the Life of Imām 'ali Bin Mūsā Al-ridā

Al-mumūn Questions Imām Al-ridā

Al-Mamūn asked Imām al-Ridā, peace be on him,  some questions. More likely, he wanted to test him. The Imām answered these questions which are as follows:

 Q1: Son of Allahs Apostle, do you not say that the prophets are infallible?

Yes, replied the Imām.

 What is the meaning of these words of Him, the Exalted: And Adam disobeyed his Lord, so his life became evil (to him)? asked al-Mamūn.

Ans. 1: Surely Allah, the Blessed and Exalted, said to Adam: O
Adam, dwell you and your wife in the Garden and eat from it a
plenteous (food) wherever you wish and do not approach this tree.
And He pointed to the tree of wheat for then you will be of the unjust.
He did not say to them: Do not eat from this tree or from its kind.
They did not approach the tree; nor did they eat from it; they ate from
other than it. When Satan whispered (evil) to them and said: Your Lord has not forbidden you from this tree; rather He has forbidden you
from approaching other than it. He has not forbidden you from eating
from it except that you may not both become two angels or that you
may (not) become of the immortal. And he swore to them both: Most
surely I am a sincere adviser to you. Adam and Hawuā (Eve) did not
see before that anyone who swore by Allah in a false manner. Then he
caused them to fall by his deceit and they ate from the tree because
they trusted his swearing by Allah, and that was before Adam was
considered as a Prophet, and that was not a big sin through which he
deserved entering the Fire; rather it was one of the sins which could be
forgiven and could be committed by Prophets before the revelation
(wahy) came down to them. When Allah chose him and made him a
prophet, he became infallible, and was not permitted to commit a sin, minor or major. Allah,the Great and Almighty, said: *Thus did Adam disobey his Lord and allow himself to be seduced.But his Lord chose
*

(for His grace); He turned to him, and gave him guidance.[1] And He, the Great and Almighty, said: Allah did indeed choose Adam and Nūh, the family of Ibrāhim, and the family of Umrān above the people.[2]

Q2: What is the meaning of these words of Him, the Great and Almighty: But when He gives them a good one, they set up with Him associates in what He has given them? [3]

Ans. 2: Hawuā born Adam five hundred males and females, so Adam and Hawuā promised Allah, the Great and Almighty, prayed to Him, and said: If You give us a good one, we shall certainly be of the grateful ones.

When He gave them a good one of progeny, sound creature free from illness and defect He gave them two types: a type of males and of females the two types attributed partners to Allah, may His name be Exalted, in what He had given to them, and they did not thank Him as their parents thanked Him, the Great and Almighty. Allah, the Blessed and Exalted, said: But high is Allah above what they associate (with Him).[4]

Q3: I witness that you are the son of Allahs Apostle, may Allah bless him and his family, tell me about the words of Him, the Great and Almighty, concerning Ibrāhim: When the night covered him, he saw a star. He said: This is my Lord.[5]

Ans. 3: Surely Ibrāhim lived in a society where three types of worship dominated: the worship of Venus, the worship of the moon, and the worship of the sun. That was when he came out of the cave where he was concealed. When the night covered him, he saw Venus and said: This is my Lord. He wanted to deny (such a type of worship) and to ask (his fellows about it). When it (the star) set, he said: *I do
*

[1] Qur'ān, 20, 121-122.
[2] Ibid., 3, 34.
[3] Ibid., 7, 190.
[4] Ibid., 7, 190.
[5] Ibid., 6, 76.

not love those that set. That this because setting is an attribute of the created not of the Eternal (Being). When he saw the moon rising in splendor, he said: This is my Lord. He wanted to deny (such a type of worship) and to ask (his fellows about it). But when it (the moon) set, he said: Unless my Lord guides me, I shall surely be among those who go astray. He said: Unless my Lord had guided me, I would have been among those who went astray. When he entered upon morning and saw the sun rising in splendor, he said: This is my Lord; this is the greatest  of  Venus and the moon. He wanted to deny (such a type of worship) and to ask (his fellows about it), not to tell them about it and not to admit it (as a lord). When it (the sun) set, he said to the three types of men who worshipped Venus, the moon, and the sun: O my people! I am indeed free from your (guilt) of ascribing partners to Allah. For me, I have set my face firmly and truly towards Him Who created the heavens and the earth, and never shall I attribute partners (to Allah). By the virtue of what he said, Ibrāhim simply wanted to indicate to them the invalidity of their religion and to establish to them that worship did not belong to those things like Vinus, the moon, and the sun; rather it belonged to their Creator and the Creator of the heavens and the earth. The argument which he used against his people was among what Allah had inspired him and gave to him, just as Allah, the Great and Almighty, said: And this was Our argument which We gave to Ibrāhim against his people.

Q4: How good you are, son of Allahs Apostle! Tell me about these words of Ibrāhim: And when Ibrāhim said: My Lord, show me how You give life to the dead, He said: What! and do you not believe. He said: Yes, but that my heart may be at ease.[1]

Ans. 4: Surely Allah, the Blessed and Exalted, had revealed to Ibrāhim that He would take one of His creatures for a bosom friend. If he asked Him to give life to the dead, He would respond to him. Ibrāhim thought that he would be the bosom friend, and hence he said: My Lord,show me how You give life to the dead,He said:What! and do you not believe.He said: Yes,but that my heart may be at ease.He

[1] Ibid., 2, 26.

