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Golden Sayings & Speeches of Hazrat Imam Ali Raza a.s
Asalamoalaka ya Hazrat Imam Ali Raza a.s.
Imam Ali Ar-Reza (A.S.) is also known as Imam-e- Zaamin (A.S.). Zaamin means ‘The Guarantor’. When Muslims go on journeys they take with them something called ‘Imam-e-Zaamin’ which is some money tied in a cloth. This tradition probably came from the time of Imam Reza (A.S.) when people used to carry money with them especially because it had Holy Imam's (A.S.) name on it. As Ma'mun, the Abbasid caliph the contemporary of Imam Reza (A.S.), had coins minted with the name of Imam Reza (A.S.) on them, it was very easy for the Muslims to carry the name of Holy Imam (A.S.) with them, especially when they went on journeys. One day when Imam Reza (A.S.) was on his historical journey from Madinah to Marw (Khurasan), while in a jungle the Holy Imam (A.S.) came across a hunter who was about to kill a deer. The deer was trying to get away and when she saw Holy Imam (A.S.), she said something to him. Holy Imam (A.S.) asked the hunter to free the deer so that she could go and feed her little baby deer that were very hungry. Imam Reza (A.S.) also told the hunter that once the deer had fed her babies she would come back. The hunter allowed the deer to go because Holy Imam (A.S.) had told him to, but he did not think the deer will come back. But Imam Reza (A.S.) waited with the hunter until the deer returned with her young ones. The hunter was amazed on witnessing this miraculous event and he set the deer free as a mark of respect for Imam Reza (A.S.). After this historical event Imam Reza (A.S.) became famous as Imam Zaamin (A.S.).
Hazrat Imam Ali Raza a.s said , On the Day of Resurrection , I will save whoever has made a pilgrimage to me , at three levels [at the scale mizan], at the bridge [sir at] , & when he is given the record of his deeds .( & came for help in grave).
Imam Ar-Raza (peace of Allah be upon him) said: “The followers and Shia of each Imam are involved in a pledge that they should fulfill for him. The pilgrimage to the Imam’s shrine is a sign of the perfection of fulfilling that pledge. Hence, the Imam, on the Day of Resurrection, will intercede to him who visits his shrine out of desire and credence to the Imam.” [Bihar-ul-Anwar; vol. 22, page 6 (as quoted from Oyounu Akhbar ir-Riza, Ilal-ush-Sharaayi, and Ibn Qolawayh’s Kamil-uz-Ziyara)]
The one for whom the day of A'shura is a day of tragedy, grief and weeping, Allah The Mighty, The Glorious, shall make the Day of Judgment, a day of joy and happiness for him.
Those who weep should weep over the likes of Husain (A.S.) for surely, weeping over him does away with one's great sins.
O' Son of Shabib! Should you weep for Husain (A.S.) in the measure that tears roll down your cheeks, Allah would forgive all the sins committed by you, whether they be the great sins or the small sins and whether they be meagre or immense.
Imam Reza (A.S.) said (to Ibn Shabib): O' Son of Shabib! If it makes you happy (and you desire) to be with us in the elevated ranks of paradise, then be sad in our grief and happy at our happiness.
One who refrains from seeking his (worldly) desires on the day of Ashura, Allah shall grant him his desires of this world and the hereafter..
Imam Reza (A.S.) said: My father, talked of his father, Imam Sadeq (A.S.), as saying that the Ghadir feast is much more famous in heaven than on Earth.
Whoever visits her (Qum) (does her ziyarat) acknowledging her right, is entitled to heaven.
In Kamil-al-ziyarah it is quoted from Imam Raza (a.s) Whoever does the ziyarat of Masooma in Qum it is as though he/she has done my ziyarat
One of Imam’s companions said:” One day I was with Imam on the way to his home. At home his servants were busy repairing the house. Imam saw a stranger among them and asked of him. They answered:” He helps us and we pay him.” Imam asked:” Have you defined the amount of payment?” They answered:” No, but he accepts whatever we pay him.” Imam was disturbed and told me:” I have told them many times that before you bring anyone, define the amount of payment and contract. The one, who works without any contraction, thinks that you have paid him little, even if you give him three times more. But if you contract and give him according to the contraction, he will be pleased with receiving his right. Now if you pay more even just a little, he will understand you have paid more and will be thankful to you.” Osool al-Kafi vol.5 p.288
Imam Reza (A.S.) says: Hajj and Umrah vanish sins and poverty as a furnace vanishes impurities of Iron.
Muhammad ibn Sannan has been quoted a saying that once Imam Reza (A.S.) wrote to him, " The reason why Mina (A place near Makkah) was named Mina is that Gabriel (A great angel) said to the Prophet Ibrahim (A.S.) in this place: Ask God whatever you wish."
Ja`bir
b. Yazďd al-Ju'fi has narrated, saying: [I heard the testamentary
trustee of the testamentary trustees and inheritor of the knowledge of
the prophets, Abu` Ja'far Mohammed b. 'Ali b. al-Husayn b. 'Ali b. Abu`
Ta`lib, peace be on him, say: The master of the worshippers 'Ali b. al-Husayn
related to me on the authority of the master of martyrs al-Husayn b.
'Ali on the authority of the master of the testamentary trustees, the
Commander of the faithful 'Ali b. Abu` Ta`lib, peace be on him, who
said: Allah's Messenger, may Allah bless him and his family, said:
"A piece of me will be buried in the land of Khurasa`n. If a distressed
person visits it, Allah will remove his distress; if a sinful one
(visits it), Allah will forgive him his sins. (Uyun Akbar al-Reza, vol.
2, p. 258).
Allah and His angels bless the Prophet. O' believers, do bless him and pray him peace! (Holy Quran)
He also said: If a person writes salawat for me in a book, angels would say astaghfar for him as long as my name remains in that book.
The Holy Prophet (sawaw) relates that on the night of "Meraj" (ascension): I saw an angel who had a thousand hands and in every hand, a thousand fingers. He was busy calculating. I asked Gabriel: Who is this angel and what is he calculating? Gabriel answered: This angel has been appointed to count drops of rain descending on earth.
I addressed that angel and asked him whether he knew the amount of drops that had descended on earth since Allah created the world? He answered: O' Prophet of Allah, I swear by Allah who sent you to reveal the truth to his creation, I not only know the amount of drops that have fallen on earth since its creation, I also know the exact amount of drops that have ascended both in the sea and on land. The Holy Prophet (sawaw) says: I was surprised at his sharp memory and precise calculations. The angel said: Despite my memory and calculation, there is one thing that I simply cannot calculate! The Holy Prophet (sawaw) questioned: What is that? The angel replied: I cannot calculate the reward for the people who hear your name and recite salawat each time they hear it!
Imam Ali Raza (a.s) said: Anyone who is unable to get rid of his sins should say plenty of salawat for Mohammed (sawaw) and Aley Mohammed because it erases and destroys sins.
RasulAllah (s.a.w.a.w) proclaimed: If anyone says salawat for me 3 times every day and thrice each evening, due to the love and respect he has for me, the Almighty Allah will forgive all the sins he has committed during that day or night.
Mohammed b. 'Amma`ra has narrated on the authority of his father, on the authority of Imam al-Sadiq, peace be on him, on the authority of his fore-fathers, on the authority of Imam (Ali), the Commander of the faithful, peace be on him, who said: Allah's Messenger, may Allah bless him and his family, said:] "bA piece of me will be buried in the land of Khurasan. If a believer visits it, Allah, the Great and Almighty, will make the Paradise obligatory to him, and his body will be prevented from (touching) the Fire.(Uyun Akbar al-Reza, vol. 2, p.255).
Al-Hasan b. 'Ali al-Washsha`' has narrated, saying: [Abu` al-Hasan al-Reza, peace be on him, said: "I will unjustly be killed by poison. So he who visits me out of knowledge of my right, Allah will forgive him his past sins and those to follow.('Uyun Akbar al-Reza, vol. 2, p. 261).
Sulayma`n b. Hafs al-Marwazi has narrated, saying: [I heard Abu` al-Hasan Mu`sa` b. Ja'far, peace be on him, say: "Surely my son 'Ali will unjustly be killed by poison and buried beside Ha`ru`n (al-Rashďd) at Tu`s. He who visits him is like him who visits Allah's Messenger, may Allah bless him and his family.(Uyun Akbar al-Reza, vol. 2, p.260).
Al-Saqr b. Dalaf has narrated, saying: I heard my master 'Ali b. Mohammed b. 'Ali al-Reza`, peace be on him, say: "He who has a need with Allah must wash his body, visit the grave of my grandfather al-Reza`, peace be on him, at Tu`s, perform two rak'as by his head, and ask Allah for his need during his personal prayers (qunu`t), for surely He will respond to him, unless he asks (Him) regarding a sin and cutting the bonds of blood relatives; his (al-Reza`'s) place is one of the places of the Paradise. If a believer visits it, Allah will release him from the Fire and make him stay in the Abode of Stability. (Uyun Akhbar al-Reza, vol. 2, p. 262).
May Allah bless the one who keeps our "deen" and "wilayat" alive. The narrator asked: How can we keep it alive? Imam (AS) said: By learning the knowledge given by us and teaching it to others. Once people realize the truth in our sayings, they will definitely follow us. [Al Hayat vol 1 pg # 59, Navadirul Akhbar Pg #18]
Best of all are the people who are content after doing good, say "istighfar" after a sin, express gratitude after being blessed with a "nemat" and are patient and thankful when they are in trouble. [Biharul Anvar vol 78 pg # 338]
On the Judgment Day, Allah will remove all worries from the heart of a person who assists a momin. [Al Kafi vol 2 pg # 200]
Don't expect any good
from the one who does not have these five qualities:
(i) A good family background
(ii) A merciful heart
(iii) A consistent personality
(iv) A good nature
(v) Fear of Allah [Biharul Anvar vol 78 Pg # 339]
Anyone who strives to acquire livelihood for his family will be given more rewards than the one who does Jihad for Allah. [Tohoful Uqool Pg # 470]
Man's wisdom is his friend and his ignorance is his enemy. [Anvarul Bahiya Pg # 100]
The Eight Infallible Imam Hazrat Imam Raza (as) once passed through Nisha-pur City that was the knowledgeable and fiqhi center of intelligentsia and scholars on way to Toos, when Abu-Zare-Razi and Muhammad Ibne Aslam Toosi - the two great scholars of the day - stepped out of the crowd that had come to meet and see their Great Imam, and begged Imam (as) to disclose his blessed face and narrate for them any tradition from his forefathers that would remain imbibed in their hearts as a memorable activity. The Imam (as) enlightened the gathering with the Nur of his holy face that enlightened the whole city and complete silence was witnessed for a while.
Then the Imam (as) started to deliver this tradition that is famous as “Silsila-tuz-Zahb”. He said: “My father Musa Al-Kazim (as) narrated to me from his father Ja'far As-Sadiq (as) from his father Muhammad Al-Baqir (as) from his father Ali Zaynul Abideen (as) from his father the martyr of Karbala Hussain bin Ali (as) from his father Ali bin Abi Talib (as) saying: “My dear and beloved Messenger of Allah (saw) said: Gabriel told me as such: I heard the exalted lord saying: “The kalimah of LA ILAHA IL’LALLAH is my fort, whoever entered my fort was safe from my punishment.”
Imam (as) paused for a
moment and continued: “But with one condition and some conditions, and I am
amongst one of that conditions.”
It means that Allah's fort LA ILAHA IL’LALLAH will provide you with excellent
safety but on one condition only and that is the condition of Wilayat in its
true sense that you obey and follow the holy Imams (as0 in the progeny of the
holy Prophet (saw).
About twenty thousand
writers have narrated this tradition.
Here are three
short Ad’iyah from Hazrat Imam Ali bin Moosa Ar-Reza (as), Gharibul Ghuraba,
Moghith-ush-shiiatay waz’zuwwaray fee Yomil Jaza, whose holy mausoleum is
situated in the holy city of Mash’had, Iran:
1. For seeking well being and thanking for it
He said that once `Ali b. al-Husayn (a) saw a person doing tawaaf of al-Ka`bah and saying: O God I ask from You the patience (as-Sabr).
The Imam stroked his shoulder and said: you have asked for affliction (balaa'), [Instead] say: Allaahumma innee as-alukal-`aafiyah, wash-shukra `alal-`aafiyah.
O Allah I ask from You the well-being, and to be grateful for the well-being.
Eighth Imam, Hazrat Ali Raza (as), has stated, "If it would please you to have the reward of those who were martyred with Hossein, say whenever you remember him, Oh how I wish I were with them that I may have achieved great victory. "
Ibn Shabib found Imam Redha (as) crying and asked him why he wept. The imam answered: Oh ibn Shabib! I was crying over my grandfather Hussein (as), because he was slaughtered like a young sheep, from the jugular vein to the jugular vein, except for one difference: even the sheep isn’t killed until he is given water, but my grandfather died thirsty in Kerbala! Can you imagine, he, whose father is the pourer of water of the Pool of Kauthar (saqi al Kawthar)!
He also said: If a person writes salawat for me in a book, angels would say astaghfar for him as long as my name remains in that book.
The Holy Prophet (sawaw) relates that on the night of "Meraj" (ascension): I saw an angel who had a thousand hands and in every hand, a thousand fingers. He was busy calculating. I asked Gabriel: Who is this angel and what is he calculating? Gabriel answered: This angel has been appointed to count drops of rain descending on earth.
I addressed that angel and asked him whether he knew the amount of drops that had descended on earth since Allah created the world? He answered: O' Prophet of Allah, I swear by Allah who sent you to reveal the truth to his creation, I not only know the amount of drops that have fallen on earth since its creation, I also know the exact amount of drops that have ascended both in the sea and on land.
The Holy Prophet (sawaw) says: I was surprised at his sharp memory and precise calculations. The angel said: Despite my memory and calculation, there is one thing that I simply cannot calculate! The Holy Prophet (sawaw) questioned: What is that? The angel replied: I cannot calculate the reward for the people who hear your name and recite salawat each time they hear it!
Abu` al-Salt al-Hurawi has said: "Al-Reza`, peace be on him, spoke to people in their own languages. I asked him about this (quality), and he replied: 'O Abu`` al-Salt, I am Allah's proof over His creatures. Allah does not appoint over a people a proof who does not speak their own language. Have you not heard the words of the Commander of the faithful: 'We have been given sound judgment. Is this not his knowledge of languages?"
Ya`sir al-Kha`dim (the retainer) has narrated: "Abu` al-Hasan (al-Reza`), peace be on him, had in his house Byzantines and Slavs. He was close to them. He heard them speak in Slavic and Romanian, saying: 'We are visited in our homeland every year, but we are not visited here.' In the following morning he (al-Rida`) sent someone to visit them.''
Imam Reza(A.S.) was the most Allah-fearing of the people of his time and the most obedient of them to Allah, the Most High. Al-M'mu`n sent Raja`' b. Abu` al-Dahha`k to Medina in order to bring the Imam to Khurasan. The latter went and accompanied him on the road from Medina to Maru. He has reported the following about his acts of worship: "By Allah, I have never seen a man more (earnest) than him in seeking protection in Allah (the Great and Almighty), mentioning Him in all his times, and fearing Him. When he rose in the morning, he performed the morning prayer. When he finished his prayer and said the taslďm, he sat in his place of prayer and (began) glorifying Allah, praising Him, saying: 'Allah is Greater! There is no god but Allah! O Allah bless the Prophet and his family, may Allah bless him and his family.' He continued these phrases until the sun rose. Then he prostrated himself in prayer for a long time. Then he went to the people to speak to them and to preach to them until it was forenoon. Then he renewed his ablution and returned to his place of prayer. When the sun came near to descending (from its midday zenith), he stood and prayed six rak'as. In the first rak'a he recited the sura al-Hamd and the sura qul ya ayyuha al-kafirun. In the second rak'a he recited the sura al-Hamd and the sura qul huwa Allah ahad.
In every rak'a of the four-rak'a prayers he recited the sura al-Hamd lillah and the sura qul huwa Allah ahad, and then he recited the taslďm. Then he recited his personal prayer in the second rak'a before the kneeling and after the recitation. Then he said the adhan (the call to prayer). Then he prayed two rak'as. Then he said the iqama (the declaration of standing for prayer) and performed the noon prayer. When he recited the taslďm, he glorified Allah, praised Him, and said: 'Allah is Greater! There is no god but Allah!' He continued these phrases for a long time. Then he performed Salat al-Shukr (the prayer for giving thanks). In it he said: 'Thanks be to Allah,' for one hundred times. When he raised his head, he stood and prayed six rak'as.
