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Important Decrees
Al-Ma’mun issued some important decrees on the occasion of appointing Imam al-Reza, peace be on him, as a successor. They are as follows:
1. Giving salaries to the soldiers for one full year.
2. Abandoning the black uniform of the 'Abbasids[44], and dressing in green. I (i.e. the author) think that the inhabitants of the Garden will be dressed in green, for Allah, the Most High, says: "And they shall wear green robes of fine silk and thick silk.[45]”
3. Striking dirhams and dinars with the name of Imam al-Reza, peace be on him. Al-Sayyid 'Abd al-Qadir Ahmed al-Yusuf has mentioned some examples of that currency as follows: (The Dinar)
It has been written in the center of its face: "There is no god but Allah, the One without associate with Him.” It has been written in the girth: "In the name of Allah, this dinar was struck in Samarqand in the year 202.” And it has been written in the circle: "Allah’s is the command before and after, and on that day the believers shall rejoice at Allah’s help.”
It has been written in the center of the back: "Allah, Mohammed is Allah’s Messenger, al-Ma’mun is the vicegerent of Allah, of what the Emir al-Reza, the regent over the Muslims, 'Ali b. Musa b. 'Ali b. Abu Talib has commanded.”
And it has been written in the circle of the center of the back: "Mohammed is the Messenger of Allah; He has sent him with guidance and the religion of truth, that He might cause it to prevail over all religions, though the polytheists may be averse.” (The Dirham)
'Abd al-Qadir has moved the shape of the dirham from Berlin Museum numbered 1295. The formula of the writing in the center of the face is: "There is no god but Allah, the One without an associate with Him.” in the year 203.
The writing in the circle is: "Allah’s is the command before and after, and on that day the believers shall rejoice at Allah’s help.”
The writing in the back is: "Allah, Mohammed is Allah’s Messenger, al-Ma’mun is the vicegerent of Allah, of what al-Reza has commanded.”
The writing in the circle is: "Mohammed is the Messenger of Allah; He has sent him with guidance and the religion of truth, that He might cause it to prevail over all religions, though the polytheists may be averse.”
Another shape of the dirham available in the British Museum in London, number 289 is as follows:
The writing in the center of the face is: "There is no god but Allah, the One without an associate with Him.”
The writing in the girth is : "the year 2”
The writing in the circle is: "Allah’s is the command before and after.”
The writhing in the center of the back is: "It was commanded by the Emir of the Muslims, 'Ali b. Musa...'Ali b. Abu Talib...Dhu al-Riyasatayn.”
The writing in the circle is: "Mohammed is the Messenger of Allah.”
These dots show that some letters have been erased, for they have copied in this manner in the world catalogs. This writing has been erased because the currency is very old and used very much. There are examples of the dirhams which were struck in the year 704 A. H., the same as the currency of the Imam, and it has been written in them what had been written in the original currency.[46]
The Imam marries al-Ma’mun’s Daughter
Al-Ma’mun asked Imam al-Reza, peace be on him, to marry the Princess, Mrs. Umm Habïb[47]; the Imam accepted that and married her. Al-Ma’mun intended to seek nearness to the Imam, that the relationships between them might be strong. Some traditionalists think that al-Ma’mun married his daughter to the Imam in order to spy on his behavior and activities. This step suits al-Ma’mun, who is famous for deception and trickery.
The Pledge of Allegiance to the Imam in all Cities
Al-Ma’mun ordered all his governors over all Islamic cities and regions to take from all citizens the pledge of allegiance to Imam al-Reza regarding regency. The following are some cities where the pledge of allegiance to him was taken:
1. Medina (Yathrib)
All popular classes in Medina (Yathrib) happily receivedthe news of regency of Imam al-Reza, peace be on him. The governor of Medina, 'Abd al-Jabbar al-Masahiqi, hurried to the mosque of the Prophet in order to take from the inhabitants of the city the pledge of allegiance (to the Imam). That was after al-Ma’mun’s command concerning that. He ascended the pulpit and addressed the people, saying: "O People, this is the matter for which you have wished, the justice for which you have waited, and the good for which you have hoped. This is 'Ali b. Musa b. Ja'far b. Mohammed b. 'Ali b. al-Husayn b. 'Ali b. Abu Talib, the peace of Allah be upon them.[48]”
The pledge of allegiance to Imam al-Reza was the most important and valuable hope for which the Muslim community waited, for it impatiently waited for the return of the rule to the Imam, that he might establish pure justice among it, spread security and welfare among its regions, and save it from the oppression and tyranny of the 'Abbasids.
2. Egypt
Al-Ma’mun wrote to his governor over Egypt, al-Sari, and ordered him to take from the Egyptians the pledge of allegiance to his successor Imam al-Reza. The letter came to al-Sari in the month of Muhrrah, in the year 202. So al-Sari started taking the pledge of allegiance to the Imam, peace be on him. But Ibrahim b. al-Mahdi, the leader of the singers in Baghdad, spoiled this pledge of allegiance, for he wrote to the prominent soldiers and their commanders in Egypt and ordered them to depose al-Ma’mun and his heir apparent and to revolt against al-Sari. Sosome of them responded to him, among them were al-Harith b. Zar'a b. Mahzam at al-Fistat, 'Abd al-'Aziz al-Wazir al-Jarawi at the bottom of the land, Salama b. 'Abd al-Malik al-Azdi al-Tahawi at al-Sa'ïd, Sulayman b. Ghalib b. Gabriel, and 'Abd al-'Aziz b. 'Abd al-Rahman b. 'Abd al-Jabbar al-Azdi. As a result they revolted against al-Sari, summoned the people to pledge allegiance to Ibrahim, and appointed 'Abd al-'Aziz al-Azdi as a governor over Egypt. So al-Sari warred against them, captured 'Abd al-'Aziz and a group of his family. He killed some of them, sent some of them along with 'Abd al-'Aziz’s daughter to al-Ma’mun, and he ordered them to be killed. The rest went to al-Harawri in order to protect them.[49]In this manner the revolt was suppressed, and the people pledged allegiance to the Imam.
