BIRTH  

Year of 148H:   Al-Ridha is Born:

It was in Medina in the year 148H when Al-Ridha was born, one month after his grandfather Imam Al-Saadiq had died.  Though they were in mourning because of the death of Al-Saadiq, Imam Al-Kadhim was delighted about the new baby as was every member of the family.  At that time Al‑Ridha's father was 20 yrs old.  Imam Al-Kadhim said the Athan in the baby's right ear and the Iqaama in the left, and performed the Aqeeqah, as was done to every newborn in the family, in compliance with the Prophet's (pbuh) recommendation.  Al-Kadhim became greatly attached to his young son who showed signs of great intelligence.  Al-Ridha grew up in the laps of piety and righteousness, with love and tender care.

      Al-Ridha's lineage came from the line of Ali and Abu Bakr through his father's side and from a righteous mother by the name of Umm Al-Baneen Al-Tahira, the blond, who was from the Nubah (Africa, Sudan area nowadays).

AS AL‑RIDHA GROWS UP  

      As Al-Ridha grew his attachment to his father became increasingly firm, and it was of a mutual love and understanding.  Al-Ridha enjoyed going out with his father (Imam Al-Kadhim) to various places but especially to the Prophet's Mosque.  He often saw his father praying, saying Du'aa, and crying, but more so when they were at the Prophet's Grand Mosque, and this left a lasting impression on him.  As Al-Ridha grew up he became a frequent questioner, investigator, and researcher, and his questions increased in complexity.  Al-Ridha loved Islam.

      Of the many narrations by the Traditionists and scholars who had asked Imam Al-Kadhim about the subsequent Imam, one narration stands out.  Al-Kadhim's answer was, “The one to follow me is Ali [Al-Ridha], the eldest of my children, the most select by me and the one most beloved by me.  He examined the Jafr Case with me and only a Prophet or Wasi [Testamentary Trustee] of a Prophet may look into it.” (Al-Kaafi, Vol. I, Page 311, Tradition No. 2.)  This narration confirms how crucial the Corpus of Knowledge was, and that only Imams and would-be Imams could refer to it.  Other children of the Imam were not privileged to do so.

Year of 155H:    Al-Ridha at the Age of 7 years:  

    Like his forefathers Al-Ridha displayed a photographic memory, and once an incident took place or something was said he never forgot it.  By the age of 7 years Al-Ridha had already memorized the Holy Quran and at this young age he learned the meaning of its various parts, the historical background of some Ayahs, and even many of their intricacies.  He had an excellent teacher in his father.

    Al-Ridha loved the explanations Imam Al-Kadhim gave.  These were given mainly at home, occasionally at Al‑Masjid Al‑Nabawi, or other places.  Al-Ridha asked increasingly complex questions for his age and he received answers according to his level of understanding.  “Father!” Al-Ridha asked as the two were on their way to the Mosque, “Why do we see some scholars coming to our house to discuss Islam with you?” (These conversations are theoretical, but with the intention of bringing out the issues of the time that affected the Muslim Ummah.  These conversations are not to be taken as if they had literally taken place.)

      Used to such questions (from Al-Ridha) Imam Al-Kadhim answered warmly, “Ali, we are Ahlul Bayt whom Allah purified, the ones whose sacred obligation is to inform the public of the teaching of Muhammad (pbuh) exactly as he taught.  People know this very well, however the rulers (Khalifas) are afraid of the Truth since the Truth will expose their evil [sinful] ways.”  After a pause Al-Kadhim continued, “Ali, long before you were born Imam Al‑Baaqir, your great-grandfather, began to enlarge on the educational endeavor which had been started by the Imams before him.  This led to a phenomenal growth of the Islamic Institute (Al-Howza Al-Ilmiyyah) during Al-Saadiq's times, and scholars came from everywhere to learn first hand.” (See Book 15 of the Series of Islamic Books for Beginners, Section 2, Chapter 3, Page 102.)

      After a few seconds Al-Ridha questioned inquisitively, “What then?”

