Imam_al Rida_a Historical_and Biographical Research
Transcript of Imam_al Rida_a Historical_and Biographical Research
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ImamalRidaAHistoricalandBiographicalResearch
Author
:
Muhammad
Jawad
Fadlallah
Introduction
PrefaceOurBeliefinAhlalBayt[as]
Preface2OurBeliefinAhlalBayt[as]
HisDistinctions
and
Characteristics
ClemencyandTolerance
ImamandtheWaqfis
Imamandthe'Caliphs'
TheRegency
RegencyCelebrated
Imam'sRoleinEliminatingalFadlibnSahl
TheTragicEnding
ImamandAlawideRevolts
HisWorks
Altercations
BasicBeliefs
Exegesis
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Shari'a(IslamicLegislativeSystem)
SelectHadithoftheImam
HisMoralsandCounsels
RegencyDocument
Introduction
Imam
Abul
Hassan
II,
Ali
ibn
Mousa
al
Rida,
is
the
eighth
in
the
series
of
the
Imams
from
the
HouseholdoftheProphetinwhosepersonalitiesallthestandardsofgreatnesshavebeen
personified;so,theybecameitsmostmagnificentexampleandmostgenuinefountainhead.
Hislifewascharacterizedbyasombertragicstampfromitsgrievousbeginningtillitspainful
end.Bitternessseldompartedfromhissoulduringtheperiodshelived,i.e.thereignofHarun
alRashidandthebeginningoftheregimeofalMamoon,thelatter'sson.
Attheoutsetofhislife,hewitnessedthenormsoftrialsandtribulationswhichfilledthelife
ofhisfatherImamMousaibnJa'fer(A.S.)[1],thepatientImamwhosemereexistencewasthe
causeof
worry
for
the
ruling
government
and
the
source
of
its
suspicious
doubts
despite
his
peacefulstance,distancinghimselffromanycausesforadirectconfrontationtherewith.
TheAbbasidecaliphalMehdiIIIorderedtheImam(A.S.)togotoBaghdadsothatthecaliph
wouldsecurefromhimpromisesandpledgesthathewouldnotopposehisauthorityor
mobilizearevolutionagainsthimtoputanendtohisregime,andtheImam(A.S.)didnotgo
backhometillalMehdijoinedhisLordandhisshouldersbentbytheloadoftheregime'ssins
andimmoralactionstobesucceededbyalHadi.Thelattertriedtoputanendtothelifeof
theImam,buthedidnotlivelongenough,soalRashidaccededtothethrone,thusthe
parchingflamesofthetragedystartedincineratingtheexistenceoftheAlawisheadedby
ImamMousa
ibn
Ja'fer
(A.S.),
and
the
dungeons
of
Baghdad,
Basrah,
Wasit
and
other
cities
couldnotlimittheregime'spassionforseekingrevengeagainstitsopponents.Itsantagonistic
attitudescausedittoinventnormsofrevengeworsethanwhatthosedungeonscould
provide,suchthathumanityshuddersfrom.Instructionsissuedbythegovernmentrequired
thebuilderstofillthehollowbuildingcylindersandcolumnswiththestillalivebodiesofthe
eliteamongAlawiyouthsandnonAlawisympathizersandtocausethemtodiethusoutof
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suffocation.Thisuglymethodofeliminatingthegovernment'sopponentswasnotsomething
inventedbyalRashid,butitwasacontinuationofacustomstartedbyalMansourtoseek
revengeagainstsomeAlawiyouthsashistorytellsus.[2]
ImamMousaibnJa'fer(A.S.)receivedthelion'sshareoftheatrocitiessufferedbytheAlawis
duringthat
period
of
time.
Al
Rashid
imprisoned
him
due
to
his
being
the
top
Alawi
leader,
subjectinghimtoextremepressuresathishorribledungeonsforfourteenyearsaccordingto
someaccountstillhebecametiredofthinkingofmethodsandmeansofinflictingpainon
him;therefore,heorderedalSindiibnShahik,throughhisministerYahyaibnKhalid,whowas
inchargeofthelastprisoninwhichtheImamwasimprisoned,topoisonhimandridhimof
thepresenceofonewhorobbedhimofhistranquilityandpeaceofmind.Meanwhile,the
Imam(A.S.)waspainfullyandbitterlywatchingcloselythebloodyeventswhichconsumed
manyofhisownfamilyandkin.
Hewasdestinedtorelivethetragedythroughwhichhisfatherhadlivedfromitsbeginningto
theendwithoutbeingabletodecreaseitsintensity,forhewaspowerlesstodoso.Maybehe
evenawaitedthesamefateatthehandsoftherulinggang,forthedisputewasoneofa
conflictofprinciplesbetweentherulersononehandandtheAlawisontheother;itwasnota
personalityconflict.
AfterthemartyrdomofhisfatherandtheperishingofalRashid,thentheendingofthedays
ofalAmininthewaytheyended,andalMamoonreceivingthereinsofgovernment,the
windsofyetanothertragedyofadifferenttypestartedblowingattheImam(A.S.).Itwasa
tragedytheImam(A.S.)livedwithextremebitterness.
AlMamoon,duetocertainpoliticalreasonswhichwewilldiscussseparatelyinthisresearch,
decidedtousetheImam(A.S.)asabargainingchipbetweenhimandtheAbbasidesin
Baghdadononehand,andbetweenhimandtheAlawisontheother,andalsobetweenhim
andtheShi'asofKhurasanaswell.Theployofrelinquishingthethronewasfoiledwhenthe
Imam(A.S.)refusedtoaccedetoit.Thenhewasforcedtoplayaroleinthemasqueradeof
thesuccessiontothethrone.Wearehereconcernedaboutdispellingsomeoftheambiguity
whichshroudedit,theambiguitywhichdraggedmanyresearchersintoahelterskelter
situationtheresultsofwhichbecameobscuredfromtheirsuperficialsightthescopeofwhich
didnotexceedtheskimmingofthesurface,nordidtheytakethetroubletodelvedeeplyinto
thedepthsoftheirresearch.
ItisworthmentioningherethatwhentheImam(A.S.)refusedtoacceptthecaliphatefrom
theabdicatingcaliph,alMamoon,ortotakechargeofthepostofheirtothethrone,hehad
noreasonexcepthisownawarenessoftherealdepthofthegoalalMamoonanticipatedto
achievebyhisplan,andthatthedesiretoabdicatewasnotgenuineenoughtobetaken
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seriously;rather,itwasapoliticalmaneuverwherebyalMamoondesiredtoperfecthisgame
duringaparticularperiodoftime,agamewhichwasdictatedbypoliticalcircumstances
posingseriousthreatstohisseatofgovernment.Itwasasituationonwhichtheverydestiny
ofalMamoondepended.
Theexpected
finale
was
thereafter
enacted
when
al
Mamoon
completed
his
acting
part,
whichhehadrehearsedbeforehand,perfectingtheplayingofhisintricateroleinsuch
dexterityandskillwhichsecuredaperiodoftranquilityforhisregime,somethingwhichhe
couldnothaveotherwiseachievedhadhenotdoneso,aswewilldiscusslaterinthis
research.
Inadditiontotheabove,weshallattempttodealwiththecomprehensiveaspectsofthelife
oftheImam(A.S.)sothatthepicturebecomescleartouswhenwewishtoreviewthelifeofa
greatImamsuchasImamalRida(A.S.).
MuhammadJawadFadlallah
[1]AcronymsofAlaihisSalam(peacebeuponhim).
[2]IbnalAthir,Vol.4,p.375.Hesaid:'AlMansourMuhammadibnIbrahimibnalHassanwas
broughtin,andhewasthemosthandsomemanpeopleeversaw.Heaskedhim,`Areyouthe
onenicknamedtheyellowsilk?'Heanswered,`Yes.'Hesaid,`Ishallcertainlykillyouina
mannerwhichIhavenotemployedtoanyoneelse,'thenheorderedhimtobeplacedina
cylinderand
it
was
built
up
on
him
while
he
was
still
alive;
thus,
he
died
inside
it."
Maqatil
al
Talibiyyin,p.136,indicateslikewise.
PrefaceOurBeliefinAhlalBayt[as]
Imam
al
Rida
is
one
of
the
bed
rocks
of
Islamic
thought
and
one
of
its
main
rich
sources
of
knowledge.AfterthedemiseofhisfatherImamMousaibnJa'fer(A.S.),thesecretsoftheDivine
Messageandthekeystoitstreasuresbecameattainabletohim,sohequenchedhisthirst
therefromandderivedthesourceofhisintellectualcontributionfromthesame.
HeisoneoftheTwelveImamsoftheAhlalBayt(A.S.)whoenrichedtheIslamicthoughtwith
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varioustypesofknowledgeduetotheknowledgetheyinstructedtheirstudentstowritedown,or
inprovidingtheiranswerstothequestionsputforthtothembyothers,ortowhathistoryhas
narratedtousoftheirscientificandtheologicaldiscourseswithfollowersofotherMuslimsects.
ThedistinctionwhichcharacterizedtheImamsoftheAhlalBayt(A.S.)andwhichattractsour
attentionwhen
we
study
their
biographies
is
the
fact
that
they
were
obligated
to
others
to
providethemwithknowledgewhilenobodywasobligatedtoacceptitfromthem.Thisisadivine
blisswithwhichGodendowedtheminordertoachievethroughthemtheestablishmentofHis
ProofagainstHiscreation,somethingwithwhichtheywerecreditedevenbytherulersamong
theircontemporaryopponentsandbythemostprominentthinkersamongtheircontemporaries.
Supportingthisphenomenonisthefactthatsomesciencesandtheirdetailswerenotdistinctly
clearduringtheirtime,norweretheireffectsobvious,buttheybecameclearandtheir
ambiguitiesweredispelledbytheteachingoftheImamsoftheAhlalBayt(A.S.)suchasthe
scienceofchemistryofwhichImamJa'feralSadiq(A.S.)isconsideredastheveryfirstpioneerand
founderofitsprinciplesandrules,andthescienceofmedicineaboutwhichImamalRidaprovides
us,inhislettertoalMamoon,withaglorioussystemandaninnovativeapproachinthewayhe
explaineditsparticularitiesandregulations,inadditiontovariousothersciencesofwhichtheir
legacyisfullandtowhichtheircontributionsurpassedthatofanyoneelseinsettingtheircorner
stonesandinpointingouttheirvariousrequirements.
NoneamongthecontemporaryscientistswascreditedforbeingtheinstructorofImamalSadiq
(A.S.)inchemistry,orofImamalRida(A.S.)inmedicine.Rather,itwasthefountainhead
establishedforthembytheirgrandfather,BeareroftheMessage(S.A.W.)3,whiletheyinheritedit
sonfromfather.WemaynoticethattheImams(A.S.),uponbeingaskedaboutthesourceoftheir
knowledgeoftheanswerstothequestionsputforthtothem,referittotheirownparticular
comprehensionoftheBook(Qur'an),ortowhattheyderivedfromthebookoftheirmother
Fatima(A.S.),ortowhattheylearnedfromtheirforefatherswhointurnlearneditfromthe
MessengerofGod(S.A.W.).TheydidnotreferittothenarrationofasahabioftheProphetora
tabi'iortoanyotherlearnedscholarormanofknowledge.
Theirfamiliaritywithvariousbranchesofknowledgeandwithallnormsoflearningingeneralwas
acauseforthenation'sadmirationofandreverenceforthem.Theyweregrantedthefinalsayin
theirdisputes,insolvingaproblemwhichmayhavethenrisenamongtheircontemporary
scholarsormenoflearning.Everytimetheywereaskedaboutsomething,theywouldproducean
answerforitinsuchamostastonishingeasilyconvincingmannerwhichuntiestheknotofwhatis
complex,turningitintoacommonsenseknowledge,orinturningthetheoreticalintoapractical
necessity,withoutanyambiguityorconfusion.
Suchauniquedistinctionwasnotsharedbesidesthembyanyonefromamongthescholarsofthe
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nationoritswisemendespitetheirvariousranksinknowledgeanddegreesofwisdomandpower
ofreasoning.
