the Life of Imām 'ali Bin Mūsā Al-ridā
Chapter I
THE GREAT BABY
Before we speak about the birth of the pure Imām Abū Mohammed, peace be on him, and the affairs accompanied it, we will mention his brilliant, exalted lineage, which is related to Allahs Messenger, may Allah bless him and his family, who is the source of flow, bestowal, good, and mercy to mankind. So which lineage is more exalted and greater than that of Imām al-Ridā, peace be on him, who is one of the fruit of Allahs Messenger, may Allah bless him and his family, and one of his brilliant branches. The following is an outline about his noble origin.
His Father
As for the father of Imām al-Ridā, peace be on him, he is Imām Mūsā al-Kāzim b. Imām Jafar al-Sādiq b. Imām Mohammed al-Bāqir b. Imām Zayn al-Ābidin b. Imām al-Husayn b. Imām Ali b. Abū Tālib, peace be on them.
In the world of lineage, there is no lineage more exalted or purer than this lineage. It is certain that the pure Imāms are the successors of Allahs Messenger, may Allah bless him and his family, and his testamentary trustees (of authority). In the chapters that follow, we will mention an outline about his father Imām Mūsā, peace be on him.
His Mother
As for the mother of Imām al-Ridā, peace be on him, she was endowed with all qualities of honor and virtue, through which the Muslim woman becomes exalted, such as chastity, purity, and great
soul. She is among the glorious women in Islam. His mother was a slave-wife, and this quality does not decrease her position, for Islam has made piety and good deeds as a measure to differentiate men from each other, and every thing other than this measure is not important.
The narrators have reported many narrations about how Imām al-Kāzim married this glorious lady. The following are some of them:
She was among the noble non-Arabs and was the retainer of Mrs. Hamida, the mother of Imām Mūsā, peace be on him. She was among the meritorious women in her intellect, her religion, and her honoring her mistress, Hamida. She did not sit before her in order to honor and magnify her. So Hamida said to her son Imām Mūsā: My little son, surely Takktum is a slave-girl. I have never seen a slave-girl better than her. I have no doubt that Allah will manifest her children. I have granted her to you and advise you to treat her kindly.[1]
Hishām b. Ahmed has reported: Abū al-Hasan the First
(Mūsā al-Kāzim) said to me: Did you know that one of the people
from al-Maghrib has come? No, I replied. Indeed, he, peace be on
him, said, a man from the people of al-Maghrib has come to Medina.
So come with us. He rode off and I rode with him until we came to
the man. There he was, a man of al-Maghrib. He had with him slave-
girls. Show us your wares, I told him. He showed us nine good
slave-girls. However, all the time Abū al-Hasan was saying: I have
no need of those. Then he told him: Show us something else. I
have nothing except a sick slave-girl, he replied. what is (wrong)
with you (not) to offer her (for sale) he (Abū al-Hasan) said. The man
refused and went away. On the next day he (Abū al-Hasan Mūsā),
peace be on him, sent for me and told me: Ask him how much is the
maximum he wants for her? Whatever he says, tell him that you will
take her. I went to the man and he said to me: I would not take less
than such-and-such a sum. I will take her, I said. She is yours, he
replied, but tell me about the man who was with you, yesterday. He
was a man from the Banū Hāshim, I told him. Which Banū
Hāshim? he asked. From among their chiefs, I answered, I do not
[1] 'Iyūn Akhb ār al-Ridā, vol. 1, pp. 14-15.
have more (information) than this. I want more than (this sum of money), he demanded. I have nothing more than this, I explained. Then he said: I will tell you that when I bought her from a remote area of al-Maghrib, a woman from ahl al-kitāb (the people of the Book, i.e. Jews and Christians) met me and asked me who this maidservant was whom I had with me. I told her that I had bought her for myself but she said it was not appropriate that she should be with the like of me. It is fitting that this slave-girl should be with the best person on earth, for she will soon give birth to a son such as has not been born in the east or the west. I took her to Abū al-Hasan (Mūsā). It was not long afterwards that she gave birth to Ali (al-Ridā).[1]
- It was reported that Imām al-Kāzim, peace be on him, said to his
companions: By Allah, I have bought this slave-girl according to Allahs
command and inspiration. He was asked about this statement and he
replied: While I was sleeping my grandfather and my father came to me,
and there was with them a piece of silk cloth. They spread the piece,
and suddenly there was a shirt in which was the picture of this
slave-girl. Then they said: Mūsā, from this slave-girl you will have the
best of the people of the earth after you. Then my father ordered me: If
a baby-boy is born for you, name him Ali. Then he said: Allah, the Great
and Almighty, will manifest justice and mercy through him. Blessed is he
who believes in him, and woe unto him who shows enmity toward him and
denies him
These are some of the narrations which have been reported about how Imām Mūsā al-Kāzim, peace be on him, married this noble lady. He showed sincere love for her, and she enjoyed admiration and respect in his house.
