(This chapter gives) an account of the Imam who undertook (the office) (qā‘im) after Abū al-Ḥasan Mūsā, peace be on him, from among the latter’s children, (tells of) the date of his birth, the evidence for his Imamate, his age, the length of his succession, the time and cause of his death, the place of his grave, and the number of his children, and (it gives) a brief outline of the reports about him. The Imam who undertook (the office) (qā‘im) after Abū al-Ḥasan Mūsā b. Ja‘far, peace be on them, was his son, Abū al-Ḥasan ‘Alī b. Mūsā al-Riḍā, peace be on them, because of his merit over all his brothers and the members of his House (ahl baytihi), because of the knowledge, forbearance and piety which he showed, and which the Shī‘a (khāṣṣa) and the non-Shī‘a (‘āmma) agreed on with regard to him and recognised him for, and because of the nomination of him for the Imamate after (his father) by his father, peace be on him, and his indication of that (belonging) to him apart from the rest of his brothers and members of his House.

He, peace be on him, was born in Medina in the year 148 A.H. (765). He died in Ṭūs in the land of Khurāsān in the month of Ṣafar in the year 203 A.H. (818). At that time he was fifty-five years of age. His mother was a slave-wife called Umm al-Banīn. The period of his Imamate and his undertaking the succession after his father was twenty years.

Reports of His Nomination (Naṣṣ) Among those of his coterie and trustworthy authorities, and men of piety, traditional knowledge and jurisprudence of his Shī‘a, who report the nomination of al-Riḍā ‘Alī b. Mūsā, peace be on them, for the Imamate by his father and his indication of him for that (are the following): Dāwud b. Kathīr al-Raqqī, Muḥammad b. Ishāq b. ‘Ammār, ‘Alī b. Yaqṭīn, Nu‘aym al-Qābūsī, al-Ḥusayn b. al-Mukhtār, Ziyād b. Marwān, al-Makhzūmī, Dāwud b. Sulaymān, Naṣr b. Qābūs, Dāwud b. Zurbī, Yazīd b. Sulayṭ and Muḥammad b. Sinān. [Abū al-Qāsim Ja‘far b. Muḥammad b. Qulawayh informed me on the authority of Muḥammad b. Ya‘qub, on the authority of Aḥmad b. Mihrān; on the authority of Muḥammad b. ‘Alī, on the authority of Muḥammad b. Sinān, and Ismā‘īl b. I (i.e. Dāwud al-Raqqī) said to Abū Ibrāhīm (Mūsā), peace be on him: “May I be your ransom, I have grown old. So take my hand and save me from hell-fire. Who is our leader (ṣāḥib) after you?” “This is your leader after me,” he said and pointed to his son, Abū al-Ḥasan (alRiḍā), peace be on him. [Abū al-Qāsim Ja‘far b. Muḥammad informed me on the authority of Muḥammad b. Ya‘qūb al-Kulaynī, on the authority of al-Ḥusayn b. Muḥammad, on the authority of al-Mu‘allā b. Muḥammad, on the authority of Aḥmad b. Muḥammad b. ‘Abd Allāh, on the authority of al-Ḥasan, on the authority of Ibn Abū ‘Umayr, on the authority of Muḥammad b. Isḥāq b. ‘Ammār, who said:]2 I (i.e Muḥammad b. Isḥāq b. ‘Ammār) said to Abū al-Ḥasan the first (i.e. Mūsā), peace be on him: “Show me from whom I will take (instruction in) my religion.” “This son of mine, ‘Alī,” he said. “My father took my hand and took me to the tomb of the Apostle of Allāh, may Allāh bless Him and His Family. He said to me that Allāh, may His name be exalted, had said: I make you a khalīfa on earth (II 30), and that when Allāh, the Exalted, says anything, carry it out.” [Abū al-Qāsim Ja‘far b. Muḥammad informed me on the authority of Muḥammad b. Ya‘qūb, on the authority of Muḥammad b. Yaḥyā, on the authority of Aḥmad b. Muḥammad b. ‘Īsā, on the authority of al-Ḥasan b. Maḥbūb, on the authority of al-Ḥusayn b. Nu‘aym al-Ṣaḥḥāf, who said:]

I (i.e. al-Ḥusayn b. Nu‘aym), Hishām b. al-Ḥakam and ‘Alī b. Yaqṭīn were in Baghdād. ‘Alī b. Yaqṭīn said: I (i.e. ‘Alī b. Yaqṭīn) was with al-‘Abd al-Ṣāliḥ (i.e. Mūsā), peace be on him, and he said: “This ‘Alī is the lord of my children and I have given him my kunya (i.e. both were called Abū al-Ḥasan).”

[In another narration:] Hishām struck his face with the palm of his hand and said: “Shame on you, how could you say that?” “By Allāh, I heard it from him, just as I have said it,” replied ‘Alī b. Yaqṭīn. “Then, by Allāh, the authority is for him after (Mūsā),” said Hishām. [Abū al-Qāsim Ja‘far b. Muḥammad informed me on the authority of Muḥammad b. Ya‘qūb, on the authority of a number of Companions, on the authority of Aḥmad b. Muḥammad b. ‘Īsā, on the authority of Mu‘āwiya b. Ḥukaym on the authority of Nu‘aym al-Qābūsī, on the authority of Abū al-Ḥasan Mūsā:] (Abū al- Ḥasan Mūsā) said: “My son ‘Alī, the eldest of my children, is the one most preferred by me and the one most loved by me. He examined the leather case (jafr) with me. Only a prophet or the testamentary trustee (waṣī) of a prophet may examine it.”

