassan and removing it from your father’s sons... the Abbas family will not be satisfied, and their hearts will be discordant with you.”
Isolation and House Arrest
Al-Ma’mun attempted to isolate Imam Al-Rida (peace be upon him) from his followers by summoning him to Marv and placing him under house arrest. This made the Imam directly under the watchful eyes of the ruler and his entourage. This move aimed to defuse Alawite revolts by pleasing the Alawites with the assignment of the crown prince.
Upon the Imam’s arrival in Marv, Al-Ma’mun offered him the mandate of the covenant, but Imam Al-Ridha (peace be upon him) refused. Al-Ma’mun then threatened him, saying, “You will never meet me with what I hate, and you have believed in my authority. By God, if you do not accept the mandate of the covenant, I will force you to do so, or I will behead you.”
The Imam, peace be upon him, accepted under duress and stipulated that he would not have any powers of the covenant and would not interfere in political matters. He stressed to Al-Ma’mun, “God Almighty has forbidden me from throwing my hand into the world. If the matter is like this, then do what appears to you, and I accept that on the condition that I will not appoint anyone or remove anyone, and I will not nullify an order or a law, and I will be an advisor in the matter from afar.”
The Imam’s Strategy
These conditions reflected the Imam’s strategy in confronting the authority. By accepting the mandate without real power, the Imam did not recognize the legitimacy of the covenant, making it a formal rather than an applied reality. This raised fears among Al-Ma’mun and his statesmen, led by Al-Fadl ibn Sahl. They saw the expansion of the popular base supporting the Imam in Khorasan as a significant threat and imposed surveillance on him.
Conclusion
The circumstances surrounding Al-Ma’mun’s choice of Imam Al-Rida (peace be upon him) as his crown prince were not natural but politically motivated. Al-Ma’mun’s actions were not sincere in transferring the caliphate to the family of Imam Ali bin Abi Talib (peace be upon him). Instead, it was a political maneuver to absorb the anger of the Alawite revolutionaries, eliminate tensions, and stabilize his state during a critical period. This move added legal status to his caliphate after the lack of confidence in him and his deposition by the Abbasids in Baghdad.
Al-Ma’mun’s strategy was to maintain control and prevent further uprisings while giving the appearance of legitimizing his rule through the appointment of Imam Al-Rida (peace be upon him) as the crown prince.
Imam Ali bin Musa Al-Rida (peace be upon him): Foundations of Debate and Intellectual Engagement
Introduction
Imam Ali bin Musa Al-Rida (peace be upon him) demonstrated profound skills in engaging in debates and discussions, establishing foundations that led to beneficial and accurate scientific outcomes. His era was marked by intellectual diversity and open discussions in various religions and philosophical schools of thought. Imam Al-Rida (peace be upon him) used these opportunities to correct intellectual, sectarian, and religious paths in every society he encountered. One of the most notable debates he participated in was orchestrated by Al-Ma’mun Al-Abbasi in Tus, where scholars and thinkers from various religions were invited to engage with the Imam in front of the public.
Debate with Al-Jalthiq
1. The Setup
Al-Jalthiq, the archbishop of the Christians, was among those summoned by Al-Ma’mun to debate with the Imam (peace be upon him). This gathering, organized by Minister Al-Fadl bin Sahl, included prominent figures from various sects and religions. The council, held in high regard, rose in respect as Imam Al-Rida (peace be upon him) entered.
2. The Initial Challenge
Al-Ma’mun introduced Imam Al-Rida (peace be upon him) to the Catholic, expressing his wish for a fair debate. The Catholic, hesitant to debate using a book and prophet he did not believe in, was reassured by the Imam (peace be upon him) that the debate would be based on the Gospel, a text the Catholic accepted (1).
Key Points of the Debate
1. Acknowledgment of Common Beliefs
The Catholic asked about the prophecy of Jesus and his book, to which Imam Al-Rida (peace be upon him) affirmed his belief in Jesus’ prophecy, his book, and what he preached to his nation (2). The Imam (peace be upon him) emphasized his disbelief in any prophet who did not acknowledge Muhammad’s prophecy and his book.
2. Evidence from the Gospel
Imam Al-Rida (peace be upon him) challenged the Catholic to accept the testimony of the Gospel itself. He read from the third book of the Gospel, pointing out the mention of Muhammad and his nation. The Catholic, unable to refute, acknowledged the accuracy of the Imam's (peace be upon him) knowledge of the Gospel (3).