Her Name
As for the name of this pure lady, the narrators have differed over it. They following are some of their opinions about it:
- Takktum, many historians think that her name is Takktum.
[1] Ibid., pp. 17-18. Usūl al-Kāfi, vol. 1, p. 487. Kashf
al-Ghumma, vo l. 3, p. 102.
[2] Yousif b. Hātam al-Shāfi'i, al-Durr al-Nazim fi Manāqib
al-A'imma.
Concerning this name the poet composed the following lines when he praised Imām (Ali al-Ridā), peace be on him:
Ali, the magnified, is the best of the men in soul, father, family, and grandfathers.
Takktum has brought him to us for knowledge and clemency. He will be the eighth Imām who will deliver the proof of Allah.[1]
This is an Arabic name with which ladies from among the Arab women were called, and concerning it the poet says:
The two imaginations circled and increased in malady
the imagination of Takknā and the imagination of
Takktum . [2]
These are some of the views which have been mentioned about her name. Confirming the most correct one of these names is not useful for readers.
Her Reverential Fear
This pure lady was among the worshipful women. She devoted herself to the acts of obedience to Allah, for she followed the behavior of her husband, Imām al-Kāzim, peace be on him, the Imām of the Allah-fearing and those who turn to Allah, the Most High, in repentance. Among the qualities of her worship is that when she gave birth to Imām al-Ridā, peace be on him, she said: Help me with (finding) a wet nurse. She was asked: Has your milk decreased? I
[1] 'Iyūn Akhbār al-Ridā, vol. 1, p. 15. In this book it has
been mentioned that some people have ascribed this poetry to the uncle
of Abū Ibrāhim b. al-'Abbās.
[2] A'yān al-Shi'a, 4/Q2/80.
[3] Tadhkirat al-Khawās, p. 361. Bhar al-Ansāb, p. 28.
Al-Majjlisi, Bihār al-Anwār, vol. 12, p. 2.
[4] Al-Shaykhāni al-Qādiri, al-Sirāt al-Sawi, p. 169
(photographed). Nūr al-Abbsār, p. 138.
[5] Al-Mufid, al-Irshād, p. 342.
do not want to tell a lie, she replied, the milk has not decreased, but I want to perform a part of my prayers and glorification.[1] Have you seen how this angelic lady adored Allah and devoted herself to Him. She asked (the people) to help her with finding a wet nurse for her baby lest it should divert her from performing her prayers and glorification.
The Great Baby
When Imām al-Ridā, peace be on him, was born, the earth shined; waves of delight and happiness spread through the Household of the Prophet, may Allah bless him and his Household. As for Imām al-Kāzim, he received with more delight the news of the birth of his blessed baby, so he hurried to his wife and congratulated her on her baby, saying: I congratulate you, Najjma. It is a mark of nobility for you from your Lord!
Imām al-Kāzim took his blessed baby, folded it with a white piece of cloth, and performed the religious rites for it. He said the adhān in its right ear, said the iqāma in its left ear, called for sweet water and rubbed its lower jaw with it, and then he returned it to its mother and said to her: Take it, for it is the rest (baqiyat) of Allah on His earth.[2]
The first picture which the Prophets grandson (Imām al-Ridā, peace be on him) saw in the world of existence was that of his father, the Imām of the Allah-fearing and leader of the monotheists; and the first voice which he heard was:
Allah is Great!
There is no god but Allah!
These brilliant words are the secret of existence and song of the Allah-fearing.
Imām al-Kāzim, peace be on him, named his blessed baby with the name of his grandfather Imām Ali, the Commander of the faithful, peace be on him, that he might get blessing seek good omen in this
[1] 'Iyūn Akhbār al-Ridā, vol. 1. A'yān al-Shi'a, 4/Q2/80.
[2] Kashf al-Ghumma , vol. 3, p. 88. 'Iyūn Akhbār al-Ridā,
vol. 1, p. 18.
name, which stood for the greatest personality created in the world of Islam and had all good qualities of the world.
