Religion

Zaynab bt. Khuzayma b. al-Hārith (Arabic: زینب بنت خزیمة بنت الحارث), (d. 4/625) a descendant of ‘Abd Manaf, known in the Age of Ignorance as Umm al-Masākīn, was the wife of the Prophet (s). After divorcing Tufayl b. Harith, she married his brother ‘Ubayda b. Harith. When Ubayda was martyred in the Battle of Badr, she married the Prophet (s), but this marriage did not last long and she died at the age of 30. The holy prophet (s) buried him in al-Baqi’ cemetery.

Lineage

According to sources, her lineage from her father is as follows: Daughter of Khuzayma b. al-Harith b. ‘Abd Allah b. ‘Amr b. ‘Abd Manaf b. Hilal b. ‘Amir b. Sa’sa’at al-‘Amiri.

Ibn ‘Abd al-Barr states that Abu l-Hasan al-Jurjani mentions her as the sister of Maymuna bt. al-Harith, the holy Prophet’s wife, and he adds: “I did not see this except from him.” Ibn Habib al-Baghdadi also counts Maymuna as her maternal sister.

Epithet

Because of her kindness towards the poor and the needy, Zaynab bt. Khuzayma was given the epithet “Umm al-Masakin” (The Mother of the poor). She was also known by this epithet during the Age of Ignorance.

Marriage with Prophet Muhammad

There is an argument among historians about her former husband. Majority of historians believe that she was married to Tufayl b. al-Harith b. Muttalib b. ‘Abd Manaf; but divorced him and married his brother, ‘Ubayda, who was wounded at the Battle of Badr, and died at the age of 64. However, according to some sources, she was first married to Jahm b. ‘Amr b. al-Harith, the cousin of ‘Ubayda, who she married after she divorced Jahm. In other sources, she was married to ‘Abd Allah b. Jahsh. ‘Abd Allah was martyred in the Battle of Uhud.

After the demise of Zaynab’s husband, Prophet Muhammad (s) asked her for marriage. She asked the Prophet (s) to make the decision for her. Prophet Muhammad (s) married her in the Ramadan of 3 (February, 625). Nevertheless, there are disagreements about the amount of her mahr and the details of how the Prophet (s) asked her for marriage.

Demise

After living eight months with Prophet Muhammad (s), she passed away in Rabi’ II, 4 (September, 625). According to some sources, she only spent two or three months with the Prophet. The Prophet himself said her funeral prayer, and buried her in al-Baqi’ cemetery.

Zaynab was almost 30. She and Khadija were the only two wives of Prophet Muhammad (s) who passed away before him. She was also the first wife of the Prophet who passed away in Medina. The Prophet did not have any children from her.

Laylat al-Mabīt (Arabic: لیلة المبیت, lit. the night of sleeping) is the title of the night on which Imam Ali (a) slept in the bed of the Prophet (s) because Polytheists of Quraysh had plotted to assassinate him. The Prophet (s) started his emigration from Mecca to Medina in the night, and Imam Ali (a) slept in his bed, so the assassins would not notice his absence. The verse 207 of the Qur’an 2 is revealed about the sacrifice of Ali (a) for saving the life of the Prophet (s).

Plan of Assassination of the Prophet (s)

After the demise of Abu Talib, the Quraysh polytheists intensified the harassment of Muslims. As the life of Muslims was in danger, the Prophet (s) ordered Muslims to emigrate to Yathrib. The Prophet (s) had recently made an allegiance with the people of Yathrib, so the Muslims were safe there. The Muslims started to emigrate to Yathrib covertly in small groups.

Chiefs of Quraysh gathered in Dar al-Nadwa to decide about their encounter with the Prophet (s). At last, with the plot of Abu Jahl, it was decided that selected brave men from every tribe attack the Prophet (s) together and assassinate him at his home. Thus, all the tribes have a part in the assassination of the Prophet (s) so Banu Hashim, who were his family and his avengers, could not fight all the tribes and have to accept the blood money.

Information of the Prophet (s)

After the decision of Quraysh to assassinate the Prophet (s), the angle Jabra’il (Gabriel) informed the Prophet (s) about the plan and revealed the verse 30 of Qur’an 8: “When the faithless plotted against you to take you captive or to kill or expel you. They plotted, and Allah devised, and Allah is the best of devisers”, so the Prophet (s) decided to emigrate to Yathrib. While he was leaving, he recited: “And We have put a barrier before them, and a barrier behind them, then We have blind-folded them, so they do not see” (Quran 36: 9), so the polytheists could not see him.

Emigration to Yathrib

Main article: hijra

On the night of Rabi’ I 1/ September 13, 622, the Prophet (s) told Ali (a): “the angel descended to me and informed me that Quraysh polytheists are united to kill me, and he recommended me from my God to emigrate from my tribe, and go to the Thawr cave tonight, and he ordered me to order you to sleep in my bed so my trace will become hidden by that; so what do you say and what will you do?”, so Ali (a) said: “will you be safe by my sleeping there?”, the Prophet (s) said: “yes”, so Ali (a) smiled and bowed down to perform sajda al-shukr (prostration of thankfulness) out of happiness, then said: “Go as you are ordered, may my ears, eyes, and my very heart be sacrificed for you, order me as you wish, I am like your assistant, I will do it as you want, and my success is only by Allah.” the Prophet (s) said: “sleep in my bed, and put on my clothes, and I inform you that Allah tests his friends according to their faith and their rank in His religion, so the most hardly tested people are the prophets, then their successors, etc., so He is testing you and is testing me with you, like He tested His friend Ibrahim (a), and Isma’il (a) (when Ibrahim was commanded to slaughter Isma’il), so be patient, be patient, for ‘indeed Allah’s mercy is close to the virtuous'” then embraced Ali (a) and both cried, then they separated.

The polytheists besieged the house of the Prophet (s) from the beginning of the night. They were expecting midnight to attack, but Abu Lahab said: “Some women and children are in the house and maybe they become harmed and later this will be a shame for us between ‘Arabs” (So they postponed the attack to the sunrise.)

Ali (a) slept in the bed of the Prophet (s), the polytheists were throwing little stones at him to ensure that someone is sleeping in the bed, and they were certain that he is the Prophet (s).

In the morning, when they attacked the house with drawn swords, they saw Ali (a) in the bed of the Prophet (s) and said: “Where is Muhammad?” Ali (a) said: “Were you entrusted him to me that you are asking me about him? Were not you saying that you will expel him from your land?” They attacked Ali (a) and beat him, saying: “You have been tricking us for the night!” Then they started to search for the Prophet (s).

There is also another report: when the sun started to rise, they feared being exposed by the morning, so they attacked, at the time the houses in Mecca did not have doors and only curtains were used, when Ali (a) saw them coming to him with drawn swords, and Khalid b. al-Walid is leading them, Ali (a) jumped to him, took his sword and broke his hand, so Khalid started to jump up and down and yelling like a camel, the others were still on the stairs when Ali (a) went to them with the sword, they fled like a herd of sheep. They went to the roof, and suddenly they discovered that this is Ali. “Are you Ali?” they asked. “I am Ali,” he replied. They said: “We do not intend you, where is Muhammad?”. “I do not know”, Ali (a) said. So they got on their horses and camels and went after the Prophet (s).

Revelation of a Verse about Ali (a)

Main article: Al-Shira’ Verse

As Shi’a and Sunni scholars have narrated, the verse 207 of Qur’an 2 is revealed about the night and the sacrifice of Ali (a) for the Prophet (s).

“And among the people is he who sells his soul seeking the pleasure of Allah, and Allah is most kind to [His] servants”. (Qur’an 2:207)

Blessing of Angels on Ali

The Prophet (s) said: “Allah told Jabra’il and Mika’il: ‘I have made you two brothers and made the life of one of you shorter than the other, which one of you would prefer his brother (to live longer)?’ both of them disliked the death, then Allah told them: Are not you like My friend, Ali b. Abi Talib?. I made him brother with My Prophet, and he preferred him to live then slept in his bed, sacrificing his life for him. Both of you descend to the earth and protect him from his enemies’. Then Jabra’il descended to the top of his head, and Mika’il descended to his feet, and Jabra’il said: ‘Good for someone like you, O the son of Abu Talib, that Allah is proud of you in front of the angles.'”

Abū l-ʿAbbās ʿAbd Allāh al-Maʾmūn (Arabic:ابوالعباس عبدالله المأمون), (b. 170/786 – d. 218/833) the son of Harun al-Rashid, was the 7th caliph of Abbasid dynasty.