3.Mecca
Al-Ma’mun sent 'isa al-Juludi to Mecca in order to take from its people the pledge of allegiance to the Imam, and in Mecca was Ibrahim, the brother of Imam al-Reza, peace be on him. 'isa al-Juludi summoned the Meccans to pledge allegiance to the Imam, peace be on him, and to dress in green. So they responded to him with happiness and thankfulness, invoking (Allah) for al-Ma’mun for accomplishing their wish and hope through this pledge of allegiance.[50]
4. Kufa
The overwhelming majority in Kufa received the news of the pledge of allegiance to the Imam with happiness and delight. Al-Ma’mun entrusted al-'Abbas, the son of Imam Musa, peace be on him, with taking from the Kufans the pledge of allegiance (to the Imam). Ibrahim b. 'Abd al-Hamid gave him one hundred thousand dirhams and said to him: "Fight on behalf of your brother, for the Kufans respond to you for that, and I am along with you.” Al-'Abbas undertook this task, so a large group of them responded to him. A group of people said to him: "If you summon (us) to al-Ma’mun and then after him to your brother, then we are in no need of your summons; and if you summon (us) to your brother or to some of the members of your household or to yourself, then we will respond to you.” So al-'Abbas said to them: "I summon (you) to al-Ma’mun in the first place, and then after him to my brother, al-Reza.[51]”
These people abstained from pledging allegiance to the Imam, condemned those who pledged allegiance to him, and summoned them to break the pledge of allegiance. When Ibrahim b. al-Mahdi came to know about the desertion of the Kufans, he ordered his army residing at the Nile and under the leadership of Sa'ĂŻd and Abu al-BĂŻt to occupy Kufa and suppress the mutiny. The armies of Ibrahim marched and arrived at al-Qantara near DĂŻr al-A'war. There they were hindered by a military force headed by the 'Alawide, 'Ali b. Mohammed b. Ja'far and Abu 'Abd Allah, the brother of the great leader Abu al-Saraya, so it met them, and finally the armies of Ibrahim b. al-Mahdi won a victory (over it).
Then the armies of Ibrahim advanced towards Kufa;they were dressed in black; their motto was: "O Mansur there is no obedience to al-Ma’mun.” The Kufans cowered and were unable to war against them, so they sent a delegation to the commander-in-chief of the army of Ibrahim in order to give security to al-'Abbas and his group, and he responded to them for that and made it a condition on them that al-'Abbas and his companions should leave Kufa. Then the delegation came back to al-'Abbas, who had no knowledge of that, and said to him: "Surely all your followers are mobs; you will see that the people will face war, loot, and murder; therefore, leave us; we are in no need of you.[52]”
Accordingly, al-'Abbas left Kufa while he was sad and sorrowful. He came to know that the Kufans would not protect him; nor would they fulfill their promise and covenant toward him. Then the armies of Ibrahim entered Kufa, but no clashes took place between them and those who pledged allegiance to the Imam as a heir apparent.
These are some of the regions where the pledge of allegiance to the Imam was taken as a heir apparent.
Persons criticize the Imam
Some Shï'ites criticized the Imam for his accepting the succession after al-Ma’mun, the 'Abbasid. They are as follows:
1. Mohammed Bin 'Arafa
Mohammed b. 'Arafa came to the Imam and asked him: "O son of Allah’s Messenger, what has made you acceptregency?”
"That which made my grandfather the Commander of the faithful, peace be on him, accept the consultative council,” replied the Imam.[53]
Imam 'Ali, the Commander of the faithful, peace be on him, was forced to take part in the consultative committee which 'Umar b. al-Khattab chose in order to elect the caliph after him. The Imam announced his sadness and sorrow because of his joining the members of the consultative council, saying: "But good heavens! What had I to do with this consultation? Where was any doubt about me with regard to the first of them that I was now considered akin to these ones?” Imam al-Reza was forced to accept regency just as his grandfather was forced to accept the consultative committee.
2. A Man
A man criticized him for his accepting regency, saying: "May Allah set you right, how have you become the successor of al-Ma’mun?”
Imam al-Reza, peace be on him, denied his accepting the succession after al-Ma’mun. Then he asked the man: "Who is better - the Prophet or the testamentary trustee?”
"No, the Prophet,” replied the man.
"Who is better - the Muslim or the polytheist?”
"No, rather the Muslim,” answered the man.
Then the Imam, peace be on him, stated a decisive argument, saying: "The Chief of Egypt was a polytheist, and Yusuf was a prophet. Al-Ma’mun is a Muslim, and I am a testamentary trustee. Yusuf asked the Chief to vest him with an office, to the extent that he said to him: Place me (in authority) over the treasures of the land, surely I am a good keeper, knowing well. As for al-Ma’mun, he has forced me to be his successor.[54]”
3. Al-Rayyan Bin al-Salt
Al-Rayyan Bin al-Salt visited Imam al-Reza, peace be on him, and said to him: "O son of Allah’s Apostle, surely the people say: 'Verily, you have accepted regency though you show asceticism in the world.’”
So the Imam answered him: "Allah was already aware of that I hated that. So when I had to choose between that and murder, I preferred acceptance to murder. Woe upon them! Surely Yusuf was a prophet and messenger, but when necessity pushed him to undertake the treasures of al-'Aziz (the Chief of Egypt), he said to him: Place me (in authority) over the treasures of the land, surely I am a good keeper, knowing well. Similarly, necessity pushed me to accept that (i.e. regency), though I was forced and was about to be destroyed. I have accepted this matter and will leave it. So I complain to Allah, and it is He Whom we ask for help.[55]”
The Imam vigorously expressed his hate and detest toward this office, but he was forced to accept it.
4. A Kharijite
A Kharijite angrily walked towards the Imam and asked him: "Tell me about your entering into (negotiations) with this tyrant (i.e. al-Ma’mun) while you regard them as unbelievers and you are the grandson of Allah’s Messenger, so what made you do that?”
