ALI
AL-RIDHA (a.s.)
(ALI IBN MUSA)
Al-Ridha
During his Imamah
AL‑RIDHA:
35-55 yrs
EVENTS AND HAPPENINGS: |
Ø Al‑Ridha
reviews his lifetime |
Ø Al-Ridha's
Person |
Ø
Similarities between Al-Ridha and Al-Kadhim |
Ø Al-Ridha's
character |
Ø The
Institute of Ahlul Bayt (Al-Howza Al-Ilmiyyah) |
Ø The Ummah
and the Islamic movements |
Ø The Golden
Chain of Narration |
Ø The
loyalists |
Ø The call
for Vice-regency |
Ø Feeling in
Medina |
Ø Al-Ridha in
Khurasan (Persia) |
Ø Al-Ridha
dies |
Ø Sample
Sayings |
Ø Sample
Sermon |
Ø Sample
Du'aas |
Ø Sample
Dialogue |
AL-RIDHA REVIEWS HIS LIFETIME
Imam Al-Ridha was 35
years old and now that he was the Imam he wanted to review his life and the circumstances surrounding
him. Imam Al-Ridha vividly remembered how he had been taught by his father (Imam Al-Kadhim) and the
precious information was engraved in his mind. Just as his forefathers before him, Al-Ridha had
memorized the Holy Quran very early in life, and he was well versed in the Tafseer, Hadith and
Ah'kaam. Al-Ridha vividly remembered the scores of discussions in the discourses his father held
consisting of various Islamic sciences, be it at home or in the Masjid of the Prophet (pbuh). They
were sweet memories, very sweet. Days of early childhood and adolescence were engraved in his mind,
they were sweet, pivotal years in his procurement of Islamic knowledge.
Imam Al-Ridha was keenly
aware of the continued need by the Ummah for the knowledge of the ways of the Prophet (pbuh) and his
Tradition (the I'lm) which Ahlul Bayt had been giving. After all, people continued to flock to Medina
especially during times of Haj or Ramadhan to seek that unique knowledge. Such men of piety,
conscientious people, many of them scholars, were ever after the authentic Sunnah, Hadith, Tafseer,
and the genuine Islamic Directives as Muhammad (pbuh) had taught them and now narrated by Ahlul Bayt.
Al-Ridha, however, knew
of the strenuous circumstances surrounding his father, since the rulers of the time, Benu Abbas, had
established a network of informants and secret agents more concentrated against Ahlul Bayt. This was
more so during the times of Khalifas Al-Mansoor and Al-Rashid. How could Al-Ridha forget, after all
it was Khalifa Al-Rashid who had imprisoned Al-Kadhim until he died, it was a bleak period. It was a
period that had just ended with the death of his beloved father and the beginning of his Imamah.
Therefore, Al-Ridha had to be circumvent and continue to be careful.
Al-Ridha knew of the
tremendous appeal of the teaching of Ahlul Bayt and the spiritual pull it had on the people, but at
the same time he understood the fears of the Khalifa for his own throne, thus the ruler's deployment
of the spies. And now that he was the Imam, Al-Ridha had to continue to take precautions not only for
his sake but also for the sake of his students and his teachings as well.
AL-RIDHA'S PERSON:
Al-Ridha was the favorite
son of Imam Al-Kadhim, due to his distinctive qualities, high personal caliber, righteousness, and his
total devotion to Islam. Al-Ridha was brilliant beyond compare and the manner of deduction,
explanation of Fiqh problems, and Hadith narration caught the attention of many scholars early on.
►
Appearance:
Imam Al-Ridha had an
appearance commanding reverence and high esteem. He often had a smile on his face, had a radiant
countenance, a cheerful look with repose, all of which gave people a sense of comfort and ease in his
presence. He used to dress up luxuriously for the outer garment but put on coarse clothes underneath,
saying that the outer garments were for the people to see, but the inner garments were for Allah
(swt). (Uyoon
Akhbaar Al-Ridha, Vol. 1, Page 718.)
►
Similarities with
Al-Kadhim:
Imam Al-Ridha showed
similar personal traits to those of Imam Al-Kadhim:
Al-Ridha loved to pray,
say Du'aas, and used to do Sujood frequently, whenever he wanted to thank Allah.
Imam Al-Ridha used to
perform Salat to an excessive extent, taking much of the day's or night's time, especially for
Tahajjud.
Just as the previous Imams
Al-Ridha used to often fast during the year (voluntary fasting).
To perform Haj or Omrah
Al-Ridha used to accompany his father (Imam Al-Kadhim) and travel on foot accompanied by his
family, often taking 25‑30 days of walking to reach Mecca (from Medina), a distance of about 300
miles. (Bihaar
Al-Anwaar, Vol. 11, Page 267.)
And as Ahlul Bayt used to
do, Al-Ridha used to go at night to distribute food, flour, and money to people in need without
anyone knowing about him (until he went to Khurasan).
It is said that Imam
Al-Ridha was instrumental in freeing about 1,000 slaves during his lifetime. Like his forefathers
before him Al-Ridha used to buy slaves as soon as he could afford, then give them their freedom.
The number of slaves thus freed was similar to the number of slaves emancipated by each of Imams
Ali, Zainul Abideen, and other Imams before him. (Al-It'haaf
Bi Hub Al-Ashraaf, Al-Shibraawi Al-Shafi'i, Page 58.)
►
Discourse Capacity:
People held Imam Al-Ridha in
highest regard and were very attracted by his discussions. He was renowned for quoting the Hadith of
the Prophet (pbuh), Tafseer, Al-Ah'kaam, and other Islamic sciences. It is said that one authority
had registered about 18,000 Fiqh intricacies (questions) which Al-Ridha had had answered and
clarified. (Manaaqib,
Vol. 4, quoting Al-Yaq'tini.)
Imam Al-Ridha was quoted
saying:
“I
used to sit in Al-Masjid Al-Nabawi, whereby circles of discussions used to take place.
Whenever they were in a dilemma with an intricate issue or question,
they pointed to me for the solution.”
►
Personal Habits:
Al-Ridha's care for the
feeling of his subordinates was such that at meal time he used to insist on calling on all his
servants, attendants, and employees to sit with him to eat. This feature continued even when Imam
Al-Ridha became the Vice-regent, i.e., the Khalifa-to-follow Al-Ma'Moon. While many dignitaries
objected, Imam Al-Ridha insisted on this practice saying that these people have the same Lord, and the
same father (Adam) and mother (Hawwa) as anyone else.