Sufficesusforaproofamagnificentdialoguewhichisrecordedinthebooksofhistoryand
biographybetweenImamalJawad(A.S.),whowasthenachild,andYahyaibnAktham,the
supremejudge
(or
judge
of
judges)
of
the
then
Abbaside
regime
in
the
meeting
prepared
by
al
MamoontounderscoredistinctionandsuperiorityoftheImamoverallotherswhenalMamoon
facedoppositiontohisdecisiontomarrytheImamtohisdaughterUmmulFadlduetohisyoung
age.Hewaspresumedtobeinneedofsomeonetoeducatehimandteachhimtheology.The
conclusionofthedialoguewasavictoryfortheveryyoungImaminhisstanceandtheshrinkingof
thejudgeandthecrowdoflearnedscholarsandpillarsofFiqhandSunnahandtheiradmissionof
hisdistinctionandthegreatnessofhisstatus.
NobodyeverreportedthatanyImamwasslowinprovidingtheanswertoanyquestionputforth
tohim,aquestionwhichdealtwithvariousbranchesofknowledgeandwithdifferentissues,
despitethefactthatsomeofthemwereactuallynotoldenoughtoprovidesuchanswers.
TheAmaliofSayyidalMurtadanarratesthefollowing:
AbuHanifasaid:"IsawonceMousaibnJa'fer(A.S.)asayoungboyinthecorridorofhisfather's
houseandIaskedhim:`Wheredoesastrangeramongyourespondtothecallofnatureifhehas
to?'Helookedupatmeandsaid:`Hegoesbehindawall,hidesfromtheviewoftheneighbour,
keepsadistancefromrunningrivers,residentialsewers,highways,mosques,withoutfacingthe
Qiblaorleavingitbehindhim;thenheturns,raises,anddepositsashepleases.'"AbuHanifa
continuestosay:"Havingheardthisanswers,IsawhimtobeamorenoblepersonthanIfirst
thought,andhisstatusgrewgreater.ThenIaskedhim:`Maymylifebesacrificedforyours;what
isthesourceofrenunciation?'Helookedupatmeandsaid:`SitdownandItellyouaboutit.'SoI
satdown,andhesaidthistome:`Renunciationcomeseitherfromtheservant,orhisLord,or
fromboth.IfitwerefromtheAlmightyGod,Heismorejustandfairthanrenouncingorwronging
Hisservantorpunishinghimforwhathedidnotdo.Andifitweretocomefrombothofthem,He
wouldbehisaccomplice,andthestrongOneismoreapttodojusticetoHisweakservant.Ifit
comesfromtheservantalone,heistobearitsburden,andheshouldbetheonetoforbid,and
forhimistherewardandpunishment,andforhimwerebothParadiseandHellprepared.'Isaid
(citingtheHolyQur'an:`...aprogeny,onefromanother...'"4
ButsomeImams,suchasImamalJawad,ImamalHadi,andImamalAskeri(A.S.),werenotold
enoughtobeacquaintedwithvariousbranchesofknowledgeandfieldsofarts,hadweclaimed
thattheirknowledgewastheproductofthetutoringoftutorsortheteachingofteachers,but
theywereaprogeny,onefromanother,asAbuHanifasaid,thatderivedknowledgefromthe
substanceoftheMessageandtheFountainheadofProphethood.Thatwasadistinctionforwhich
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theAlmightychosethemfromamongHiscreationinordertomakethemlightpolesofthepath
ofguidance,andtomakethewordoffaithandrighteousnessthroughthemtheuppermost
throughouttheworld.
AlTabrani,inhisAlTarikhalKabir,andalRafi'iinhisMusnad,dependingontheauthorityofIbn
Abbas,quote
the
Messenger
of
God
(S.A.W.)
saying:
"WhoeverispleasedtolivethewayIhavelivedandtodiethewayIshalldie,toliveintheGarden
ofEdenwhichmyLordplanted,lethimemulatemyProgenyaftermeandfollowtheexampleof
myAhlalBayt(A.S.)aftermydemise,fortheyaremydescendants;theywerecreatedoutofmy
ownmouldandwereblessedwithmyownpowerofcomprehensionandknowledge;woeunto
thosewhodenytheirdistinctioninmynation,thosewhoseveretheirtieswithmyloins!Maythe
Almightydeprivethemofmyintercession."5
ImamAli(A.S.)says:"Iandtheeliteamongmydescendants,andthevirtuousamongmyprogeny,
arethemostclementwhenyoung,themostlearnedwhenold."6
Somehistoriansandresearchers,havingexhaustedthemselvesintheattempttoexplainthis
phenomenoninawaywhichseemsreasonabletothem,maytrytosupposethatsomeImamshad
mentorsandinstructorstoeducatethem.TheyclaimedthatImamZainulAbidin,ImamalBaqir,
andImamalSadiq,peacebeuponthem,weretutoredbysomeSahabaandTabi'in,without
relyingonanyhistoricaldocumentexceptmereconjecture,goingtoextremitiesintheir
guessworkandpresumption.
WhatprovesthefallacyofsuchpresumptionsandallegationsisthatwhenevertheImamswere
questionedaboutsomething,theywouldnotbasetheiranswersonwhatanyoftheSahabaor
Tabi'inhadsaid,butononeoftheirownancestorsuptotheMessengerofGod(S.A.W.),ortothe
booksofknowledgewithwhichtheyweredistinguishedandwhichtheyinheritedfromtheir
grandfathertheMessengerofGod(S.A.W.),somethingwhichanyonewhoresearchestheirlegacy
andisacquaintedwiththeirstatementscomestoknow.Anditmayquitebethecasethatsomeof
themwouldstatesoveryclearlywhichsupportsourownconclusion.
YetifwesupposethatsomeImamsdidindeedattendthesessionsofsomeofthoseSahabaor
Tabi'in,theirattendancedoesnotbyanymeansindicatethattheybecametheirstudents,orthat
theytookthemastheirownmentors,foroneoftheoutcomesoftutorshipatthattimewasthe
narrationofhadith,whereasitwasneverreportedthatanyImamnarratedhadithfromany
sourceotherthanhisownforefathers.Iftheydidinfactnarrateincidentsthroughotheravenues,
suchastheavenuesoftheSahabaorTabi'in,suchnarrationwasnotrelatedinanywaytothe
sciencesoftheIslamiclegislativesystem(Shari'a),ortoanyotherart;rather,itdealtwithmatters
relatedtothebiographyoftheProphet(S.A.W.),orintheirownprocesstoproveapointagainst
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thosewhodidnotfollowthembycitingwhattheancestorsofsuchnonfollowershadthemselves
narrated.
Fromsuchastandpoint,wecanreferthereasonforsomeSunnitraditionistswhoconsideredthe
hadithofImamalSadiq(A.S.)as"weak,"thusneglectingtorecordit,tothesameargument,and
wecan
also
conclude
after
reading
their
statements
that
Imam
al
Sadiq
(A.S.)
was
not
tutored
by
anymentormentionedwithreverencebythem.
Forexample,inhisTabaqat,IbnSa'd,whilediscussingImamalSadiq(A.S.),said,"Henarrateda
greatdealofhadith;heisnotconsideredasanauthorityonhadithandthehadithhenarratedis
consideredweak.Thereasonforthisisthathewasonceaskedwhetherhehadlearnedthe
ahadithhenarratedfromhisfather,andheansweredintheaffirmative;onanotheroccasion,he
waslikewiseasked,andhisanswerwasthathehadreadtheminhis(father's)books."
AbuBakribnAyyashwasaskedonce,"WhydidyounotlearnhadithfromJa'ferandyouwerehis
contemporary?"Heanswered,"Iaskedhimoncewhetherhehadhimselfheardtheahadithwhich
henarrated,andhedeniedthatsayingthatitwasanarrationheardbyhisforefathers."7
Whatwas"wrong"withthehadithnarratedbyImamalSadiq(A.S.)accordingtoIbnSa'disthat
someofwhattheImamnarratedhadbeenwhathehadreadinthebooksofhisfather,rather
thanlearningitfromothers,andsinceitwasnotknownwhichhadithhehadlearnedwas
narratedfromhisforefathersandwhichwaslearnedfromothers,hedecidedtorejectallofthem
onthataccount.
Butthiscannotbeanacceptableexcuseforhim,especiallysinceagreatdealofwhattheImam
narrateddidindeedgivecredittoothers,andsincehisfatherwasquotingthehadithhisown
forefathershadheardfromtheProphet(S.W.A.);so,whydidIbnSa'drejectevensuchahadith?
AsregardinghisexcusefornotacceptingtheImam'shadithduetoitsabundance,wecannot
understandsuchanexcuseatall;hadthisbeenthecase,hewouldnothavenarratedthe
abundanthadithofAbuHurairaandhislikeswhoattributedmorehadithtotheMessengerof
God(S.A.W.)thanwasactuallyreportedbythosewhokeptcompanywiththeMessengerfora
muchlongerperiodoftime,andwhoweremuchclosertohim,thantheythemselvesdid.Butthe
presenceoftheelementofbiasandprejudicedoesindeedinterferewhensomeonemakesan
assessment,causingthepersoncalculatingtomiscalculate.
ImamalSadiq(A.S.)isnotharmedbyIbnSa'dconsideringhishadithas"weak"justasdoAbu
BakribnAyyashandYahyaibnSa'id.Thelattergoesfurtherthanthatbysaying:"...andI
personallyhaveagreatdealofdoubtabouthim,"whilediscussingtheImam'shadith...
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HadImamalSadiq(A.S.)narratedhadithfromAbuHuraira,Mu'awiyaibnAbuSufyan,orMarwan
ibnalHakam,hewouldhavebeenaffordedthehighestpinnacleofreverencebythesepersons,
butthe"fault"ofhisnarrationsisthattheywerenarratedbyhisforefathersandwerederived
fromtheirbookstheknowledgeofwhichwasderiveddirectlyfromtheMessengerofGod
(S.A.W.).
Thestatementsoftheseindividuals,anyway,leadustotheconclusionthathisnarrativeswere
heardfromhisownforefathers,ratherthanbeingquotationsfromothers;otherwise,theywould
haveindicatedwhothose"others"were.Allinall,itsupportsourviewthatheandtherestofthe
Imamsdidnothavementorsbesidestheirownfathers.
OurbeliefintheImamsisnot,assomewouldliketostate,duetotheirknowledgeofthe
unknown,ortotheirindependentrighttolegislate,butduetotheirbeingconveyersonbehalfof
theBeareroftheMessageofwhatisobscuretothenationofthesecretsandimplicationsofthe
Message,thecustodiansoftheparticularitiesofthelegislativesystem,theoneswhoaremost
familiarwiththerulesandtheirimplementation.
Wemaygraspallofthisfromthesacredhadithwhichwasproducedandverifiedbythemasters
ofhadithandSunnahfrombothsects.He(S.A.W.),inthewordingofAhmed,hassaid:
"Iamabouttobecalleduponandrespond,andIamleavingwithyoutheTwoWeightyThings:
theBookofGod,andmyProgeny.TheBookofGodislikearopeextendedfromheavenstoearth,
andmyProgenyaremyAhlalBayt(A.S.),andtheMostKnowinghastoldmethattheybothshall
neverpartfromeachothertilltheymeetmebythePool;so,seehowyoushallfarewiththem
afterme."8
AccordingtoalTirmithiandalNisai,hehasalsosaid,"Opeople!Ihaveleftwithyouthatwhich,
aslongasyouupholdto,willneversufferyoutostray,andthatis,theBookofGodandmy
Progeny,membersofmyAhlalBayt(A.S.)."Tabraniaddsthefollowingtotheabove:"So,donot
goaheadofthemelseyoushouldperish,norshouldyouteachthem,fortheyaremore
knowledgeablethanyouare."
IbnHajarhassaid:"Thisprovesthatanyoneamongthemwhoisqualifiedforloftypositionsand
theologicalofficesshouldbepreferredoverallothers."9
Theclarityofthishadithdoesnotneedanydetailedexplanation,nordoesitrequireprecise
interpretationandinstruction,fortheBookisthefirstsourceofguidance,andtheProgeny,the
AhlalBayt(A.S.)(membersoftheProphet'shousehold)areitssecondsource,andthenationis
requiredtoupholdtotheirpathinordertosecureforitselftostayawayfromthepathsof
misguidance.