(Allah) said: Then take four of the birds, then train them to follow you, then place on every mountain a part of them, then call them, they will come to you flying; and know that Allah is Mighty, Wise. As a result Ibrāhim took an eagle, a peacock,  a duck and a rooster. He cut the birds into pieces and mixed them. They were ten pieces. Then he placed each piece of them on the mountains around him, and put the beaks between his fingers. He put seeds and water beside him. Then he called them by their names, so those pieces flew to each other until they became sound bodies. Then each body came and joined its neck and head. Then Ibrāhim, peace be on him,  released their beaks. The birds flew and then they alighted. They drank from that water, ate from those seeds, and said: Allahs Prophet, you have given life to us, may Allah give life to you! Ibrāhim said: Rather it is Allah who gives life to (creatures) and make (them) die, and He is powerful over all things!

Q5: Allah bless you, Abū al-Hasan! Tell me about these words of Him, the Great and Almighty: So Mūsā struck him with his fist and killed him. He said: This is on account of Satans doing.[1]

Ans. 4: Mūsā entered one of Firawns (Pharaohs) cities when its inhabitants were heedless of him. That was between the sunset and the evening. So he found therein two men fighting, one being of his party and the other of his foes, and he who was of his party cried out to him for help against him who was of his enemies. Therefore Mūsā killed the enemy. Allah, the Exalted, mentioned: So Mūsā struck him with his fist and he died. He said: This is on account of Satans doing. This means that the fighting which took place between the two men (was on account of Satans doing), not the killing which Mūsā had committed. (The world) he means Satan (who) is an enemy, openly leading astray.

Q6: What is the meaning of these words of Mūsā: My Lord, surely I have done harm to myself, so do You protect me.

Ans. 6: This means that he put himself in other than its place when he entered this city. So do You protect me, meaning conceal me

[1] Ibid., 28, 15.

from Your enemies lest they should find me and kill me, so He protected him; surely He is the Forgiving, the Merciful. Mūsā said: My Lord, because You have bestowed a favor on me, through the strength so that I killed a man with striking him with my fist; I shall never be a backer of the guilty; rather I shall fight on Your path with this strength until You are content (with me). As a result Mūsā was in the city fearing, awaiting, when lo! he who had asked his assistance the day before was crying out to him for aid against another person, so Mūsā said to him: You are most surely one erring manifestly. You killed a man the day before and this day you want to kill (another man), hence I shall hurt you. He wanted to strike him. So when he desired to seize him who was an enemy to them both, he said: O Mūsā, do you want to kill me as you killed a person yesterday? You desire nothing but that you should be a tyrant in the land, and you do not desire to be of those who act aright.

Q7: Abū al-Hasan, May Allah reward you well on behalf of His prophets! What this the meaning of these words of Mūsā to Firawn (Pharaoh): I did it then while I was of those unable to see the right course?[1]

Ans. 7: Firawn said to Mūsā when he came to him: And you did (that) deed of yours which you did, and you are one of the ungrateful for me. Mūsā said: I did it then while I was of those unable to see the right course through my entering one of your cities. So I fled from you when I feared you, then my Lord granted me wisdom and made me one of the apostles.

Allah, the Great and Almighty, said to His Prophet Mohammed, may Allah bless him and his family: Did He not find you an orphan and gave you shelter? [2] He (Allah) says: Did He not find you lonely and He made the people seek shelter in you? And find you unable to see and show the way to your people? So He guided, namely He guided them to knowing you. And find you in want and make you be free from want? He (Allah) says: He has made you free from want when He has made your supplication accepted.

[1] Ibid., 26, 20.
[2] Ibid., 93, 6.

Q8: Allah bless you, son of Allahs Apostle! What is the meaning of these words of Allah, the Great and Almighty: And when Mūsā came to our appointed time and his Lord spoke to him, he said: My Lord, show me (Yourself), so that I may look upon You. He said: You cannot (bear to) see me. How is it permissible that Mūsā b. Umrān, the Interlocutor of Allah, peace be on him,  did not know that Allah, may His name be Blessed and Exalted, could not be perceived? Why did he make such a request?

Ans. 8: Mūsā b. Umrān, the Interlocutor of Allah, knew that Allah, the Exalted, far above to be perceived by eyes, but when Allah, the Great and Almighty, spoke to him and made him draw nigh holding communion (with Him), he returned to his people and told them that Allah, the Great and Almighty, spoke to him, made him draw nigh, and whispered to him, but they said: We will not believe in you until we hear His words as you heard them. They were seven hundred thousand men, so he chose seventy men from them to the appointed time of their Lord. He took them and went to Mount Sinā. He made them stay at the foot of the mountain. As for Mūsā, he climbed the mountain, asked Him to speak to him and make them hear His words. As a result Allah, may His name be Exalted, spoke to him, and they heard His words from top, bottom, left, right, behind, and before (them). That is because Allah, the Great and Almighty, created His words in the Tree and made them come out of it to the extent that they heard them from all directions; yet they said: We do not believe that what we have heard is (His) words until we see Allah manifestly. When they said this dangerous statement, became arrogant and tyrant, Allah sent down upon them thunderbolt, and it overtook them because of their transgression. They died, so Mūsā said: My Lord, what shall I say to the children of Israel when I return to them and they say: You took them and killed them, for you were not truthful when you claimed that Allah, the Great and Almighty, would speak to you? According, Allah gave life to them and sent them with him. They said: If you ask Allah to make you look upon him, He will respond to you; you will tell us how He is, then we will be fully aware of Him. Mūsā said: People, the eyes cannot perceive Him, and He has no howness;

rather He is recognized through His signs and is known through arguments. Yet they said to him: We will not believe in you until you ask Him. Mūsā said: My Lord, You have indeed heard the statement of the children of Israel and You know better how to put them right. So Allah, the Great and Almighty, revealed to Mūsā: Request from Me what they requested from you, for I will not punish you because of their ignorance. Then Mūsā said: My Lord, show me (Yourself) so that I may look upon You. He said: You cannot (bear to) see Me, but look at the mountain, if it remains firm in its place -while falling down- then will you see me; but when his Lord manifested (His glory) to the mountain, He made it crumble and Mūsā fell down in a swoon; then when he recovered, he said: Glory be to You, I turn to You. He said: I have returned to my knowledge of You and (left) the ignorance of my people of You. I am the first of the believers in that none can see You.