Imam Al-Ridha was
described as never to have been crude or rough with anybody, was exceptionally good to his domestic
and attendants, and if someone was in need, he always responded to him. He always waited for someone
to finish off talking before answering, never interrupting. His laughter was expressed in attractive
smiles. (Uyoon
Akhbaar Al-Ridha, Vol. 2, Page 160.)
Even when he was in the
position of the Khalifa-to-be, Imam Al-Ridha would use the bare minimum means of comfort at his
headquarters and home.
►
The Students:
Imam Al-Ridha continued to
teach but could not deliver to the same extent as his grandfather Imam Al-Saadiq. Khalifa Haroon
Al-Rashid who had imprisoned Imam Al-Kadhim [Al-Ridha's father] was still alive and his undercover
agents continued in their strict surveillance. Therefore, Imam Al-Ridha (while still vocal) his
activities were not as much in the open, still restricted at first. After 10 years Al-Rashid died and
there came about a period of nine years during which civil war broke out followed by a number of
uprisings. During this period Imam Al-Ridha could teach freely and unhampered, and the circles of
students surrounding him became ever so active and lively. The discourses of yesteryear were
enlivened and Al-Ridha ever vigorous, was actively contributing, tirelessly working, and patiently
explaining many Islamic sciences be it Sunnah, Tafseer, Hadith, Fiqh, or Ah'kaam. Imam Al-Ridha was
known to coin his answers by quoting the appropriate Ayahs from the Quran, in other words his answers
often consisted by quoting the Quran. Al-Ridha himself was the author of 7 books or dissertations. (A'yaan
Al-Shi'a, Section 4, Vol. 3, Page 180-190.)
Al-Ridha was the 8th link
in the Golden Chain of Narration.
AL‑RIDHA'S CHARACTER:
Imam Al-Ridha was the
embodiment of good character, he was a man of virtue. As was the case with previous Imams, the
outstanding merit (Al‑Fadhl) and perfection of character were gathered in him. His father, Al-Kadhim
was quoted saying to his sons, “This is your brother Ali, the erudite of Aali Muhammad (pbuh), ask
him about your religion and memorize what he says. My father had told me that your brother (Al-Ridha)
is alike with Imam Ali.” (Seerah
of the Twelve Imams, H.M. Al-Hassani, Vol. 2, Page 346.)
Al-Kadhim was also quoted
saying, “Ali [Al-Ridha] is the oldest of my children, and certainly he is the most devout and the
most loved by me; and the two of us had looked into the Jafr, while no one is allowed to look into the
Jafr except a Prophet or Prophet's appointee.” (Narrated
by Ibn Al-Hakim, Seerah of the Twelve Imams, H.M. Al-Hassani, Vol. 2, Page 355.)
►
Ethics and Character:
Imam Al-Ridha was the model
for others to emulate and like his forefathers he was very righteous and an exceptionally virtuous
man.
Al-Ridha was renowned for
being:
the most pious of men in
his time,
the most knowledgeable in
Shari'ah and Fiqh (Islamic Law), and
the most generous and the
noblest.
His nobility, goodness,
virtue, and integrity were proverbial, no wonder he was so popular.
Al-Ridha talked when need
be and whenever the occasion was proper, was silent when need be, answered questions with vigor when
directed to him, often through quoting the Quran.
►
Generosity:
Imam Al-Ridha was uncommonly
hospitable and a generous person, who was famous for helping others when in need. The needy and
disadvantaged, and those under financial pressure were gladly assisted. Al-Ridha's generosity was
better expressed during the darkness of the nights, so that no one would see him when giving.
Al-Ridha held the poor in
full respect and paid special attention to those who worked for him, blacks and whites alike,
insisting on eating with them at meal time. The ones who were within close reach were his quests. (Bihaar
Al-Anwaar, Vol. 12, Page 28.)
As was the case with the
Imams before him Al-Ridha was said to have freed 1,000 slaves. As soon as he could afford it, he used
to buy the slaves then give them their freedom. (Al-It'haaf,
Al-Shibraawi, Page 58.)
►
Al-Ma'Moon describes him:
Imam Al-Ridha was compelled
to take the position of Vice-regent, the Khalifa-to-be after the Al-Ma'Moon, though he preferred to be
left alone. Al-Ma'Moon had said of him:
“I
have not seen a person higher than Al-Ridha in knowledge, more in righteousness, deeper in piety, more
in generosity, or more Allah-fearing than he.
Al-Ridha is the most acceptable to Al-Khaassah (Shi'a) and
Al-Aammah (the common man), and the most pious of
all.”
Al-Ridha was known not to
have given the constitutional recognition to the Abbasi government, since the government was improper
from Shari'ah viewpoint just as Benu Umayya were. Recognizing that, and having had many revolts
against the regime, Khalifa Al-Ma'Moon insisted on Al-Ridha to accept the Vice-regency of the Ummah.
It is possible that this was a move in the hope that:
it would strengthen the
position of Al-Ma'Moon's Khilaafah.
to see if Al-Ridha's high
character would deteriorate or weaken if the opulence of the Khalifa Court became available to him.
it would bring friendly
relationship with the Devotees of Ahlul Bayt.
By this move however Al-Ma'Moon
succeeded only in cultivating friendly relation with the lovers of Ahlul Bayt, thus no uprisings
during his Khilaafah took place. Imam Al-Ridha continued in his ways unchanged not only in his
exceptional character and piety, but also with his teachings, counsel, and guidance.
►
Majlis:
Imam Al-Ridha was the first
to officially name the yearly commemoration of Karbala as Majlis. During the last years of his life,
and by official capacity, Karbala was commemorated in numerous regions all over the Ummah. Al-Ridha
also stressed Karbala and its significance for Islam, and its long‑term influence for saving Islam
from being misinterpreted or misrepresented. Just as his forefathers had done, Imam Al-Ridha stressed
on people to a) hold Majlis
on the anniversary of Karbala, b) visit the tomb of Imam Al‑Husain that had become a shrine by then,
c) understand the endeavor of Imam Al‑Husain, and d) understand and emulate the works of Imam
Al‑Husain.