      Imam Al-Kadhim answered, “Ali, the circumstances surrounding me are most discouraging and they are very unfavorable, but I do offer my maximum input accordingly.  The seekers of the ways of the Prophet (pbuh) and his knowledge of Tradition (I'lm) keep coming even though we are obliged to hold meetings in the middle of the night to avoid the informants of Khalifa Al-Mansoor.”  Then Al-Kadhim said, “Son, you well know by now the Corpus of Knowledge that Imam Ali wrote after the Prophet (pbuh) had died.  You know the large room full of books that you and I had referred to several times.  These books are the true treasure, the gift of guidance from Allah through Muhammad (pbuh), and they are the treasure we Imams often consult and refer to, to lead humanity to the authentic Islam.”

“While it is of extreme importance to know,” continued Imam Al-Kadhim, “that we Ahlul Bayt are commanded by Allah to welcome anyone who seeks guidance, we are Islamicly obliged to open our doors to anyone who wishes and wants to learn.  Because of this specific reason the blueprint and the build up of the Islamic Institute (Al-Howza Al-Ilmiyyah) was started, then it grew substantially.  Lately it had shrunk because Benu Abbas had put tremendous hurdles in its way.”

      The two were still sitting in the room, the sun was shining with its warm rays and the breeze was quite cool; and Al-Ridha was very attentive.

      "Yes, Ali.  You will be the Imam after me, and you have to carry on no matter what the circumstances are, but with prudence and care.  The correct Message of Islam is what counts, and from your progeny will the awaited Al‑Mahdi be born.  This line of heritage is most sacred, you have to keep that in mind,” added Imam Al-Kadhim.

      Al-Ridha responded, “Many thanks for what you tell me and I am grateful to Allah for so much knowledge of Tradition (I'lm) you are giving me.”

Year of 158H    Al-Ridha at the Age of 10 years:  

    By the age of 10 years Al-Ridha heard of the death of Al‑Mansoor, the second Khalifa of Benu Abbas.  Being alone in a room Al-Ridha saw his father Al‑Kadhim thinking to himself.  He took advantage of the occasion and asked, “Father, can you tell me about Khalifa Al-Mansoor, for I have heard many things about him?”  His thought interrupted, Imam Al-Kadhim answered, “Ali [Al-Ridha], though Al-Mansoor was distantly related to Ahlul Bayt, when Benu Abbas seized power and he became a Khalifa his rule became extremely hard on us.  He dispatched lots of undercover agents especially in Medina for fear that your grandfather Imam Al-Saadiq might call for an uprising against his throne.  As a result the activity of the Institute of Ahlul Bayt was curtailed noticeably.  Khalifa Al-Mansoor was a highly suspicious and un-trusting man, but more so after he had heard about the discontent of the progeny of Imam Al-Hasan.  To silence any discontent Al-Mansoor incarcerated then bloodily murdered in the worst possible manner a large number of Al-Hasan's progeny, dispersing the rest of the family, which produced upheaval in the area.  That naturally led to a revolt against him.” (Al-Tibari as quoted in Seerah of the Twelve Imams, H.M. Al-Hassani, Vol. 2, Page 269.)  Al-Ridha had a pained look, then commented, “This is un-Islamic, very severe, but why against us?”

      Imam Al-Kadhim answered, “It is the ever suspicious nature of this man.  He did it in the name of consolidating his power at any expense.  That is why he called on your grandfather Imam Al-Saadiq for interrogation a few times, thus he interrupted Al-Saadiq's great work for Islam.  Also this is the reason for Al-Mansoor's network of spies and informants, but against us in particular.  Al-Mansoor and other Khalifas are frightened by the might of the Imamah-Asserters and the network of its organization.”

    “I am sorry to hear what was dealt to us and to our Islamic activities at the Institute.  This is very disheartening, for Islam is so clear in its call, yet for the sake of the throne and greed for power men do outrageous things.” Al-Ridha answered then continued, “Is that why you have been so cautious in your works?”

      With a look of understanding Imam Al-Kadhim answered, “Yes son.  I cannot freely work in the open as your grandfather had, since my circumstances (as caused by Al-Mansoor) are very difficult:

·     I have to be prudent and even teach in the middle of the night if the students wanted to venture, this is a move to avoid the eyes of Al-Mansoor's informants.

► I had to be more or less silent unless I was asked.

► I had to answer by quoting the Hadiths and give various Al-Ah'kaam only when asked.