Al-Mamūn admired the Imāms talents and abundant knowledge, saying: How good you are, Abū al-Hasan!

Q9: Tell me about these words of Him, the Great and Almighty: And certainly she made for him, and he would have made for her, were it not that he had seen the manifest evidence of his Lord.[1]

Ans. 9: She made for him, were it not that he had seen the manifest evidence of his Lord, he would have made for her just as she made for him, but he was infallible, and the infallible did not think of sin; nor did he commit it. Indeed my father related to me on the authority of his father al-Sādiq, who said: She intended to do, and he intended not to do.

Q10: How good you are, Abū al-Hasan! Tell me about these words of Him, the Great and Almighty: And Dhā al-Nūn when he departed in wrath; he imagined that We had no power over him.[2]

Ans. 10: That was Yūnus b. Matti. He departed in wrath to his people. He imagined, meaning that he was sure *that We would not
*

[1] Ibid., 12, 24.
[2] Ibid., 21, 87.

straiten him, namely We will not going to sustain him, and of it is these words of Him, the Great and Almighty: But when He tries him (differently), then straitens to him his means of subsistence.[1] Or straitened and ordained. So he called out among the shadows, namely the shadows of the sea and of the stomach of the whale. There is no god but You! Glory belongs to You; I was indeed wrong through my leaving this worship to which You have given me free time in the stomach of the whale, so Allah answered him, and He, the Great and Almighty, said: But  had it not that he was of those who glorify (Us), he would certainly have tarried in its stomach to the day when they are raised.[2]

Q11: How good you are, Abū al-Hasan! Tell me about these words of Him, the Great and Almighty: Till the apostles gave up hope  and  thought that they were surely accused of lying, Our help then came to them.[3]

Ans. 11: Allah, the Great and Almighty, said: Till the apostles gave up hope (of their people) and (their people came to) think that they proved them to be liars, Our help then came to them.

Q12: How good you are, Abū al-Hasan! Tell me about these words of Him, the Great and Almighty: That Allah may forgive your community their past faults and those to follow.[4]

Ans. 12: The Meccan polytheists thought that there was none greater in sin than Allahs Apostle, may Allah bless him and his family. That is because they worshipped three hundred and sixty  idols other than Allah. When he (the Prophet), may Allah bless him and his family, came to them and summoned them to the Oneness of Allah, they regarded that as big and great, and then they said: What! makes he the gods a single God? A strange thing is this, to be sure! And the chief persons of them break forth, saying: Go and steadily adhere to your gods; this is most surely a thing sought after. We never heard of this in the former faith; this is nothing but a forgery.[5]

[1] Ibid., 89, 16.
[2] Ibid., 37, 143-144.
[3] Ibid., 12, 110.
[4] Ibid., 48, 2.
[5] Ibid., 38, 5-7.

When Allah, the Great and Almighty, enabled His Prophet to conquer Mecca, He said to him: Mohammed, surely We have given to you a clear victory, that Allah may forgive your community their past faults and those to follow, (the faults) of the Meccan polytheists through your summoning (them) to the Oneness of Allah, their past faults and those to follow. That is because some Meccan polytheists became Muslims; some of them went out of Mecca; as for those of them who remained were not able to deny the Oneness of Allah against him (the Prophet) when he summoned the people to it, so their faults were forgiven because of his mastery over them.

Q13: How good you are, Abū al-Hasan! Tell me about these words of Him, the Great and Almighty: Allah pardon you! Why did you give them leave ? [1]

Ans. 13: This is part of that which was revealed by the virtue of: I mean you and listen, O neighbor! Allah, the Great and Almighty, addressed His Prophet with that, but He meant by that his community. Similar to this (verse) is these words of Him, the Exalted: Surely if you associate (with Allah), your work would certainly come to naught and you would certainly be of the losers [2], and these words of Him, the Great and Almighty: And had it not been that We had already established you, you would certainly have been near to incline to them a little.[3]

Q14: Allahs Messenger, may Allah bless him and his family, went to the house of Zayd b. Hāritha b. Sharāhil al-Kalbi for a thing he wanted. He saw his wife washing and said to her: Glory belongs to Him who has created you!

Ans. 14: By that he meant to free the Creator, the Great and Almighty, from the statement of those who said: The angels are the daughters of Allah. So Allah, the Great and Almighty, said: *What! has then your Lord preferred to give you sons, and (for Himself) taken daughters from among the angels? Most surely you utter a grievous
*

[1] Ibid., 9, 43.
[2] Ibid., 39, 65.
[3] Ibid., 17, 74.

saying.[1] When Zayd returned to his house, his wife told him about the coming of Allahs Apostle, may Allah bless him and his family,  and his saying to her: Glory belongs to Allah! Zayd did not understand what the Prophet meant by that. He thought that the Prophet said that because he admired her beauty. So he came to the Prophet, may Allah bless him and his family, and said to him: My wife is in her creation, and I want to divorce her. Keep your wife to yourself, said the Prophet to him, fear Allah. Allah had made the Prophet know the number of his wives. As for this woman, she was one of them, but he concealed that in his own soul and did not show it to Zayd. He feared that the people would say that Mohammed said to his retainer: Your wife will be my wife, and that they would criticized him for that. As a result Allah, the Great and Almighty, revealed: And when you said to him to whom Allah had shown favor and to whom you had shown favor: Keep your wife to yourself and be careful of (your duty to) Allah; and you concealed in yourself (what) Allah would bring to light, and you feared men, and Allah had a greater right that you should fear Him.