►
Imamah:
Imamah was discussed often,
and as his father Imam Al-Kadhim had done Al-Ridha underscored the Imamah: that the Imamah is an
essential element of the Islamic faith, without which the faith was partly deprived. Imam Al-Ridha
often explained that the Imams were safeguarded by Allah from: sin, religious error, and from
forgetfulness. He often discussed how Allah had purified Ahlul Bayt, and that they were the true
Islamic Khalifas. Al-Ridha emphasized that the Imams were the men with
authority over people [holding the Wilaayah], that they were the repository of the special Islamic
knowledge of Tradition (I'lm).
INSTITUTE OF AHLUL BAYT:
By the start of Al-Ridha's
Imamah the Institute of Ahlul Bayt (Al‑Howza Al‑Ilmiyyah) had been in operation for over 110 years.
It had continued to operate not only during tough and intolerant times but also during accommodating
and opportune times, depending on the politics of the period. The teaching took place in Al-Masjid
Al-Nabawi, at home, or near the Ka'ba during Haj time. People were always welcome and none was ever
refused, since the Spiritual Leadership was the Imam's most important duty.
The format and blueprint of
the Institute (Al-Howza Al-Ilmiyyah) were laid by Imam Zainul Abideen and continued after him. The
Institute had grown speedily during Al‑Baaqir's Imamah, then exponentially during Al‑Saadiq's times.
It shrunk substantially during Al-Kadhim’s Imamah except during the rulership of Al-Mahdi son of
Al-Mansoor. The growth of its students was such that by the time Imam Al-Ridha was in charge the
Institute's students were all over the Ummah, actively discussing Islamic sciences, busy writing or
authoring books. Numerous books and dissertations were at hand by then, with a multitude of subjects
discussed. It was a time of great intellectual curiosity, stimulation of thought, and innovations.
The growth and spread of
the Institute's students was such that the scholar Ibn Al-Washa reported he visited the Grand Mosque
of Kufa and counted 900 scholars all reporting, “Al-Saadiq had said `so and so” quoting him. (Seerah
of the Twelve Imams, H.M. Al-Hassani, Vol. 2, Pages 496-247.)
Year 183H:
At the start of Al-Ridha's Imamah, Khalifa Al-Rashid continued his surveillance through a highly
leveraged spy‑ring, but was less stringent with Al-Ridha. Because of that Imam Al-Ridha could carry
out his duties as an Imam in a less hampered way, spies notwithstanding. Al-Ridha used to be
surrounded by groups of students of various sizes, all asking for solutions to intricate Fiqh
questions, explanation about Quranic Ayahs, interpretation of Hadiths, Halal and Haram, or other
Ah'kaams. This trend had actually started years before [from the early times when Al-Ridha was in his
twenties], continued in the period when he took his father's place when Al-Kadhim was imprisoned, but
now it had accelerated substantially since he was the Imam.
►
The activities of the
Institute varied according to the circumstances, small at times, more vigorous at others. The vigor
never ceased, and Al-Ridha continued to teach but with an eye on the political situation.
►
While the activities of
teaching were most vigorous during the civil war between Khalifa Al-Amin and his brother Al-Ma'Moon,
Imam Al-Ridha also noticed that some new trends in Islamic thoughts were taking shape:
For some time by now the
Maaliki Fiqh became predominant in Hijaz with the previous help and encouragement of Al-Mansoor's
administration. It was spreading in Spain and parts of North Africa.
Lately however, and with
the support and encouragement of Al-Rashid’s administration, the Hanafi
School
of Fiqh
was emerging. Many of its adherents were in Baghdad the capital and surrounding territories.
The emergence of As'haab
Al-Hadith, a movement favored by Khalifa Al-Rashid previously, and now had become more popular
among the less educated general public. It emphasized the blind following of the Hadith.
(During
this period of history there was often haphazard and error-laden quotations of Hadith, much of which
was produced by well-meaning or ambitious individuals. Fabricated Hadith was common. Al-Bukhari was
not born as of yet, nor was Muslim Al-Nishaapori or others of Al-Sihaah Al-Sittah.)
These nascent schools were
offshoots of the teachings of Ahlul Bayt, since both Ibn Malik and Abu Hanifa were active students of
Imam Al-Saadiq. Both Ibn Malik and Abu Hanifa had been dead for sometime by now, but the students and
followers of their Fiqh were favored by the rulers and championed to the common man by Benu Abbas as
the new Fiqh schools.
►
At the same time the schools
of Mu'tazila and the intellectual stimulation it induced had grown by leaps and bounds. It was to
such an extent that Khalifa Al-Ma'Moon was entranced with its doctrines.
►
And because the teachings at
the Institute of Ahlul Bayt (Al-Howza Al-Ilmiyyah) had remained exactly the same as before and had
continued to refuse to give any constitutional rights to Benu Abbas, Al‑Ma'Moon thought of an idea.
The idea was to appeal to Al‑Ridha to become the Vice‑regent and if necessary even force him to agree
with such plan.
Khalifa Al-Ma'Moon
reasoned that because Ahlul Bayt had always regarded the Abbasi rule improper and labeled it as
illegal from Shari'ah viewpoint, that by accepting the role of Vice-regency Imam Al-Ridha would have
indirectly consented to the legitimacy of Benu Abbas. After Al-Ma'Moon became victorious over his
brother in 198H he proceeded to implement his plan gradually.
Year of 193H:
When Khalifa Al-Rashid died Imam Al-Ridha was 45 years old, and his teachings were more in the open
by then, unhampered, and the students attending his discourses were increasing fast. This trend
continued during the 9 year period from the death of Al-Rashid to after the civil war between the two
brothers (Al-Amin and Al-Ma'Moon).
Khalifa Al‑Amin (son of
Al-Rashid) was too busy not only in his personal pleasures, but also in conducting the war (that he
started against his brother). (The
loser, Al-Amin, was beheaded and his head was taken all the way to Al-Ma'Moon in Persia for
verification.)
Meanwhile the officials were too occupied in their own problems. Therefore the doors were wide open
for Imam Al-Ridha to carry out his mission. The 9 year period from the time Khalifa Al-Rashid died in
193H until Al-Ridha left Medina by orders of Al-Ma'Moon in 201H, was the sweetest most productive era
in Al-Ridha's life. It was the one he was most happy in. (Seerah
of the Twelve Imams, H.M. Al-Hassani, Vol. 2, Page 373.)
This period was full of vigor and activity and it renewed in good measure the splendid times of Imam
Al-Saadiq. It is said that Al-Ridha had written seven books himself (some say eight books).