The Imam replied: "Who are more unbelieving in your viewpoint - they or the Chief of Egypt and the inhabitants of his kingdom? Don’t they, any how, claim that they are monotheists and those were polytheists and did not profess Allah? Wasn’t Yusuf b. Ya'qub a prophet and son of a prophet; yet he demanded the Chief, who was an unbeliever, and said to him: Place me (in authority) over the treasures of the land, surely I am a good keeper, knowing well, and took the place of the Pharaohs? As for me, I am one of the children of Allah’s Messenger, may Allah bless him and his family. He (al-Ma’mun) forced me to accept this matter. What have I denied and you have become indignant with me?”
The Kharijite began saying: "I witness that you are the son of Allah’s Apostle, and that you are truthful.[56]”
Through his conversations with those who were indignant with him, the Imam, peace be on him, has shown that he was forced to accept being a heir apparent. That is because he had to chose between killing and accepting regency, so he accepted regency in order to save his own soul from the destruction which would cause no advantage to Islam.
The Indignant with al-Ma’mun
The anti ahl al-Bayt, peace be on them, forces were indignant with al-Ma’mun because of his designating Imam al-Reza as a heir apparent; they regarded this procedure as taking the caliphate from the 'Abbasid family who enjoyed its shadow.
The 'Abbasid family was the most indignant with al-Ma’mun, for they regarded that as a danger against their kingdom and the end of their lives. They were so angry with him that they took the following measures:
Deposing al-Ma’mun
The 'Abbasids refused al-Ma’mun’s pledge of allegiance to the Imam, regarded it as abolished, made public their mutiny against al-Ma’mun before the people, asked them to reject the pledge of allegiance to him and to his heir apparent. So many people responded to them. Accordingly, they stated that they were not responsible for the pledge of allegiance to al-Ma’mun.
The Pledge of Allegiance to Ibrahim Bin Shakkla
The 'Abbasids intended to pledge allegiance to their leader Ibrahim b. Shakkla[57], the Shaykh of the singers and the musicians in Baghdad. They summoned the people to accept him as a caliph and called him al-Murdi (the satisfactory one).[58]The aware and the intellectual circles made fun of him and disdained him, for he was reckless and free from all values and traditions; concerning him Di'bil al-Khaza'i, a revolutionary and social poet, has composed:
Ibn Shakkla cried in Iraq and (among) its people, so those
blind and foolish hurried to him.
If Ibrahim (Ibn Shakkla) undertakes it (the caliphate),
then, after him, Makhariq and Zalzal will be appropriate
for it.
How do, and that does not occur, the dissolute inherit the
caliphate one by one?
Di'bil al-Khaza'i mocked the caliphate which was undertaken by this dissolute person. He has shown that if the caliphate had been suitable for him, then it would have been suitable for his equal singers such as Zalzal, and Makhariq. It is an act of mockery that Ibrahim assumed the caliphate and undertook the affairs of the Muslims. The historians have said: "Ibrahim was the mortal enemy of the family of 'Ali, peace be on him. When he had heard that regency was entrusted to Imam al-Reza, peace be on him, he became so angry that he composed these poetry lines:
"So may the 'Abbasids not be rewarded well, according to my claim, nor may they be delighted with my kindness.
They quickly came to me; and the barren time has brought
them clear news.
It has untied the bands of the properties from them and
put them round the heads of the 'Alawides.
So they (the bands) have clamored when they have been
put round the heads which will demand the
Prophet’s legacy.[59]”
In his time the central budget became bankrupt, and the soldiers gathered around his court asking him for their salaries, so his messenger came out for them and said to them: "He has no money.” A joker demanded and said: "In stead of money, let the Caliph comes out and sing three songs for the people on this side and three songs for the people on that side.[60]”
Di'bil has composed a poem regarding this funny view, saying:
O soldiers, do not be hopeless; take your salaries
and do not be displeased.
He will sing you a song the
beardless and the bearded enjoy.
Your leader’s songs, neither enter the bag nor
tie it.
In this manner the caliph, who plays on the lute,
provides his soldiers with the means of subsistence.
He has stamped the record of your salaries and corrected
the determination; therefore do not be displeased.
The pledge of allegiance to Ibrahim is an ill omen, during it the people will be killed or subjected to famine.[61]
Al-Ma’mun’s Letter to the 'Abbasids
Al-Ma’mun and his 'Abbasid relatives exchanged letters of cursing and slandering. Al-Ma’mun sent the 'Abbasids a letter which says[62]:
"In the name of Allah, the Most Gracious, the Most Merciful,
"Praise belongs to Allah, the Lord of the worlds; Allah has blessed Mohammed and the family of Mohammed, in spite of the unwilling, now then:
"Al-Ma’mun has come to know of your letter, your scheming your affair, and your churning your butter. He has towered over the hearts of your young and your old. He is aware of you when you come to (him) and turn away (from him) and of what your letter had reached before you wrote it regarding coaxing falsehood, turning away the eminent figures of the truth from their places, your abandoning the Book of Allah and the traditions, and all that which has been brought by the truthful one Mohammed, may Allah bless him and his family, to the extent that you look like the bygone communities which had been destroyed (by Allah) through causing (the land) to sink down, drowning, the winds, the outcry, thunderbolts, and stoning.
"Do they not then reflect on the Qur’an or are there locks on the hearts? By Him who is closer to the jugular vein than al-Ma’mun, were it not for that someone said, 'al-Ma’mun has left answer due to feebleness,’ I would not answer you, because of your bad manners, your insignificant importance, your weak intellects, and your silly viewpoints in which you take refuge. So let a listener listen, and let those present tell those absent.”
This part of al-Ma’mun’s letter contains the following:
1. Al-Ma’mun started his letter with calling down blessing upon Mohammed and his family, and then he said, 'in spite of the unwilling,’ by which he meant the 'Abbasids, who spared no effort to eliminate the name of the family of the Prophet, may Allah bless him and his family, and to remove their intellectual and spiritual qualities from the world of Islam.
2. He was aware of the hidden things in the souls of the 'Abbasids and came to know of their intentions. He came to know of them when they came to him and turned away from him. He was aware of them when they supported falsehood, abandoned right, left the Book of Allah and what was brought by the greatest Prophet, may Allah bless him and his family.