The first years of his reign were unstable because of his conflict with his brother, al-Amin, and ‘Alawi uprisings. Thus, in order to stabilize his caliphate, he called Imam al-Rida (a) from Medina to Merv. And to pretend that he was friendly with the progeny of ‘Ali (a), he first offered to assign the caliphate to the Imam (a), and when the Imam (a) refused the offer, he forced Imam al-Rida (a) to accept his succession. After quenching ‘Alawi uprisings and in order to gain more control of the territories under his caliphate, al-Ma’mun went from Merv to Baghdad, and on his way, he martyred Imam al-Rida (a) because of his popularity among people.

Al-Ma’mun is taken to be influenced by Shi’as because he believed that Imam ‘Ali (a) was superior to others after the demise of the Prophet Muhammad (s), permitted temporary marriage, and returned Fadak to the ‘Alawis. However, he was taken to have Mu’tazili tendencies, because of his support for the Mu’tazila, particularly with regard to the creation of the Qur’an and made high-ranking officials, judges, and scholars of his time testify that the Qur’an was created.

Birth and Lineage

Abd Allah b. Harun, nicknamed al-Ma’mun, was born on Friday eve, Rabi’ I 15, 170/September 14, 786 from a Persian mother. His mother, Marajil, was a slave woman from Badghis, Afghanistan.

Caliphate

He was the 7th caliph of Abbasid dynasty. Harun al-Rashid had appointed al-Amin as the caliph after himself, and al-Ma’mun as al-Amin’s successor. But after the death of Harun, a conflict began between the two brothers and finally al-Mu’mun was able to defeat Ali b. Isa, the chief commander of the army of al-Amin, in 195/810 by craftiness and perspicacity of al-Fadl b. Sahl-who later became his vizier-and commanding of Tahir b. al-Husayn titled as Dhu al-Yal-Aminayn, the chief commander of his army. And finally after a serious conflict in 198/813-4, Tahir conquered Baghdad. Al-Amin was prisoned and then killed. Al-Ma’mun was officially chosen as the caliph in 198/813 and he chose al-Fadl b. Sahl as his vizier.

Grounds of Conflict

Succession Challenge

A main ground of conflict between al-Amin and al-Ma’mun was the issue of succession. When Harun pledged an allegiance to al-Amin—the younger brother—as his successor and appointed al-Ma’mun as al-Amin’s successor and ruler of Khorasan, conflicts began between the two brothers which worried Harun about the future of the caliphate and the possibility of a civil war. Thus, Harun ordered the two brothers to make a written pledge in the Ka’ba to stay committed to each other’s succession and not to interfere in each other’s realms. To sanctify the pledge and make it more binding, a copy of it was hanged inside the Ka’ba.

After Harun’s death and al-Amin’s caliphate, al-Amin acted in ways that implied violations of the pledge. His attempts to infiltrate the provinces under the rule of his two brothers, al-Ma’mun and al-Mu’tamin; his selection of his son, Musa, as his successor; and finally, the burning of the pledge hanged inside the Ka’ba were considered as violations of the pledge and an official announcement of war with al-Ma’mun.

Conflict between Arab and Persian Parties

Al-Fadl b. Sahl, who had entered the Abbasid system in the heyday of Persian Barmakids and then became al-Ma’mun’s mentor and later his advisor and vizier, tried to protect al-Ma’mun’s right to the caliphate in order to fulfill his dream of moving the capital of the caliphate from Baghdad to Merv for the sake of Khorasan’s glory. On the other side, al-Fadl b. Rabi’, the vizier of Harun and al-Amin who was hostile to Barmakids in the period of Harun and managed to remove them from power and gain the position of Harun’s vizier, actively supported the Arabic party and its influence in the Abbasid system and tried to weaken Khorasan. The conflict led to a division among people as well such that Arabs supported al-Amin and Persians supported al-Ma’mun who had a Persian mother and wife.

Result of the War

Al-Ma’mun became the caliph after his wars with the then-caliph al-Amin al-‘Abbasi. Drawing on al-Fadl b. Sahl’s tact, al-Ma’mun sent an army under the commandership of Tahir b. al-Husayn, known as Dhu l-Yaminayn, in order to combat ‘Ali b. ‘Isa, the commander of al-Amin’s army. Al-Amin’s army was defeated after the murder of ‘Ali b. ‘Isa in 195/810 in Rey. Eventually, al-Ma’mun’s army took over Baghdad in 198/813 after a serious battle. After his defeat, al-Amin was imprisoned and killed. With the end of al-Amin’s caliphate, al-Ma’mun was officially selected as a caliph in 198/813 in Merv, and appointed al-Fadl b. Sahl as his vizier.

Relationship with Alawis

Descendants of Imam Ali and Shi’as were called Alawis at the time. Numerous ‘Alawi uprisings throughout the caliphate territory posed an essential challenge for Abbasid caliphs. ‘Alawis who were constantly quenched since the period of al-Mansur al-‘Abbasi began uprisings against Abbasid caliphs when they had the opportunity to do so, though their uprisings usually failed. The conflict between al-Amin and al-Ma’mun over the caliphate during 193/808-197/812 undermined the Abbasid government and led to the increase of ‘Alawi uprisings in different areas of Hijaz, Yemen, and Iraq.

Alawi Uprisings

In the period of al-Ma’mun, ‘Alawis started a number of uprisings. Most of them were made by the Zaydi sect of ‘Alawis. The most important of such uprisings which led to an independent government was the one made by a person called Ibn Tabataba in Kufa. It occurred in 199/814, and according to some historians, it was a heavy damage to the Abbasid government, leading to the formation of other fronts and autonomous governments in different areas against the Abbasid government by ‘Alawis. Thus in addition to Kufa, Zayd b. Musa b. Ja’far, known as Zayd al-Nar began an uprising in Basra, Ibrahim b. Musa b. Ja’far in Yemen, al-Husayn b. al-Hasan b. ‘Ali known as Ibn Aftas in Mecca, and Muhammad b. Ja’far known as Muhammad al-Dibaj in Hijaz. Most of these uprisings were formed after Ibn Tabataba’s uprising.

Consequences

Although such uprisings did not last long, they had consequences. For example, the love of people in Iraq and Khorasan for Ahl al-Bayt (a) gave the ‘Alawis an opportunity to begin uprisings against al-Ma’mun, and there were always some advocates of Ahl al-Bayt (a) in Khorasan and Iraq who supported ‘Alawi uprisings. This undermined the stability of the Abbasid caliphate, leaving it with constant worries of riots throughout its territories. Another consequence of such uprisings was that they paved the path for the formation of Zaydi governments in Tabaristan and Yemen in later years.

Asigning Imam al-Rida (a) as Successor

Main article: Imam al-Rida’s (a) Succession of al-Ma’mun

In order to protect himself against the threats of the ‘Alawis forever and to establish his government in Khorasan where people loved Ahl al-Bayt (a), al-Ma’mun pretended that he was an advocate of Ahl al-Bayt (a). Thus, he invited Imam al-Rida (a) from Medina to Merv and pretended that he would abandon caliphate and surrender it to the most virtuous person from the progeny of ‘Ali (a), that is, Imam al-Rida (a). When the Imam (a) rejected the offer to take over the caliphate, al-Ma’mun forced him to accept his succession.

Al-Ma’mun did not really intend to assign the caliphate to Imam al-Rida (a); he only wanted to appoint the Imam (a) as the caliph and then take the control of everything by himself. When Imam al-Rida (a) had to accept the succession of al-Ma’mun in 201/816, people pledged their allegiance to him. At the command of al-Ma’mun, the Imam (a) was given the title “al-Rida”, coins were minted in his name, wages and awards of the army and statesmen were given with these coins, and black clothes, which were signs of the Abbasids, were replaced by green clothes which were signs of the ‘Alawis as the official clothes of the Abbasid caliphate. With this policy, al-Ma’mun pretended that the slogan, “al-Rida min Al Muhammad” (al-Rida is from Muhammad’s household) with which Abbasids called people to themselves was now realized by the succession of someone who is an instance of “al-Rida”, and so there is no reason to start uprisings. This policy led to a remarkable decrease of Alawi uprisings.

Concession of Some Areas to the ‘Alawis

In line with the policy of establishing his caliphate and controlling the ‘Alawis and after the succession of Imam al-Rida (a), al-Ma’mun conceded the rule of some areas which were seized by Alawis, such as Yemen and Hijaz, to them.

Entrance of Sadat in Iran

A consequence of Imam al-Rida’s (a) succession of al-Ma’mun was the immigration of sadat to Iran. According to some reports, a remarkable number of Shi’as and sadat went from Medina to Merv in order to meet Imam al-Rida (a), and on their way, they were joined by many advocates of the Imam (a). The apparent support of al-Ma’mun for ‘Alawis and Shi’as paved the path for the immigration of sadat to Iran, and in particular, Khorasan.

After the Establishment of Caliphate

When he managed to control ‘Alawi uprisings and relatively stabilize his caliphate, al-Ma’mun changed his policies. This change of policy was reflected in some cases: setting aside Persian methods of governance and Persian advisors, returning to the Arabic practice, showing more regard for Baghdad which was his fathers’ capital, plotting the martyrdom of Imam al-Rida (a), new pressures on ‘Alawis, showing the Abbasid sign—black clothes—again, and prohibiting Alawi green clothes.