►
By this time the total works
of Ahlul Bayt had grown to such an extent that it had held a great sway and extreme power. Between
183-199H Imam Al-Ridha managed to maintain a considerable number of followers, and administer a vast
underground system of communication to carry on the religious functions of his Imamah. (Ikh'tiyar,
Pages 464-465, 472.)
Moreover his preference for the religious dimensions of Islam, rather than its political dimensions,
made him a magnate for many individuals. However, many Imamiyah were not satisfied with his quietest
attitude and involved themselves in the underground activities of the revolutionary Zaidi-Shi'a,
probably without his permission. The wave of sentiment for Ahlul Bayt was so great and widespread
that whenever an uprising took place most likely it would go in the name of restoring the dominion for
Ahlul Bayt.
►
For the time being (after the
war between the brothers was settled), the whole Islamic Empire became unified once more under one
temporal ruler, Al-Ma'Moon. Khalifa Al-Ma'Moon was very astute, clever, brilliant, and shrewd. His
dilemma was how to secure his Khilaafah on firmer footing, and how to deal with Imam Al-Ridha.
►
The intellectual centers were
blooming, they were in Mecca, Kufa, Basrah, Qum, Egypt, Baghdad as well as Medina. The whole society
was talking Shari'ah and Shari'ah Directives as the basis to society. At the same time non‑Muslims
who had accepted Islam by the millions began to understand it better, intellectuals and commoners
alike. The availability of paper had also facilitated the spread of knowledge and copy‑writers
abounded, people writing copies of the original books and publications by hand.
►
By this period a high
percentage of the highly learned of the Ummah, be they administrators, authors, or intellectuals, were
known to be the devotees of Ahlul Bayt and Shi'a or Imamah‑Asserters.
BIRTH OF AL-JAWAAD
Year 195H:
It was in 195H and two years after Khalifa Haroon Al-Rashid had died that Al-Jawaad was born. His
father (Imam Al-Ridha) was about 45 years old and married for sometime. Al-Jawaad was raised with
utmost care and gentleness by his family, under the exclusive tutelage of his father, Al-Ridha.
Al-Jawaad showed signs of brilliance early on, and he learned a great deal at the hands of his father.
|
SHI'A
IMAMAH-ASSERTERS |
|
Ahlul Bayt's teachings of
Islamic sciences and Tradition was sought after, especially by scholars. The Shi'a depended on their
inner strength and resolve, without support of the ruling class. During Al-Ridha's Imamah the
teachings of Ahlul Bayt continued cautiously but at an adequate rate. |
|
AL-HANAFI |
|
By this time Abu Hanifa has
been dead for almost 50 years. His students, Abu Yusuf Al-Qadhi, along with Ibn Sheybani and others
were truly instrumental in popularizing the Hanafi Fiqh. Al-Rashid supported Abu Yusuf as the Supreme
Justice for 15 years, and bolstered him with all means available to popularize this Fiqh. Abu Hanifa
was the student of the Institute of Ahlul Bayt for two years (during Al-Saadiq's Imamah). |
|
AL-MAALIKI |
|
Anas Ibn Malik had been dead
by this time (179H). He had previously attended the Institute of Ahlul Bayt and was one of its
enthusiasts. His school was unreservedly supported by Al‑Mansoor, and by this time it spread over
Hijaz, North Africa (Tunisia and Tripoli), and Spain. |
|
AL-MU'TAZILA |
|
This movement became very
popular with the intellectuals, since Al-Mu'tazila stimulated much intellectual Islamic thought. It
became to some extent predominant in Iraq, and had captured the vision and enthusiasm of Khalifa Al-Ma'Moon. |
|
AS'HAAB AL-HADITH |
|
As'haab Al-Hadith emphasized
following the Hadith literally without much thought of the context and/or the circumstances in which
the Hadith was said. Theirs was a form of blind following. This movement was encouraged and favored
by Khalifa Al-Rashid, and later it became popular among the ignorant masses. |
|
IBN OMAR |
|
This school was less popular
than before, more or less dormant. |
|
IBN ABBAS |
|
This school increased slightly
in popularity due to the fact that Benu Abbas also supported it. Benu Abbas were the descendants of
Ibn Abbas who had been tutored by Imam Ali for many years. |
|
MURJI'AH |
|
This movement lost much of its
appeal. |
|
AL-KHARIJI |
|
This destructive warring
movement lost ground substantially. The only remaining pockets of influence were in Algeria and
southeastern parts of Arabia. |
|
AL-GHULAAT |
|
Thanks to the effort of Imam
Al-Saadiq, this destructive undermining movement was much in disarray and disfavor, it remained
dormant. |
THE UMMAH AND THE ISLAMIC MOVEMENTS
The times of Imam Al-Ridha
were contemporary to fabulous wealth, more concentrated in the capital, Baghdad, and vicinity, and
other large towns. It was a time of intellectual movements, with an elite class of people who were
highly prized, and another class of people who made up the ignorant masses.
Al-Ridha's times were
unique because it coincided with the Khilaafah of Haroon Al-Rashid; then the civil war between the
brothers [Al-Amin and Al-Ma'Moon]; then the Khilaafah of Al-Ma'Moon under whom Al-Ridha was impelled
into the Vice-regency of the Khilaafah.
During this period the
Muslim Ummah was the dominant power, the only superpower of the world. The Ummah stretched from Spain
to certain parts of India, including all of North Africa, Syria Proper, Iraq, Persia, Arabia,
Afghanistan, part of India, and Central Asia (Oxus).
The wealth and standard of
living were high, much higher than ever in the past. There was social well‑being, vigor, and
vitality. Islam was robust and had shaped the nation with an entrenched Islamic culture, despite the
political situation.
During Al-Ridha's Imamah
some Islamic movements became popular while others were in disfavor.
(For a glance see page 81.)
THE LOYALISTS
By the time Imam Al-Ridha
reached the age of 51 his following had increased and multiplied, and the devotees (Imamah‑Asserters
or Shi'a) were all over, locally and far away. His Institute (and its sphere of influence) was almost
like a government inside a government, the Institute was the pride and the very reference of all
seekers of knowledge, but the ruling class regarded it as a grave threat to their security and throne,
and a source of perpetual fear of it and its teachings.
THE GOLDEN CHAIN OF NARRATION
Thousands of Hadiths were
narrated and quoted through Imam Al-Ridha who often said, "My Hadith is from the Hadith of my father,
and his is the Hadith of his father, up to Ali, who directly narrated the Hadith from Prophet Muhammad
(pbuh)." This is called the Golden Chain of Narration. (Al-Saadiq
and the Four Madh'habs, Vol. 1, Page 561.)
