the Life of Imām 'ali Bin Mūsā Al-ridā

Epilog

Shortly after Imām al-Ridā, peace be on him, assumed the position of heir apparent, al-Ma’mūn vigorously turned away from him, hid evil and treachery against him, sought evil deeds against him, schemed against him in the darkness of night and by the brightness of day, imposed intense watch over him, imprisoned him in his house, prevented the scholars and the jurists from communicating with him and taking his sciences, and prevented all the Shi‘ites from having the honor of meeting him.

Al-Ma’mūn burst with anger and rage because of the Imām’s remarkable position in the hearts of the Muslims, which firmly established and increased when regency was entrusted to him, for the Muslims saw that he led a simple life, refrained from temptations of life, renounced the world, understood the people’s sufferings, showed affection toward the weak, sympathized with the miserable, had abundant knowledge, encompassed what the community needed regarding all its affairs, strongly turned to Allah, the Exalted, in repentance, feared Allah, and other high moral traits before which reason is bewildered, and which he derived from those of his grandfather the Messenger, may Allah bless him and his family, who developed life, put an end to all kinds of backwardness and deviation (from the truth) in the world of the Arabs and Muslims.

The people saw those ‘Alawide moral traits standing in Imām al-Ridā, peace be on him, so they adored him and believed in his Imāmate, while al-Ma’mūn and the rest of the ‘Abbāsid kings were
distinguished by qualities contrary to those of the Imām. For no
laudable deed or an excellence has been ascribed to them throughout
their assuming the caliphate. In other words they followed their

desires and pleasures and spent millions of the money of the Muslims on their red nights. Abū Firās al-Hamadāni, an inspired poet, may Allah have mercy on, revolted against oppression and tyranny. In his wonderful, immortal poem, he has made a comparison between the ‘Alawides’ exalted life and the ‘Abbāsids’ low life, which was full of sins and offenses. He says:

(The Qur’ān) is recited in their houses in the evening and

in the early morning, while in your houses are the strings and the tones.

When they recite a verse, your Imām (leader) sings: “Stop by the house which no foot has effaced.”

Does ‘Ali belong to you or to them? Does the Shaykh of the singers belong to you or to them?

There is no winepress in their houses; nor is there in their houses a shelter for evil;

Nor is there a hermaphrodite who spends the night to drink with them; nor have they an ape which has servants.

Their houses are al-Rukn (the corner of the Ka‘ba) , the (Sacred) House, the curtains, Zamzam, al-Safā, (the Black) Stone, and al-Harm (the Sanctuary).

Surely the life of the ‘Alawides is as bright as the sun due to the light of faith, whereas the life of their ‘Abbāsid opponents is as dark as night; there is no glow of faith and of Islamic guidance in it. Any how, al-Ma’mūn spared no effort to show Islamic society that Imām al-Ridā, peace be on him, did not renounce the world when he assumed regency, but all his attempts came to nothing, for Islamic world came to know that the Imām was the most brilliant personality in Allah-fearingness, piety, clinging to obedience to Allah and to acts of worship, and refraining from all political fields.

Anyhow, in this epilog, we want to mention the last affairs of the life of the Imām, peace be on him, and that is as follows:

The Imām gives Sincere Advice to al-Ma’mūn

The Imām, peace be on him, gave sincere advice to al-Ma’mūn.

The advice was void of all political hardships. He advised him to exempt him from regency and to exempt al-Fadl from the ministry, and through that he would save himself from the scheme and oppression of the ‘Abbāsids against him.[1] However al-Ma’mūn did not exempt them both; he assassinated them, as we will display.

Al-Ma’mūn decides to rerun to Baghdad

For a long time Al-Ma’mūn reflected on returning to Baghdad, the capital of his fore-fathers and embellishment of the east, but two factors prevented him from achieving this valuable wish:

The first: The existence of Imām ‘Ali b. Mūsā al-Ridā, peace be on him, his heir apparent, against whom the ‘Abbāsid family vigorously harbored malice. This family had already broken the pledge of allegiance to him, and pledged allegiance to Ibn Shakkla, the Shaykh of the singers, as a sign of taking vengeance upon him because of his entrusting the Imām with regency.

The second: The existence of his minister, al-Fadl b. Sahl, on the area of politics. The ‘Abbāsids were indignant with al-Fadl, for they thought that it was he who urged al-Ma’mūn to entrust regency to Imām al-Ridā, peace be on him.

Accordingly, al-Ma’mūn had to get rid of both the Imām and al-Fadl through assassinating them, that he might be free from worry, please the ‘Abbāsids, and rid himself of their wrath and vengeance; this is what we will demonstrate.

The Public Bath-house of Sarkhas

Al-Ma’mūn thought that he had to get rid of Imām al-Ridā, peace be on him, and al-Fadl b. Sahl at the same time, that the ‘Abbāsid family might be loyal to him. So he ordered a criminal band of his hirelings to assassinate Imām al-Ridā and al-Fadl in the public bath-house of Sarkhas. He had asked both the Imām and al-Fadl to enter the bath-house together. He also decided to go with them, that he might cover the matter and that none might come to know of it. The

[1]Ibid., p. 145.

Imām was fully aware of this trickery, so he refused to respond to al-Ma’mūn. Al-Ma’mūn sent another letter and the Imām wrote him: “I will not go into the baths tomorrow. Last night, I had a vision of the Apostle of Allah, may Allah bless him and his family. He told me: ‘‘Ali, do not go into the baths tomorrow.’ Therefore, Commander of the faithful, I do not think that it would be wise for you and al-Fadl to go into the baths tomorrow.”

Al-Ma’mūn wrote back to him: “You are right, my master, and the Messenger of Allah, may Allah bless him and his family, is right. I will not go into the baths tomorrow. However, al-Fadl will make up his own mind.”

The deception of al-Ma’mūn regarding al-Fadl has become clear. He let him make up his own mind, and he was killed by his band of hirelings.

Al-Fadl is struck down

Al-Fadl went in a hurry to the baths. When he went into it, he was struck down by the swords of that criminal band. Shortly after that he became a motionless body. In this manner al-Ma’mūn was able to achieve part of his task.

When al-Fadl was killed, his companions went in a hurry to al-Ma’mūn in order to take vengeance upon him, for they had come to know that it was he who ordered him to be killed. The guards of al-Ma’mūn’s palace hurried to close the gates lest the revolutionaries should attack al-Ma’mūn. However, the revolutionists carried torches of fire that they might burn the gates of the palace. When al-Ma’mūn came to know of that, he became frightened, so he sought refuge in the Imām and asked him to protect him. The Imām, peace be on him, went out to the revolutionaries. He ordered them to depart, and they responded to him, so al-Ma’mūn was saved by the Imām’s blessing.[1] As for those who murdered al-Fadl, they were five persons from among the personal entourage of al-M’mūn. Among them was Ghālib, al-Ma’mūn’s uncle. The police captured them and brought them

[1]Ibid., 164.

before al-Ma’mūn, and they (the murderers) said to him: “You had ordered us to kill him.” So he said to them: “I will kill you because of your confession. As for that which you have claimed that I had ordered you to kill him is a groundless claim.” Then he ordered their heads to be struck off, ordered them to be sent to al-Hasan b. Sahl, and showed false sadness for him (al-Fadl).[1]

The Imām is assassinated

Al-Ma’mūn assassinated Imām al-Ridā, the Imām of the Muslims and grandson of the Messenger, may Allah bless him and his family. He put poison into grapes or pomegranates, as we will mention. In this manner al-Ma’mūn put an end to the most brilliant personality in Islamic world, namely Imām al-Ridā, who was the source of awareness and thought in the world of Islam.