Killing the Persian Vizier

Al-Fadl b. Sahl was al-Ma’mun’s Persian vizier, who endeavored to help al-Ma’mun reach and establish the caliphate. After his caliphate, al-Ma’mun gave him the title “Dhu l-Riyasatayn” (holder of two headships) because of his efforts. The title implied that al-Fadl was both the head of the country and the head of the army.

According to some historians, Ibn Sahl’s advisory assistance to al-Ma’mun was intended to make Merv the capital of the caliphate, instead of Baghdad, to make Khorasan superior to Iraq and other areas, and to give back to Persians the dignity they had lost after the humiliation of Persian Barmakids in the Abbasid system. Thus, al-Fadl b. Sahl tried to conceal from the caliph any challenges threatening the greatness of Merv, Khorasan, and Persians. For example, removal of Tahir b. al-Husayn—the Arabic ruler of Baghdad—and the assignment of the position to a Persian ruler, al-Hasan b. Sahl; and the superiority of Persians to Arabs, which was reflected in the policies of al-Ma’mun, caused a riot in Baghdad. The Persian vizier tried to conceal the news of Baghdad from the caliph.

When al-Ma’mun was informed by Imam al-Rida (a) about the riots in Baghdad, he decided to leave Merv to Baghdad. The caliph learned that his return to Baghdad would be prevented by his Persian vizier. Moreover, concealment of such information made him pessimist of al-Fadl b. Sahl. Thus, early on his journey to Baghdad, he killed his Persian vizier in Sarakhs in the hands of his secret agents.

Martyrdom of Imam al-Rida (a)

When al-Ma’mun achieved his goals of designating Imam al-Rida (a) as his successor, he was under the impression that the Imam’s (a) presence was no longer in the interest of his government. Al-Ma’mun’s worries about the continued succession of Imam al-Rida (a) were rooted in some issues: the superiority of Imam al-Rida (a) to scholars of other religions in their debates, the increased popularity of Imam al-Rida (a) among people, and the Imam’s (a) explicit criticisms of some of al-Ma’mun’s policies. Thus, like previous Abbasid caliphs who had killed Imams, al-Ma’mun plotted a conspiracy to martyr Imam al-Rida (a) on his way to Baghdad early in 203/818.

Moving the Capital to Baghdad

Al-Ma’mun’s Persian and apparently anti-Abbasid policies always led to objections by prominent Abbasid figures and people of Baghdad. As a result, some prominent Abbasid figures in Baghdad did not accept al-Ma’mun’s caliphate and pledged their allegiance to Ibrahim b. al-Mahdi. The protests began to destabilize Baghdad and led to a civil war. On the other hand, there was a serious unrest in Egypt and Jazira and the threat of a civil war among the Abbasids was looming large. The caliph came to the conclusion that these unrests could not be quenched except by change of his policies and moving the capital to Baghdad. Thus, he departed to Baghdad, the capital of his fathers.

Return of Alawis to the Period of Hardship

With the policy change of al-Ma’mun—his shift from Persian methods to Arabic practices—his peaceful treatment of ‘Alawis came to an end. After the martyrdom of Imam al-Rida (a), he pretended that he had no role in his martyrdom. Thus, after entering Baghdad, he tried to appease ‘Alawis, sent gifts to Imam al-Jawad (a), and returned Fadak to Alawis. But after a while, he exposed his anti-Alawi positions by disallowing them from entering his palace and forcing them to wear black clothes which were signs of Abbasids. Al-Ma’mun’s anti-‘Alawi policies did not end there; he appointed a grandson of Ziyad b. Abih, an arch-enemy of ‘Alawis, as the ruler of Yemen, a center of Alawi uprisings.

Religious Tendency

Mu’tazila

According to historical evidence, al-Ma’mun interacted with some Mu’tazili scholars, such as Abu Hudhayl al-‘Allaf and al-Nazzam, and assigned governmental positions to some prominent Mu’tazila. He also believed that the Qur’an was created. Such evidence led some historians to the view that al-Ma’mun had Mu’tazili tendencies. However, there are accounts of al-Ma’mun’s interactions with some anti-Mu’tazila figures, such as Yahya b. Aktham, al-Ma’mun’s advisor, who was hostile to the Mu’tazila. These contradictory reports led some people to hold that al-Ma’mun had mixed views about kalam.

Inquisition

Late in his reign, al-Ma’mun formed some courts of inquisition in order to test faqihs, scholars of hadiths, and judges. According to al-Ma’mun’s order in 218/833, the Mu’tazila were commissioned to hold inquisitions about people’s beliefs about the creation of the Qur’an. Thus, people who did not believe that the Qur’an was created were ousted and imprisoned. According to some reports, some jurisprudents admitted that they believed in the creation of the Qur’an out of fear. This action by al-Ma’mun is referred to as “mihna”.

Shiism

Al-Ma’mun’s tendency to Shiism has been a controversial issue between Shiite and Sunni historians as well as Orientalists. The Shi’as have always been pessimist about Abbasid caliphs, including al-Ma’mun, although he was more knowledgeable than other Abbasid caliphs and displayed Shiite tendencies. Thus, they reject his Shiism as believed by Shiite Imams. However, some Sunni sources have emphasized al-Ma’mun’s Shiism. For instance, al-Dhahabi, Ibn Kathir, and Ibn Khaldun explicitly held that al-Ma’mun was a Shi’a. In some cases, they regarded the Abbasid government as a Shiite government. Al-Suyuti has also cited that al-Ma’mun was a Shi’a.

It was not only after his death that al-Ma’mun was considered as a Shi’a. Even during his caliphate, his tendency towards some Shiite beliefs led to the thought that he was a Shi’a. In some cases, his policies and actions in favor of ‘Ali’s (a) progeny was followed by accusations of being a Rafidi made by his own Abbasid kin residing in Baghdad.

Arguments for al-Ma’mun’s Shiism

In historical sources, there are reports about al-Ma’mun’s policies and actions during his caliphate which imply his Shiite tendencies. Here are some of such actions:

Offering the caliphate and succession to ‘Ali’s (a) progeny: people who claim that al-Ma’mun was a Shi’a believe that the offer to assign the caliphate to Imam al-Rida (a) by al-Ma’mun was grounded in his approximately Mu’tazili and Shiite mindset, especially the belief in the superiority of Imam ‘Ali (a). Moreover, al-Ma’mun’s mother was Persian and believed in Imam ‘Ali (a) and his progeny and al-Ma’mun was raised among Persians, especially people of Khorasan, and this led to his Shiite tendencies. Advocates of this view claim that al-Ma’mun pledged to God that if he defeats his brother, he will assign the caliphate to the most virtuous person from ‘Ali’s (a) progeny. Thus, after defeating al-Ma’mun, he kept his promise and selected Imam al-Rida (a) as his successor. This action by al-Ma’mun led some historians, such as al-Suyuti, to take him to be an extremist Shi’a.

Returning Fadak to the progeny of Fatima (a): after returning to Baghdad and fully establishing his government, al-Ma’mun decided to return Fadak to the progeny of Fatima (a), despite severe oppositions. Thus, he invited 200 scholars to a meeting and asked them to express their views about Fadak. After hearing different views, they concluded that Fadak belonged to Fatima (a) and should, thus, be returned to its original heirs. Pressures by opponents led al-Ma’mun to hold another meeting with a greater number of scholars from the whole Islamic territory. The conclusion was still the same. Thus, in 210/825, he wrote to Qutham b. Ja’far, the ruler of Medina, to return Fadak to the progeny of Fatima (a). According to some researchers, since the usurpation of Fadak was always a political instrument by caliphs to exert pressure on Ahl al-Bayt (a) and Shi’as, returning Fadak by al-Ma’mun shows his tendency to Ahl al-Bayt (a). The news about the surrender of Fadak to its true owners was reflected in some poems.

Permitting temporary marriage: mut’a or temporary marriage is a matter of dispute between Shi’as and Sunnis. When ‘Umar b. al-Khattab prohibited temporary marriage, subsequent caliphs as well as many Sunni scholars prohibited it, but al-Ma’mun permitted temporary marriage, despite oppositions. When Yahya b. Aktham, al-Ma’mun’s chief justice and a Sunni scholar, told al-Ma’mun that ‘Ali (a) also prohibited temporary marriage, he withdrew from its permissibility out of respect for Ali (a).