Techniques in Debate
1. Flexibility and Common Ground
Imam Al-Rida (peace be upon him) demonstrated a flexible approach, acknowledging common religious elements such as the prophecy of Jesus. This approach gained the trust of the Catholic and provided a just foundation for the debate (4).
2. Meeting the Opponent’s Demands
When the Catholic requested witnesses from outside the Imam's religion, Imam Al-Rida (peace be upon him) provided testimony from John Daylami, respected by the Catholics, thereby fulfilling the demand with credible evidence (5).
3. Confirming Witness Testimony
The Imam (peace be upon him) ensured that the Catholic publicly acknowledged the evidence presented, thereby solidifying the argument and preventing evasion (6).
4. Summarizing Key Points
Imam Al-Rida (peace be upon him) succinctly covered three main points: the prophecy of Muhammad, the false denial by the Christian hadith regarding Jesus, and correcting the intellectual path of the Christian Catholics (7).
Addressing Misconceptions
1. Clarification on Jesus' Worship
The Imam (peace be upon him) addressed the misconception that Jesus, who revived the dead and healed the sick, was worthy of worship. By presenting examples of other prophets who performed similar miracles, the Imam (peace be upon him) demonstrated the flawed reasoning in worshiping Jesus (8).
2. Utilizing Comparisons
Imam Al-Rida (peace be upon him) used comparisons to clarify his points, showing that other prophets, acknowledged by Christianity and Judaism, performed miracles similar to Jesus. This method effectively refuted the idea that Jesus was divine (9).
Conclusion
Imam Al-Rida (peace be upon him) used the opportunity of his appointment as the Crown Prince to engage in debates that defended the Islamic faith and corrected misconceptions. His profound knowledge and strategic debate techniques not only upheld the truth but also garnered respect and acknowledgment from other religious scholars.
References:
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The initial setup and respect for Imam Al-Rida (peace be upon him) in the council are documented in historical records.
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The debate on the prophecy of Jesus and acknowledgment of common beliefs is detailed in the narrations from the era.
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The use of the Gospel to present evidence about Muhammad (peace be upon him) is found in various historical texts.
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The flexible approach of Imam Al-Rida (peace be upon him) is noted in multiple scholarly works on his debates.
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The demand for witnesses and the subsequent provision of credible testimony is well-documented in the historical accounts.
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Ensuring the public acknowledgment of evidence by the Catholic is a key aspect of the debate recorded in the narratives.
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The summary of key points covered by Imam Al-Rida (peace be upon him) is mentioned in several sources.
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The clarification on Jesus' worship and addressing misconceptions is detailed in historical texts on Imam Al-Rida's debates.
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The use of comparisons to refute false beliefs is a common technique noted in the records of the Imam's debates.
Reference List
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Historical records and narrations from the era of Imam Al-Rida (peace be upon him)
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Scholarly works on the debates and intellectual engagements of Imam Al-Rida (peace be upon him)
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Texts documenting the interaction between Imam Al-Rida (peace be upon him) and the Christian Catholic Church
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Various sources detailing the techniques and strategies used by Imam Al-Rida (peace be upon him) in debates
Imam Ali bin Musa Al-Rida (peace be upon him) and the Intellectual Movement
Introduction
The intellectual movement during the era of Imam Ali bin Musa Al-Rida (peace be upon him) is a significant topic in Arab-Islamic history. This period, characterized by the life of followers and scholars, laid the foundation for the scientific movement across all Islamic eras. During this time, the codification, authorship, and classification of sciences and knowledge flourished, further enriched by the expansion of the Islamic State and the inclusion of new peoples with ancient civilizations who contributed to the development of science.
Historical Context
1. Continuation of the Intellectual Movement
The intellectual movement in the era of Imam Ali bin Musa Al-Rida (peace be upon him) was an extension of the movement that began during the time of the Prophet Muhammad (may God’s prayers and peace be upon him and his family) and grew during the era of the Commander of the Faithful and the infallible Imams (peace be upon them). This period saw the differentiation of sciences and the establishment of schools and scholars dedicated to various branches of knowledge.
2. Centers of the Scientific Movement
The primary centers of the scientific movement were the mosques, followed by offices established to teach children the Holy Qur’an and the principles of Islamic sciences. Over time, sciences became more distinguished, and scholars specialized in areas such as interpretation, hadith, and jurisprudence. Additionally, the era witnessed the emergence of philosophical and intellectual currents, as well as a significant movement of translation and transmission from other languages (1). These Arabized books enriched Arab-Islamic thought and contributed to the development of science in Islamic countries (2).
