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Imam Reza (A.S.) and the Issue of Regency
We are in front of an important historical event which busied the public opinion and stunned all political circles. The event is that al-Ma’mun appointed Imam al-Reza, peace be on him, as a heir apparent after him; it indicates that the succession would be taken from the ‘Abbasids and handed over to their opponents, the ‘Alawides; it astonished the people and they asked each other: "How has the 'Abbasid policy changed into this line opposing the political line which the 'Abbasids have followed since the beginning of their reign?” They asked one another such a question because the 'Abbasids were famous for persecuting and uprooting the 'Alawides; in other words, the 'Abbasids destroyed the 'Alawides, buried them while they were alive, threw their children into the Tigris, and used against them all kinds of genocide.
The people and history have known that al-Ma’mun belonged to this ('Abbasid) family, who wronged the members of the House (ahl al-Bayt), peace be on them; therefore, it was not possible for him to follow behavior other than that of his fore-fathers or to deviate from their anti-'Alawides trend. Al-Ma’mun was fed on showing detest and enmity toward the 'Alawides, for his grandfather al-Mansur and his father al-Rashïd followed all ways to put an end to them; they employed all their economic and political organs to degrade their importance and dignity and to remove them from the political arena in the world of Arabs and Islam.
The 'Abbasids were the opponents of the 'Alawides, but why did al-Ma’mun create such a sudden change (in his policy) and turn away from the plan and method of his fathers? Why did he appoint Imam al-Reza, peace be on him, as a successor after him? Similarly, why did Imam al-Reza agree to undertake regency while he was fully aware of the deviation of al-Ma’mun and of his harboring malice against the members of the House (ahl al-Bayt), peace be on them? We will answer these questions as follows:
Al-Ma’mun’s Motives
It is necessary for us to pause in order to consider the reasons and motives which urged al-Ma’mun to appoint Imam al-Reza, peace be on him, as a successor after him:
1. Al-Ma’mun had no strong position in Islamic state, for the 'Abbasid family disdained him because of his mother Marajil, who was among the slave-wives in the palace, because of his strong relationship with al-Fadl b. Sahl and his entrusting all his affairs to him, while he was originally from Persia. Moreover, his brother al-Amïn hated him, intended to do evil deeds toward him, and schemed against him, for he competed with him for the authority. Accordingly, al-Ma’mun wanted to reinforce his position, to strengthen his influence, and to overcome those who harbored malice against him. As a result, he vested the office in Imam 'Ali b. Musa al-Reza, peace be on him, the greatest personality in Islamic world and son of Imam al-Sadiq, who was the first to supply Islamic world with thoughts and knowledge. Moreover large part of the Muslims believed in his Imamate and showed friendship to him. For this reason al-Ma’mun took the initiative and designated him as his successor over this important office in Islamic world.
2. Al-Ma’mun undertook the leadership of Islamic state while he was fully aware of that Islamic society harbored hate and detest against the 'Abbasid family, who oppressed the Muslims, appropriated their affairs, wreaked all kinds of oppression and tyranny upon the 'Alawides, the summoners to social justice. So the Muslims wished for the return of the Umayyad reign though it was famous for cruelty and torture. In this connection, the poet says:
Would that the tyranny of the Marwanis returned to us,
and would that the just of the 'Abbasids was in the fire.
Another poet says:
I do not think that tyranny will come to an end while over
the community is an 'Abbasid governor.
Al-Ma’mun intended to open a new page for the citizens and to conceal the policy of his fore-fathers, so he appointed Imam al-Reza - the hope of Islamic community, peace be on him - as a successor after him.
4. Most al-Ma’mun’s Army, officers and soldiers, were from among the Shï'ites who adopted the Imamate of Imam al-Reza, peace be on him, so he wanted to win their affection and loyalty.
5. Surely the revolt against the 'Abbasid government broke out and extended to most Islamic regions, and the motto of the revolutionaries was: "The summons to al-Reza from among the family of Mohammed, may Allah bless him and his family.” The revolutionists responded to this allegiance al-Ma’mun pledged to the Imam. In the meantime, he gave the Imam the nickname of al-Reza (i.e. the consent), that, through that, he might attract the feelings of the revolutionaries, and they pledged allegiance to him, and he got rid of the danger which encircled his state and was about to wrap up its banner and fold up its principal features. This was the plan of al-Ma’mun, who was among the first-class diplomatic corps, so he was able to overcome the events surrounding him and to save his government from the deadliest danger encircling it.
5. Through his nominating Imam al-Reza, peace be on him, for succession, al-Ma’mun was able to give a religious quality to his government in order to indicate that it was not oppressive like that of his fathers, that mutiny against him was illegal, and that it was obligatory on the Muslims to war against those who revolted against him.
6. Among the aims which al-Ma’mun achieved through this pledge of allegiance (to the Imam) is that he was able to know the Shï'ite elements and to recognize their identities. It is worth mentioning that the places of the Shï'ites were very secret, that the Shï'ites worked in secret and in hiding-places. However, after this pledge of allegiance (to the Imam), their affair appeared, and the authorities were able to discover them.
7. Al-Ma’mun pledged allegiance (to Imam al-Reza) in order to indicate that the Imam, peace be on him, was not among those who renounced the world; rather he was among those who loved it through his accepting this pledge of allegiance. However, the Imam was fully aware of al-Ma’mun’s objectives which he disproved when he stipulated that he would not appoint nor remove nor take part in government.
These are some motives which urged al-Ma’mun to appoint Imam al-Reza, peace be on him, as a successor after him.[1]Now, we will return to talk about regency, the attitude of Imam al-Reza, peace be on him, toward it, and some matters concerning it; that is as follows:
Al-Fadl’s Letter to the Imam
Al-Fadl b. Sahl sent a letter to Imam al-Reza, peace be on him, in which he asked him to come to Khurasan in order to receive the caliphate from al-Ma’mun; this is the text of the letter:
In the Name of Allah, the Most Gracious, the Most
Merciful,
To 'Ali b. Musa al-Reza, son of Allah’s Apostle, the
chosen one, who has become rightly guided by his
guidance, followed his practice, kept the religion of
Allah, and stored the revelation of Allah.
From his friend, al-Fadl b. Sahl, who sacrificed
himself for returning his right to him, and connecting his
night to his day concerning it.
Peace, mercy and blessings of Allah be upon you, O
rightly guided one. Verily I praise on your behalf Allah,
other than Whom there is no god, and ask Him to bless
Mohammed, His servant.