His Nicknames
Imām al-Ridā, peace be on him, was given a group of noble nicknames. Each nickname represented one of his noble qualities. The following are some of them:
1. Al-Ridā
The historians and narrators have differed over the person who gave this exalted nick-name to the Imām, peace be on him, to the extent that it has prevailed him and become a name through which he is recognized. The following are some of the statements:
A. Al-Mamūn
A group of the historians has maintained that it was al-Mamūn who gave him this nick-name to him[1], for he was satisfied with him and appointed him as his successor.[2] Imām al-Jawād, peace be on him, refuted this statement before a group of his companions, saying: Verily Allah, the Blessed and Most High, named him al-Ridā, for he was the pleasure of Allah, the Exalted, the Great, in His heaven, of His Messenger, and of the Imāms, the blessings of Allah be upon them, after him.
Al-Bizanti asked him: Werent all your past forefathers, peace be on them, the pleasure of Allah (ridā al-Allah), the Exalted, the Great, of His Messenger, and of the Imāms after him?
Yes, replied Imām al-Jawād.
Why has only your father been named al-Ridā? al-Bizanti asked.
Because both his opposing enemies and obedient supporters were pleased with him, while this did not happen to any of his fathers, so only he was called al-Ridā.[3]
[1] Abū al-Fidā', Tārikh, vol. 2, p. 24. Ibn al-Athir, Tārikh,
vol. 5, p. 183.
[2] Al-Majjlisi, Bihār al-Anwār, vol. 12, p. 4.
[3] 'Ilal al-Sharāi'. A'lām al-Wara. Al-Majjlisi, Bihār
al-Anwār, vol. 12, p. 2.
B. Imām Mūsā
Some narrators believe that it was Imām Mūsā al-Kāzim, peace be on him, who gave this nick-name to his son. Sulaymān b. Hafs reported: Imām Mūsā b. Jafar named his son Ali al-Ridā. He would say: Summon to me my son al-Ridā. I asked him: To my son belongs pleasure (al-Ridā). He answered: My son is al-Ridā. When he addressed him, he said: O Abū` al-Hasan.[1] These are some statements about giving him this noble nick-name. Ahmed al-Bizanti gave the reason for giving this nick-name to him, saying: He was given the nick-name of al-Ridā because he is the good pleasure of Allah, the Most Exalted, in His heaven, the pleasure of His Messenger, and of the Imāms after him on His earth.[2]
2. Al-Sābir [3]
He was given the nick-name of al-Sābir (the patient) because he was patient toward the troubles and misfortunes caused to him by his opponents and enemies.
3. Al-Zaki [4]
Imām Ali b. Mūsā al-Rida, peace be on him, was pure, noble, and honorable.
4. Al-Wafi [5]
As for loyalty, it was one of the Imāms qualities, for he was loyal to his community and homeland.
5. Sirājj Allah [6]
The Imām was the Sirājj of Allah (the Lamp of Allah). He guided the misled and the perplexed (to the right path).
[1] Al-Majjlisi, Bihār al-Anwār, vol. 12, p. 3.
[2] Ibid.
[3] Jawharat al-Kalām fi Madh al-Sāda al-A'lām, p. 143.
[4] Al-Sirāt al-Sawi, p. 199.
[5] Tadhkirat al-Khawās, p. 361. Al-Durr al-Nazim, p. 210.
[6] Al-Durr al-Nazim, p. 210.
6. Qurrat Ayn al-Muminin [1]
Among his noble nick-names is Qurrat Ayn al-Muminin (the delight of the eye of the believers), for he was their ornament, their pride, their cave, and their stronghold.
7. Makkyadat al-Mulhidin [2]
He was given the nick-name of Makkyadat al-Mulhidin (the stratagem of the unbelievers), for nullified their vague errors and refuted their imaginations. This was through his debates which were held in the Abbāsid palace, and with which he established the originality of Islamic principles and values.
8. Al-Siddiq [3]
He was given the nick-name of Al-Siddiq (the very truthful one), for he was like Yūsuf (Joseph), who ruled Egypt. He led Islamic world and had an absolute leadership over it.
9. Al-Fādil [4]
He was given the nick-name of al-Fādil or the most meritorious one, for he was the most meritorious and perfect of all the people of his time. These are some of the noble nick-names which were given to him; they display his exalted character and great importance.
His Kunya
The Imāms of the Household (of the Prophet), peace be on them, would give kunya to their children when young, and this is an example of Islamic education aiming at improving personality and making child feel that he or she has position with his family. Imām al-Ridā, peace be on him, was given the following kunyas:
[1] Ibid.