Then Zayd b. Hāritha divorced her, and she had completed her waiting period, so Allah, the Great and Almighty, married her to His Prophet Mohammed, may Allah bless him and his family, and with this regard He revealed (a verse in) the Qurān, and He, the Great and Almighty, said: But when Zayd had accomplished his want of her, We gave her to you as a wife, so that there should be no difficulty for the believers in respect of the wives of their adopted sons, when they have accomplished their want of them; and Allahs command shall be performed.

Then Allah, the Great and Almighty, knew that the hypocrites would criticize the Prophet for being married to her, so He, the Exalted revealed: There is no harm in the Prophet doing that which Allah has ordained for him.[2]

[1] Ibid., 17, 40.
[2] Ibid., 33, 38.

With this (answer) the Imām concluded this debate, which is evidence for his great scientific abilities and his comprehensive knowledge of the Great Book of Allah. The Imām freed the magnified prophets of Allah from committing transgression and established their infallibility through this explanation backed by undeniable proof and evidence.

Al-Mamūn lauds the Imāms Talents

Al-Mamūn lauded Imām al-Ridās talents and said: You have quenched my thirst, son of Allahs Apostle, and explained what was hidden from me, may Allah reward you well on behalf of His prophets and of Islam.

Then al-Mamūn left the session. He took Mohammed b. Jafar, the Imāms uncle, by the hand and asked him: How did you see your nephew?

Showing his admiration toward the Imām, Mohammed said: He (Imām al-Ridā) is a scholar; we have never seen him frequent any of the men of knowledge.

Al-Mamūn agreed with him on this reality and said: Surely, your nephew is from among the Household concerning whom the Prophet, may Allah bless him and his family, said: Verily, the pious of my family and the  good ones of my offspring are the most forbearing of the people when they are young and the most knowledgeable of the people when they are old; therefore, do not teach them, for they are most learned than you. They do not bring you out of guidance; nor do they make you enter a door to error.  

 Then Ali b. al-Jahm related to the Imām al-Mamūns laudation and praise and what Mohammed b. Jafar said concerning him. So the Imām smiled and said: Do not be deceived by what you heard from him (al-Mamūn), for he will assassinate me; and Allah, the Exalted, will take vengeance on him out of his (evil) deed toward me.[1]

[1] 'Uyūn Akhbār al-Ridā, vol. 1, pp. 195-204.

The matter was just as the Imām, peace be on him, had predicted. That is because al-Mamūns harbored malice against him and was jealous of excellence and abundant knowledge given by Allah to him. Accordingly, al-Mamūn committed the most horrible crime in the history of Islam when he put poison into food and gave it to the Imām to eat. In this manner he was able to assassinate the Imām, who was the Prophets grandson, source of knowledge and wisdom on earth.

Ibn al-Sikits Questions

Abū Yūsuf Yaqūb b. Ishāq al-Dawraqi, better known as Ibn al-Sikit, was a great scholar in the time of the Imām. He came to Imām al-Ridā, peace be on him, and asked him the following questions:

Why did Allah send Mūsā with a white hand, Īsā with miraculous medicine, and Mohammed with miraculous speech and oratory?

The Imām answered him about the reason for these things, saying: Allah sent Mūsā (with the white hand) because sorcery dominated the (minds) of the  people of his time, so he brought them from Allah something which they never had, nor could they bring about anything like it, thus rendering their sorcery void and proving his argument against them.

Allah sentĪsā with medicine during a period of time when chronic diseases became widespread, and the people were in dire need of cure, so he (Īsā) brought them from Allah something which they never had, bring the dead back to life, healing the blind and the leprous with Allahs permission, proving his argument against them.

Allah sent Mohammed, may Allah bless him and his family, with speech and oratory during the time when speech and oratory dominated (the minds of) the people.[1] So he (Mohammed) brought them from Allah warnings and precepts through which he could disprove their statements and proved his argument against them.

[1] The narrator of this account said: "I think that poetry prevailed them."

Ibn al-Sikit admired the Imāms knowledge and said: By Allah, I have never seen anyone like you! What is the argument against people these days, then?

The Imām answered him: Reason. Through it can you come to know who tells the truth about Allah, so you believe in him, and who tells lies about Allah, so you disbelieve in him.

This, by Allah, is the (right) answer, declared Ibn al-Sikit.[1]

Allah created reason and made it argument over man. Reason brings about mercy to man when he obeys it, and it brings about unhappiness to him when he disobeys it. Through reason we can distinguish the truthful from the untruthful, the true from the untrue.

The Imām debates a Man

A man, whose name the historians have not mentioned, came in to Imām al-Ridā, peace be on him. When the man sat down, he turned to the Imām and asked him: Son of Allahs Apostle, what is the evidence for the creation of the world?

The Imām answered him with definite evidence: You were not, then you have been. You know that you had not created yourself; nor had the like of you created you.[2]

The Imāms Debate Concerning the Prophets Family

Yet this is another debate in which the Imām has provided evidence of that Allah chose the pure family (of the Prophet). The debate took place in the presence of al-Mamūn and a group of scholars from Iraq and Khurasān. Al-Mamūn asked the scholars about the meaning of this verse: Then We gave the Book for an inheritance to those whom We chose from among Our servants.[3]

Surely those whom Allah chose were all Muslims, retorted the scholars.