Now then, surely I hope that Allah has helped you and
permitted you to return your right from him who has
deemed you as weak, that He may magnify His favors
toward you, make you the inheriting Imam, make your
enemies and those who have turned away from you see
from you what they feared.
Verily, this letter of mine is out of a determination from
the Commander of the faithful, the servant of Allah, Imam
al-Ma’mun and from me for returning your right to
you, confirming your right before you, handing it over
to you, for which I ask Allah who has become aware of it,
that you will inform me of that through which I will be the
happiest of all people, among the successful with
Allah, among those who accomplish the right of Allah’s
Messenger, may Allah bless him and his family, and his deeds, among those who help you with it, that I may reach both good through showing friendship to you and your state.
When my letter reaches you, my I be your ransom, and it
is possible for you not to place it off your hand, so that
you may come to the Commander of the faithful (i.e. al-
Ma’mun), who regards you as a partner in his authority,
a mediator in his ancestry, and the most appropriate of the
people for that which is under his hand. I have done that
while I am surrounded by Allah’s choice, protected by His
angels, safeguarded by Him, and Allah is a guarantor for
you through all that which gathers good benefit for you,
and set right the community through you. Allah is
sufficient for us and most excellent is the Protector.
Peace, Allah’s mercy and blessings be upon you.[2]
This letter, sent by the highest ranking official in the 'Abbasid government, contains the following:
1. Giving noble nicknames and exalted qualities to the Imam, peace be on him, as follows: (the one who) kept the religion of Allah, and (the one who) stored the revelation of Allah. Of course, it is the Shï'ites who have given these nicknames to their Imams.
2. Informing the Imam, peace be on him, of that the caliphate would be returned to him, that Allah, the Exalted, decreed to return this usurped right to its people and leaders, the Household of the Prophet, whose master was Imam al-Reza, peace be on him.
3. This letter was not written by al-Fadl only; rather it was written by him and al-Ma’mun, who had decided to abdicate the caliphate and to hand it over to the Imam.
4. This letter shows that al-Fadl asked the Imam to leave Medina (Yathrib) for Khurasan at once in order to undertake the leadership of the rule.
The Attitude of the Imam
Our sources have not shown the Imam’s answer to this letter, but it is certain that the Imam vigorously refused to responded to it, for he was aware of al-Ma’mun’s intentions and al-Fadl’s unreal letter to him. It is worth mentioning that the political motives schemed behind the scenes urged al-Fadl and al-Ma’mun to write it.
Al-Ma’mun sends Messengers to the Imam
Al-Ma’mun sent an official delegation in order to ask the Imam to leave Medina (Yathrib) for Khurasan. As for the person who headed the delegation, he was al-Raja’ b. Abu al-Dahhak; it is said that he was 'isa b. Yazid, better known as al-Juludi. Al-Sayyid al-Amïn has regarded that as unlikely, and he said: "Surely al-Juludi was among the (military) commanders of al-Rashïd and was an opponent of Imam al-Reza, peace be on him, so it was not wise for al-Ma’mun to send him to the Imam in order to ask him to leave (Medina for Khurasan).[3]”
Al-Ma’mun ordered the head of the delegation to bring the Imam, peace be on him, through the road leading to Basrah, al-Ahwaz, and Fars, and not to bring him through the road leading to Kufa and Qum.[4]Also al-Ma’mun wrote to Imam al-Reza and asked him not to come through the road leading to the mountain and Qum, and to come through the road leading to Basrah, al-Ahwaz, and Fars.[5]
The reason for al-Ma’mun’s insistence and concern is very clear; it is that he did not want the Imam to come through Kufa and Qum, for both cities were among the Shï'ite centers, and their inhabitants were from among those who showed friendship to the Imam and believed in his Imamate. So if the Imam had passed through them, he would have been magnified and honored; this would have reinforced his position and subjected the 'Abbasid state to danger. As for the Imam’s passing through Basrah, it did not benefit him, for its inhabitants inclined to 'Uthman and showed friendship to the 'Abbasids. This step indicates the false plan of al-Ma’mun, who claimed that he would abdicate the caliphate and hand it over to the 'Alawides.
The Imam says Farewell to the Grave of the Prophet
Imam al-Reza, peace be on him, did not find any escape from responding to al-Ma’mun, so he went to the grave of his grandfather, the Messenger, may Allah bless him and his family, and said the final farewell to it, for he came to know that he would not visit it again. Muhawwil al-Sijistani has narrated, saying: "When the post regarding sending Imam al-Reza, peace be on him, on a journey to Khurasan came, I was in Medina. He entered the mosque in order to say farewell to the grave of his grandfather, Allah’s Messenger, may Allah bless him and his family. He said farewell to it several times. He wept and wailed loudly, so I walked towards him, greeted him, and he returned the greetings. Then I congratulated him on that which he would reach, but he, peace be on him, said: 'Leave me, for I am going to leave neighboring my grandfather, may Allah bless him and his family, so I will die strange and buried beside Harun (al-Rashïd).”
Muhawwil al-Sijistani said: "So I went out following the road of the Imam until he died at Tus and buried beside Harun.[6]”
The Imam orders his family to weep over him
Imam al-Reza, peace be on him, came to know that he would not return to his family and homeland. So he gathered the members of his family, divided twelve thousand dinars among them, made them know that he would never return to them, ordered them to weep and wail for him while he could hear that, and then he said the final farewell to them.[7]
The Imam appoints his Son al-Jawad
Imam al-Reza, peace be on him, appointed his son al-Jawad as a successor after him, while he was seven years old or more than that. He made him enter the mosque of the Prophet, may Allah bless him and his family, and place his hand on the edge of the holy grave; he made him cling to it, ask his grandfather, the Messenger, may Allah bless him and his family, to protect him; then he said to him: "I have ordered all my agents and my servants to listen to you and obey you.” Then the Imam told his companions that his son would be the successor after him.[8]
To the Sacred House of Allah
The Imam had gone to the Sacred House of Allah to say the final farewell to it before he headed for Khurasan. Most his family accompanied him, among them was his son Imam al-Jawad, peace be on him. When he arrived the Sacred House, he greeted it, circumambulated it, performed prayers in the Standing-place of Ibrahim, ran, and circumambulated it along with his son al-Jawad. When al-Jawad arrived at the Stone of Isma'ïl, he sat by it for a long time. So Muwaffaq al-Khadim asked him to stand up, but he refused and looked sad and sorrowful. So Muwaffaq hurried towards the Imam and told him about the state of his son. Imam al-Reza, peace be on him, hastened to his son and asked him to stand up, and he wept, sighed, and said: "O Father, how can I stand while you are saying the final farewell to the House with a farewell after which there will be no return?”