3. He answered their letter not as a result of taking care of them; rather he feared that it would be said that he was unable to answer them. Now, let us return to read the second part of al-Ma’mun’s letter.
"Now then, Allah, the Exalted, sent Mohammed, may Allah bless him and his family, after a cessation of the (mission of the) apostles, while Quraysh were (taking care of) themselves and their properties; they did not think that there was anyone to compete with them (for exaltedness) or vie with them (for glory). So our Prophet, may Allah bless him and his family, was trusted and among the middle of them in house and the least of them in wealth. So Khadïja, daughter of Khwaylid, was the first to belive in him and to help him through her own wealth. Then the Commander of the faithful 'Ali b. Abu Talib believed in him while he was seven years old, did not associate anything with Allah even a flicker of an eye; nor did he worship an idol; nor did he swallow down usury; nor was he similar to those ignorant in their ignorance. As for the uncles of Allah’s Messenger, they were either a mean Muslim or a stubborn unbeliever except Hamza, for he did not refrain from Islam; nor did Islam refrain from him until he passed away while he was fully aware of his Lord.
"As for Abu Talib, he looked after him (the Prophet), brought him up, defended him, and protected him. When Allah took Abu Talib to Himself, the people hurried and agreed on murdering him (the Prophet), so he immigrated to the people who made their abode in the city and in the faith, love those who have fled to them, and not find in their hearts a need of what they are given, and prefer (them) to themselves though poverty may afflict them, and whoever is preserved from the niggardliness of his soul, these it is that are the successful ones.”
This part displays the mission of the greatest Prophet, may Allah bless him and his family; it shows that the Prophet was sent to an arrogant group of people who thought that there was none to compete with him for exaltedness and glory, and that, at the dawn of the brilliant mission, none believed in him except Umm al-Mu’minin (the mother of the believers) Mrs. Khadïja, who appropriated all her wealth for his message, and after her believed in him Imam 'Ali, the Commander of the faithful, the peace of Allah be upon him, who was seven years old, did not prostrate for any idol and did not worship it; rather he worshipped Allah, the Most High, due to faith in Him and sincerity to Him.
As for the uncles of the Prophet, may Allah bless him and his family, one of them was Abu Lahab, who was a spiteful, errant polytheist; among them was the hero of Islam, lion of Allah, the martyr Hamza, throw whom Allah exalted Islam, and who bravely defended Allah’s Messenger until he died as a martyr.
The best uncle of the Prophet, may Allah bless him and his family, is Abu Talib, who believed in Islam, adopted its goals and doctrines, stood beside the Messenger, may Allah bless him and his family, protected him, and drove away from him the scheming of the enemies. When this great figure died, the Prophet, may Allah bless him and his family, lost the one who protected and defended him; in the mean time, Quraysh hurried to kill him, so he immigrated to Medina (Yathrib), took it as a quarter for his summons and a capital for his government, for therein he found the choice who were ready to sacrifice their own souls for him. Now, let us return to another part of this letter:
"None of the Muhajirïn (Emigrants) supported Allah’s Messenger, may Allah bless him and his family, as 'Ali did, for he helped him, protected him through his own soul, and slept on his bed. Then he was still clinging to the parts of the frontiers. He clashed with the heroes, did not recoil from any equal, and did not turn the back in flight from any army. He was calm. He ordered the whole (people), but none ordered him. He was the most violent of all the people in pressure against the polytheists, the greatest of them in waging jihad for Allah, the most learned of them in the religion of Allah, the best of them in reading the Book of Allah, the most knowledgeable of them in the lawful and the unlawful.
"It is he who is the leader of the authority (wilaya) in the hadith of Ghadïr Khum and concerned by these words of him (the Prophet), may Allah bless him and his family: 'Your position with me is as Harun had with Musa, except that there will be no prophet after me.’ He was leader of the Day of al-Ta’if, and the most lovable of all creatures to Allah, the Exalted, and to Allah’s Messenger, may Allah bless him and his family. It was he who opened the gate (of Khaybar) and closed the gates of the mosque. It was he who carried the standard on the Day of Khaybar, killed 'Amru b. 'Abdu Wud, and was the brother of Allah’s Apostle, may Allah bless him and his family, when he made the Muslims associate with each other as brothers.
"He was inaccessible and generous. It was he concerning whom the verse (was revealed): And they give food out of love for Him to the poor and the orphan and the captive.[63]He was the husband of Fatima, the mistress of the women of the world and of the Garden, and son-in-law of Khadïja. He was the cousin of Allah’s Messenger, may Allah bless him and his family, who brought him up and maintained him. He was the son of Abu Talib (and similar to him) in his support and jihad, and he was the soul of Allah’s Apostle, may Allah bless him and his family, on the Day of al-Mubahala (the contest of prayer).
"It was he whom Abu Bakr and 'Umar had consulted before they did any affair. They carried out what he regarded as right and did not carry out what he regarded as wrong. He was the only Hashimite who took part in the Consultative Council. By my life! If his companions had been able to drive him away from him, just as al-'Abbas (may Allah be pleased with him) did, and they had found a way to that, they would have done.
"As for your preferring al-'Abbas to him ('Ali), surely Allah, the Most High, says: What! do you make (one who undertakes) the giving of drink to the pilgrims and the guarding of the Sacred Mosque like him who believes in Allah and the latter day and strives hard in Allah’s way? [64]
"By Allah if a man of your men or other than him had a quality of the Commanders of the faithful’s laudable qualities, excellences, and the verses interpreted in the Qur’an, then you would regard him as worthy of the caliphate and preferred him to the companions of Allah’s Messenger, may Allah bless him and his family, through that quality. Then the affairs would promote him until he undertook the affairs of the Muslims, so he did not take care of any of the Hashimites except 'Abd Allah b. 'Abbas as a sign of magnifying his right and tightening the bonds of his blood relatives and confidence in him, so it was one of his affairs through which Allah will forgive him.”