[1] Al-Ihtijājj, vol. 2, pp. 224-225.
[2] Ibid., 170-171.
[3] Qur'ān, 35, 32.

Al-Mamūn turned to the Imām and asked him: What do you say, Abū al-Hasan?

I do not say as they said, replied the Imām, but I say that Allah, the Blessed and Exalted, meant the pure family (of the Prophet), peace be on them.

The Imāms words moved al-Mamūn, and he asked: How did Allah mean the Prophets family apart from the community?

If Allah meant the community, replied the Imām, then all of it would enter the Garden, while He, the Exalted, says: But of them is he who makes his soul to suffer a loss, and of them is he who takes a middle course, and of them is he who is foremost in deeds of goodness by Allahs permission; this is the great excellence.[1]

The Imām added, saying: As a result the inheritance belongs to the Prophets pure family, not to other than them. It is they whom Allah has described in His Book and said: Verily Allah intends to keep off from you every kind of uncleanness. And to purify you, people of the House, with a thorough purification. It is they concerning whom Allahs Messenger, may Allah bless him and his family, said: I leave behind me among you two things, if you cleave to them, you will never go astray that is the book of Allah and my offspring from my family (ahl al-Bayt). They will never scatter (from you) until they lead you to me at the (scared) waters (of Heaven). Take care how you will follow me with regard to them. People, do not try to teach them, for they are more knowledgeable than you.[2]

The scholars hurried to say at one time: Abū al-Hasan, tell us about the offspring (itra): are they the family (āl) or other than the family?

They are the family (āl), answered the Imām.

They opposed the Imām, saying: It has been narrated on the authority of Allahs Apostle, who said: My community is my family*(āl)*. And these are his companions who say with a diffused

[1] Ibid., 35, 32.
[2] Hadith al-Thaqalayn, definite, repeatedly stated tradition narrated in al-Sihāh and al-Sunan.

tradition which cannot be denied: The family*(āl)* of Mohammed is his community.

The Imām indicated that the tradition was fabricated and incorrect, saying: Tell me, is it forbidden for Mohammeds family to take alms or not?

Yes, was the answer.

Is it forbidden for the community to take alms or not? asked the Imām.

No, came the answer.

Having proved argument against them, the Imām retorted: This is the difference between the family (āl) and the community (umma). Woe unto you! Which creed do you follow? What! shall We then turn away the reminder from you altogether because you are an extravagant people? Did you not know that the tradition apparently concerned those who were chosen and rightly guided apart from the rest of the people?

From where did you say, Abū al-Hasan? asked the scholars.

The Imām began reciting to them the excellence of the pure offspring, saying: From these words of Allah: And certainly We sent Nūh and Ibrāhim and We gave to their offspring the (gift of) prophecy and the Book; so there are among them those who go aright, and most of them are transgressors.[1] So the legacy of prophecy and the Book was confined to those who went aright apart from the transgressors. Did you not know that Nūh ask his Lord, saying: My Lord, surely my son is of my family, and Your promise is surely true?[2] That is because Allah had promised him to save him and his family, so Allah, the Blessed and Exalted, said: Surely he is not of your family; surely he is (the doer of) other than good deeds; therefore, ask  not of Me that of which you have no knowledge; surely I admonish you lest you may be of the ignorant.[3]

[1] Ibid., 57, 26.
[2] Ibid., 11, 40.
[3] Ibid., 11, 46.

Al-Mamūn burst with anger and rage, saying: Did Allah prefer the offspring to the rest of the people?

The Imām retorted: Allah, the Great and Almighty, preferred the offspring to the reset of the people in the firm text of His Book.

Where is that in the Book of Allah? asked al-Mamūn.

The Imām recited to him a group of the verses which lauded the excellence of the Household, peace be on them, saying: Surely Allah chose Adam and Nūh and the descendants of Ibrāhim and the descendants of Umrān above the nations, offspring, one of the other; and Allah is Hearing, Knowing.[1] And Allah said in another place: Or do they envy the people for what Allah has given them of His grace? But indeed We have given to Ibrāhims family the Book and the wisdom, and We have given them a grand kingdom.[2] Then after this Allah addressed the rest of the Muslims, saying: O you who believe, obey Allah and obey the Apostle and those in authority from among you.[3] He meant those whom He made inherit the Book and wisdom, and they were envied for them, according to these words of Him: Or do they envy the people for what Allah has given them of His grace? But indeed We have given to Ibrāhims family the Book and the wisdom, and We have given them a grand kingdom. He meant obedience to those chosen and pure, and kingdom here means obedience to them.

Did Allah, the Most High, interpret choice in the Book? asked the scholars.

The Imām answered them: He interpreted choice in outward apart from the inward in twelve places:

The first of that is the words of Allah: And warn your nearest relations [4], and your loyal family in this manner it is in the recitation of Ubay b. Kab, and it has been established in the copy of the Qurān of Abd Allah b. Masūd. However, when Uthmān ordered

[1] Ibid., 3, 32.
[2] Ibid., 4, 54.
[3] Ibid., 4, 59.
[4] Ibid., 26, 214.

Zayd b. Thābit to collect the Qurān, he omitted this verse. And this is an exalted position, great excellence, and lofty honor when Allah, the Great and Almighty, meant the family (āl) by that. This is one (verse).

As for the second verse concerning choice, it is these words of Allah: Verily Allah intends to keep off from you every kind of uncleanness and to purify you, people of the House, with a thorough purification. None can deny this excellence except him who is obstinate, for this excellence is clear.