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Putinaclearerway,wesaythatthishadithimpliesinitscontextthatAhlalBayt(A.S.)enjoya
uniquedistinction,thattheybythemselvesareindependentoftheachievementsofothers,for
theProphet(S.A.W.)madethempeersonlyoftheHolyQur'aninexplainingthecontentsofthe
Messageandthefactsrelatedthereto.Thiscannotbelogicalifwepresumetheirrelianceon
others,forthose"others"wouldthenbemoreeligibletobeequaltotheBookofGodthanthem.
Haditbeenotherwise,whydidnottheProphet(S.A.W.)choosetheSahabaandtheirfollowersto
bepeersoftheBookotherthantheProgenyorinadditiontothem?
OthernarratorshavereportedthishadithinadifferentwayofwordingasinMalik'sMawtiwhere
anarratorstatessaying:"MaliktoldmethatitcametohisknowledgethattheMessengerofGod
(S.A.W.)said,`IhaveleftforyoutwoThings;aslongasyouupholdtothem,youshallneverstray,
andtheseare:theBookofGod,andtheSunnahofHisProphet."
InhisAlSawa'iqalMuhriqa,IbnHajarnarratesit,takingitsnarrationforgranted10.AlTabrani,
too,quoteditinhisalAwsat,andsodidIbnHishaminhisSeeratwithoutmentioninghis
references.AlloftheseauthorsmayhaveallreliedwhilequotingitontheMawtiwhich
mentioneditwithoutitsisnad.
WhatisquiteunusualisthatProfessorMuhammadAbuZuhra,inhisworkAlImamalSadiq(A.S.),
statesthattheSunnireferenceswhichnarratedthehadithwiththewordingof"mySunnah"are
morereliablethanthosewhichnarrateditwith"myItrat(Progeny),"despitethefactthatonlyIbn
Malik'sMawtinarratesthehadithwiththeword"Sunnati(i.e.mySunnah)."Theotherthree
bookswhichquoteditwiththesamewordingof"Sunnati"alsonarrateditwiththewording
"Itrati"aswell.
Asregardingthebookswhichnarrateditinthewording"Itrati,"thesecomprisemostbooksof
hadith,exegesis(tafsir),andtraditionsuchasMuslim'sSahih,alDarmi'sSunan,AbuDawud's
Sunan,IbnMaja'sSunan,alNisai'sKhasais,Ahmed'sMusnad,alHakim'sMustadrak,alTabari's
DhakhairandalsoHilyatalAwlia,Kanzul'Ummal,inadditiontothetafsirbooksofalRazi,al
Tha'alibi,alNishapuri,alKhazin,IbnKathir,andmanyothers.
ItwasnarratedthroughSunniauthoritiesinthirtytwoahadithbymorethantwentycompanions
oftheProphet(S.A.W.)asIbnHajarstates.ThroughShi'aavenues,itwasnarratedineightytwo
ahadith.Despiteallthis,ProfessorAbuZuhradoesnotfindinthesebooksandavenues,someof
whichareheldtobethemostauthentic,anddespitethisconsecutivenarrationwhichnottoo
manyotherahadithenjoy...,whatbringshimcomfortwithandconfidenceinthishadith!Yet,a
narrationtakenforgrantedorsupportedbyonedocumentation,onewhichisnotreported
exceptbyonesinglesource,isconsideredbytheprofessortobe"mostauthentic,"bypassingall
theconsecutivenarrationsupportingitsrivalnarrativesandanalmosttotalconsensusagreement
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regardingtheirauthenticity...
Despiteallofthis,ProfessorAbuZuhraconsidershimselftobe"subjective,"andwhathewritesis
inspiredonlybyinnocentknowledgeratherthandictatedbypersonalbias;therefore,he
presumeshimselftorecordonlywhatisdictatedbythebalancesofjusticeandequity,andwe
shallhave
alengthy
discussion
of
him
in
our
forthcoming
book
Al
Imam
al
Sadiq
(A.S.)
in
which
we
shallexamineadegreeofhisowntrespassingbeyondtheseverylimitsandwillshedalightonthe
biasandfanaticismhisviewsarechargedwith.
ThereisapointIwouldliketotackleinthisdiscourse:itisthedeliberateviciouspolicyofignoring
theImamsoftheProphet'sHouseholdfollowedbytheadherentsofothersectswhilediscussing
viewsanddebatingtheirproofs.Whileyoufindthemgivingampleattentiontothenarrations
reportedthroughthecompanionsoftheProphetandthosewhofollowedsuitintheirfootsteps,
andtotheirown,relyingonthemasproofsandbasesofargument,evengoingtoasfaras
presumingthattheirownadditionalcontributionisaSunnahtobeemulated,thesesame
individuals,whenitcomestotheImamsfromtheProphet'sownfamily,stopshortofdiscussing
theirviewsandthenarrationswhichtheyhadnarratedorwerenarratedaboutthem.Thisisso
despitethefactthatthefoundersofthesesects,suchasAbuHanifa,Malik,SufyanalThawri,Abu
AyyubalSajistaniandothers,whoareconsideredasthecreativepioneerswhoinspiredthe
outsetofthesesects,wereactuallygraduatesoftheschoolofImamalSadiq(A.S.)whowasone
oftheImamsoftheProphet'sfamily.EvenAbuHanifausedtobeoftheviewthatthereasonwhy
hewasinthevanguardofhispeerswasduetohisbeingastudentofImamalSadiq(A.S.),and
historyhasrecordedhisfamousstatement:"Withoutthosetwoyears,alNu'man(AbuHanifa)
wouldhavebeenannihilated,"11meaningtherebytheperiodhelivedasastudentintheImam's
school,andalsohisotherstatementwhenhewasaskedaboutthebestFaqihheeversaw;he
said:"Ja'feribnMuhammad(alSadiq,A.S.)."
HistoryhaspreservedagreatdealofthestatementsofSunniimamsandrenownpersonalities
givingcredittoImamalSadiq(A.S.)andotherImamsfromtheProphet'sfamilywhich,allinall,
leadonetorealizetheirsuperiorityoverothersandtheneedofthose"others"fortheir
knowledge.Yet,despiteallthis,wefindalBukhariinhisSahihabstainingfromconsideringa
narrationasauthenticfornoreasonotherthanthefactthatitschainofnarratorsendsupwith
ImamalSadiq(A.S.)aboutwhomhehassome"doubts."
InTahtheebalTahtheeb,IbnHajarsaysthatthedifficultyindistinguishingwhatisauthenticand
whatisnotforcedalBukharinottoreportanyofhis(alSadiq's)hadith12.YetIbnHajardidnot
tellushowalBukhariwasabletodistinguishbetweenwhatwasauthenticandwhatwasnotof
thehadithAbuHurairahandotherfabricatorsandinventorsofhadithhadreported.Hemayfind
forhimselftheexcusethatthecompanionswereallequitablewhichisajustificationworsethan
theerrorbeingjustifiedduetothefactthatthisissimplyafalsepretextsincethebehaviourof
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someofthosecompanionsandtheirexchangingofchargesofdeviationandcountercharges
underminedsuchclaimof"equitability."Wecannotunderstandanexplanationforthisodd
phenomenonexceptprejudiceandtheinfluenceofthestandingsectarianenvironmentwhichwas
chargedwiththevenomofgrudgeandbitteranimositytowardstheHouseholdoftheProphet
(S.W.A.),theenvironmentwhichisbutanextensionofdesperateeffortsofMu'awiyaandhis
agents,the
caliphs
of
iniquity,
who
succeeded
him
in
widening
the
gap
they
created
between
the
massesoftheMuslimnationandthemembersofthefamilyofthePropheticmissionandtheir
practicalisolationfromgeneralpopulacewhoseconductcannotremainontheStraightPath
withoutthatfamily,accordingtothedeclarationoftheirgreatgrandfathertheGreatestProphet
(S.A.W.)asstatedinthepreviouslyquotedhadithandinotherahadithwhichfillthebooksof
hadithandSunnahofbothparties.
Otherthanthis,howelsecanyouexplainalBukhari'soddrefusaltoquoteImamalSadiq(A.S.)
whilehe,atthesametime,doesnothesitatetoquoteindividualssuchasMu'awiyaibnAbu
Sufyan,MarwanibnalHakam,ImranibnHattanwhohailedIbnMuljimformurderingthe
CommanderoftheFaithful(A.S.),UmeribnSa'dwhoinstigatedthemurderofImamalHusayn
(A.S.)andotherswhowerethesocialoutcastsofthenationandthemostimmoralamongthem?
HowelsecanyouexplainwhatalSayyutimeantwhenhesaidthattherewasnothingwrongwith
thehadithnarratedbyImamalHasanal'Askari(A.S.)exceptthathisnarrationofavirtueof
FatimaalZahra(A.S.)didnotagreewithhisown"scholarly"taste,andthatforthisreasonthe
narrationwasconsideredafabrication?!13
ItwasdestinedthattheplottoisolatetheImamsfromamongtheProphet'sfamilyfrompublic
affairsshouldenjoyatotalsuccessduringtheepochsoftheUmayyadandAbbasideruling
dynastiesbarringbriefperiodsduetocertainpoliticalfactors.Duringthosebriefperiods,some
suchImams(A.S.)wereabletoquenchthescholarlyandintellectualthirstoftheirstudents.
Despitethescarcityofsuchperiodsandtheirshortspanoftime,thoseImamswereableto
benefitthenationintheareasofthesecretsofbranchesofknowledgeandintricaciesofartswith
whichtheyfillednumerousbooksandchronicles.Thestrongerfactorwhichpromptedtheregime
totakeanegativestancetowardstheImamsoftheProphet'sfamilyisthattheseImamsandtheir
followerswereneverconvincedthatsucharegimewaslegitimateorthatthosewhowereholding
itsreinswerequalifiedforleadingthenation.Accordingtothem,theconductofthese"leaders"
didnotrepresenttheadequateconductofmessagebearerswhorulewithacommitmenttocarry
outtheresponsibilitiesofsuchamessagesothatthenationwouldfollowintheirfootstepsand
correctitspathshoulditatalldeviatefromthestraightpath.Thislackofconvictioncausedthem
agreatdealoftroubleduringtheirlifetimedespitetheiroutwardtolerationofthegovernment,
andthosetroubleswerenotconfinedtothemalonebutwereextendedtotheirShi'asand
followerswhosesharewasthelion's.
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Itisimportanttopointoutheretheextentoftheimpactofthisnegativestanceofthe
governmenttowardstheseImamsandtheirdisciplesonthewritingsofthenarratorsand
recordersofhadith,forthepensofthelatterwerepoisonedbythemotivesandillintentionsof
therulers;therefore,wefindthemexcludingthenarrationsandahadithifoneoftheirnarrators
happenstobeaShi'areporterortraditionistevenifheenjoyedthehighestdegreeofreliability
andauthenticity.
Their
only
excuse
is
that
he
was
simply
aShi'a;
therefore,
they
make
the
false
claimthatthenarrationwasnotauthenticbecauseoneofitsnarratorswassoandso,i.e.aShi'a,
oronewhopracticedShi'aismsecretly,orafoul"Rafidi,"orapplytohimsomeotherbadname,
thusrevealingtheirsectarianprejudicewhichoverturnsthebalancesofaconscientious
investigationandinsightupsidedown.
Contrariwise,Shi'aswhofollowedthoseImamsappliedadifferentcriterionwhereinthe
judgementregardingtheauthenticityofanarrationorthelackthereofaccordingtothemwasto
ascertainthetruthfulnessoruntruthfulnessofthenarratorregardlessofhissectorschoolof
thought.Uponsuchapremise,theauthenticityorthelackthereofwasbased.Therewere
numerousnarrationsamongwhosechainofnarratorswerenonShi'as,yettheywereaccepted
andappliedbytheShi'aswhoevenbasedtheirownjurisdicjudgementuponthem.Thereisno
roomheretoelaborateonthistopic;thosewhowishtoinvestigatetheextentofaccuracyofthis
factarereferredtothebooksoftheirfamousdignitariestoseeforthemselves.