Imam al-Jawad, peace be on him, saw sadness appear on the face of his father, so he concluded that his father was in the last part of his life. That happened, for Imam al-Reza, peace be on him, did not return to the Holy Houses and died poisoned through the hand of al-Ma’mun, the 'Abbasid.
To Khurasan
Imam al-Reza, peace be on him, left the Sacred House of Allah for Khurasan, and he was extremely honored and magnified at every district or in every city through which he passed, for the Muslims hurried to receive him cordially, to get the blessing of kissing his hands, to ask him to stop at them, and to serve him. They asked him about the precepts of their religion, and he, peace be on him, answered them about that.
In Nisabur
The caravan of the Imam covered the desert, was earnest in waking, and did not pay attention to anything until it arrived in Nisabur.[9]The Imam was received there with a unique popular reception, for Nisabur did not witness such a reception throughout its history. At the head of those who received him were the scholars, the virtuous, and the traditionalists who have narrated on his authority al-Hadith al-Dhahabi which we will mention.
The Imam, peace be on him, stopped at the district of al-Gharbi or al-Farawi, in the house of a person whom the people of Nisabur called Bisanda, a Persian word means satisfactory, for the Imam was satisfied with him apart from the rest of the people and stopped at his house. Then the Imam planted an almond in that house, and it grew and became a tree and bore fruit in a year. When the people came to know of the tree, they began curing themselves with its fruit. So he who was inflected by a certain malady got the blessing through eating some of its fruit, and he recovered through the bless of the great Imam. A person cut some of its branches, and he became blind. Ibn Hamdan cut down that tree, and he became blind.[10]
There was a public bath-house in Nisabur. The Imam entered it, washed himself, and performed a prayer on its top, so the inhabitants of Nisabur began getting the bless of that public bath-house. They washed themselves wherein, drank from it seeking bless, prayed on its top, and asked Allah, the Great and Almighty, to accomplish their needs, and they were accomplished for them out of the bless of the great Imam.[11]
Al-Hadith al-Dhahabi
The scholars and the traditionalists surrounded the Imam, peace be on him, who was on the (back) of a gray mule wearing his turban. At the head of the scholars were Yahya b. Yahya, Ishaq b. Rahawayh, Mohammed b. Rafi', Ahmed b. Harb, and others.[12]When the people saw him, and he was in that appearance which gave an account of the appearance of Allah’s Messenger, may Allah bless him and his family, they said loudly, "There is no god but Allah,” and exclaimed, "Allah is great!” They displayed sadness for the Imam and wept for him. That area became noisy out of weeping, so the scholars and the Huffaz (memorizers of the Qur’an) called out: "O people, listen, understand, and do not harm Allah’s Messenger, may Allah bless him and his family, regarding his family!”
Then the Imam, peace be on him, delivered to the scholars this holy tradition, saying: "I heard my father Musa b. Ja'far say: I heard my father Ja'far b. Mohammed say: I heard my father Mohammed b. 'Ali say: I heard my father 'Ali b. al-Husayn say: I heard my father al-Husayn b. 'Ali say: I hard my father the Commander of the faithful 'Ali b. Abu Talib say: I heard the Prophet, may Allah bless him and his family, say (on behalf of Allah): 'There is no god but Allah is My stronghold, so he who enters My stronghold is safe from My chastisement.’”
When the Imam passed, he called out to the people of Nisabur, saying: "But according to its conditions, and I am among its conditions.[13]”
Surely the statement, 'there is no god but Allah,’ is one of the strongholds of Allah, the Most High, but according to conditions among which is professing the Imamate of Imam al-Reza, peace be on him, who is one of the testamentary trustees of Allah’s Apostle, may Allah bless him and his family.
More than twenty thousand scholars and memorizers of the Qur’an (huffaz) has written this holy tradition.[14]As for the chain of authorities of this tradition, it is the greatest and most wonderful of all chains of authorities. Ahmed b. Hanbal says: "If this chain of authorities was recited before a mad person, he would recover from his madness.[15]” A Samani ruler ordered this tradition to be written in gold and to be buried along with him.[16]
To Tus
The caravan of the Imam, peace be on him, left Nisabur and covered the desert until it arrived at Sanabad where there was a mountain from which cooking-pots were made. The Imam leaned on the mountain and said: "O Allah, benefit (the people) through it, bless that which is placed in it, and that which is made from it.” Then he ordered some cooking-pots for him to be made from it. They were made for him, and he said: "My food will not be cooked (in anything) except in them.”
The house of Hamid b. Quhtuba al-Ta’i was at Sanabad, where the grave of Harun al-Rashïd is. The Imam went to it and reached the grave of Harun. So he drew a line with his own hand and said to those around him: "This is my earth, and I will be buried in it. Allah will make my Shï'ites and those who love me visit me. If any of them visits me and greets me, Allah will forgive him (his sins) and have mercy on him through our intercession, the ahl al-Bayt.” Then he turned to the qibbla, performed some rak'as, and supplicated with some supplications. Having finished his prayers, he performed a long prostration. I (i.e. Hamid al-Ta’i) counted that he said, "glory belongs to Allah,” five hundred times.[17]Then the Imam, peace be on him, gave some of his clothes to Hamid, who, in turn, gave them to a slave-wife of his. She took them, and then she quickly came back and said: "I have found a piece of cloth in the shirt of Abu al-Hasan (al-Reza).” Then she handed it to Hamid, and he at once gave it to the Imam, peace be on him, and asked him: "What is in it, O son of Allah’s Messenger?”
"This is a supplication,” the Imam, peace be on him, replied, "he who carries it in his own pocket, (all evil deeds) will be driven away from him, and it will be an amulet against the accursed Satan and the ruler.”
Hamid asked the Imam to dictate it to him, and he recited it to him. It reads as follows: "In the name of Allah, I seek protection in the Merciful (Allah) from you if you are pious or not pious. I have clung to Allah, the All-hearing, the All-seeing, against your ear and your eye. You have no power over me; nor over my ear and my eye; nor over my hair; nor over my skin and my flesh; nor over my blood; nor over my brain; nor over my nerves; nor over my bones; nor over my family; nor over my wealth; nor over what my Lord has provided me. I have been covered over between me and you with the cover of Prophethood through which the prophets of Allah covered themselves from the power of the Pharaohs. Gabriel is on my right hand; Michael is on my left hand; Seraphiel is behind me; Mohammed, may Allah bless him and his family, is before me; Allah is aware of what withholds you and Satan from me.