[Abū al-Qāsim Ja‘far b. Muḥammad informed me on the authority of Muḥammad b. Ya‘qūb, on the authority of Aḥmad b. Mihrān, on the authority of Muḥammad b. ‘Alī, on the authority of both Muḥammad b. Sinān and ‘Alī b. al-Ḥakam, on the authority of al-Ḥusayn b. al-Mukhtār, who said:]5 The ordinances (alwāḥ) came to us from Abū al-Ḥasan Mūsā, peace be on him, while he was in prison: “My testament (‘ahd) to the eldest of my sons is that he should do such-and-such. As far as so-and-so is concerned, do not give him anything until you meet me or Allāh decrees death for me.” [With the same chain of authorities (isnād) on the authority of Aḥmad b. Mihrān, on the authority of Muḥammad b. ‘Alī, on the authority of Ziyād b. Marwān alQandī, who said:] I (i.e. Ziyād b. Marwān al-Qandī) visited Abū Ibrāhīm (Mūsā), peace be on him. With him was Abū al-Ḥasan (‘Alī al-Riḍā), his son. (Mūsā) said to me: “Ziyad, this is my son, so-and-so. His writing is my writing, his words are my words, his messenger is my messenger, and whatever he says, (the truth) is in what he says.” [With the same chain of authorities (isnād) on the authority of Aḥmad b. Mihrān, on the authority of Muḥammad b. ‘Alī, on the authority of Muḥammad b. al-Fuḍayl, who said: al-Makhzūmī told me, and his mother was one of the descendants of Ja‘far b. Abī Ṭālib, peace be on him:]7 Abū al-Ḥasan Mūsā, peace be on him sent to us and we gathered. Then he said: “Do you know why I have summoned you?” “No,” we answered. “Witness that this son of mine is my testamentary trustee (waṣī) and the one who will superintend my affair, my successor after me. Whoever has a debt (to be collected) from me, let him collect it from this son of mine. Whoever I have made a promise to, let him get its fulfilment from him. Whoever has to meet me, will only do so through his correspondence.” [With the same chain of authorities (isnād) on the authority of Muḥammad b. ‘Alī, on the authority of Abū ‘Alī al-Khazzāz, on the authority of Dāwud b. I (i.e. Dāwud b. Sulaymān) said to Abū Ibrāhīm (Mūsā), peace be on him: “I am afraid that something may happen and I will not (be able to) meet you. So tell me who the Imam is after you.”

“My son so-and-so,” he said meaning Abū al-Ḥasan (al-Riḍā), peace be on him. [With the same chain of authorities (isnād) on the authority of Ibn Mihrān, on the authority of Muḥammad b. ‘Alī, on the authority of Sa‘īd b. Abī al-Jahm, on the authority of Naṣr b. Qābūs, who said:]9 I (i.e. Naṣr b. Qābūs) said to Abū Ibrāhīm (Mūsā), peace be on him: “I have asked your father who would be after him and he told me that you would be. Therefore when Abū ‘Abd Allāh (Ja‘far al-Ṣadiq), peace be on him, died, the people went to right and left while I and my companions declared (our support) for you. Therefore tell me which of your children will be (the Imam) after you.” “My son, so-and-so,” he said. [With the same chain of authorities (isnād) on the authority of Muḥammad b. ‘Alī, on the authority of al-Ḍaḥḥāk b. al-Ash‘ath, on the authority of Dāwud b. Zurbī who said:] I (i.e. Dāwud b. Zurbī) brought some money to Abū Ibrāhīm (Mūsā), peace be on him. He took some of it and left some of it. “May Allāh set you right,” I said, “why have you left it with me?” “The one who will be in charge of this authority (ṣāḥib hādhā al-amr) will ask you for it,” he told me.

When the news of his death came, Abū al-Ḥasan al-Riḍā. peace be on him, sent to me and asked me for that money and I paid it to him. [With the same chain of authorities (isnād) on the authority of Aḥmad b. Mihrān, on the authority of Muḥammad b. ‘Alī, on the authority of ‘Alī b. al-Ḥakam, on the authority of ‘Abd Allāh b. Ibrāhīm b. ‘Alī b. ‘Abd Allāh b. Ja‘far b. Abī Ṭālib, on the authority of Yazīd b. Sulayṭ in a long tradition (hadīth) on the authority of Abū Ibrāhīm Mūsā, peace be on him:] (Mūsā) said in the year in which he died: “I will be taken in this year and the authority (amr) will belong to my son ‘Alī, who is named after two ‘Alīs. The first ‘Alī is ‘Alī b. Abī Ṭālib and the second ‘Alī is ‘Alī b. al-Ḥusayn, the blessings of Allāh be on them. He (i.e. ‘Alī al-Riḍā) has been given the understanding, forbearance, knowledge, help, love, piety and religion of the first and tribulation, and endurance in the face of adversity of the second.”