This part displays some excellences of Imam Abu al-Husayn, the pioneer of wisdom and knowledge in the world of Islam, of which is that he defended the Prophet, may Allah bless him and his family, supported him, protected him with his own soul and blood, spent the night on his bed when Quraysh decided to kill him, may Allah bless him and his family, clashed with the heroes, struck off their heads as a sign of defense for Islam; therefore, he was the most violent of all the people in pressure against the polytheists and the unbelievers. So how great his advantages for Islam are!
Among his excellences is that he was the most learned and knowledgeable of the people in the precepts of the religion and the law of the master of the messengers, that the Prophet, may Allah bless him and his family, entrusted the authority to him, appointed him as his successor after him on the Day of Ghadïr Khum, and said his famous statement regarding him: "Whoever I am the master (mawla) of, this man, 'Ali is his master. O Allah, befriend whoever befriends him, be hostile to whoever opposes him, support whoever supports him and desert whoever deserts him.” The Prophet, may Allah bless him and his family, praised him again when he said to him: "Your position with me is as Harun had with Musa, except that there will be no prophet after me.”
Another example of his exalted position and his great importance with the Prophet, may Allah bless him and his family, is that he (the Prophet) ordered all the doors facing his great mosque to be closed; he did not exclude in any of them except that of 'Ali, for it remained open and was not closed. Among his virtues is that he carried the standard on the Day of Khaybar, for it was he who conquered the stronghold of Khaybar and put an end to the Jews, and killed 'Amru b. 'Abd wud, of whom the Muslims were afraid and whom none of them fought against except the hero and protector of Islam, Imam 'Ali, peace be on him.
Another example of the good traits of the Commander of the faithful is that when the Prophet, may Allah bless him and his family, made the Muslims associate with each other as brothers, 'Ali was alone, so the Prophet, may Allah bless him and his family, associated with him as his brother and said to him: "O 'Ali, you are my brother in this world and the next.”
Another example of his excellences is that this holy verse was revealed concerning him, his two sons, and his wife, the mistress of the women of the world: And they give food out of love for Him to the poor and the orphan and the captive.
Another example of his virtues is that the Prophet, may Allah bless him and his family, married him to the mistress of the women of the Muslims and part of him, Fatima al-Zahra’, peace be on her, for there was no man equal to her except 'Ali.
Yet another example of his great traits is that he was the soul of the Prophet, may Allah bless him and his family, as it is indicated by the Verse of al-Mubahala, for he, the peace of Allah be upon him, through his talents and genius, had a personality similar to that of the noble Messenger, who filled the world with light.
As Imam 'Ali had an exalted character and a great rank, Abu Bakr and 'Umar consulted him when they intended to carry out a certain affair; of course, they consulted him regarding the precepts of the religion.
In this part of al-Ma’mun’s letter is that if any of the Muslims had had excellences like those of Imam 'Ali, the Commander of the faithful, peace be on him, then he would have been worthy of undertaking the caliphate and authority over the Muslims. Now, let us listen to another part of this letter, which says:
"Then we (the 'Abbasids) and they (the Umayyads) were like one hand just as you claim until Allah, the Exalted, decided the authority for us, so we terrified them (the 'Alawides), straitened them, and killed them more than the killing of the Umayyads toward them. Woe unto you! Surely the Umayyads killed anyone (from among the 'Alawides) who unsheathed a sword, while we, the 'Abbasids, have killed en masse; so, ask the great souls of the Hashimtes what sin they committed. Ask those who were thrown into the Tigris and the Euphrates, and those who were buried in Baghdad and Kufa while they were alive. How far! So he who has done an atom’s weight of good shall see it. And he who has done an atom’s weight of evil shall see it.[65]”
This part of the letter gives an account of the 'Abbasid rulers who committed tragedies toward the family of the Prophet, may Allah bless him and his family, for they spared no effort to wrong them and to eliminate them. In this connection al-Mansur al-Dawaniqi said to Imam al-Sadiq, peace be on him: "I will kill you and your family to the extent that I will leave none of you.[66]”
And al-Mansur said: "I have killed more than one thousand (persons) from among the progeny of Fatima, and I have left their master and protector, Ja'far b. Mohammed.[67]”
And Isma'ĂŻl al-Dibajj said when he escaped from al-Mansur:
The tyrant is not satisfied with our blood which he sheds
every where, and he does not fall short of looking for (us).
Nothing will quench his thirst except that he will not see
on earth a son belongs to the daughter of the Prophet.[68]
Al-Ma’mun has shown terrible kinds of tragedies which the 'Abbasids wreaked upon the 'Alawides, and of which are the following:
A. Destroying all the 'Alawides.
B. Throwing them into the Tigris and the Euphrates while they were still alive to the extent that they died of drowning.
C. Burying them in Baghdad and Kufa while they were still alive.
The children of the Prophet, may Allah bless him and his family, suffered from other persecutions through the 'Abbasids. Now, let us listen to another part of this letter:
"As for what you have mentioned regarding the deposed one (al-Amïn) and the confusion concerning him, by my life, none other than you had confused him, for it was you who had made easy to him breaking (the pledge of allegiance), adorned for him treason, and said to him: 'What could your brother do? He is an exiled man. You have properties and men. We will send for him, and he will be brought.’ So you had told lies and schemed (against him), and you have forgotten these words of Him, the Exalted: And he who has been oppressed, Allah will most certainly aid him.[69]”
In this part of his letter, al-Ma’mun has mentioned that some events happened between him and his brother al-Amïn, and that the events were created by the 'Abbasids, for it was they who made al-Amïn love deposing al-Ma’mun and subduing him. In other words the events happened not as a result of al-Amïn’s view and planning. This is another part of this letter:
"As for what you have mentioned regarding al-Ma’mun’s reflection on the pledge of allegiance to Abu al-Hasan al-Reza, al-Ma’mun did not pledge allegiance to him but he was discerning concerning his affair and was aware that none on the face of the earth was clearer than him in excellence, more manifest than him in chastity, more pious than him in piety, more ascetic than him in asceticism in the world, freer than him in soul, more satisfactory than him with the personal entourage (khassa) and the populace ('amma), and stronger than him in Allah’s Selfness, and that the pledge of allegiance to him was surely agreeing with the good pleasure of the Lord, the Great and Almighty. I did my best for Allah and paid no attention to the blame of a blamer.