ThisprovesthefactthattheattitudeofSunnistowardstheirShi'abrethrenregardingscholarly
borrowingandloaningwasnotsubject,duringthetimeoftheImams(A.S.),tosectarianor
politicalmotivesforthesetookplaceduringlaterperiodswhenargumentsaboutsectsappeared,
andthescienceofkalamwasdiscussedindetail,andpartisansdemonstratedtheirbiastowhat
theythoughttohaveprovedtheaccuracyoftheirownsect.Allthisledtothewideningofthegap
ofdissensionwhichevencausedviolencetoeruptamongthefollowersofvarioussects.Iteven
ledonepartytocalltheother"Kafir"(infidel)andcorrupt,justifyingthespillingofthebloodofits
adherents.Thesadtalesofsuchbloodshedarebitterlynarratedbyhistory.Addtothisthe
deliberateattemptbytherulerstoinstigatesuchuglyprejudicesandpavethepathforthose
whoseobjectivesweremalicioustospewtheirvenomandnurturetherebytheelementsof
dissensioninordertokeepthenationfromquestioningthelegalityofthecorruptgovernmentor
questioningitsiniquitiesandinjustices,andinordertoprolongitsownenjoymentandpleasure
withoutanyonequestioningwhatitwasactuallydoing.
Yetafterallthis,whydotheShi'asadheretothesectofthisparticularHouseholdratherthanany
otherIslamicsect?
Theanswertothisquestion,inourview,isquiteclear.Itdoesnotrequireanefforttofinditout
andsimplifyitsarguments.
Man,bynature,isbentuponselectingthebestpathwhenapproachingcrossroadsinorderto
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securesalvationforhimselfandattainthegoalheaspirestoachieve.Hehastothinklongenough
beforemakingamoveinordertoknowexactlywhichpathhehastotakesothathewillnotbe
confusedwhileseekingthetruth.Itisonlynaturalthatman,inordertodefinehissafestpath,
shouldrefertoonewhoisfamiliarwithhisapproachesandavenueswhen,athisoutset,he
standsconfusedastowheretostartfrom.
Wemaynotdifferwhiledefiningthe"expert"whoshouldbefollowedwhenhedefinesthepath
forusinthisregard,forsuchan"expert"isnoneotherthantheBeareroftheMessageandits
Promoter(S.A.W.),andwehavetofollowhisdirectivesandinstructionsinthisregard.Whenwe
failinourattempttoknowwhatweneedtoknow,wehavetorefertothecompletedefinitions
followedinthisregardwhichwouldtakeustothedesiredresult.
ThetextsnarratedabouttheCustodianoftheShari'amaysufficeforuswhenweseeksucha
definitionsincehehimselfhadoutlinedforusthebestpathwehavetochoose.Inadditiontohis
traditionoftheTwoWeightyThingsinwhichhedescribedtheBookandtheProgenyasthe
dividinglinebetweenguidanceandmisguidance,thereisanotherexplanatorytraditionwitha
moreexplicittextinwhichhe(S.A.W.)isquotedassaying:
"ThesimilitudeofmyAhlalBayt(A.S.)amongyouisliketheArkofNoah:whoeverboardsitis
saved,andwhoeverlagsbehinditisdrowned."14
AlTabraniaddsanother:"ThesimilitudeofmyHouseholdamongyouisliketheGateofHittafor
theChildrenofIsrael:whoeverentersisforgiven."15Theclarityofthistraditionindefiningthe
safestpathneedsnoexplanationsincehemadesalvationdependantuponfollowingthem,
makingthesinkingintothecalamitiesofmisguidanceanindicationoflaggingbehindthem.
Anothertraditionstates:"Starsareprotectorsoftheinhabitantsofearthagainstdrowning,and
myProgeny(AhlalBayt,(A.S.)aretheprotectorsofmynationagainstdissensioninthecreed;
therefore,ifatribeamongtheArabsdiffersfromthem(inreligiousmatters),itwouldthen
becomethepartyofthedevil."16
Havingquotedthesetraditions,IbnHajarcommentsthus:
"Thereasonforcomparingthemwiththearkisthatwhoeverlovesthemandholdstheminhigh
esteemasmeanstothankingGodWhograntedthemsuchhonours,followingtheguidanceofthe
learnedmenamongthem,issavedfromdissension,andwhoeverabstainsfromdoingsois
drownedintotheseasofingratitudeandannihilatedatthecrossroadsoftyranny."17
Besides,theyweretheoverflowingfountainheadwhichproducedtheleadingscholarsand
foundersofschoolsofthought;so,whatstopsusfromemulatingthesemenbystayingawayfrom
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whattheythemselveshadstayedawayfrom?Addtothistheconsensusviewregardingthese
men'sintegrityandimmaculateconduct,theirsuperiorityoverothersinknowledge,theirbeing
thefinalarbitratorsregardinganydifficultproblemfacedinthelegislativesystemoranyother
systemaccordingtothetestimonyoftheleadingscholarsandphilosophers,nay,ofevenmenof
thegovernment,andtheendorsementofeveryoneoftheirviewsandthesubmission
wholeheartedlythereto.
Forthesereasonsandforothers,wehaveupheldtheAhlalBayt(A.S.)oftheProphet(S.A.W.)
andpreferredthemoverallothers,followingthepaththeyoutlinedforuswithoutpaying
attentiontoothersespeciallysincetheyenricheduswithwhatevervaluableinformationand
intellectualrichesanyMuslimneedsinhisdailylifeandforwhichtheMessagewasrevealedunto
theirgrandfathertheGreatestProphet(S.A.W.).
Thereupon,itisworthwhiletoresearchthebiographiesofthesegreatImamsandexaminetheir
detailsandcharacteristicsandhighlighttheaspectsofgreatnessoftheiruniquepersonalitiesin
ordertocorrectlyemulatethem.Wehavealsotocomparetheirconductwiththatofothersso
thattheirdistinctionsbecomemanifesttous,thedistinctionswhichraisedtheirstatustothevery
summitofhumanperfection.
Inthisstudy,weshalltryourbesttoexaminethebiographyofoneofthoseImamswhoisthe
eighthintheseriesoftheTwelveImams.HeisImamAlisonofMousaalRidawhose
contemporaryepochwasfullofhistoricaleventsinwhoseshapingheplayedasignificantrolethe
effectsofwhichwerereflecteduponthethencontemporaryIslamichistory.Thereasonwhich
invitedustoprefertostudythebiographyofImamalRidaoverthoseofotherImams(A.S.)isthat
he,despitethemanycharacteristicsofhiscontemporarytime,anddespitethemagnitudeofthe
eventsandoccurrenceswhichfilledhisdays,hasnotbeenindependentlyresearchedasfaraswe
know.WhatIsincerelydesireistobehonestinmyexpositionandanalysis,freefromthe
psychologicalcomplexesofprejudiceandsectarianfanaticism,andIalsowishthereaderwillbe
likewisesothathemaybemycompanionwhileconductingthisresearch,andGodistheMaster
ofsuccessanduprightness.
3AcronymsofSalallahoAlaihiWasallam(PeaceandGreetingsofGodbeuponhim).
4AamaliofSayyidalMurtada,Vol.1,p.151.
5Kanzal'Ummal,Vol.6,p.217.Alsohadithnumber3819recordeddownbyalHafizAbuNa'eem
inHilyatalAwliyaa,andheisquotedbyIbnAbulHadeedinhiscommentary,quotingsimilar
ahadithrecordedinAhmedibnHanbal'sMusnad.
6Kanzal'Ummal,Vol.6,p.396.ItisalsonarratedfromalMamoonandrecordedinVol.1,p.204,
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ofAkhbaralRidawiththeadditionof"Sodonotteachthem,fortheyaremorelearnedthanyou,
andtheydonottakeyououtofguidance,nordotheyletyouenterintomisguidance,"andal
MamoonattributedthisstatementtotheMessengerofGod(S.A.W.).
7TahtheebalTahtheeb,Vol.2,p.103.
8Thishadithofthetwoweightythingsisrecordedbyalargenumberofpioneersofhadith:Itis
recordedbybothalTirmithiandalNisaifromJabir,byalTirmithifromZaydibnalArqam,byal
TabranifromZaydibnThabit,andtheyareallquotedbyalMuttaqialHindiinVol.1,p.44,ofhis
Kanzul'Ummal.ItisalsorecordedbyImamAhmed[ibnHanbal]fromthehadithnarratedbyZayd
ibnThabitthroughtwoauthenticavenuesinVol.5,pp.182189ofhisMusnad.Itisalsonarrated
bySa'eedalKhudrifromtwoavenuesandrecordedinVol.3,pp.1726.AlHakim,inVol.3,p.
873,ofhisMustadrak,says,"Thisisanauthentichadiththroughconsecutivenarrationaccording
tobothShaikhs[BukhariandMuslim]whodidnotrecorditdown,whilealThahbiadmittedinhis
TalkheesalMustadrakitsauthenticityaccordingtotheirownstandardsofauthenticity."IbnAbu
Shayba,AbuYa'li,IbnSa'd,allrecorditfromAbuSa'eedasisrecordedinVol.1,p.47,tradition
number945,ofKanzul'Ummal.IbnHajarquotesitonp.75ofhisAlSawa'iqalMuhriqa,andso
dootherswholearnedhadithbyheartandbytraditionistswithaninsignificantvariationintheir
texts.HavingquotedthishadithinhisAlSawa'iq,IbnHajarsays,"Beinformedthatthehadith
enjoiningustoupholdtothembothisplentifulandisnarratedinnumerouswaysbymorethan
twentycompanionsoftheProphet(S.A.W.)."Thishadithenjoysamanytestimonieswhichagree
witheachother,andDaralTaqreebBaynalMathahibalIslamiyyainCairopublishedagraduate
thesisdealingwithitsSunnisourcesandauthoredbysomevirtuouscontemporaries.
9AlSawa'iqalMuhriqa,p.135,byIbnHajar,chaptertitled"RecommendationoftheProphet
(SAW)inTheirRegard."
10AlSawa'iqalMuhriqa,p.148.ThesamemaybereadinHadithalThaqalaynwhichwas
publishedbyDaralTaqreebBaynalMathahibalIslamiyyaofCairo.
11MukhtasaralTuhfaalIthnai'AshariyyabyalAloosi,p.8.
12TahtheebalTahtheeb,Vol.2,p.103.
13AlLaalialMasnoo'afilAhadithalMawdooabyalSayyuti,Vol.1,p.396.
14AlTabranihasrecordeditrelyingontheauthorityofAbuDharralGhifarionp.151ofVol.3of
hisAlSahihalMustadrak.
15AlTabranihasrecordeditinhisAlAwsatfromAbuSa'eed.Itishadithnumber18ofthefifth
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sectionofthefortytraditionsrecordedonp.216ofalNabahani'sbookAlArba'eenHadith.
16AlHakimrecordsitinVol.3,p.149,ofhisMustadrak,quotingIbnAbbas,thenadding,"This
hadithisauthenticinitsconsecutiveness,andthey[BukhariandMuslim]didnotrecordit."
17Al
Sawa'iq
al
Muhriqa,
p.
91.
Preface2OurBeliefinAhlalBayt[as]
ImamalRidaisoneofthebedrocksofIslamicthoughtandoneofitsmainrichsourcesof
knowledge.
After
the
demise
of
his
father
Imam
Mousa
ibn
Ja'fer
(A.S.),
the
secrets
of
the
Divine
Messageandthekeystoitstreasuresbecameattainabletohim,sohequenchedhisthirst
therefromandderivedthesourceofhisintellectualcontributionfromthesame.
HeisoneoftheTwelveImamsoftheAhlalBayt(A.S.)whoenrichedtheIslamicthoughtwith
varioustypesofknowledgeduetotheknowledgetheyinstructedtheirstudentstowritedown,or
inprovidingtheiranswerstothequestionsputforthtothembyothers,ortowhathistoryhas
narratedtousoftheirscientificandtheologicaldiscourseswithfollowersofotherMuslimsects.