In each rak'a he recited the sura al-Hamd lilla`h and the sura qul huwa Allah ahad. After each two rak'as he recited the taslďm. Then he said his personal prayer in the second rak'a before the kneeling and after the recitation. Then he said the adhan (the call to prayer). Then he prayed two rak'as and said his personal prayer in the second rak'a. When he recited the taslďm, he stood and performed the afternoon prayer. When he recited the taslďm, he sat in his place of prayer, glorified Allah, praised Him, and said: 'Allah is Greater! There is no god but Allah!' Then he prostrated himself in prayer and said one hundred times: 'Thanks be to Allah.'
"When the sun set, he performed the ritual ablution, said theadhan and iqama, and performed the three rak'as of the evening prayer. Then he said his personal prayer in the second rak'a before the kneeling and after the recitation. When he recited the taslďm, he sat in his place of prayer, glorified Allah, praised Him, and said: 'Allah is Greater! There is no god but Allah.' He recited these phrases for a long time. Then he performed Salat al-Shukr (the prayer for giving thanks). Then he raised his head and did not say anything until he stood and prayed four rak'as, finishing each two rak'as with the taslďm. Then he said his personal prayer in the second rak'a before kneeling and after the recitation. In the first rak'a of these four rak'as, he recited the sura al-hamd and the sura qul ya ayyuha al-kafirun.
In the second rak'a he recited the sura al-hamd and the sura qul huwa Allah ahad. Then he recited the taslďm. Then he sat and recited personal supplications until he entered into evening. Then he broke the fast. Then he stayed until about third of the night passed. The he stood and performed the night prayer in four rak'as. Then he said his personal prayer in the second rak'a before kneeling and after the recitation. When he recited the taslďm, he sat in his place of prayer mentioning Allah, the Great and Almighty, glorifying and praising Him, saying: 'Allah is Greater! There is no god but Allah!' He said these phrases for a long time. After saying his personal supplications, he performed Sala`t al-Shukr, and then he went to bed.
"At the last third of night he got up glorifying and praising (Allah), saying: 'Allah is greater! There is no god but Allah!' And he asked Him for forgiveness. Then he cleaned his teeth with the miswa`k (cleaning stick for teeth). Then he performed the ritual ablution. Then he stood and performed the late night payer. He said eight rak'as. After each two rak'as, he recited the taslďm. In the first two rak'as of them, he recited the sura al-hamd and the sura qul huwa Allah ahad thirty times.
"Then he performed the prayer of Ja'far b. Abu` Ta`lib, which is four rak'as. After each two rak'as, he recited the taslďm. After the second rak'a of each two rak'as, he said his personal prayer before kneeling. He regarded it as (part) of the late night prayer. Then he performed the other two rak'as. In the first rak'a he recited the sura al-hamd and the sura al-mulk. In the second rak'a he recited the sura al-hamd and the surahal ata 'ala al-insan. Then he stood and performed the two rak'as of al-Shafa'. In each rak'a he recited the sura al-hamd one time and the sura qul huwa Allah ahad three times. He said his personal prayer after the second rak'a. Then he stood and performed (the prayer of al-witr), which is onerak'a. In it he recited the sura al- hamd, the sura qul huwa Allah ahad three times, the sura qul a'u`dhu bi Rab al-falaq one time, and the sura qul a'udhu bi Rab al-nas one time. Then he said his personal prayer before the kneeling and after the recitation. He would say (the following) in his personal prayer:
"'O Allah, bless Mohammed and the Household of Mohammed. O Allah, guide us through him whom You guided, make us well through him whom You made well, attend to us through him to whom You attend, bless us in that which You have given, protect us from the evil of what You decreed, for You decree and none decrees against You. Verily he whom You befriend is not lowly, and he toward whom You show enmity is not exalted, blessed are You and high exalted!'
"Then he said seventy times: 'I ask Allah's forgiveness and seek repentance from Him.' When he recited the taslďm, he sat and recited supplications for a long time. When the dawn approached, he stood and prayed the two rak'as of the dawn. In the first rak'a he recited the sura al-hamad and the sura qul ya ayyuha al-kafirun. In the second rak'a he recited the sura al-hamad and the sura qul huwa Allah ahad. When the dawn broke, he said the adhan and the iqama and performed the prayer of the early morning in two rak'as. When he recited the taslďm, he sat and recited supplications until the sun rose. The he performed Salat al-Shukr (the prayer for giving thanks)
A man from Balkh says:” I was with Imam Reza (PBUH) during the travel to Khorasan. One day while having a meal Imam invited all the servants including the Blacks to have the meal with them. I told Imam:” It is better they (the servants) sit somewhere else. Imam said:” Be quiet! The creator of everyone is the same. The father and mother of all are the same and reward is according to deeds.” Osool al-Kafi vol.8 p.230
The servant of Imam -Yaser – says:” Imam Reza (PBUH) had told us that if I was above your head (and ordered you to do something) and you were having a meal, do not stand up till you finish it. Therefore it frequently happened that Imam called us for a work, and he was responded that he (the servant) is busy having a meal; then Imam would say:” Let him finish his food.” Osool al-Kafi vol.6 p.298
One day a stranger came to visit Imam Reza (PBUH). He said hello and continued:” I love you and your fathers and ancestors. I have come back form Hajj and have run out of money. If it is possible give me some money so that I could go back to my house. I promise to spend the same amount there as Sadaghah, for, I am not poor in my city. Imam stood up and went to another room. Then he came behind the curtain and said:” Get this 200 Dinar and spend it for your travel, there is no need to pay the same back as Sadaghah. The man got the Dinars and went. Imam was asked for the reason of his secret help, he answered:” I did such, in order not to see the shame of need in his face.” managhib vol.4 p.360
Hazrat Imam Reza (AS) described the magnanimity and glory of Quran's authority it's miracles saying, “That is the firm cable of Allah, firmest handhold, the ideal model path, it guides and leads toward paradise, and is the savior from the fire (of Hell). It does not corrode and wear out by the passage and flow of time. More over, it's continuous repetition and recitation through the tongue does not devalue and depreciate it, since, it is not made to exist for a certain age and period apart from other ages and periods. Instead, it has been made a proof and logic for all human beings. Falsehood does neither find passage in front of it nor from it's back side. It has been descended (revealed) by Allah, the All-Wise, All-Praise Worthy.” (BIHAR UL ANWAR Vol 92, P 14)
Rayyan says I said to Imam Reza (A.S.) “What do you say about Quran?” he replied “It is the speech of Allah; do not exceed and move ahead of it; do not seek guidance from other than it, otherwise, you would go astray.” (BIHAR UL ANWAR Vol 92, P 117)
“Indeed Imamate is the rein of religion, the system of Muslims the righteousness welfare of the world, the honour and glory of faithfuls. Verily, Imamate is the growing ongoing root of Islam, it's elevated sublime branch. Services, alms, fasting, Hajj, Jihad (the holy war) attain completion and perfection. The Allah's bounds, sanctions, ordinances get executed, the frontiers boundaries (of Islamic lands) get safe secure, through Imam.” (USOOL KAFI, Vol 1, P 200)
“A faithful will not become (real) faithful till such time he acquires three qualities: A way of Allah's treatment, the Prophet's rule, a rule of his Wali. However, the Allah's treatment is the concealing of his secret. Allah said "The Knower of the unseen! So He does not reveal His secret to any except to him whom He chooses as an apostle. More over, the Sunnah is rule of the Prophet (PBUHP) is conciliation with the people. So Allah commanded the Prophet (PBUHP) to conciliate with the masses saying, ‘Take to forgiveness and enjoin good.’ Nevertheless, the rule of his Wali is ‘exercising patience and endurance in (the times of) adversities, poverty and apprehensions.’” (USOOL KAFI, Vol 2, P 241)
“Becoming part of the officials of sultan (king, ruler), providing help and assistance to them, putting in endeavor to fulfill their needs and requirements is equivalent to infidelity. And looking intentionally and purposely at them is one of the great sins, which deems one fit to deserve the hell fire.” (BIHAR UL ANWAR Vol 75, P 374)
The Ima`m, peace be on him, would use this holy supplication as weapon: "In the Name of Allah, the Merciful, the Compassionate. O He to whom there is neither likeness nor similitude! You are Allah!
There is no god but you; nor is there a creator except You! You perish the creatures and You remain! You are clement toward him who disobeys You! And Your good pleasure is in forgiveness!"
He also clung to this great supplication: "I have submitted, O my Protector, to you; I have submitted my own soul to You; I have entrusted the whole affairs of mine to You! I am Your servant, son of Your servant. So hide me in Your cover from the evil from among Your creatures, protect me from every harm and evil through Your kindness, and spare me the evil of every possessor of evil through Your power!
"O Allah, I seek protection in You from him who schemes against me or desires ill for me! Close the eyes of the oppressive from me, for You are my helper! There is no god but You,
O Most Merciful of the merciful and Lord of the worlds! I ask you to be sufficient against harm, (to give me) well-being, recovery, help against the enemies, and success for what You love and accept,
O Our Lord! O Lord of the worlds! O All-compeller of the heavens and earth!
O Lord of Mohammed and his good, pure Household! Your blessings be upon all of them!"
The following is his supplication in seeking security and faith: "O He who gives me evidence for Himself and humiliates my heart through certainty in Him, I ask from You security and faith in this world and the next!"
This supplication, though short, contains a proof of the Oneness of Allah; the proof is that Allah makes His creatures profess His existence through the wonders of this universe.
He, peace be on him, would supplicate with this great supplication: "O Allah, give me guidance; make me steadfast toward it; muster me according to it; make me safe with the safety of him upon whom there is neither fear nor sorrow nor impatience; You are worthy of reverential fear and worthy to forgive!"
He taught the following holy supplication to his companion and student, Musa b. Bukayr. He said to him: "Memorize what I write to you. Supplicate with it during every hardship of which you are afraid." The supplication is as follows: "In the Name of Allah, the Most Gracious, the Most Merciful. O Allah, my many sins have made me lose face before You, prevented me from being worthy of Your mercy, and kept me away from deserving Your forgiveness! I have adhered to Your boons and clung to supplicating You, for You have promised those who are like me in acting extravagantly (against their own souls), making errors, and despairing of Your mercy through Your words:
Say: O My servants who have acted extravagantly against their own souls, do not despair of the mercy of Allah; surly Allah forgives the faults altogether; surely He is the Forgiving, the Merciful. You have warned those who despair of Your mercy and said: And who despairs of the mercy of his Lord but the erring ones. Then You have summoned us through Your mercy to supplicate You, thus You have said: Call upon me, I will answer you; surely those who are too proud for My mercy shall soon enter hell abased.
"O my Lord, hopelessness has covered me, and despair of Your mercy has wrapped me!
O my Lord, You have promised to reward him who has good opinion in You and to punish him who has bad opinion in You!
O Allah, my eye has been seized by good opinion of You in releasing my neck from the Fire, covering my slips, releasing (me) from my stumble!
O Allah, Your words, which have neither alteration nor change, are true: (Remember) the day when We will call every people with their Imam.
That is the Day of Resurrection when the trumpet shall be blown and what is in the graves shall be raised. I believe, witness, confess, do not deny, do not renege, conceal, announce, manifest, and hide that You are Allah, there is no god but You, One with no partner with You, that Mohammed is Your servant and messenger, may Allah bless him and his Family, and that 'Ali, the Commander of the faithful, master of the testamentary trustees, inheritor of knowledge of the prophets, emblem of religion, destroyer of the hypocrites, the fighter against the Renegades (Mariqďn), my Ima`m, my proof, my handle, my path, my guide, and my argument.
I do not trust my deeds though pure; nor do I see that they will save me though righteous but through (showing) friendship to him, following his example, acknowledging his great virtues, accepting from those who delivered them, and submitting to those who narrated them. I confess that his testamentary trustees from among his grandsons are Ima`ms, arguments, guides, lamps, guideposts, lighthouses, masters, and pious. I believe in their secret, their openness, their outward, their inward, their present, their absent, their living, and their dead. In that there is neither doubt nor suspicion nor change when You turn away (from that).
"O Allah, summon me on the day of my mustering and my resurrecting through their Ima`mate, and save me, O My Protector, from the heat of the Fires through them, and supply me with the repose of the Gardens! Surely, if You release me from the Fire, I will be one of the achievers. O Allah, I rose in the morning of this day of mine (while) I have neither confidence nor hope nor asylum nor place of flight nor shelter except those through whom I seek access to You, seeking nearness to Your Messenger Mohammed, may Allah bless him and his Family, then 'Ali, the Commander of the faithful, al-Zahra`', the mistress of the women of the worlds, al-Hasan, al-Husayn, and the one after them who will pave the way for the hidden proof from among his children, hoped for the community after him.
"O Allah, make them in this day and after it my fortress against detested things and my stronghold against fears; save me through them from every enemy, tyrant, oppressor, sinner, the evil of what I know, what I deny, what has hidden from me, what I see, and the evil of every crawling creature that You have taken by the forelock! Surely You are on a straight path.
"O Allah, through my seeking access through them to You, seeking nearness to You through showing love for them, fortifying myself with their Ima`mate, open for me the doors to Your provision; spread upon me Your mercy; make Your creatures love me; turn me aside from their detest and their enmity! Verily You are powerful over everything.
"O Allah, there is reward for everyone (who) seek access (through them to You); there is right for all the possessors of intercession, hence by him whom You have appointed as Your friend and placed ahead my request, I ask You to make me recognize the blessing of this day of mine, this month of mine, and this year of mine!
"O Allah, they are my place of flight and my help during my hardship, my ease, my well-being, my tribulation, my sleep, my wakefulness, my departure, my residence, my difficulty, my facility, my openness, my secret, my morning, my evening, my movement, my habitation, my secret, and my publicity!
O Allah, through them, disappoint me not of Your favor; cut not my hope from Your mercy; disappoint me not of Your repose; tempt me not with the closure of the doors to provisions and of the ways to them; open for me an easy opening from You; appoint for me a way out from every hardship and a road for every plenty! Surely, You are the Most Merciful of the merciful. May Allah bless Mohammed and his pure Household! Amen, Lord of the world!"
This supplication gives an account of the firm clinging of the Ima`m to Allah, the Exalted, and his absolute obedience to Him. Also it gives an account of the outstanding merits of the members of the House (ahl al-Bayt), peace be on him, who are the emblems of religion and gatekeepers of the wisdom of the Master of messengers.
The Ima`m, peace be on him, would recite this supplication for seeking provision and plentiful livelihood. He would recite it after each obligatory prayer. It is as follows: "O He Who possesses the needs of the askers and knows the minds of those who are silent! There is a present hearing and ready response to every request from You. There is encompassing, inner knowledge of all those silent before you. I ask You by Your truthful promises, Your generous benefits, Your boundless mercy, Your conquering authority, Your everlasting kingdom, Your perfect words,
O He whom the obedience of the obedient does not profit nor does the disobedience of the disobedient harm, bless Mohammed and his Household; provide me with some of Your bounty; and give me that through which You provide me with well-being, through Your mercy, O Most Merciful of the merciful!"
This is another example of his holy supplications: "In the name of Allah, the Most Gracious, the Most Merciful. O Allah! O Possessor of comprehensive power, boundless mercy, uninterrupted kindnesses, successive boons, beautiful benefits, and great gifts!
O He who created (men) and provided (them) with the means of subsistence, inspired (them) and made (them) utter, originated (them) and made laws (for them), is exalted and high, ordained and did well, formed and did excellently, advanced an argument and delivered (it), bestowed lavishly upon (men), gave (them) generously, granted (them) and did a favor for (them)!
O He who is exalted in mightiness, so swift sight escapes Him, and is close in gentleness, so misgiving thoughts pass Him!
O He who is unique in kingdom, so there is no equal for Him in the kingdom of His authority and is One in magnificence, so there is no rival in the invincibility of His station.
He by whose magnificence the subtlest of imaginations are bewildered, and the swiftest of the eyes of mankind fall short of knowing His might!
O He who knows the thoughts of the hearts of men and sees the glances of beholder's eyes! Faces are humble in awe of Him; necks are submissive to His mightiness and majesty; hearts are afraid out of fear of Him; and limbs tremble in terror of Him!
O All-apparent! O All-hearing! O All-high! O Exalted! Bless him who makes prayer honorable through calling down blessings upon him; take vengeance on him who has wronged me, made light of me, dismissed the Shď'ites from my door; let him taste the bitterness of abasement as he has made me taste it; make him outcast among those who commit abominable acts and those who are impure!