Official announcement of the superiority of Imam Ali (a) over caliphs: according to reliable Shiite and Sunni sources, al-Ma’mun held a meeting with 40 prominent Sunni scholars of the time and debated the superiority of Imam ‘Ali (a) over other caliphs with them. He won the debate and they admitted the superiority of Imam ‘Ali (a) after the demise of the Prophet Muhammad (s). Moreover, in 212/827, al-Ma’mun announced the superiority of Imam ‘Ali (a) over Abu Bakr b. Abi Quhafa and ‘Umar b. al-Khattab.

Aversion to praising Mu’awiya: in 211/826, al-Ma’mun expressed his antipathy to those who praised Mu’awiya b. Abi Sufyan, and punished such people.

Admission of his and his father’s Shiism: some historians reported that al-Ma’mun himself expressed his belief in Shiism. According to some reports, he told his companions that he learned Shiism from his father. He was asked: “if your father, Harun, was a Shi’a, then why did he killed Ahl al-Bayt (a)?” He replied that reign is blind to fathers and children, let alone others.

Arguments against al-Ma’mun’s Shiism

Shiite tendencies of al-Ma’mun grounded by his Mu’tazili thoughts: some opponents of al-Ma’mun’s Shiism believe that al-Ma’mun’s Shiite tendencies were grounded in his Mu’tazili views. In that period, some of the Mu’tazila were very close in their views to Shi’as and ‘Alawis. Similar to Shi’as, they believed in the superiority of Imam ‘Ali (a) over other caliphs and supported Imam al-Rida’s (a) succession of al-Ma’mun. According to this theory, al-Ma’mun did not offer caliphate to Imam al-Rida (a) on the basis of his belief in Twelver Shiism; rather he did so to pretend his love of the progeny of ‘Ali (a) so as to continue to have the support of Persians who loved Ahl al-Bayt (a) and to prevent ‘Alawi uprisings.

Al-Ma’mun’s Shiism as a general Shiism: some people have distinguished between two kinds of Shiism:

• Shiism as Twelver Shiism (belief in all 12 Imams),
• General Shiism, that is, the belief that Imam ‘Ali (a) was the immediate successor of the Prophet (s), without following Ahl al-Bayt (a) in other beliefs and practices. Thus, the Shiism of al-Ma’mun, his father, Harun, and the rest of the Abbasids was a general Shiism.

Imam-killing Shi’a: Morteza Motahhari held that al-Ma’mun’s debate with Sunni scholars regarding the superiority of the caliphate of Imam ‘Ali (a) was unique and said: “surely no religious scholar has argued about the problem of caliphate as nicely as did al-Ma’mun. He debated about the problem of the caliphate of Amir al-Mu’minin (a) and defeated everyone”. Motahhari holds that al-Ma’mun’s Shiite tendencies are undeniable, but he was an “Imam-killing” Shi’a, comparing it to the Shiism of people of Kufa in the period of the imamate of Imam al-Husayn (a) who ended up martyring him.

Science in the Period of al-Ma’mun

Since his youth and because of being raised among Persians, al-Ma’mun was very interested in learning and wisdom. He also recommended others to translate books from Greek, Syriac, Pahlavi, and Indian into Arabic. His palace was always a center for the assembly and debates of scholars from different religions.

Death

Al-Ma’mun died of illness in Rajab 18, 218/August 9, 833 in Badandun while he was attacking Rome. And he was buried in Tartus. Today his grave is located in the great mosque of Tarsus in the Mersin province south of Turkey near the Syrian border.

ʿAlī b. Mūsā (a) (Arabic: علي بن موسی) (b. 148/765 – d. 203/818) is the eighth Imam of Twelver Shia. His teknonym was Abū l-Ḥasan (Arabic: أبو الحسن) and his most famous title was al-Riḍā (Arabic: الرضا). He (a) was Imam for 20 years. Imam al-Rida (a) was born in Medina and was martyred in Tus.

Al-Ma’mun al-‘Abbasi brought Imam al-Rida (a) to Khorasan by force and despite Imam’s will made him heir apparent. The debate sessions al-Ma’mun al-Abbasi held between Imam al-Rida (a) and personalities of other religions and schools of thought are famous.

He was martyred by al-Ma’mun in Tus. The holy shrine of Imam al-Rida (a) is located in Mashhad and every year millions of Muslims from different countries visit it.

Lineage, Birth, Martyrdom and Family

Lineage, Teknonym, and Title

His lineage is mentioned as ‘Ali son of Musa son of Ja’far son of Muhammad son of ‘Ali son of Husayn son of ‘Ali b. Abi Talib. His teknonym was Abu l-Hasan (أبوالحسن). His most famous title was al-Rida (الرضا). Some sources said al-Ma’mun gave him this title but Imam al-Jawad (a), in a hadith, said Allah gave his father this title (al-Rida). Al-Sabir (الصابر), al-Radi (الرضي), and al-Wafi (الوافي) are among his titles. He is also known as “the knowledgeable among the progeny of the Prophet (s)”. It is reported that Imam al-Kazim (a) would address his children saying: “Your brother, Ali b. Musa, is the the knowledgeable among the progeny of the Prophet (s).”

Birth

Imam al-Rida’s (a) birthday has been reported to be on Thursday or Friday, Dhu l-Qa’da 11, Dhu l-Hijja, or Rabi’ I of 148/765, 766 or 153/770. Al-Kulayni reported Imam’s (a) birthday in 148/765, which is agreed by most historians.

Mother

Al-Shaykh al-Saduq wrote about Imam’s (a) mother that, “she was a concubine called Tuktam when Imam al-Kazim (a) owned her. When Imam al-Rida (a) was born, Imam al-Kazim (a) named her Tahirah.” Al-Saduq says, “Some have said that the name of Imam al-Rida’s (a) mother was Sakan al-Nawbiyya. She was also called al-Arwi, Najma, and Samana; and her teknonym was Umm al-Banin.

In another account it is mentioned that Imam’s (a) mother was a pious concubine called Najma who was bought by Hamida, Imam al-Kazim’s (a) mother, and gifted to Imam al-Kazim (a) who called her Tahira after she gave birth to Imam al-Rida (a). It has been said that Imam al-Rida’s (a) mother was from Nawba.

Wives

Imam al-Rida (a) had a wife named Sabika who is reported to be from the family of Maria, wife of the Prophet (s).

In some historical sources, it is reported that Imam al-Rida (a) had another wife beside Sabika; that al-Ma’mun suggested to Imam al-Rida (a) to marry Umm Habib, al-Ma’mun’s daughter, and Imam (a) accepted. Al-Tabari mentioned this marriage in the events of 202/817-8. They say that the objective that motivated al-Ma’mun to make this proposal to the Imam (a) was to seek greater proximity with Imam al-Rida (a) and obtain more information about his plans from inside his house. Al-Suyuti also mentioned the marriage of al-Ma’mun’s daughter to Imam al-Rida (a), but did not mention her name.

Children

There is a disagreement as to the number of children the Imam al-Rida (a) had. Some have reported them as five sons and one daughter with the names of Muhammad al-Qani’, al-Hasan, Ja’far, Ibrahim, al-Husayn, and ‘A’isha. Sibt b. al-Jawzi said that Imam (a) had four sons with the names of Muhammad (Abu Ja’far al-Thani), Ja’far, Abu Muhammad al-Hasan, Ibrahim, and one daughter but did not mention her name. It has been said that one of the children of Imam al-Rida (a) who was 2 years old or less is now buried in Qazvin known as Imamzada Husayn (a) and Imam al-Rida (a) had been in that city in 193/808-9. Al-Shaykh al-Mufid did not mention any child of Imam al-Rida (a)except Muhammad (a). Also, Ibn Shahrashub and al-Tabrisi both agree with that idea. While others mentioned the existence of a daughter of Imam (a) called Fatima.

Imamate

The period of imamate of Imam al-Rida (a) after his father was 20 years (183/799 – 203/818) which was contemporary with the caliphate of Harun al-Rashid, Muhammad al-Amin (approx. 5 years) and al-Ma’mun [20 years; of which, the first 5 years was contemporary with Imam al-Rida (a)].

Proofs of Imamate

Some of those who have narrated Hadiths from Imam Musa b. Ja’far (a) regarding the imamate of his son, ‘Ali (a) are: Dawud b. Kathir al-Raqqi, Muhammad b. Ishaq b. ‘Ammar, ‘Ali b. Yaqtin, Na’im al-Qabusi, al-Husayn b. al-Mukhtar, Ziyad b. Marwan, al-Makhzumi, Dawud b. Sulayman, Nasr b. Qabus, Dawud b. Zirbi, Yazid b. Salit, and Muhammad b. Sinan. Some of these Hadiths are mentioned below.

Dawud al-Raqqi said that, “I asked Imam al-Kazim (a), ‘who is imam after you?’ He (a) pointed at his son Abu l-Hasan (a) [Imam al-Rida (a)] and said, ‘this is your imam after me.'”