"O Allah, let not his ignorance overcome your slowness if he incites and makes little of me! O Allah, I have sought refuge in You! O Allah, I have sought refuge in You! O Allah, I have sought refuge in You![18]”
Al-Ma’mun receives the Imam
Al-Ma’mun ordered the Imam to be received with an official reception, so the armed forces and the rest of the people went out to receive him. Al-Ma’mun was at the head of those who received him. There were along with him al-Fadl b. Sahl, the rest of his ministers and advisers. Al-Ma’mun shook hand with the Imam, welcomed him warmly, appointed for him a splendid house supplied with servants and all the necessary requirements, and took great care of him.
Al-Ma’mun asks the Imam to undertake the Caliphate
Al-Ma’mun officially abdicated the caliphate and asked the Imam, peace be on him, to undertake it, saying: "O son of Allah’s Messenger, I have realized your excellence, your knowledge, your asceticism, your piety, and your acts of worship; therefore, I see that you are more appropriate for the caliphate than me.”
The Imam answered him: "Through renouncing the world I hope for the salvation from the evil of the world; through refraining from the unlawful I wish for wining good final results; through humbleness in the world I hope for exaltedness with Allah.”
"I have seen that I must remove myself from the caliphate and entrusted it to you,” retorted al-Ma’mun.
However, the Imam was fully aware of the intentions of al-Ma’mun, who spared no effort to achieve his political objectives. How did al-Ma’mun abdicate the caliphate while for it he killed his brother al-Amïn; destroyed Baghdad; spread bereavement, sadness, and mourning among the regions ofIslamic world? How did he hand it over to the Imam in spite of all these evil deeds?
The Imam gave a decisive answer which enraged al-Ma’mun, saying to him: "If this caliphate belongs to you, then it is not permissible for you to take off the garment in which Allah has clothed you and to give it to other than you. If the caliphate does not belong to you, then it is not permissible for you to give me that which does not belong to you.”
The Imam silenced al-Ma’mun and closed before him all avenues of argument, so the latter threatened the former, saying: "There is no escape for you from accepting this matter.”
"I will never do that willingly,” retorted the Imam.
Dhu al-Riyasatayn[19]admired this attitude of them and began saying: "How fantastic, I have seen al-Ma’mun, the Commander of the faithful, entrusting the matter of the caliphate to al-Reza, and I have seen al-Reza saying to him: 'I have no ability or power for that.’ I have never seen the caliphate more abandoned than that.”
The Imam, peace be on him, was aware of this false purpose, for al-Ma’mun belonged to the 'Abbasid family, who harbored malice against the members of the House (ahl al-Bayt), peace be on them, killed them during the brightness of day and darkness of night, and spared no effort to eliminate them from the face of earth. As for al-Ma’mun, he was the wickedest of them, for he killed the master of the 'Alawides, Imam al-Reza, and killed other than him from among the pure 'Alawides. So how did the Imam trust him?
Al-Ma’mun’s claimed Justifications
As for al-Ma’mun’s claimed justifications during his asking the Imam, peace be on him, to undertake the caliphate, they are as follows:
1. He summoned al-Fadl b. Sahl and his brother al-Hasan b. Sahl. When the were before him, he told them that he would entrust the caliphate to the Imam. So al-Hasan exaggerated that before him and explained to him its disadvantages. However, al-Ma’mun said: "I had promised Allah that if Iovercame the deposed one (i.e. al-Amïn), I would have handed over the caliphate to the most meritorious (afdal) of the family of Abu Talib. I do not know anyone more meritorious than this man on the face of the earth.[20]”
This means that al-Ma’mun had promised Allah that if he put an end to his brother and overcame him he would have handed over the caliphate to the most meritorious of the family of Abu Talib, and the most meritorious of them in his time was Imam al-Reza, peace be on him. But this did not happen according to the events that followed.
2. Through his handing over the caliphate to the 'Alawides, he tried to reward Imam 'Ali, the Commander of the faithful, peace be on him, for his favors toward the 'Abbasids, for the latter appointed 'Abd Allah b. 'Abbas as a minister and entrusted him with the Emirate of Basrah. Similarly, he entrusted 'Ubayd Allah b. al-'Abbas with the Province of Yemen, and other favors he did toward them. So al-Ma’mun wanted, through what he did, to reward the Imam regarding his children.[21]
3. He did that in order to seek obedience to Allah, His good pleasure, good for the community, and the interests of the Muslims.[22]
These are some justifications which al-Ma’mun advanced as pretext for handing over the caliphate to Imam al-Reza, peace be on him.
His false Justifications
These justifications were unreal. If al-Ma’mun had been truthful to them, he would not have prevented the Imam from passing through Kufa when he came from Medina (Yathrib), for he feared that the people would receive him in this city, which was among the centers of the Shï'ites in Islamic world; likewise, he would not have prevented him from passing through Qum, for the same reason. Moreover 'Abd Allah b. Abu Sahl al-Nobakhti, an astrologer, told him that it was not good for him to pledge allegiance to Imam al-Reza when he appointed him as a successor after him; yet al-Ma’mun insisted on pledging allegiance to the Imam during that time.[23]This demonstrates that he was a liar regarding this matter.
Al-Ma’mun asks the Imam to undertake Regency
Through all ways and means, al-Ma’mun tried to convince the Imam, peace be on him, to accept the caliphate or at least the regency after him, but he refused him vigorously. He went on convincing the Imam for more than two months, but all his attempts came to nothing, for the Imam insisted on refusing him and refraining from undertaking any state office.
Al-Ma’mun forces the Imam
All the diplomatic ways which al-Ma’mun followed to convince the Imam, peace be on him, to accept regency came to an end, so he thought that he had to follow another way which was threatening the Imam. He sent for the Imam. When he was in his presence, a conversation took place between them, so the Imam said to him: "By Allah, I have never told a lie since my Lord, the Great and Almighty, has created me. I have not renounced the world for the world, and I definitely know what you want.”
"What do I want?” asked al-Ma’mun.
The Imam asked him for security if he said the truth frankly, saying: "The Imam (i.e. the leader) must be truthful, mustn’t he?”
"I have given you security,” replied al-Ma’mun.
The Imam explained the motives which urged al-Ma’mun to vest regency in him, saying: "Through that you want the people to say: 'Surely 'Ali b. Musa (al-Reza) has not renounced the world; rather it is the world which has renounced him. Do you not see that he has accepted regency and craved for the caliphate?’”