Golden
Chain of Narration |
| Ali |
Al-Hasan
and Al-Husain |
| Zainul Abideen |
| Al-Baaqir |
| Al-Saadiq |
| Al-Kadhim |
Al-Ridha |
More so than at any other
time Ahlul Bayt's quotes of the Hadiths were regarded of immense importance, since they corrected
the numerous inaccuracies and misquotes that crept into the Hadith throughout the years. Ahlul
Bayt's quotes of the Hadiths set right the many errors which had crept into this science. (Seerah
of the Twelve Imams, H.M. Al‑Hassani, Vol. 2, Page 196.)
AL-RIDHA'S VICE-REGENCY
Imam Al-Ridha had reached
the age of 52, his reputation and sway as the Spiritual Leader were the envy and fear of the ruling
class despite the fact that all his activities were of teaching the pure Islamic message as Muhammad
(pbuh) had.
For a long time Khalifa Al-Ma'Moon
had been thinking of ways to entice Imam Al-Ridha. Al-Ma'Moon had gone through a grueling war with
his brother for 2½ years during which there came desperate times:
· There were simultaneous
revolts by the Kharijis
in two Persian provinces, followed by
· Other revolts in:
Medina, Yemen, Basrah, Kufa, and Bahrain.
These revolts had drained
the treasury so much, and Al-Ma'Moon's rule was so dangerously precarious, that he had solemnly vowed
if he were victorious he would return the matter of the Khilaafah to its rightful owners, i.e., Ahlul
Bayt. Besides, Al-Ma'Moon longed for a breather of tranquility and peace and a yearning for the good
and prosperous times of yesteryear.
Reasons for which Al-Ma'Moon
offered the Khilaafah to Imam Al-Ridha can be either:
His solemn vow beforehand, or
Sentiment for Ahlul Bayt
therefore acknowledging their rights, or
a move to consolidate his
power, or
a yearning for a rule without
revolts and bloodshed,
to assure the proximity of
Imam Al-Ridha to him in Maru and challenge him with the opulence of the Palace life, and/or
keep Imam Al-Ridha away from his headquarters and stronghold in Medina. (Possible
causes for Al-Ma'Moon to call on All-Ridha:Al-Ridha:
Al-Ma'Moon had taken a vow:
Pro Ahlul Bayt's orientation of Al-Ma'Moon as
a result of:
Previous conversation
with his father Al-Rashid, who told him of Ahlul Bayt's status.
Guilt feeling in the
Ummah of the treatment given to Ahlul Bayt over the years.
Great sentimentality for
Ahlul Bayt all over the Ummah
The effect of the
students of Ahlul Bayt in teaching the masses
Political Reasons:
To satisfy the Shi'a,
Imamah-Asserters
Prevent further
uprisings
Hoping to get Al-Ridha's
support
Remove Al-Ridha from the
Institute of Ahlul Bayt thus remove the source
Keep
Al-Ridha under surveillance near him.
Whatever the reason, now that
Al-Ma'Moon has been the undisputed Khalifa (ruler) for 2½ years since the end of the civil war with
his brother, he officially sent emissaries to Al-Ridha. There had been a lot of written communication
between Imam Al-Ridha and Khalifa Al-Ma'Moon before hand, but now it was reaching the formal level.
Al-Ma'Moon's message was congenial and cordial, he officially requested Al-Ridha to move to Al-Ma'Moon's
capital (Maru) in Khurasan, Persia. Agreement was to be reached, so that Al-Ridha would take the
Vice-regency of the Khilaafah. Whether Al-Ma'Moon meant it literally was highly suspect.
Year of 201H: Al-Ma'Moon sent a big delegation to Medina for the purpose, though Imam Al-Ridha had
previously asked to be excused. (The delegation was headed
by a military commander who had put down a rebellion in the area. (See Al‑Tibari, Happenings of the
year 200H.) Al-Ridha could see the dangers of getting entangled in politics, and the intrigue of the Khalifa Court. However, Al-Ridha's excuses and
refusal were not acceptable, since Al-Ma'Moon's message contained threat for Al-Ridha's life if he
adamantly refused to take the offer. In other words Al-Ridha had no choice but to accept, at least to
leaving Medina then negotiating the offer.
AL-RIDHA IN A BIND:
201H:
To be away from Medina, the proximity of Al-Masjid Al-Nabawi, family, familiar faces, his close
associates, and students was too much of a dislocation. Imam Al-Ridha however had no choice.
Grieved, Al-Ridha was seen close to the tomb of the Prophet (pbuh) crying and saying Du'aas, then
hesitatingly leaving for a short distance, then going back to the tomb crying, and this repeated
itself a few times. (Seerah
of the Twelve Imams, H.M. Al-Hassani, Vol. 2, Page 373-374.)
The agony of leaving everything behind was too painful for him to take, especially when he loathed the
offer Khalifa Al-Ma'Moon had forced on him. He viewed the offer pessimistically, his heart was not in
it. Nay he detested it.
By hesitatingly abiding,
Imam Al-Ridha was taken away in a large welcoming convoy, probably his close family was with him, all
saying farewell to Medina and environment. The caravan was under Al-Dhah'hak by order of Khalifa Al-Ma'Moon,
the route to be taken was not to be the familiar one (of Kufa then Qum) since these were the
stronghold of the Imamah-Asserters, the Shi'a. Al-Ma'Moon's orders were for them to take an arduous
route, avoiding the mountainous passes, so that the presence of Al-Ridha would be less likely to raise
high sentiment with its inhabitants.
However, experience showed
differently, for during the 3 months of travel and along the route whole population of every town and
vicinity would excitedly come out to welcome the `Son of the Prophet's daughter'. All were anxious
for his speeches, advice, quotes of the Hadith and other matters. As an example, in one town the
feverish emotions were so high that the welcoming populace were noisily crying and wailing, they
wanted to share in the blessings of being near Imam Al-Ridha, since he was representing the Prophet
(pbuh) at that period. When they calmed down, Imam Al-Ridha gave a short speech about the faith, and
people were entranced with its content. They counted the scribes [like reporters of today] and they
exceeded 20,000 in number.
(Seerah of the Twelve Imams, H.M. Al-Hassani, Vol. 2, Page 386.)
No personality ever before had attracted that many scribes, none whatsoever.