Muhammad b. Ishaq b. ‘Ammar said that, “I asked Imam al-Kazim (a), ‘Do not you guide me that of whom I should ask about [the issues of] religion?’ He (a) answered, ‘This, my son, ‘Ali (a).'”

In addition to many narrative proofs, Imam al-Rida’s (a) popularity among Shi’a and his moral and scientific superiority proved his imamate and although the issue of imamate was very difficult and complicated at the end of the life of Imam al-Kazim (a) but most companions of Imam al-Kazim (a) accepted the imamate of Imam al-Rida (a) after him.

Tendencies of Shia

Main article: Waqifids

After the martyrdom of Imam al-Kazim (a), most Shia accepted the Imamate of Imam al-Rida (a), son of Imam al-Kazim (a) because of his will and other reasons and evidences. These people including the great companions of Imam al-Kazim (a) are called Qat’iyya (قطعیة). But, another group of the companions of Imam al-Kazim (a) did not accept the Imamate of Imam al-Rida (a) for some reasons. They said that, “Imam al-Kazim (a) was the last Imam and did not mention anyone as Imam or at least we are not aware of it.” They were called Waqifids.

Position of Imam (a) in Medina

Imam al-Rida (a) lived 17 years of his Imamate in Medina (183 – 200/815-6 or 201/816-7) and had a great position among people. In a conversation with Ma’mun about the position of the crown prince, Imam (a) described his life in Medina as follows,

“Surly, being the crown prince did not add any value to me. When I was in Medina, my order was obeyed in the east and the west and when I passed the alleys of Medina riding on my horse, no one was ever more honorable than me.”

About Imam’s (a) scholarly position in Medina, he (a) said,

“I would sit in the mosque of the Prophet (s) and the scholars of Medina referred to me for their problems when they could not solve a problem and I answered them.”

Journey to Khorasan

It is said that the immigration of Imam al-Rida (a) from Medina to Merv occurred in 200/815-6 or 201/816-7. The book Hayat-i fikri wa siyasi-i Imaman-i Shi’a (a) says that “Imam al-Rida (a) was in Medina until 201/816-7 and entered Merv in Ramadan of the same year.”

It is mentioned in the Tarikh al-Ya’qubi that al-Ma’mun brought Imam al-Rida (a) from Medina to Khorasan and al-Ma’mun’s representative to take Imam to Khorasan was Raja’ b. Abi Dahhak, a relative of al-Fadl b. Sahl. Imam (a) was brought to Merv from the the way of Basra. The route, al-Ma’mun chose for bringing Imam al-Rida (a) to Merv was specifically planned so that Imam (a) does not pass from Shi’a cities because al-Ma’mun was afraid of Shi’a gathering around Imam al-Rida (a). He ordered not to pass Imam (a) from Kufa, instead they brought Imam (a) from Basra to Khuzestan and Fars to Neyshabur. The path as reported by Atlas of Shi’a is: Medina, Naqara, Nabaj, Hafr Abu Musa, Basra, Ahvaz, Behbahan, Estakhr, Abarquh, Dah shir (Farashah), Yazd, Kharaneq, Robat Posht Badam, Neyshabur, Qadamgah, Deh Sorkh, Tus, Sarakhs, Merv.

The most important and most documented event of this path happened in Neyshabur where Imam al-Rida (a) made a speech and said the famous hadith of Silsilat al-Dhahab.

Al-Shaykh al-Mufid said, “al-Ma’mun summoned a group of people from the family of Abu Talib from Medina including Imam al-Rida (a).” Contrary to al-Ya’qubi, he introduced Juludi as al-Ma’mun’s representative and said that they were brought to al-Ma’mun from Basra. He accommodated them in a house and Imam al-Rida (a) separately and paid him great respect.

Telling the Hadith of Silsilat al-Dhahab

Ishaq b. Rahawiyya said, “when Imam al-Rida (a) arrived in Neyshapur during his travel to Khurasan, some hadith scholars told him, ‘O son of the Prophet (s)! Are you going to leave our city without telling us any hadiths?’ Then, Imam (a) put his head out of the carriage and said,

“I heard from my father, Musa b. Ja’far (a) who said that he heard from his father Ja’far b. Muhammd (a) and he heard from his father Muhammad b. Ali (a) and he heard from his father Ali b. Husayn (a) who heard from his father al-Husayn b. Ali (a) and he heard from his father Ali b. Abi Talib (a) who said that he (a) heard from the Prophet (s) who said that he heard from the angel Gabriel that he heard from God, Glorious and Almighty, ‘the word ‘La ilah-a illallah’ is My fortress. So, anyone who enters My fortress, will be safe from My punishment.’ So, when the caravan of Imam (a) moved, he loudly added, ‘…with all its conditions and I am one of its conditions.’”

Mentioning this hadith in Neyshapur is considered as one of the most important and most documented events of the travel of Imam al-Rida (a).

Crown Prince Position

Main article: Imam al-Rida’s (a) Succession of al-Ma’mun

After Imam (a) settled in Merv, al-Ma’mun sent an agent to his house and told Imam (a) that “I want to depose myself from Caliphate and leave it to you!”, and asked Imam (a) about his opinion. Imam (a) seriously opposed his idea. So, al-Ma’mun asked him to accept to be the crown prince after him. Imam (a) again disagreed, then al-Ma’mun summoned Imam (a) to his house and in a session, where there was no one except him, Imam (a) and al-Fadl b. Sahl, and told Imam (a), “I want to leave Muslims’ affairs to you and unburden myself from this responsibility and leave it to you.”

Imam al-Rida (a) replied, “O Amir al-Mu’minin! For the sake of God! For the sake of God! I neither can tolerate this, nor do I have the capabilities to do it.”

Al-Ma’mun said, “I leave princehood to you after myself.”

Imam (a) said, “Exempt me from this, O Amir al-Mu’minin!”

At this time, al-Ma’mun said something threatening: “‘Umar b. al-Khattab put the council among six people, one of whom was your forefather Amir al-Mu’minin ‘Ali b. Abi Talib (a) and made this rule that if anyone of them opposed, he would be beheaded. There is no choice except that you accept what we want you and I see no escape from it.”

Imam (a) said, “So, I accept only if I do not give command and do not prohibit, I neither give Fatwa, nor do I judge, I neither assign anyone to any task, nor do I change anything’s position.”

Al-Ma’mun accepted his condition.

This way al-Ma’mun gave allegiance to Imam (a) as his crown prince on Monday, Ramadan 7, 201/March 29, 817 and made people wear green instead of black (which was the color of Abbasids, and the green being the sign of Alawids). Al-Ma’mun also wrote the decree for allegiance to surrounding regions and asked them to give allegiance to Imam (a). They began their sermons on the pulpits with Imam’s (a) name and coined Dinar and Dirham in his name and there was no one wearing other than green except Isma’il b. Ja’far b. Sulayman b. ‘Ali al-Hashimi.

Al-Ma’mun called lecturers and poets and made celebrated this occasion. Among the poets attended in that ceremony was Di’bil b. ‘Ali al-Khuza’i to whom Imam al-Rida (a) gave a gift.

Al-Ma’mun sent the order of allegiance with Imam al-Rida (a) to ‘Isa Juludi in Mecca. At that time, Mecca was ruled by Ibrahim b. Musa b. Ja’far and he called people to al-Ma’mun and when Juludi came to him with green flag and the allegiance of Imam al-Rida (a), Ibrahim rushed to welcome him and people of Mecca gave allegiance to Imam al-Rida (a) and wore green.

Analysis of the Princehood

Al-Ma’mun had given the rule of the state of ‘Arab Iraq to al-Hasan b. Sahl and he himself stayed in Merv. Some of Alawis rebelled as they were wishful to win the caliphate and since the people of Iraq were not pleased with al-Hasan b. Sahl, many of them followed and obeyed Alawis. Al-Ma’mun became distressful upon hearing this news and consulted with al-Fadl b. Sahl and as he suggested, al-Ma’mun chose Imam al-Rida (a) the crown prince in order to make other Sayyids obey his government.