The third verse: When Allah distinguished the pure from among His creatures, He ordered His Prophet in the Verse of Contest of Prayer (Ibtihāl) and said: Say: Come let us call our sons and your sons and our women and your women and our souls and your souls, then let us be earnest in prayer, and pray for the curse of Allah on the liars.[1] So the Prophet, may Allah bless him and his family, brought out Ali, al-Hasan, al-Husayn, and Fātima, peace be on them, thus he associated their souls with his own soul.

Then the Imām turned to the scholars and asked them: Did you know the meaning of His words: and our souls and your souls?

By that he (the Prophet) meant his own soul, they answered.

You are mistaken, replied the Imām, by that he meant Ali.[2] The proof of that is the statement of the Prophet, may Allah bless him and his family, when he said to Ali: Let the Banū of Wulaya[3] refrain from (polytheism); otherwise, I will send to them a man who is like my own soul, namely Ali, peace be on him.[4] This is a quality which none had before him, a merit over which no man differ, and honor to which no creature preceded him, for he (the Prophet) regarded Alis soul as his own soul. This is the third (verse).

ss = fo> [1] Ibid., 3, 72.
[2] In addition to the proof which the Imām mentioned, it is senseless that man calls his own soul, so there is no escape that he meant by that 'Ali, peace be on him.    
[3] The Banū of Wulay'a, a district of Kinda.
[4] In al-'Uyūn, by our souls he meant 'Ali, by our sons he meant al-Hasan and al-Husayn, and by our women he meant Fātima, peace be on them. All the interpreters of the Qur'ān have agreed on that.

As for the fourth (proof), it is that he (the Prophet) brought the people out of his mosque except the offspring. When the people spoke about that, al-Abbās spoke and said: Allahs Apostle, you have left Ali and brought us (out of the mosque). It was not I who left him and brought you out, replied Allahs Apostle, may Allah bless him and his family, but it was Allah who left him and brought you out. This explains his statement to Ali, peace be on him: Your position to me is as Hārūn had with Mūsā.

Where is this in the Qurān? asked the scholars.

That is in the Qurān, replied the Imām.

Recite it to us, they demanded.

So the Imām recited to them these words of Allah, the Exalted: And We revealed to Mūsā and his brother, saying: Take for your people houses to abide in Egypt and make your houses places of worship.[1] This verse demonstrates the position of Hārūn with Mūsā as well as it demonstrates the position of Ali, peace be on him, with Allahs Apostle, may Allah bless him and his family. Besides there is a clear indication in this statement of Allahs Apostle: It is not lawful for those who are in a state of major ritual impurity and the menstruating to enter this mosque except Mohammed and the family of Mohammed.

The scholars denied the knowledge of that and said to the Imām: This explanation and this interpretation does not exist. Do you, members of the House of Allahs Messenger, may Allah bless him and his family, have (such an explanation and interpretation)?

The Imām answered them: Who denies that while Allahs Messenger, may Allah bless him and his family, says: I am the city of knowledge and Ali is its gate. Then, one who wishes (to enter) the city of knowledge, then he should enter from its gate. We clarified and explained (Alis) merit, honor, precedence (in Islam), choice, and purity. Accordingly, none denies (these outstanding qualities) except him who is obstinate. To Allah, the Great and Almighty, belongs praise for that! This is the fourth (proof).

[1] Qur'ān, 10, 87.

As for the fifth (proof), it is these words of Allah, the Great and Almighty: And give to the near of kin his due.[1] (This is) a quality for which Allah, the Great and Almighty, singled them out, and preferred them over the community. When this verse was revealed to Allahs Apostle, may Allah bless him and his family, he said: Summon Fātima to me. They summoned her to him, and he said: Fātima! Here I am, Allahs Apostle! she answered. None passes (through) Fadak with horses or stirrups; it especially belongs to me apart from the Muslims; and I have granted it to you according to Allahs command, so take it for you and your sons. This is the fifth (proof).

As for the sixth (proof), it is these words of Allah, the Great and Almighty: Say: I demand not, of you any reward for it (the toils of preaching) except the love of my relations.[2] This is a special characteristic of the Prophet, may Allah bless him and his family, apart from the prophets, and a special characteristic of the Family apart from other than them. That is because Allah gave an account of the prophets when He mentioned Nūh, peace be on him: And, O my people! I ask you not for wealth in return for it; my reward is only with Allah and I am not going to drive away those who believe; surely they shall meet their Lord, but  I consider you a people who are ignorant.[3] He gave an account of Hūd, saying: O my people! I ask you not for wealth in return for it; my reward is only with Him Who created me; do you then understand? [4] And He said to His Prophet: Say: I demand not, of you any reward for it (the toils of preaching) except the love of my relations. Allah has imposed showing love for them on people because He had known that they would never turn away from their own creed and never return to error. Another (proof): A man may love a man, but he may hate some of his own household, so he is his enemy and his heart is not sound. Allah loved that there would be nothing in the heart of Allahs Apostle, may Allah bless him

[1] Ibid., 17, 26.
[2] Ibid., 42, 22.
[3] Ibid., 11, 29.
[4] Ibid., 11, 51.

and his family, toward the believers, for He imposed on them the love of his relations. Accordingly, he who loves Allahs Apostle, may Allah bless him and his family, and his Household, peace be on them, then Allahs Apostle, may Allah bless him and his family, cannot hate him. He who hates Allahs Apostle and his household, then it is incumbent on Allahs Apostle to hate him, for he has abandoned one of the obligations imposed by Allah. Which excellence or honor is better than this (love toward Allahs Apostle and his household)?