      My instructions had to take the circumstances in consideration.”  Al-Ridha asked again, “Is that why the number of scholars attending our discussions had been small?  I heard they were numerous at the time of my grandfather Imam Al-Saadiq.”  “Yes son, this is the very reason.  People cannot continue to take risks, it is not humanly possible.  My degree and way of teaching vary according to what the circumstances allow.  When your time comes, you do the same.  You and I had looked into the Jafr many times, so be careful.  As I had told you before, no one is allowed to look into the Jafr except the Imams, that is why I did not allow your brothers or sisters to look into it,” answered Imam Al-Kadhim.

      After a moment Al-Ridha said inquisitively, “Father, tell me more about Khalifa Al-Mansoor.”  Al-Kadhim answered, admiring his son's curiosity, “Ali, Al-Mansoor was a very greedy, miserly, and stingy man.  He liquidated the leaders of opposition notwithstanding what Islam instructs about the dignity and rights of man.  Because of the supportive inclination of the Ummah toward us, Al-Mansoor was frightened that an uprising would topple him, just as what had happened to Benu Umayya in which Benu Abbas seized the power.  That is why Al-Mansoor was ruling by the tip of the sword.  And to counteract our enormous popularity, we Ahlul Bayt, Al-Mansoor appointed Anas Ibn Malik as the supreme Justice to whom even the Governors were made answerable.  Al-Mansoor supported Ibn Malik wholeheartedly and instructed the government to be supportive of him, and he asked Ibn Malik to write the Mu'watta. (Ibn Malik had attended many of the discourses of the Institute of Ahlul Bayt.  At first he supported uprising against Al-Mansoor, then gave a verdict antagonist to the wishes of the government, therefore he was lashed to such an extent that his shoulder was dislocated.  As a result he changed and began to cooperate with the government and got their full support.  He became the head of the Maaliki school of thought and wrote Al-Mu'watta (in response to the wishes of Khalifa Al-Mansoor with a condition that Ibn Malik does not quote or mention Imam Ali at all).  See Al-Saadiq and the Four Madh'habs, Vol. 1, Page 487 and 500.)  As you know, Ibn Malik was one of the scholars who frequently attended the discourses of your grandfather (Imam Al-Saadiq).”  After a pause Al-Kadhim continued, “Son, two more points about Al-Mansoor, one of them is that on the advice of Ibn Mu'qaffa', Al-Mansoor had rendered the Khilaafah into the system of the Persian Emperors, and the Khalifa is transformed into a formidable person who was very hard to reach. (Later Al-Mansoor put Ibn Mu'qaffa' to the sword because he was a Zandeeq [Atheist under the guise of Islam].)  Ibn Mu'qaffa' was of questionable stalk, his coming to Islam was recent and his loyalty to it was suspect.  The same could be said of Khalid Al-Barmaki, who was a Buddhist monk and his whole family was high in the Buddhist religion as monks in Balkh.  Because [in the early years] these people called for the establishment of Benu Abbas against Benu Umayya they became the valued loyalists of Benu Abbas, thus Al-Mansoor was patronizing them wholeheartedly.” (The Venture of Islam, Marshall Hodgson, Vol. 1, Page 295.)   

      After a short while Al-Kadhim continued, “Son, this is the reason we, Ahlul Bayt, regard the rule of Benu Abbas as not valid from Shari'ah viewpoint, since Islam is against much of the behavior of these rulers.  We always stand to represent Islam as Islam ought to be, no play of politics.”  Al-Ridha answered, “Father thank you for your explanation, you have cleared many points for me and I am grateful to Allah and you.”

Year of 168H:    Al-Ridha at the Age of 20 years:  

    By the age of 20 years Al-Ridha learned that Khalifa Al‑Mahdi son of Al-Mansoor had died.  Imam Al-Kadhim [40 years old by then] and Al-Ridha were sitting in a room reviewing the situation.

      Al-Ridha reflected back about the enormous material he had learned from Imam Al-Kadhim.  Al-Ridha was very keen about the voluminous books which were left by Imam Ali, and their immense value.  Since Al-Ridha's photographic memory and brilliance were far above any other, he could absorb a vast amount of knowledge of the ways of Muhammad (pbuh) and his Tradition (I'lm).  He knew that his father, Imam Al-Kadhim, was the ultimate knowledge reference of the Islamic world, Al-Marji' .