"By my life! If the pledge of allegiance stems from partiality, then al-'Abbas, my son, and the rest of my children will be the most lovable to my own heart and the most beautiful in my own eye, but I willed an affair and Allah willed an affair, so my affair did not precede Allah’s.”
This part gives an account of that al-Ma’mun pledgedallegiance to Imam al-Reza, peace be on him, during regency, and that it was not because of partiality, sentiments, and desires; rather it was on account of diligence, scrutiny, and consideration about the affairs of the Muslims. That is because the great Imam was endowed with exalted qualities of which are the following:
A. Surely the Imam was the most meritorious of all people on the face of the earth.
B. He was the most chaste person.
C. He refrained from the things made unlawful by Allah.
D. All the Muslims magnified him and preferred him to
other than him.
E. He, peace be on him, did not fear the censure of any
censurer regarding Allah.
It is these qualities which urged al-Ma’mun to designate the Imam as his heir apparent. Now, let us listen to another part of this letter:
"As for what you have mentioned regarding the alienation which has touched you during my rule, by my life, it has not occurred but from you through your helping (al-Amïn) against me and your inclination to him. But when I killed him, you scattered like slaves, so you sometimes followed Ibn Abu Khalid; sometimes you followed A'rabi; and sometimes you followed Ibn Shakkla. Then all of you drew a sword against me. Were it not for that my trait was pardon and my nature was forgiveness, I would not leave any of you on the face of earth, for all your blood is lawful.”
Al-Ma’mun has expressed the estrangement and deprivation which befell the 'Abbasids during his time, for they were the reason for that when they helped and supported al-Amïn. However, when he was killed, they joined all those who mutinied against his government such as Ibrahim b. Shakkla and the like, so through that they filled al-Ma’mun’s heart with malice against them. Had it not been for that his quality was forgiveness, as he said, then he would not have left any 'Abbasid on the face of earth. And this is another part of his letter, which says:
"As for what you have asked about the pledge of allegiance to al-'Abbas, my son, will you exchange that which is better for that which is worse? Woe unto you! Surely al-'Abbas is still a young man; his reason is not acquainted (with life affairs); he is not given time (to stay) alone; experiences have not strengthened him; the women direct him; and the slave-wives maintain him. Then he has not understood the religion yet; he does not distinguish between the lawful and the unlawful; (he has nothing) except knowledge which subjects do not put into effect and through which no proof is established. If he was qualified; experiences strengthened him; he understood the religion, attained the high degree of the Emir of justice in asceticism in the world and turned away his soul from it, he would have with me nothing except what a man from 'Akk and Himyar had; therefore, do not mention this statement frequently, for my tongue is still restrained from affairs and stories which I hate (to mention), and for your souls will be broken when they are revealed. It is worth mentioning that Allah will someday reach His order and manifest His decree.
"If you refuse (all things) except removing the cover and revealing the defects, then al-Rashïd informed me on the authority of his forefathers and of what he found in the book of the state and other than it that the 'Abbasids would come to an end after the seventh son of al-'Abbas and the blessing upon them would be confined to his own lifetime, so if it (the blessing) said farewell (to you), then you would say farewell to it. And if you lost my person, then seek a stronghold for your own souls. And how far! You will have (nothing) except the sword. Al-Hasani, the revolutionary, the wild or al-Sufyani, the forced, will reap you with a reap, and al-Qa’im al-Mahdi will not spare your blood except through its right.”
This part of the letter shows the reasons which prevented al-Ma’mun from designating his son, al-'Abbas, as a heir apparent as follows: Al-'Abbas did not have the qualifications which should be available in the heir apparent such as knowledge, excellence, piety, and the like. He was still a boy whom days did not educate and experience did not strengthen. He had neither knowledge nor culture. Rather, he was a youth whose affairs were directed by the women and the salve-wives, so how was it right for al-Ma’mun to nominate him for this important office?
After this al-Ma’mun added that al-Rashïd told him about what he found in the book of the state; he told him that the 'Abbasid state would come to an end after the seventh 'Abbasid king, and that the 'Abbasids would not rule after him.
As for al-RashĂŻd, he made a mistake, for the 'Abbasid state continued after their seventh king and then it came to an end by Hulagu the Tatarian, who struck off the heads of the 'Abbasids, removed their kingdom and authority. Now, let us listen to another part of this letter, which says:
"I pledged allegiance to 'Ali b. Musa because he himself was worthy of the caliphate and because I chose him; I did that because I wanted to spare your blood and to defend you through continuing love between us and them; I have followed this way in order to honor the family of Abu Talib and to aid them with a little of al-fayya’ (war booty gained without fighting).”
Al-Ma’mun has said that his pledge of allegiance to Imam al-Reza, peace be on him, was for the interest of the 'Abbasids, for, through this pledge of allegiance, he was able to spare their blood. Perhaps the reason for that is that many revolts broke out in Islamic world and summoned the people to pledge allegiance to al-Reza from among the family of Mohammed, may Allah bless him and his family, that he might establish political and social justice in the quarters of the homeland. When he brought him and appointed him as his successor, those revolts terminated. If they had continued, they would have destroyed the 'Abbasid rule and put an end to the 'Abbasids.
Now, let us return to another part of this letter, in which al-Ma’mun says: "And if you claim that I have intended to achieve a result and an advantage for them (the 'Alawides), then surely I always reflect on you, take care of you, your progeny, and your children after you, while you are inattentive, heedless, straying, in a gulf (of ignorance) blindly wandering on; you do not know what is wanted toward you, of the indignation you have cast as a shadow over him, and the extortion of the blessing. The concern of one of you is that he enters into evening while he is mounted and enters upon morning while he is drunk. You boast of acts of disobedience and rejoice at them. Your gods are the lutes. You are womanish and stupid. None of you thinks of setting rightlivelihood, continuing blessing, doing a noble deed, the day on which property will not avail nor sons, except him who comes to Allah with a heart free (from evil).