Irregular Statements

Some historians have mentioned that al-Ma’mūn was far above committing this abominable crime, and that he did not assassinate the Imām, peace be on him. The following are some of their statements:

1. His Natural Death

Ibn Khaldūn has mentioned that the Imām, peace be on him, died a natural death suddenly after eating some grapes.[2] Others than him have mentioned the same statement.[3]

2. The ‘Abbāsids assassinate the Imām

Ibn al-Jawzi has said: “When the ‘Abbāsids saw that the caliphate came out of their hands (and was handed over) to the sons of ‘Ali b. Abū Tālib, they poisoned ‘Ali b. Mūsā al-Ridā, and he died in a village called Sanābād, in Tūs. A group of people has claimed that

[1]Ibn Khaldūn, Tārikh, vol. 3, p. 249. Al-Kāmil, vol. 5, p. 191. Al-Ādāb al-Sultāniya wa al-Diwal al-Islāmiya, p. 218. Bahr al-Ansāb, p. 28.
[2]Ibn Khaldūn, Tārikh, vol. 3, p. 250.
[3]Ibn Khullakān, Wafayāt al-A'yān. Al-Dhahabi, Tārikh al-Islām, vol. 8, p. 35.

al-Ma’mūn gave him poison to drink. And it is not as it has been mentioned, for al-Ma’mūn showed sadness for him, to the extent that none like him showed sadness over him, and he wrote to the (people of) the regions in order to condole them.[1]”

3. His Death of Poison

Some historians have mentioned that the Imām, peace be on him, died of poison[2], and they have mentioned nothing other than that.

These are some of the statements which have been mentioned; they are irregular and have no share of reality, for it is certain that it was al-Ma’mūn who assassinated the Imām, and not the ‘Abbāsid family, and that he did not die a natural death. Al-Ma’mūn committed this crime in order to get rid of the Imām, for his reputation spread all over Islamic world, the proofs of his Imāmate were clear, the Muslims loved him, had high moral traits and exalted manners, clung to Allah, renounced the world, and other qualities, whereas al-Ma’mūn and the rest of the ‘Abbāsid kings were void of any noble inclination and exalted quality.

Any how, most historians have unanimously agreed that it was al-Ma’mūn who poisoned the Imām, for he had killed in this manner a group of the great figures of his time out of fear of them.[3]

To the Shelter Garden

The Imām was intensely tried during assuming the position of heir apparent, for al-Ma’mūn vigorously straitened him, imposed intense watch over him, and encompassed him with huge security forces. The Imām was tired of life, so he supplicate Allah to move him form this world to the Abode of Everlastingness, saying: “O Allah, if my relief of that in which I am is through death, then hasten the hour for me (i.e. take me unto Yourself).”

Allah responded to the supplication of His great friend. He

[1]Tadhkirat al-Khawās, p. 364. Al-Muntazam, vol. 10, p. 67.
[2]Al-Bihār.
[3]We have mentioned their names in the previous chapters.

moved him from the world, which was surrounded by adversities and sufferings, to the Abode of the Truth. Now, we will show how he died. The Imām, peace be on him, summoned Harthema b. A‘yun in the darkness of the night. When Herthama came, the Imām said to him:

“O Herthama, this is the time of my departure to Allah, the Exalted, and of my joining my grandfather and my fore-fathers, peace be on them; the fixed term has come; this tyrannical one (i.e. al-Ma’mūn) has decided to kill me with squeezed grapes and pomegranates. He will have needles prodded into the grapes at the place of their storks; he will put some poison on the hand of one of his retainers and order him to knead pomegranates with it, that they may be stained with poison. He will summon me on the next day, bring the grapes and pomegranates near to me, and ask me to eat them. I will eat them, so the decision is valid and the decree is present.

“When I die, he (al-Ma’mūn) will say: ‘I will wash him with my hand.’ When he says that, be alone with him and say to him on my behalf: ‘He (al-Ridā) said to you: ‘Do not wash, shroud, and bury me. For if you do that, He (Allah) will hasten for you the punishment which He has delayed from you, and the painful thing of which you are cautious will befall you.’ So surely he will refrain (from doing that).”

The Imām added, saying: “When he (al-Ma’mūn) let you wash me, he will sit on one of his lofty houses in order to tower over the place where I will be washed. So, O Herthama, do not wash me until you see that a white tent is installed beside the house. When you see that, then carry me (while I am wearing) my garments in which I am, place me from behind the tent, and stop behind it; someone other than you will be with you; do not remove the tent from me lest you should see me and be destroyed.

“He (al-Ma’mūn) will tower over you and say to you: ‘O Herthama, do you not claim that none washes the Imām except an Imām like him? So who will wash Abū al-Hasan ‘Ali b. Mūsā (al-Ridā) while his son Mohammed is in Medina, in the country of al-Hijāz, and we are at Tūs?

“If he says that, say to him: ‘We say: Surely none must wash the

Imām except an Imām like him. If an aggressor transgresses and washes the Imām, the Imāmate of the Imām will not be invalid because of the transgression of the one who washes him, nor will the Imāmate of the Imām after him be invalid because he is prevented from washing his father. If Abū al-Hasan ‘Ali b. Mūsā al-Ridā, peace be on him, had been allowed (to live) in Medina, his son Mohammed would have washed him apparent and uncovered. None will now wash him except a hidden one.’ When the tent is raised, you will see that I have been wrapped in my shrouds. Then put me into my coffin and carry me. When he (al-Ma’mūn) wants to dig my grave, he will make the grave of his father Hārūn al-Rashid as qibla for my grave, and that will never occur. When they strike the ground with the picks, they will dig nothing of it even the clipping of a finger-nail. When they do their best and it was difficult for them to do that, then say to them: ‘He (al-Ridā) has ordered me to strike one pick in the qibla of the grave of his (al-Ma’mūn’s) father, Hārūn al-Rashid.’ When you strike (with the pick), you will make it reach a dug grave and a standing shrine. When the grave is open, then do not lay me in it until the white water gushes out of the shrine wherein and it becomes full of water. When the water sinks, then lay me in that grave and bury me in that shrine.[1]”

The Imām ordered Herthama to memorize his words, and he responded to what the Imām wanted. On the following day, al-Ma’mūn sent for the Imām. When the Imām came, al-Ma’mūn rose for him, embraced him, kissed him on the forehead, seated him beside him, conversed with him, ordered one of his retainers to bring him grapes and pomegranates.

Herthama said: “I became impatient and shook (with fear).”

Al-Ma’mūn gave a bunch of grapes to the Imām and said to him: “O son of Allah’s Messenger, I have never seen grapes better than these.”

“Perhaps, there are grapes better than them in the Garden,” retorted the Imām.

Al-Ma’mūn asked the Imām to have some grapes , and he

[1]'Uyūn Akhbār al-Ridā, vol. 2, p. 247. Nūr al-Absār, p. 145.

refrained from having them, so al-Ma’mūn shouted at him: “Perhaps, you are accusing as of something.”

The Imām ate three grapes, then he threw them away and rose, so al-Ma’mūn asked him: “Where are you going?”

“To my house,” replied the Imām.[1]

The Imām went in a hurry to his house. The poison acted on all parts of his body, and he was sure of the coming down of the fatal misfortune. Al-Ma’mūn sent for him and asked him for sincere advice, and he, peace be on him, said to his messenger: “Say to him (al-Ma’mūn): He (al-Ridā) advises you not to give anyone anything for which you must repent.[2]”

The poison circulated through all parts of the Imām’s body, and he suffered from severe aches. He came to know that he was about to meet his Lord. So he recited some verses of the Holy Qur’ān, asked Allah’s forgiveness, and supplicated for the believers, male and female. The narrators have said: “When he was in a critical condition, his household and his companions refrained from having food and drink.”

So he, peace be on him, turned to Yāsir and asked him: “Have the people eaten anything?”

He answered him with a faint voice with sad tones, saying: “Who can eat while you are in a critical condition?”

He, peace be on him, rose, and then he said: “Bring me the food; he seated all his servants around the food; and reviewed them one by one. When they had finished eating, he ordered them to carry him to his womenfolk. When they had finished eating, he fainted.[3]”

In the darkness of the night, the Imām recited some verses of the Holy Qur’ān, and the last verse which he recited was these words of Him,the Exalted: *Say:Had we remained in your houses,those for whom slaughter was ordained would certainly have gone forth to the
*

[1]'Uyūn Akhbār al-Ridā, vol. 2, p. 243.
[2]'Uyūn al-Tawārikh, vol. 3, p. 227.
[3]'Uyūn Akhbār al-Ridā, vol. 2, p. 241.

places where they would be slain.[1] And the command of Allah is a decree that is made absolute.[2]

Then his pure soul set out for its Creator[3]; it was surrounded by the angels of the Merciful (Allah) and was received in the Gardens of Everlastingness by the souls of the prophets and the testamentary trustees.