Praise belongs to Allah! May Allah bless Mohammed and his good, pure Household!" This supplication is abound with praising and lauding Allah with the most beautiful kind of laudation. Also it is filled, especially at the end of it, with oppression, harm, and persecutions which were brought about to the Ima`m by al-Ma'mu`n, the 'Abba`sid Caliph, who dismissed the Shď'ites of the Ima`m, and made light of him. That was when Islamic world admired the position of the Ima`m and his great personality, and when it came to know that al-Ma'mu`n had an insignificant character void of morals which were necessary for the office of the caliphate over the Muslims. This supplication demonstrates that the Ima`m was so displeased with al-Ma'mu`n that he invoked Allah against him.
Yet another example of his holy supplications is following: "In the name of Allah, the Most Gracious, the Most Merciful. O Allah, to You belongs praise for repelling afflictions which come down, the misfortunes of adversity, calamities, and the continuous rush of the lavishness of favors!
To You belongs praise for Your wholesome bestowal and Your praiseworthy trial!
To You belongs praise for Your great beneficence, Your dear good, Your easy imposing, and Your repelling difficulties!
To You belongs praise for Your making fruitful little gratitude, Your giving abundant reward, Your lessening the weight of heavy sins, Your accepting narrow excuse, Your lifting up burdensome time, Your making easy difficult places, and Your preventing Your decisive command!
To You belongs praise for driving away tribulations, abundant favor, repelling fearful things, and abasing the tyrannical!
To You belongs praise for little obligation, plentiful reduction, strengthening the weak, and aiding the troubled!
To You belongs praise for your abundant disregard, Your lasting bounty, Your taking away the barrenness of land, Your praiseworthy acts, and Your uninterrupted gifts!
To You belongs praise for delaying immediate punishment, leaving sudden chastisement, making easy the paths of return (to You), and sending down the rain of clouds! Verily, You are All-gracious, All-Bestower!1 " This supplication contains a group of phrases which laud and praise Allah, the Exalted, the Creator of the universe and Giver of life.
The legal jurisprudents, wise men, Sufis, preachers, infidels and ghulat attested to his abundant knowledge, the strength of his arguments, and his supremacy in all the debates that were held between him and the foes of Islam. Muhammad, son of las Yaqtini, admits that :"When people differed about Abul-Hassan al-Reza (A.S.) ,all the answers he had given to questions posed to him were collected. They totaled fifteen thousand."
Abul-Salt then says: 'Muhammad, son of Ishaq, son of Musa, son of Ja'far (A.S.), used to say to his sons: 'This is your brother Ali, son of Musa, the prominent scholar of the Prophet's descendants. Ask him about anything related to the faith, and learn well what he says to you."
Imam’s servant says:” One day his servants were eating fruits. They ate some and through out the rest. Imam Reza (PBUH) told them:” Subhanallah! If you do not need it, give it to someone who needs.”
Imam said:” The friend of everyone is his wisdom the enemy of everyone is his ignorance and silliness.”
Imam said:” Science and knowledge are like treasures, and the key to them is question, so ask and Allah may bless you, because by this question four groups benefit: 1.The asker 2.The teacher 3.The listener 4.The answerer”
Imam said:” Liking people and friendship is half of wisdom.”
Imam said:” There is a piece of advice in everything your eyes see.
Imam said:” Cleanliness and neatness is of virtues of the prophets.”
During that day
after saying his noon prayers in seriously ill condition, he summoned one of
his private servants and inquired whether the other servants had had their
lunch.
"My lord, how can we eat food when we witness you are seriously ill in bed?",
answered the man.
On hearing that statement, the Holy Imam (A.S.) asked them to serve the lunch.
In that critical condition also he ate some food in the company of his
servants and attendants by controlling his severe pain due to poisoning. It
was the practice of the Holy Imam (A.S.) to have food in the company of his
servants. While having lunch the Holy Imam (A.S.) did not express his severe
pain and affectionately talked with each servant of his till all of them
completed having their lunch.
Praising
Almighty Allah, the Holy Imam (A.S.) started praying for rain. Soon some clouds
appeared accompanied by thunder and lightning much to the joy of the people.
But the Holy Imam (A.S.) asked them to be patient saying that these clouds were
not for them. The clouds passed and were followed by more clouds, also
accompanied with thunder and lightning. Imam Reza (A.S.) said that these
clouds again were not for Marw but for such and such a place. More clouds
followed, and on the eleventh occasion, the Holy Imam (A.S.) said that this
time it was for Marw and by the will of Almighty Allah, it would start raining
by the time the people reach their houses.
After the people reached their homes, by the will of Allah and the blessed
prayers of Imam Reza (A.S.), the downpour started and it rained so heavily
that the fountains, ponds, and the deserts were filled with water.
The Holy Imam (A.S.) bare-footed marched forward and glorified God loudly; saying "Allah Akbar" (God is the Greatest of all).
When the officials saw Imam Reza (A.S.) in simple clothing and bare-footed, hurriedly jumped down from the saddles of their horses and tried to take off their boots. The Holy Imam (A.S.) continued glorifying God by repeating the phrase "Allah Akbar" (God is the Greatest of all).
One would probably say an earthquake had unexpectedly occurred in Marw; from every direction the call "Allah Akbar" could be heard, and during his graceful marching the Holy Imam (A.S.) loudly glorified God, and the congregation present there followed His Holiness and shouted "Allah Akbar".
Regarding the
succession to the Imamate in childhood by the ninth Holy Imam,Muhammad Taqi
al-Jawad it is interesting to note that Shaykh Mufid has recorded the
following account in his "Kitab al-Irshad".
"I (Safwan bin Yahya) said to Imam Reza (A.S.): ... We ask Allah never to show
us the day (of your death) but if something happened, to whom (will the
Imamate belong)? He (the Holy Imam) pointed out to Abu Ja'far (his son, the
future Imam Jawad) with his hand while he was standing in front of him. I
said: May I be your ransom, this is a child of three years old! That does not
harm him, he (the Holy Imam) replied Jesus (A.S.) gave evidence (of his
mission) when he was less than three years old."
Then Emam Reza (A.S.), looked at that great congregation and said: Musa ibn Jafar (A.S.), my dignified father once quoted the words of his father Jafar ibn Muhammad Sadiq (A.S.), who in his turn related the words of his father Muhammad ibn Ali (A.S.), who narrated the words of his father Ali ibn Husain (A.S.), who likewise quoted Husain (A.S.), the master of the youth residing in paradise, who directly quoted the Holy Messenger of Allah (S.A.W.), who narrated the words of Gabriel (A.S.), who quoted the divine words of the Exalted Lord as follows:
"There is no God but Allah, the One is My stronghold in which the reciter of this holy verse can enter and then he will dwell there safely, and will not suffer My wrath"
His Supplication
during the Prayer for giving Thanks (salat al-Shukr)
Sulayma`n b. Ja'far has narrated: "We visited Imam Reza(A.S.) while he was
performing the prayer for giving thanks (salat al-Shukr). He lengthened his
prostration in prayer. Then he raised his head and we asked him about his long
prostration. He told us that he prayed with the following supplication. He
urged us to (supplicate) with it. Then he ordered us to write it, and we wrote
it." The supplication is as follows:
"O Allah, curse those who altered Your religion, changed Your favor, accused
Your Messenger (may Allah bless him and his Household), opposed Your religion,
turned away from Your way, were ungrateful for Your boons, returned Your words
to You, disdained Your Messenger, killed the (grand) son of Your Prophet,
distorted Your Book, denied Your signs, sat in the assembly which was not
appropriate for them, and which the people carried on the shoulders of the
Household of Mohammed!
"O Allah, curse them with curses following each other, gather them and their followers blue-eyed in the Hell-fire!
"O Allah, we seek nearness to You through cursing them and renouncing them in this world and the next!
"O Allah, curse those who killed the Commander of the faithful and al-Husayn b. 'Ali and Fa`tima, daughter of Allah's Messenger, may Allah bless him and his Household.
"O Allah, increase them in chastisement to chastisement, humiliation to humiliation, abasement to abasement, and disgrace to disgrace!
"O Allah, drive them away to the Fire with violence and return them to Your painful chastisement with a return!
"O Allah, gather them and their followers in the Hell-fire in group! O Allah, divide their gathering; scatter their affair; make their words disagree with each other; disperse their unity; curse their Ima`ms; kill their leaders, their masters, and their eldest ones; curse their heads; break their banners; spread terror among them; and leave not any dweller of them!
"O Allah, curse Abu` Jahl and al-Walďd with curses following one another! O Allah curse them with a curse through which curse every angel brought nigh, every prophet sent out, and every believer whose heart You examine for faith!
O Allah curse them with a curse from which the inhabitants of the Fire seek refuge, and which does not come into anyone's mind!
O Allah, curse them in Your hidden secret and Your manifest openness, chastise them with a chastisement in the ordination, and let their partners be their followers and their lovers! Verily You hear supplication!
The Imam urged his companions to supplicate Allah and said to them: "Adhere to the weapon of the prophets!"
"What is the
weapon of the prophets?" he was asked.
"Supplication," he replied.
Concealing Supplication
Imam Reza (A.S.) advised his companions to conceal supplication, and that man should supplicate his Lord secretly, that none may know of him. He, peace be on him, has said:
"A servant's secret supplication equals seventy open supplications."
The people who
had assembled round the Imam's letter thought that His Holiness' talk was
over, but to their amazement the Holy Imam (A.S.) appeared from behind the
litter curtain again and added the following words to what he had previously
stated:
"But all this depends on some conditions, and I am considered to be one of
those conditions".
Ibrahim ibn
al-Abbas al-Suli is reported to have said: "I never saw al-Riza(a.s.) unable
to provide the answer to any question he received, nor have I ever seen any
contemporary of his more learned than he was. Al-Mamoon used to put him to
test by asking him about almost everything, and he always provided him with
the answer, and his answer and example was always derived from the Holy Qur'an."
Rajaa ibn Abul-Dahhak, who was commissioned by al-Mamoon to escort Imam
Riza(a.s.) to his court, said: "By God! I never saw anyone more pious than him
nor more often remembering God at all times nor more fearful of God, the
Exalted. People approached him whenever they knew he was present in their
area, asking him questions regarding their faith and its aspects, and he would
answer them and narrate a great deal of hadith from his father who quoted his
forefathers till Ali (a.s.) who quoted the Messenger of Allah(pbuh&hf). When I
arrived at al-Mamoon's court, the latter asked me about his behaviour during
the trip and I told him what I observed about him during the night and during
the day, while riding and while halting; so, he said: `Yes, O son of al-Dahhak!
This is the best man on the face of earth, the most learned, and the most
pious.'"
Al-Hakim is quoted in Tarikh Nishapur as saying that the Imam(a.s.) used to issue religious verdicts when he was a little more then twenty years old. In Ibn Maja's Sunan, in the chapter on "Summary Of Cultivating Perfection," he is described as "the master of Banu Hashim, and al-Mamoon used to hold him in high esteem and surround him with utmost respect, and he even made him his successor and secured the oath of allegiance for him."
Al-Mamoon said this once in response to Banu Hashim: "As regarding your reaction to the selection by al-Mamoon of Abul-Hassan al-Riza(a.s.) as his successor, be reminded that al-Mamoon did not make such a selection except upon being fully aware of its implications, knowing that there is no one on the face of earth who is more distinguished, more virtuous, more pious, more ascetic, more acceptable to the elite as well as to the commoners, or more God-fearing, than he (al-Riza,a.s.) is."
Abul-Salt al-Harawi is quoted saying: "I never saw anyone more knowledgeable than Ali ibn Mousa al-Riza(a.s.). Every scholar who met him admitted the same. Al-Mamoon gathered once a large number of theologians, jurists and orators and he (al-Rida, A.S.) surpassed each and every one of them in his own respective branch of knowledge, so much so that the loser admitted his loss and the superiority of the winner over him."
He is also quoted saying: "I have heard Ali ibn Mousa al-Riza(a.s.) saying, `I used to take my place at the theological center and the number of the learned scholars at Medina was quite large, yet when a question over-taxed the mind of one of those scholars, he and the rest would point at me, and they would send me their queries, and I would answer them all."
Al-Manaqib records the following: "When people disputed regarding Abul-Hassan al-Riza(a.s.), Muhammad ibn 'Isa al-Yaqtini said, `I have collected as many as eighteen thousand of his answers to questions put forth to him.' A group of critics, including Abu Bakr the orator in his Tarikh and al-Tha'labi in his tafsir and al-Sam'ani in his dissertation and in al-Mu'tazz in his work, in addition to others, have all quoted hadith from him."
On his arrival, al-Ma'mun showed him hospitality and great respect, then he said to him: "I want to get rid of myself of the caliphate and vest the office in you." But Imam al-Riza(a.s.) refused his offer. Then al-Ma'mun repeated his offer in a letter saying: "lf you refuse what I have offered you, then you must accept being the heir after me." But again Imam al-Riza (a.s.) refused his offer vigorously. Al-Ma'mun summoned him. He was alone with al-Fadhl ibn Sahl, the man with two offices (i.e., military and civil). There was no one else in their gathering.
Al-Ma'mun said to Imam al-Riza(a.s.), "I thought it appropriate to invest authority over the Muslims in you and to relieve myself of the responsibility by giving it to you." When again Imam al-Riza (a.s.) refused to accept his offer, al-Ma'mun spoke to him as if threatening him for his refusal. In his speech he said, "Umar ibn al-khattab made a committee of consultation (shura) to appoint a successor. Among them was your forefather, the Commander of the Faithful, Imam Ali ibn Abi Talib. (Omar) stipulated that any of them who opposed the decision should be executed. So there is no escape for you from accepting what I want from you. I will ignore your rejection of it."
In reply, Imam al-Riza(a.s.) said: "I will agree to what you want of me as far as succession is concerned on condition that I do not command, nor order, not give legal decisions, nor judge, nor appoint, nor dismiss, nor change anything from how it is at present." al-Ma'mun accepted all of that. This event occurred in 200 AH/814 AD.
Imam Reza (A.S.) spoke about the reasons for the slowness in responding to supplication. Ahmed b. Mohammed b. Abu` Nasr has narrated: [ I (i.e. Ahmed) said to Abu` al-Hasan (i.e.Imam Reza(A.S.): May I be your ransom, I have asked a need from Allah since so-and-so year, and something have entered my heart because of slowness (in answering it). He, peace be on him, declared:] "O Ahmed, beware of that Satan makes a way against you in order to make you despair (of Allah's mercy). Abu` Ja'far (i.e. Ima`m al-Ba`qir), the blessings of Allah be upon him, said: 'The believer asks his need from Allah, the Great and Almighty, but He delays responding to him out of love for his voice and listening to his wailing.'"
Then he said: "By Allah, what Allah, the Great and Almighty, sets behind the believers in this world is better than what He sets before them therein. What a thing is the world? Abu` Ja'far would say: 'The believer's supplication during ease should be similar to that of his during hardship. He should not flag (in supplicating) when he is given. Therefore, be not tired of supplication, for it is of great position with Allah, the Great and Almighty. Adhere to patience, seeking the lawful, and tightening your bonds of kin. Beware of showing open enmity toward men, for we, the members of the House, tighten ties with him who cut us and treat kindly him who mistreats us, hence we, by Allah, see through that the good final result. If the possessor of a favor (strives for gathering) sample funds, then he is not satisfied with anything. When favors become abundant, the Muslim is in danger because of the duties incumbent upon him and the trial through them.'"
"Tell me, if I say some words to you, will you trust them?" asked Imam Reza (A.S.)
"May I be your ransom, if I do not trust you, then whom shall I trust?" retorted Ahmed, "You are the proof of Allah over His creatures."
"Therefore, have more confidence in Allah, for you will meet him, replied the Imam, "don't Allah, the Great and Almighty, say: And when My servants ask you concerning me, then surely I am very near; I answer the prayer of the suppliant when he calls on me ; don't He say: do not despair of the mercy of Allah; and don't He say: and Allah promises you forgiveness from Him and bounty. Therefore, have confidence in Allah more than you have in other than Him. Place nothing in your soul except good, and you will be forgiven. "
On the day when al-Ma'mun ordered to make the pledge of allegiance to al-Redha, one of the close associates of al-Redha, who was present, narrates, "On that day I was in front of him. He looked at me while I was feeling happy about what had happened. He signalled me to come closer. I went closer to him and he said so that no one else could hear, Do not occupy your heart with this matter and do not be happy about it. It is something which will not be achieved. Quoting al-Allamah ash-Shibli from his book al-Ma'mun, we get a very clear picture of how al-Ma'mun decided to offer his leadership to Imam al-Redha (a.s.)