ThedistinctionwhichcharacterizedtheImamsoftheAhlalBayt(A.S.)andwhichattractsour
attentionwhenwestudytheirbiographiesisthefactthattheywereobligatedtoothersto
providethem
with
knowledge
while
nobody
was
obligated
to
accept
it
from
them.
This
is
adivine
blisswithwhichGodendowedtheminordertoachievethroughthemtheestablishmentofHis
ProofagainstHiscreation,somethingwithwhichtheywerecreditedevenbytherulersamong
theircontemporaryopponentsandbythemostprominentthinkersamongtheircontemporaries.
Supportingthisphenomenonisthefactthatsomesciencesandtheirdetailswerenotdistinctly
clearduringtheirtime,norweretheireffectsobvious,buttheybecameclearandtheir
ambiguitiesweredispelledbytheteachingoftheImamsoftheAhlalBayt(A.S.)suchasthe
scienceofchemistryofwhichImamJa'feralSadiq(A.S.)isconsideredastheveryfirstpioneerand
founderofitsprinciplesandrules,andthescienceofmedicineaboutwhichImamalRidaprovides
us,in
his
letter
to
al
Mamoon,
with
aglorious
system
and
an
innovative
approach
in
the
way
he
explaineditsparticularitiesandregulations,inadditiontovariousothersciencesofwhichtheir
legacyisfullandtowhichtheircontributionsurpassedthatofanyoneelseinsettingtheircorner
stonesandinpointingouttheirvariousrequirements.
NoneamongthecontemporaryscientistswascreditedforbeingtheinstructorofImamalSadiq
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(A.S.)inchemistry,orofImamalRida(A.S.)inmedicine.Rather,itwasthefountainhead
establishedforthembytheirgrandfather,BeareroftheMessage(S.A.W.)3,whiletheyinheritedit
sonfromfather.WemaynoticethattheImams(A.S.),uponbeingaskedaboutthesourceoftheir
knowledgeoftheanswerstothequestionsputforthtothem,referittotheirownparticular
comprehensionoftheBook(Qur'an),ortowhattheyderivedfromthebookoftheirmother
Fatima(A.S.),
or
to
what
they
learned
from
their
forefathers
who
in
turn
learned
it
from
the
MessengerofGod(S.A.W.).TheydidnotreferittothenarrationofasahabioftheProphetora
tabi'iortoanyotherlearnedscholarormanofknowledge.
Theirfamiliaritywithvariousbranchesofknowledgeandwithallnormsoflearningingeneralwas
acauseforthenation'sadmirationofandreverenceforthem.Theyweregrantedthefinalsayin
theirdisputes,insolvingaproblemwhichmayhavethenrisenamongtheircontemporary
scholarsormenoflearning.Everytimetheywereaskedaboutsomething,theywouldproducean
answerforitinsuchamostastonishingeasilyconvincingmannerwhichuntiestheknotofwhatis
complex,turningitintoacommonsenseknowledge,orinturningthetheoreticalintoapractical
necessity,withoutanyambiguityorconfusion.
Suchauniquedistinctionwasnotsharedbesidesthembyanyonefromamongthescholarsofthe
nationoritswisemendespitetheirvariousranksinknowledgeanddegreesofwisdomandpower
ofreasoning.
Sufficesusforaproofamagnificentdialoguewhichisrecordedinthebooksofhistoryand
biographybetweenImamalJawad(A.S.),whowasthenachild,andYahyaibnAktham,the
supremejudge(orjudgeofjudges)ofthethenAbbasideregimeinthemeetingpreparedbyal
MamoontounderscoredistinctionandsuperiorityoftheImamoverallotherswhenalMamoon
facedoppositiontohisdecisiontomarrytheImamtohisdaughterUmmulFadlduetohisyoung
age.Hewaspresumedtobeinneedofsomeonetoeducatehimandteachhimtheology.The
conclusionofthedialoguewasavictoryfortheveryyoungImaminhisstanceandtheshrinkingof
thejudgeandthecrowdoflearnedscholarsandpillarsofFiqhandSunnahandtheiradmissionof
hisdistinctionandthegreatnessofhisstatus.
NobodyeverreportedthatanyImamwasslowinprovidingtheanswertoanyquestionputforth
tohim,aquestionwhichdealtwithvariousbranchesofknowledgeandwithdifferentissues,
despitethefactthatsomeofthemwereactuallynotoldenoughtoprovidesuchanswers.
TheAmaliofSayyidalMurtadanarratesthefollowing:
AbuHanifasaid:"IsawonceMousaibnJa'fer(A.S.)asayoungboyinthecorridorofhisfather's
houseandIaskedhim:`Wheredoesastrangeramongyourespondtothecallofnatureifhehas
to?'Helookedupatmeandsaid:`Hegoesbehindawall,hidesfromtheviewoftheneighbour,
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keepsadistancefromrunningrivers,residentialsewers,highways,mosques,withoutfacingthe
Qiblaorleavingitbehindhim;thenheturns,raises,anddepositsashepleases.'"AbuHanifa
continuestosay:"Havingheardthisanswers,IsawhimtobeamorenoblepersonthanIfirst
thought,andhisstatusgrewgreater.ThenIaskedhim:`Maymylifebesacrificedforyours;what
isthesourceofrenunciation?'Helookedupatmeandsaid:`SitdownandItellyouaboutit.'SoI
satdown,
and
he
said
this
to
me:
`Renunciation
comes
either
from
the
servant,
or
his
Lord,
or
fromboth.IfitwerefromtheAlmightyGod,Heismorejustandfairthanrenouncingorwronging
Hisservantorpunishinghimforwhathedidnotdo.Andifitweretocomefrombothofthem,He
wouldbehisaccomplice,andthestrongOneismoreapttodojusticetoHisweakservant.Ifit
comesfromtheservantalone,heistobearitsburden,andheshouldbetheonetoforbid,and
forhimistherewardandpunishment,andforhimwerebothParadiseandHellprepared.'Isaid
(citingtheHolyQur'an:`...aprogeny,onefromanother...'"4
ButsomeImams,suchasImamalJawad,ImamalHadi,andImamalAskeri(A.S.),werenotold
enoughtobeacquaintedwithvariousbranchesofknowledgeandfieldsofarts,hadweclaimed
thattheirknowledgewastheproductofthetutoringoftutorsortheteachingofteachers,but
theywereaprogeny,onefromanother,asAbuHanifasaid,thatderivedknowledgefromthe
substanceoftheMessageandtheFountainheadofProphethood.Thatwasadistinctionforwhich
theAlmightychosethemfromamongHiscreationinordertomakethemlightpolesofthepath
ofguidance,andtomakethewordoffaithandrighteousnessthroughthemtheuppermost
throughouttheworld.
AlTabrani,inhisAlTarikhalKabir,andalRafi'iinhisMusnad,dependingontheauthorityofIbn
Abbas,quotetheMessengerofGod(S.A.W.)saying:
"WhoeverispleasedtolivethewayIhavelivedandtodiethewayIshalldie,toliveintheGarden
ofEdenwhichmyLordplanted,lethimemulatemyProgenyaftermeandfollowtheexampleof
myAhlalBayt(A.S.)aftermydemise,fortheyaremydescendants;theywerecreatedoutofmy
ownmouldandwereblessedwithmyownpowerofcomprehensionandknowledge;woeunto
thosewhodenytheirdistinctioninmynation,thosewhoseveretheirtieswithmyloins!Maythe
Almightydeprivethemofmyintercession."5
ImamAli(A.S.)says:"Iandtheeliteamongmydescendants,andthevirtuousamongmyprogeny,
arethemostclementwhenyoung,themostlearnedwhenold."6
Somehistoriansandresearchers,havingexhaustedthemselvesintheattempttoexplainthis
phenomenoninawaywhichseemsreasonabletothem,maytrytosupposethatsomeImamshad
mentorsandinstructorstoeducatethem.TheyclaimedthatImamZainulAbidin,ImamalBaqir,
andImamalSadiq,peacebeuponthem,weretutoredbysomeSahabaandTabi'in,without
relyingonanyhistoricaldocumentexceptmereconjecture,goingtoextremitiesintheir
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guessworkandpresumption.
WhatprovesthefallacyofsuchpresumptionsandallegationsisthatwhenevertheImamswere
questionedaboutsomething,theywouldnotbasetheiranswersonwhatanyoftheSahabaor
Tabi'inhadsaid,butononeoftheirownancestorsuptotheMessengerofGod(S.A.W.),ortothe
booksof
knowledge
with
which
they
were
distinguished
and
which
they
inherited
from
their
grandfathertheMessengerofGod(S.A.W.),somethingwhichanyonewhoresearchestheirlegacy
andisacquaintedwiththeirstatementscomestoknow.Anditmayquitebethecasethatsomeof
themwouldstatesoveryclearlywhichsupportsourownconclusion.
YetifwesupposethatsomeImamsdidindeedattendthesessionsofsomeofthoseSahabaor
Tabi'in,theirattendancedoesnotbyanymeansindicatethattheybecametheirstudents,orthat
theytookthemastheirownmentors,foroneoftheoutcomesoftutorshipatthattimewasthe
narrationofhadith,whereasitwasneverreportedthatanyImamnarratedhadithfromany
sourceotherthanhisownforefathers.Iftheydidinfactnarrateincidentsthroughotheravenues,
suchastheavenuesoftheSahabaorTabi'in,suchnarrationwasnotrelatedinanywaytothe
sciencesoftheIslamiclegislativesystem(Shari'a),ortoanyotherart;rather,itdealtwithmatters
relatedtothebiographyoftheProphet(S.A.W.),orintheirownprocesstoproveapointagainst
thosewhodidnotfollowthembycitingwhattheancestorsofsuchnonfollowershadthemselves
narrated.
Fromsuchastandpoint,wecanreferthereasonforsomeSunnitraditionistswhoconsideredthe
hadithofImamalSadiq(A.S.)as"weak,"thusneglectingtorecordit,tothesameargument,and
wecanalsoconcludeafterreadingtheirstatementsthatImamalSadiq(A.S.)wasnottutoredby
anymentormentionedwithreverencebythem.
Forexample,inhisTabaqat,IbnSa'd,whilediscussingImamalSadiq(A.S.),said,"Henarrateda
greatdealofhadith;heisnotconsideredasanauthorityonhadithandthehadithhenarratedis
consideredweak.Thereasonforthisisthathewasonceaskedwhetherhehadlearnedthe
ahadithhenarratedfromhisfather,andheansweredintheaffirmative;onanotheroccasion,he
waslikewiseasked,andhisanswerwasthathehadreadtheminhis(father's)books."
AbuBakribnAyyashwasaskedonce,"WhydidyounotlearnhadithfromJa'ferandyouwerehis
contemporary?"Heanswered,"Iaskedhimoncewhetherhehadhimselfheardtheahadithwhich
henarrated,andhedeniedthatsayingthatitwasanarrationheardbyhisforefathers."7
Whatwas"wrong"withthehadithnarratedbyImamalSadiq(A.S.)accordingtoIbnSa'disthat
someofwhattheImamnarratedhadbeenwhathehadreadinthebooksofhisfather,rather
thanlearningitfromothers,andsinceitwasnotknownwhichhadithhehadlearnedwas
narratedfromhisforefathersandwhichwaslearnedfromothers,hedecidedtorejectallofthem
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onthataccount.
Butthiscannotbeanacceptableexcuseforhim,especiallysinceagreatdealofwhattheImam
narrateddidindeedgivecredittoothers,andsincehisfatherwasquotingthehadithhisown
forefathershadheardfromtheProphet(S.W.A.);so,whydidIbnSa'drejectevensuchahadith?
AsregardinghisexcusefornotacceptingtheImam'shadithduetoitsabundance,wecannot
understandsuchanexcuseatall;hadthisbeenthecase,hewouldnothavenarratedthe
abundanthadithofAbuHurairaandhislikeswhoattributedmorehadithtotheMessengerof
God(S.A.W.)thanwasactuallyreportedbythosewhokeptcompanywiththeMessengerfora
muchlongerperiodoftime,andwhoweremuchclosertohim,thantheythemselvesdid.Butthe
presenceoftheelementofbiasandprejudicedoesindeedinterferewhensomeonemakesan
assessment,causingthepersoncalculatingtomiscalculate.