[(This) was in a long tradition] [Abū al-Qāsim Ja‘far b. Muḥammad informed me on the authority of Muḥammad b. Ya‘qūb, on the authority of Muḥammad b. al-Ḥasan, on the authority of Sahl b. Ziyād, on the authority of Muhammad b. ‘Alī, on the authority of ‘Ubayd Allāh b. al-Marzubān, on the authority of Ibn Sinān, who said:] I (i.e. Muḥammad b. Sinān) visited Abū al-Ḥasan Mūsā, peace be on him, the year before he went to Iraq. ‘Alī, his son, was sitting in front of him. He looked at me and said: “Muḥammad, this year there will be some disturbance but do not be worried by that.” “May Allāh make me your ransom, what will that be?” I asked him, for he had filled me with anxiety. “I will go to this despot,” he answered, “ but he will not receive any evil from me nor from the one who will be after me.” “May Allāh make me your ransom, what will happen?” I asked. “Allāh leads astray the oppressors,” he told me, “and Allāh does what he wishes.” “May Allāh make me your ransom, what is this?” I said. “Whoever wrongs the right of this son of mine and denies his Imamate after me is like those who wronged ‘Alī b. Abī Ṭālib, peace be on him, and denied his right after the Apostle of Allāh, may Allāh bless Him and His Family,” he replied. “ If Allāh supports me in my life, may I submit to his right and declare (my belief in) his Imamate,” I said. “True, Muḥammad,” he said. “Allāh will support you during your life and you will submit to his right and declare (your belief in) his Imamate, and the Imamate of the one who will be (Imam) after him.” “Who will that be?” I asked. “His son, Muḥammad,” he answered. I said: “(I give) consent (riḍā) and submission to him.”

A Sample of the Proofs concerning him and the Reports about him. [Abū al-Qāsim Ja‘far b. Muḥammad informed me on the authority of Muḥammad b. Ya‘qūb, on the authority of Muḥammad b. Yaḥyā, on the authority of Aḥmad b. Muḥammad, on the authority of Ibn Maḥbūb, on the authority of Hishām b. Aḥmad, who said:] Abū al-Ḥasan the first (Mūsā), peace be on him, said to me: “Did you know that one of the people from al-Maghrib has come?” “No,” I answered. “Indeed,” he said, “a man from the people of al-Maghrib has come to Medina. So come with us.” He rode off and I rode with him until we came to the man. There he was, a man of al-Maghrib. He had with him slave-girls. “Show us your wares,” I told him . He showed us seven good slave-girls. But all the time Abū al-Ḥasan, peace be on him, was saying: “I have no need of those.” Then he told him, “Show us something else.” “I have nothing except a sick slave-girl,” he replied “What is (wrong) with you (not) to offer her (for sale),” he said. The man refused and went away. On the next day (Abū al-Ḥasan Mūsā) sent for me and told me: “Ask him how much is the maximum he wants for her. Whatever he says, tell him that you will take her.” I went to him and he said: “I would not take less than such-and-such a sum.” “I will take her,” I said. “She is yours,” he replied. “But tell me about the man who was with you yesterday.” “He was a man from the Banū Hāshim,” I told him . “Which Banū Hāshim?” he asked . “I don’t have more (information) than this,” I answered. Then he said: “I will tell you that when I bought her, from a remote area of al-Maghrib, a woman from ahl al-kitāb (the people of the Book, i.e. Jews and Christians) met me and asked me who this maidservant was whom I had with me. I told her that I had bought her for myself, but she said it was not appropriate that she should be with the like of me. It is fitting that this slave-girl should be with the best person on earth, for she will soon give birth to a son such as has not been born in the east or the west.” I took her to Abū al-Ḥasan (Mūsā). It was not long afterwards that she gave birth to al-Riḍā, peace be on him. [Abū al-Qāsim Ja‘far b. Muḥammad informed me on the authority of Muḥammad b. Ya‘qūb al-Kulaynī on the authority of Muḥammad b. Yaḥyā, on the authority of Aḥmad b. Muḥammad, on the authority of Ṣafwān b. Yaḥyā who said:]14 When Abū Ibrāhīm (Mūsā), peace be on him, died and Abū al-Ḥasan al-Riḍā, peace be on him, spoke, we were afraid for him. He was told: “You have made public a great matter and on account of that, we fear for you from this tyrant (i.e. al-Rashīd).”

“Let him try as hard as he can.” he answered. “He will find no way to harm me.” [Abū al-Qāsim Ja‘far b. Muḥammad informed me on the authority of Muḥammad b. Ya‘qūb, on the authority of ‘Alī b. Muḥammad, on the authority of Ibn Jamhūr, on the authority of Ibrāhīm b. ‘Abd Allāh, on the authority of Aḥmad b. ‘Ubayd Allāh, on the authority of al-Ghiffārī, who said:] A man from the family of Abū Rāfī‘, the retainer of the Apostle of Allāh, may Allāh 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 realised that, I prayed the morning prayer in the mosque of the Apostle of Allāh, may Allāh bless Him and His Family, and I set out to see al-Riḍā, peace be on him, On that day, he was in the valley of al-‘Arīd. When I got near his door, he came out on a donkey. He was wearing a shirt and a cloak (ridā’). 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 Ramaḍān. I said: “May I be your ransom, your retainer so-and-so has me in his debt. By Allāh, he has spread reports of me around.”