AL-MA'MOON WELCOMES AL-RIDHA
Year 201H:
After almost 3 months of travel and covering more than 2,000 miles, the caravan arrived in Maru of
Khurasan, which was the capital of Al-Ma'Moon at the time. It was in Ramadhan, the year 201H, 3 years
after the end of the civil war between Al-Amin and Al-Ma'Moon. Al-Jawaad was about 7 years old, and
he probably was with his father. The area was mountainous, lush, uncommonly cold, and the common
people spoke a different language, dressed differently, and even looked differently.
Along with his entourage
and dignitaries Khalifa Al-Ma'Moon came out with welcoming arms. After a few days of rest Imam
Al-Ridha and Khalifa Al-Ma'Moon began to negotiate and Al-Ma'Moon offered Al-Ridha the Khilaafah but
Imam Al-Ridha refused it. However after a few months of negotiation Imam Al-Ridha agreed to be his
successor. (Al-Kaafi,
Vol. I, Page 489, and Vol. 8, Pages 1012-1013.)
In the presence of the
audience of the highest government officials Imam Al-Ridha agreed that he would be the Vice-regent
(the Khalifa to follow Al-Ma'Moon) but insisted on:
not to take part in
appointing or dismissing any person to government position.
not to take part in any
official business [to be away from politics].
strictly limit himself to
Islamic counsel, teachings, and suggestions.
Imam Al-Ridha was very
serious about each of these points and resisted pressure from deviating from them.
Al-Ridha sensed the
precarious position he was forced into but also knew well the need of Khalifa Al-Ma'Moon for it.
AL-DHAH'HAK REPORTS
Al-Dhah'hak was in charge of the mission to bring Imam Al-Ridha from Medina to Khalifa Al-Ma'Moon. While they crossed deserts, valleys,
and mountains, and while the condition of the roads were tiresome, Al-Dhah'hak carefully looked on
Al-Ridha with an inquisitive eye. He reported that during his three months of travel he witnessed
Al-Ridha pray very often, especially at night, would frequently be in Sujood position, and that he did
not complain about anything at all. Al-Dhah'hak continued to say that Imam Al-Ridha was a man of
humility and modesty, who insisted on treating his servants and attendants with respect. It was to
such an extent that at the time of meals he always insisted on sitting together with all attendants
and servants to eat. Neither his high reputation nor the remarkable welcome he received changed his
demeanor or attitude. (Al-Dhah'hak
reported, “I was with Al-Ridha the whole time from Medina to Maru. By Allah I have never seen a man
more Allah-fearing than him, or remembering Allah more during all times. In the early morning he
performs Salats, then sits praising Allah and sending blessings to Muhammad (pbuh). Then he comes to
people to narrate Hadith and preach to them until noon.”
(See Uyoon Akhbaar Al-Ridha ,
Vol. 2, Page 18.)
AL-RIDHA AT MARU
Imam Al-Ridha lived at Maru
in Khurasan for almost 3 years. His headquarters were next door to those of Al-Ma'Moon. Al-Ridha
distinguished himself with remarkable personal traits: those of integrity, high principles,
outstanding merit, righteousness, piety, and virtue. People held Al-Ridha in the highest esteem, a
respect he earned; he was the model, the representative of the Prophet (pbuh), the ultimate Marji'.
It is said that Al-Ma'Moon
gave his sister in marriage to Imam Al-Ridha, and also gave his aunt in marriage to the uncle of
Al-Ridha. This was a move to bind the two together in marriage, a move of blessings too.
►
Within a short time of Al-Ridha's
arrival to Maru Khalifa Al-Ma'Moon asked Imam Al-Ridha to sit by him in their audience to hear the
complaints and grievances of the common man —and to present solutions. People began to aggregate
often, ask more boldly, and they received fitting and deserved justice. They left happy and very
content with the judgment. They liked the congenial atmosphere, loved the sense of justice, and were
grateful for the verdicts.
►
Because Khalifa Al-Ma'Moon
had an intellectual bend, and because his times were times of a high intellectual fever, there was
need to clarify many if not numerous Islamic concepts that were questionable even though popular. Al-Ma'Moon
would often invite scholars or leaders of various Islamic movements to visit the headquarters of the
Khalifa to present their point of view. Scholars came from near and far, traveled hundreds of miles
to take advantage of the encouraging mood. As a result, and quite often, sessions were held to
discuss and argue points of view. People knew that Al-Ridha was the man to ask, he was the ultimate
Marji' (Reference). They flocked to these sessions, especially scholars and leaders of: As'haab
Al-Hadith, Mu'tazila, Fiqh leaders, Christians, Jews, and others.
The discussions and
argumentations involved numerous subjects, some of which were very complex —Quranic, Hadith,
theological, Kalaam (theological logic), Fiqh, and Tafseer holding the lion's share. Each and every
argument presented to Al-Ridha was answered briefly and to the point, and people were satisfied with
the reply, it made sense, the answer was attractive. Al-Ridha proved to be the encyclopedia of Islam.
Enthusiastically, Al-Ma'Moon
took successive measures of:
Officially announcing the
Vice-regency of Al-Ridha to all the provinces of the Ummah.
Announcing the
Vice-regency of Al-Ridha on the minbar (pulpits) on Friday Salat, and asking for the preachers to
pray in Du'aa for both Al-Ma’Moon and Al-Ridha before the sermon.
Changing the money coinage
in the name of Al-Ridha. Many such coins exist even today in some museums.
Changing the official
color of the dress and flags to green rather than black which was the symbol of Benu Abbas.
Condemning the detractors
from Ahlul Bayt.
Giving back Fadak to Ahlul
Bayt. (Fadak
was a large estate which Prophet Muhammad (pbuh) gave to his daughter Fatima. It was denied to her
after the Prophet (pbuh) had died though she stressfully argued her point. More than 90 years
later, when Omar Ibn Abdul Aziz became Khalifa, he returned Fadak to Ahlul Bayt. It was again
taken away from them by subsequent Khalifas, then 190 years later it was returned to them once more
by Al-Ma'Moon.)
Officially establishing
Majlis for Karbala all over. Al-Ridha was the first one to use the term Majlis as the
commemorating event for Karbala. (Seerah
of the Twelve Imams, H.M. Al-Hassani, Vol. 2, Page 378.)
The three years during which
Al-Ridha was in Maru were busy years full of teaching, advising, counseling, and instructing.