ImamalSadiq(A.S.)isnotharmedbyIbnSa'dconsideringhishadithas"weak"justasdoAbu
BakribnAyyashandYahyaibnSa'id.Thelattergoesfurtherthanthatbysaying:"...andI
personallyhaveagreatdealofdoubtabouthim,"whilediscussingtheImam'shadith...
HadImamalSadiq(A.S.)narratedhadithfromAbuHuraira,Mu'awiyaibnAbuSufyan,orMarwan
ibnalHakam,hewouldhavebeenaffordedthehighestpinnacleofreverencebythesepersons,
butthe"fault"ofhisnarrationsisthattheywerenarratedbyhisforefathersandwerederived
fromtheirbookstheknowledgeofwhichwasderiveddirectlyfromtheMessengerofGod
(S.A.W.).
Thestatementsoftheseindividuals,anyway,leadustotheconclusionthathisnarrativeswere
heardfromhisownforefathers,ratherthanbeingquotationsfromothers;otherwise,theywould
haveindicatedwhothose"others"were.Allinall,itsupportsourviewthatheandtherestofthe
Imamsdidnothavementorsbesidestheirownfathers.
OurbeliefintheImamsisnot,assomewouldliketostate,duetotheirknowledgeofthe
unknown,ortotheirindependentrighttolegislate,butduetotheirbeingconveyersonbehalfof
theBeareroftheMessageofwhatisobscuretothenationofthesecretsandimplicationsofthe
Message,thecustodiansoftheparticularitiesofthelegislativesystem,theoneswhoaremost
familiarwiththerulesandtheirimplementation.
Wemaygraspallofthisfromthesacredhadithwhichwasproducedandverifiedbythemasters
ofhadithandSunnahfrombothsects.He(S.A.W.),inthewordingofAhmed,hassaid:
"Iamabouttobecalleduponandrespond,andIamleavingwithyoutheTwoWeightyThings:
theBookofGod,andmyProgeny.TheBookofGodislikearopeextendedfromheavenstoearth,
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andmyProgenyaremyAhlalBayt(A.S.),andtheMostKnowinghastoldmethattheybothshall
neverpartfromeachothertilltheymeetmebythePool;so,seehowyoushallfarewiththem
afterme."8
AccordingtoalTirmithiandalNisai,hehasalsosaid,"Opeople!Ihaveleftwithyouthatwhich,
aslong
as
you
uphold
to,
will
never
suffer
you
to
stray,
and
that
is,
the
Book
of
God
and
my
Progeny,membersofmyAhlalBayt(A.S.)."Tabraniaddsthefollowingtotheabove:"So,donot
goaheadofthemelseyoushouldperish,norshouldyouteachthem,fortheyaremore
knowledgeablethanyouare."
IbnHajarhassaid:"Thisprovesthatanyoneamongthemwhoisqualifiedforloftypositionsand
theologicalofficesshouldbepreferredoverallothers."9
Theclarityofthishadithdoesnotneedanydetailedexplanation,nordoesitrequireprecise
interpretationandinstruction,fortheBookisthefirstsourceofguidance,andtheProgeny,the
AhlalBayt(A.S.)(membersoftheProphet'shousehold)areitssecondsource,andthenationis
requiredtoupholdtotheirpathinordertosecureforitselftostayawayfromthepathsof
misguidance.
Putinaclearerway,wesaythatthishadithimpliesinitscontextthatAhlalBayt(A.S.)enjoya
uniquedistinction,thattheybythemselvesareindependentoftheachievementsofothers,for
theProphet(S.A.W.)madethempeersonlyoftheHolyQur'aninexplainingthecontentsofthe
Messageandthefactsrelatedthereto.Thiscannotbelogicalifwepresumetheirrelianceon
others,forthose"others"wouldthenbemoreeligibletobeequaltotheBookofGodthanthem.
Haditbeenotherwise,whydidnottheProphet(S.A.W.)choosetheSahabaandtheirfollowersto
bepeersoftheBookotherthantheProgenyorinadditiontothem?
OthernarratorshavereportedthishadithinadifferentwayofwordingasinMalik'sMawtiwhere
anarratorstatessaying:"MaliktoldmethatitcametohisknowledgethattheMessengerofGod
(S.A.W.)said,`IhaveleftforyoutwoThings;aslongasyouupholdtothem,youshallneverstray,
andtheseare:theBookofGod,andtheSunnahofHisProphet."
InhisAlSawa'iqalMuhriqa,IbnHajarnarratesit,takingitsnarrationforgranted10.AlTabrani,
too,quoteditinhisalAwsat,andsodidIbnHishaminhisSeeratwithoutmentioninghis
references.AlloftheseauthorsmayhaveallreliedwhilequotingitontheMawtiwhich
mentioneditwithoutitsisnad.
WhatisquiteunusualisthatProfessorMuhammadAbuZuhra,inhisworkAlImamalSadiq(A.S.),
statesthattheSunnireferenceswhichnarratedthehadithwiththewordingof"mySunnah"are
morereliablethanthosewhichnarrateditwith"myItrat(Progeny),"despitethefactthatonlyIbn
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Malik'sMawtinarratesthehadithwiththeword"Sunnati(i.e.mySunnah)."Theotherthree
bookswhichquoteditwiththesamewordingof"Sunnati"alsonarrateditwiththewording
"Itrati"aswell.
Asregardingthebookswhichnarrateditinthewording"Itrati,"thesecomprisemostbooksof
hadith,exegesis(tafsir),andtraditionsuchasMuslim'sSahih,alDarmi'sSunan,AbuDawud's
Sunan,Ibn
Maja's
Sunan,
al
Nisai's
Khasais,
Ahmed's
Musnad,
al
Hakim's
Mustadrak,
al
Tabari's
DhakhairandalsoHilyatalAwlia,Kanzul'Ummal,inadditiontothetafsirbooksofalRazi,al
Tha'alibi,alNishapuri,alKhazin,IbnKathir,andmanyothers.
ItwasnarratedthroughSunniauthoritiesinthirtytwoahadithbymorethantwentycompanions
oftheProphet(S.A.W.)asIbnHajarstates.ThroughShi'aavenues,itwasnarratedineightytwo
ahadith.Despiteallthis,ProfessorAbuZuhradoesnotfindinthesebooksandavenues,someof
whichareheldtobethemostauthentic,anddespitethisconsecutivenarrationwhichnottoo
manyotherahadithenjoy...,whatbringshimcomfortwithandconfidenceinthishadith!Yet,a
narrationtakenforgrantedorsupportedbyonedocumentation,onewhichisnotreported
exceptbyonesinglesource,isconsideredbytheprofessortobe"mostauthentic,"bypassingall
theconsecutivenarrationsupportingitsrivalnarrativesandanalmosttotalconsensusagreement
regardingtheirauthenticity...
Despiteallofthis,ProfessorAbuZuhraconsidershimselftobe"subjective,"andwhathewritesis
inspiredonlybyinnocentknowledgeratherthandictatedbypersonalbias;therefore,he
presumeshimselftorecordonlywhatisdictatedbythebalancesofjusticeandequity,andwe
shallhavealengthydiscussionofhiminourforthcomingbookAlImamalSadiq(A.S.)inwhichwe
shallexamineadegreeofhisowntrespassingbeyondtheseverylimitsandwillshedalightonthe
biasandfanaticismhisviewsarechargedwith.
ThereisapointIwouldliketotackleinthisdiscourse:itisthedeliberateviciouspolicyofignoring
theImamsoftheProphet'sHouseholdfollowedbytheadherentsofothersectswhilediscussing
viewsanddebatingtheirproofs.Whileyoufindthemgivingampleattentiontothenarrations
reportedthroughthecompanionsoftheProphetandthosewhofollowedsuitintheirfootsteps,
andtotheirown,relyingonthemasproofsandbasesofargument,evengoingtoasfaras
presumingthattheirownadditionalcontributionisaSunnahtobeemulated,thesesame
individuals,whenitcomestotheImamsfromtheProphet'sownfamily,stopshortofdiscussing
theirviewsandthenarrationswhichtheyhadnarratedorwerenarratedaboutthem.Thisisso
despitethefactthatthefoundersofthesesects,suchasAbuHanifa,Malik,SufyanalThawri,Abu
AyyubalSajistaniandothers,whoareconsideredasthecreativepioneerswhoinspiredthe
outsetofthesesects,wereactuallygraduatesoftheschoolofImamalSadiq(A.S.)whowasone
oftheImamsoftheProphet'sfamily.EvenAbuHanifausedtobeoftheviewthatthereasonwhy
hewasinthevanguardofhispeerswasduetohisbeingastudentofImamalSadiq(A.S.),and
historyhasrecordedhisfamousstatement:"Withoutthosetwoyears,alNu'man(AbuHanifa)
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wouldhavebeenannihilated,"11meaningtherebytheperiodhelivedasastudentintheImam's
school,andalsohisotherstatementwhenhewasaskedaboutthebestFaqihheeversaw;he
said:"Ja'feribnMuhammad(alSadiq,A.S.)."
HistoryhaspreservedagreatdealofthestatementsofSunniimamsandrenownpersonalities
givingcredit
to
Imam
al
Sadiq
(A.S.)
and
other
Imams
from
the
Prophet's
family
which,
all
in
all,
leadonetorealizetheirsuperiorityoverothersandtheneedofthose"others"fortheir
knowledge.Yet,despiteallthis,wefindalBukhariinhisSahihabstainingfromconsideringa
narrationasauthenticfornoreasonotherthanthefactthatitschainofnarratorsendsupwith
ImamalSadiq(A.S.)aboutwhomhehassome"doubts."
InTahtheebalTahtheeb,IbnHajarsaysthatthedifficultyindistinguishingwhatisauthenticand
whatisnotforcedalBukharinottoreportanyofhis(alSadiq's)hadith12.YetIbnHajardidnot
tellushowalBukhariwasabletodistinguishbetweenwhatwasauthenticandwhatwasnotof
thehadithAbuHurairahandotherfabricatorsandinventorsofhadithhadreported.Hemayfind
forhimselftheexcusethatthecompanionswereallequitablewhichisajustificationworsethan
theerrorbeingjustifiedduetothefactthatthisissimplyafalsepretextsincethebehaviourof
someofthosecompanionsandtheirexchangingofchargesofdeviationandcountercharges
underminedsuchclaimof"equitability."Wecannotunderstandanexplanationforthisodd
phenomenonexceptprejudiceandtheinfluenceofthestandingsectarianenvironmentwhichwas
chargedwiththevenomofgrudgeandbitteranimositytowardstheHouseholdoftheProphet
(S.W.A.),theenvironmentwhichisbutanextensionofdesperateeffortsofMu'awiyaandhis
agents,thecaliphsofiniquity,whosucceededhiminwideningthegaptheycreatedbetweenthe
massesoftheMuslimnationandthemembersofthefamilyofthePropheticmissionandtheir
practicalisolationfromgeneralpopulacewhoseconductcannotremainontheStraightPath
withoutthatfamily,accordingtothedeclarationoftheirgreatgrandfathertheGreatestProphet
(S.A.W.)asstatedinthepreviouslyquotedhadithandinotherahadithwhichfillthebooksof
hadithandSunnahofbothparties.
Otherthanthis,howelsecanyouexplainalBukhari'soddrefusaltoquoteImamalSadiq(A.S.)
whilehe,atthesametime,doesnothesitatetoquoteindividualssuchasMu'awiyaibnAbu
Sufyan,MarwanibnalHakam,ImranibnHattanwhohailedIbnMuljimformurderingthe
CommanderoftheFaithful(A.S.),UmeribnSa'dwhoinstigatedthemurderofImamalHusayn
(A.S.)andotherswhowerethesocialoutcastsofthenationandthemostimmoralamongthem?