Contributions of Imam Ali bin Musa Al-Rida
1. Scholarly Reputation
Imam Ali bin Musa Al-Rida (peace be upon him) was renowned for his extensive knowledge across all branches of Islamic knowledge. Al-Ma’mun Al-Abbasi described him as "the most knowledgeable human being on the face of the earth" (3). Scholars found in his hadiths an extension of the teachings of his grandfather, the Prophet Muhammad (may God bless him and grant him peace).
2. Utilizing Political Circumstances
Imam Ali bin Musa Al-Rida (peace be upon him) took advantage of the power struggle between Al-Amin and Al-Ma’mun, which lasted for five years, to initiate an intellectual revolution among Muslims. He employed multiple methods to activate the sciences of the People of the House of Prophethood (peace be upon them) through scientific and cognitive openness to other nations and argumentation with followers of other sects and religions (4).
Addressing Misguided Movements
During this period, misguided movements, including heresy and extremism, became prominent. Imam Ali bin Musa Al-Rida (peace be upon him) actively argued against heretics and extremists, refuting their opinions to establish the rules of legislation and the principles of monotheism (5).
Contributions to Islamic Sciences
1. Science of Interpretation
Imam Ali bin Musa Al-Rida (peace be upon him) made significant contributions to various Islamic and human sciences, particularly the science of interpreting the Qur'an. Interpretation involves explaining the verses of the Holy Qur'an, clarifying their meanings, and distinguishing between abrogated and abrogating verses, absolute and restricted, general and specific. There are two primary approaches to interpretation: according to tradition and according to opinion. The former relies on what has been transmitted from the Prophet Muhammad and the Imams from the Prophet’s family, which was the approach followed by Imam Ali bin Musa Al-Rida (peace be upon him) (6).
2. Establishing the First School of Interpretation
The first school of interpretation based on hadiths was established during the era of Imam Ali (peace be upon him), with Abdullah bin Abbas as a prominent interpreter (7). Interpretation based on opinion involves rational considerations and is used when issuing fatwas on uncertain matters (8). Imam Al-Rida (peace be upon him) warned against interpreting the Qur'an according to personal opinion, emphasizing the need for knowledge and understanding (9).
3. Distinct Approach to Interpretation
Imam Ali bin Musa Al-Rida (peace be upon him) had a distinct approach to interpretation, providing the true interpretation from the People of the House of Prophethood. He stated, "Whatever the Book and the Sunnah bear witness to, we are those who say it" (10). One example is his explanation of the verse "Everyone who is in it will perish" (11). He clarified that the "face of God" refers to His prophets, messengers, and proofs (12).
Intellectual Life and Contributions
1. Medical Science
Imam Ali bin Musa Al-Rida (peace be upon him) was considered a pioneer in medical sciences during his era. His "Golden Message" on medicine is one of the most remarkable medical works (14).
2. Focus on Jurisprudence and Interpretation
Although knowledgeable in various sciences, Imam Al-Rida (peace be upon him) focused primarily on jurisprudence and interpretation, as they are essential for understanding the principles of the Holy Qur'an, the noble Sunnah of the Prophet, and the teachings of the infallible Imams.
Conclusion
Imam Ali bin Musa Al-Rida (peace be upon him) played a crucial role in the intellectual movement of his time. His extensive knowledge and strategic engagement in debates and discussions helped correct misconceptions and establish a solid foundation for Islamic sciences. His contributions to interpretation, jurisprudence, and other fields continue to be recognized and valued in Islamic scholarship.
References
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Emergence of philosophical and intellectual currents and the movement of translation.
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Contribution of Arabized books to Arab-Islamic thought.
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Al-Ma’mun Al-Abbasi's description of Imam Al-Rida.
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Imam Al-Rida's intellectual revolution and engagement with other sects and religions.
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Imam Al-Rida's arguments against heresy and extremism.
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Approaches to the interpretation of the Qur'an.
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Establishment of the first school of interpretation based on hadiths.
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Interpretation based on opinion.
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Imam Al-Rida's warning against personal interpretation of the Qur'an.
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Imam Al-Rida's approach to interpretation.
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Explanation of the verse "Everyone who is in it will perish."
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Clarification of the "face of God" in the Qur'an.
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Further contributions to Islamic sciences.
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Imam Al-Rida's "Golden Message" on medicine.