The world became dark because of losing him and the hereafter became bright on account of his arrival. His death caused a misfortune to the scholars, the jurists, and the thinkers who took from his sciences; likewise, his death caused a misfortune to the populace, for they lost the one who took care of their interests and strove for their affairs.

The Imām moved to the Domain of Holiness after he had delivered the message of his Lord, for he did not take part in any positive work for the government of al-Ma’mūn, and refused all kinds of cooperation with it, so he was able to prove that it was illegal, and that it was not standing on the law of Allah, the Most High; therefore, he subjected himself to all kinds of persecution, to the extent that al-Ma’mūn put an end to him.

Al-Ma’mūn’s pretense

Al-Ma’mūn showed false sadness and impatience for the death of the Imām. He went out bare-footed and headed. He struck his head, seized his beard, wept, and said at the top of his voice: “By Allah! I do not know which of the two calamities is greater: losing you and parting from you, or people’s accusation that I assassinated and killed you.[4]”

Al-Ma’mūn displayed sorrow for the death of the Imām, peace be on him, in order to rid himself of the accusation of assassinating him, but, shortly after that, the people came to know of his pretense and became fully aware of that it was he who assassinated him.

[1]Qur'ān, 3, 153.
[2]Ibid., 33, 38.
[3]'Uyūn Akhbār al-Ridā, vol. 2, p. 241.
[4]Ibid.

Concealing the Death of the Imām

Al-Ma’mūn hid the death of the Imām, peace be on him, for a day and a night.[1] I (i.e. the author) think that he prepared himself for emergencies and was afraid of a popular revolt against him. Accordingly, he ordered his security forces and his military forces to prepare themselves for every emergency.

The Body of the Imām is escorted

The people escorted the body of the Imām in a manner of which Khurasān had never witnessed throughout its history. For all official departments and commercial shops were closed, and all classes of people went in a hurry to escort the Imām’s holy body; they were either weeping or silent. Black flags were hoisted; tears flowed abundantly; and crying became aloud everywhere for the late Imām, who was like a shelter to them. Al-Ma’mūn was in front of the coffin while he was bare-footed and headed, and behind him were the high ranking statesmen and the military commanders who mentioned the outstanding merits of the Imām and the heavy loss which befell the community out of his death.

At his Final Resting Place

The holy body was brought to its final resting place under a halo of exclaiming, ‘Allah is great!’ and magnification. His grave was dug beside the grave of Hārūn, who killed the Imām’s father. Then al-Ma’mūn buried the Imām in the grave and buried along with him all excellent qualities and noble inclinations through which people become sublime.

Then the people came and condoled with al-Ma’mūn, the rest of the ‘Alawides and the ‘Abbāsids on their painful misfortune. Sadness and sorrow melted all hearts of the people, for they lost the Imām of the Muslims, the master of the Allah-fearing and those who turned to Allah in repentance. It is worth mentioning that al-Ma’mūn asked the people about the reason for burying the Imām beside the grave of his

[1]Maqātil al-Tālibyyin, p. 567. Al-Mufid, al-Irshād, p. 316.

father, and they answered him: “Because Allah will forgive Hārūn on account of his neighboring Imām al-Ridā, peace be on him.” However, the inspired poet, Di‘bil al-Khazā’i, has disproved this justification, saying:

If you have a need in religion, then stop at Tūs by the grave of the pure one wherein.

The nearness to the pure one does not benefit the unclean

one; nor does the nearness to the unclean one harm the

pure one.

How far! Everyone is hostage to that which his own hands

earn, so take or leave whatever you desire.

Two graves are at Tūs: (The grave) of the best of all

people and the grave of the wickedest of them; this is

among moral lessons.

Al-Ma’mūn stays at the Grave of the Imām

Al-Ma’mūn resided by the holy grave of the Imām for three days. He fasted by day, recited the Holy Qur’ān, and asked Allah to have mercy on the Imām, peace be on him. That is because he wanted to show that he did not assassinate the Imām, that he was loyal to him and loved him. However the garment of pretense is transparent, for all the people came to know that al-Ma’mūn showed false sadness for the Imām.

Al-Ma’mūn and Herthama

Al-Ma’mūn summoned Herthama and asked him to tell him about what he had heard of the Imām and what he had said to him regarding his being poisoned by the grapes and the pomegranates. Herthama began telling al-Ma’mūn about that, and his face sometimes turned yellow and sometimes turned red, and he said with tones dripping regret and sorrow for what he had committed with regard to the Imām, saying:

“Woe upon al-Ma’mūn from Allah! Woe upon him from Allah’s Apostle, may Allah bless him and his family! Woe upon him from

‘Ali b. Abū Tālib! Woe upon al-Ma’mūn from Fātima al-Zahrā’! Woe upon al-Ma’mūn from al-Hasan and al-Husayn! Woe upon al-Ma’mūn from ‘Ali b. al-Husayn! Woe upon al-Ma’mūn from Mohammed b. ‘Ali! Woe upon al-Ma’mūn from Ja‘far b. Mohammed! Woe upon him from Mūsā b. Ja‘far! Woe upon al-Ma’mūn from ‘Ali b. Mūsā al-Ridā! This is, by Allah, the clear loss!”

Al-Ma’mūn ordered Herthama to conceal what the Imām had said to him, and not to announce it, and then he recited these words of Him, the Exalted: They hide themselves from men and do not hide themselves from Allah, and He is with them when they mediate by night words which please Him not, and Allah encompasses what they do.[1]

Woe upon al-Ma’mūn because of the great sin which he committed! For he assassinated the master of the Muslims, the Imām of the Allah-fearing, and the piece of the liver of Allah’s Messenger, may Allah bless him and his family.

The Age of the Imām

The historians have differed over the age of the Imām, peace be on him, which was full of laudable deeds and excellences. The following are some of their statements regarding it:

47 years.[2]
48 years.[3]
49 years.[4]
50 years.[5]
51 years.[6]
55 years.[7]

[1]Akhbār al-Ridā, vol. 2, p. 249.
[2]A'yān al-Shi'a, 4/Q 2/78.
[3]Ibid.
[4]'Uyūn al-Tawārikh, vol. 3, p. 226. Kashf al-Ghumma, vol. 3, p. 56.
[5]A'yān al-Shi'a, 4/Q 2/78.
[6]Ibid.
[7]Usūl al-Kāfi, vol. 1, p. 486. Kifāyat al-Tālib, p. 458. Nūr al-Absār, p.144. Bahr al-Ansāb, p. 28.

57 years and 49 days or 79 days.[1]

This difference has resulted from the difference in the date of his birth. Al-Sayyid al-Amin thinks that this difference has resulted from regarding incomplete year as complete one.[2]

Poets lament for the Imām

The news of the death of the Imām astonished the Muslims, for they received the painful news with sorrow and deep sadness, and for they lost through his death what they hoped for and dreamed of such as returning the Islamic caliphate to its original source, getting rid of the wicked persons, the Imāms (leaders) of oppression and tyranny, establishing in their quarters political and social justice. The death of the Imām disappointed the Muslims, made their tears flow abundantly, and melted their hearts. So a group of poets lamented for the Imām through its melted souls. The following are some of it:

1. Ashja‘ Bin ‘Amrū al-Salami

Ashja‘ b. ‘Amrū al-Salami lamented for the Imām through a poem called ‘Asmā’, which gives an account of his deep sadness for losing the Imām of the Muslims and displays the heavy loss which befell Islamic world. The poem says:

O possessor of the camels, (O he who is seizing) their reins, urging them forward, and singing! Make (him) hear; listen, O possessor of the camels! Tomorrow recite (my) greetings to the grave at Tūs; recite neither greetings nor blessings to Tūs.

For therein a terror has befallen the hearts of the Muslims, and therein the terror of Iblis has disappeared.

And (for) it has abducted the unique one and master of the world, so what a man is he whom (the world) has abducted!

If death appeared when it circulated through (his body), it would face before it the faces of bold men.

[1]A'yān al-Shi'a, 4/Q 2/78.
[2]Ibid.