By Allāh, I was thinking to myself, that he would tell him to leave me alone. By Allāh, 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 were (a crowd of) people around him.

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 Ibn Musayyib (the governor of Medina). Often I used to tell him about him. When I had finished, he said to me: “I don’t think that you have eaten yet”” “No,” 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 were (many) dīnārs, I took them and put them in my sleeve. He told four of his slaves to accompany me to my house. I said to him: “May I be your ransom, the spy of Ibn Musayyib (the governor of Medina) will be sitting (there) and I would hate him to see me while I was with your slaves.” “True,” he said, “may Allāh direct you with guidance.” Then he told them that they should leave whenever I sent them back. When I was near my house and I could see it, I sent them back. I went to my house and called for a lamp. I examined the dīnārs and there were forty-eight dīnārs. I only owed the man twenty-eight dīnārs. Among them was a dīnār which shone greatly. Its beauty delighted me and I picked it up and took it nearer the lamp. On it was clearly engraved: “The debt to the man is twenty-eight dīnārs and the rest is yours.” No, by Allāh, I had not informed him of the precise amount of my debt. [Abū al-Qāsim informed me on the authority of Muḥammad b. Ya‘qūb on the authority of ‘Alī b. Ibrāhīm. on the authority of his father, on the authority of some of his colleagues, on the authority of Abū al-Ḥasan al-Riḍā, peace be on him:] He (ie al-Riḍā) left Medina to make the pilgrimage in the year in which Hārūn made the pilgrimage. He came to a mountain called Fāri‘ on the left of the road. Abū al-Ḥasan (al-Riḍā), peace be on him, looked at the mountain and said: “Fāri‘, the one who destroys (a resting place in you) will be cut limb from limb.” We did not know what that meant. When Hārūn reached that place he stopped there. Ja‘far b. Yaḥyā went up the mountain and ordered a resting-place to be set up for him. On his return from Mecca, Ja‘far b. Yaḥyā went back up the hill and ordered it to be destroyed. When he got to Iraq, Ja‘far b. Yaḥyā was cut limb from limb.

[Abū al-Qāsim Ja‘far b. Muḥammad informed me on the authority of Muḥammad b. Ya‘qūb, on the authority of Aḥmad b. Muḥammad, on the authority of Muḥammad b. al-Ḥasan, on the authority of Muḥammad b. ‘Īsā, on the authority of Muḥammad b. Ḥamza b. al-Haytham, on the authority of Ibrāhīm b. Mūsā. who said:] I (ie Ibrāhīm b. Mūsā) kept worrying Abū al-Ḥasan al-Riḍā about something I needed from him and he would promise me (that I would get it). One day he set out to meet the governor of Medina. I went with him. He reached the vicinity of the palace of so-and-so, and stopped there under some trees. I stopped with him. There was no one else with us. I said to him: “May I be your ransom, the festival is drawing near and, by Allāh, I don’t even possess a dirham.” He scratched the earth vigorously with his whip, Then he struck it with his hand and took out of it an ingot of gold. Then he said: “Use this but keep secret what you have seen .”

[Abū al-Qāsim Ja‘far b. Muḥammad informed me on the authority of Muḥammad b. Ya‘qūb, on the authority of al-Ḥusayn b. Muḥammad, on the authority of Mu‘alla b. Muḥammad, on the authority of Musāfir, who said:]18 I (i.e. Musāfir) was with Abū al-Ḥasan al-Riḍā, peace be on them, at Mina. (AlFaḍl b.) Yaḥyā b. Khālid passed by and covered his face (to escape) from the dust. al-Riḍā peace be on him, said: “Wretched ones who do not know what will happen to them during this year!” Then he added: “The most surprising (thing will be what happens to) Harūn. The two of them (i.e. (Al-Faḍl b.) Yaḥyā b. Khālid and Harūn) will be like these two.” Then he joined his two fingers together. [Musāfir reported:] By Allāh, I did not understand the meaning of his statement until we buried (Harūn) together with (al-Faḍl).

*****

Al-Ma’mūn had sent for a group of the family of Abū Ṭālib and had them brought to him from Medina.19 al-Riḍā ‘Alī b. Mūsā, peace be on them, was among them. They were taken along the road to Baṣra until they were brought there. The man in charge of their journey was known as (‘Īsā) al-Julūdī. He brought them to alMa’mūn and the latter put them in a house. He put al-Riḍā ‘Alī b. Mūsā, peace be on them, in a house and showed him hospitality and great respect. Then alMa’mūn sent for him, (saying): “I want to rid myself of the caliphate and vest the office in you. What is your opinion?” al-Riḍā, peace be on him, refused this offer, saying: “I seek refuge for you with Allāh from such words, and that anyone should hear of it, Commander of the faithful” Al-Ma’mūn repeated (the offer) in a letter, which said: “If you refuse what 1 have offered you, then you must accept being the heir after me.”

