Village Journals
Resonate your identity with Naseeb journals. Express your opinions, share your thoughts, post your writings and connect with like minded people through the power of expression.
Resonate your identity with Naseeb journals. Express your opinions, share your thoughts, post your writings and connect with like minded people through the power of expression.
Imam Ali al-Rida(as)
Imam Ali al-Rida (AS), son of Imam Musa al-Kadim (AS) was born the city of Madina, in the year 148 A.H.
Imam Ali Riza (a.s.) lived in the care of his father. He imbibed from him his knowledge,morals and good manners. He was, thus the most knowledgeable scholar and the most qualified to be the leader and the guide of the Muslims. He would later lead and feed the school of Ahlul-Bait (a.s.) with knowledge and religious sciences and held the position of leadership in the hearts of the Muslims.
The Eminet Features of the Imam;s Character:-
Raja' son of Abi Dhahhak who was in the company of the Imam during his trip from Madina (in the Arabian Peninsula) said,
"I swear, by Allah! that I have never seen a man guarding himself against evil like he, nor have I seen a man who remembered Allah all the time like he, nor have I seen a man more fearing Allah, the Mighty and High, than he. At daybreak he would stay in his place glorifying Allah, and reciting these phrases,repeatedly,Praise is to Allah' Allah is great' There is no god but Allah' O Lord! Bless Muhammad and his progeny' till sunrise.Then he would go down in prostration till forenoon.Then he would meet with the people,asking about their concerns and enjoing them to do good.This would last till noon."
"When he (a.s.) had spare time,he would gather all his seravants,both the youngesters and the adults,and talk to them. He would show his pleasure with them.Which he did to please them. And when he sat at the dining table,he would invite all those around him including the groom and the phlebotomist (i.e.person who practice blood-letting as a medical operation),to eat with him."
Ibrahim, son of Abbas Sawil, describes a side of the Imam's refinement good manners, kindness, decorous, conduct, way of talking and way of listening to others' he says,
"Never have I seen Abdul-Hassan speak roughly with anyone. Never have I seen him interrupt his interlocutor till he finishes talking. He never refrained from granting the need of anyone if he was able to do so. He would never stretch out his legs before his interlocutor,nor would he lean against the pillow before his interlocutor. I never saw him curse anyone of his slaves, nor did I see him spit,nor did I see him guffaw when he laughed.He only smiled."
His Worship
The essence of Worship is total devotion to Allah, the Glorified and the deisolution of the ego, with all its desites and lusts. A devoted worshipper cannot be easily tempted to commit a sin. He will not put himself in a position contrary to Allah's will.Rather he always acts in conformity with the Divine Will, while being consumed by a continuous burning desire to dissolve himself in that will. Always he acts benevolently, seeking Allah's closeness.
Ahlul-bait (a.s.) with all the knowledge lavihsed upon them by Allah, the Glorified, emulated the Prophet of Allah (s.a.w.) in being lovingly eager to please Allah. They acted out of their deep devotion to Allah to seek His closeness and pleasures. Thus,they were following in this the right path of the Messenger of Allah (s.a.w.)
Imam Ali Reza (AS), son of Imam Musa Kazim (AS), the scion of the holy family (Ahlul-Bait) (a.s.) was a perfect evidence for a divine personality dissolved in Allah.the Almighty.
Schools of Thought in Imam al-Rida's Time:-
Imam Ali Reza (AS) son of Imam Musa Kazim (AS) was born in the reign of Abu-Ja'far Mansoor, and survived the regimes of Mahdi, Hadi, Rasheed, Amin and Ma'moon. This period was the richest one as far as Islamic thought and culture was concerned. During it, the major Islamic schools of thought were set up.
The religious scholars and learned men found refuge in Imam Ali Reza, son of Imam Musa Kazim (a.s.) who argued with commentators, discussed with philosophy students and masters reufted the claim and suspicions cast by the atheists and exaggerators, issued guidelines to the legal jurists, and stated the basis of Shari'a and principles of monotheism.