HowelsecanyouexplainwhatalSayyutimeantwhenhesaidthattherewasnothingwrongwith
thehadithnarratedbyImamalHasanal'Askari(A.S.)exceptthathisnarrationofavirtueof
FatimaalZahra(A.S.)didnotagreewithhisown"scholarly"taste,andthatforthisreasonthe
narrationwasconsideredafabrication?!13
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ItwasdestinedthattheplottoisolatetheImamsfromamongtheProphet'sfamilyfrompublic
affairsshouldenjoyatotalsuccessduringtheepochsoftheUmayyadandAbbasideruling
dynastiesbarringbriefperiodsduetocertainpoliticalfactors.Duringthosebriefperiods,some
suchImams(A.S.)wereabletoquenchthescholarlyandintellectualthirstoftheirstudents.
Despitethescarcityofsuchperiodsandtheirshortspanoftime,thoseImamswereableto
benefitthe
nation
in
the
areas
of
the
secrets
of
branches
of
knowledge
and
intricacies
of
arts
with
whichtheyfillednumerousbooksandchronicles.Thestrongerfactorwhichpromptedtheregime
totakeanegativestancetowardstheImamsoftheProphet'sfamilyisthattheseImamsandtheir
followerswereneverconvincedthatsucharegimewaslegitimateorthatthosewhowereholding
itsreinswerequalifiedforleadingthenation.Accordingtothem,theconductofthese"leaders"
didnotrepresenttheadequateconductofmessagebearerswhorulewithacommitmenttocarry
outtheresponsibilitiesofsuchamessagesothatthenationwouldfollowintheirfootstepsand
correctitspathshoulditatalldeviatefromthestraightpath.Thislackofconvictioncausedthem
agreatdealoftroubleduringtheirlifetimedespitetheiroutwardtolerationofthegovernment,
andthosetroubleswerenotconfinedtothemalonebutwereextendedtotheirShi'asand
followerswhosesharewasthelion's.
Itisimportanttopointoutheretheextentoftheimpactofthisnegativestanceofthe
governmenttowardstheseImamsandtheirdisciplesonthewritingsofthenarratorsand
recordersofhadith,forthepensofthelatterwerepoisonedbythemotivesandillintentionsof
therulers;therefore,wefindthemexcludingthenarrationsandahadithifoneoftheirnarrators
happenstobeaShi'areporterortraditionistevenifheenjoyedthehighestdegreeofreliability
andauthenticity.TheironlyexcuseisthathewassimplyaShi'a;therefore,theymakethefalse
claimthatthenarrationwasnotauthenticbecauseoneofitsnarratorswassoandso,i.e.aShi'a,
oronewhopracticedShi'aismsecretly,orafoul"Rafidi,"orapplytohimsomeotherbadname,
thusrevealingtheirsectarianprejudicewhichoverturnsthebalancesofaconscientious
investigationandinsightupsidedown.
Contrariwise,Shi'aswhofollowedthoseImamsappliedadifferentcriterionwhereinthe
judgementregardingtheauthenticityofanarrationorthelackthereofaccordingtothemwasto
ascertainthetruthfulnessoruntruthfulnessofthenarratorregardlessofhissectorschoolof
thought.Uponsuchapremise,theauthenticityorthelackthereofwasbased.Therewere
numerousnarrationsamongwhosechainofnarratorswerenonShi'as,yettheywereaccepted
andappliedbytheShi'aswhoevenbasedtheirownjurisdicjudgementuponthem.Thereisno
roomheretoelaborateonthistopic;thosewhowishtoinvestigatetheextentofaccuracyofthis
factarereferredtothebooksoftheirfamousdignitariestoseeforthemselves.
ThisprovesthefactthattheattitudeofSunnistowardstheirShi'abrethrenregardingscholarly
borrowingandloaningwasnotsubject,duringthetimeoftheImams(A.S.),tosectarianor
politicalmotivesforthesetookplaceduringlaterperiodswhenargumentsaboutsectsappeared,
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andthescienceofkalamwasdiscussedindetail,andpartisansdemonstratedtheirbiastowhat
theythoughttohaveprovedtheaccuracyoftheirownsect.Allthisledtothewideningofthegap
ofdissensionwhichevencausedviolencetoeruptamongthefollowersofvarioussects.Iteven
ledonepartytocalltheother"Kafir"(infidel)andcorrupt,justifyingthespillingofthebloodofits
adherents.Thesadtalesofsuchbloodshedarebitterlynarratedbyhistory.Addtothisthe
deliberateattempt
by
the
rulers
to
instigate
such
ugly
prejudices
and
pave
the
path
for
those
whoseobjectivesweremalicioustospewtheirvenomandnurturetherebytheelementsof
dissensioninordertokeepthenationfromquestioningthelegalityofthecorruptgovernmentor
questioningitsiniquitiesandinjustices,andinordertoprolongitsownenjoymentandpleasure
withoutanyonequestioningwhatitwasactuallydoing.
Yetafterallthis,whydotheShi'asadheretothesectofthisparticularHouseholdratherthanany
otherIslamicsect?
Theanswertothisquestion,inourview,isquiteclear.Itdoesnotrequireanefforttofinditout
andsimplifyitsarguments.
Man,bynature,isbentuponselectingthebestpathwhenapproachingcrossroadsinorderto
securesalvationforhimselfandattainthegoalheaspirestoachieve.Hehastothinklongenough
beforemakingamoveinordertoknowexactlywhichpathhehastotakesothathewillnotbe
confusedwhileseekingthetruth.Itisonlynaturalthatman,inordertodefinehissafestpath,
shouldrefertoonewhoisfamiliarwithhisapproachesandavenueswhen,athisoutset,he
standsconfusedastowheretostartfrom.
Wemaynotdifferwhiledefiningthe"expert"whoshouldbefollowedwhenhedefinesthepath
forusinthisregard,forsuchan"expert"isnoneotherthantheBeareroftheMessageandits
Promoter(S.A.W.),andwehavetofollowhisdirectivesandinstructionsinthisregard.Whenwe
failinourattempttoknowwhatweneedtoknow,wehavetorefertothecompletedefinitions
followedinthisregardwhichwouldtakeustothedesiredresult.
ThetextsnarratedabouttheCustodianoftheShari'amaysufficeforuswhenweseeksucha
definitionsincehehimselfhadoutlinedforusthebestpathwehavetochoose.Inadditiontohis
traditionoftheTwoWeightyThingsinwhichhedescribedtheBookandtheProgenyasthe
dividinglinebetweenguidanceandmisguidance,thereisanotherexplanatorytraditionwitha
moreexplicittextinwhichhe(S.A.W.)isquotedassaying:
"ThesimilitudeofmyAhlalBayt(A.S.)amongyouisliketheArkofNoah:whoeverboardsitis
saved,andwhoeverlagsbehinditisdrowned."14
AlTabraniaddsanother:"ThesimilitudeofmyHouseholdamongyouisliketheGateofHittafor
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theChildrenofIsrael:whoeverentersisforgiven."15Theclarityofthistraditionindefiningthe
safestpathneedsnoexplanationsincehemadesalvationdependantuponfollowingthem,
makingthesinkingintothecalamitiesofmisguidanceanindicationoflaggingbehindthem.
Anothertraditionstates:"Starsareprotectorsoftheinhabitantsofearthagainstdrowning,and
myProgeny
(Ahl
al
Bayt,
(A.S.)
are
the
protectors
of
my
nation
against
dissension
in
the
creed;
therefore,ifatribeamongtheArabsdiffersfromthem(inreligiousmatters),itwouldthen
becomethepartyofthedevil."16
Havingquotedthesetraditions,IbnHajarcommentsthus:
"Thereasonforcomparingthemwiththearkisthatwhoeverlovesthemandholdstheminhigh
esteemasmeanstothankingGodWhograntedthemsuchhonours,followingtheguidanceofthe
learnedmenamongthem,issavedfromdissension,andwhoeverabstainsfromdoingsois
drownedintotheseasofingratitudeandannihilatedatthecrossroadsoftyranny."17
Besides,theyweretheoverflowingfountainheadwhichproducedtheleadingscholarsand
foundersofschoolsofthought;so,whatstopsusfromemulatingthesemenbystayingawayfrom
whattheythemselveshadstayedawayfrom?Addtothistheconsensusviewregardingthese
men'sintegrityandimmaculateconduct,theirsuperiorityoverothersinknowledge,theirbeing
thefinalarbitratorsregardinganydifficultproblemfacedinthelegislativesystemoranyother
systemaccordingtothetestimonyoftheleadingscholarsandphilosophers,nay,ofevenmenof
thegovernment,andtheendorsementofeveryoneoftheirviewsandthesubmission
wholeheartedlythereto.
Forthesereasonsandforothers,wehaveupheldtheAhlalBayt(A.S.)oftheProphet(S.A.W.)
andpreferredthemoverallothers,followingthepaththeyoutlinedforuswithoutpaying
attentiontoothersespeciallysincetheyenricheduswithwhatevervaluableinformationand
intellectualrichesanyMuslimneedsinhisdailylifeandforwhichtheMessagewasrevealedunto
theirgrandfathertheGreatestProphet(S.A.W.).
Thereupon,itisworthwhiletoresearchthebiographiesofthesegreatImamsandexaminetheir
detailsandcharacteristicsandhighlighttheaspectsofgreatnessoftheiruniquepersonalitiesin
ordertocorrectlyemulatethem.Wehavealsotocomparetheirconductwiththatofothersso
thattheirdistinctionsbecomemanifesttous,thedistinctionswhichraisedtheirstatustothevery
summitofhumanperfection.
Inthisstudy,weshalltryourbesttoexaminethebiographyofoneofthoseImamswhoisthe
eighthintheseriesoftheTwelveImams.HeisImamAlisonofMousaalRidawhose
contemporaryepochwasfullofhistoricaleventsinwhoseshapingheplayedasignificantrolethe
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effectsofwhichwerereflecteduponthethencontemporaryIslamichistory.Thereasonwhich
invitedustoprefertostudythebiographyofImamalRidaoverthoseofotherImams(A.S.)isthat
he,despitethemanycharacteristicsofhiscontemporarytime,anddespitethemagnitudeofthe
eventsandoccurrenceswhichfilledhisdays,hasnotbeenindependentlyresearchedasfaraswe
know.WhatIsincerelydesireistobehonestinmyexpositionandanalysis,freefromthe
psychologicalcomplexes
of
prejudice
and
sectarian
fanaticism,
and
Ialso
wish
the
reader
will
be
likewisesothathemaybemycompanionwhileconductingthisresearch,andGodistheMaster
ofsuccessanduprightness.
3AcronymsofSalallahoAlaihiWasallam(PeaceandGreetingsofGodbeuponhim).
4AamaliofSayyidalMurtada,Vol.1,p.151.
5Kanzal'Ummal,Vol.6,p.217.Alsohadithnumber3819recordeddownbyalHafizAbuNa'eem
inHilyatalAwliyaa,andheisquotedbyIbnAbulHadeedinhiscommentary,quotingsimilar
ahadithrecordedinAhmedibnHanbal'sMusnad.
6Kanzal'Ummal,Vol.6,p.396.ItisalsonarratedfromalMamoonandrecordedinVol.1,p.204,
ofAkhbaralRidawiththeadditionof"Sodonotteachthem,fortheyaremorelearnedthanyou,
andtheydonottakeyououtofguidance,nordotheyletyouenterintomisguidance,"andal
MamoonattributedthisstatementtotheMessengerofGod(S.A.W.).
7TahtheebalTahtheeb,Vol.2,p.103.
8Thishadithofthetwoweightythingsisrecordedbyalargenumberofpioneersofhadith:Itis
recordedbybothalTirmithiandalNisaifromJabir,byalTirmithifromZaydibnalArqam,byal
TabranifromZaydibnThabit,andtheyareallquotedbyalMuttaqialHindiinVol.1,p.44,ofhis
Kanzul'Ummal.ItisalsorecordedbyImamAhmed[ibnHanbal]fromthehadithnarratedbyZayd
ibnThabitthroughtwoauthenticavenuesinVol.5,pp.182189ofhisMusnad.Itisalsonarrated
bySa'eedalKhudrifromtwoavenuesandrecordedinVol.3,pp.1726.AlHakim,inVol.3,p.
