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 ofIslamic 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.
source : http://www.abna.ir