When Allah sent down to His Prophet, may Allah bless him and his family, (this verse): Say: I demand not, of you any reward for it (the toils of preaching) except the love of my relations, Allahs Apostle, may Allah bless him and his family, rose among his companions. He praised Allah and lauded Him, and then he said: People, Allah has imposed an obligation on you, then will you perform it? None answered him. On the following day he rose among them and said the like of that, but none answered him. One the following day he rose among them and said: People, Allah has imposed an obligation on you, then will you perform it? Yet none answered him. So he said: People, the obligation is neither gold nor silver nor food nor drink. Say it, they demanded. He recited this verse to them. As for this (love), we accept it, they answered. However, most of them did not perform it.

The Imām added, saying: [My father related to me on the authority of my grandfather on the authority of his grandfathers on the authority of al-Husayn b. Ali, peace be on them, who said:] The Muhājirūn and the Ansār gathered around Allahs Messenger, may Allah bless him and his family, and said to him: Allahs Messenger, you have the right to spend on yourself and the delegations who come to you, then these are our properties along with our blood, so make decisions concerning them, may Allah be kind to you and reward you. Give whatever you desire and withhold whatever you desire without any objection. So Allah sent down the Trusted Sprit (Gabriel) to him, and he said: Mohammed, Say: I demand not, of you any reward for it (the toils of preaching) except the love of my relations. Do not hurt my relations after me. They went out and a group of them said: Allahs

Apostle left what we presented before him because he wanted to urge us to show love toward his relations after him; and this is something which he fabricated at his session, so Allah revealed this verse: Nay! they say: He has forged it. Say: If I have forged it, you do not control anything for me from Allah; He knows best what you utter concerning it; He is enough as a witness between me and you, and He is the Forgiving, the Merciful.[1] As a result, the Prophet, may Allah bless him and his family, sent for them and asked: Has anything happened? Yes, by Allah, Allahs Apostle, they replied, some of us say dreadful words and we hated them. Allahs Apostle, may Allah bless him and his family, recited this verse to them. They wept and their weeping became intense, hence Allah, the Most High, revealed this verse: And He it is Who accepts repentance from His servants and pardons the evil deeds and He knows what you do.[2]

As for the seventh (proof), it is that Allah says: Surely Allah and His angels bless the Prophet; O you who believe! call for (Divine) blessings on him and salute him with a (becoming) salutation.[3] When this verse was revealed, the obstinate from among them asked: Allahs Messenger, we have come to know how to salute you, then how shall we bless you? He (the Prophet) said: You say: O Allah, bless Mohammed and the family of Mohammed just as You had blessed Ibrāhim and the family of Ibrāhim, surely You are Praiseworthy, Glorious.

The Imām turned to the scholars and asked them: Is there any opposition to these (proofs)?

All of them said in one voice: No!

However, al-Mamūn said: There is no opposition to them, and there is an unanimous agreement on them. Have you anything clearer than them about the family in the Qurān?

The Imām began giving more definite indications concerning the excellence of the Household (of the Prophet), peace be on them,

[1] Ibid., 46, 8.
[2] Ibid., 42, 24.
[3] Ibid., 33, 56.

saying: Tell me about these words of Allah: Yāsin, and I swear by the Qurān full of wisdom; most surely you are of the apostles, on a right way.[1] Whom did Allah mean by His words Yāsin?

The scholars said: By that He meant Mohammed, may Allah bless him and his family, there is no doubt about that.

The Imām turned to those who were present and said to them: Allah gave Mohammed and the family of Mohammed excellence whose essence and quality none has reached. That is because Allah never saluted anyone except the prophets, the blessings of Allah be upon them. He, the Blessed and Exalted, said: Peace and salutations to Nūh among the nations.[2] And He said: Peace be on Ibrāhim.[3] And He said: Peace be on Mūsā and Hārūn.[4] He did not say: Peace be on the family of Nūh; nor did He say: Peace be on the family of Ibrāhim; nor did He say: Peace be on the family of Mūsā and Hārūn. And He, the Great and Almighty, said: Peace be on Āl Yāsin (the family of Yāsin)[5]; He meant the family of Mohammed.

Al-Mamūn turned to Imām al-Ridā and said to him: I have come to know that this explanation and clarification is concerning the source of the Prophethood.

(Then the Imām continued giving proofs, saying:) As for the eighth (proof), it is these words of Allah, the Great and Almighty: And know that whatever thing you acquire in war, a fifth of it is for Allah and for the Apostle and for the near of kin.[6] Allah associated His own portion with that of Allahs Apostle, may Allah bless him and his family, and of those near of kin. This is a difference between the family and the community, for Allah put them in one place and put all people in  another place, accepted for them what He accepted for Himself, and singled them out for it. He started with Himself, then His

[1] Ibid., 36, 1.
[2] Ibid., 37, 79.
[3] Ibid., 37, 109.
[4] Ibid., 37, 120.
[5] Ibid., 37, 130.
[6] Ibid., 8, 42.