May Tūs be miserable! For his houses were not among that through which the days terrify him with misery.

He is resident where no residence is vague. What long remoteness and residence these are!

Surly the claws of death could reach him while before him was an army with many phalanxes.

Death came to him in the place of his brave sons, and death meets the father of cubs (i.e. the lion) in his place.

He was still taking from the light of his father, who belonged to the family of the Prophet, light which was not taken (from others); in a nursery where their branches rose in high (trees) planted in the plains of the kingdom.

And the branch ascends on nothing except on firm bases and foundations in the world.

No days is worthier of tearing at clothes nor striking at cheeks nor cutting off nose than the day of Tūs through whose terror the mourners called out to us ( as did) the mouths of the sheets (of paper).[1]

Indeed the time destroyed him; death seeks none except those precious.

During these two minutes and two days, he is lying down in a grave; he is similar to a (person) who was buried two days ago.

During sunrise death came to him; the day of death was not withheld from him.

O he who has dwelled in a grave (in a place) other than his house! O victim of the day and not being killed!

You have been blessed by Him whom you served during midday heat in those deserts.

Were it not for that the world contradicted its own beauties, men of measures would not measure it.

Allah has made you dwell in an everlasting abode; in an abode

[1]By the mouths of the sheets (of paper) the poet means those letter written regarding the death of Imām al-Ridā, peace be on him, and sent to all regions; he has likened them to men.

with which Allah’s Messenger is familiar.[1]

Have you seen this painful grief which befell Islamic world out of losing the unique one and master of the world, the great Imām?

In his wonderful poem, Ashja‘ has pictured the heavy loss which befell the Muslims, and which is worthy of tearing garments and striking cheeks, for the time concealed the leader, master and Imām of the community.

This poem spread and the people memorized it. Ashja‘ was afraid of this spread, so he changed the words of the poem and composed them regarding Hārūn al-Rashid.[2]

2. Di‘bil al-Khazā‘i

Di‘bil al-Khazā’i ¾the poet of ahl al-Bayt, peace be on him ¾wept bitter tears for Imām al-Ridā, peace be on him, and lamented for him, to the extent that his soul melted with sorrow and sadness. This is one of the poems which he has composed regarding lamenting for him:

He (al-Ridā) is my own soul and, in addition, I hide in my heart love for the family of Mohammed.

The legacy of the Prophet has harmed them, so death has taken part in it.

(Men like) wolves from among the Umayyads have summoned them; successive crisis and years have lent on them.

The ‘Abbāsids have caused mischief to the religion with a mischief; a wrongdoer and suspicious one have dominated it (the religion).

They have called (this) Rashid (wise) not because of his wisdom among them; and (they have called) that Ma’mūn and that Amin.

So no care has been accepted from them through wisdom (rushd); nor has religion been accepted from a ruler (from among them) through the Imāmate.

Their Rashid (wise) is errant, and his two sons after him (are

[1]Maqātil al-Tālibiyyin, pp. 568-570.
[2]Ibid., 568.

errant too); misfortunes belong to this; apart from that is dissoluteness.

O grave whose place is strange at Tūs, the columns weep bitter tears for you.

I doubt, so I do not know whether you were given a drink (of poison), so I will weep for you, or the suspicion of death, so it is easy (for me).

Which of them have you said? If you say that it is a drink (of poison) or (natural) death, then it is worthy (of weeping).

Are you amazed at the rude when they hide the principal features of religion while they are very clear?

Certainly, you have preceded them through your excellence. I have a verse (regarding that), but there was no certainty.[1]

Another example of what he has composed concerning lamenting for the Imām is these poetry lines:

Why has my eye shed tears? If it looses the water of the veins, then it will be delighted with him for whom the earth weeps, and for whom the heads of the high mountains have been brought back and they have become lowly.

The sky has mourned over missing him; the stars have wailed for him and become tired.

Allah is pleased with our late one, the grandson of our Prophet. The world had opposed (him) and turned away from him.

So today we are worthier of weeping over him because of a misfortune we regard as difficult and great.

The world after the family of Mohammed is not good; we must not pay attention to it when it vanishes.

The misfortunes of the time have become manifest, but I do not see that our misfortune regarding the chosen ones has become clear.[2]

Another example of what he has composed concerning lamenting for the Imām is these poetry lines:

[1]Maqātil al-Tālibiyyin.
[2]Di'bil, Divan, p. 99.

O regret which frequents and tear which does not come to an end,

(I weep) over ‘Ali b. Mūsā b. Ja‘far b. Mohammed, who passed away strange at Tūs (and was) like the unsheathed sword.

O Tūs, you are blessed! Certainly, you have become the grave of the son of Ahmed.

Shed tears, O my eyes! And flame, O my heart [1]

Another example of what he has composed concerning lamenting for the Imām is these poetry lines:

(‘Ali) b. Mūsā and exaltedness have departed; noble knowledge and religion have followed him just as the intimate, bosom friend does.

O delegation of generosity, old and young, come back with light bags!

We hoped that the Imām of guidance, who had wise opinions, would subsist.

You see his conditions and say: (They are) excellent and under his calmness is exalted excellence.

He has generous ones (who carry) his gifts and go early in the morning every day, and (he has generous ones who) roam by night.

So the decreed death has given as a gift to his soul a remote shrine.

Say to those who gloat over him: Slowly, death will let none walk; you have become delighted with the death of the young man over whom Allah’s Messenger and the True Religion weep.[2]

Yet another example of what he has composed concerning lamenting for the Imām is these poetry lines:

O calamity who has come from the east! You have not left nor retained (anything) of me.

The death of ‘Ali b. Mūsā al-Ridā is of Allah’s wrath upon the creation.

[1]Ibid., p. 101.
[2]Ibid., p. 108.

Islam has wept over a gap which cannot be closed easily.

Heavy rain has watered the strange one whose grave has been built at Tūs.

My eye has prevented (me) from sleeping, and my bowels have become fond of disorder.[1]

This elegiac poetry gives an account of Di‘bil’s deep sadness for the death of the Imām of the Muslims, master of the Allah-fearing, Imām al-Ridā, peace be on him, whose death has left a cut in Islam.

3. Ibn al-Mushayya‘ al-Medeni

Among those who were burnt by the fire of sadness for missing the Imām, peace be on him, is Ibn al-Mushayya‘ al-Medeni, who has composed on lamenting for the Imām:

O spot wherein is my master; there is no master like him among the people.

Guidance and generosity died after him, so death has gotten ready to deaden (all good manners).

O his grave, the rain of Allah still frequents you from Him.

He was for us (like) rain with which we quench (our thirst), and he was like the star through which we find the right way.

Surely ‘Ali Bin Mūsā al-Ridā and righteousness have rested in one grave.

So O my eye, weep blood over the extinction of glory and righteousness after him!

4. Al-Khawāfi

Among the poets who lamented for the Imām, peace be on him, is ‘Ali b. ‘Abd Allah al-Khawāfi, who says:

May Allah water you with mercy, O land of Tūs!

What has you contained of the blessings, O Tūs!

Your spots have become good in the world, and they have been made good by a person buried at Sanābād.

A person, whose demise is difficult for Islam, is immersed in

[1]Ibid., pp. 108-109.

and plunged into the mercy of Allah.

O his grave, you are a grave embraced by clemency, knowledge, purity, and sacredness.

You pride yourself (upon him), for surely you are delighted with his corpse, and you are guarded by the pious angels.

5. Al-Dabi

This is one of the good poems which have been composed concerning lamenting for the Imām. Shaykh al-Sadūq said: “I have found the poem in a book which belongs to Mohammed b. Habib al-Dabi.” It is more likely that it belongs to him, for he has mentioned that in the last lines of the poem:

In the grave at Tūs has resided an Imām to whom visitation is obligatory and general.

The grave in which the Peace has resided, to which greetings and salam are given as a gift.

The grave whose flashing lights remove blindness and through whose earth maladies are repelled.

The grave which represents to eyes that Mohammed, his testamentary trustee, and al-Ma’mūn are standing.

Eyes are lowly before this and that (i.e. Mohammed and his testamentary trustee) out of dignity; understandings are bewildered by their essences.