Al-Ma’mun became angry, so he shouted at the Imam, saying: "You always face me with what I hate! You have felt safe from my power! I swear by Allah, you should accept regency or I will force you to (accept) it! You should do that; otherwise, I will strike off your head![24]”
The Imam, peace be on him, pleaded to Allah and supplicated Him, saying: "O Allah, You have prohibited me from throwing my own soul into destruction; I have been forced; I am about to be killed by 'Abd Allah al-Ma’mun if I do not accept regency! I have been forced just as Yusuf and Danyal, peace be on them, had been forced by the tyrant of their time to accept authority! O Allah, there is no covenant except Your covenant; nor have I a friend except You! So give me success to establish Your religion and to enliven the Sunna of Your Prophet, Mohammed, may Allah bless him and his family! Verily, You are the Master, and You are the Helper! You are the best Master, and You are the best Helper![25]”
Any how, the Imam accepted regency while he was weeping and sad.[26]Pain and worries dominated him.
The Conditions of the Imam
The Imam mentioned before al-Ma’mun some conditions which showed that he was dissatisfied with regency and that he was forced to accept this office. These conditions are as follows:
1. He would not appoint anyone as a governor.
2. He would not dismiss anyone.
3. He would not abolish any rite.
4. He would be a distant adviser in the affairs of the state.[27]
Yet al-Ma’mun accepted these conditions which clashed with his objectives and exposed his intentions.
The Textual Document of Regency
The regency between the Imam, peace be on him, and al-Ma’mun was not confined to speech; rather it was written on an official document signed by the Imam and al-Ma’mun, witnessed by high-ranking statesmen, and transmitted by a group of historical sources. Ibn al-Jawzi came to know of the document and said: "My uncle bought it (the document) for two hundred dinars and brought it to Sayf al-Dawla Sadaqa b. Mansur, and there were in it scripts of a group of writers such as 'Abd Allah b. al-'Abbas and the Moroccan Minister (al-Wazïr al-Maghribi).[28]” Similarly, 'Ali b. isa al-Arbali came to know of it and has mentioned its text in his book entitled Kashf al-Ghumma, and that was in the year 670 A. H.[29]I (i.e. the author) will narrate its text as follows:
"In the Name of Allah, the Most Gracious, the Most Merciful,
"This letter has been written by the servant of Allah (i.e. al-Ma’mun) b. Harun al-Rashïd, the Commander of the faithful, to 'Ali b. Musa b. Ja'far.
"Now then: So surely, Allah, the Great and Almighty, has chosen Islam as religion and chosen from among his servants messengers showing the way to Him and guiding to Him, the first of them gives good news of the last of them and the last of them testifies the first of them, until the Prophethood of Allah reached Mohammed, may Allah bless him and his family, after a cessation of the (mission of the) apostles, extinction of knowledge, a cessation of revelation, and approach to the Hour. So Allah has ended the prophets through him, made him a witness to them, and dominator over them, and He sent down to him His Holy Book - falsehood shall not come to it from before it nor from behind it, a revelation from the Wise, the Praised One - through which He has made lawful and unlawful, promised and threatened, cautioned and warned; through which He has ordered and prohibited, that the firm argument over His creatures may be His, that he who would be perish might perish by clear proof, and he who would live might live by clear proof, and most surely Allah is Hearing, Knowing.
"So he (the Prophet) delivered on behalf of Allah His message and summoned (men) to His path through what He had ordered him of wisdom, good exhortation, reasoning in the best way, then through jihad and hardness, until Allah took him to Himself and chose for him that which is with Him. So when the Prophethood came to an end, and Allah ended through Mohammed, may Allah bless him and his family, the revelation and the message, He has made the religion continue andregulated the authority of the Muslims through the caliphate, its completion and exaltedness, and undertaking it with respect to Allah through obedience through which the duties and punishments imposed by Allah, Islamic laws are carried out, and jihad is waged against His enemy.
"So it is obligatory on the vicegerents of Allah to obey Him concerning what He has entrusted to them and attracted their attention regarding His religion and His servants, and it is obligatory on the Muslims to obey their caliphs and to help them in establishing the right and justice of Allah, the security of the way, sparing blood, settling hostility, and reuniting; otherwise, the cord of the Muslims disorders; they become disordered; their beliefs become different; their religion is defeated; their enemy becomes powerful; they are different in opinion; and they lose this world and the next.
"So it is incumbent upon him whom Allah has appointed as a vicegerent on His earth and entrusted him with His creatures to do his best for Allah, to prefer that in which there is the good pleasure of Allah and obedience to him, to follow that for which Allah will make him stand and about which He will question him, to rule with the truth and do with justice in what Allah has placed him and vested him with, for Allah, the Great and Almighty, says to His prophet Dawud: O Dawud, surely We have made you a ruler in the land;so judge between men with justice and do not follow desire, lest it should lead you astray from the path of Allah; (as for) those who go astray from the path of Allah, they shall surely have a severe punishment because they forget the day of reckoning. And (for) Allah, the Great and Almighty, said: So by your Lord, We shall ask them all about what they were doing. And (for) we have heard that 'Umar b. al-Khattab said: "If a goat got lost on the bank of the Euphrates, I would fear that Allah would ask me about it.’
"By Allah, surely the one who will be asked about his own soul and informed of his work regarding what is between him and Allah will be brought before a great affair and tremendous danger; therefore, just imagine how much more is (the situation) of him who is responsible for taking care of a community? And reliance is on Allah; to Him is the flight, desire for success and protection, directing and guiding to that through which argument is established, good pleasure and mercy from Allah are won.
"And the best of the community in reflecting on his own soul and the loyalist of them to Allah regarding His religion and His servants from among His creatures on His earth is he who works according to obedience to Allah, His Book, and the Sunna (practices) of His Prophet, may Allah bless him and his family, during the period of his days and after it, strains his own opinion regarding him to whom he has entrusted his reign, whom he has chosen for the Imamate over the Muslims and taking care of them after him, and appoints for them him who is a great figure and a place of flight in order to bring them into harmony,to reunite them, tospare their blood, to give them security, with Allah’s permission, from their division, their being corrupt by enmity, and their difference, and to raise the insinuation and trickery of Satan from them. For Allah, the Great and Almighty, has regarded regency after the caliphate as part of completing and perfecting Islam, exalting and setting right its followers, and He has inspired succession in His vicegerents through His emphasizing on him whom they choose for Him after them, who through whom blessing is great and well-being is inclusive, and Allah, through that, has invalidated the deception of men of dissension, hostility, slander, difference, and any lying in wait for discord.