The legal jurisprudents, wise man, Sufis, preachers, infidels, ghulat and atheists all testified to his abundant knowledge the strength of his arguments and his supremacy in all the debates that were held between him and the foes of Islam. Muhammad,son of Isa Yaqtini admits that:
"When people differed about Abu-Hassan al-Rida (a.s.)'s will all the answers he had given to questions posed to him were collected. They totalled fifteen thousand answers."
The Imam's knowledge and sciences were the inheritance of the prophethood and Allah's gift to him and, in which, knowledge were discovered and facts were explained for him.
The author of "I"Iam bin a'lam Huda(205) (Acquainting People with the Leaders of Guidance) quoted Abdul-Salt Abdul-Salam son of Salih Harawi as saying,"
" I have never seen a man more knowledgeable than Ali, son of Musa al-Rida (a.s.), nor has any scholars seen him without giving a testimony like mine. In his assembly, Ma'moon gathered before him a number of religious scholars, jurists of Shari'a and glin preachers. In the argument that took place, he defeated them all. There remained no one who did not admit al-Rida's outstanding virtues and his own helplessness. I heard him say,
"I used to sit with them at Rawdah. The religious scholars of Madina were numorous but when one of them failed to find a solution to any question, all of them would refer to me. They would send me the questions and I would answer them."
Abdul-Salt then says 'Muhammad son of Isaq, son of Musa, son of Ja'Far told his father that Musa son of Ja'Far (a.s.) used to say to his sons "This is your brother Ali son of Musa the prominent scholar of the Prophet's descendants. Ask him about anything related to the faith and learn well what he says to you."
Social conditions under Abbasid Rule:-
Life inside the Abbasid palaces has been perfetly described by historians biographers and poets. It was a grave tribulation for the Muslim Umma.
Money was wasted on the purchase of slaves, building palaces, buying jewellery and rewarding the praising poets. Supporters were bought and festivals and parties were held. But the memberes of the household of the Prophet (s.a.w.) were either killed or imprisoned along with their supporters and sympathizers. Those few who were spared lived in permanent danger of death or imprisonment, with their pay suspended their houses torn down, and their property confiscated.
Now, let us look at some history books and see how the historians describe those times.
Historians wrote a lot about Rasheed's extravagance, his squandering of the Umma's wealth, and his engagement in entertainmanet and drolic. We quote some narratives here.
In his book"Tarikh Khulafa" (History of the caliphs) Jalaluddin Suyooti says, "Rasheed once gave Sufyan son of Udayna 1,00,000, rewarded Ishaq Moosli with 2,00,000 and rewarded Marwan son of Abu Hafsa with 5,000 dinars for a poem the latter recited in praise of him."
Suyooti adds tht "He was engaged in pleasure chasing and singing."
Suyooti also says, "When Rasheed took over the caliphate after the demise of his father, he took a fancy to one of his father's female slaves. He tried to seduce her. She rejected him saying, "I am unfit for you, your father splept with me."
But Rasheed's desire for her increased. He sent for Abu-Yusuf (the then chief of Judges and pupil of Abu Hanifa, Imam of Ahlul Sunnah) and asked him, "Is there anything you can do about this?"
"O commander of the faithful! Everytime a slave claims something do you believe her? Do not believe her she is not trustworthy!", replied Abu Yusuf.
Ibn Mubarak commenting on this episode said, "I do not know what is more surprising to me. This that who has shed muslim blood and plundered their wealth and property, should refrain from violating the sancity of his father, or that slave should reject the advances of the Commander of the Faithful, or this that the legal jurisprudent and chief justice on the earth should say (to Rasheed) 'Violate the sancity of your father, attain your desire and I will take all responsibility for this act.'
He adds, "After his death, Rasheed left behind one hundred million dinars and furniture, jewellery and animals to the value of one hundred million and twenty five thousand dinars."
Political Conditions in which the Imam Lived"-
Imam al-Rida (AS) lived in the same critical period as his father. After the martyrdom of Imam Musa Kazim (AS), the devine leadership (Imamate) was transfered to Imam Ali Reza. The caliph, Rasheed did not confront him, instead he (Rasheed) said to Khalid son of Yahya Barmkai who warned him against the Imam (AS), "What we have done to his fahter is quite enough for us."
But nevertheless, Imam al-Rida (AS) could not stay out the reach of the Abbasids. He was in the heart of the struggle that was going on between the Abbasids and the descendants of Imam Ali (AS).