When visitors stop at the quarter of the grave and depart, their sins are forgiven, they supply themselves with security against punishment, and they are safe from that execution will not befall them.

Allah gives security to them (visitors) through it, and because of it the pens have become dried to them.

Had it not for it, no cloud would water the country, though it is in no need of the watering of rain.

‘Ali b. Mūsā has resided in the grave of whose earth boast the sanctuary and the area outside sanctuary (al-hill).

The running (al-sa‘i) to it has been made obligatory just as the (Sacred) House, which has, apart from it, the right of magnification.

If one visits it recognizing its right, then it is forbidden for the Hellfire to touch his body, his rank, without doubt, is praiseworthy tomorrow, he will have a place in the Gardens of Everlastingness, and he has, regarding that, Allah the Most Faithful Guarantor; (this is) an oath which all oaths reach.

Allah blesses the Prophet Mohammed and ‘Ali, who supported Islam.

Likewise, al-Zahrā’ is eternally blessed by the Lord, Who knows her obligatory right.

He blesses him (‘Ali), and then He starts with al-Hasan, and (blesses) al-Husayn, may Allah honor him.

He blesses ‘Ali al-Taqi, Mohammed, and every gallant Sayyid.

Even though the dwarfs may be averse (to blessing), He blesses with the best blessing the educated, pure one, Ja‘far al-Sādiq (the truthful one), from whom your knowledge is reported and to whom peoples cling.

Similarly, He blesses Mūsā, your father, and after him, He blesses you with a permanent blessing.

He has doubled blessing for Mohammed al-Zaki; He blesses ‘Ali as long as a speech continues.

He blesses al-Ridā b. al-Ridā al-Hasan because of whose missing darkness has dominated the country.

And He blesses his (i.e. al-Ridā’s) successor through whom the system has become complete and perfect.

For it is he who is the hoped one through whom guidance will return fresh and the (religious) precepts become firm.

Had it not for the Imāms, Islam would become effaced and submissive.

Each (Imām) takes the place of his predecessor until the days end in al-Qā’im.

O son of the Prophet and Allah’s proof who stands for prayer and fasting, if an Imām from among you disappears, his place is taken by his successor through whom maladies are cured.

Surely the Imāms are equal in excellence and knowledge when old-aged and young.

You are the means and mediation to Allah; you have taught guidance (to men), so you are the Emblems of it.

You are the guardians of the religion, the world, and those who are respected and protected for Allah.

The people (are nothing) except those who acknowledge your excellence; the diners are beasts and livestock.

Rather they are straying farther off from the path because of their unbelief, and those from among them who follow them are featherless arrows (used by ancient Arabs in divination).

They claim regarding your world as if they (did you) favor through denying your favors.

O Allah’s Blessing whom He bestows upon whom He, the Munificent, chooses from among His creatures.

If your body is absent from us, your soul constantly presents.

Your souls themselves are present even if (your) bodies have been hidden from eyes.

The difference between you and the Prophet is prophecy, for after that feet are equal.

Two graves are at Tūs: The Guidance is in one, and the Error is in a grave which he sees as a flame.

Two graves are connected with each other: This (grave) is a lovable garden[1] where the Imām is visited.

And likewise that (grave) is a pit of the Hellfire therein burning thirst renewed for the errant one (i.e. Hārūn al-Rashid).

The nearness of the errant one to the pure one (i.e. Imām al-Ridā) doubles his chastisement in spite of him.

Though he is near to him, he is far, and on him is a pile of robes of chastisement.

And likewise, you are not harmed by the unclean one who has been brought nigh to you by rocks and marble.

No, rather they show you that they are greater in regret for you when you are honored and the cursed one is subjected to severe, doubled torment throughout hours, days, and years.

[1]In the tradition: "Surely, this pulpit of mine is on one of the gardens."

I wish I knew: Will your Qā’m be a sufficient sword for fighting tomorrow?

Through the sword, my hands will quench the thirst in the bowels (for revenging) you; I have not quenched my burning thirst yet.

Your graves excite me just as landmarks and tents excite those other than me.

If someone is very fond of praising the rich, then through praising you I have ardent love.

I have given to Abū al-Hasan al-Ridā the poem as a gift, which is pleasing and (which) understandings enjoy.

Take it from al-Dabi, your servant, who has found easy blames regarding you.

If I perform Allah’s right regarding you, then I have the right of the entertainment of guest when he comes at night.

Therefore, accept my purpose, for I regard your accepting my purpose as a gain.

If one comes to know about love for you through teaching, then my love for you is an inspiration.[1]

I (i.e. the author) have never read poetry better than this poem, which flows with the soul of friendship and pure affection toward the members of the House (ahl al-Bayt), peace be on them, the summoners to Allah and guides to His good pleasure. The poem also contains clear words and a beautiful style, for, in this poem, there is no foreign word which one’s ear rejects or from which one’s nature turns away; rather all the words therein are harmonious, sweet, and light to temper. Moreover, the poem has a group of high values in which the Shi‘ites have believed in respect of their love for the members of the House (ahl al-Bayt), peace be on them.

With this poem we will end our talk about what the poets have composed concerning lamenting for the Imām. Generally speaking, the poems display the heavy loss which befell the Muslims when they lost their great Imām.

[1]'Uyūn Akhbār al-Ridā, vol. 2, pp. 252-254.

The Excellence of the Visitation to the Imām’s Holy Shrine

The Shrine of Imām al-Ridā, peace be on him, in Khurasān has become one of the dear shrines in Islam, for it has acquired a halo of admiration and sanctification, to the extent that none of the shrines of Allah’s friends has such admiration and sanctification, for millions of Muslims visit it in order to seek nearness to Allah through it. Mohammed b. al-Mu’ammal says: “We went out along with the Imām of the traditionalists, his brother-in-law Abū ‘Ali al-Thaqafi, a group of our Shaykhs, who were then coming to visit the grave of ‘Ali b. Mūsā al-Ridā at Tūs. Ibn Khuzayma magnified that place, behaved humbly before it, and pleaded (to Allah) beside it, to the extent that he bewildered us.[1]”

Surely Allah, the Exalted, has singled out the grave of His friend Imām al-Ridā, peace be on him, with an excellence, for He has made it as a refuge for those who are afflicted (with disaster). All people have come to know of this wide-spread miracle. Two poetry lines has been written on one of the sides of the Holy Shrine as follows:

If one wants to be pleased by seeing a grave through

which Allah removes the distress of him who sees it,

then let him come to this grave, surely Allah has made dwell in it a distinguished one belonging to Allah’s Messenger.[2]

Many traditions ensured by many lines of transmission have been mentioned regarding the visitation to Imām al-Ridā, peace be on him. The following are some of them:

Jābir b. Yazid al-Ju‘fi has narrated, saying: [I heard the testamentary trustee of the testamentary trustees and inheritor of the knowledge of the prophets, Abū Ja‘far Mohammed b. ‘Ali b. al-Husayn b. ‘Ali b. Abū Tālib, peace be on him, say: The master of the worshippers ‘Ali b. al-Husayn related to me on the authority of the master of martyrs al-Husayn b. ‘Ali on the authority of the master of

[1]Tahdhib al-Tahdhib, vol. 7, p. 388.
[2]Al-Durr al-Nazim, p. 214.

the testamentary trustees, the Commander of the faithful ‘Ali b. Abū Tālib, peace be on him, who said: Allah’s Messenger, may Allah bless him and his family, said:] “A piece of me will be buried in the land of Khurasān. If a distressed person visits it, Allah will remove his distress; if a sinful one (visits it), Allah will forgive him his sins.[1]”