On his way to Marv, Imam (A) passed Nishapoor, where thousands of people had gathered to catch a glimpse of him. Some scholars begged him to stop and address them so that they could hear his voice. Imam (A) related to them that the angel Jibraeel (A) had told the Holy Prophet (S), who had told Imam Ali (A), and each Imam (A) had told the next Imam (A), that Allah had said, "Laa Ilaaha Illallah is My fortress, and whoever enters My fortress saves himself from My punishment." Then Imam (A) went forward a little and stopped. He then informed them that there were a few conditions to entering the fortress of Allah, one of which was complete submission to the Imam (A) of the time. This report is famous and has been recorded by many historians.
We come across following statements in history concerning al-Rida's continued rejection and then his acceptance of the heir apparency after al-Ma'mun and his aides began to make death threats: "He accepted the heir apparency, woefully and sorrowfully"; "He was in severe distress and under a great trial"; "He remained saddened and grieved until his death." "He would pray: 'O Allah, if my release (from suffering) lies in death, then hasten the hour for me.' ""He said to one who rejoiced at the ceremony of allegiance: 'Do not rejoice, for it is a matter which will not be accomplished.'"
"The declaration (kalimah), 'There is no god but Allah', is My stronghold; whoever enters My stronghold is secure from My punishment." Then he (al-'Imam al-Rida) said: "On its conditions (i.e. conditions of the 'kalimah'), and I am one of its conditions."
"When he was in need of taking a bath, he hated to order anyone to prepare the bath for him. He went to the public bath-house in the city. The owner of the bath-house never thought that the deputy (of al-Ma'mu`n) would come to a public bath-house and wash in it; rather, he thought that the kings would take a bath in their own houses. When the Imam entered the bath-house, there was a soldier in it. The soldier removed the Imam from his place and ordered him to pour water on his head, and the Imam did. Then a man who recognized the Imam entered the bath-house, and he shouted at the soldier, saying: 'You have ruined yourself! Why have you ordered the son of the daughter of Allah's Messenger, may Allah bless him and his family, to give you a massage?' So the soldier felt extremely embarrassed; he kissed the Imam's foot and apologized to him, saying: 'O Son of Allah's Messenger, why did you obey me when I ordered you?' However, the Imam smiled at him and said to him gently. 'It is a reward. I did not want to disobey you in what I was rewarded.'
Another example of his exalted morals is that when he was ready to eat, he seated with him his retainers even the doorman and the groom. In this manner he taught them that there was no color discrimination among men, and that they were equal. Ibra`hďm b. al-'Abbas has said: " I heard 'Ali b. Mu`sa` al-Reza` saying: 'I swear by emancipation and when I swore by it, I would emancipate one of my slaves till I emancipated each and everyone of them that I do not see myself as better than that (and he pointed to a black slave of his who remained in his service) on account of my kinship to the Messenger of Allah, may Allah bless him and his family, except if I do a good deed which would render me better."
A man said to him: "By Allah, no person on the face of earth is nobler than you in father." He, peace be on him, said: "Reverential fear made them noble and obedience to Allah preserved them."
Another person said to him: "By Allah, you are the most meritorious of the people."
The Imam Reza (A.S.) answered him, saying: "Do not exaggerate; he who fears Allah and obeys Him is better than me. By Allah this verse has not been abrogated:
'O men! Surely we have created you of a male and female, and made you nations and tribes that you may know each other; surely the most honorable of you with Allah is the most Allah-fearing of you; surely Allah is Knowing, Aware."
A hadith of eighth Imam Hazrat Ali Bin Moosa Al-Raza (AS) as quoted in Biharul Anwar Volume 78, says that the intellect of a Muslim does not mature & complete until he has ten qualities: 1) Benevolence & benefaction be expected & hoped from him
2) And people be secure & peaceful from his evil doing
3) He considers the small amount of benefaction from others as abundant & plentiful
4) And takes plenty of his own benevolence & goodness to be a meager amount of it
5) He does not get tired & exhausted by the demands & requirement asked to be fulfilled
6) He does not get fatigued & restless from seeking knowledge for all the length of his life
7) He loves poverty more than the plentiful ness & affluence, on the course of Allah
8) And he loves disgrace & abjectness of the way of Allah more than the honor on the course of His enemy
9) And anonymity is more liked by him than fame
Then he (A.S) said: "The tenth one & what is the tenth?" The person asked him (A.S.) "What is that?" Imam (A.S.) reflected, "He does not see a person but that he says 'He is better & more pious than myself.'"
Allah and His angels bless the Prophet. O' believers, do bless him and pray him peace! (Holy Quran)
Dried grapes regulate the bile, remove excess phlegm from the body, strengthen the sinews, take away melancholic tendencies from the mind, and purify the soul.
Pomegranate is a fruit of paradise. There is one seed from Paradise in every pomegranate growing on the earth.
Honey is nature’s best medicine. Whenever someone offers you honey as present, accept it.
The oil of violet should be used as hair oil because it has a cooling effect during summer and warm during winter.
Satan does not visit for forty days a person who applies olive oil to his head or uses it in food.
Mother’s milk is the best food for an infant.
Recitation of Quran and taking honey with milk sharpens the memory.
Use of meat as a food improves health and builds up power of resistance against diseases.
Starting meal with salt prevents seventy types of ailments, one of which is leprosy.
A gluttonous person will starve on the day of resurrection.
Masur (a kind of beans, lentils) was the favorite food of seventy thousands prophets. It moderates the temperament and augments the activity of tear glands.
The person who refrains from meat for forty days will become ill-tempered.
Food should be taken when it is at moderate temperature.
Start eating from the sides of the plate and not from the middle.
For longevity one should eat nourishing food, wear comfortable shoes and try to remain free from debts.
When the Imam was in Khurasan, he spent on the poor all what he had on the Day of 'Arafa, so al-Fadl b. Sahl criticized him for this, saying: "Surely, this is a loss!" "Rather it is a profit," the Imam answered, "you do no damage when you spend something for reward and generosity."
A man came to the Imam Reza(A.S.), greeted him, and said to him: "I am one of those who love you and your fathers. I have returned from the hajj. My money has finished. I have nothing with me to reach a stage, so I ask you to send me back to my homeland. When I arrive in it, I will give what you have given to me as alms to the poor on your behalf." The Imam said to the man: "Sit down, may Allah have mercy on you." Then he turned to the people and spoke to them until they scattered. None stayed with him except Sulayma`n al-Ja'fari and Herthama.
The Imam asked them for permission and entered the house. Then he came out, closed the door, and said: "Where is al-Khurasani?" Al-Khurasani stood for him. The Imam, peace be on him, said to him: "Take this two hundred dinars, spend it on your need, and do not give it to the poor as alms on my behalf." The man went away with happiness because the blessing of the Ima`m had included him. Then Sulayma`n al-Ja'fari turned to the Imam and asked him: "May I be your ransom, you gave to the man a lot of money and had mercy on him, but why did you cover your face from him?"
He, peace be on him, replied: "I did that less I should see the abasement of begging on his face because of my accomplishing his need. Have you not heard the tradition of Allah's Messenger, may Allah bless him and his family: 'He who secretly does a good deed is like him who performs the hajj seventy times; and he who openly performs an evil deed is abandoned.' Have you not heard the statement of the poet: 'When I someday come to him in order to seek my need, I return home without losing face."
Yet another example of his munificence is that he ordered the most delicious food to be put on a tray and to be given to the poor, and he recited this verse: "But he would not attempt the uphill road." Then he said: "Allah knows that not everyone is able to emancipate a slave, so He has regarded munificence as a path leading to the Garden."
Another example of his munificence and generosity is that a poor man said to him: "Give me according to the extent of your kindness." The Imam answered him: "I cannot afford that."
The poor man
paid attention to his own mistake, so he said again: "Give me according to
mine."
The Imam smiled at him and said: "Yes, I will do this."
Then he ordered two hundred dinars to be given to the poor man. The Imam's acts of munificence cannot be counted. If the Ima`m had given to the poor man all his money, he would have felt that such a gift was not equal to his munificence and mercy, which was an extension to that of his grandfather, the greatest Prophet, may Allah bless him and his family.
Another example of his exalted acts of munificence is what has been narrated by Ahmed b. 'Ubayd Allah on the authority of al-Ghaffa`ri, who said: "A man from the family of Abu` Ra`fi', the retainer of the Apostle of Allah, may Allah bless him and his family, called so- and-so, had me in his debt. He demanded payment from me and insisted on my paying him. When I realized that, I prayed the morning prayer in the mosque of the Apostle of Allah, may Allah bless him and his family, and I set out to see Imam Reza(A.S.).
On that day, he was in the valley of al-'Arďd. When I got near his door, he came out. He was wearing a shirt and a clock (rida'). When I looked at him, I felt ashamed before him. When he reached me, he stood and looked at me. I greeted him. It was the month of Ramadan. I said: 'May I be your ransom, your retainer so-and-so has me in his debt. By Allah, he has spread reports of me around.'
"By Allah, I was thinking to myself, that he would tell him to leave me alone. By Allah, I had not told him how much I owed nor had I given specific details about anything. He told me to sit down until he came back. I was still there at the time when I prayed the sunset prayer. I had been fasting and I had become troubled and wanted to leave. Suddenly, he came. There was (a crowd of) people.
"Beggars were begging from him and he was giving them alms. Then he retired from them and went into his house. He came out and called me. I rose and went in with him. He sat down and I sat down with him. I began to talk to him about the governor of Medina. When I had finished, he said to me: 'I do not think that you have eaten yet?' 'Yes,' I replied.
"He called for food for me and it was put in front of me. He told the servant to eat with me. The servant and I had our fill of food. When we had finished, he said: 'Raise the cushion and take what is under it.
"I raised it and there was (many) dinars. I took them and put them in my sleeve. He told some of his servants to accompany me to my house, and they did. I went to my house and called for a lamp. I examined the dinars and they were forty-eight dinars. I only owed the man twenty-eighty dinars. On a dinar of them it was engraved: 'The debt to the man is twenty-eighty dinars and the rest is yours."
With the advent of the month of Muharram, my father Imam Kazim (A.S.) would never be seen laughing; gloom and sadness would overcome him for (the first) ten days of the month; and when the tenth day of the month would dawn, it would be a day of tragedy, grief and weeping for him.
If you desire that for you be the reward equivalent to that of those martyred along with Husain (A.S.), then whenever you remember him say: 'Oh! Would that I had been with them! A great achievement would I have achieved'.
Doing seven things without doing the seven other things is self-mockery: asking for forgiveness from Allah verbally without repenting with the heart; asking for Allah's help without undertaking any effort; making a firm resolution to do something without taking due precautions; asking Allah for Paradise without enduring the related hardships; beseeching deliverance from the Hell-fire without refraining from lusts; remembering Allah without anticipating to encounter Him.
Talking
about the Imam's abundant knowledge, 'Abd al-Salam al-Harawi has said:
"I have never seen a person more knowledgeable than 'Ali b. Mu`sa` al-Reza.
When a religious scholar sees him, he bears witness for him (as being the
most knowledgeable) as I do. Al-Ma'mun gathered for him in assemblies a
number of the scholars of religions, the jurists of Islamic law, and
theologians. However, he overcame them to the extent that they acknowledged
his excellence (over them) and confessed their feebleness before him. I
heard him say: 'I used to take my place at the theological center (rouda)
and the number of the learned scholars in Medina was quite large. Yet when a
question over-taxed the mind of one of those scholars, he and the rest would
point at me, and they would sent me their queries, and I would answer them
all."
The Imam Reza (A.S.), entertained guests, bestowed liberally upon them, and he himself served them. One day a person stopped at him and he spoke to him at night. When the lamp changed, the guest hurried to set it right, but the Imam went ahead of him and he himself set it right and said to his guest: "We are the people who do not employ their guests."
When Imam Reza (PBUH) entered Marv, Ma’moon welcomed him royally and publicly through a speech in front of all the key characters of government. He said: “All should know that I do not know anyone better and more deserving on succession than Ali ibn Moosi al-Reza in descendants of Abbas or Ali (PBUH)”. After that he turned his face to Imam and said: “I have decided to dethrone myself and announce you as the Caliph”. Imam Reza (PBUH) said: “If Allah has specified Caliphate for you then it is not permitted to give it to another one and if it is not yours then you do not have the authority to give it to another one.”
Ma’moon insisted on what he wanted but Imam said: “Never will I accept that”. When Ma’moon got disappointed, he told Imam: “Then accept to be the Caliph after me, and successor of me”. The insistence of Ma’moon on his wants and Imam Reza’s (PBUH) refusal lasted for two month. He did not accept and said, “I have heard from my fathers that I will die before you and will be martyred with poison and angles of the earth and skies will cry for me and I will be buried in the land of nostalgia beside Haroon al-Rashid”. But Ma’moon insisted on succession of Imam Reza (PBUH) in such way that he threatened Imam to death in a secret and private ceremony.
Thus Imam said: “Now, since I am obliged, I accept it but on the condition that I do not appoint or depose anyone and do not change any custom or rule and control affaires imperceptibly”. Ma’moon had no choice but to accept this condition.
After that Imam raised his hands and said: “O, my God, you know that they opposed me under duress and I chose it by force. So please do not take me to task just as your two prophets, Yousef and Danial, when they accepted the leadership position of the kings of their time.
O! My God, there is no vow except yours and no Mastership except of yours. So please help me to establish your religion and to follow your prophet’s custom. Indeed, what a good master and a good assistant you are”.
Ma’moon ordered Fazl ibn Sahl to invite all the philosophers and learned men from all over the world to debate with the Imam. Fazl then invited the Christian scholars, the learned of Jewish scholars, headmasters of Saebin (followers of the prophet Yahya (PBUH)), the great Zoroastrian priests, and other speakers of that time. Ma’moon greeted them and asked them to debate with his cousin (Ma’moon was of descendants of Abbas, the Prophet’s (PBUH&HP) uncle, and so Imam’s cousin) that has come here from Medina. Tomorrow morning Ma’moon held a glorious ceremony and sent a man to Imam Reza (PBUH) to invite him to that ceremony. Imam accepted his invitation and told him: “Do you want to know when Ma’moon will repent of his deed?” He said: “Yes, dear Sir”.
Imam said: “When Ma’moon hears my reasons for disproving Jewish from torah, Christians from Bible, followers of Zaboor from Zaboor, Saebin in their language, Fire-worshipers in Farsi, and Romans in their language and sees that I disapprove each of them and they leave aside their beliefs and believe in my words. At that time Ma’moon will know that he is not able to do what he wants and will repent. And there is no power except from Almighty Allah”. Then he went to the Ma’moon’s ceremony. By his entrance, Ma’moon introduced him to the crowd and then said: “I want you to debate with him”.
Imam Reza (PBUH) discussed them about their religion through their books. Then he said: “If there is someone amongst you who is against Islam ask me without shame”.
Raja ibn Zahak, who was ordered by Ma’moon to move Imam from Medina toward Marv, said: “Every city he entered, people came to him from everywhere and asked him their religious questions. In turn, he answered them their questions and quoted many traditions from the prophet (PBUH&HP) and Imam Ali (PBUH). When I came back from that journey, I went to Ma’moon. He asked me about Imam’s behavior during the journey and I told him whatever I saw from him during the journey. Ma’moon said: “Yes, son of Zahak! He is the best, the most learned and the most pious person on the earth”.
One night while Imam was talking to his guest, there was a problem with the light. The guest wanted to correct it, but Imam did not let him to do so. He fixed it himself and said: ‘We are the ones who do not put our guests to work.’” Osool al-Kafi vol.6 p.383
A man told Imam: “By Allah I swear that no one on earth equals your ancestors in superiority and nobleness.’ Imam said:” Taqwa gave them nobleness and obedience to Allah gave them superiority.” Oyoon Akhbar al-Reza vol.1 p.174
The sadness of the Ima`m became intense and his sorrow doubled when the month of Muharram came, and he said: "None saw my father, the blessings of Allah be upon him, smile when the month of Muharram came, and the tragedy would overcome him until ten days of it passed. When the tenth day came, then that day was the day of his calamity, his sadness, and his weeping, and he would say: 'This is the day on which al-Husayn was killed.' "
And he, peace be on him, said: "Surely the people who lived before Islam prohibited fighting in the month of Muharram, while therein (shedding) our blood was regarded as lawful, our sacredness was violated, our progeny and our womenfolk were taken as captives, fires were set to our tents, and our baggage were taken. They (the Umayyads) did not conform to the sacredness of Allah's Messenger, may Allah bless him and his family, with respect to our affair."
Al-Rayya`n b. Shabďb has narrated, saying: "I visited al-Rida` on the first day (of the month) of Muharram, and he said to me: 'O son of Shabď~b, are you fasting?' 'No,' I replied." Then the Ima`m began making him aware of the sacredness of that day, saying: "This is the day on which Zakariya` supplicated his Lord and said: 'O Lord, give me from You a good progeny, surely You hear supplication!' So Allah responded to him. He ordered the angels, and they said to Zakariya` while he was standing and praying in the mihrab: 'Surely Allah has given good news to you of Yahya`.' So he who fasts in this month and supplicates Allah, the Great and Almighty, He responds to him just as He had responded to Zakariya`.