The deterioration of the political conditions of the rulers had a very bad and harmful effect on the people, both common and their leaders, notables and scholars. As a result there emerged a voice, strong and loud, in the favour of Ahlul-Bait (AS). It was the chiefs of Ahlul-Bait, like Imam al-Sadiq (AS), Imam al-Kazim (AS) and Imam al-Rida (AS) who were the hub around which people rallied, finding in them the hope of the Umma.
Sympathy for Ahlul-Bait (AS) mounted and reached its climax during the leadership of Imam Ali Reza. Even some senior officials and military officers expressed their sympaty with Ahlul-Bait (AS). While the Abbasid state was being thrown into great confusion and internal struggle between Amin and his and admires as being the leading personality from Ahlul-Bait (AS), eyes were glued to him and hearts hovered around him.
Revolts and Uprisings:-
After Ma'moon overcame his brother Amin and took power from him, he faced continuous revolutions led by the Alawites, due to the Abbasid policy and conditions of pursuit and oppression which caused them to carry out armed movements and revolutions in order to defend the truth by force.
Ma'moon held the same view, about the Imams of Ahlul-Bait (AS) that his foreathers held. He lead a bitter strugle with his brother Amin, while he was besieged by a number of Alawite revolts and uprisings.
Unlike his forefathers, Amin did not resort to violence against Imam al-Rida(AS). He ended up favouring one political choice to make a truce with the descendants of Imam Ali ibne Abi Talib (AS) acknowleding their right to rule. He did so in order to convince people of his moderation, win over followers and relieve the Umma of the atrocities of the previous Abbasid rulers. It was also a good way of combating the rising Alawaite oppesiton which was strengthened greatly by the internal disputes within the Abbasid ranks, the terrorism, blooshed, squandering of the Umma's riches, misrule and the lapse into insecurity.
Ma'moon thus invented a political plan to contain Imam Ali Reza (AS). He appointed him his heir appatent, as he was the sole Imam from the family of the Prophet (peace be upon him) and the leading, unparalled leader of his time.
Post of Heir Apparent:-
The best and probably the only possible way out of the political crisis besetting Ma'moon lay in persuading Imam Ali Reza (AS) to accept the idea of being his sucessor. By doing so, Ma'moon thought he could win over the opposition to his side and put the Abbasids and Alawites under his control.
Imam al-Rida (AS) realized the dimensions of this political shceme of Ma'moon and thus he (AS) many times refused what Ma'moon exposed for him. But later on he accepted the post after being threatened by Ma'moon to be killed.
Imam al-Rida (AS) agreed under coercion to accept the post and so that he would not share the rulers' guilt of their misuse of power, he set his own conditions. It was a symbolic ceremony. Nothing was to come out of it.
But it was enough for Ma'moon who ordered the announcement of the great news throughout the Muslim homeland and called people to give pledge of allegiance to the Imam.
The ceremony of giving the pledge of allegiance to Imam al-Rida (AS) was conducted before a multitude of people, the size of which was unprecendented in Islam. After the ceremony Ma'moon asked Imam al-Rida (AS) to deliver a speech to the people.
Imam al-Rida (AS) rose up and in a few eloquent words, he explained his position towards the existing authorites and showed that he could not bridge the gap between himself and the ruler. He said after praising Allah
"We have a right over you, as we are the progeny of the Messenger of Allah (s.a.w..w). As he is your Prophet, you have a similiat right on us. Should you honor your obligation towards us, we will certainly do the same for you."
This address of the Imam is the testimony of his mistrust for the future of the covenant. In it he alludes to his doubts by saying "Should you honor your obligation towards us, we will certainly do the same for you."
Sheikh Mufid quotes Mada'ini as having said, "When Imam al-Rida, Ali son of Musa, peace be upon him and his father, took his seat at the celebration made to confer the post of "heir appatent" on him by Ma'moon, speakers and poets took turns praising him and showing their happiness on the occassion. Standards flutted overhead. A close companion of Imam al-Rida (AS) who was present related "I was sitting beside him on that day. He looked at me. I was very happy at what had taken place. He beckoned to me to draw near him and I did.