al-Riḍā refused him vigorously. Al-Ma’mūn summoned him. He was alone with al-Faḍ1 b. Sahl, the man with two offices (i.e. military and civil). There was no one else in their gathering. (al-Ma’mūn) said to (al-Riḍā): “I thought it appropriate to invest authority over the Muslims in you and to relieve myself of responsibility by giving it to you.” “Allāh! Allāh!” replied al-Riḍā, peace be on him. “Commander of the faithful, I have no ability or power for that.” “Then I will designate you as successor after me,” retorted al-Ma’mūn. “Commander of the faithful, exempt me from that.” Then al-Ma’mūn spoke to him as if threatening him for his refusal. In his speech, he said: “‘Umar b. al-Khaṭṭāb made a committee of consultation (shūrā) (to appoint a successor). Among them was your fore-father, the Commander of the Faithful, ‘Alī b. Abī Ṭālib. (‘Umar) 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.” “I will agree to what you want of me as far as succession is concerned,” answered al-Riḍā, peace be on him, “on condition that I do not command, nor order, nor give legal decisions, nor judge, nor appoint, nor dismiss, nor change anything from how it is at present.” Al-Ma’mūn accepted all of that. [Al-Sharīf Abū Muḥammad al-Ḥasan b. Muḥammad informed me: My grandfather (Yaḥyā b. al-Ḥasan) told us: Mūsā b. Salama told me:] I (i.e. Mūsā b. Salama) was in Khurāsān with Muḥammad b. Ja‘far. I heard that the man with two offices (i.e. al-faḍl b. Sahl, who was in charge of the military and civil administration) had gone out one day saying: “How fantastic, I have seen a wonder. Ask me what I have seen?” They asked him: “What have you seen, may Allāh set you right?” “I have seen al-Ma’mūn, the Commander of the faithful,” he answered, “saying to ‘Alī b. Mūsā: ‘I will invest you with the affairs of the Muslims. I relieve myself of my responsibility and make it yours.’ Then I saw ‘Alī b. Mūsā saying: ‘Commander of the faitful. I have no ability or power for that’. I have never seen the caliphate more abandoned than that. The Commander of the faithful deprives himself of it and offers it to ‘Alī b. Mūsā. Then ‘Alī b. Mūsā rejects it and refuses it.” [A group of historians (aṣḥāb al-akhbār) and biographers (ruwat al-siyar) of the times of the caliphs report:] al-Ma’mūn wanted the agreement (‘aqd) of al-Riḍā ‘Alī b. Mūsā and he considered that matter for himself. He summoned al-Faḍl b. Sahl into his presence and informed him about what he had decided upon concerning that. He told him to meet with his brother, al-Ḥasan b. Sahl, about that matter. The two met in his presence. Al-Ḥasan began to become distressed with him for that and to make him aware (of the disadvantages) of taking the position out of his own family and (giving it) to him. Al-Ma’mūn told him: “I have promised Allāh that if I succeed in giving up the caliphate, I would leave it for the most meritorious (afḍal) of the family of Abū Ṭālib. I do not know anyone more meritorious than this man on the face of the earth.”

When al-Ḥasan and al-Faḍl saw his determination to do that, they held back their opposition to it. He sent them to al-Riḍā, peace be on him, and they offered that to him. He refused but they persisted until he accepted. They returned to al-Ma’mūn and informed him of (al-Riḍā’s) acceptance. He was delighted with that. On Thursday he held a meeting for his personal entourage (khāṣṣa). Al-Faḍl b. Sahl came and informed (them) of al-Ma’mūn’s decision concerning ‘Alī b. Mūsā, peace be on him, and that he had appointed him his successor and named him al-Riḍā (consent). He ordered them to dress in green and to come back next Thursday for the pledge of allegiance and receive a year’s rations.

On that day, the people rode in their respective ranks - the military commanders, the chamberlains, the judges and the others all wearing green. Al-Ma’mūn was seated and he had had two great cushions placed for al-Riḍā peace be on him, so that he would have the same kind of seat and covers. He seated al-Riḍā, peace be on him, on them; he was dressed in green and wearing a turban and a sword. Then al-Ma’mūn ordered his son, ‘Abbās b. al-Ma’mūn, to be the first of the people to make the pledge of allegiance to him. al-Riḍā, peace be on him, moved his hand and hit his own face with the back of it and their faces with the palm. “Stretch out your hand for the pledge of allegiance,” al-Ma’mūn demanded. “The Apostle of Allāh, may Allāh bless Him and His Family, used to make the pledge in this way when the people pledged allegiance to him,” retorted al-Riḍā, peace be on him. “His hand would be above their hands.”

Ten thousand dirhams were laid out. Orators and poets rose and began to mention the great merit of al-Riḍā, peace be on him, and the part played by al-Ma’mūn in his affair. Then Abū ‘Abbād summoned al-‘Abbās b. al-Ma’mūn. He Jumped up and approached his father. He kissed his hand and the latter ordered him to sit down. Then Muḥammad b. Ja‘far b. Muḥammad was summoned. “Rise,” al-Faḍl b. Sahl told him. He rose and went towards al-Ma’mūn but he did not kiss his hand. He was told to go and take his gift. Then al-Ma’mūn called to him: “Go back, Abū Ja‘far, to your seat.”