The position of being crown prince was among important issues of the political life of Imam al-Rida (a). To analyze this issue, one needs to make research about Islamic history as well as the history of Umayyad caliphs and the way Abbasids acceded to caliphate. The general situation of the lands of Islamic caliphate until 203/818 (Imam al-Rida’s (a) martyrdom) is given as following: Umayyad caliphs were generally cruel and did not understand anything from caliphate but ruling. The only exception among them was ‘Umar b. ‘Abd al-‘Aziz whose rule did not last long. Following these caliphs’ cruelty rebellions and revolts against government emerged from anywhere which mostly had religious backgrounds. Muslims pursued revival of the Islamic tradition and followers of other religions who lived in Islamic lands wished for justice and equity and their only hope was the Ahl al-Bayt (a). Abbasids abused this hope of people in their own favor. At the beginning, they said that they had come to rescue people from Umayyads’ evil. But then they made revolts in favor of the Ahl al-Bayt (a) in several steps:

1. Their call in favor of Alawis
2. Calling people to Ahl al-Bayt (a)
3. Calling people to “the pleasant one from the family of Muhammad (s)”
4. Claiming the heritage of caliphate for themselves

Abbasids broke all their promises when they established caliphate in their own family with deceit and began mistreating people, especially Alawis and persecuted them, imprisoned them and killed them whenever they found anyone of them with any excuse. Finally, their mistreatment of Alawis annoyed people of them and rebellions emerged anew against the government. They grew up more at the time of al-Ma’mun and many uprisings were made in different states and cities in favor of the family of ‘Ali (a). Al-Ma’mun learned that he had to do something in order to rescue from those troubles including the following measures:

1. Suppressing Alawis’ rebellions
2. Forcing Alawis to admit to legitimacy of Abbasids’ rule,
3. Ruining the increasing love and respect the people had about Alawi families and eliminating this foundation of deep emotional relationship among people and devalue the position of Alawis before people in a way that it does not rise any questions and especially about Imam al-Rida (a) that they wanted to show Imam (a) incompetent for caliphate before people.

When al-Ma’mun was criticized by Hamid b. Mihran and some other Abbasids why he gave Imam al-Rida (a) the position of princehood, he answered them, “This man was hidden from our eyes. He calls people to himself. Therefore, I wanted him to become our crown prince so that all the people he (a) attracts to himself would be in our favor.”

Imam al-Rida (a) knew about al-Ma’mun’s intention and told him, “you want that people say, ‘Ali b. Musa (a) is not uninterested in the world and leadership, but it is the world which is uninterested in him. Do not you see how he (a) has accepted to become the crown prince greedy for caliphate?”. He (a) answered those who asked him why he (a) accepted to be the prince, “I accepted that unwillingly and under pressure.” The conditions Imam al-Rida (a) declared mentioned for accepting this position were in fact his withdrawal from cooperation in the government of al-Ma’mun, because Imam (a) said that he (a) neither would assign anyone to work, nor would depose anyone; he neither would break a custom, nor would he change anything in the current situation. Even with all the conditions, soon Abbasids rose against al-Ma’mun in Baghdad and gave allegiance to Ibrahim al-Mahdi. On the other hand, Alawis knew that al-Ma’mun did not do this out of faith. Rebellion broke out again and al-Ma’mun had no choice to remove Imam (a).

Debates

After al-Ma’mun brought Imam al-Rida (a) to Merv, held many scientific meetings with the presence of different scholars. In these sessions, many discussions were made between Imam (a) and others which were mostly about ideological and jurisprudential issues. Al-Tabrisi has brought a part of these discussions in his al-Ihtijaj. Some of these debates [or Ihtijajat] are as follows:

Analysis of Debate Sessions

Al-Ma’mun wanted to draw Imam al-Rida (a) into debate and ruin people’s belief about Imams (a) having special knowledge including al-‘ilm al-ladunni (God-given knowledge). Regarding this issue, al-Shaykh al-Saduq said, “al-Ma’mun brought high level scholars of different schools against Imam (a) in order to devalue Imam’s (a) reasoning and this was out of his envy towards Imam (a) and his scientific and social position. However, none of those scholars met Imam al-Rida (a) except they admitted to his scientific superiority and accepted the proofs Imam (a) brought against them.”

These sessions gradually made problems for al-Ma’mun. When he noticed that holding such sessions is dangerous for him, he began to restrict Imam (a). ‘Abd al-Salam al-Hirawi is quoted reporting that once al-Ma’mun was informed that Imam al-Rida (a) has held theological sessions and this has made people attracted to him. Al-Ma’mun sent Muhammad b. ‘Amr al-Tusi to scatter people from Imam al-Rida’s (a) session. Then, Imam (a) cursed al-Ma’mun.

Eid Prayer

After the princehood of Imam al-Rida (a) (on Ramadan 7, 201/March 29, 817), upon the Eid (apparently Eid al-Fitr of the same Ramadan), al-Ma’mun asked Imam (a) to lead the Eid prayer, but Imam (a) declined due to the conditions he (a) had specified for accepting princehood. Al-Ma’mun insisted and Imam (a) accepted inevitably and said, “So, I will go to prayer the way the Prophet (s) did.” And al-Ma’mun accepted. People expected that Imam al-Rida (a) to exit his house in the special manner of caliphs, but surprisingly saw that Imam (a) came out bare-footed reciting Takbir. Upon seeing this, commanders who had come to this event with their official uniforms quickly got off their horses and took off their shoes and walked after Imam (a) while they were saying Takbir and crying. Imam (a) said Takbir three times upon every step.

It is reported that al-Fadl told al-Ma’mun, “If Imam al-Rida (a) continues this manner and reaches the gathering place for holding prayer, people will become so attracted to him! It is better you ask him come back.” So, al-Ma’mun sent a person to ask Imam (a) come back. Imam (a) asked for his shoes, put them on, got on his horse and returned.

Martyrdom

There is a disagreement over the date of Imam al-Rida’s (a) martyrdom and it is said to be on Friday or Monday of the last day of Safar, or on Safar 17, or on Ramadan 21, or on Jumada I 18, or on Dhu l-Qa’da 23, or on the last day of Dhu l-Qa’da in 202 or 203 or 206. But according to the majority of scholars and historians, the martyrdom occurred in 203/818. According to al-Kulayni, it was in Safar of 203 at the age of 55. And according to al-Tabrisi, the martyrdom was on the last day of Safar (September 818 CE)..

Given the disagreements over the dates of his birth and martyrdom, there are corresponding disagreements as to his age from forty seven to fifty seven. According to the majority of scholars, Imam al-Rida (a) lived fifty five years.

Different reports in different sources have been mentioned about how the Imam (a) was martyred:

• According to Tarikh al-Ya’qubi, al-Ma’mun went to Iraq in 202/817-8 and took Imam al-Rida (a) and al-Fadl b. Sahl with him. When he arrived in Tus, Imam al-Rida (a) passed away after three days of illness in a village called Nawqan at the beginning of 203/818. It is said that ‘Ali b. Hisham gave Imam (a) a poisoned pomegranate and al-Ma’mun expressed so much grief over the incident.” Al-Ya’qubi continues, “Abu l-Hasan b. Abu ‘Ibad told me and said, ‘I saw al-Ma’mun wearing a white cloak and (in the funeral) following the body al-Rida (a) was walking between the two poles [carrying the body] bare-headed and said, ‘O Abu l-Hasan (a), upon whom shall I rely after you?’ He stayed near his grave for three days and they brought him a loaf of bread and a little salt everyday as his food each day and he returned on the fourth day.”

• Al-Shaykh al-Mufid narrates that, al-Ma’mun ordered ‘Abd Allah b. Bashir not to clip his nails to become longer than usual; then, he gave him something like tamarind to rub it into paste form. Then, al-Ma’mun went to Imam al-Rida (a) and called ‘Abd Allah and asked him to squeeze pomegranate’s juice and gave it to Imam (a) and that killed him after two days.

• Al-Shaykh al-Saduq narrated some hadiths with similar meanings in some of which the poison in grapes is mentioned and in some, the poison is mentioned both in grapes and pomegranate. Al-Sayyid Ja’far Murtada has mentioned six different opinions about the martyrdom of Imam al-Rida (a).

• Ibn Hibban, a hadith and Rijal scholar of forthth/tenth century, wrote under the entry of ‘Ali b. Musa al-Rida (a), “‘Ali b. Musa al-Rida (a) was martyred by the poison al-Ma’mun gave him. This happened on a Saturday in 203/818.”

After Imam’s (a) martyrdom, al-Ma’mun buried the body in the house of Humayd b. Qahtaba al-Ta’i (Buq’at al-Haruniyya) in the village of Sanabad. Today, the holy shrine of Imam al-Rida (a) is located in Mashhad, Iran.

An Analysis of the Reason for which al-Ma’mun killed Imam (a)

One of the reasons that al-Ma’mun was convinced to Imam al-Rida (a) was Imam’s (a) victory over different scholars in sessions of debate.

Another reason mentioned is going of Imam al-Rida (a) to the prayer of Eid. Regarding people’s great reception of Imam (a) upon the prayer of Eid, as mentioned above, al-Ma’mun felt the danger and thought that existence of Imam (a) does not only solve any problems of him but it will inflame the situation so much against him. Therefore, he appointed surveillance agents for Imam (a) to prevent him do anything against al-Ma’mun.