Numerous sayings have been quoted and many books have been written about that. However, Imam Al-Ridha
missed Medina and the closeness of the Prophet's (pbuh) mosque.
►
Even though Al-Ridha was in
the hub of the Court of the Khalifa, no change in behavior was ever discerned about him; he continued
to be the same pious man with humility, who cared for his subordinates and loved them for the sake of
Allah. His renowned habit of insisting on calling all servants and attendants at meal time to eat
together with him continued as before; despite the objections of some of his associates.
On the day before Eid
Al-Adha Imam Al-Ridha distributed most of his funds to the poor, disadvantaged, and needy. (A'yaan
Al-Shi'a, Section 4, Vol. 3, Page 108.)
BENU ABBAS ALARMED
Year 204H:
Distressed and frightened, Benu Abbas were apprehensive that the Khilaafah was about to be gone
from their dynasty. Their living manner, its splendor, and its grandeur were going to vanish, they
concluded. There were 33,000 of them by this time, each living like a prince, not because he earned
it or by any personal effort but simply because he was born in that dynasty, the family of Benu Abbas.
The fear of Benu Abbas
intensified and grew with time. They found Baghdad (so vibrant in yesteryear) had been supplanted
with another capital far away, and now Baghdad was governed by a mere Governor of Al-Ma'Moon. The
glory of Baghdad was very much eclipsed, they thought, the livelihood of all Benu Abbas was in
jeopardy, and alarm grew with time. This led to an open rebellion, and of all things the family of
Benu Abbas selected a singer for the Khilaafah, to be in charge to lead a revolt against Khalifa Al-Ma'Moon.
When Imam Al-Ridha heard
about the development in Baghdad he broke the news to Khalifa Al-Ma’Moon right away. He also
suggested to the Khalifa: a) to move his capital back to Baghdad to be the seat of power, b) to
remove his scheming Wazir [Man in charge of the government affairs], and c) also to relieve him from
the Vice-regency. The Wazir had kept the news of the rebellion secret, and apparently was not
efficient in his job.
These suggestions were
agreed upon and were to be carried out right away. There was no time to lose for Benu Abbas were not
only to be enticed but also to be put under control, and this was to be done as soon as possible.
ON THE WAY TO BAGHDAD
From Maru the government
officials, all the high-ups, the leaders of the armed forces, and the Justices moved en masse toward
Baghdad. It was an extremely large crowd, with an equally large crowd of infra structure to support
it, i.e., cooks, attendants, servants, butlers, assistants, and those who took care of the horses and
other means of transportation.
After a few days of travel
the Wazir was attacked by some people and killed. It is said that the matter was prearranged by
Khalifa Al-Ma'Moon.
When the crowd reached
another town of Khurasan Imam Al-Ridha fell ill with fever. It so happened that this town was the
same town in which the father of Al-Ma'Moon (Haroon Al-Rashid) was buried.
AL-RIDHA DIES
Year 204H:
The 55 year old Al-Ridha was sick for three days, he grew weak and the weakness was progressive.
During the last day of his life (the third day of his sickness) Imam Al-Ridha asked (after performing
Dhuhr Salat) whether the servants and attendants had been fed. When they answered that no one had the
appetite to eat on account of his sickness, Imam Al-Ridha became distressed, he got up though wobbly,
seated the servants and attendants himself, and supervised them while they ate. Shortly after that
Al-Ridha fainted, collapsed, then died. (Al-Anwaar
Al-Bahiyah, Page 117.)
It is reported that his condition was caused by poisoning through Al-Ma'Moon.
It was by the third day
that Al-Ridha met his Creator, he died in that town and everyone was extremely saddened. Many were
very upset because they thought there was foul play.
Khalifa Al-Ma'Moon showed
grief and anguish. He lamented the loss, saying he planned [to honor Al-Ridha in taking over the
Khilaafah] but Allah decided differently. He was heard repeatedly saying, “We are all to Allah and to
Him we all return.”
Al-Ma'Moon insisted to be
among those who carried the coffin, crying, grieved, and looking miserable. Finally Al-Ridha was
buried by the side of Al-Ma'Moon's father, Haroon Al-Rashid, the very one who imprisoned Al-Ridha's
father (Imam Al-Kadhim). It is said that Khalifa Al-Ma'Moon stayed at the site of the grave for 3
days mourning the loss of Al-Ridha, eating very little.
The poets then wrote about
the amazing oddity or quirk of life:
How amazing it is that the best of humanity
[Al-Ridha] was buried next to the worst of humanity [Al-Rashid].
►
Among the qualities of the scholar is [to be]
forbearing, knowledgeable, and to speak little, for such is the door to wisdom which brings forth
affection and leads to good results.
►
Your best friend is your
intellect, and your worst enemy is your ignorance.
►
When prostrating you are
closest to Allah; for Allah has commanded in the Quran: “Prostrate, [O man], to be near [Me].”
►
For the pious person Salat is
the means to be close to Allah.
►
The generous person is: close
to Allah, close to paradise, close to people, and is far from Hellfire. The stingy is far from
paradise, far from people, and close to Hellfire.
►
The metaphor of generosity is
like that of a tree in the Garden of Bliss [Paradise] whose branches dangle in this world. The one
who clings to a branch will attain Paradise.
►
Allah did not send a Prophet
but with instructions of prohibiting wine.
►
A Mu'min [believer] is one who
delights in performing a good deed, and if he offends he will ask forgiveness. A Muslim is one from
whose tongue and hands other Muslims are safe [meaning safe from his disposition and domination]. And
he is not our adherent the person who does not secure his neighbor from wrongful act.
►
The person who does not thank
the benefactor from among the created, does not thank Allah.
►
Faith is based on four
foundations: a) to rely on Allah, b) to accede to the decree of Allah, c) to submit to the orders
of Allah, and d) to entrust Allah.
►
No one shall perfect
genuine faith until he develops three tendencies: a) quality knowledge of Islam, b) good
management of his livelihood, and c) forbearance and perseverance in times of hardship.
►
The best in a person is
when others live decently out of his income.
►
The company of people can
be an affliction to the one who is followed, and a humiliation to those who follow him in deeds.
►
Worship is not abundance of
ritual Salats and Siam, but it is the abundance of thinking about Allah's works.
►
There will be no comfort
for the stingy; no joy for the envier; no gratification for the discontented; and no sense of honor
for the liar.
►
The person who takes to
transgression will not be spared from punishment.