"O son of Shabď~b, surely the people who lived before Islam prohibited wrongdoing and fighting in the month of Muharram because of its sacredness, but this community has not come to know of the sacredness of its month nor the sacredness of its Prophet. In this month they killed his progeny, took his womenfolk as captives, and took his baggage, so may Allah never forgive them that.
"O son of Shabďb, if you weep for a thing, then weep for al-Husayn b. 'Ali b. Abu` Ta`lib, for he was slaughtered just as a ram is slaughtered, and along with him was killed eighteen men from among his Household, of whom there is no like on earth; the seven havens and the earth wept for murdering him; four thousand angels came down to earth in order to support him but they found that he had been killed, so they (will remain) by his grave while they are shaggy and covered with dust until the Qa`'im, peace be on him, rises; they will be with him, among his supporters and Shď'ites; their slogan will be: 'Let us avenge the blood of al-Husayn! "
Ibrahim ibn
al-Abbas al-Suli is reported to have said: "I never saw al-Rida (A.S.)
unable to provide the answer to any question he received, nor have I ever
seen any contemporary of his more learned than he was. Al-Mamoon used to put
him to test by asking him about almost everything, and he always provided
him with the answer, and his answer and example was always derived from the
Holy Qur'an."
Rajaa ibn Abul-Dahhak, who was commissioned by al-Mamoon to escort al-Rida (A.S.)
to his court, said: "By God! I never saw anyone more pious than him nor more
often remembering God at all times nor more fearful of God, the Exalted.
People approached him whenever they knew he was present in their area,
asking him questions regarding their faith and its aspects, and he would
answer them and narrate a great deal of hadith from his father who quoted
his forefathers till Ali (A.S.) who quoted the Messenger of God (S.A.W.).
When I arrived at al-Mamoon's court, the latter asked me about his behavior
during the trip and I told him what I observed about him during the night
and during the day, while riding and while halting; so, he said: `Yes, O son
of al-Dahhak! This is the best man on the face of earth, the most learned,
and the most pious.'"
Al-Hakim is
quoted in Tarikh Nishapur as saying that the Emam (A.S.) used to issue
religious verdicts when he was a little more then twenty years old. In Ibn
Maja's Sunan, in the chapter on "Summary Of Cultivating Perfection," he is
described as "the master of Banu Hashim, and al-Mamoon used to hold him in
high esteem and surround him with utmost respect, and he even made him his
successor and secured the oath of allegiance for him."
Al-Mamoon said this once in response to Banu Hashim: "As regarding your
reaction to the selection by al-Mamoon of Abul-Hassan al-Rida (A.S.) as his
successor, be reminded that al-Mamoon did not make such a selection except
upon being fully aware of its implications, knowing that there is no one on
the face of earth who is more distinguished, more virtuous, more pious, more
ascetic, more acceptable to the elite as well as to the commoners, or more
God-fearing, than he (al-Rida, A.S.) is."
Abul-Salt al-Harawi is quoted saying: "I never saw anyone more knowledgeable than Ali ibn Mousa al-Rida (A.S.). Every scholar who met him admitted the same. Al-Mamoon gathered once a large number of theologians, jurists and orators and he (al-Rida, A.S.) surpassed each and every one of them in his own respective branch of knowledge, so much so that the loser admitted his loss and the superiority of the winner over him."
He is also quoted saying: "I have heard Ali ibn Mousa al-Rida (A.S.) saying, `I used to take my place at the theological center and the number of the learned scholars at Medina was quite large, yet when a question over-taxed the mind of one of those scholars, he and the rest would point at me, and they would send me their queries, and I would answer them all."
In his discourse regarding the issue of succession, al-Mamoon said: "I do not know any man on the face of earth who is more suited (to be heir to the throne) than this man."
Al-Manaqib records the following: "When people disputed regarding Abul-Hassan al-Rida (A.S.), Muhammad ibn 'Isa al-Yaqtini said, `I have collected as many as eighteen thousand of his answers to questions put forth to him.' A group of critics, including Abu Bakr the orator in his Tarikh and al-Tha'labi in his tafsir and al-Sam'ani in his dissertation and in al-Mu'tazz in his work, in addition to others, have all quoted hadith from him."
After an intellectual discourse with al-Mamoon, Ali ibn al-Jahm said: "Al-Mamoon stood up to perform the prayers ritual and took Muhammad ibn Ja'fer, who was present there, by the hand, and I followed both of them. He asked him: `What do you think of your nephew?' He answered, `A learned scholar although we never saw him being tutored by any learned man.' Al-Mamoon said: `This nephew of yours is a member of the family of the Prophet (S.A.W.) about whom the Prophet (S.A.W.) said: `The virtuous among my descendants and the elite among my progeny are the most thoughtful when young, the most learned when adult; therefore, do not teach them for they are more learned than you are, nor will they ever take you out of guidance, nor lead you into misguidance.'"
Ibn al-Athir writes: "He (al-Mamoon) discerned the descendants of Banu al-Abbas and Banu Ali and did not find anyone more than him (al-Rida, A.S.) in accomplishments, piety and knowledge."
Ibrahim ibn al-Abbas al-Suli is quoted saying: "I never saw Abul-Hassan al-Rida (A.S.) angering anyone by something he said, nor did I ever see him interrupting anyone, nor refusing to do someone a favour he was able to do, nor did he ever stretch his legs before an audience, nor leaned upon something while his companion did not, nor did he ever call any of his servants or attendants a bad name, nor did I ever see him spit or burst into laughter; rather, his laughter was just a smile. When he was ready to eat and he sat to be served, he seated with him all his attendants, including the doorman and the groom." He adds, "Do not, therefore, believe anyone who claims that he saw someone else enjoying such accomplishments."
A guest once kept entertaining him part of the night when the lamp started fading and the guest stretched his hand to fix it, but Abul-Hassan (A.S.) swiftly checked him and fixed it himself, saying, "We are folks who do not let their guest tend on them."
Al-Manaqib states that al-Rida (A.S.) once went to the public bath-house and someone asked him to give him a massage, so he kept giving the man a massage till someone recognized him and told that person who that dignitary was. The man felt extremely embarrassed; he apologized to the Emam (A.S.) and gave him a massage.
Muhammad
ibn al-Fadl narrates the following anecdote regarding the Emam's simple
personality. He says:
"Al-Rida (A.S.), on the occasion of Eidul-Fitr, said to one of his
attendants, `May God accept your good deeds and ours,' then he stood up and
left. On the occasion of Eidul-Adha, he said to the same man, `May God
accept our good deeds and yours.' I asked him, `O son of the Messenger of
God! You said something to this man on the occasion of Eidul-Fitr and
something else on the occasion of Eidul-Adha; why?' He answered: `I pleaded
God to accept his good deeds and ours because his action was similar to mine
and I combined it with mine in my plea, whereas I pleaded God to accept our
good deeds and his because we are capable of offering the ceremonial
sacrifice while he is not; so, our action is different from his.'
He, peace be on him, said: "Accompany with caution the person who has authority over you; be humble when in the company of a friend; stay alert when facing an enemy, and mingle with the public with a smile on your face."
Resignation, beneficence and certitude are the most precious blessings descended by Heaven.
Faith has four pillars: Trusting and relying upon Allah,
& contentment and pleasure with the Divine will,
and submission to the ordain and ordinance of Allah,
and delegation and turning over (the affairs) to Allah.
I.e. (Total submission and resignment to Allah).
And faith means performing and discharging the obligatory duties and avoiding the committing of forbidden acts, and faith is the recognition and knowing (Allah) through the heart and admitting and confessing through the tongue and practicing through the parts of body (physically).
Rayyan says I said to Imam Raza(AS): "What do you say about Quran?" So he replied, "It is the speech of Allah, do not exceed and move ahead of it and do not seek guidance from other than it, otherwise you would go astray.
Indeed Imamat is the rein of religion and the system of Muslims and the righteousness and welfare of the world and the honor and glory of faithfuls.
Verily, Imamat is the growing and ongoing root of Islam and it’s elevated and sublime branch.
Services, alms, fasting, Hajj, and Jihad (holy war) attain completion and perfection and the booty (tributes) and alms gets plentiful and abundant, and Allah’s bounds, sanctions, and ordinances get executed, and the frontiers and boundaries (of Islamic lands) get safe and secure, through Imam.
The intellect of a Muslim man does not mature and complete till he has ten qualities:
1.Benevolence and benefaction be expected and hoped from him.
2.And people be secure and peaceful from his evildoing.
3.He considers the small amount of benefaction from others as abundant and plentiful.
4.And takes plenty of his own benevolence and goodness to be a meager amount of it.
5.He does not get tired & exhausted by the demands & requirements asked to be fulfilled.
6.He does not get fatigued & restless from seeking knowledge for all the length of his life.
7.He loves poverty more than the plentifulness and affluence, on the course of Allah.
8.And he loves disgrace and abjectness on the way of Allah more than the honor on the course of His enemy.
9.And anonymity is more liked by him than fame.
Then he (PBUH) said, "The tenth one and what is the tenth?" The person asked him(PBUH) what is that?" The Imam reflected:
"He does not see a person but that he says, ‘He is better and more pious than myself.’"
Allah may take pity and be merciful to the servant who resurrects and revives our affair.
So I said, "How is it that your affair gets revived?"
He responded, "By learning our knowledge and teaching it to the people."
He who takes himself to account gets benefited and the one who gets negligent and careless about himself bears loss.
And the one who fears Allah becomes peaceful.
And that one who takes lesson becomes more clear-sighted and discerning.
And he who becomes most clear-sighted understands.
And he who understands and comprehends becomes knowledgeable and informed.
Silence is a door among the doors of wisdom.
Indeed, silence begets and attracts love.
It is the proof of all beneficiaries.
To be in the company of villains will result in suspecting the good.
He who reveals his poverty before others will disgrace himself.
A Muslim should not frighten his brethren.
A wealthy person ought to be generous to his family.
Never become angry with others and do not ask anything from them. Wish for the people whatever you wish for yourself.
One who torments his neighbor is not one of us.
Tolerance, knowledge and silence are the signs found in a jurisprudent.
Keeping other's secrets, patience in hardships and tolerance towards others are all signs of faith.
A generous man is close to God, close to paradise, and close to everyone.
He who recognizes his merit will not easily perish.
The true Muslim never teases others with his hand or tongue.
The best and most respected virtue of a man is to do good and to fulfill the desires of the needy.
The honest man has not betrayed you, but you consider the betrayer as the honest one.
The highest degree of wisdom is self-cognition.
He who is sure about the divine rewards will be more generous.
Giving alms repels the certain catastrophe.
Giving alms is the most valuable savings.
To help the disabled is much better than to give alms.
To be patient in the face of hardships is a virtue but to refrain from forbidden deeds is a greater one.
Best wealth is that which provides a good name for its owner.
Do not get angry when you are informed of the truth.
Nothing is more worthy than good temper.
Silence is one of the gates to wisdom.
Faith means performing & discharging the obligatory duties & avoiding the committing of forbidden acts. Faith is recognition and knowing Allah (s) through the heart, admitting & confessing through the toungue, and practicing through the parts of the body (physically)" ... Imam Ali Reza (a.s)
Imam al-Reza (A.S.) rose up, and in a few, eloquent words, he explained his position toward the existing authorities, and showed that he could not bridge the gap between himself and the ruler. He said, after praising Allah: "We have a right over you, as we are the progeny of the Messenger of Allah (S.A.W.). As he is your honour your obligation towards us, we will certainly do the same for you."
This address, of the Imam (A.S.) is the testimony of his mistrust for the future of the covenant. In it, he alludes to his doubts by saying, "Should you honour your obligation towards us, we will certainly do the same for you."
Sheikh Mufid
quotes Mada'ini as having said: "When Imam al-Reza(A.S.)
took his seat at the celebration made to confer the post of "heir apparent" on
him by Ma'moon, speakers and poets took turns praising him and showing their
happiness on the occasion. Standards fluttered overhead. A close companion of
Imam al-Reza(A.S.), who was present, related: 'I was sitting beside him on
that day. He looked at me. I was very happy at what had taken place. He
beckoned to me to draw near him and I did.' Do not bother with this matter,'
he said under his breath lest someone hear us, 'Do not rejoice at it. It is
something that will never be realized.'"
Thus, Imam
al-Reza(A.S.) departed for ever, reciting this verse, the last words he had
said:
"Say: Had you remained in your houses, those for whom slaughter was ordained
would have gone forth to the places where they would be slain."
Imam Reza(A.S.) would supplicate with this supplication during his personal prayer (qunut): "The flight is toward You, O Possessor of presence and desire. The desire is for You, O He through whom is pride. You, O Allah, can see the whisperings of souls, observe the movements of hearts, and know of hidden secrets without affectation and tyranny; and You, O Allah, can see all things; but toward Your clemency they have shown audacity, disobedience, arrogance, and obstinacy; (and You can see) what Your friends suffer out of effacing the tracks of the truth, obliterating its marks, the increase of ill-deeds, the continuation of their people toward them, the appearance of falsehood, the generality of unjust and mutual consent on that (regarding) dealings and sundries; it (unjust) has become familiar and become as one of the obligatory and legislated things.
"O Allah, hasten toward him whom you help is successful, and him whom You support is not afraid of the blame of anyone, and severely punish the unjust; be neither merciful nor affectionate to them.
"O Allah, so rush toward them!
"O Allah, be quick toward them!
"O Allah, grant them not a respite!
"O Allah, punish them early in the morning and at midday, in the early dawn and by night, when sleeping, in the forenoon while playing; scheme against them when scheming; and take them by surprise while safe!
"O Allah, scatter them; disperse their helpers; decrease their aids; defeat their soldiers; reduce their limits; uproot their glory; and weaken their determinations!
"O Allah, grant us their sides; make us possess their districts; change their blessings; replace with peace our caution of them and their aggression (against us); make use control them thoroughly! O Allah, so do not withhold Your punishment, which if occur among people, evil shall then be the morning of the warned one! "
Imam Reza (A.S.) said (to De'bil, a poet sincereiy devoted to the Ahlul bayt): I desire that you recite for me poetry, for surely, these days (of the month of Muharram) are the days of grief and sorrow, which have passed over us, Ahlul Bayt.
Imam Reza (A.S.) said (to Reyyan Ibn Shabib): O' Son of Shabib! If you have to cry over something, then do so over Husain Ibn 'Ali (A.S.) for surely, he was slaughtered in the manner in which a ram is slaughtered.
One who has been granted blessing is obliged to provide Move well-being for his family .
Among the virtues of the Prophets is cleanliness.
Worship is not the abundance of fasting & praying ;rather , worship is only the abundance of contemplation about the affairs of Allah .
The oldest brother holds the position of the father .
The friend of each person is his intellect , & his enemy is his ignorance .
Showing Love towards the people is half of intellect .
Verily , Allah hates idle talk , wrangling , wasting property , & excessive questioning .
Imam Raza a.s was asked about the best servants of God . He replied , They are those who become happy when they do goods deeds.
They ask forgiveness when they do wrong .
When they are granted something ,
they are thankful.
When they face troubles , they are patient ..
When the become angry , they forgive.
Keep good relations with your relatives , even if only to the extent of offering water .
One who is generous eats the food of others so that they will eat his food ; one who is stingy does not eat the food of others so that they do not eat his food .
Your helping those who are weak is one of the best forms of charity [sadaqah] .
The truth o faith of a servant of God will not be perfect until he has 3 characteristics , Deep understanding of religion ,
Good planning for his living .
& Patience during calamity.
Imam Reza (A.S.) said: "The Prophet said (P.B.U.H.) ‘On the night of my ascension to Heaven, Gabriel took my hand and led me into Paradise, then he handed me dates from which I ate; those dates were formed into sperm. When I descended to Earth, I came unto Khadija who became pregnant with Fatima; thus, Fatima is a human huri, whom whenever I long for Paradise I smell’
Ja`bir b. Yazďd al-Ju'fi has narrated, saying: [I heard the testamentary trustee of the testamentary trustees and inheritor of the knowledge of the prophets, Abu` Ja'far Mohammed b. 'Ali b. al-Husayn b. 'Ali b. Abu` Ta`lib, peace be on him, say: The master of the worshippers 'Ali b. al-Husayn related to me on the authority of the master of martyrs al-Husayn b. 'Ali on the authority of the master of the testamentary trustees, the Commander of the faithful 'Ali b. Abu` Ta`lib, peace be on him, who said: Allah's Messenger, may Allah bless him and his family, said: "A piece of me will be buried in the land of Khurasa`n. If a distressed person visits it, Allah will remove his distress; if a sinful one (visits it), Allah will forgive him his sins. (Uyun Akbar al-Reza, vol. 2, p. 258).