"He (al-Ma’mun) has been the Commander of the faithful since the caliphate reached him, so he has tried its ugly taste, its burdensome undertaking, its hard provisions, clinging to obedience to Allah which is obligatory on him who undertakes it (the caliphate), and fear of Him concerning what He has burdened with it. So he has tired his body, kept his eye awake, elaborated his thinking on that through which the religion isglorified, the polytheists are suppressed, the community is set right, justice is spread, the Book and the Sunna are established; and he has deprived himself of ease, gentleness, and happy life. He is aware of that about which Allah will ask him; he likes to meet Allah while he is loyal to Him regarding His religion, His servants, choosing for succession after him and taking care of the community the best one (of men) in religion, piety, and knowledge, and the most hoped of them for assuming the command and right of Allah, whispering (to Him) through seeking refuge (in Him) concerning that, asking Him for inspiration in which there is His good pleasure and obedience to Him by day and night, reflecting on seeking and requesting him through the members of his household from among the children of 'Abd Allah b. al-'Abbas and 'Ali b. Abu Talib, confining himself to his knowledge of him whose condition and doctrine he has come to know, sparing no effort and power to ask about him whose affair is unknown to him, till he examined their affairs through knowledge, tried their stories through seeing, regarded their conditions as innocent through observing, and discovered that which is with them through questioning.
"So his (al-Ma’mun’s) choosing him (al-Reza) was afterasking Allah for the best and exerting himself in accomplishing His right toward His servants and His earth concerning the two houses in general. That is because he (al-Ma’mun) has seen his (the Imam’s) brilliant excellence, his plain knowledge, his manifest piety, his pure asceticism, his renouncing the world, and his being safe from the people. He has clearly come to know that reports, tongues, and words have unanimously agreed upon him. Besides, he still knows his excellence when young and adult, hence he has appointed him as his successor after him, having confidence in asking Allah for the best regarding that, for Allah has come to know that his act is as preferring for him and the religion, taking care of Islam and the Muslims, seeking safety, and establishing argument and salvation on the day when men will stand for the Lord of the worlds.
"The Commander of the faithful had summoned his sons, the members of his house, his personal entourage (khassa), his commanders, and his servants, and they with pleasure have pledged allegiance (to al-Reza). They are aware of that the Commander of the faithful has preferred the obedience to Allah to his own desire regarding his children and other than them from among those who are more interlaced than him in womb relationships and closer (than him) in kinship.
"He (al-Ma’mun) has named him al-Reza (consent), for the Commander of the faithful is satisfied with him; therefore, O group of the household of the Commander of the faithful and those who are in the guarded city from among his commanders, his soldiers, and the Muslims in general,pledge allegiance to the Commander of the faithful and after him to al-Reza, 'Ali b. Musa in His name, His blessing, His good decree for His religion, and His servants, with a pledge of allegiance for which you stretch out your hands and at which you are delighted. You are aware of what the Commander of the faithful has intended through it (the pledge of allegiance), preferring through it the obedience to Allah, taking care of himself and you, giving thanks to Allah for what He has inspired in the Commander of the faithful through it regarding accomplishing His right in taking care of you, his clinging to directing you and setting you right, hoping for the advantage of that through reuniting you, sparing your blood, bringing you together, closing your frontiers, strengthening your religion, defeating your enemy, setting right your affairs; and hasten to obedience to Allah and to the Commander of the faithful, for it is security; if you hurry to him and praise Allah for him, you will know that good luck is through him, Allah willing.[30]”
This document has ended and was dated on Monday on the eighth of the month of Ramadan, in the year 201 A. H.
Al-Ma’mun asked Imam al-Reza, peace be on him, to write the document of regency with his own sacred hand, and he, peace be on him, wrote the following:
"In the name of Allah, the Most Gracious, the Most Merciful, praise belongs to Allah, the Doer of what He intends, there is no repeller of His decision; nor is there any repeller of His decree, who knows the stealthy looks and that which the breasts conceal, and His blessings be upon His Prophet, the last of the prophets, and his family, the good, the Pure.
"I say, and I am 'Ali b. Musa b. Ja'far, that the Commander of the faithful, may Allah support him with rightness and give him success for right guidance, has come to know of our right of which other than him has failed to know, so he has tightened the womb links which have been cut, made safe the souls which have become frightened; rather he has enlivened them while they were already destroyed, made them rich while they were poor, seeking the good pleasure of the Lord of the world, wanting no reward from other than Him, and Allah will reward the grateful and He does not waste the reward of the doers of good.
"And that he has entrusted his regency and the great authority to me if I remain (alive) after him, so he who unties the knot of the command of Allah through tying it and breaks a handle whose fastening is more lovable to Allah, then surely Allah will make lawful his sacredness if he through that reproaches the Imam and violates the sacredness of Islam, according to this the former (i.e. Imam 'Ali) did, was patient toward the random matters, and did not object the resolutions, for he feared that the religion would be scattered, the cord of the Muslims would be disordered, the affairs of the pre-Islamic paganism age was close (to him), an opportunity might be seized, and calamity might quickly be created.
"And I have appointed Allah (as witness) over my own soul if He makes me take care of the authority over the Muslims and vests me with His vicegerency to work among them (men) in general and the children of al-'Abbas b. 'Abd al-Muttalib in particular, through obedience to Him and to His Messenger, may Allah bless him and his family, that I will not shed forbidden blood; nor will I make lawful pudenda nor property except that which is shed by the punishments prescribed by Allah and made lawful by the religious duties issued from Him, and that I will do my best and power to choose the most qualified persons, and through that I have placed against my own soul a certain promise about which Allah will ask me, for He, the Great and Almighty, says: And fulfill the promise; surely (every) promise shall be questioned about.
"And if I originated or changed or altered, I would be worthy of being changed and liable to severe punishment, and I seek refuge in Allah from His wrath, desire for success in obeying Him, coming between me and disobeying Him, (giving) well-being to me and to the Muslims.
"Al-jami'a [31]and al-jafr [32]indicate the opposite of that, and I do not know what will be down toward me and you, surely the judgment is Allah’s; He relates the truth and He is the best of the deciders, but I have obeyed the order of the Commander of the faithful, preferred his good pleasure, and Allah protects me and him; I have called Allah to bear witness to my own soul through that, and Allah is enough for a witness.