Apostle, then the near of kin in every place of booty, and others which He, the Great and Almighty, accepted for Himself and accepted for them. He said, and His words are the truth: And know that whatever thing you acquire in war, a fifth of it is for Allah and for the Apostle and for the near of kin. As a result this is a certain verification and permanent matter for them to the Day of Resurrection in Allahs
Book, which speaks (of the truth), before and behind which falsehood
does not come, which is a revelation from the Wise, the Praiseworthy.
As for these words of Him: and the orphans and the needy, surly the
orphans are not included in booty when their orphanhood terminates;
they have no share in booty, and it is not lawful for them to take it. As
for the share of the near of kin, it subsists to the Day of Resurrection;
it is for the rich and the poor, for there is none richer than Allah and
His Apostle, may Allah bless him and his family. He appointed a
share of the booty for Himself and a share for His Apostle, so He
accepted for them what He accepted for Himself and His Apostle,
similar to this (booty) is the war booty gained without fighting
(fayya). He accepted for the near of kin what He accepted for Himself
and His Apostle, may Allah bless him and his family. He also made it
permissible for them (to take a share) of booty. He started with
Himself, then His Apostle, may Allah bless him and his family, and
then them. He associated their own share with His own share and the
share of His Apostle, may Allah bless him and his family. He also
(associated) obedience (to them with obedience to Him and His
Apostle), so He, the Great and Almighty, said: O you who believe!
obey Allah and obey the Apostle and those in authority from among
you.[1] He started with Himself, then with His Apostle, then with his Household, similar to this(verse is the verse regarding) authority (wilāya): Only Allah is you authority(Vali) and His Apostle and those who believe.[2] Accordingly, He made their authority associated with obedience to Him and the Apostle and,in addition,He made their share(of booty) associated with that of Him and of His Apostle.

[1] Ibid., 4, 59.
[2] Ibid., 5, 55.

When the story of alms came, He, may His name be Exalted, deemed Himself far above it as well as He deemed His Apostle, may Allah bless him and his family and his household, far above it. Thus He said: Alms are only for the poor and the needy, and the officials (appointed) over them, and those whose hearts are made to incline (to truth) and the (ransoming of) captives and those in debts and in the way of Allah and the wayfarer; an ordaince from Allah.[1] Do you find that He has appointed a share in any of these (verses) for Himself or for His Apostle or the near of kin. That is because when He deemed Himself far above alms, He deemed His Apostle and his Household far above it; rather He made it unlawful (to take alms), for it is unlawful for Mohammed and his Household (to take) alms which are the dirt of men. It is unlawful (for them) to take alms, for they were pure from every uncleanness and dirt. When Allah purified them and chose them, He accepted for them what He accepted for Himself, and He hated for them what He hated for Himself.

As for the ninth (proof), it is that we are the followers of the Reminder, for Allah has said in the firm text of His Book: So ask the followers of the Reminder.[2]

The scholars objected this statement, saying: By that Allah meant the Jews and the Christians.

The Imām disproved their viewpoints, saying: Is it permissible for them to summon us (to follow) their own religion and to say that their religion is better than Islam?

Al-Mamūn turned to Imām al-Ridā and asked him for more explanation of what he said, saying: Have you any explanation of that which opposes their statement?

Yes, replied the Imām, the Reminder is Allahs Messenger, may Allah bless him  and his family, and we are the men of it, and that is clear in the Verse of Divorce: *Therefore be careful of (your duty to) Allah, O men of understanding who believe! Allah has indeed revealed to you a reminder, an Apostle who recites to you clear
*

[1] Ibid., 9, 60.
[2] Ibid., 16, 43.

communications.[1] As a result, the Reminder is Allahs Apostle and we, his Household. This is the ninth (proof).

As for the tenth (proof), it is that Allah has said in the Verse of Prohibition: Forbidden to you are your mothers and your daughters and your sisters.[2]

The Imām addressed the scholars, saying: Tell me: If Allahs Apostle, may Allah bless him and his family,  was alive, was it permissible for him to marry my daughter or the daughter of my son or the offspring of my loins?

No, the scholars answered.

The Imām asked them again: Tell me: Was it permissible for him to marry one of your daughters?

Yes, they replied.

Accordingly, I am one of his family, while you do not belong to his family, said the Imām, if you belonged to his family, then it would be forbidden for him to marry one of your daughters just as it is forbidden for him to marry one of my daughters. That is because we belong to his family while you belong to his community. This is another difference between the family (āl) and the community, for the family belongs to him whereas the community if it is not the family does not belong to him. This is the tenth (proof).

As for the eleventh (proof), it is that His words in Sūrat al-Mumin giving an account of the words of a man: And a believing man of Firouns people who hid his faith said: What! will you slay a man because who says: My Lord is Allah, and indeed he has brought to you clear arguments from your Lord?[3]  The man was the son of Firouns uncle. He (Allah) ascribed the man to Firoun because of his lineage and He did not add him to him because of his faith. He (Allah) has also singled us out because we belong to the family of Allahs Apostle, may Allah bless him and his family, and our lineage belongs to him, while He generalized His religion, so this is another deference

[1] Ibid., 65, 10-11.
[2] Ibid., 4, 23.
[3] Ibid., 40, 28.

between the family (āl) and the community. This is the eleventh (proof).

As for the twelfth (proof), it is these words of Him: And enjoin prayer on your family, and steadily adhere to it.[1] So He (Allah) has singled us out for this special characteristic, for He ordered us through His ordering him (the Prophet), then He has singled us out apart from the community. Accordingly, after the revelation of this verse, Allahs Messenger would come to the door of Ali and Fātima, peace be on them, five times a day at the timing of the prayers and said: (Perform) the prayer, may Allah have mercy upon you! Allah did not honor any of the progeny of the prophets with this noble quality with which He has honored us and singled us out along with all the members of his Household, so this is another difference between the family (āl) and the community. Praise belongs to Allah, the Lord of the worlds, and Allah bless His Prophet Mohammed.[2]

With this proof we will end our talk about some of  Imām al-Ridās  debates, which represent a side of his scientific life and his struggle for defending Islam.

[1] Ibid., 20, 132.
[2] Tuhaf al-'Uqūl, pp. 425-436. 'Uyūn Akhbār al-Ridā. Al-Majālis.