"You have neglected prayers, followed desires, and busied (yourselves) with pleasures, so you will meet perdition. By Allah, perhaps, I think of your affairs, so I find none of the communities deserved punishment until it befell them out of a defect, except that I have found the defect itself in you along with many defects which, as I think, Iblis has not discovered; nor has he ordered (men) to put them into practice, while in His Holy Book, Allah has given an account of the people of (the Prophet) Salih that there was among them nine persons whom made mischief in the land; yet you have followed them inwardly and outwardly as a sign of making little of the hereafter and little certitude in the reckoning; therefore, which of you has an opinion which may be followed or useful reflection? So may your faces be distorted and your cheeks be covered with dust!”
Al-Ma’mun has described his own family with the ugliest qualities by which none is distinguished except low men and the deviants of regions. He has pictured them with a picture which is detested by the least of people in feelings.
Now, let us listen to another part of this letter, in which he says: "And as for what you have mentioned about the fault regarding Abu al-Hasan (al-Reza), may Allah enlighten his face, so, by my life, it is in my viewpoint for renaissance and independence through which I hope that I will pass al-Sirat [70], security and salvation from the fear on the Day of the Greatest Fear, and I do not think that I have a deed better than that except that I must return the like of it (the caliphate) to the like of him (al-Reza). How can I obtain that (deed)? And how can you win that happiness?”
Al-Ma’mun has refuted the viewpoints of his own family, who criticized him for his making an unforgivable mistake through appointing Imam al-Reza, peace be on him, as a heir apparent. So he answered them that he took such a step for the renaissance and independence of the community, for he had nominated for the leadership of the community the best man on the face of earth, that he might establish the truth, spread justice, and return dignity to Islam.
This is another part of this letter, in which he says: "As for your statement that I have discredited the views of your forefathers and insights of your ancestors, then this is the statement of the Qurayshi polytheists, who have said: We have found our fathers on a course, and surely we are guided by their footsteps.[71]Woe unto you! Surely the religion is not taken (from anyone) except from the prophets; therefore, understand (what I say to you), and I do not see that you understand (it).”
Through this statement, al-Ma’mun has disproved the viewpoints of his own family, who claimed that he had discredited the viewpoints of his forefathers and spoiled the insights of his ancestors, and that was through his showing kindness to the family of the Prophet, may Allah bless him and his family. It is worth mentioning that this silly logic was followed by the Qurayshi polytheists, who have said: We have found our fathers on a course, and surely we are guided by their footsteps.
Now, let us listen to the last part of this letter, in which he says: "As for your reviling because of my following the policy of the Magians toward you, then nothing has made you believe in that except haughtiness even if apes and pigs govern over you. By my life, they had been Magians, and they have become Muslim just as our fathers and mothers in the past. So they are the Magians who have become Muslim, and you are the Muslims who have become apostates. Therefore a Magian who becomes a Muslim is better than a Muslim who becomes an apostate. For they prevent each other from doing evil and enjoin (men) to do good; seek nearness to good; refrain from evil; defend the sacredness of the Muslims; rejoice at evil which befalls polytheism and polytheists; give good news to one another of good which includes Islam and Muslims, so of them is he who accomplished his vow, and of them is he who yet awaits, and they have not changed in the least.[72]
"You are either one who plays with his own soul or stupid or a singer or one who plays on the tambourine or one who plays on the flute. By Allah, if the Umayyads, whom you killed yesterday, were raised from the dead and it was said to them, "Do not disdain the defects through which you disparage them,” they would increase nothing to what you have adopted inwardly and outwardly as a craft and manners.
"You become impatient when evil touches you and deprive (others) of good when it touches you. You do not disdain (offenses) and do not hope (for good deeds) except out of fear. How do you disdain (offenses) while you spend the night mounted, enter upon morning admiring your own sins as if you had earned a praiseworthy deed, your goal is your stomach and your pudenda, pay no attention to murdering one thousand sent prophets or angels brought nigh in order to attain your own desires, love him who adorns act of disobedience for you or helps you with ill-deed, are cleaned by the drunken woman,are patted by the unknown one, and your conditions are scattered? You must refrain from (doing) evil deeds and atrocities or the sword will be raised above your heads, and there is no strength save in Allah; my reliance is on Him, and He is sufficient unto me.[73]”
This letter has terminated, and in the last part of it, al-Ma’mun has mentioned the defects and atrocities of his own family. I (the author) think that there is no Arab family has been stained with such atrocities, which al-Ma’mun has mentioned, and which led this family to an endless level of meanness.
References:
[1]Al-Sayyid Ja'far Murtada has objectively and inclusively mentioned the objectives which motivated al-Ma’mun to appoint Imam al-Reza as successor after him. He has mentioned eleven objectives in his book Hayat al-Imamal-Reza (the Life of Imam al-Reza).
[2]Hayatal-Imam al-Reza, pp. 442-443, quoted from the book al-TaddwĂŻn by 'Abd al-Kareem al-Rafi'i al-Shafi'i.
[3]A'yan al-Shi'a 4/Q2/121.
[4]'Uyun Akhbar al-Reza, vol. 2, p. 149.
[5]A'yan al-Shi'a. Bihar al-Anwar.
[6]A'yan al-Shi'a 4/Q2/122.
[7]A'yan al-Shi'a 4/Q2/123. Kashf al-Ghumma, vol. 3, p. 95.
[8]Al-Durr al-NazĂŻm.
[9]Regarding Nisabur, Yaqut al-Hamawi (in his book titled Mu'jam al-Buldan, vol. 5, pp. 331-332) has said: "Nisabur is a great city with important excellences. It is the origin of the virtuous and source of the scholars. I have never seen the like of it in the country which I have circled.” Abu al-'Abbas al-Zawzani, better known as al-Ma’muni has praised it, saying:
There is no (land) like Nisabur; (it is) a good land and a Forgiving Lord!