Mohammed b. ‘Ammāra has narrated on the authority of his father, on the authority of Imām al-Sādiq, peace be on him, on the authority of his fore-fathers, on the authority of Imām (‘Ali), the Commander of the faithful, peace be on him, who said: [Allah’s Messenger, may Allah bless him and his family, said:] “A piece of me will be buried in the land of Khurasān. If a believer visits it, Allah, the Great and Almighty, will make the Garden obligatory to him, and his body will be prevented from (touching) the Fire.[2]”
Al-Hasan b. ‘Ali al-Washshā’ has narrated, saying: [Abū al-Hasan al-Rida, peace be on him, said:] “I will unjustly be killed by poison. So he who visits me out of knowledge of my right, Allah will forgive him his past sins and those to follow.[3]”
Sulaymān b. Hafs al-Marwazi has narrated, saying: [I heard Abū al-Hasan Mūsā b. Ja‘far, peace be on him, say:] “Surely my son ‘Ali will unjustly be killed by poison and buried beside Hārūn (al-Rashid) at Tūs. He who visits him is like him who visits Allah’s Messenger, may Allah bless him and his family.[4]”
Al-Saqr b. Dalaf [5] has narrated, saying: [I heard my master ‘Ali b. Mohammed b. ‘Ali al-Ridā, peace be on him, say:] “He who has a need with Allah must wash his body, visit the grave of my grandfather al-Ridā, peace be on him, at Tūs, perform two rak‘as by his head, and ask Allah for his need during his personal prayers (qunūt), for surely He will respond to him, unless he asks (Him) regarding
a sin and cutting the bonds of blood relatives; his (al-Ridā’s)

[1] 'Uyūn Akhbār al-Ridā, vol. 2, p. 258.
[2] Ibid., p. 255.
[3] Ibid., p. 261.
[4] Ibid., 60.
[5] In a narration is al-Masqar b. Khalaf.

place is one of the places of the Garden. If a believer visits it, Allah will release him from the Fire and make him stay in the Abode of Stability.[1]”

Other traditions have been transmitted from the Imāms of guidance; they urge men to visit the Shrine of Imām al-Ridā, peace be on him, and mention an increasing reward for those who visit it.

The Shrine of the Imām, peace be on him, was of great importance with the Muslim kings. For example, King ‘Abbās ordered the holy dome over the grave to be brocaded with gold. He spent his pure property on it, and it took him six years to build it. After it had been built, King ‘Abbās walked from Asfahān to Khurasān in order to visit the Holy Shrine.[2]

The Iranian kings, their ministers, and rich good-doers took care of the Holy Shrine. They endowed buildings and wide lands, specified for it special banks in order to supply it with millions of funds. A group of the Iranian army guarded it and rendered services to it. A precious library has been built near to the Holy Shrine. The library is regarded as the best one in the Middle East, for it contains more than forty thousand manuscripts, hundred thousands of printed books, all kinds of old and modern sciences. A guest-house has also been built near to the Holy Shrine of Imām al-Ridā, peace be on him, and the guest-house undertakes giving food to visitors. As for the expenses of the guest-house, they are given by the above-mentioned banks.

With this paragraph we will turn over the last page of this book; I (i.e. the author) want to repeat what I have mentioned in the introduction to the book that there is no sufficient room in this book in order to mention all the excellences of the Imām, peace be on him, and what has been transmitted from him such as marvelous, wise sayings, and good manners; therefore, this book contains a simple, brief research (on the Imām). We ask Allah to accept it; surely He, the Exalted, is the One Who grants success.

[1] 'Uyūn Akhbār al-Ridā, vol. 2 , p. 262.
[2] A'yān al-Shi'a 4/Q 2/214.

بسم الله الرحمن الرحيم

زيارة الإمام علي بن موسى الرضا (ع)

أَشْهَدُ أَنْ لا إِلهَ إِلّا ﭐللهُ وَحْدَهُ لا شَرِيكَ لَهُ وَأَشْهَدُ أَنَّ مُحَمَّداً عَبْدُهُ وَرَسُولُهُ وَأَنَّهُ سَيِّدُ ﭐلأَوَّلِينَ وَﭐلآخِرِينَ وَأَنَّهُ سَيِّدُ ﭐلأَنْبِيٰاءِ وَﭐلمُرْسَلِينَ.

اَللّٰهُمَّ صَلِّ عَلىٰ مُحَمَّدٍ وَآلِ مُحَمَّدٍ عَبْدِكَ وَرَسُولِكَ وَنَبِيِّكَ وَسَيِّدِ خَلْقِكَ أَجْمَعِينَ صَلاةً لا يَقْوىٰ عَلىٰ إِحْصۤائِها غَيْرُكَ.

اَللّهُمَّ وَصَلِّ عَلىٰ أَمِيرِ ﭐلمُؤْمِنِينَ عَلِيِّ بنِ أَبِي طَالِبٍ عَبْدِكَ وَأَخِي رَسُولِكَ ﭐلَّذِي ﭐنْتَجَبْتَهُ بِعِلْمِكَ وَجَعَلْتَهُ هَادِياً مَهْدِيّاً لِمَنْ شِئْتَ مِنْ خَلْقِكَ وَﭐلدَّلِيلَ عَلىٰ مَنْ بَعَثْتَهُ بِرِسٰالاتِكَ وَدَيّانَ ﭐلدِّينِ بِعَدْلِكَ وَفَصْلَ قَضٰائِكَ بَيْنَ خَلْقِكَ وَﭐلمُهَيْمِنَ عَلىٰ ذٰلِكَ كُلِّهِ وَﭐلسَّلامُ عَلَيْهِ وَرَحْمَةُ ﭐللهِ وَبَرَكٰاتُهُ.

اَللّهُمَّ صَلِّ عَلىٰ فٰاطِمَةَ بِنْتِ نَبِيِّكَ وَزَوْجَةِ وَلِيِّكَ وَأُمِّ ﭐلسِّبْطَيْنِ ﭐلْحَسَنِ وَﭐلْحُسَيْنِ سَيِّدَيْ شَبابِ أَهْلِ ﭐلْجَنَّةِ، ﭐلطُّهْرَةِ ﭐلطّاهِرَةِ ﭐلتَّقِيَّةِ ﭐلنَّقِيَّةِ ﭐلرَّضِيَّةِ ﭐلزَّكِيَّةِ سَيِّدَةِ نِسۤاءِ أَهْلِ ﭐلْجَنَّةِ أَجْمَعِينَ صَلاةً لا يَقْوىٰ عَلىٰ إِحْصۤائِها غَيْرُكَ.

اَللّهُمَّ صَلِّ عَلىٰ ﭐلْحَسَنِ وَﭐلْحُسَيْنِ سِبْطَيْ نَبِيِّكَ وَسَيِّدَيْ شَبٰابِ أَهْلِ ﭐلْجَنَّةِ، ﭐلْقۤائمَينِ في خَلْقِكَ وَﭐلدَّلِيلَيْنِ عَلىٰ مَنْ بَعَثْتَ بِرِسٰالاتِكَ وَدَيّٰانَيِ ﭐلدِّينِ بِعَدْلِكَ وَفَصْلَيْ قَضۤائِكَ بَيْنَ خَلْقِكَ.

IN THE NAME OF ALLAH, THE BENEFICENT, THE MERCIFUL

Ziyaarat of Imam Ali bin Moosa al Riza(a.s) I bear witness that there is no god save Allah, the One; and there is no partner to share with Him. I bear witness that Muhammad is His servant and His Messenger. Verily, he is the lord of the ancients and the moderns. Verily, he is the head of the Prophets and the Messengers. O Allah, send blessings on Muhammad, Thy servant, Thy Messenger and Thy Prophet, the chief of all that has been created by Thee, blessings which no one is able to measure other than Thee. O Allah, send blessings on the Ameer ul Moomineen, Ali bin Abi Talib the brother of Thy Messenger, whom Thou elected to have Thy knowledge, made him a guide to show the right path to those of Thy servants who want to be led aright, an evident proof for those who pay careful attention to Thy Message, who managed the affairs of the religion according to Thy system of justice, made application of Thy commands to setle the issues which cropped up among the people, and let Thy will and command rule supreme in all matters; peace be on him, also mercy and blessings of Allah. O Allah, send blessings on Fatimah, the daughter of Thy Prophet, the wife of Thy friend, the mother of the two sons, Hasan and Husayn, the prime leaders of the people of Paradise, she is pure, purified, pious, content, wise, leader of all the women of the Paradise, blessings no one is able to measure other than Thee. O Allah, send blessings on Hasan and Husayn, the two sons of Thy Prophet, the prime leaders of the people of Paradise, Thy established authority among the people, Thy two evident proofs for those who pay careful attention to Thy Message, who managed the affairs of the religion according to They system of justice, and made application of Thy commands to settle the issues which cropped up among the people.