Then Abū ‘Abbād began to call individual ‘Alīds and ‘Abbāsids and give them their gifts until the money was all used up. After that al-Ma’mūn told al-Riḍā. peace be on him: “Address the people and speak to them.” He praised and glorified Allāh. Then he said: “We have a right due to us from you through the Apostle of Allāh and you also have a right due to you from us through him. If you carry out your duty to us, then it is necessary for us to carry out our duty to you.” Nothing other than this is mentioned of him at this gathering. Al-Ma’mūn ordered a dirham to be struck with the name of al- Riḍā, peace be on him, upon it. (Al-Ma’mūn) married Isḥāq b. Mūsā b. Ja‘far to the daughter of his paternal uncle, Isḥāq b. Ja‘far b. Muḥammad. He told him to lead the pilgrimage for the people and to speak of the position of al-Riḍā as heir apparent in every town (he passed through). [Aḥmad b Muḥammad b. Sa‘īd reported: Yaḥyā b. al-Ḥasan al-‘Alawī told me: One who heard ‘Abd al-Ḥamīd21 preach in that year on the pulpit of the Apostle of Allāh, may Allāh bless Him and His Family, in Medina, said:] He said in his prayer: “The heir apparent of the Muslims is ‘Alī b. Mūsā b. Ja‘far b. Muḥammad b. ‘Alī b. al-Ḥusayn b. ‘Alī, peace be on them, He has six fathers who are the best men who ever drank the rain water from the clouds.” [Al-Madā’ini mentioned on the authority of his authorities:] When al-Riḍā ‘Alī b. Mūsā, peace be on them sat in the robes of the heir apparent, orators and poets stood before them. The standard shook above his head .

[Then al-Madā’ini mentioned on the authority of one of the close associates of al-Riḍā, peace be on him, who was present, that he said:] On that day I (i.e. a close associate of al-Riḍā) 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.” Among the poets who came to him, was Di‘bil b. ‘Alī al-Khuzā‘i, may Allāh have mercy on him. When he visited him, he said: “I have composed an ode and have bound myself not to recite it to anyone before you.” He told him to sit down until the gathering around him had decreased. Then he said: “Come now.” So he recited his ode to him, the opening of which is: Schools of verses of the Qur’ān are without recitation, The place of inspiration is (like) courtyards without people. (He recited the poem) to the end. When he had finished reciting it, al-Riḍā stood up and went into his room. Then he sent a servant out to him with a silken purse in which was six hundred dīnārs. He told the servant to tell him: “Use this to help you on your journey and forgive us .” “No, by Allāh,” replied Di‘bil, “I do not want this. I have not come for it. But tell him: Give me one of your robes.” He gave the purse back to the servant and the servant gave it back to al-Riḍā, peace be on him, and (al-Riḍā) said: “Take it (back).” However, (al-Riḍā) also sent one of his robes to (Di‘bil) and he went off until he came to Qumm. When (the people there) saw the robe, they offered him a thousand dīnārs for it. He refused them, saying: “By Allāh, not even a piece of cloth from it is sufficient for a thousand dīnārs.” Then he left Qumm. However. they followed him and waylaid him and took the robe. So he went back to Qumm and spoke to them about it. They said: “There is no way (for you) to get it. However, if you want, here is a thousand dīnārs.” “And a piece of cloth from it?” he asked. They gave him a thousand dīnārs. . [‘Alī b. Ibrāhīm reported on the authority of Yāsir, the servant and al-Rayyān b. al-Ṣalt] At the time of the festival, when the agreement for al-Riḍā, peace be on him, to assume the position of heir apparent had been made, al-Ma’mūn sent to him about the procession for the festival, the prayer before the people and the sermon to them. Al-Riḍā, peace be on him, sent back to him (a message saying): “You know about the conditions made between us (for me) to enter into this affair. Therefore excuse me from saying the prayer before the people.”

“I only intend by that that the people’s heart should be assured and that they should know your great merit,” al-Ma’mūn replied. The messengers went back and forth between them over that matter. When alMa’mūn insisted that al-Riḍā should do it, the latter sent to him (a message saying): “If you had excused me, I would have preferred it. However, since you have not excused me. I will go out as the Apostle of Allāh, may Allāh bless Him and His Family, went out and the Commander of the Faithful, ‘Alī b. Abī Ṭālib, peace be on him.” “Go out as you wish,” replied al-Ma’mūn. Then he ordered the military commanders, the chamberlains and the people to go to the door of al-Riḍā, peace be on him, early in the morning. The people sat (waiting) for Abū al-Ḥasan (al-Riḍā), peace be on him, in the roads and on the roof-tops. Women and children gathered to wait for him to come out. All the military commanders and the soldiers went to his door and waited on their mounts until the sun rose. (Then) Abū al-Ḥasan (al-Riḍā), peace be on him, washed and put on his clothes. He put on a white turban of cotton. One end of it he made hang on his breast and the other between his shoulders. Then he rubbed himself with a little perfume. He took his staff in his hand and said to his retainers: “Do whatever I do.”