Mohammed b. 'Amma`ra has narrated on the authority of his father, on the authority of Imam al-Sadiq, peace be on him, on the authority of his fore-fathers, on the authority of Imam (Ali), the Commander of the faithful, peace be on him, who said: Allah's Messenger, may Allah bless him and his family, said: " A piece of me will be buried in the land of Khurasan. If a believer visits it, Allah, the Great and Almighty, will make the Paradise obligatory to him, and his body will be prevented from (touching) the Fire. (Uyun Akbar al-Reza, vol. 2, p.255).
Hazrat Reza, the eighth Imam (Pbuh) said: Be wary of marrying your girls off to those who drink, as this is like giving a virgin for fornication. [Bihar al-Anwar, v.79, p.142]
A man once said to the Emam: "By God! There is nobody on the face of earth who is more honorable than your forefathers." The Emam responded by saying: "Their piety secured their honour, and their obedience of God made them fortunate."
Another man said to him: "By God! You are the best of all people!" He said to him: "Do not swear so. Better than me is one who is more obedient to God and more pious. By God! The following verse was never abrogated: `And We have made you nations and tribes so that you may know each other; verily the best of you in God's sight is the most pious.'"
Abul-Salt once asked him: "O son of the Messenger of God! What do you say about something people have been criticizing you for?" He asked: "What is it?" He said: "They claim that you call people your slaves." He said: "God! Creator of the heavens and the earth, Knower of the hidden and the manifest! I invoke Thee to testify that I have never said so, nor did I ever hear that any of my forefathers had said so! God! You are the Knower of the many injustices this nation has committed against us, and this is just one of them..."
Then he came to Abul-Salt and said: "O Abdul-Salam! If all people, as some claim, are our slaves, who did we buy them from?" Abul-Salt answered: "You are right, O son of the Messenger of God..." Then the Emam said: "O Abdul-Salam! Do you deny the right which God has allotted for us to be charged with the authority as others deny?" He said: "God forbid! I do acknowledge such right."
The Emam here denies such an allegation about him and his forefathers and rejects the vicious accusation which their enemies use against him to tarnish his image, considering it one of the many injustices committed against the Ahl al-Bayt (A.S.). Rather, he and the Household of the Prophet (S.A.W.) consider people to be equal in their general obligations except in the right of government which God ordained to be theirs solely, for others have no right to claim it for themselves. With the exception of the right to obey God in its most pristine implications which raised their status in the sight of God and man, all are the slaves of God. They share the same parents and worship the same God.
Abdullah ibn al-Salt quotes a man from Balkh saying: "I accompanied al-Rida (A.S.) during his trip to Khurasan. One day he ordered preparations for his meal to which he invited all his attendants, blacks and non-blacks, so I said: `May my life be sacrificed for yours! Maybe these should have a separate eating arrangement.' He said: `God Almighty is One; the father (Adam) and the mother (Eve) are the same, and people are rewarded according to their deeds.'"
The Emam does not see any difference between him and his servants and attendants except in the degree of good deeds; other than that, all distinctions are void when the matter is related to common obligations in which all individuals are equal, for each one of them is created by the same God, and each has the same father, Adam, who was created of dust.
When we see the Emam sitting at the table surrounded by his servants, his doorman, and his groom, he is thus teaching the nation a lesson in virtuous humanity which believes in the dignity of man in order to demonstrate the theory of Islam in practice showing the nature of behaviour man should undertake in his conduct towards his brother man. The loftiness of status and the elevation of career must not necessitate that a man of a less status or one whose career is less coveted should be despised or made to feel inferior to his brother man even if he is a servant. This is so in order to eliminate the complex class distinctions which widen the gap between the members of the society whose energies would then be split into opposing parties torn by grudge and consumed by hatred.
Islam enacted the law of equality among the members of the society in the areas of general obligations in order to emancipate man's dignity from class obligations which dominated the way of life during the pre-Islamic era and were adopted by nations of old. God Almighty has said: "The best of you in the eyes of God is the one who is most pious."
The Prophet (S.A.W.) said: "All of you descended from Adam, and Adam was created of dust." He also said: "No Arab can be held superior to a non-Arab except through superiority of his degree of piety."
Ibrahim ibn al-Abbas al-Suli is quoted saying: "I heard Ali ibn Mousa al-Rida saying, `I swear by emancipation--and whenever I swore by it, I would emancipate one of my slaves till I emancipated each and every one of them--that I do not see myself as better than that (and he pointed to a black slave of his who remained in his service) on account of my kinship to the Messenger of God (S.A.W.) except if I do a good deed which would render me better.'"
Thus does the Emam define for us the good Islamic conduct of safeguarding the dignity of man and the elimination of all class distinctions except the distinction of good deeds. He, peace be upon him, does not view his kinship to the Prophet (S.A.W.) as providing him with a distinction over a black slave except if such kinship is combined with good deeds which render the doer distinction and superiority. Yasir, one of his servants, said once: "Abul-Hasan said to us once: `If I leave the table before you do, while you are still eating, do not leave on my account till you are through.' It may happen that he calls upon some of us to his service and he is told that they are eating, whereupon he says: `Leave them to finish their meal first.'" Nadir, another servant, says: "Abul-Hassan did not require us to do anything for him except if we had finished eating our meal."
Al-Aabi is
quoted in Nathr al-Durar as saying:
"A group of sufis visited al-Rida (A.S.) when he was in Khurasan, and they
said to him, `The commander of the faithful looked into the authority God
Almighty entrusted to him, and he found you, members of the Prophet's Ahl al-Bayt
(A.S.), to be the most deserving of all people to be the leaders. Then he
discerned you, members of the Prophet's Ahl al-Bayt (A.S.), and he found
yourself the most worthy of leading the people, so he decided to entrust such
leadership to you. The nation is in need of one who wears coarse clothes, eats
the most simple food, rides the donkey and visits the sick.' Al-Rida (A.S.)
was first leaning, then he adjusted the way he was sitting and said: `Joseph (Yousuf)
was a Prophet who used to wear silk mantles brocaded with gold. He sat on the
thrones of the Pharaohs and ruled. An Emam is required to be just and fair;
when he says something, he says the truth, and when he passes a judgment, he
judges equitably, and when he promises something, he fulfills his promise. God
did not forbid (an Emam) from wearing a particular type of clothes or eating a
particular type of food.' Then he recited the Qur'anic verse: `Say: Who has
forbidden the beautiful (gifts) of God which He has produced for His servants,
and the good things, clean and pure (which He has provided) for sustenance?'"
Al-Hasan b. 'Ali al-Washsha`' has narrated, saying: Abu` al-Hasan al-Reza, peace be on him, said: "I will unjustly be killed by poison. So he who visits me out of knowledge of my right, Allah will forgive him his past sins and those to follow. ('Uyun Akbar al-Reza, vol. 2, p. 261).
Sulayma`n b. Hafs al-Marwazi has narrated, saying: I heard Abu` al-Hasan Mu`sa` b. Ja'far, peace be on him, say: "Surely my son 'Ali will unjustly be killed by poison and buried at Tu`s. He who visits him is like him who visits Allah's Messenger, may Allah bless him and his family. (Uyun Akbar al-Reza, vol. 2, p.260).
Al-Saqr b. Dalaf has narrated, saying: I heard my master 'Ali b. Mohammed b. 'Ali al-Reza`, peace be on him, say: He who has a need with Allah must wash his body, visit the grave of my grandfather al-Reza`, peace be on him, at Tu`s, perform two rak'as by his head, and ask Allah for his need during his personal prayers (qunu`t), for surely He will respond to him, unless he asks (Him) regarding a sin and cutting the bonds of blood relatives; his (al-Reza`'s) place is one of the places of the Paradise. If a believer visits it, Allah will release him from the Fire and make him stay in the Abode of Stability. (Uyun Akhbar al-Reza, vol. 2, p. 262).
Imam Reza (A.S.) said: He who sits in a gathering in which our affairs (and our path and aims) are discussed and revived, his heart shall not die on the day (Day of Judgment) when hearts shall die (of fear).
For seeking well-being and thanking for it: He said that once `Ali b. al-Husayn (a) saw a person doing tawaaf of al-Ka`bah and saying: O God I ask from You the patience (as-Sabr).
The Imam stroked his shoulder and said: you have asked for affliction (balaa'), [Instead] say: Allaahumma innee as-alukal-`aafiyah, wash-shukra `alal-`aafiyah.
O Allah I ask from You the well-being, and to be grateful for the well-being.
For seeking richness: From Imam Ar-Reza (a) on the authority of his forefathers who said that the Prophet (s) said: He who says every day 100 times [the following] will attract richness through it and drive away poverty: Laa ilaaha il’lal-laahul-malikul-Haqqul-mubeen (There is no god, except Allah, the Ruler, the Real, the Manifest)
Cure from all sorts of pain: Khalid b. al-`Absee has narrated that: `Ali b. Moosa (a) taught me the following instructing me to teach fellow believers for it works with all sort of pains and aches. U`idhoo nafsee bi’rabbil-ardhi wa rabbis-samaa' U`idhoo nafsee billadhee laa yadhurru ma`a-smihi daa' U`idhoo nafsee billadhee-smuhu barakatun washifaa' I seek protection for my soul in the Lord of the earth and the Lord of the heavens I seek protection for my soul in the One in whose name no sickness can hurt I seek protection for my soul in the One whose name is Blessed and a Cure.
O' Son of Shabib! Should you weep for Husain (A.S.) in the measure that tears roll down your cheeks, Allah would forgive all the sins committed by you, whether they be the great sins or the small sins and whether they be meagre or immense.
Imam Reza (A.S.) said (to Ibn Shabib): O' Son of Shabib! If it makes you happy (and you desire) to be with us in the elevated ranks of paradise, then be sad in our grief and happy at our happiness.
One who refrains from seeking his (worldly) desires on the day of Ashura, Allah shall grant him his desires of this world and the hereafter..
Imam Reza (A.S.) said: My father, talked of his father, Imam Sadeq (A.S.), as saying that the Ghadir feast is much more famous in heaven than on Earth.
Whoever visits her (Qum) (does her ziyarat) acknowledging her right, is entitled to heaven.
In Kamil-al-ziyarah it is quoted from Imam Raza (a.s) Whoever does the ziyarat of Masooma in Qum it is as though he/she has done my ziyarat
In his speech made before al-Ma'mun and important state officials, influential people, notables from among the leaders of public opinion, and others after the Imam was paid allegiance to as heir apparent, the Imam (A) confined himself to saying: We have a right over you through the Messenger of Allah, and you have a right over us through him; so if you have fulfilled that (our right) towards us, we must (fulfill) the right towards you. The substance of this statement was repeated in many of his replies and discussions, like his comparison of his own and al-Ma'mun's positions to those of the Prophet Joseph and the king of Egypt, and like his statement: Whosoever follows the Messenger of Allah is entitled to receive from him.
His many
letters and discussions in which he constantly affirmed the formula of
nass, of which is a letter about the articles of faith which he had
written in answer to a request from al-Ma'mun:
The Imam is the proof of Allah over His creation and the source of His
knowledge, and obedience to him is incumbent.
These are some examples of his statements and actions with which he
confronted al-Ma'mun's plan, and a researcher will certainly come across
many others. In order to clarify this and other issues in the life of
al-'Imam al-Rida (A), it would be very useful to examine, classify and
analyze all the legislative and instructive texts which originated from
him during the heir apparency, and to compare them with those which
pertain to the period before it. That will reveal new aspects of this
luminous and noble life.
The
statements and actions with which the Imam (A) confronted al-Ma'mun's
plan in order to achieve his strategic aim, together with the reasons
for acceptance, led to the following results:
a. They firmly established the formula of nass in the mind of the Ummah.
b. They created an opposition within the regime on an ideological, political and popular level (we can regard the popular sentiments, expressed during the incident of the prayer of the festival ('Id) as an indication of this phenomenon).
c. They
led al-Ma'mun to adopt a defensive attitude, for he felt that the
principle of nass would have a popular reaction in society.
We will give an important example of the extent of actual influence that
al-'Imam al-Rida (A) had on a public level. During the public outburst
following the death of al-Fadl ibn Sahl and the attack of the commanders
and troops on al-Ma'mun's residence, the latter took refuge from them
and asked the Imam (A) to intervene and save him. The Imam came out to
meet them and instructed them to disperse, which they did.
A historical report describes this scene: "He approached the people and by Allah, they fell over each other, and he did not signal to anyone except that he ran and continued (running) and did not stop."
Al-Mamoon's letter to the Abbasides and the residents of Baghdad, which he wrote after the demise of Imam al-Rida (A.S.), gives such an impression. "He wrote the Abbasides and their supporters and to the people of Baghdad informing them of the death of Ali ibn Mousa and that they had resented his nomination of him as his successor, asking them now to go back to their loyalty to him.
This may be understood as a clear admission that the death of the Imam (A.S.) was not natural during those circumstances, and the text Ibn Khaldun provides in expressing the contents of this letter provides even clearer clues to accusing al-Mamoon of murdering him; he says in his Tarikh: "... And al-Mamoon sent messages to al-Hassan ibn Sahl, to the people of Baghdad, and to his supporters apologizing for naming him his regent and inviting them to go back to his loyalty."
Hazrat Imam Al-Saduq narrates saying, "While al-Rida (A.S.) was breathing his last, al-Mamoon said to him, `By God! I do not know which of the two calamities is greater: losing you and parting from you, or people's accusation that I assassinated you...'"
Imam Reza (A.S.) said: "The Prophet (P.B.U.H.) said: "On the night of my ascension to Heaven, Gabriel took my hand and led me into Paradise, then he handed me dates from which 1 ate; those dates were formed into sperm. When I descended to Earth, I came unto Khadija who became pregnant with Fatima; thus, Fatima is a human huri, whom whenever I long for Paradise I smell."
"Messenger of Allah (P.B.U.H.) said: `Whoever does not believe in my reservoir, may Allah not bring him to my reservoir, and whoever does not believe in my intercession, may Allah not extend to him my intercession.'
Then he said: `Verily, my intercession is for those of my Ummah who shall have committed great sins; as for the good-doers, there shall be no difficulty for them.
" Al-Hussain Ibn Khalid said: "I asked Al-Ridha (A.S.); `O son of the Messenger of Allah! What is then the meaning of the words of Allah, Mighty and Great is He: `and they do not intercede except for him whose religion Allah is pleased with, "'
"When the resurrection comes, Allah, Great and Mighty is He, will manifest himself to His believer servant, and will remind him of his sins one by one; then Allah will forgive him; Allah will not let (even) a near angel or an apostle prophet know of his (sin), and will cover it least anyone becomes aware of it. Then He will say to his bad deeds `Be good deeds."
Sheikh Saduq
quotes Sulaiman ibn Ja'afar as saying: "I asked Imam Reza (AS). Will the earth
ever be devoid of a sign of God?"
Abul-Salt al-Harawi is quoted saying, "I entered the house of al-Rida (A.S.) after al-Mamoon had already left and he said to me, `O Abul-Salt! They have done it...!' and he kept unifying and praising God." Muhammad ibn al-Jahm is quoted saying, "Al-Rida (A.S.) used to love grapes. Some grapes were said to be prepared for him; needles were pierced inside them at their very tips and were kept like that for several days. Then the needles were taken out, and they were brought to him and he ate some of them and fell into the sickness we have mentioned about him. The grapes killed him, and it was said that that was one of the most effective methods of poisoning."
"The pure religion of Muhammad (S.A.) will not be abrogated till the Day of Resurrection, and also no Prophet will follow him."
Imam Redha and Imam Jawad (a.s) said:"We heard Ma moon narrating from Rashid, from Al-Mahdi, from Al-Mansoor, from his father, from his grandfather that Ibn Abbas said to Muawia:'Do you know wily Fatima was given that name?'
"He said 'No.' Ibn Abbas said: 'Because she and her followers are protected from Hell, I heard Allah's Messenger say this."
Imam Redha, quoting his Fathers (a.s) said: "The Messenger of Allah (p.b.u.h) said: 'O Fatima, do you know why you have been given the name Fatima?'
Ali (a.s) said: 'Why was she named (Fatima)?' He replied: 'Because she and her followers (Shiites) are protected from Hell."
Imam Sadiq (a.s) said: "Do you know tile explanation of (the name) Fatima? I said: 'Inform me my Master.'He said: 'She is safeguarded from evil.'