"Do not bother with this matter," he said under his breath lest someone hear us, "Do not rejoice at it. It is something that will never be realized."
The caliph Ma'moon was not that person who refrained himself from the worldly pleasures including power. He killed his brother Amin for the sake of power and killed those who served him or those who served his father Haroon Rasheed, such as Tahir bin Hussein, Fadl bin Sahil and others who participated in executing the plans of Ma'moon in eastablishing his authority.
It was only natural that Imam al-Rida (AS) would meet the same fate because he was more dangerous in the eyes of Ma'moon and his inner circle than any other man at that time. Added to that was the infighting, the false reports and the attempts to austere the image of Imam al-Rida (AS) in the Abbasid palace.
History tells us that Ma'moon put poison into some fruit (grapes or pomegrants) which was presented to Imam al-Rida (AS) and thus he killed the Imam (AS).
Ma'moon felt the situation would be very grave for himself and the reaction of the descendants of Ali (a.s.) and the masses of the Umma would be very violent if he were to be accused of murdering the Imam (AS).
That is why Ma'moon kept the news of the martyrdom of Imam al-Rida (AS) from the people for a day and a night. Then he sent for Muhammad son of Imam Ja'Far al-Sadiq (AS) and the uncle of Imam al-Rida (AS) and a number of other from the family of Abu-Talib (AS). When they arrived, Ma'moon showed them the body of the Imam and assured them that he had died a natural death.
Historians have written that people immediately pointed an accusing finger at Ma'moon. They blammed him direclty as the murderer of the son of the Prophet of Allah (s.a.w.w). People buzzed with the news of the Imam's martydom, particulary around the house where the body of the Imam was laid.
Fearing a massive reaction on the part of the people, for it was a good oppertunity that could be seized to stir up people's feelings, Ma'moon asked Muhammad son of Imam Ja'Far Sadiq (AS), the paternal uncle of Imam al-Rida (AS) to go out and tell the multitude of people to go home and that the funeral of the Imam would be postponed.
Thus, Imam Abul-Hassan al-Rida (AS) had departed for ever reciting this verse, the last words he had said "Say Had remained in your houses, those for whom salughter was ordained would have gone forth for to the places where they would be slain."
That was on the last day of the month of Safar 203 A.H. in the city of Toos. Its modern day name is Mashhad.
Imam Ali Riza (a.s.) lived in the care of his father. He imbibed from him his knowledge,morals and good manners. He was, thus the most knowledgeable scholar and the most qualified to be the leader and the guide of the Muslims. He would later lead and feed the school of Ahlul-Bait (a.s.) with knowledge and religious sciences and held the position of leadership in the hearts of the Muslims.
The Eminet Features of the Imam;s Character:-
Raja' son of Abi Dhahhak who was in the company of the Imam during his trip from Madina (in the Arabian Peninsula) said,
"I swear, by Allah! that I have never seen a man guarding himself against evil like he, nor have I seen a man who remembered Allah all the time like he, nor have I seen a man more fearing Allah, the Mighty and High, than he. At daybreak he would stay in his place glorifying Allah, and reciting these phrases,repeatedly,Praise is to Allah' Allah is great' There is no god but Allah' O Lord! Bless Muhammad and his progeny' till sunrise.Then he would go down in prostration till forenoon.Then he would meet with the people,asking about their concerns and enjoing them to do good.This would last till noon."
"When he (a.s.) had spare time,he would gather all his seravants,both the youngesters and the adults,and talk to them. He would show his pleasure with them.Which he did to please them. And when he sat at the dining table,he would invite all those around him including the groom and the phlebotomist (i.e.person who practice blood-letting as a medical operation),to eat with him."
Ibrahim, son of Abbas Sawil, describes a side of the Imam's refinement good manners, kindness, decorous, conduct, way of talking and way of listening to others' he says,
"Never have I seen Abdul-Hassan speak roughly with anyone. Never have I seen him interrupt his interlocutor till he finishes talking. He never refrained from granting the need of anyone if he was able to do so. He would never stretch out his legs before his interlocutor,nor would he lean against the pillow before his interlocutor. I never saw him curse anyone of his slaves, nor did I see him spit,nor did I see him guffaw when he laughed.He only smiled."