They went on in front of him. He was barefoot and had tucked his trousers half-way up his leg, and his (other) clothes were tucked in. He walked a little way. Then he raised his head towards heaven and said: “Allāh is greater (Allāhu akbar)” and his retainers repeated it with him. Then he went on until he stood at the door. When the military commanders and the soldiers saw him (coming) in that way, they all dismounted from their animals to the ground. The best of them in these circumstances were those who had a knife with which they could cut the leather strap of their sandals and could take them off and go barefoot. Al-Riḍā, peace be on him, said at the door: “Allāh is greater (Allāhu akbar)”, and the people repeated it with him It seemed to us that the sky and the walls were answering him and that Merv shook with weeping and clamour. When they saw Abū al-Ḥasan (al-Riḍā) and heard him magnifying Allāh and al-Ma’mūn was informed of that, al-Faḍl b. Sahl, the man with two offices (military and civil), told him: “Commander of the faithful, if al-Riḍā reaches the place of prayer for the festival in this way, the people will break out in rebellion. We are all afraid for our lives. So send instructions to him to go back.”

Al-Ma’mūn sent (a message) to him (which said): “We have put an excessive burden on you and we have made you very tired. We do not want you to experience any hardship. Therefore, go back and let someone pray with the people in the usual manner.” Abū al-Ḥasan (al-Riḍā), peace be on him, called for his boots and put them on. Then he mounted and went back. The situation of the people was full of discord on that day about their prayer and whether it had not been properly performed. [Abū al-Qasim Ja‘far b. Muḥammad informed me, on the authority of Muḥammad b. Ya‘qūb, on the authority of ‘Alī b. Ibrāhīm, on the authority of Yāsir, who said:] When al-Ma’mūn decided to leave Khurāsān for Baghdād, al-Faḍl b. Sahl, the man with two offices (military and civil), went with him and we went with Abū al-Ḥasan al-Riḍā, peace be on him. A letter came to al-Faḍl b. Sahl from his brother, al-Ḥasan b. Sahl, while we were at one of the halting-places (which said): “I have been investigating the (future of the coming) year. I have found in it that during such-and-such a month on Wednesday you will experience the heat of the iron blade (stuck into you) and the heat of the fire. I think that you, the Commander of the faithful and al-Riḍā should go to the baths on that day and should be cupped and that you should pour the blood over your body in order to remove the evil (of that day).”

The man with two offices (military and civil) (i.e. al-Faḍl b. Sahl) wrote to alMa’mūn and asked him to ask Abū al-Ḥasan (al-Riḍā), peace be on him, to do that. Al-Ma’mūn wrote to Abū al-Ḥasan (al-Riḍā), peace be on him, to ask him about it. Abū al-Ḥasan (al-Riḍā), peace be on him answered: “I will not go into the baths tomorrow.” Al-Ma’mūn sent the letter twice again and Abū al-Ḥasan (al-Riḍā), peace be on him, wrote to him: “I will not go into the baths tomorrow. Last night, I had a vision of the Apostle of Allāh, may Allāh bless Him and His Family. He told me: ‘‘Alī, do not go into the baths tomorrow.’ Therefore, Commander of the faithful, I do not think that it would be wise for you and al-Faḍl to go into the baths tomorrow.”

Al-Ma’mūn wrote back to him: “ You are right, Abū al-Ḥasan (al-Riḍā) and the Apostle of Allāh, may Allāh bless Him and His Family, is right. I will not go into the baths tomorrow. However, al-Faḍl will make up his own mind.” [Yāsir reported] In the evening when the Sun had set, al-Riḍā, peace be on him, said to us: “Say: We seek refuge with Allāh from the evil which comes tonight.” We continued to repeat that. After al-Riḍā, peace be on him, had performed the morning prayer, he told me: “Go up to the roof and listen whether you can discover something.” When I went up I heard a cry. It became more frequent and increased in intensity. Yet we did not experience anything. We were still there. Al-Ma’mūn came in by the door which connected his house to the house of Abū al-Ḥasan (al-Riḍā), peace be on him, saying: “My lord, Abū al-Ḥasan, may Allāh lengthen your life (as a result of the loss of) al-Faḍl. He went into the baths and some people came in upon him with swords and killed him. Of those who attacked him, three were apprehended. One of them was al-Faḍl’s cousin by his mother’s sister, the son of the man with two pens (i.e. he held two vizierates).” The soldiers, the military commanders gathered and al-Faḍl’s men gathered at the gate of al-Ma’mūn. They said: “He (i.e. al-Ma’mūn) has assassinated him.” They reviled him and demanded his blood. They brought fire to set the gate alight. Al-Ma’mūn said to Abū al-Ḥasan (al-Riḍā), peace be on him: “My lord, would you consider going out to them and quietening them down so that they go away.” “Yes,” replied Abū al-Ḥasan (al-Riḍā), and mounted. He told me: “Yasir, mount.” I mounted.When we went out of the house, I looked at the people. They had crowded around him. He indicated to them with his hand that they should depart. [Yāsir reported:] By Allāh. the people began to fall over each other. He did not point to one of them, except that man ran away and departed directly.