[2] Al-Majjlisi, Bihār al-Anwār, vol. 12, p. 4.
[3] Ibid.
[4] Ibid.
1. Abū al-Hasan
His father Imām Mūsā al-Kāzim, peace be on him, gave him this kunya.[1] He, peace be on him, said to Ali b. Yaqtin: O Ali, this son of mineand he pointed to Imām al-Ridāis the master of my children, and I have given him my kunya.[2] Imām al-Ridā was given the kunya of Abū al-Hasan. As this kunya was common between them, Imām al-Kāzim was called: Abū al-Hasan the past, and Imām al-Ridā was called Abū al-Hasan the second, that the people might distinguish between the two kunyas.
2. Abū Bakr
This kunya was rare. He was not known for it, but rarely. Abū al-Salt al-Harawi narrated: One day al-Mamūn asked me a question, and I answered: Concerning the question, Abū Bakr (i.e. al-Ridā) said such-and-such. So al-Mamūn asked me: Which Abū Bakr our Abū Bakr or Abū Bakr of the populace (Āmma)? Our Abū Bakr, I replied.
Īsā said: I asked Ibn al-Salt: Who is your Abū Bakr? Ali b. Mūsā, he answered, he was given this kunya.[3]
The Year of his Birth
The historians have differed over the year in which Imām al-Rida, peace be on him, was born as well as they have differed over the month in which he was born. The following are some of their statements in this regard:
with the narrators.
[1] Ibid., p. 3.
[2] Ibid.
[3] Maqātil al-Tālibiyyin, p. 561.
[4] Nūr al-Abbsār, p. 138.
[5] Ghāiyat al-Ikhtisār, p. 148. Bahr al-Ansāb, p. 28. Usūl
al-Kāfi, vol. 1, p. 486. Al-Mufid, al-Irshād, p. 341. Al-Durr al-Maslūk
(photographed), p. 139. Akhbār al-Diwal, p. 114. Jawharat al-Kalām, p.
143. Al-Kaf'ami, Musbāh. Roudat al-Wā'izin. Mir'āt al-Jinān, vol. 2, p.
11.
He was born in the year 150 A. H.[1]
He was born in the year 151 A. H.[2]
He was born in the year 153 A. H.[3] It was the year in
which his grandfather al-Sādiq died.[4]
These are some statements about the year of his birth. The historians have also differed over the month in which he was born. The following are some of their statements:
He was born on Thursday or the night of Thursday, the eleventh of (the month of) Rabi al-Awwal.[5]
He was born on Thursday[6], the 11th of (the month of) Dhi al-Qida.[7]
He was born on the 7th of (the month of) Shawwāl. It was said (that he was born on) the 8th of it, and it was said on the 6th of it.[8]
These are some of the statements which the historians and the narrators have mentioned.
His Characteristics
Many historians said that Imām al-Ridā, peace be on him,
was brown or deep brown.[9] It was said that he was white had a medium height,[10] and that he was like his grandfather Allahs Apostle,
[1] Al-Mujaddidūn fi al-Islām, p. 87.
[2] Sir al-Silsila al-'Alawiya, p. 38.
[3] Al-Durr al-Nazim, p. 153. Kashf al-Ghumma. Dā'irat Ma'ārif
al-Qarn al-'Ishrin, vol. 6, p. 665.
[4] A'yān al-Shi'a 4/Q2/77-78. (It has been mentioned) in
al-Irshād that he was born five years after the death of his grandfather
Imām al-Sādiq, peace be on him. An account similar to this has been
mentioned in al-Durr al-Nazim, p. 210.
[5] Kashf al-Ghumma, vol. 3, p. 87.
[6] Al-Durr al-Maslūk, p. 139.
[7] A'yān al-Shi'a 4/Q2/77.
[8] Mir'āt al-Jinān, vol. 2, p. 12.
[9] Akhbār al-Diwal.
[10] Al-Shaykhāni al-Qādiri, al-Sirāt al-Sawi fi Manāqib Āl
al-Nabi, p. 199.
may Allah bless him and his family.[1] As he was like his grandfather in his characteristics, he was similar to him in his noble moral traits, which distinguished him from the other prophets.