His Worship
The essence of Worship is total devotion to Allah, the Glorified and the deisolution of the ego, with all its desites and lusts. A devoted worshipper cannot be easily tempted to commit a sin. He will not put himself in a position contrary to Allah's will.Rather he always acts in conformity with the Divine Will, while being consumed by a continuous burning desire to dissolve himself in that will. Always he acts benevolently, seeking Allah's closeness.
Ahlul-bait (a.s.) with all the knowledge lavihsed upon them by Allah, the Glorified, emulated the Prophet of Allah (s.a.w.) in being lovingly eager to please Allah. They acted out of their deep devotion to Allah to seek His closeness and pleasures. Thus,they were following in this the right path of the Messenger of Allah (s.a.w.)
Imam Ali Reza (AS), son of Imam Musa Kazim (AS), the scion of the holy family (Ahlul-Bait) (a.s.) was a perfect evidence for a divine personality dissolved in Allah.the Almighty.
Schools of Thought in Imam al-Rida's Time:-
Imam Ali Reza (AS) son of Imam Musa Kazim (AS) was born in the reign of Abu-Ja'far Mansoor, and survived the regimes of Mahdi, Hadi, Rasheed, Amin and Ma'moon. This period was the richest one as far as Islamic thought and culture was concerned. During it, the major Islamic schools of thought were set up.
The religious scholars and learned men found refuge in Imam Ali Reza, son of Imam Musa Kazim (a.s.) who argued with commentators, discussed with philosophy students and masters reufted the claim and suspicions cast by the atheists and exaggerators, issued guidelines to the legal jurists, and stated the basis of Shari'a and principles of monotheism.
The legal jurisprudents, wise man, Sufis, preachers, infidels, ghulat and atheists all testified to his abundant knowledge the strength of his arguments and his supremacy in all the debates that were held between him and the foes of Islam. Muhammad,son of Isa Yaqtini admits that:
"When people differed about Abu-Hassan al-Rida (a.s.)'s will all the answers he had given to questions posed to him were collected. They totalled fifteen thousand answers."
The Imam's knowledge and sciences were the inheritance of the prophethood and Allah's gift to him and, in which, knowledge were discovered and facts were explained for him.
The author of "I"Iam bin a'lam Huda(205) (Acquainting People with the Leaders of Guidance) quoted Abdul-Salt Abdul-Salam son of Salih Harawi as saying,"
" I have never seen a man more knowledgeable than Ali, son of Musa al-Rida (a.s.), nor has any scholars seen him without giving a testimony like mine. In his assembly, Ma'moon gathered before him a number of religious scholars, jurists of Shari'a and glin preachers. In the argument that took place, he defeated them all. There remained no one who did not admit al-Rida's outstanding virtues and his own helplessness. I heard him say,
"I used to sit with them at Rawdah. The religious scholars of Madina were numorous but when one of them failed to find a solution to any question, all of them would refer to me. They would send me the questions and I would answer them."
Abdul-Salt then says 'Muhammad son of Isaq, son of Musa, son of Ja'Far told his father that Musa son of Ja'Far (a.s.) used to say to his sons "This is your brother Ali son of Musa the prominent scholar of the Prophet's descendants. Ask him about anything related to the faith and learn well what he says to you."
Social conditions under Abbasid Rule:-
Life inside the Abbasid palaces has been perfetly described by historians biographers and poets. It was a grave tribulation for the Muslim Umma.
Money was wasted on the purchase of slaves, building palaces, buying jewellery and rewarding the praising poets. Supporters were bought and festivals and parties were held. But the memberes of the household of the Prophet (s.a.w.) were either killed or imprisoned along with their supporters and sympathizers. Those few who were spared lived in permanent danger of death or imprisonment, with their pay suspended their houses torn down, and their property confiscated.
Now, let us look at some history books and see how the historians describe those times.
Historians wrote a lot about Rasheed's extravagance, his squandering of the Umma's wealth, and his engagement in entertainmanet and drolic. We quote some narratives here.