Imam Ali bin Musa Al-Rida (Peace Be Upon Him) and the Intellectual Movement
Introduction
Imam Ali bin Musa Al-Rida (peace be upon him) lived during a period that was one of the richest stages of Islamic thought and culture. This era saw the flourishing of the intellectual movement, marked by the presence of prominent scholars and the crystallization of various schools of thought and jurisprudence.
Prominent Figures and Schools of Thought
1. Prominent Scholars and Jurists
During Imam Al-Rida’s time, several founders of the schools of jurisprudence lived, such as Al-Shafi’i, Malik bin Anas, and Ahmad bin Hanbal. Other notable jurists and scholars included Abu Yusuf Al-Qadi, Sufyan Al-Thawri, Abdullah bin Al-Mubarak, and Yahya bin Aktham. Additionally, the era was characterized by intellectual and social sciences, with figures like Al-Kasa’i, Al-Farahidi, Al-Asma’i, Muhammad ibn Al-Hudhayl Al-Alaf Al-Mu’tazili, and Jibril ibn Bakhshi’u contributing to the development of thought (1).
Intellectual and Philosophical Movements
2. Translation and Sufism
The period saw the translation and transfer of philosophy into Arabic, largely driven by Al-Ma’mun Al-Abbasi, and the growth of the Sufism trend. This era also witnessed the rise of heresy and extremism (2).
3. Imam Al-Rida’s Role
Imam Ali bin Musa Al-Rida (peace be upon him) became a refuge for people of thought and knowledge. He engaged in debates with scholars of interpretation, philosophy, and theology, responded to heretics and extremists, guided jurists and legislators, and established the rules of Sharia and the principles of monotheism. He emphasized the importance of the human mind and worked to protect it from corruption and distortion by weak souls. Imam Al-Rida stated: “Our opponents have fabricated reports about our virtues and divided them into three categories: exaggeration, negligence in our affairs, and declaration of the faults of our enemies” (3).
Methods of Religious Reform
4. Responding to Intellectual Deviations
Imam Al-Rida (peace be upon him) employed several methods in religious reform, primarily responding to intellectual deviations. He confronted false theories and claims adopted by groups like the anthropomorphism and similes group, and the proponents of "jabr" (compulsion) and delegation. He stated: “My God, your ability appeared and it did not seem weak, so they ignored you, and they appreciated you without meaning and described you, and I am innocent, O my God, of those who sought you by similes, there is nothing like you” (4).
Confronting Deviant Groups
5. Addressing Extremists and Deviants
Imam Al-Rida (peace be upon him) addressed various deviant groups, including those who issued fatwas based on personal opinion and analogy, and those influenced by rulers' whims. He also responded to followers of non-Islamic religions such as Jews, Christians, Magians, Sabians, Brahmins, atheists, and secularists. He refuted narrations relied upon by deviants, guiding jurists and students to correct narrations. For example, he corrected the interpretation of a narration attributed to the Prophet Muhammad regarding God’s descent to the lowest heaven, emphasizing a proper understanding (5).
6. Boycotting Deviants
The Imam (peace be upon him) instructed Muslims to boycott deviants, such as oppressors, the corrupt, and extremists, to prevent their influence. He stated: “My father Musa bin Jaafar told me, on the authority of his father Jaafar bin Muhammad (peace be upon them), that whoever claims God forces His servants to commit sins or burdens them with more than they can bear, do not eat his sacrifice, do not accept his testimony, do not pray behind him, and do not give him any zakat” (6).
Confronting the Waqifites
7. Opposition to the Waqifites
Imam Al-Rida (peace be upon him) actively opposed the Waqifites, who denied his father’s death and claimed his ascension. He publicly cursed them, stating: “May God curse them, how severe are their lies” and emphasized that the Waqif is “deviated from the truth and committed to a bad deed” (7).
Contributions to Islamic Thought
8. Intellectual and Cultural Evaluation
Imam Al-Rida (peace be upon him) significantly influenced the evaluation of Islamic thought and culture. He transmitted wisdom, etiquette, commandments, advice, and other beneficial teachings, demonstrating his role as a great educator of the Islamic world during his time.
Conclusion
Imam Ali bin Musa Al-Rida (peace be upon him) played a pivotal role in the intellectual and cultural landscape of his era. Through his extensive knowledge, debates, and responses to deviants, he fortified Islamic thought and guided scholars and followers towards a more accurate understanding of Islamic principles.
References:
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Prominent scholars and jurists during Imam Al-Rida’s time.
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Translation and transfer of philosophy into Arabic and the rise of Sufism.
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Imam Al-Rida’s statement on fabricated reports and their categories.
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Imam Al-Rida’s response to anthropomorphism and similes.