"I have written (the document of regency) in my own handwriting in the presence of the Commander of the faithful, may Allah prolong his life, al-Fadl b. Sahl, Sahl b. al-Fadl, Yahya b. Akkthem, Bishr b. al-Mu'tamir, and Hammad b. al-Nu'man, in the month of Ramadan, in the year 201 (A. H.).”
Al-Fadl b. Sahl, the minister of al-Ma’mun, wrote the following: "The Commander of the faithful, may Allah prolong his life, has decreed reading the meaning of this letter outwardly and inwardly in the Holy Shrine of our master, Allah’s Apostle, may Allah bless him and his family, between the theological center (rouda) and the Pulpit in the presence of the elite from among the Banu Hashim, the rest of the friends and the soldiers, and he asks Allah to make the Commander of the faithful and all Muslims know through it the argument over all Muslims and to invalidate the vague errors which have hindered the viewpoints of the ignorant: On no account will Allah leave the believers in the condition which you are in.”
Al-Fadl b. Sahl wrote (this document) in the appointed date.
Yahya b. Akkthem has written the following: "Yahya b. Akkthem has testified to the content of this page outwardly and inwardly, and he has written in his own handwriting the (appointed) date.”
Hammad b. al-Nu'man has written the following: "Hammad b. al-Nu'man has testified to the content (of this document) outwardly and inwardly.”
Bishr b. al-Mu'tamir has written the following: "Bishr b. al-Mu'tamir has testified to the like of that and written in his own handwriting the (appointed) date.[33]”
It is necessary for us to pause in order to consider the document of al-Ma’mun, what Imam al-Reza, peace be on him, has written, and what al-Fadl b. Sahl has testified, and that is as follows:
The Contents of the Document of Regency
The document of regency signed by al-Ma’mun and Imam al-Reza, peace be on him, contains the following:
Firstly, praising Islam and Allah’s great Book, which is a perfect system and an inclusive institution for making man happy and righteous.
Secondly, lauding the great Prophet, the greatest summoner to Allah, hoister of torch of monotheism and intellectual renaissance on earth.
Thirdly, clarifying the succession after the Prophet, may Allah bless him and his family, for through it the religion is established, the authority over the Muslims is regulated, and it is the shadow of Allah on earth.
Fourth, it is obligatory on the Muslims to obey the caliphs, for disobedience to them causes disadvantages to Islamic world.
Fifth, the caliphs undertake important responsibilities of which are preferring obedience to Allah to all things, ruling over men with fairness and justice, and other important responsibilities which the document has inclusively shown.
Sixth, among the most important responsibilities of the caliphs is that they designate successors after them, that the designation should be based on perfect choice and exact test regarding him whom they appoint after them, and that the choice should not be subject to partiality and desires, for such an action leads the community to disadvantages.
Seventh, al-Ma’mun did his best to choose the successor after him, so he did not find in the 'Abbasid and the 'Alawide families anyone more meritorious than Imam al-Reza, peace be on him, because he had noble qualities of which are the following:
A. Brilliant excellence,
B. Useful knowledge,
C. Pure asceticism in the world,
D. And refraining from all things made unlawful by Allah,
the Most High.
It is these noble qualities which urged al-Ma’mun to elect the Imam and to nominate him for regency after him.
The Contents of what the Imam has written
As for the contents of what Imam al-Reza, peace be on him,has writtenconcerning regency, they are as follows:
Firstly, praising al-Ma’mun’s relationships with the 'Alawides, for he refreshed them through such relationships after they had faced tyranny and oppression through the 'Abbasid rulers, who spared no effort to eliminate the 'Alawides from the face of earth; it is worth mentioning that the 'Abbasids buried the 'Alawides while they were alive, killed them everywhere, threw their babies into the Tigris, and wreaked other tragedies upon them.
Secondly, through these word of him, "if he through that reproaches the Imam,” Imam al-Reza, peace be on him, referred to his grandfather, Imam 'Ali, the Commander of the faithful, the gate of the city of the knowledge of the Prophet, may Allah bless him and his family, and the pioneer of his wisdom, whom the people removed from his office which the Prophet, may Allah bless him and his family, entrusted to him on the Day of Ghadïr Khum, and accordingly the community suffered from terrible kinds of tragedies and calamities, for the caliphate was undertaken by some criminals such as Mu'awiya, Yazid, al-Walïd, al-Mansur, and other than them from among the Imams of oppression and tyranny who spared no effort to oppress the people and to force them to yield to what they hated.
Similarly, through these words of him, "and was patient toward the random matters,” he referred to the words of 'Umar b. al-Khattab, who described the pledge of allegiance to Abu Bakr as, "a random matter (falta) from whose evil Allah has protected the Muslims.” So Imam 'Ali, the Commander of the faithful, peace be on him, was patient toward this random matter, which he has mentioned in his saying: "and there is pricking (qadha) in the eye and suffocation (of mortification) in the throat.” That is because he feared that the word of Islam would collapse, and the unity of the Muslims would crack, for the Muslims were still close to the pre-Islamic paganism age, and the enemy forces lied in wait for attacking Islam if any division occurred in it; therefore, it is this matter which prompted Imam 'Ali, the Commander of the faithful, peace be on him, to be patient toward those who took his legacy.
Thirdly, the Imam promised before Allah and the Muslims that he would rule the Muslims with a policy based on pure justice, that he would return to the people the practices of his grandfather the greatest Prophet, may Allah bless him and his family, and that he would choose for the organ of government qualified and righteous persons who feared Allah, the Exalted, and sought the next world. If the Imam had undertaken the caliphate over the Muslims, he would have achieved all these great goals.
Fourth, the Imam, peace be on him, predicted that he would not assume the caliphate; nor would the community lead a life of ease and comfort during his rule, for he had read al-jami'a and al-jafr, which were among the deposits of the Prophethood, in which was the knowledge of what was and what would be until the Day of Resurrection, which showed that he would not undertake the caliphate, and that al-Ma’mun woulddeceive him through regency.
The Contents of al-Fadl’s writing
As for what al-Fadl b. Sahl wrote in the document of regency, it refers to that al-Ma’mun ordered this document to be read in the mosque of the Prophet between the theological center and the Pulpit, and in the presence of the Hashimite notables, the armed forces, and the rest of the people, for reading the document in such a place would emphasize regency and disprove the views of the ignorant and of the partial.
These are some contents of the document and its supplements. They are plain; there is no confusion or ambiguity in them.