[Abū al-Qasim Ja‘far b. Muḥammad informed me, on the authority of Muḥammad b. Ya‘qūb, on the authority of Mu‘allā b. Muhammad, on the authority of Musāfir, who said:]24 When Hārūn b. al-Musayyib wanted to attack Muḥammad b. Ja‘far, Abū alḤasan al-Riḍā, peace be on him, said to me (i.e. Musāfir): “Go and tell him (Muḥammad b. Ja‘far): ‘Do not go out tomorrow, you will be put to flight and your companions will be killed.’ If he asks you from where you learnt this, tell him that you saw it in a dream.” I went to him and told him: “Do not go out tomorrow. If you go out tomorrow, you will be put to flight and your companions will kill you.” “Where did you learn this?” he asked me. “I saw it in my sleep,” I replied. “The slave only dreams when he has not washed his buttocks,” he retorted. Then he went out and was put to flight and his companions were killed.

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An Extract from the Reports about the Death of al-Riḍā ‘Alī b. Mūsā, Peace be on them, and about its Cause
Whenever al-Riḍā ‘Alī b. Mūsā, peace be on them, was alone with al-Ma’mūn, he used to give him many warnings; he would endeavour to make him fear Allāh and show him the foul crimes he had committed during his caliphate. Al-Ma’mūn would pretend to accept it but inside him he began to hate it and find it difficult to bear. One day al-Riḍā, peace be on him, visited al-Ma’mūn and saw him performing the ablutions for prayer. A servant was pouring water on to his hand. “Commander of the faithful, don’t let anyone participate in your act of worship to your Lord,” he, peace be on him, told him.

Al-Ma’mūn sent the servant away and finished his ablutions by himself. However, that increased his rage and anger. Also, al-Riḍā, peace be on him, used to disparage al-Ḥasan and al-Faḍl b. Sahl before al-Ma’mūn whenever the latter mentioned the two; he would describe them both in the same terms and would (encourage him) not to listen to their advice. They were both aware of that and they began to seek favour for themselves with (al-Ma’mūn) against (al-Riḍā); they would mention anything which might isolate al-Riḍā from al-Ma’mūn and make the latter fear the people’s attitude towards him. They continued in this way until they had changed (al-Ma’mūn’s) opinion of (al-Riḍā) and made him act to kill him.

It happened one day that (al-Riḍā) and al-Ma’mūn ate together. al-Riḍā fell ill from the food and al-Ma’mūn pretended to be sick.25 [Muḥammad b. ‘Alī b. Ḥamza mentioned on the authority of Manṣūr b. Bashīr. on the authority of his brother ‘Abd Allāh b. Bashīr, who said:]26 Al-Ma’mūn ordered me (i.e ‘Abd Allāh b. Bashīr) to grow my finger-nails longer than was usual and not to let anyone know of that. I did so. Then he summoned me. He brought out for me something like tamarind and said “Knead these all together with your hand.” After I had done so, he stood up and left me. He went to al-Riḍā, peace be on him. and said: “What is your news?” “I hope that I am well,” was the reply. “Today, I am also well, praise be to Allāh,” al-Ma’mūn said. “Has one of the servants come to you today?” “No,” he answered. Al-Ma’mūn was angry and called out to his servants. Then he said: “Take some pomegranate juice now. It is one of the things one should not do without.” Then he called me and said to me: “Squeeze it with your own hand.” I did so and al-Ma’mūn gave it to al-Riḍā, peace be on him, to drink with his own hand. That was the cause of his death. It was only two days later when he, peace be on him, died.

[It is mentioned on the authority of Abū al-Ṣalt al-Harawī, who said:] I (i.e. Abū al-Ṣalt al-Harawī) went into al-Riḍā, peace be on him. Al-Ma’mūn came out from his room. He said to me: “Abū al-Ṣalt, they have done it.” Then he began to declare the unity of Allāh and to magnify Him. [It is reported on the authority of Muḥammad b. al-Jahm that he said:] al-Riḍā used to like grapes. He (al-Ma’mūn) got some for him and had needles prodded into them at the place of their storks. I (Muḥammad b. al-Jahm) took them from him and they were brought to (al-Riḍā) and he ate them, while he was ill with the illness which we have already mentioned. It was said that that was caused by the subtlest of poisons.

*****

When al-Riḍā, peace be on him, died, al-Ma’mūn kept his death secret for a day and a night. Then he sent to Muḥammad b. Ja‘far al-Ṣadiq, peace be on him, and a group of the family of Abū Ṭālib who were with him. When they came into his presence, he announced the news of al-Riḍā’s death to them. He wept and gave an appearance of intense grief and pain. He showed them al-Riḍā (whose) body was healthy (even in death), saying: “My brother, it is hard on me to see you in this state. I had hoped that I would go before you. However, Allāh refused (everything) except what He wanted.”

Then he ordered his body to be washed, shrouded and perfumed. He went out with the bier carrying it until he reached the place where it was to be buried and buried it there. The place was the house of Hārūn b. Quḥṭaba in a village called Sanābād near Nawqān in the area of Ṭūs. There was the tomb of Hārūn al-Rashīd and the tomb of Abū al-Ḥasan (al-Riḍā) is in front of it in its direction towards Mecca (qibla).

al-Riḍā ‘Alī b. Mūsā died without leaving any child we know of, except his son, the Imam after him, Abū Ja‘far Muḥammad b. ‘Alī, peace be on them. At the time of his death, his son was seven years old and a few months.


Reference: Kitab al Irshad