اَللّهُمَّ صَلِّ عَلىٰ عَلِيِّ بْنِ ﭐلْحُسَيْنِ عَبْدِكَ ﭐلْقۤائِمِ في خَلْقِكَ وَﭐلدَّلِيلِ عَلىٰ مَنْ بَعَثْتَ بِرِسٰالاتِكَ وَدَيّٰانِ ﭐلدِّينِ بِعَدْلِكَ وَفَصْلِ قَضۤائِكَ بَيْنَ خَلْقِكَ سَيِّدِ ﭐلْعٰابِدِينِ.

اَللّهُمَّ صَلِّ عَلىٰ مُحَمَّدِ بْنِ عَلِيٍّ عَبْدِكَ وَخَلِيفَتِكَ في أَرْضِكَ بٰاقِرِ عِلْمِ ﭐلنَّبِيِّينَ.

اَللّهُمَّ صَلِّ عَلىٰ جَعْفَرِ بْنِ مُحَمَّدٍ ﭐلصّٰادِقِ عَبْدِكَ وَوَلِيِّ دِينِكَ وَحُجَّتِكَ عَلىٰ خَلْقِكَ أَجْمَعِينَ ﭐلصّٰادِقِ ﭐلْبۤارِّ.

اَللّهُمَّ صَلِّ عَلىٰ مُوسىٰ بْنِ جَعْفَرٍ عَبْدِكَ ﭐلصّٰالِحِ وَلِسٰانِكَ في خَلْقِكَ ﭐلنّٰاطِقِ بِحُكْمِكَ وَﭐلْحُجَّةِ عَلىٰ بَرِيَّتِكَ.

اَللّهُمَّ صَلِّ عَلىٰ عَلِيِّ بْنِ مُوسىٰ ﭐلرِّضا ﭐلْمُرْتَضىٰ عَبْدِكَ وَوَلِيِّ دينِكَ ﭐلْقۤائِمِ بِعَدْلِك وَﭐلدّٰاعِي اِلىٰ دِينِكَ وَدِينِ آبۤائِهِ ﭐلصّٰادِقِينَ صَلاةً لا يَقْوىٰ عَلىٰ إِحْصۤائِهٰا غَيْرُكَ.

اَللّهُمَّ صَلِّ عَلىٰ مُحَمَّدِ بْنِ عَلِيٍّ عَبْدِكَ وَوَلِيِّكَ ﭐلْقۤائِمِ بِأَمْرِكَ وَﭐلدّٰاعِي اِلىٰ سَبِيلِكَ.

اَللّهُمَّ صَلِّ عَلىٰ عَلِيِّ بْنِ مُحَمَّدٍ عَبْدِكَ وَوَلِيِّ دِينِكَ.

اَللّهُمَّ صَلِّ عَلىٰ ﭐلْحَسَنِ بْنِ عَلِيٍّ ﭐلْعٰامِلِ بِأَمْرِكَ ﭐلْقۤائِمِ في خَلْقِكَ وَحُجَّتِكَ ﭐلْمُؤَدِّي عَنْ نَبِيِّكَ وَشٰاهِدِكَ عَلىٰ خَلْقِكَ ﭐلْمَخْصُوصِ بِكَرٰامَتِكَ ﭐلدّٰاعِي اِلىٰ طاعَتِكَ وَطاعَةِ رَسُولِكَ صَلَوٰاتُكَ عَلَيْهِمْ أَجْمَعِينَ.

اَللّهُمَّ صَلِّ عَلىٰ حُجَّتِكَ وَوَلِيِّكَ ﭐلْقۤائِمِ في

O Allah, send blessings on Ali bin Husayn, Thy servant, Thy established authority among the people, Thy evident proof for those who pay careful attention to Thy Message, who managed the affairs of the religion according to Thy system of justice, and made application of Thy commands to setle the issues which cropped up among the people, the lord among Thy adorers.
O Allah, send blessings on Muhammad bin Ali, Thy servant, Thy representative in the earth, the deeply versed in the knowledge of Prophets,
O Allah send blessings on Jaa'far bin Muhammad, the truthful, Thy servant, the defender of Thy religion, Thy decisive arbument over the mankind, the truthful, the just.
O Allah, send blessings on Moosa bin Jaa'far, Thy upright servant, Thy approved spokesman among Thy people, and Thy decisive argument over the mankind.
O Allah, send blessings on Ali bin Moosa who pleased Thee most, the chosen, Thy servant, the defender of Thy religion, rightly and justly established by Thee as an authority who made earnest presentation of arguments to promote Thy religion which is the religion of his truthful ancestors, blessings which no one is able to measure other than Thee.
O Allah, send blessings on Muhammad bin Ali, Thy servant, Thy chosen representative, appointed by Thy command, who invited people unto Thy path.
O Allah, send blessings on Ali bin Muhammad, Thy servant, the defender of Thy religion.
O Allah, send blessings on Hasan bin Ali who put Thy system into practice, the established authority among the people, Thy demonstrator who carried out the mission of Thy Prophet, Thy witness over the mankind, distinguished with Thy excellence, who reminded people to obey Thee and Thy Messenger. Thy blessings be on all of them.
O Allah, send blessings on Thy demonstrator, Thy established representative among the

خَلْقِكَ صَلاةً تۤامَّةَ نٰامِيَةً بٰاقِيَةً تُعَجِّلُ بِهٰا فَرَجَهُ وَتَنْصُرُهُ بِهٰا وَتَجْعَلُنٰا مَعَهُ في ﭐلدُّنْيٰا وَﭐلآخِرَةِ.

اَللّهُمَّ إِنِّي أَتَقَرَّبُ إِلَيْكَ بِحُبِّهِمْ وَأُوٰالي وَلِيُّهُمْ وَأُعٰادِي عَدُوَّهُمْ، فَارْزُقْنِي بِهِمْ خَيْرَ ﭐلدُّنْيٰا وَﭐلآخِرَةِ وَﭐصْرِفْ عَنِّي بِهِمْ شَرَّ ﭐلدُّنْيٰا وَﭐلآخِرَةِ وَأَهْوٰالَ يَوْمِ ﭐلْقِيٰامَةِ.

اَلسَّلامُ عَلَيْكَ يٰا وَلِيِّ ﭐللهِ، ﭐلسَّلامُ عَلَيْكَ يٰا حُجَّةَ ﭐللهِ، ﭐلسَّلامُ عَلَيْكَ يٰا نُورَ ﭐللهِ في ظُلُمٰاتِ ﭐلأَرْضِ، ﭐلسَّلامُ عَلَيْكَ يٰا عَمُودَ ﭐلدِّينِ.

اَلسَّلامُ عَلَيْكَ يٰا وٰارِثَ آدَمَ صِفْوَةِ ﭐللهِ، اَلسَّلامُ عَلَيْكَ يٰا وٰارِثَ نُوحٍ نَبِيِّ ﭐللهِ، اَلسَّلامُ عَلَيْكَ يٰا وٰارِثَ إِبْرٰاهِيمَ خَلِيلِ ﭐللهِ، اَلسَّلامُ عَلَيْكَ يٰا وٰارِثَ إِسْمٰاعِيلَ ذَبِيحِ ﭐللهِ، اَلسَّلامُ عَلَيْكَ يٰا وٰارِثَ مُوسىٰ كَلِيمِ ﭐلله، اَلسَّلامُ عَلَيْكَ يٰا وٰارِثَ عِيسىٰ رُوحِ ﭐللهِ.