The Pledge of Allegiance to the Imam
Al-Ma’mun held a general popular festival attended by the ministers, the high-ranking statesmen, the commanders of the armed forces, and the rest of the people; at their head were the 'Alawides and the 'Abbasids; the festival was held on Tuesday, the second day of the blessed month of Ramadan[34], in the year 201.[35]
Al-Ma’mun was seated and he had had two great cushions placed for Imam al-Reza, so that he would have the same kind of seat and covers. He seated al-Reza, peace be on him, on them; he was dressed in green and wearing a turban and a sword. Then al-Ma’mun ordered his son, al-'Abbas, to be the first of the people to make the pledge of allegiance to him[36], and then the people pledged allegiance to him.
The Way of the Pledge of Allegiance
As for the way the people followed to pledge allegiance to the Imam, peace be on him, it was unique, with which the Umayyad and the 'Abbasid kings were not familiar, for he, peace be on him, moved his hand and hit his own face with the back of it and their faces with the palm.
"Stretch out your hand for the pledge of allegiance,” al-Ma’mun demanded.
"The Apostle of Allah, may Allah bless him and his family, used to make the pledge in this way when the people pledge allegiance to him,” retorted al-Reza, peace be on him.[37]
Perhaps the Imam depended on these words of Him, the Exalted: "The hand of Allah is above their hands.” So it was not permissible for one who made the pledge of allegiance to place his own hand above the hand of the Prophet, may Allah bless him and his family, or above the hand of the Imam, peace be on him.
The Imam predicts that this Matter will not be achieved
Imam al-Reza, peace be on him, was dressed in the robes of honor and attended that meeting. Orators and poets rose and began to mention his great merit and summoned the people to pledge allegiance to him. The Imam, peace be on him, looked at one of his close associates, who was feeling happy about what had happened. He signaled him to come closer. He went closer to him, and he said so that no one else could hear: "Do not occupy your heart with this matter and do not be happy about it. It is something which will not be achieved.[38]”
The matter was as the Imam, peace be on him,had said, for this pledge of allegiance to him was not achieved, and al-Ma’mun broke his promise when he gave him poison to drink and assassinated him.
Al-Ma’mun delivers a Speech
When the ceremonies of the pledge of allegiance to the Imam were over, al-Ma’mun rose, ascended the pulpit, and addressed the people, saying: "O people, you have come to know about the pledge of allegiance to 'Ali b. Musa b. Ja'far b. Mohammed b. 'Ali b. al-Husayn b. 'Ali b. Abu Talib, peace be on him. By Allah, if I recited these names before the deaf and the dumb, they would recover with the permission of Allah, the Great and Almighty.[39]”
Imam al-Reza delivers a Speech
After the pledge of allegiance to Imam al-Reza, peace be on him, had terminated, al-Ma’mun asked him to ascend the pulpit and address the people, so he went up on the pulpit. He praise and glorified Allah, and then he said: "O People, we have a right due to us from you through the Messenger of Allah, may Allah bless him and his family, and you also have a right due to you from us through him. If you carry out your duty to us, then it is necessary for us to carry out our duty to you.”
The Imam did not mention anything other than these words[40]in which he has expressed his right due to him from the people, for he is the grandson of the Apostle of Allah, may Allah bless him and his family, who was faithful to their religion and their world, and took them out of the life of error and estrangement, so if they had carried out his right and installed him as a caliph, then it would have been obligatory on him to establish in their regions justice in all its senses and concepts.
Al-'Abbas delivers a Speech
Al-'Abbas, the orator, delivered an eloquent, wonderful speech and ended it with this poetry line:
There is no escape for the people from having a sun and
a moon, so you are a sun, and this is that moon.[41]
Persons abstain from pledging Allegiance to the Imam
Some persons abstained from pledging allegiance to the Imam, for they harbored malice against him, hated him, and were indignant with al-Ma’mun because of his appointing the Imam as a successor after him. They are as follows:
1. 'isa al-Juludi.
2. 'Ali Bin 'Umran.
3. Abu Yunus.[42]
Al-Ma’mun ordered them to be arrested and imprisoned.
Al-Ma’mun orders them to be executed
He ordered these three persons to be taken out of the prison. When they stood before him and saw Imam al-Reza sitting beside him, they became so angry that 'Ali b. 'Umran addressed al-Ma’mun, saying: "I seek refuge for you, O Commander of the faithful, with Allah from taking out this authority, which Allah has vested in you and with which He has singled you out, and placing it in the hands of your enemies and those whom your forefathers had killed and made homeless in the land.”
"O Son of the adulteress,” shouted al-Ma’mun at him, "why have you insisted on that?”
Then he ordered his head to be struck off. Then Abu Yunus was brought before him. When he saw the Imam sitting beside al-Ma’mun and enjoying honor and magnification, he became displeased and addressed al-Ma’mun, saying: "O Commander of the faithful, by Allah, this (one) who is sitting beside you worships an idol apart from Allah.”
As a result al-Ma’mun ordered him to be executed, and he was executed. Then 'isa al-Juludi was brought into his presence. It is worth mentioning that he was the mortal enemy of the members of the House (ahl al-Bayt), peace be on them. It was he whom Harun al-Rashïd had sent to Medina (Yathrib) in order to loot and confiscate the garments and jewels of the granddaughters of Allah’s Messenger, may Allah bless him and his family. Accordingly, he went to the house of Imam al-Reza, peace be on him, intended to break into it and to loot the garments of the 'Alawide ladies. The Imam refused that, but al-Juludi paid no attention to him. So the Imam began entreating him and promising him that he would go in and bring him what he wanted. Al-Juludi yield to the words of the Imam, who went in, gathered the garments and jewels of the 'Alawide ladies, and gave them to him. He took them and went away. As for the Imam, he asked al-Ma’mun to pardon al-Juludi, but he refused him vigorously, saying: "O my master, it is this (person) who had looted (the garments and jewels) of the granddaughters of Mohammed, may Allah bless him and his family!”
Al-Juludi looked at the Imam when he was speaking to al-Ma’mun and entreating him in order to pardon him, but the stupid one (i.e. al-Juludi) thought that the Imam intended to avenge himself upon him because of what he had done toward him, so he said to al-Ma’mun: "O Commander of the faithful, I ask you through Allah and my service to al-Rashïd not to accept the statement of this (i.e. the Imam) concerning me.”
Al-Ma’mun turned to Imam al-Reza and said to him: "O Abu al-Hasan, he has asked me for pardon, and we regard his oath as true.”
Then he addressed al-Juludi, saying: "No, by Allah, I will not accept his statement concerning you.”
Then he turned to the police men and said to them: "Let him join his friend!” So he was advanced and his head was struck off.[43]
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