His Solemnity
As for the solemnity of Imām Abū Mohammed (al-Ridā); faces were humbled in fear of it, for it was similar to that of the prophets and the testamentary trustees (of authority) whom Allah clothed in His light. All those who saw him respected him. An example of his solemnity was that when he sat with the people or rode off with them, none was able to raise his voice because of his great solemnity.[2] The reporters have said: When he (i.e. Imām al-Ridā, peace be on him) came to al-Mamūn, the chamberlains and the servants hurried to raise the curtain for him. When they heard that al-Mamūn wanted to pledge allegiance to him, they said to each other that if he (the Imām) came, they would not honor or magnify him as they would do. The Imām came as usual, and his solemnity moved them, so they honored him as they would do. Then they blamed one another and swore (by Allah) that if he returned they would not honor him. When the Imām, peace be on him, came on the following day, they stood for him and greeted him, but they did not raise they curtain for him, so a wind came and raised it for him. When he wanted to leave, the wind also raised the curtain for him. As a result they said to each other: Surely this man is of great importance, and Allah takes care of him, so return to your serving him.[3]
The Imāms of the Household (of the Prophet), peace be on them, had importance and standing with Allah, the Most High, for it was He who supported and directed them to correctness, as He did toward His prophets and His messengers.
[1] Al-Durr al-Nazim, p. 210.
[2] Hayāt al-Imām al-Jawād.
[3] Akhbār al-Diwal, p. 114. Jawhart al-Kalām, p. 145.
Al-Ithāf bi Hub al-Ashrāf, p. 58.
The Inscription of his Ring
As for the inscription and words engraved in ring, they more likely represent ones inclinations and desires. The following (words) were engraved in the ring of Imām al-Ridā, peace be on him:
Wali Allah (the Friend of Allah).[1]
He had another ring in which it was engraved:
Al-Izzah Lillāh (Might belongs to Allah).[2]
These inscriptions represent the Imāms great devotion to Allah, the Most Exalted, and his clinging to Him.
His Childhood
Imām al-Ridā, peace be on him, grew up in the greatest and most exalted house in Islam. It was the house of the Imāmate and center of revelation. The house which Allah permitted to be exalted and in which His name may be remembered. Imām al-Ridā grew up in this noble house dominated by high Islamic education. For wherein the young respected and honored the old, and the old felt compassion for the young; noble moral traits spread; nothing was heard except reciting the Book of Allah; and nothing was done except good deeds and what brought man near to his Lord.
Educationists have maintained that house is among the most important factors which form person and build his character. If love, friendship, exalted habits, good customs, and sweet words dominate house, child will grow up soundly, be far from complexity and double personality. If house is corrupt and is full of hatred and detest, child will be complex and corrupt.
As for the house where Imām al-Ridā, peace be on him, grew up, it was the most exalted one in the world of Islam, for it was the center of virtue and noble moral traits; it brought up the best of mankind and the Imāms of truth and justice in Islam. In addition to house, environment plays an important role in bringing up person. As
[1] Al-Durr al-Maslūk, p. 139. Al-Majjlisi, Bihār al-Anwār,
vol. 12, p. 4.
[2] Al-Durr al-Nazim, p. 210.
for the environment in which Imām al-Ridā, peace be on him, grew up, it included the best men and scholars who studied under his father Imām Mūsā b. Jafar, peace be on him.
All intellectual factors and means of exalted education were available for Imām al-Ridā, peace be on him, so he grew up within this educational frame just as his great fathers (the treasures of Islam) did.
His Behavior
As for the behavior of Imām al-Ridā, peace be on him, it was a wonderful example of his fathers, who dined their souls and freed them from every inclination which had no relation with truth and reality.
The behavior of Imām al-Ridā, peace be on him, is distinguished by showing steadfastness toward the truth and rejecting falsehood. He ordered al-Mamūn, the Abbāsid Caliph, to fear Allah and blamed him for his behavior which opposed the reality of religion. However, al-Mamūn became displeased with the Imām and committed the most horrible crime when he assassinated him, peace be on him. We will explain this matter in the chapters that follow.
The Imāms behavior toward his household and his brothers is another example of his showing steadfastness toward the truth. The Imām turned away from those who deviated from Allahs laws. He swore (by Allah) that he would not speak with his brother Zayd until he met Allah, the Most High. That was when Zayd committed something contrary to Allahs law.
As for his behavior toward his children, it is distinguished by his showing marvelous, educational manners toward them, especially toward his son Imām al-Jawād, peace be on him. He did not call him with his name; rather he addressed him with his kunya. He said: Abū Jafar (al-Jawād) wrote to me, and I wrote to Abū Jafar.[1] He called him with his kunya because he wanted to honor and magnify him.
[1] Mu'jam Rijāl al-Hadith, vol. 14, p. 283.