اَلسَّلامُ عَلَيْكَ يٰا وٰارِثَ مُحَمَّدٍ رَسُولِ ﭐللهِ، اَلسَّلامُ عَلَيْكَ يٰا وٰارِثَ أَمِيرِ ﭐلْمُؤْمِنِينَ عَلِيِّ وَلِيِّ ﭐللهِ وَوَصِيِّ رَسُولِ رَبِّ ﭐلْعٰالَمِينَ، اَلسَّلامُ عَلَيْكَ يٰا وٰارِثَ فٰاطِمَةَ ﭐلزَّهْرۤاءِ، اَلسَّلامُ عَلَيْكَ يٰا وٰارِثَ ﭐلْحَسَنِ وَﭐلْحُسَيْنِ سَيِّدَيْ شَبٰابِ أَهْلِ ﭐلْجَنَّةِ، اَلسَّلامُ عَلَيْكَ يٰا وٰارِثَ عَلِيِّ بْنِ ﭐلْحُسَيْنِ زَيْنِ ﭐلْعٰابِدِينَ، اَلسَّلامُ عَلَيْكَ يٰا وٰارِثَ مُحَمَّدِ بْنِ عَلِيٍّ بٰاقِرِ عِلْمِ ﭐلأَوَّلِينِ وﭐلآخِرِينَ، اَلسَّلامُ عَلَيْكَ يٰا وٰارِثَ جَعْفَرِ بْنِ مُحَمَّدٍ ﭐلصّٰادِقِ ﭐلْبۤارِّ، اَلسَّلامُ عَلَيْكَ يٰا وٰارِثَ مُوسىٰ بْنِ جَعْفَرٍ.

people, perfect, growing and everlasting blessings, expedite his arrival and help him, let us be with him in this world and in the Hereafter.
O Allah, I seek Thy nearness through my love for them. I make friends with their friends, I oppose their enemies. So, on account to them, give me good of this world and the Hereafter. Keep away from me the evil of this world and the Hereafter, the dreadful fright on the Day of Judgment.
Peace be on you, O the representative of Allah! Peace be on you, O the evident proof of Allah! Peace be on you, O the light of Allah in the darkness of this ignorant world! Peace be on you, O the mainstray of the religion!
Peace be on you, O the inheritor of Adam, the sincerely attached friend of Allah! Peace be on you, O the inheritor of Nooh, the Prophet of Allah! Peace be on you, O the inheritor of Ibrahim, the intimate friend of Allah! Peace be on you, O the inheritor of Ismaeel, the sacrifice offered to Allah! Peace be on you, O the inheritor of Moosa, who spoke to Allah! Peace be on you, O the inheritor of Easaa, who received mercy, joy, and ease from Allah!

Peace be on you, O the inheritor Mohammad, the Messenger of Allah! Peace be on you, O the inheritor of Ameer ul Moomineen, the representative of Allah, the executor of the will of the Messenger of the Lord of the worlds! Peace be on you, O the inheritor of Faatimah Zahra! Peace be on you, O the inheritor of Hasan and Husayn, the prime leaders of the people of the Paradise! Peace be on you, O the inheritor of Ali bin Husayn, the pride of the worshippers! Peace be on you, O the inheritor of Muhammad bin Ali,the deeply versed in the wisdom of the ancients and the moderns! Peace be on you, O the inheritor of Jaa'far bin Muhammad, the truthful, the virtuous! Peace be on you, O the inheritor of Moosa bin Jaa'far!

اَلسَّلامُ عَلَيْكَ يٰا أَيُّها ﭐلصِّدِّيقُ ﭐلشَّهِيدُ، اَلسَّلامُ عَلَيْكَ أَيُّها ﭐلوَصِيُّ ﭐلْبۤارُّ ﭐلتَّقِيُّ، أَشْهَدُ أَنَّكَ قَدْ أَقَمْتَ ﭐلصَّلاةَ وَآتَيْتَ ﭐلزَّكٰاةَ وَأَمَرْتَ بِالمَعْرُوفِ وَنَهَيْتَ عَنِ ﭐلْمُنْكَرِ وَعَبَدْتَ ﭐللهَ مُخْلِصاً حَتّىٰ أَتٰاكَ ﭐلْيَقِينُ، اَلسَّلامُ عَلَيْكَ يٰا أَبا ﭐلَحَسَنِ وَرَحْمَةُ ۤللهِ وَبَرَكٰاتُهُ.

اَللّهُمَّ إِلَيْكَ صَمَدْتُ مِنْ أَرْضِي وَقَطَعْتُ ﭐلَبِلادَ رَجۤاءَ رَحْمَتِكَ فَلا تُخَيِّبْنِي وَلا تَرُدَّني بِغَيْرِ قَضۤاءِ حٰاجَتِي وَﭐرْحَمْ تَقَلُّبِي عَلىٰ قَبْرِ ﭐبْنِ أَخِي رَسُولِكَ صَلَوٰاتُكَ عَلَيْهِ وَآلِهِ.

بِأَبي أَنْتَ وَأُمِّي يٰا مَوْلايَ، أَتَيْتُكَ زۤائِراً وٰافِداً عۤائِذاً مِمّٰا جَنَيْتُ عَلىٰ نَفْسِي وَﭐحْتَطَبْتُ عَلىٰ ظَهْرِي فَكُنْ لي شٰافِعاً اِلىٰ ﭐللهِ يَوْمَ فَقْرِي وَفٰاقَتِي فَلَكَ عِنْدَ ﭐللهِ مَقٰامٌ مَحْمُودٌ وَأَنْتَ عِنْدَهُ وَجِيهٌ.

اَللّهُمَّ إِنِّي أَتَقَرَّبُ بِحُبِّهِمْ بِوِلايَتِهِمْ، أَتَوَلّىٰ آخِرَهُمْ بِمٰا تَوَلَّيْتُ بِهِ أَوَّلَهُمْ، وَأَبْرَأُ مِنْ كَلِّ وَلِيجَةٍ دُونَهُم.ْ

اَللّهُمَّ ﭐلْعَنِ ﭐلَّذِينَ بَدَّلُوا نِعْمَتَكَ وَﭐتَّهَمُوا نَبِيَّكّ وَجَحَدُوا بِآيٰاتِكَ وَسَخِرُوا بِإِمٰامِك وَحَمَلُوا ﭐلنّٰاسَ عَلىٰ أَكْتٰافِ آلِ مُحَمَّدٍ. اَللّهُمَّ إِنِّي أَتَقَرَّبُ إِلَيْكَ بِاللَّعْنَةِ عَلَيْهِمْ وَﭐلْبَرۤائَةِ مِنْهُمْ في ﭐلدُّنْيٰا وَﭐلآخِرَةِ، يٰا رَحْمٰنُ.

صَلّىٰ ﭐللهُ عَلَيْكَ يٰا أَبا ﭐلْحَسَنِ، صَلّىٰ ﭐللهُ عَلىٰ رُوحِكَ وَبَدَنِكَ، صَبَرْتَ وَأَنْتَ ﭐلصّٰادِقُ ﭐلْمُصَدِّقُ، قَتَلَ ﭐللهُ مَنْ قَتَلَكَ بِالأَيْدِي وَﭐلأَلْسُنِ.

Peace be on you, O the faithful witness of the truth, the martyr! Peace be on you, O the virtuous and pious guardian! I bear witness that, verily, you established the prayers, gave the prescribed share of the needy, comanded to do that which is right and lawful, not to do that which is wrong and unlawful, sincerely served Allah, till the inevitable came unto you. Peace be on you, O Abal Hasa, and mercy and blessings of Allah be on you.
O Allah, I had left my place of domicile to go towards Thee, and crossed many a town in the hope of getting Thy mercy, therefore, do not disappoint me, do not send me away without awarding that which I need, have mercy on my restless agitation near the son of Thy Messenger's brother, Thy blessings be on him and on his childrern.
My father and mother are at your disposal, O my Mawlaa! I have come to visit you, adore you and take refuge with you from the burden of sins I carry on my back, so, in the day of distress, be my advocate before Allah, because you enjoy special privileges in the presence of Allah, and He shows respect for you and brings honour to you.
O Allah, I seek Thy nearness through my love and friendship for them (the Ahl ul Bayt), I love each and every one of them, from the first to the last, and avoid intimate association with anyone other than the Ahlul Bayt.
Curse of Allah be on those who subverted Thy “Favour”, suspected Thy Prophet to be guilty of falsehood, denied Thy revelation, laughted at Thy representatives, and gave preference to nonentities over the “Aali Muhammad”. O Allah, I seek Thy nearness by calling down curses on them, I keep myself aloof from them, in this world and in the Hereafter, O Beneficent!
Blessings of Allah be on you, O Abal Hasan! Blessings of Allah be on your soul and your body! You suffered patiently and exercised self-control, although you were truthful and your truthfulness had been confirmed; Allah destroy him who gave the orders to kill you, and him who carrited them out.