In his book"Tarikh Khulafa" (History of the caliphs) Jalaluddin Suyooti says, "Rasheed once gave Sufyan son of Udayna 1,00,000, rewarded Ishaq Moosli with 2,00,000 and rewarded Marwan son of Abu Hafsa with 5,000 dinars for a poem the latter recited in praise of him."
Suyooti adds tht "He was engaged in pleasure chasing and singing."
Suyooti also says, "When Rasheed took over the caliphate after the demise of his father, he took a fancy to one of his father's female slaves. He tried to seduce her. She rejected him saying, "I am unfit for you, your father splept with me."
But Rasheed's desire for her increased. He sent for Abu-Yusuf (the then chief of Judges and pupil of Abu Hanifa, Imam of Ahlul Sunnah) and asked him, "Is there anything you can do about this?"
"O commander of the faithful! Everytime a slave claims something do you believe her? Do not believe her she is not trustworthy!", replied Abu Yusuf.
Ibn Mubarak commenting on this episode said, "I do not know what is more surprising to me. This that who has shed muslim blood and plundered their wealth and property, should refrain from violating the sancity of his father, or that slave should reject the advances of the Commander of the Faithful, or this that the legal jurisprudent and chief justice on the earth should say (to Rasheed) 'Violate the sancity of your father, attain your desire and I will take all responsibility for this act.'
He adds, "After his death, Rasheed left behind one hundred million dinars and furniture, jewellery and animals to the value of one hundred million and twenty five thousand dinars."
Political Conditions in which the Imam Lived"-
Imam al-Rida (AS) lived in the same critical period as his father. After the martyrdom of Imam Musa Kazim (AS), the devine leadership (Imamate) was transfered to Imam Ali Reza. The caliph, Rasheed did not confront him, instead he (Rasheed) said to Khalid son of Yahya Barmkai who warned him against the Imam (AS), "What we have done to his fahter is quite enough for us."
But nevertheless, Imam al-Rida (AS) could not stay out the reach of the Abbasids. He was in the heart of the struggle that was going on between the Abbasids and the descendants of Imam Ali (AS).
The deterioration of the political conditions of the rulers had a very bad and harmful effect on the people, both common and their leaders, notables and scholars. As a result there emerged a voice, strong and loud, in the favour of Ahlul-Bait (AS). It was the chiefs of Ahlul-Bait, like Imam al-Sadiq (AS), Imam al-Kazim (AS) and Imam al-Rida (AS) who were the hub around which people rallied, finding in them the hope of the Umma.
Sympathy for Ahlul-Bait (AS) mounted and reached its climax during the leadership of Imam Ali Reza. Even some senior officials and military officers expressed their sympaty with Ahlul-Bait (AS). While the Abbasid state was being thrown into great confusion and internal struggle between Amin and his and admires as being the leading personality from Ahlul-Bait (AS), eyes were glued to him and hearts hovered around him.
Revolts and Uprisings:-
After Ma'moon overcame his brother Amin and took power from him, he faced continuous revolutions led by the Alawites, due to the Abbasid policy and conditions of pursuit and oppression which caused them to carry out armed movements and revolutions in order to defend the truth by force.
Ma'moon held the same view, about the Imams of Ahlul-Bait (AS) that his foreathers held. He lead a bitter strugle with his brother Amin, while he was besieged by a number of Alawite revolts and uprisings.
Unlike his forefathers, Amin did not resort to violence against Imam al-Rida(AS). He ended up favouring one political choice to make a truce with the descendants of Imam Ali ibne Abi Talib (AS) acknowleding their right to rule. He did so in order to convince people of his moderation, win over followers and relieve the Umma of the atrocities of the previous Abbasid rulers. It was also a good way of combating the rising Alawaite oppesiton which was strengthened greatly by the internal disputes within the Abbasid ranks, the terrorism, blooshed, squandering of the Umma's riches, misrule and the lapse into insecurity.
Ma'moon thus invented a political plan to contain Imam Ali Reza (AS). He appointed him his heir appatent, as he was the sole Imam from the family of the Prophet (peace be upon him) and the leading, unparalled leader of his time.
Post of Heir Apparent:-
The best and probably the only possible way out of the political crisis besetting Ma'moon lay in persuading Imam Ali Reza (AS) to accept the idea of being his sucessor. By doing so, Ma'moon thought he could win over the opposition to his side and put the Abbasids and Alawites under his control.