Imam (a) was not afraid of al-Ma’mun and most of the time answered him in a way that annoyed him. This made al-Ma’mun angry and increased his enmity towards Imam (a), even though he did not showed it explicitly. It is narrated that when al-Ma’mun was expressing happiness upon one of his military victories, Imam al-Rida (a) told him, “O Amir al-Mu’minin! Fear God about the people of Muhammad (s) and what God has trusted to you. You have spoiled Muslims’ affairs…”

Shrine of Imam al-Rida (a)

Main article: Shrine of Imam al-Rida (a)

After the martyrdom of Imam al-Rida (a), Ma’mun ordered to bury the body of Imam (a) in the house of Humayd b. Qahtaba al-Ta’i (Haruniyya mausoleum) in the village of Sanabad. Today, the Shrine of Imam al-Rida (a) is located in the holy city of Mashhad in Iran and is visited by millions of Muslims from different countries every year.

The Conduct of Imam al-Rida (a)

Worshiping manner: It is mentioned that in the middle of scientific debates in which great personalities of different religions and denominations participated, Imam al-Rida (a) left the sessions as soon as he (a) heard the call of Adhan and answered to the request of the people for continuing the debates, saying that, “I will pray and come back.” There are numerous reports about his worships at night and vigils. When Imam al-Rida (a) gifted his shirt to Di’bil b. ‘Ali al-Khuza’i, told him, “take care of this shirt with which I have prayed a thousand rak’as every night for a thousand nights and wearing which, I have finished recitation of the Qur’an for a thousand times.” Long prostrations of Imam (a) have also been reported.

Moral Conduct: There are many reports about the good manner of Imam (a) when associating with people. His kind manner and eating with servants even after being the crown prince are among these reports. Ibn Shahr Ashub narrated that one day Imam (a) went to a public bath. A person who did not know Imam (a), asked him to massage and wash his body and Imam (a) accepted and began to do what he asked. Others who saw this, introduced Imam (a) to that man and the man was very embarrassed and ashamed and apologized. Imam (a) calmed him down and continued massaging and washing him.

Upbringing conduct: In the conduct of Imam al-Rida (a), the role of children in the family was emphasized and cases such as the necessity of marriage with righteous spouse, good caring during pregnancy, naming children with good names and respecting them. Regarding Imam al-Rida’s (a) care about associating with relatives, it is mentioned that whenever Imam (a) had a free time, gathered his relatives and spoke to them.

Scientific conduct: When Imam al-Rida (a) was in Medina, he (a) used to sit in the mosque of the Prophet (s) and those scholars who had scientific problems asked their questions from Imam (a). After Imam (a) went to Merv, he (a) answered many questions in debates. Moreover, Imam (a) held scientific gatherings in his house and in the mosque of Merv; but when his gatherings became crowded, Ma’mun ordered to shut them down and Imam (a) cursed him.

Imam (a) advised about health and medicine in his narrations. In these narrations, he (a) explained several concepts related to health and medicine and also discussed about preventing disease, proper eating habits, individual hygiene and treatments. Tibb al-Rida (a), also known as Risala al-Dhahabiyya contains pieces of advice in this regard.

Not hiding his opinion about Imamate: The period of Imam al-Rida’s (a) Imamate did not require beliefs to be hidden, because the events about emergence of Waqifid movement had seriously endangered Shia community. Moreover, the few remaining followers of Fatahiyya were still active at the time of Imam al-Rida (a). Thus, Imam (a) kept away from the policy of taqiyya (precautionary dissimulation) to some extent and explained about different aspects of Imamate more clearly. For example, the issue of obligatory obedience of Imam (a) was mentioned in religious and theological gatherings since the time of Imam al-Sadiq (a), but Imams (a) dealt with it by taqiyya. Imam al-Rida (a) introduced himself Muftarad al-Ta’a (obedience of whom is obligatory) without “fearing the oppressor” (as mentioned in hadiths). However, Imam (a) asked Shia to “be God-wary and do not spread our words in public.”

Also in answer to a letter of Ma’mun, in which he had asked Imam (a) to write for him about the truth of Islam, Imam (a) began by discussing about the Unity of God and Prophethood of the Prophet (s), Imamate of Imam Ali (a) and the 11 Imams (a) after him and for them, he (a) used the phrase “al-Qa’im bi-amr al-Muslimin” which means “the one responsible for the affairs of Muslims” for Imam (a).

Attributed Works

Main articles: ‘Uyun akhbar al-Rida (a) (book) and Risalat al-Dhahabiyya

In addition to Hadiths and reports narrated from Imam al-Rida (a) and his answers to people who referred to him for understanding scientific issues (as mentioned in books such as ‘Uyun akhbar al-Rida (a) which has mentioned many of such issues), some authors have mentioned and attributed some works to Imam al-Rida (a), attribution of which require sufficient proofs and authenticity of some of which is not verifiable.

Al-Fiqh al-Radawi is among such works which researchers and scholars have not accepted that this book may be written by Imam al-Rida (a).

Another work which has been attributed to Imam al-Rida (a) is Risalat al-Dhahabiyya in Medicine. It is said that Imam (a) sent this treatise to al-Ma’mun in 201/816-7, and to show its importance, al-Ma’mun ordered to write it by gold and keep it in the treasure house of Dar al-Hikma. This is why they call it Risalat al-Dhahabiyya (the golden treatise). Many scholars have written commentaries on this treatise.

Another work that is attributed to Imam al-Rida (a) is Sahifat al-Rida (a) in Fiqh, attribution of which to Imam (a) is not proved.

Another book which has been attributed to Imam al-Rida (a) is Mahd al-Islam wa shara’i’ al-din and apparently there is no certainty that Imam (a) has written it.

Companions

Main article: List of Companions of Imam al-Rida (a)

Some authors have mentioned 367 companions and narrators for Imam al-Rida (a). Some companions of Imam al-Rida (a) were:

Sunni Scholars’ Quotations

Ibn Hajar, “al-Rida (a) had a noble lineage and was a man of knowledge and great merits.” Ibn Hajar mentions Abu Bakr b. Khuzayma (a leader of the people of tradition) and Abu Ali al-Thaqafi among other great Sunni scholars who visited the grave of Imam al-Rida (a). The narrator of this story (who narrated it for Ibn Hajar) said, “Abu Bakr b. Khuzayma paid so much respect to this shrine and humbly cried before it that we were surprised.”

Al-Yafi’i, “The grand and dignified Imam, from the lineage of noble leaders, Abu l-Hasan ‘Ali b. Musa al-Kazim b. Ja’far al-Sadiq b. Muhammad al-Baqir b. Zayn al-‘Abidin ‘Ali b. al-Husayn b. ‘Ali b. Abi Talib is one of the twelve Imams (a), owners of merits and those Twelver Shia are attributed to…”

Ibn Hibban wrote, “His grave is in Sanabad, out of Nawqan beside the grave of Rashid and is being visited; and I have visited it many times and when I was in Tus and I faced no problem except that I visited the grave of ‘Ali b. Musa al-Rida (a), may peace by upon him and his forefather, and called God there and my problem was solved and my supplication was answered. I have experienced this many times and I have found it this way. May God make us die having the love of al-Mustafa (s) and his household (a), may Allah’s peace be upon him and all his family.”

Faṭima bt. Mūsā b. Jaʿfar (Arabic: فاطمة بنت موسی بن جعفر), (b. 173/790 – d. 201/816) well known as Fatima al-Ma’suma (a) is the daughter of Imam al-Kazim (a) and sister of Imam al-Rida (a). She is one of the famous Imamzadas. In 201/816, she traveled to Iran to visit her brother, Imam al-Rida (a), in Tus. However, she passed away in the middle of the way due to an illness and was buried in Qom.

She has a great and special position in the Shi’a tradition. It is narrated that the reward of the Ziyarah of her shrine is Paradise. Shiites have built a structure over her grave which is known as the Holy Shrine of Lady Fatima al-Ma’suma (a).

Birth and Lineage

There is no specific mention of Lady Fatima al-Ma’suma’s birth date in early sources; however, later history books state that she was born on Dhu l-Qa’da 1, 173/March 22, 790, in Medina. She is said to have passed away on Rabi II 10, 201/November 5, 816. Her father is Musa b. Ja’far al-Kazim (a), the seventh Shi’a Imam. When recounting the daughters of Imam al-Kazim (a), al-Shaykh al-Mufid mentions two Fatimas –the elder Fatima and the younger Fatima. Also, Ibn al-Jawzi records two other daughters of the Imam, known as the middle Fatima and the last Fatima. The mother of Lady Fatima al-Ma’suma and Imam al-Rida (a) is Najma Khatun.

Date of Birth and Demise

Rida Ustadi believes that the oldest source which mentioned the dates of birth and demise of Lady Ma’suma (a) is Nur al-afaq (published in 1344/1925-6) written by Jawad Shah ‘Abd al-‘Azimi (d. 1355/1936-7). Ustadi referred to different parts of this book and concluded that many of its claims including the dates of birth and demise it mentions for Lady Ma’suma (a) are forged and other books have cited them from this book. Some years after the publication of Ustadi’s article, Rasul Ja’fariyan complained about mentioning these dates of birth and demise in calendars and published a summary of Ustadi’s researches. Also, Sayyid Diya’ Murtadawi emphasized the same point in an article titled as “the dates of birth and demise of Lady Fatima al-Ma’suma (a), a report on baseless documentation”. In this report, he explained fruitless efforts for finding the dates of birth and demise of Lady Ma’suma (a) and introduced the sources Jawad Shah ‘Abd al-‘Azimi referred to as fake and unreliable.