He then added: 'Hazrat Amir Al-Mu'
mineen not married her, no man on earth from Adam on would have been
suitable for her until the Day of Rising."
"The Messenger of Allah (p.b.u.h) said to Ali: Do you know the reason Fatima was given that name?' Ali said: Why was she given hat name?'
He said: 'Because she and her followers (Shiites) are safeguarded from the fire."
Hazrat Ima`m al-Reza`, peace be on him, appointed his son al-Jawa`d as a successor after him, while he was seven years old or more than that. He made him enter the mosque of the Prophet, may Allah bless him and his family, and place his hand on the edge of the holy grave; he made him cling to it, ask his grandfather, the Messenger, may Allah bless him and his family, to protect him; then he said to him: "I have ordered all my agents and my servants to listen to you and obey you." Then the Ima`m told his companions that his son would be the successor after him.
The Imam had
gone to the Sacred House of Allah to say the final farewell to it before he
headed for Khurasa`n. Most his family accompanied him, among them was his
son Imam al-Jawa`d, peace be on him. When he arrived the Sacred House, he
greeted it, circumambulated it, performed prayers in the Standing-place of
Ibra`him, ran, and circumambulated it along with his son al-Jawad.
When al-Jawa`d arrived at the Stone of Isma'ďl, he sat by it for a long
time. So Muwaffaq al-Kha`dim asked him to stand up, but he refused and
looked sad and sorrowful. So Muwaffaq hurried towards the Ima`m and told him
about the state of his son. Imam al-Reza`, peace be on him, hastened to his
son and asked him to stand up, and he wept, sighed, and said:
"O Father, how can I stand while you are saying the final farewell to the
House with a farewell after which there will be no return?"
Ima`m al-Jawa`d, peace be on him, saw sadness appear on the face of his
father, so he concluded that his father was in the last part of his life.
That happened, for Ima`m al-Reza`, peace be on him, did not return to the
Holy Houses and martyred poisoned through the hand of al-Ma'mu`n, the 'Abba`sid.
Emam al-Jawad (A.S.) was asked once about his view regarding musk. He answered: "My father ordered musk to be made for him in a ben tree in the amount of seven hundred dirhams. Al-Fadl ibn Sahl wrote him saying that people criticized him for that. He wrote back: `O Fadl! Have you not come to know that Joseph (Yousuf), who was a Prophet, used to wear silk clothes brocaded with gold, and that he used to sit on gilded thrones, and that all of that did not decrease any of his wisdom?' Then he ordered a galia moschata (perfume of musk and ambergris) to be made for him in the amount of four thousand dirhams.'"
Thus does the Emam prove that the outward appearance of asceticism has nothing to do with true asceticism; rather, it may even be a fake whereby someone tries to attract the attention of others. This is why Emam al-Rida (A.S.) and other Emams did not see anything wrong with meeting the public with an appearance of luxury in what they put on or ate as long as it did not collide with the reality of asceticism which is the building of the self from within to renounce the world and its allurement and regard it as a vanishing display with a short span of life. This does not forbid the believer from enjoying its pleasures in the way which God made permissible. God did not create the good things in this world for the disbeliever to enjoy while depriving the believers therefrom. Rather, God considers the believer to be more worthy of such enjoyment when he submits himself to God and expends it in His Path.
Ibn Abbad tells us the following about Emam al-Rida's ascetic conduct: "Al-Rida used to sit on a leaf mat during the summer and on a straw sack during the winter; he used to put on coarse clothes, but when he went out to meet the public, he put on his very best."39 So, when he is by himself, away from public life, his soul finds harmony with denying what is fake, that is, the decorations and allurements of this life. But when he goes out to meet people, he puts on his best for them following their own nature of holding the appearances of this world as significant, enjoying its good things. This realistically ascetic conduct of the Emam provides us with a glorious example of the truth regarding the Ahl al-Bayt (A.S.) and their pure view of life which is free from any disturbing fake or pretense.
"Abu Umran al-Talhi
was the judge at Medina when his (al-Rida's) brothers presented him as their
opponent in their dispute. Al-Abbas ibn Mousa said: `May God bring through
you reconciliation and happiness. At the bottom of this written statement
there is a treasure and a jewel and he (al-Rida) wishes to keep it away from
us and take it all to himself, and our father entrusted everything to him,
leaving us helpless. Had I not checked myself, I would have told you so
before a crowd of people.' Ibrahim ibn Muhammad, who was one of the
witnesses of the will, jumped at him and said: `Then you by God would be
telling something we do not accept to be coming even from you, and we will
hold you as a liar, and you will be among us blamed and despised, nicknamed
by the young and the old as a liar. Your father knew you best if there was
any good in you and your father knew you inside and out, and he could not
trust you to guard two pieces of dates.' Then his uncle Ishaq ibn Ja'fer
jumped at him and pulled him by the robe saying, `You are a silly, weakling,
and a fool; add these to your previous faults,' and he was supported in his
view by all others. Abu Umran, the judge, said to Ali, `Stand up, O father
of al-Hassan! Suffices me today the curse your father had invoked, and your
father was quite generous with you. No! By God! Nobody knows a son better
than his father. No! By God! Your father was neither weak in his intellect
nor shallow in his view.' Al-Abbas said to the judge, `May God bring
conciliation through you! Please remove the seal and read the contents.' Abu
Umran said, `No, I shall not remove it; suffices me today the curse your
father invoked.' Al-Abbas said, `I shall remove it.' He said, `That is up to
you.' So al-Abbas removed the seal and the contents spelled out their
exclusion and the inclusion only of Ali, and an order that they all, whether
they liked it or not, were to listen to and obey Emam Ali al-Rida (A.S.). In
short, the removal of the seal spelled their destruction, scandal and
humiliation, whereas Ali remained the winner.
"Ali then turned to al-Abbas and said: `Brother! I know that what made you
do what you did is the fact that you have fines and debts to pay. Sa'id! Go
ahead and take an account of their debts, then pay their dues on their own
behalf. After that take out their zakat and clear their name. By God! I
shall never abandon your assistance and I shall never cut my ties from you
as long as I walk on this earth; so, you may say whatever you please.'
"Al-Abbas
said: `Do not give us anything other than what rightfully belongs to us, and
what you hold of our own is even more.' He said: `You may say anything you
want to say, for the offer is yours; if you do good deeds, you shall be
rewarded by God, and if you commit a bad deed, God is Most Forgiving,
Merciful. By God! You know very well that today I have no son nor heir
except you; so, if I keep anything which belongs to you from you or save
what you think to belong to you, it shall always remain yours and will
always be returned to you. By God! I have never owned anything since your
father, may God be pleased with him, passed away except that I relinquished
it to you as you have seen.'
"Al-Abbas leaped and said: `By God it is not so! Nor God has given you
authority over us..., but..., but it is our father's jealousy and he willed
a will which God does not accept from him nor from you, and you know very
well that I know Safwan ibn Yahya, the Sabiri seller at Kufa. If I ever get
there, I shall strangle him and you with him.'
"Ali said:
`There is no power or will except by the Will of God, the Sublime, the
Great... Brothers! God knows that I desire nothing other than your happiness
and well-being. God! If you know that I love their well-being, and that I
want nothing but good for them, that I do not severe my ties with them, that
I am kind to them, concerned about their affairs day and night..., then
grant me good rewards for it. But if I am contrariwise, then I invoke You,
Knower of the unknown, to grant me the rewards of my intentions: good for
good and evil for evil. Lord! Bring them to the path of righteousness, and
make life good for them, and keep the snares of the devil away from us and
from them, and assist them to be able to worship Thee, and help them see Thy
guidance. As for me, brother, I desire nothing other than your happiness,
working hard for your own well-being, and God is my Witness.'
"To this, al-Abbas said: `How well I know your mastery over words! And there
is no mud with me for your spade!'" With these rude words al-Abbas ended his
argument with his brother, Emam al-Rida (A.S.), despite the fact that the
Emam was very kind and clement in his argument with him, without
articulating any unkind word, that it was already established that right was
on the side of the Emam, and that their own transgression dragged him into
such a situation which did not befit his lofty status. This, indeed, is
indicative of a great deal of clemency and tolerance towards an unlimited
aggression.
Although al-Abbas discarded the norms of good manners in his confrontation
with his brother by articulating disrespectful words and by committing a sin
against his own father Emam Mousa ibn Ja'fer (A.S.) by accusing him of being
jealous and biased, which causes the other party to be on the offensive, or
at least would push him away from a balanced temper, this is not an
artificial show of clemency and tolerance from the Emam (A.S.); rather, it
is derived from the spirit of genuine goodness and love whereby he and the
other Emams were characterized when others challenged them.
On the other hand, the Emam (A.S.) tries to cause others to adorn themselves
with the same trait of clemency and tolerance upon being wronged as an
element of good relationship among them, justifying this by saying that it
increases the dignity of man, for clemency and tolerance, when the ability
to deal equal blows and effect equal retribution express the power of anger
in man and his control over his rash temper upon being challenged, this
causes others to respect and venerate such a person especially when that
person shoulders the responsibilities of authority. Al-Aabi says:
"A man sentenced to be beheaded was brought to al-Mamoon while al-Rida (A.S.)
was among his train. Al-Mamoon asked him: `Father of al-Hassan! What is your
view?' He said: `All I can say is that God only increases the dignity of
those whose good will causes them to forgive.' He, therefore, forgave the
man."
Our Qa'im is the same as the promised Mahdi whom you should await and when he appears you should obey. He will be my third descendant. I swear by the God who sent Muhammad as the Prophet and appointed us as the Imams that even if there remains a single day on earth, God will prolong it until the Mahdi emerges and fills the earth with justice and equity as it is filled with injustice and tyranny. God takes care of His affairs overnight just as He managed the affairs of Moses in one night. Moses had gone to fetch fire for his family and he returned having been fully designated as God's prophet.
Al-Bazanti is
quoted saying:
"Al-Rida (A.S.) had one of his donkeys sent to convey me to his residence,
so I came to the town and stayed with a dignitary for a part of the night,
and we both had our supper together, then he ordered my bed to be prepared.
A Tiberian pillow, a Caesarian sheet, and a Marw blanket were brought to me.
Having eaten my supper, he asked me, `Would you like to retire?' I said,
`Yes, may my life be sacrificed for yours.' So he put the sheet and the
blanket over me and said, `May God make you sleep in good health,' and we
were on the rooftop. When he went down, I told myself that I had achieved a
status with that man nobody else had attained before. It was then when I
heard someone calling my name, but I did not recognize the voice till one of
his (al-Rida's) servants came to me. He said: `Come meet my master;' so I
went down and he came towards me, asked me for my hand to shake and he shook
it with a squeeze, saying,
`The Commander of the Faithful, God's peace be upon him, came once to visit Sa'sa'a ibn Sawhan, and when it was time to leave, he advised Sa'sa'a not to boast about his visit to him but to look after himself instead for he seemed to be about to depart from this world and that worldly hopes do not do a dying man any good, and he greeted him a great deal as he bid him good-bye.'"
We can clearly be acquainted with this negative stance of Ahl al-Bayt (A.S.) towards their rulers by examining what al-Hassan ibn al-Husayn al-Anbari tells us about Emam Abul-Hassan al-Rida (A.S.). He says: "I continued writing him for fourteen years asking his permission that I accept a job in the service of the sultan. At the conclusion of the last letter I wrote him I stated the fact that I was fearing for my life because the sultan was accusing me of being a Rafidi and that he did not doubt that the reason why I declined from working for him was due to my being a Rafidi. So Abul-Hassan wrote me saying, `I have comprehended the contents of your letters and what you stated regarding your apprehension about your life's safety. If you know that should you accept the job, you would behave according to the commands of the Messenger of God (S.A.W.) and your assistants and clerks would be followers of your faith, and if you use the gain you receive to help needy believers till you become their equal, then one deed will offset another; otherwise, do not.'"
The Emams (A.S.)
played a significant role in the area of educating the public, setting
examples in educating through the example of one's own conduct; therefore,
their methods of education were not confined merely to spreading awareness
through the spoken word but went beyond that to enforcing a strict practical
censorship over actions to observe the defects and shortcomings of conduct in
the life of others. Here we present three examples of the norms of conduct of
Emam al-Rida (A.S.) each dealing with one aspect of man's practical life:
Yasir, one of his servants, narrates that the Emam's attendants were eating
some fruit one day and they were throwing away a good portion of it uneaten.
Abul-Hassan (A.S.) said to them: "Praise be to God! If you have eaten to your
fill, there are many who have not; so, you should feed them of it instead."
In this
incident, the Emam points out to the reality of wanton living which we observe
in our life. When we feel that we have achieved full satisfaction of
something, be it food or anything else, we do not try to satisfy the need of
others for it, but we may even try to spoil it in one way or another without
realizing the crime towards humanity implied in an action like that.
Sulaiman ibn Ja'fer al-Ju'fi is quoted saying: "I was in the company of al-Rida
(A.S.) trying to take care of some personal business of my own and I wanted to
go home. He said to me, `Come with me and spend the night over my house.' So I
went with him and he entered his house shortly before sunset. He noticed that
his attendants were working with clay, probably mending stables, and there was
a black man among them. He asked them, `What is this man doing with you?'
They said: `He is helping us, and we will pay him something.' He asked, `Did you come to an agreement with him regarding his wages?'
They said, `No. He will accept whatever we pay him.' He, thereupon, started whipping them and showing signs of extreme anger. I said to him, `May my life be sacrificed for yours! Why are you so angry?'
He said: `I have forbidden them so many times from doing something like that and ordered them not to employ anyone before coming to an agreement with him regarding his wages. You know that nobody would work for you without an agreed upon wage. If you do not, and then you pay him three times as much as you first intended to pay him, he would still think that you underpaid him. But if you agree on the wage, he will praise you for fulfilling your promise and paying him according to your agreement, and then if you give him a little bit more, he would recognize that and notice that you increased his pay."
Umayya ibn Ali states: "I was sitting with Abul-Hassan (A.S.) at Mecca during the year in which he performed the hajj prior to his trip to Khurasan, and Abu Ja'fer was with him when he was bidding the House (Ka'ba) good-bye. Having finished his tawaf, he went to the maqam and said his prayers there. Abu Ja'fer, accompanied by Muaffaq, was making his tawaf, till he reached the Stone. There he sat and he prolonged his sitting there. Muaffaq said to him: `May my life be sacrificed for yours! It is time you stood up.' He answered: `I do not wish to leave this place at all except by the Will of God,' and grief could easily be seen clouding over his face. Muaffaq approached Abul-Hassan and said to him: `May my life be sacrificed for yours! Abu Ja'fer is sitting by the Stone unwilling to leave,' so Abul-Hassan stood up, came to Abu Ja'fer and said: `Stand up, my loved one.' But his son said: `I do not wish to leave this place...'
He said: `Do stand up, O my loved one.' After a while, he said to his father: `How can I stand up seeing that you have already said your farewell at the House never to return again?'
He said: `Do stand up, my loved one.' He stood up and left with his father."
The Emam (A.S.) patiently put up with numerous norms of persecution and injustice inflicted upon him during the reign of (Harun) al-Rashid starting with the tragedy of his father, passing by the tragedies to which the Alawides were subjected, and ending with the unfair instigations to al-Rashid by the Emam's opponents to kill him and eliminate him. The strength of the patience and perseverance of the Emam become manifest when we examine the thinly veiled political persecution from which he suffered during al-Mamoon's reign especially after the latter appointed him as his heir to the throne, fully knowing that al-Mamoon was not sincere in his intention but rather enacted a political act in which al-Mamoon played the major role solely to provide security to the shaky foundations of his regime due to the storming events the outcome of which was reflected upon the issue of who would succeed him on the throne.
The extent of the suffering of the Emam, the degree of his bitterness and agony, and the amount of grief and sorrow which filled his heart due to the treatment meted to him by the government, can be assessed; yet he buried all of that in the depth of his mind with mute patience and perseverance. Yasir, his servant, said once: "Whenever al-Rida (A.S.) returned home on Friday from the mosque, with his face sweating and stained by blowing dust, he would raise his hands and invoke God saying, `God! If the only way I am relieved from my distress is by death, then I invoke Thee to hasten its hour.
In a dialogue with al-Bazanti, the Emam said: "Anyone who receives a boon is in danger: He has to carry out God's commandments in its regard. By God! Whenever God blesses me with something, I continue to be in extreme apprehension till (and here he made a motion with his hand) I take out some of it and spend it in the way God has ordained in its regard." Al-Bazanti asked him: "May my life be sacrificed for yours! You, in your status of high esteem, fear that much?" He answered: "Yes, indeed! And I praise my Creator for the blessings He bestowed upon me."