873,ofhisMustadrak,says,"Thisisanauthentichadiththroughconsecutivenarrationaccording
tobothShaikhs[BukhariandMuslim]whodidnotrecorditdown,whilealThahbiadmittedinhis
TalkheesalMustadrakitsauthenticityaccordingtotheirownstandardsofauthenticity."IbnAbu
Shayba,AbuYa'li,IbnSa'd,allrecorditfromAbuSa'eedasisrecordedinVol.1,p.47,tradition
number945,ofKanzul'Ummal.IbnHajarquotesitonp.75ofhisAlSawa'iqalMuhriqa,andso
dootherswholearnedhadithbyheartandbytraditionistswithaninsignificantvariationintheir
texts.HavingquotedthishadithinhisAlSawa'iq,IbnHajarsays,"Beinformedthatthehadith
enjoiningustoupholdtothembothisplentifulandisnarratedinnumerouswaysbymorethan
twentycompanionsoftheProphet(S.A.W.)."Thishadithenjoysamanytestimonieswhichagree
witheachother,andDaralTaqreebBaynalMathahibalIslamiyyainCairopublishedagraduate
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thesisdealingwithitsSunnisourcesandauthoredbysomevirtuouscontemporaries.
9AlSawa'iqalMuhriqa,p.135,byIbnHajar,chaptertitled"RecommendationoftheProphet
(SAW)inTheirRegard."
10Al
Sawa'iq
al
Muhriqa,
p.
148.
The
same
may
be
read
in
Hadith
al
Thaqalayn
which
was
publishedbyDaralTaqreebBaynalMathahibalIslamiyyaofCairo.
11MukhtasaralTuhfaalIthnai'AshariyyabyalAloosi,p.8.
12TahtheebalTahtheeb,Vol.2,p.103.
13AlLaalialMasnoo'afilAhadithalMawdooabyalSayyuti,Vol.1,p.396.
14AlTabranihasrecordeditrelyingontheauthorityofAbuDharralGhifarionp.151ofVol.3of
hisAlSahihalMustadrak.
15AlTabranihasrecordeditinhisAlAwsatfromAbuSa'eed.Itishadithnumber18ofthefifth
sectionofthefortytraditionsrecordedonp.216ofalNabahani'sbookAlArba'eenHadith.
16AlHakimrecordsitinVol.3,p.149,ofhisMustadrak,quotingIbnAbbas,thenadding,"This
hadithisauthenticinitsconsecutiveness,andthey[BukhariandMuslim]didnotrecordit."
17AlSawa'iqalMuhriqa,p.91.
HisDistinctionsandCharacteristics
Lineage
HeisAlisonofMousasonofJa'fersonofMuhammadsonofAlisonofalHusaynsonofAlisonof
AbuTalib(A.S.),eighthintheseriesoftheImamsbelongingtotheAhlalBayt(A.S.).Hisbirthplace
isMedina,andhisrestingplaceisToos(Iran).
BirthandDemise
Historiansdisagreeagreatdealabouttheyearofhisbirthandevenindeterminingthemonthas
well,and
they
also
disagree
about
determining
the
year
and
the
month
of
his
death.
Their
disagreementsarenotconfinedtothelimitofashortspanoftimebuttheymaybefiveyears
apart,andthedisagreementissoconfusingthatitisverydifficulttodetermineclearlysuch
matters;however,weshallpointoutthestatementsrecordedinthisregardwithoutfavouring
anyofthemduetothelackofpurposeofsuchfavouringwhichnaturallyrequiresresearchand
investigationandaproofforselectingwhatseemstobethemostaccurate.
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HewasborninMedinaonFriday,orThursday,DhulHijja11,orDhulQi'da,orRabi'ulAwwal,of
theHijriyear148ortheyear153.HediedonFriday,orMonday,neartheendofthemonthof
Safar,orthe17thofSafar,orRamadan21,orJumadaI18,orDhulQi'da23,ortheendofDhul
Qi'da,oftheyear202or203or206.Inhis'UyoonAkhbaralRida,alSaduqstates:"Whatis
accurateis
that
he
died
on
the
13th
of
Ramadan,
on
aFriday,
in
the
year
203."
Whatismostlikelyisthathisdeathtookplaceintheyear203asstatedbyalSaduq.Itisthesame
yearinwhichalMamoonmarchedtowardsIraq.Tosaythathediedin206isnottoagreewith
thetruthbecausealMamoonmarchedtowardsBaghdadintheyear204,andtheImamdied
whilehewasheadinginthesamedirection.
HisMother
Thereisagreatdealofdisputeregardingthenameofhismother.Somesayshewascalledal
Khayzaran;otherssayshewasArwiandthathernicknamewas"theblondeofNubia,"while
otherssayshewasNajmaandhernicknamewas"UmmulBaneen."Otherssayshewascalled
SekantheNubian;stillotherssayshewascalledTakattamasmaybeprovenfromthepoetryin
hispraisewhichsaid:
Thebestinselfandparenthood,
Inoffspringandinancestry,
IsAlialMuaddam,
Eighthinseriesoftheknowledgeable
andtheclement,
AnImamdescendingfromtheProofofGod,
thatisTakattam.
Offspring
Disputesexistalsoregardingthenumberofhisoffspringandtheirnames.Agroupofscholarssay
thattheywerefivesonsandonedaughter,andthattheywere:MuhammadalQani',alHassan,
Ja'fer,Ibrahim,alHusayn,and'Ayesha.
SabtibnalJawzi,inhisworkTadhkiratulKhawass,saysthatthesonswereonlyfour,droppingthe
nameofHusaynfromthelist.AlMufidinclinestobelievethattheImamdidnothaveanyson
otherthanImamMuhammadalJawad(A.S.),andIbnShahrAshoobemphaticallystatesso,andso
doesalTibrisiinhisA'lamalWara.Al'UdadalQawiyyastatesthathehadtwosons,Muhammad
andMousa,andthathedidnothaveanyotheroffspring.Inhisclaim,heissupportedbyQurbal
AsnadinwhichtheauthorsaysthatalBazantiaskedalRida,"ForyearsIhavebeenaskingyou
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whoyoursuccessorisandyoukeeptellingmethatitisyoursonevenwhenyouhadnosonatall,
butsinceGodhasnowblessedyouwithtwosons,whichoneofthemishe?"'UyoonAkhbaral
RidaindicatesthathehadadaughternamedFatima.
Wearenotintheprocessofinvestigating,researchingandpinpointingwithaccuracythenumber
ofhis
offspring
and
their
names,
but
what
seems
to
be
more
reasonable
is
what
al
Mufid
states.
WhatisestablishedasafactwithusisthatImamMuhammadalJawad(A.S.)washisson;as
regardinghisothersons,nobodyseemstobeabletoproveanyfactsregardingthem,andGod
knowsbest.
PersonalityandCharacteristics
Generallyspeaking,anImamenjoysauniquepersonalityanddistinctivecharacteristics,inasfar
asShi'afollowersoftheImamsareconcerned;therefore,heisnotpermittedtodowhatothers
are,suchasfallingintoerror,orgettingconfusedaboutamatter.Rather,infallibilityisessentialin
himsinceheconveysonbehalfoftheProphet(S.A.W.)whatseemstootherstobeobscureofthe
Messageanditsintricacies.JustasweprovedtheinfallibilityoftheProphet(S.A.W.),we,bythe
sametoken,proveinfallibilityfortheImamaswellwithoneexception:theImamconveyson
behalfoftheProphet(S.A.W.),whereastheProphetconveysonbehalfoftheAlmightyGod.The
wisdominthisargumentisthatshouldfallingintoerrorbeacceptedandexpectedfromthe
Prophet(S.A.W.)ortheImam,thendoubtwillresultregardingthereliabilityofwhattheyconvey
topeopleofjurisdicrulesandregulationsandothersuchmatterssincetheyareliabletoerrin
theirjudgementorgetconfusedaboutaparticularissue.Althoughthebelieversarenotheld
accountablefordoingwhattheyarenotsupposedtobedoingduetosucherrorofjudgement,
theassumptionoftheerrorofjudgementitselfcollideswiththeverywisdombehindthereason
whyprophetsweresenttopeopleatallwhichistoclarifytopeople,accordingtothewayGod
Almightyintendedthemto,withoutanyerrororconfusion,whatHisWillis.
Thetopicofinfallibilityisavastonethediscussionofwhichhasnoroomhereandwhichrequires
adedicatedresearchImaybeableonedaytotackle.WhatIhavetoclarifyhereisthatImamate
ischaracterizedbycertaindistinctiveaspectssuchasinfallibilitywhichwecannotdiscussbyitself
withothersexceptafterbothpartiesagreeonthebasisfromwhichitemerged;otherwise,our
casewouldbelikeonewhodiscussesthenecessityofperformingtheritualprayers(salat)with
someonewhodoesnotbelieveinthemessageoftheProphet(S.A.W.).
Thebasicpointuponwhichwehavefirstandforemosttoagreeisthedefinitionofgeneral
Imamate,thenthedistinctionsitrequiresand,finally,theproofswhichtestifytothese
distinctions.Itisonlythenthatdisagreeingpartiescanconductareasonablediscussion.Having
beenconvincedbyunequivocalproofsofsuchinfallibility,andhavingseentheTwelveImams
(A.S.)tobefullyqualifiedtobetheonlyonesinwhomsuchinfallibilitycouldbeobserved,we
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becamefullyconvincedoftheirunshakablesuperiorityoverallothers,andthattheywerethe
onesadornedwithabsolutehumanperfection.
AnImam,accordingtothisviewpoint,hasgottobethemostlearnedamongpeopleandthemost
awareofthegeneralneedsofpeoplesuchasknowledgeorothernecessitiesoflife,andthathe
hasto
be
the
most
pious,
the
most
ascetic,
the
most
perfect
in
personal
conduct
and
norms
of
behaviour.Inotherwords,inordertobequalifiedforImamate,onehastobesuperiorto
everyoneelseinallaspectsofperfectionanditsrequirementswhichallraisehimtohisposition
ofleadership.Onthisbasis,thecharacterofImamalRida(A.S.),whoisoneoftheseTwelve
Imams,becomesclearlydistinctiveduetoitsmerits.Butthisisnotthelimitofthescopeofthis
research;rather,weshallattempttoresearchhispersonalityandthequalitieswhich
distinguishedhimfromallothersbyoursiftingintothelegacyhistoryhaspreservedforusofhis
conductwhilestillalive,andfromthestancestakenbythemenofknowledgeandby
contemporarycaliphstowardshim.
Government'sAttitudeTowardstheImam
TheattitudeofthethenrulerstowardsImamalRida(A.S.)andtheotherImamsmayprovideus
withaclearviewofthedistinctionswhichraisedtheirpersonalitiestothezenith.Anditis
essentialtoexplainthephenomenonofthegovernment'sattitudetowardsthemwhich
manifesteditselfinthesurveillanceimposeduponthemratherthanuponotherdistinguished
dignitariesorchiefsoftheAlawides,monitoringtheirmovementsandcountingtheirstepsinall
theirsocialandpersonalencounters.Whatwecanmentionheretoexplainthisphenomenonare
thefollowingreasons:
1)ThebeliefofalargenumberofMuslimsintheirImamateandintheirbeingthemostworthyof
thecaliphate,andtheirconvictionthatallothercaliphsareconsideredusurpersofauthority,
trespassersupontherightsordainedbyGodtoothers.Thisiswhythepoliticiansofthetime
consideredthemtheircompetitorswhosemerepresenceincreasedthedangerssurrounding
themandjeopardizedthesecurityoftheveryexistenceoftheirgovernmentstructure.
2)Theirbeingthemagnetwhichattractedleadingscholarsandthinkerswhoshrankintheir
presencedespitetheirintellectualadvancementanddistinctioninthefieldsoftheartsand
knowledgeanddespitetheirgeniusandintellectualprowess.Thiscausedthecaliphstofeela
strongeranimositytowardsthemandbemoregrudgefultowardsthemduetothepublic
fascinationbythemandtotheirattemptstobeclosetothemandtobeingemotionallydistant
fromthecenterofthegovernment.
3)Theirbeingthebetteralternativefromthepublic'spoliticalstandpointtotakechargeofthe
responsibilitiesofgovernment,bearitsburdens,carryoutitsobligationsanddoingallofthat
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