      Al-Ridha knew that there had developed many intellectual centers of learning in the Islamic world such as in Medina and Mecca (Hijaz), Kufa, Basrah, Qum, Egypt, and the emerging Baghdad, all having a fast growth of devotees.  Many scholars were sought after but the majority referred to Ahlul Bayt's chain of narration which was called the Golden Chain of Narration.

Al-Ridha often remembered how his grandfather Imam Al‑Saadiq had said that his narration was the same as that of his father's who narrated from his father up to Prophet Muhammad (pbuh).

      Schools of Ahlul Bayt, Ibn Abbas, Ibn Omar, Schools of Murji'ah, Al‑Raa'y (Opinionated), Al‑Qiyas (Analogy), Mu'tazila, Khariji, Jabriah, Qadariyah, and many others were all actively supporting their Islamic viewpoints.

      For some time Al-Ridha wanted to discuss with his father Al-Kadhim certain matters and now the occasion seemed proper.  Al-Ridha and his father were alone in the room so he asked, "Father, what are your views about Khalifa Al‑Mahdi son of Al-Mansoor?”

      The 40 year old Al-Kadhim answered, “Khalifa Al-Mahdi son of Al‑Mansoor had called upon me once, as you know, to interrogate me and make sure that I had no aspirations against him.  He detained me for sometime in Baghdad.  It was a painful period not only for me but also for you and the whole family, let alone the seekers of our knowledge.  Our relationship with the Khalifa was tense most of the time.

      Khalifa Al-Mahdi had fears of our influence, that his [Islamicly] improper government would be toppled by us, or that we would be instrumental in such moves.  I had to assure him over and over again that we had no interest in such moves whatsoever.  Al-Mahdi's move though was very disruptive of my work.  Even so the reign of Khalifa Al-Mahdi was less restrictive than during Al-Mansoor, I was able to deliver the Islamic teaching with far more freedom than before, almost unhampered.”  Al-Kadhim continued after a short pause, “Son, you have been a participant in Ahlul Bayt's Institute, so be careful.”

      Al-Ridha nodded then asked, “Father, what do you think of Khalifa Al-Mahdi's administration?”  Having taken a sigh Imam Al-Kadhim replied, “Khalifa Al-Mahdi tried to give the appearance of affinity to the pious, he tried to get the acknowledgment for his administration by at least some of the Piety-minded.”  “How is that?” questioned Al-Ridha.  Al-Kadhim replied, “For the ten years Khalifa Al-Mahdi ruled, he firstly chased the Manicheans wherever they were and killed a large number of them, and secondly he defended Islamic territories against the Byzantines.  But more importantly Khalifa Al-Mahdi was at a time when some of the Piety-minded were running out of steam.”

      Al-Kadhim took a glass of water then proceeded, “Spearheaded by your ancestors, the Piety-minded were a formidable power against corrupted Khilaafah; their call was for the Shari'ah to be the basis for the Ummah.  They formed the Shari'ah-minded and looked down upon Benu Umayya and Benu Abbas as providing an inappropriate Islamic rule.  The Piety-minded drew a great following and they were the very instrument to topple Benu Umayya who were replaced by Benu Abbas.

      However the Piety-minded discovered soon that Benu Abbas were a replica of Benu Umayya, but a new phenomenon had appeared by the time of Khalifa Al-Mahdi.  The administration of the new rulers began to employ leaders of some of the Piety-minded, [an earlier example was Ibn Malik].  The employment brought about prestigious positions, respectful living and power.  Any of the Piety-minded who cooperated and agreed to give the constitutional right to Benu Abbas were offered very sensitive posts in the government.  And frankly the Piety-minded were tired of not being in the mainstream, they wanted to be part and parcel of the general public.  So they took the bitter pill, i.e., by not aspiring for the Islamic ideal they accepted a step below that which gave them much influence in the society.”