The Emam's method in giving is derived from such an angle of the human nature. Eleisha ibn Hamza says: "I was once talking to al-Rida (A.S.) when a large crowd of people assembled to ask him about what is permissible in Islam and what is not. A man as tall as Adam came to him and said: `Assalamo Alaikom, O Son of the Messenger of God! I am a man who loves you, your fathers and grandfathers, and I have just been on my way to perform the pilgrimage when I discovered that I had lost everything with me and now I do not have anything enough even for a leg of the trip. If you will, please help me with the expense of going back home, and I am a recipient of God's blessing (i.e. well to do). As soon as I reach there, I will give to the poor as much as you will give me, for I do not qualify to be a recipient of alms.'
He said to him: `Sit, may God be merciful to you,' then he kept talking to people till they dispersed except that man, Sulaiman al-Ja'feri, Khuthai'ama and myself.
Then he (al-Rida) said: `Do you permit me to enter (the room)?' Sulaiman said to him: `May God advance your endeavor.'43 So he entered the room and stayed for about an hour after which he came out and closed the door behind him, stretched his hand above the door and said: `Where is the man from Khurasan?' The man answered: `Here I am!'
He said: `Take these two hundred dinars, use them for your preparations for the trip; may God bring you blessings thereby, and do not spend an equal amount to it on my behalf, and leave the room in a way that I do not see you and you do not see me,' then he left. Sulaiman then said: `May my life be sacrificed for yours! You have made quite a generous offer, but why did you hide your face?'
He answered: `I did so for fear of seeing the humiliation on
the face of the man due to my assistance for him. Have you not heard the hadith of the Messenger of God (S.A.W.) in which he said: `The one who hides a
good deeds receives rewards equal to performing the pilgrimage seventy times;
one who announces his sin is humiliated, while one who hides it is forgiven'?
Have you heard the saying of the example of the first case:
Whenever I approach him, one day, with a plea, I return home and my dignity is
still with me.
for he hides himself from the person who appeals to him when he gives him
something so that he does not see the humiliation on his face, and so that the
pleading person retains his dignity when he does not see the face of the
benevolent one who is giving him?"
He asks him to leave without seeing him in order to safeguard himself against feeling as having the upper hand over the pleading person, and in order to relieve the pleading person from having to show his gratitude to him.
While in Khurasan, he once distributed his entire wealth to the poor on the day of Arafat, so al-Fadl ibn Sahl said to him: "Now you are bankrupt!" He said: "On the contrary! I am now wealthier than ever. Do not consider trading my wealth for God's rewards and pleasure as bankruptcy."
"A man passed by Abul-Hassan and begged him to give him according to the extent of his kindness. He said: `I cannot afford that.' So he said: `Then give me according to mine,' whereupon he ordered his servant to give the man two hundred dinars."
The reason
why the Emam abstained from giving the man according to the extent of his own
kindness, as the man asked him the first time, is probably due to the fact
that he simply did not have as much money as he liked to give. As regarding
his own affection towards the poor and the indigent, and his way of looking
after them, Mu'ammar ibn Khallad narrates this anecdote:
"Whenever Abul-Hassan al-Rida (A.S.) was about to eat his meal, he would bring
a large platter and select the choicest food on the table and put on it, then
he would order it to be given away to the poor. After that he would recite the
following verse: `But he hath made no haste on the path that is steep.'
After that he would say: `God, the Exalted and the Sublime, knows that not everyone has the ability to free a slave, nevertheless He found means for them to achieve Paradise (by feeding others).'"
Thus does
the Emam sense the weight of deprivation under which the poor moan and suffer;
therefore, he shares his best food with them in response to the call of
humanity and kindness and in harmony with the spirit of the message with which
God entrusted him.
Al-Bazanti tells the story of a letter Emam al-Rida (A.S.) wrote to his son
Emam Abu Ja'fer (A.S.) which personifies the generosity and spirit of giving
deeply rooted in the hearts of the Prophet's Ahl al-Bayt (A.S.); he says: "I
read the letter of Abul-Hassan Emam al-Rida (A.S.) to Abu Ja'fer which said:
`O Abu Ja'fer! I have heard that when you ride, the servants take you out of
the city through its small gate. This is due to their being miser so that
nobody asks you for something. I plead you by the right I have upon you that
every time you enter into or get out of the city, you should do so through its
large gate, and when you ride, take gold and silver with you, and every time
you are asked, you should give. If any of your uncles asks you for something,
you should give him no less than fifty dinars, and you yourself may determine
the maximum amount you would like to give; and if any of your aunts asks you
for something, do not give her less than twenty-five dinars, and it is up to
you to determine the maximum amount. I only desire that God raises your
status; therefore, keep giving away and do not fear that the Lord of the
Throne will ever throw you into poverty.'"
The Emam (A.S.) did not have the chance to rule for any period of time so that we may discuss his practical style of government, but we can still be acquainted with that through reviewing his statements to some of his followers who very much desired that the Emam should shoulder the responsibilities of caliphate. Muhammad ibn Abu 'Abada asked him once: "Why did you delay executing the order of the commander of the faithful and why did you refuse to oblige?"
He said: "Be careful, O father of Hassan! The matter is not so."
He added saying that the Emam noticed that he was crossed, so he said: "What's in it for you anyway? Should I, as you presume, become what you wish me to become, and you are as close to me then as you are right now, you would certainly be responsible for paying your dues and, in my eyes, there would be no difference between you and anyone else."
He, peace be upon him, clarifies the matter, and that there is no use to accept the caliph's offer since government will never actually be under his control. And when he notices the bitterness on the face of the person who asked him why he hesitated to accept the caliph's offer, he reminds him of his method of government should it at all be in his hands, summarizing it thus: Nobody shall have any distinction over other citizens according to the dictates of the equitable government set up by Islamic Shari'a regardless of class or any other distinctions such as favoritism, friendship or support; rather, all subjects are equal in the rights they enjoy without any bias to one in preference over another, or any bias against one in order to please another.
The Imam's way of explaining his method of government is actually an outspoken way of criticizing the ruling methods followed then the foundations of which were not based on justice and equity but on special interests which guarantee for the ruler and his followers the continuity of his government and authority. The wealth, lives, possessions and everything else under the government's control was all subject to the whims and desires of the oppressive ruler and his train, distant from the principles of justice and the norms of equality secured by the Islamic message as embedded within its humanitarian method of legislation.
"My father Musa Al-Kadhim narrated to me from his father Ja'fer As-Sadiq from his father Mohammed Al-Baqir from his father Ali Zaynul Abedeen from his father , the martyr of Kerbala from his father Ali ibn Abu Talib saying :"My loved one, and the pleasure of my eyes, the Messenger of God (S.A.W.) told me once, that Jibrail told him from the Lord "The kalima of LA ILAHA ILLALLAH is my fort; whoever said it would enter my fort; and whoever entered my fort was safe from my punishment".
Imam Redha (a.s) said that his father quoted Amir Al-Mo'mineen (a.s) as saying:"I heard Allah's Messenger say:
'Fatima was given that name because Allah has safeguarded her and her progeny from the Fire; those who meet Allah as monotheists and believers in what I preach."
"The Messenger of Allah (p.b.u.h) said to Ali:' Do you know the reason Fatima was given that name?'
Ali said:' Why was she given hat name?'
He said: 'Because she and her followers (Shiites) are safeguarded from the fire."
One day a Jewish scholar was brought by Mamun to debate with Imam. The scholar asked: "How can you accept Muhammad to be the prophet of God when he showed no miracles ? " Imam replied : "The greatest of miracles of Allah is the human mind. It allows ideas to be thought through and reasoned out. Islam appeals to human reason. Man must accept God through reason and not through miracles ".
Imam Redha (a.s) said that his father quoted Amir Al-Mo'mineen (a.s) as saying:"I heard Allah's Messenger say:
'Fatima was given that name because Allah has safeguarded her and her progeny from the Fire; those who meet Allah as monotheists and believers in what I preach."
A dialogue between the Imam Ali Al-Ridha and Al-Ma-Moon (a prominent Abbaside caliph) went as follows: Al-Ma-Moon: "What is the evidence on the caliphate of your grandfather (Ali)?"
The Imam Al-Ridha: The evidence is the word of God," and ourselves and yourselves."
The Imam meant that by bringing the Imam with him in the event of "Mubaha-lah,"
The Messenger made him an extension of himself; and whoever is an extension of the personality of the Messenger would be the Imam of the Muslims. Al-Ma-Moon: This would be true if there is not "our women and your women."
Al-Ma-Moon meant that it is possible that there were among the Muslims other men who were like Ali in being an extension of the personality of the Holy Prophet, but he did not want to bring all of them. He chose to bring one of them, Ali, as a representative of his equals. The evidence of this is the word "Our women," since this word includes all women who are related to the Holy Prophet by birth or marriage. But the Messenger brought only one of them, Fatima, who is related to him by birth as a representative of the women who are related to him.
The Imam Al-Ridah: This would be true, if there were not the words:
"And our sons and your sons." He meant that Fatima was brought as the unequaled woman rather than a representative of her equals in the family of the Prophet. Had other women been equal to Fatima, the Holy Prophet would have brought them with her.
For he brought Al-Hassan and Al-Hussein together, because they were equal to each other, and did not bring one of them as a representative of his sons.
Therefore, presenting Ali on this
occasion is an evidence that Ali is the only one whom the
Prophet considered to be an extension of his personality.
It is reported that Amr Ibn Al-Auss asked the Prophet:
"Who is the most beloved to you from men?" The Messenger said: Abu Bakr. Then he asked him: "Who is next? "And the Messenger said: Omar. Ibn Al-Auss said: "Then
where is the place of Ali?" The Prophet turned his face to
the people around him, saying: "This man is asking about
the self."
The Imâm Rezâ says that Mohammed gave orders at the battle of Badr that none of the Benee Abdulmutalib should be slain or taken prisoners, because they were brought thither by compulsion. Seventy of the enemy were taken prisoners. Nine Musulmâns were martyred, but none were taken prisoners.
Imam Raza (a.s.) said that his father quoted Amir Al-Mo'mineen (A.S.) as saying: "I heard Allah's Messenger say: 'Fatima was given that name because Allah has safeguarded her and her progeny from the Fire; those who meet Allah as monotheists and believers in what 1 preach. "
The best and most respected virtue of a man is to do good and to fulfill the desires of the needy.
Silence is one of the gates to wisdom.
God extends His mercy upon those who learn our knowledge and pass their learning to others. For if people know about our sayings they would act on them.
Patience is a gateway to Knowledge and Wisdom.
Never become angry with others and do not ask anything from them. Wish for the people whatever you wish for yourself.
“The affliction of a believer who succeeds in Dua will be soon removed whereas the affliction of a believer who stops Dua will last long. Therefore whenever an affliction befalls you, supplicate to God.”
Ibrahim Ibne Abi Mahmood says I said to Imam Reza (AS): people say: The Holy Prophet (SAW) has said: God comes to the sky of the world every night. What is your opinion of it?
He said: “May God curse those who distort the words of others. By God! The Holy Prophet (SAW) did not day it, rather he said: In the last third of every night and on Friday night, from its beginning, God sends an angel to the sky of this world calling:
-Is there anyone who calls upon Me so that I will grant his request?
-Is there anyone who repents so that I will accept his repentance?
-Is there anyone asking forgiveness so that I will forgive him?
-O seeker of good! come to Me and O seeker of evil! stop it. God keeps on calling until dawn. At this time that angel returns to his place in the heavens. This was poly quoted by my father, his father and the Holy Prophet (SAW).”
There are equally authentic traditions of Imam Ja'far al-Sadiq ('a) and Imam 'Ali al-Rida ('a) exhorting their followers regarding the observance of mourning in remembrance of Imam Husayn ('a) and his companions as a means of redemption. In traditions ascribed to the Prophet (S), Fatimah ('a) and the Imams ('a) of the Prophet's family there is another significant aspect to be taken note of. A recurring theme that characterizes them is that not only the prophets and the angles mourned the martyrdom of Imam Husayn and his companions, but also the whole cosmos mourned this tragedy. Strong winds began to blow on that tenth of Muharram and when the Imam was beheaded after he fell in the field of battle, there arose tides in rivers and oceans as if they would flood the entire earth, the stars collided, the sun was eclipsed, mountains moved from their places and the seven heavens rained blood, as blood gushed forth from the ground. Such descriptions of the effect of Imam Husayn's martyrdom on the whole order of being persuade his devotees to participate in a mourning ritual that encompasses all the natural and supernatural realms. If not taken literally, these traditions may be treated as metaphorical expressions of a tragedy possessing cosmic dimensions. There is no doubt that these traditions served as the source of inspiration for the devotees and made them feel one with the whole universe and its purpose.
Fatima al-Zahra was conceived from fruits that came from paradise. Imam al-Redha said that the Prophet said, “On the night of my ascension to heaven, Jibrael took my hand and lead me into Paradise, then he handed me dates from which I ate; those dates were formed into sperm. When I descended to Earth, I came unto Khadija who became pregnant with Fatima…”
Imam Reza (A.S.), it is reported that the Holy Prophet (S.A.W.) declared: "I named my daughter Fatimah because Allah weaned her.
Prudence keeps repentance away.
Nothing is more worthy than good temper.
To be in the company of villains will result in suspecting the good.
Imam Reza (A.S.) said: My father, talked of his father, Imam Sadeq (A.S.), as saying that the Ghadir feast is much more famous in heaven than on Earth.
The highest degree of wisdom is self-cognition.
Doing seven things without doing the seven other things is self-mockery: asking for forgiveness from Allah verbally without repenting with the heart; asking for Allah's help without undertaking any effort; making a firm resolution to do something without taking due precautions; asking Allah for Paradise without enduring the related hardships; beseeching deliverance from the Hell-fire without refraining from lusts; remembering Allah without anticipating to encounter Him.
Resignation, beneficence and certitude are the most precious blessings descended by Heaven.
To be in the company of villains will result in suspecting the good.
Imam Redha (a.s) said that his father quoted Amir Al-Mo'mineen (a.s) as saying: "I heard Allah's Messenger say: 'Fatima was given that name because Allah has safeguarded her and her progeny from the Fire; those who meet Allah as monotheists and believers in what I preach."
Imam Musa Ibn Jaafar (a.s), mentioned by Bihar Majlisi on the authority of Oyun Akhbar A1-Redha, Haroun said to the Imam: Khadija (a.s) said:"... Then, when (Fatima's) delivery came ii ear, I sent for the Quraishan midwives who refused to help me because of Muhammad (p.b.u.h) During childbirth, four ladies whose beauty and brilliance were indescribable entered the house. One of them said: 'I am your Mother Eve.' The second said: 'I am Um Kulthum, Musa's sister.' The third said: I am Mariam, and we have come to help you." Here is the same narration but in a different manner:
"When
Khadija was about to deliver, she sent for the Quraishan women to help her
give birth to her child. They refused and said: 'We will not help you; for
you became Muhammad's wife.' In the
meantime, four women entered the house; their beauty and brilliance can not
be described. One of them said: 'I am your
Mother Eve.' The second said: I am Asyia
Bint Muzahim.' The third said: 'I am
Kulthum, Musa's sister.' The fourth said: I am Mariam
Bint Imran, (Isa's mother). We have come to deliver your child."Fatima was
then born. When Fatima
fell on the ground, she was in a prostrating position, raising her finger."
He who reveals his poverty before others will disgrace himself.
A Muslim should not frighten his brethren.
A wealthy person ought to be generous to his family.
Never become angry with others and do not ask anything from them.
Wish for the people whatever you wish for yourself.
One who torments his neighbor is not one of us.
Tolerance, knowledge and silence are the signs found in a jurisprudent.
Keeping other's secrets, patience in hardships and tolerance towards others are all signs of faith.
A generous man is close to God, close to paradise, and close to everyone.
He who recognizes his merit will not easily perish.
The true Muslim never teases others with his hand or tongue.
The best and most respected virtue of a man is to do good and to fulfill the desires of the needy.
The honest man has not betrayed you, but you consider the betrayer as the honest one.
The highest degree of wisdom is self-cognition.
He who is sure about the divine rewards will be more generous.
Giving alms repels the certain catastrophe.
Giving alms is the most valuable savings.
To help the disabled is much better than to give alms.
To be patient in the face of hardships is a virtue but to refrain from forbidden deeds is a greater one.
Best wealth is that which provides a good name for its owner.
Do not get angry when you are informed of the truth.
Nothing is more worthy than good temper.
Silence is one of the gates to wisdom.
More Sayings of Hazrat Imam Ali Raza a.s Page-2
http://www.geocities.com/ahlulbayt14/SayingsRida.html
Sayings 1 about Dua's Sayings 2 about Dua's Sayings 3 about Dua's