Dispraising its inhabitants, al-Muradi has said:
Do not stop at Nisabur while you are a stranger
Unless your robe is connected to an authority;
Otherwise neither courtesy avails; nor does ancestry benefits; nor is man’s sacredness respected.
Many learned scholars graduated from it; among them was al-Hafiz Imam Abu 'Ali al-Husayn b. 'Ali b. Zayd b. Dawud b. Yazid al- Nisaburi, al-Sa’igh.
[10]'Uyun Akhbar al-Reza, vol. 2, p. 133.
[11]Ibid., p. 135.
[12]Ibn al-Jawzi, al-Muntazam, vol. 10, p. 67 (photographed and available in al-Sayyid al-Hakim Library).
[13]'Uyun Akhbar al-Reza, vol. 2, p. 135. The scholars have taken great care of this tradition, so they have mentioned numerous chain of authorities for it and regarded it as one of the authentic traditions.
[14]Akhbar al-Diwal, p. 115.
[15]Al-Sawa'iq al-Muhriqa.
[16]Akhbar al-Diwal, p. 115.
[17]'Uyun Akhbar al-Reza, vol. 2, p. 136-137.
[18]Ibid., vol. 2, p. 138.
[19]Dhu al-Riyasatayn means the man with two offices. This nickname was given to al-Fadl b. Sahl, who was in charge of the military and civil administration.
[20]Maqatil al-TalibiyyĂŻn, pp. 562-563.
[21]Al-Adab al-Sultaniya, p. 219.
[22]Al-Ma’mun has declared than in the document of regency which we will mention.
[23]Farajj al-Mahmum, p. 142. Tarïkh al-Hukama’, pp. 222-223.
[24]Al-Saduq, Amali, p. 43. 'Uyun Akhbar al-Reza, vol. 2, p. 140.
[25]'Uyun Akhbar al-Reza, vol. 1, p. 19.
[26]YanabĂŻ' al-Mawadda, p. 284.
[27]'Uyun Akhbar al-Reza, vol. 2, p. 140.
[28]Mir’at al-Zaman, vol. 5, p. 148 (photographed).
[29]Kashf al-Ghumma.
[30]Subh al-A'sha, vol. 9, pp. 362-366.
[31](The document called) al-jami'a is a scroll seventy yards long which the Messenger of Allah, may Allah bless him and his family, dictated from his own mouth and 'Ali b. Abu Talib wrote in his own hand writing.
[32]Al-jafr or the white case is a vessel in which are the Torah of Musa, the Gospels of 'isa, the Psalms of Dawud and the other Books of Allah.
[33]Subh al-A'sha, vol. 9, pp. 392-393.
[34]'Uyun al-TawarĂŻkh, vol. 3, p. 221.
[35]Sir al-Silsila al-'Alawiya, p. 38. Mir’at al-Zaman, vol. 6, p. 40. Al-Quda'i.
[36]Bihar al-Anwar.
[37]Maqatil al-TalibiyyĂŻn.
[38]Al-Fusul al-Muhimma, p. 238.
[39]'Uyun Akhbar al-Reza, vol. 2, p. 147.
[40]Ibid.
[41]Tadhkirat al-Khawas, p. 364.
[42]'Uyun Akhbar al-Reza.
[43]Ibid., vol. 2, p. 161-162.
[44]In a tradition it has been mentioned that Gabriel came down to the Prophet, may Allah bless him and his family, and was dressed in black, so he asked him: "O Gabriel, what about this black uniform?” "It is the uniform of children of your uncle al-'Abbass,” replied Gabriel, "O Mohammed, your children will face destruction from the children of your uncle al-'Abbass.” This has been mentioned in Wasa’il al-Shï'a, vol. 3, p. 279.
[45]Qur’an, 18, 31.
[46]Al-Imam 'Ali al-Reza Wali 'Ahd al-Ma’mun, pp. 62-65.
[47]Abu al-Farajj al-Asfahan has mentioned: "Imam al-Reza married Umm al-Fadl, al-Ma’mun’s daughter.” This is incorrect; the correct is that the Imam married Umm Habïb.
[48]Al-'Aqqd al-FarĂŻd, vol. 5, p. 226.
[49]Al-Wilat wa Kittab al-Qudat, p. 168.
[50]Al-Ya'qubi, Tarikh, vol. 3, p. 277.
[51]Al-Tabari, Tarikh.
[52]Ibid.
[53]Wasa’il al-Shï'a, vol. 12, p. 148.
[54]Ibid., p. 146.
[55]Ibid., p. 147.
[56]Ibid., pp. 149-150.
[57]Shakkla was the mother of Ibrahim and was a black female-slave. As for Ibrahim, he was so strong with a great body that he was called al-Tinnin (the dragon), Wafayat al-A'yan, vol. 1, p. 20.
[58]Al-Ya'qubi, Tarikh.
[59]Al-Wilat wa Kittab al-Qudat, p. 168.
[60]Wafayat al-A'yan, vol. 1, p. 21.
[61]'Asr al-Ma’mun, vol. 3, pp. 255-256.
[62]It was in reply to their letters which they had sent to al-Ma’mun and asked him to answer it, so he has answered them through this letter which has abstracted them from every noble quality.
[63]Qur’an, 76, 8.
[64]Ibid., 9, 19.
[65]Ibid., 99, 7-8.
[66]Al-Manaqib, vol. 3, p. 357. Al-Bihar, vol. 47, p. 178.
[67]Al-Adab fi Zil al-Tashayya', p. 68.
[68]Al-MaqqrĂŻzi, al-Niza' wa al-Takhasum, p. 51.
[69]Qur’an, 22, 60.
[70]Al-Sirat is a path or a road or a kind of bridge which only the righteous can cross on the road to Paradise.
[71]Qur’an, 43, 22.
[72]Ibid., 33, 23.
[73]Al-Bihar (modern edition), vol. 49, pp. 208-214. Hayat al-Imam al-Reza, pp. 453-460, I (the author) have quoted the letter from it.
Source:
The Life of Imam Ali Ibn Musa al-Reza
By : Baqir Sharif al-Qarashi
P. 841 - 898
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