      Al-Kadhim paused then continued, “Some of the Piety-minded concluded that there is no hope to duplicate the times of Al-Khulafaa Al-Rashidoon at the present time, and that everything is different anymore.  And by thinking it is better to cooperate and get a slice of the action they would ensure prestigious position and a large following with the support of the government.  That is why gradually some of the Piety-minded gave the legitimacy to Benu Abbas.”

      “How about us, Ahlul Bayt?” asked Al-Ridha.  “Ali, we represent Islam as Muhammad (pbuh) brought it, and it is entrusted with us as Allah is the witness.  We are its custodians.  Does Islam accept the rule of Benu Abbas when their heads have night pleasures with wine and women?  Is their rule valid, can we from Shari'ah viewpoint acknowledge their rule as valid?  Of course not.  Therefore, son, we cannot bend or submit, we do not play politics with Islam or anything else.  This has been our stand and motto long time ago, and all the previous Imams were the incredible example of this stand.  That is one of the reasons Muhammad (pbuh) said that we are the Blessed Vessel (ship) of Rescue, those in it are safe, and those who disregard it will have drowned.  We never compromise with Islam let alone stifle it.”

      There was a long pause during which Al-Ridha did not interrupt, then Al-Kadhim said, “One more important thing, Ali, and that is appointing Khalid Al-Barmaki to be the tutor of Haroon Al-Rashid.  As you have heard, Al-Barmaki family were Buddhist priests in Balkh.  Though Khalid Al-Barmaki accepted Islam his person remains questionable, and his influence on Al-Rashid may be enormous, an influence of un-Islamic spirit.  Since Al-Rashid is a possible Khalifa in the future, I am afraid we are going to have some trouble.  Allah is our protector and Allah is the One we always depend upon.”

      “Ali,” Al-Kadhim continued, “you are a man of great integrity and outstanding merit, the one whom Allah (swt) has chosen to succeed me.  Continue your works and your excellence of character, be the example to others, be patient, forbearing and persevere.  Enjoin the good and prohibit the evil.  Continue in the works of quoting the Hadith of Muhammad (pbuh), the Tafseer of the Holy Quran, the Fiqh and other Islamic sciences of Tradition (I'lm).  Be the one who will extend the Chain of Golden Narration.  The road is not easy.

      The Institute which had been growing steadily for more than 95 years had shrunk by now due to the harsh stand of Benu Abbas.  Caution is prudent.”

      Al-Ridha answered thoughtfully, “May Allah give you a long life.  Many thanks to Allah Almighty and you, I will do what I can, circumstances permitting.”

Year of 179H:    At the Age of 31 years, Al-Ridha Reflects:  

    It was the 179th year of Hijrah and Al-Ridha was having a conversation with his father Al-Kadhim.  It was time to reflect and evaluate, they went back in memory.

      Al-Ridha knew that:

► he had spent much of his life in the company of his father Imam Al-Kadhim,

► participated in the Institute's activities, and

► was frequently at Al-Masjid Al‑Nabawi performing Salat and reading Du'aa.  Those were sweet years of learning but also cautious imparting of knowledge, the caution caused by the network of informants deployed by the government.  Al-Ridha knew that he had memorized the Holy Quran since childhood, known its Tafseer, intricacies, and the interpretation of its various parts.  At an early age he had memorized all the Hadiths and learned a vast amount of Fiqh.

Al-Ridha thought of the present cautious activities of the Institute of Ahlul Bayt compared to a period of feverish activities whereby at the hands of:

► his great-great‑grandfather Imam Zainul Abideen better than 160 scholars had learned,

► his great‑grandfather Imam Al‑Baaqir 300 scholars had learned, and

► his grandfather Imam Al-Saadiq 4,000 scholars had learned.  What a phenomenal growth, how wonderful! 

Yes, Al-Ridha thought to himself, the Institute of Ahlul Bayt was the means to see its students just about everywhere by now, all saying:   "Al-Saadiq had informed us that ...”

(As reported by the scholar Ibn Al-Washa, saying that the huge Kufa Masjid was occupied by numerous deputations gathering to study under 900 scholars (who were students of Imam Al-Saadiq) who kept quoting him by saying:  “Al-Saadiq said so and so........”

See  Seerah of the Twelve Imams, H.M. Al-Hassani, Vol. 2, Page 247 and 496.)