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Correction of the interpretation of a narration regarding God’s descent.
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Instructions to boycott deviants and their influence.
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Opposition to the Waqifites and public cursing of their lies.
The Assassination of Imam Al-Rida (PBUH) by Al-Ma'mun: An Analysis
Introduction
One of the primary reasons that prompted Al-Ma'mun to poison Imam Al-Rida (PBUH) was the failure to achieve his desired outcomes from the Imam's appointment as his successor. Instead of stabilizing his rule, Al-Ma'mun faced new turmoil, notably the rebellion of the Abbasids against him and their attempts to eliminate him.
Reasons Behind the Assassination
Political Disappointment
Al-Ma'mun had hoped that by appointing Imam Al-Rida (PBUH) as his successor, he would portray the Imam as someone interested in worldly affairs, thereby diminishing his spiritual status among the people. However, the opposite occurred; the Imam's virtue and standing only increased, causing more people to see him as the rightful leader, more deserving of the caliphate than Al-Ma'mun. This realization led to envy and frustration in Al-Ma'mun, as indicated by historical accounts.
Intellectual Rivalry
Ahmad bin Ali Al-Ansari, quoting Abu Al-Salt Al-Harawi, narrated that Al-Ma'mun invited theologians from various parts of the world to debate with Imam Al-Rida (PBUH), hoping to diminish his reputation. However, the Imam consistently prevailed, reinforcing his stature. This intellectual defeat angered Al-Ma'mun further, leading him to resort to assassination.
Rebellion and Envy
People began to publicly state that Imam Al-Rida (PBUH) was more deserving of the caliphate. This sentiment, often reported to Al-Ma'mun, fueled his anger and envy. Additionally, the Imam's responses to Al-Ma'mun's actions often displeased the caliph, adding to his frustration.
Ministerial Influence
Some of Al-Ma'mun's ministers and commanders harbored hatred and envy towards Imam Al-Rida (PBUH). Their continuous slander and conspiracies against the Imam influenced Al-Ma'mun to poison him.
Signs and Evidence of Poisoning
The symptoms of poisoning began to appear after Imam Al-Rida (PBUH) consumed pomegranates or grapes provided by Al-Ma'mun. His health deteriorated rapidly, and the final words he recited were, "Say, 'If you had been in your homes, those upon whom death was decreed would have gone out to their death beds'." Al-Ma'mun displayed public grief, following the Imam's funeral barefoot and lamenting Islam's loss due to his death. Dabal Al-Khuza’i, a poet, eulogized the Imam, highlighting the perceived injustice and betrayal by the Abbasids.
Historical Accounts and Predictions
Imam Al-Rida (PBUH) had foreknowledge of his death, as he was informed by divine inspiration and narrations from his ancestors, including the Prophet Muhammad (PBUH). He informed his companions about his burial near Harun Al-Rashid, confirming this in various instances.
Differing Narratives on the Cause of Death
Historical accounts vary on the cause of Imam Al-Rida's (PBUH) death, with many narrating it as poisoning:
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Salah al-Din al-Safadi: Suggested that Al-Ma'mun poisoned the Imam to appease the Abbasids.
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Al-Yaqoubi: Mentioned poisoned pomegranates given by Ali bin Hisham.
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Ibn Hibban: Stated the Imam died after drinking a poisoned cup provided by Al-Ma'mun.
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Shihab al-Din al-Nuwayri: Mentioned poisoned grapes, though some contested this.
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Al-Qalqashandi: Referred to poisoned pomegranates as the cause.
Al-Ma'mun's acknowledgment of public accusations against him and his subsequent actions suggest his involvement in the Imam's death. Historical evidence indicates that Al-Ma'mun's ministers and commanders conspired against the Imam, leading to his poisoning.
Conclusion
Imam Al-Rida (PBUH) was poisoned due to a combination of political disappointment, intellectual rivalry, rebellion, and ministerial envy. Al-Ma'mun's failure to achieve his political goals, combined with the increasing popularity and intellectual superiority of the Imam, led to his tragic decision to resort to assassination. The accounts of poisoned food and Al-Ma'mun's public lamentations after the Imam's death provide strong evidence of this tragic event.