Sayyid Musa Shubayri Zanjani mentioned the dates of birth and demise of Lady Ma’suma (a) forged and told the story of their forgery. The author of Rayahin al-shari’a mentioned that the dates are invalid. He claimed that he referred to the source Shah ‘Abd al-‘Azimi mentioned, but did not find anything in this regard. He also mentioned that he consulted about this issue with Shihab al-Din Mar’ashi and he too emphasized that both dates are forged and invalid and that Ayatullah Mar’ashi knew the forger and about his intention.

Name and Titles

Her titles include Tahira (the pure one), Hamida (the praised one), Birra (the righteous one), Rashida (the mature one), Taqiyya (the pious one), Naqiyya (the pure one), Radiyya (the contented one), Mardiyyah (the one with whom God is pleased), Sayyida, Siddiqa (the truthful one), and Ukht al-Rida (the sister of al-Rida). She is also widely known as Karimat Ahl al-Bayt (a).

Al-Ma’suma

Her most famous title is al-Ma’suma. This title is taken from a narration of Imam al-Rida (a) which states, “Whoever visits (the Shrine of) al-Ma’suma in Qom, it is as if he has visited me” . According to another narration, she has also referred to herself as al-Ma’suma, the sister of Imam al-Rida (a).

Karima of the Ahl al-Bayt (a)

Lady Ma’suma (a) is known today as Karima of the Ahl al-Bayt (a). It is said that this naming is based on a dream Sayyid Mahmud Mar’ashi Najafi, father of Ayatullah Mar’ashi Najafi had, in which one of Imams (a) called Lady Ma’suma (a), “Karima of the Ahl al-Bayt (a)” (the generous lady of the Ahlal-Bayt (a)) and advised Mar’ashi to visit her grave.

Personal Merits

In traditional texts, it has been narrated that except for Imam al-Rida (a) of course, none of Imam al-Kazim’s children were at the level of Lady al-Ma’suma (a). Shaykh ‘Abbas al-Qummi believes that Lady Ma’suma is the most virtuous and respected lady among the daughters of Musa b. Ja’far (a). Imam Khomeini has paralleled the position of Lady Fatima al-Ma’suma (a) with that of Lady Fatima al-Zahra (a) in a forty-four line poem.

Knowledge

It has been reported that once a group of Shi’a entered Medina to ask Imam al-Kazim (a) some questions. At the time, the Imam was on a trip outside of Medina; therefore, Fatima al-Ma’suma (a) wrote the answers to their questions on a piece of paper and handed it to them. On their way back, they encountered the Imam (a) outside of the town. When the Imam saw their questions and the replies given by Fatima al-Ma’suma (a), he said: “May her father be her sacrifice” repeating it three times.

Intercession

Based on some narrations, Fatima al-Ma’suma (a) can intercede for people before God and Shiites will enter heaven by her intercession. For instance, it is narrated from Imam al-Sadiq (a) that: “There will pass away in Qom a lady of my descendants known as Fatima, by whose intercession our Shi’as will enter the heaven.”

Moreover, her position and proximity to God has been mentioned in her Ziyarah text and she has been asked for intercession.

Marriage

Lady Ma’suma (a) never married. Some reasons have been mentioned for this, including:

1-Pressure in the time of the Abbasid caliph, Harun: A more likely opinion about the reason why she remained single is that during the reign of Harun al-Rashid and al-Ma’mun, Shi’as, ‘Alids and their leader, Imam al-Kazim (a), were under harsh persecution. Consequently, their social connections were severely limited and nobody dared to have relations with them.

2-Being matchless: Some believe that knowledge and spiritual perfection of Lady Ma’suma (a) was so high that she had no match for marriage. On the contrary, some say that Imams (a) never forced their daughters not to marry and they believed that practicing Muslim men are a match for practicing Muslim women.

3-The will of her father: According to a report from al-Ya’qubi, it was in the will of Imam al-Kazim (a) that none of his daughters should marry; however, other historians have rejected the authenticity of this report.

In Imam al-Kazim’s will, the full obedience of all children to Imam al-Rida (a) is stressed, and it is explicitly stated: “None of my daughters shall marry by the leave of their half-brothers, uncles or rulers, except with a consultation and accordance to the opinion of al-Rida (a). If they do otherwise, it is as if they have opposed God and his Prophet (s) and disputed with God in his divine kingdom; for he (Imam al-Rida) is more aware of the interests of his tribe in the matter of marriage. Therefore, whomever he wants, will get married, and whomever he does not want, shall refrain from it”.

Narrations

As a narrator, Fatima al-Ma’suma has quoted several Hadith from previous Infallible Imams (a), most notably of which are: The Hadith al-Ghadir, the Hadith al-Manzila, and hadith concerning the love for Prophet Muhammad’s Progeny (a), and the position of Imam ‘Ali (a) and his followers.

Immigration to Iran and Arrival in Qom and Demise

The author of the book The History of Qom, writes: in the year 200/815-6 the Abbasid caliph, Ma’mun, summoned Imam al-Rida (a) from Medina to Merv, for he wanted to appoint the Imam as his successor. Fatima al-Ma’suma (a) left Medina in 201/816 to join her brother. It has been reported that she prepared herself for the long journey after she received a letter from her brother in that regard. Al-Ma’suma (a) headed for Iran in a caravan of her relatives. Upon their arrival to Saveh, a city near Qom, they had a bloody confrontation with the enemies of Ahl al-Bayt (a) which resulted in the martyrdom of all her brothers and nephews. When she saw the bloody scene she became ill. Thereafter, she ordered her servant to take her to the city of Qom.

Another historical account states that when the news of her illness reached Banu Sa’d, they decided to go to her and request her to come to Qom. Musa b. Khazraj, a companion to Imam al-Rida (a), was the first to do so. He went to the caravan and invited her to his house. In some later history books, the date of her arrival to Qom is recorded as Rabi’ I 23, 200/October 31, 815. Fatima al-Ma’suma settled in this house for seventeen days, spending her time in worshiping and praying. Today, the sanctuary where she prayed in the house of Musa b. Khazraj in Qom is a famous site known as Sittiyya or Bayt al-Nur (the house of light).

Demise

There is no explicit mention of the exact date of her demise in early sources; however, later historical accounts state that she passed away on Rabi’ II 10, 201/November 5, 816 when she was 28 years old. Some also have recorded the 12th of the same month (November 7).

The Shi’as held an honorable funeral for her in which they took her body to a garden owned by Musa b. Khazraj known as Babilan (current shrine). Some acts of wonder have been reported about her burial. Musa b. Khazraj made a straw awning over the grave which was there until 256/869-70 when Zaynab, the daughter of Imam al-Jawad (a), came to visit the shrine of her aunt and built the first dome over it.

Merits of Visiting The Shrine of Lady al-Ma’suma (a)

There are narrations from the infallible Imams (a) indicating the merits of visiting the Shrine of Lady Fatima al-Ma’suma (a). Imam al-Sadiq (a) is reported to have said: Allah has a holy site which is Mecca and the Prophet Muhammad (s) has a holy site which is Medina, Imam ‘Ali (a) has a holy site which is Kufa(Najaf) and we, Ahl al-Bayt (a), have a holy site which is Qom.

In another narration Imam al-Sadiq (a) is quoted as saying: “There will pass away in Qom a lady of my descendants known as Fatima, by whose intercession our Shi’as will enter the heaven.

According to another narration, entering Paradise has been promised as the reward for visiting the Shrine of Lady Fatima al-Ma’suma (a).

Imam al-Rida (a) is reported to have said, “Whoever visits her, it is as if he has visited me” or in another account: “Whoever visits her will enter Paradise.” Imam al-Jawad (a) said: whoever visits the Shrine of my aunt, Lady Fatima al-Ma’suma (a), in Qom, with the love and knowledge of her true position, will be among the inhabitants of the Paradise.

Ziyarah Text

In some books, a ziyarah text for Lady Ma’suma from Imam al-Rida (a). Al-‘Allama al-Majlisi has narrated this ziyarah text in his books, Bihar al-anwar, Zad al-ma’ad, Tuhfa al-za’ir and has said in the introduction that he has only narrated ziyarah texts with a reliable chain of transmission.

It is said that Fatima al-Zahra’ (a) and Fatima al-Ma’suma (a) are the only ladies for whom Ziyarah texts have been narrated from Imams (a).