      Yet, with the prevailing limiting atmosphere Al-Ridha's work and his father's work had to be done with caution.  The government was scared of them, and it could not tolerate any challenge or opposition.

      “Father,” Al-Ridha asked his 51 year old Al-Kadhim, “our Shi'a (Imamah-Asserts) are dispersed all over the Ummah, and we have many agents and representatives who collect the Zakat and Khums funds.  They are in Egypt, Iraq, Persia, Yemen, and Syria.  These funds are distributed to the poor and disadvantaged.  It is like a government inside the Abbasi government.  Why do we have to constantly be cautious.”  Al-Kadhim answered, “Son, the reputation and success of the Institute are such that even Khalifa Haroon Al-Rashid is frightened by it.  He is frightened because the Institute exposes his un-Islamic excesses and brings to mind that all of us, including the government should be Shari'ah-minded.  I am afraid that Khalifa Haroon Al-Rashid would cause me harm, and I advice you to be cautious, very cautious.”

      After a short pause Al-Ridha asked inquisitively, “How do you evaluate Al-Rashid?”  Imam Al-Kadhim took a deep breath then said, “Ali, Haroon Al-Rashid was under the tutelage of Khalid Al-Barmaki, a convert to Islam whose family were Buddhist monks from Balkh.  This man is suspect in his understanding of Islam, and his influence can be very large on Al-Rashid.  Besides, Al-Rashid grew close to Khalid Al-Barmaki and his family, especially after Al-Barmaki prevented Khalifa Al-Haadi (Al-Rashid’s brother) from removing Al-Rashid from the Khilaafah.”  After a pause Al-Kadhim continued, “Haroon Al-Rashid became the Khalifa at the young age of 21 and his rule of wallowing in luxury at the expense of the Ummah is well known to all.  The night life of Al-Rashid and his Court of wine drinking and womanizing with women-slaves is also well known.  But what is serious was his manner of rule which is very much like the Persian Emperor of years past.  And who can raise a voice when the Khalifa has the executioner waiting for his command at any moment's notice?

      It is also true that enormous amounts of money are pouring into the public treasury, these are public funds but they are squandered by the Khalifa, his family, and the Al-Barmaki's family.  The headquarter of each high official in the government holds about 400 slave-maids, all vying for the master's favor.  Yes Baghdad is rich and prosperous, but much of the wealth should be for the public works and employment of its citizens.  The public treasury (like tax money these days) belongs to the people, to the public.  I am very skeptical about the corrupting influence of Al-Barmaki family not only on Al-Rashid but also on the whole Ummah.  I am afraid of the intrigues that go on in the Khalifa Court and the rivalries for his favor, but at our own expense, we Ahlul Bayt.”

      “Will you tell me more father,” asked Al-Ridha right away.  “Ali,” replied Imam Al-Kadhim, “you are 31 years old, and I am afraid that Al-Rashid is about to hurt me.  I am going to officially announce your Imamah after me, but do that with our intimate and devoted followers.  I say that because Al-Rashid is a very suspicious and intolerant man; Al-Rashid tried to put a counterweight to our works, we Ahlul Bayt, by appointing Abu Yusuf as the Supreme Chief Justice, who continued in this position for the last 15 years of his life.  As you know, this man would appoint none but the judges who subscribe to the Hanafi Fiqh, though Abu Yusuf himself and Muhammad Al-Sheybani made many changes in that Fiqh (the Hanafi).  Al-Rashid had tried hard to use them as a counterweight against us Ahlul Bayt.

      All these lead me to a conclusion, and if Al-Rashid's aim is to ruin the Institute of Ahlul Bayt he would have to take the Institute's head away, perhaps to be near him under surveillance —and that head is me.”  Imam Al-Kadhim took a pause then continued, “Son, if this happens to me then you carry on the functions of the Imam, continue the works of the Institute (Al-Howza Al-Ilmiyyah) but with caution.  You have been married for some time but have no children so far, however when your child is born he will be the Imam after you.  Your experience in the Institute is highly valued by our devotees.”