References:
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Salah al-Din al-Safadi, Al-Wafi bi'l-Wafayat
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Al-Yaqoubi, History of Al-Yaqoubi
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Ibn Hibban, Kitab al-Thiqat
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Shihab al-Din al-Nuwayri, Nihayat al-Arab fi Funun al-Adab
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Al-Qalqashandi, Subh al-A'sha
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Dabal Al-Khuza’i, Poetry
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Ahmad bin Ali Al-Ansari, Narrations of Abu Al-Salt Al-Harawi
The martyrdom of Imam Al-Rida
Imam Al-Rida (peace be upon him) knew that he would be killed due to narrations received from his fathers, attributed to the Messenger of God (may God’s prayers and peace be upon him and his family), and through divine inspiration. His spiritual and moral advancement allowed him to foresee his death, a phenomenon not uncommon among pious individuals who, through visions or divine inspiration, can sometimes predict the time of their passing. Given Imam Al-Rida’s profound connection to God, it is not surprising that he possessed this foreknowledge.
Imam Al-Rida (peace be upon him) told a group of people that he would be buried near Harun by saying, “Aaron and I are like these,” and he joined his index and middle fingers together. Harun was delivering a sermon in the Medina Mosque while the Imam was present, and the Imam said, “You see me and him being buried in one house.” On another occasion, Harun left the Sacred Mosque through one door, and the Imam came out through another door, saying, “O far away from home and near the meeting place, Tus will gather me and him.” Ibn Hajar noted that Imam Al-Rida was told he would die before Al-Ma’mun and be buried near Al-Rashid, which indeed came to pass.
When Al-Ma'mun decided to send his people to Khurasan, Imam Al-Rida gathered his family, saying, “When they wanted to take me out of the city, I gathered my family. I ordered them to cry for me until I heard, then I distributed among them twelve thousand dinars and said: I will never return to my family.” When the poet Dabal Al-Khuza’i recited his poem to the Imam, mentioning a grave in Baghdad for a pure soul, the Imam added two verses, saying, “And the grave of Battus, what a calamity that burns in the bowels.” Dabal asked whose grave it was, and the Imam replied, “My grave, and the days and nights will not pass until it becomes Tus, where my Shiites and visitors gather.”
Evidence of His Poisoning
The narrations regarding the cause of Imam Al-Rida’s death vary between natural causes and poisoning, with most indicating that he was poisoned. Salah al-Din al-Safadi noted that Imam Al-Rida’s situation with Al-Ma’mun deteriorated until Al-Ma’mun poisoned him in Rummana to appease the Abbasids. Al-Yaqoubi mentioned that Ali bin Hisham gave him poisoned pomegranates. Ibn Hibban stated that Imam Al-Rida died after drinking a cup given to him by Al-Ma’mun. Shihab al-Din al-Nuwayri said that it was believed Al-Ma’mun poisoned him with grapes, although some denied it. Al-Qalqashandi also mentioned the possibility of poisoning through pomegranates.
The people of Tus believed that Al-Ma'mun poisoned Imam Al-Rida, and Al-Ma'mun himself acknowledged that people accused him of it. Al-Ma'mun entered upon the Imam before his death, lamenting the calamity of losing him and the accusations against him. The next day, people gathered and accused Al-Ma’mun of the assassination.
Motives for Al-Ma’mun Poisoning Imam Al-Rida
One reason for Al-Ma'mun’s decision to poison Imam Al-Rida was his failure to achieve what he wanted from the Imam’s assumption of the reign. Al-Ma'mun faced rebellion from the Abbasids, who opposed him and attempted to eliminate him. Ahmad bin Ali Al-Ansari reported from Abu Al-Salt Al-Harawi that Al-Ma'mun had given Imam Al-Rida the guardianship of the covenant to portray him as interested in worldly matters, hoping this would diminish his stature among the people. When this did not happen and the Imam’s virtue only increased, Al-Ma'mun became envious and angry.
Additionally, some of Al-Ma’mun’s ministers and commanders envied the Imam and slandered him. This increased Al-Ma’mun’s animosity, leading him to poison the Imam. Signs of death appeared after Imam Al-Rida ate the pomegranates or grapes Al-Ma’mun had given him. His health deteriorated, and the last thing he said was, “Say, ‘If you had been in your homes, those upon whom death was decreed would have gone to their beds.’ It was God’s command decreed and fulfilled.”
Al-Ma'mun entered upon him crying, then walked behind his funeral barefoot and bareheaded, lamenting the disgrace of Islam by his death. He buried Imam Al-Rida next to Harun. The poet Dabal Al-Khuza’i eulogized the Imam, contrasting the graves of the pure and the impure in Tus, highlighting the stark difference between them.
Imam Al-Rida’s martyrdom took place at the end of Safar in the year 203 AH, as most narrators and historians have recorded.