Imam al-Rida (AS) realized the dimensions of this political shceme of Ma'moon and thus he (AS) many times refused what Ma'moon exposed for him. But later on he accepted the post after being threatened by Ma'moon to be killed.
Imam al-Rida (AS) agreed under coercion to accept the post and so that he would not share the rulers' guilt of their misuse of power, he set his own conditions. It was a symbolic ceremony. Nothing was to come out of it.
But it was enough for Ma'moon who ordered the announcement of the great news throughout the Muslim homeland and called people to give pledge of allegiance to the Imam.
The ceremony of giving the pledge of allegiance to Imam al-Rida (AS) was conducted before a multitude of people, the size of which was unprecendented in Islam. After the ceremony Ma'moon asked Imam al-Rida (AS) to deliver a speech to the people.
Imam al-Rida (AS) rose up and in a few eloquent words, he explained his position towards the existing authorites and showed that he could not bridge the gap between himself and the ruler. He said after praising Allah
"We have a right over you, as we are the progeny of the Messenger of Allah (s.a.w..w). As he is your Prophet, you have a similiat right on us. Should you honor your obligation towards us, we will certainly do the same for you."
This address of the Imam is the testimony of his mistrust for the future of the covenant. In it he alludes to his doubts by saying "Should you honor your obligation towards us, we will certainly do the same for you."
Sheikh Mufid quotes Mada'ini as having said, "When Imam al-Rida, Ali son of Musa, peace be upon him and his father, took his seat at the celebration made to confer the post of "heir appatent" on him by Ma'moon, speakers and poets took turns praising him and showing their happiness on the occassion. Standards flutted overhead. A close companion of Imam al-Rida (AS) who was present related "I was sitting beside him on that day. He looked at me. I was very happy at what had taken place. He beckoned to me to draw near him and I did.
"Do not bother with this matter," he said under his breath lest someone hear us, "Do not rejoice at it. It is something that will never be realized."
The caliph Ma'moon was not that person who refrained himself from the worldly pleasures including power. He killed his brother Amin for the sake of power and killed those who served him or those who served his father Haroon Rasheed, such as Tahir bin Hussein, Fadl bin Sahil and others who participated in executing the plans of Ma'moon in eastablishing his authority.
It was only natural that Imam al-Rida (AS) would meet the same fate because he was more dangerous in the eyes of Ma'moon and his inner circle than any other man at that time. Added to that was the infighting, the false reports and the attempts to austere the image of Imam al-Rida (AS) in the Abbasid palace.
History tells us that Ma'moon put poison into some fruit (grapes or pomegrants) which was presented to Imam al-Rida (AS) and thus he killed the Imam (AS).
Ma'moon felt the situation would be very grave for himself and the reaction of the descendants of Ali (a.s.) and the masses of the Umma would be very violent if he were to be accused of murdering the Imam (AS).
That is why Ma'moon kept the news of the martyrdom of Imam al-Rida (AS) from the people for a day and a night. Then he sent for Muhammad son of Imam Ja'Far al-Sadiq (AS) and the uncle of Imam al-Rida (AS) and a number of other from the family of Abu-Talib (AS). When they arrived, Ma'moon showed them the body of the Imam and assured them that he had died a natural death.
Historians have written that people immediately pointed an accusing finger at Ma'moon. They blammed him direclty as the murderer of the son of the Prophet of Allah (s.a.w.w). People buzzed with the news of the Imam's martydom, particulary around the house where the body of the Imam was laid.
Fearing a massive reaction on the part of the people, for it was a good oppertunity that could be seized to stir up people's feelings, Ma'moon asked Muhammad son of Imam Ja'Far Sadiq (AS), the paternal uncle of Imam al-Rida (AS) to go out and tell the multitude of people to go home and that the funeral of the Imam would be postponed.
Thus, Imam Abul-Hassan al-Rida (AS) had departed for ever reciting this verse, the last words he had said "Say Had remained in your houses, those for whom salughter was ordained would have gone forth for to the places where they would be slain."
That was on the last day of the month of Safar 203 A.H. in the city of Toos. Its modern day name is Mashhad.