AL-KADHIM IS DETAINED:  

Year of 179H:  

    Imam Al-Kadhim was 51 years old when Khalifa Al-Rashid suddenly ordered his arrest without any charges.  Imam Al-Kadhim at the time was at Al-Masjid Al-Nabawi.  No charges were levied against the Imam, and no one dared to object or say anything, for all were very afraid of the Khalifa Haroon, who had his executioner by him in waiting. 

      Medina was rendered unhappy, in uproar, and everyone was highly incensed and very upset.  Al-Kadhim’s family, his children, and the close ones were highly inflamed.  Yet none could do anything.  The inflamed feeling however spread all over, and the ones who were anxious about the whereabouts of Al-Kadhim always asked questions and inquired about him.  Little did they know that Imam Al-Kadhim would be incarcerated for 4 years, during which he would be moved from one area to another, mind you that was the man representing Prophet Muhammad (pbuh) at that period in time, i.e. the ultimate Marji' (Reference).

      And as foretold by his father, Al-Ridha carried on the responsibilities of the Institute in the absence of his father.  He was also extra cautious in dealing with others.  The atmosphere however continued to be tense and somber for the years of Al-Kadhim’s incarceration, then they were jarred with the tragic news:  that Imam Al-Kadhim had died while in prison.

      The very sad part of it was that Imam Al-Kadhim died away from family and friends, away from the Institute and its students, away from his teaching; he died as a stranger in a strange land, and buried by strange people in a strange area, not because of any reason except that Haroon Al-Rashid the erratic ruler, was a highly suspicious and immature man.

AL-RIDHA IS THE IMAM  

Year of 183H:    Al-Ridha at age of 35:

When Imam Al-Kadhim died Al-Ridha was about 35 years old, and that was the start of his Imamah.  Imamah means a designation (Nass) by the Almighty sent down to Muhammad (pbuh) through Jubra'eel, then passed down from one Imam to the subsequent one. (This is what the Shi'a or Imamah‑Asserters believe in.)  Previously Musa Al-Kadhim gave Al-Ridha the trust of the Corpus of Knowledge that came down from Ali to each Imam.  Imam Al-Ridha was now not only in possession of them but in charge of them.   

QUESTIONS  

1. Name the Hijrah year in which Al‑Ridha was born.

2. Chart the lineage of Imam Al-Ridha.

3. Describe the closeness of Al-Ridha with his father Imam Al-Kadhim.

4. What was Al-Kadhim’s answer to the question of the subsequent Imam to follow him?

5. Review the Corpus of Knowledge (Al-Howza Al-Ilmiyyah).

6. Enumerate 4 measures Khalifa Al-Mansoor undertook against Ahlul Bayt.

7. Explain the Mu'watta and the relationship between Al-Mansoor and Anas Ibn Malik.

8. Elaborate on the possible outcome of the advice Ibn Al-Mu'qaffa' gave to Khalifa Al-Mansoor.

9. Elaborate about the Al-Marji'.

10. Explain the Imams' saying that, “their Hadiths are the Hadiths of the Prophet (pbuh).”

11. Give an account of the works of Khalifa Al-Mahdi son of Al-Mansoor.

12. Explain the stance of Ahlul Bayt toward Benu Abbas.

13. Explain the evolving attitude of the rest of the Piety-minded toward Benu Abbas.

14. Give an evaluation of the life of Imam Al-Ridha when he was 31 years old.

15. Enumerate the countries in which most of the Imam's representatives used to be.

16. Review the administrative apparatus of Ahlul Bayt when Al-Ridha was 31 years old.

17. Describe the early relationship between Haroon Al-Rashid and Khalid Al-Barmaki.

18. Give 4 points about Khalid Al-Barmaki.

19. Describe the headquarters of the high government officials during Al-Rashid’s Khilaafah.

20. Discuss the reason Khalifa Haroon Al-Rashid appointed Abu Yusuf as the Supreme judge for 15 years.

21. Give the age of Imam Al-Kadhim when he was permanently detained by Khalifa Haroon Al-Rashid.

22. Describe the feeling in Medina when Imam Al-Kadhim was taken to be detained.

23. Who became the temporary head of the Institute of Ahlul Bayt when Imam Al-Kadhim was detained.

24. State the age of Al-Ridha when his father Imam Al-Kadhim died.

25. Give the meaning of Nass (designation?