►
It suffices the one who
slanders what he finds [of his untenable account] in the end.
►
Allah dislikes vain talk,
squandering wealth, and too much panhandling.
►
The person who seeks a
favor for the purpose of supporting his family with it, has a greater reward with Allah than that
of the one who fights in the way of Allah.
►
Minor sins are the way to
great sins and the person who does not fear Allah in the little sins may not fear Him in the major
ones. And even though Allah had forewarned about Paradise and Hell, people should have obeyed Him
than disobeyed Him: for the sake of the blessings, favors, and bounties He confers upon them,
which they do not even deserve.
SAMPLE
DU'AA
One of Al-Ridha's
Du'aa in Sujood:
O Allah! Praise be to
Thee, when I obey Thee; and I have no argument if I disobey Thee. Neither I nor others effect Thy
favors. And no justification do I have if I commit wrong. What good befits me it is from Thee, O
Most Generous. And I ask of Thee, O Allah, to forgive the believers on earth, men and women,
wherever they may be.
Another
short Du'aa by Imam Al-Ridha:
Glory be to Allah, the
One who originated the creation by His Might, and perfected His creation by His Insight, and set
everything in its location by His knowledge.
Glory be to Allah, the
One in whose grasp are the sly glances of the eyes and what the hearts conceal. Nothing is like
Him, Glory be to Him, and He is the All-Hearing, the All-Seeing.
SAMPLE
SERMON
To worship Allah you
first have to know Him. And the basis of knowing Him is to acknowledge His Oneness. And the
conformity to acknowledging His Oneness is to negate any aspects from Him. For it is indicated
through reasoning that every aspect [feature] is created, and so is all creation; and the fact that
every created object bears witness that it has a Creator. This Creator cannot be characterized
since characterization has been created just as has all creation except Allah. Thus every created
[thing] is an evidential proof of its Creator.........
لا يتم عقل إمرئٍ حتى تكون له عشر خِصال:
الخير منه مأمولُ، والشر منه مأمون،
ويستكثر قليل الخير من غيره، ويستقل كثير الخير من نفسه،
ولا يسأم من طلب الحوائج إليه، ولا يمل من طلب العلم طولَ دهره،
والفقر في الله أحب إليه من الغنى، والذلُّ في الله أحبُّ إليه من
العز،
والخمول أشهى إليه من الشهرة، والعاشرة أن لا يرى أحداً إلاّ قال هو
خير مني وأتقى |
One's intellect will
not be complete until he possesses ten qualities:
►
Good
deeds are anticipated from him.
►
Evil
actions are not expected from him.
►
He considers
little favors [done to him] as major. And
►
the big favors he
renders to others as minor.
►
He will neither
be bored from fulfilling requests of others,
►
nor tired from
seeking knowledge throughout his life.
►
He prefers living
meagerly than being lavish. And
►
chooses to be
humbled in his relation with Allah than dignified.
►
He prefers to be
unrecognized than celebrated; and finally,
►
when he sees
another person, he says: `He is better than me.' |
The one who assesses himself
will have achieved [spiritually] well, while the indifferent is in a [spiritual] loss. The one who
fears Allah will be in safety. The one who learns from other's mistakes has an insight. The one who
comprehends will have mastered knowledge. The friend of the ignorant may often be in quandary. The
finest of wealth is when one's purity is protected. The finest intellect is one's knowledge of
himself.
A believer is one who:
►
when angry his anger will not
drive him out of rights and propriety,
►
when well satisfied, this will
not drive him to do wrong; and
►
when in power, he will not
take more than his right is.
SAMPLE DIALOGUE
When asked for the reasons of performing Salat, Imam Al-Ridha answered,
“Salat is an obedience to Allah. Allah has ordered mankind to perform Salat to become an avenue of
belief and a conduct He enjoined on them.
In performing the Salat
mankind expresses its highest esteem and veneration to Allah, and submission of the created to his
Creator as man prostrates; and acknowledgement that above him is a Lord that he worships and to whom
he prostrates.”
When asked about the
reasons for fasting, Imam Al-Ridha answered, “Allah examines mankind by a format of obedience
[to Him] so that:
►
they earn the [high] station
with Him,
►
make them appreciate the
bounties He bestowed upon them, and
►
when they thirst through
fasting, they remember the day of the greatest thirst —in the life to come. And by realizing this
they will increase their eagerness to obey Him.”
QUESTIONS
Elaborate on the continued
need of the Ummah for the I'lm as Imam Al-Ridha saw it.
Describe 3 personal traits
of Imam Al-Ridha.
List 6 important personal
traits in which Al-Ridha was similar to Imam Al-Kadhim.
Evaluate Imam Al-Ridha's
discourse capacity.
Describe the personal
habits of Imam Al-Ridha.
Give the number of books
Imam Al-Ridha had written.
Comment about the ethics
and character of Imam Al-Ridha.
Give an account of what
Khalifa Al-Ma'Moon had said about Imam Al-Ridha.
Give a statement about the
Majlis and Imamah.
Give an evaluation of
Ahlul Bayt's Institute at the beginning of Al-Ridha's Imamah.
Evaluate the Maaliki,
Hanafi, Mu'tazila, and As'haab Al-Hadith during Al-Ridha's Imamah.
Discuss the refusal of
Ahlul Bayt to give constitutional rights to Benu Abbas.
Review the intellectual
centers at the time of Al-Ridha's Imamah.
Give the name and the date
of birth of the newborn to the family of Al-Ridha.
Give an account of the
Ummah and the Islamic movements during Al-Ridha's Imamah.
What was the status of
Ahlul Bayt's Institute at the beginning of Al-Ridha's Imamah.
Review the status of the
loyalists of Ahlul Bayt during Al-Ridha's Imamah.
Name 10 of the most
important specific points of Imam Al-Ridha.
Enumerate 8 reasons for
which Al-Ma'Moon had to appeal to Imam Al-Ridha.
List the reasons Imam
Al-Ridha was in a bind when Khalifa Al-Ma'Moon asked him to move to Maru.
Describe the agreement
reached between Imam Al-Ridha and Khalifa Al-Ma'Moon.
Discuss in detail Imam Al-Ridha's
presence in and his accomplishment at Maru.
Give an account of the
advice Imam Al-Ridha gave Al-Ma'Moon about leaving Maru.
Quote 10 of the sayings of
Imam Al-Ridha.
Discuss one of the sermons
Imam Al-Ridha gave.