The Holy Quran (Arabic Text + Three English Translations)

The Holy Quran (Arabic Text + Three English Translations)4%

The Holy Quran (Arabic Text + Three English Translations) Translator: Mohammad Habib Shakir, Muhammad Marmaduke Pickthall and Abdullah Yusuf Ali
Publisher: www.alhassanain.org/english
Category: Quran Text

The Holy Quran (Arabic Text + Three English Translations)
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The Holy Quran (Arabic Text + Three English Translations)

The Holy Quran (Arabic Text + Three English Translations)

Publisher: www.alhassanain.org/english
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سورة الذاريات (Adh-Dhariyat)

Sura 51

Aya 1 to 60

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

[Shakir] In the name of Allah, the Beneficent, the Merciful.

[Pickthal] In the name of Allah, the Beneficent, the Merciful.

[Yusufali] In the name of Allah, Most Gracious, Most Merciful.

وَالذَّارِيَاتِ ذَرْوًا {1}

[Shakir 51:1] I swear by the wind that scatters far and wide,

[Pickthal 51:1] By those that winnow with a winnowing

[Yusufali 51:1] By the (Winds) that scatter broadcast;

فَالْحَامِلَاتِ وِقْرًا {2}

[Shakir 51:2] Then those clouds bearing the load (of minute things in space).

[Pickthal 51:2] And those that bear the burden (of the rain)

[Yusufali 51:2] And those that lift and bear away heavy weights;

فَالْجَارِيَاتِ يُسْرًا {3}

[Shakir 51:3] Then those (ships) that glide easily,

[Pickthal 51:3] And those that glide with ease (upon the sea)

[Yusufali 51:3] And those that flow with ease and gentleness;

فَالْمُقَسِّمَاتِ أَمْرًا {4}

[Shakir 51:4] Then those (angels who) distribute blessings by Our command;

[Pickthal 51:4] And those who distribute (blessings) by command,

[Yusufali 51:4] And those that distribute and apportion by Command;-

إِنَّمَا تُوعَدُونَ لَصَادِقٌ {5}

[Shakir 51:5] What you are threatened with is most surely true,

[Pickthal 51:5] Lo! that wherewith ye are threatened is indeed true,

[Yusufali 51:5] Verily that which ye are promised is true;

وَإِنَّ الدِّينَ لَوَاقِعٌ {6}

[Shakir 51:6] And the judgment must most surely come about.

[Pickthal 51:6] And lo! the judgment will indeed befall.

[Yusufali 51:6] And verily Judgment and Justice must indeed come to pass.

وَالسَّمَاءِ ذَاتِ الْحُبُكِ {7}

[Shakir 51:7] I swear by the heaven full of ways.

[Pickthal 51:7] By the heaven full of paths,

[Yusufali 51:7] By the Sky with (its) numerous Paths,

إِنَّكُمْ لَفِي قَوْلٍ مُخْتَلِفٍ {8}

[Shakir 51:8] Most surely you are at variance with each other in what you say,

[Pickthal 51:8] Lo! ye, forsooth, are of various opinion (concerning the truth).

[Yusufali 51:8] Truly ye are in a doctrine discordant,

يُؤْفَكُ عَنْهُ مَنْ أُفِكَ {9}

[Shakir 51:9] He is turned away from it who would be turned away.

[Pickthal 51:9] He is made to turn away from it who is (himself) averse.

[Yusufali 51:9] Through which are deluded (away from the Truth) such as would be deluded.

قُتِلَ الْخَرَّاصُونَ {10}

[Shakir 51:10] Cursed be the liars,

[Pickthal 51:10] Accursed be the conjecturers

[Yusufali 51:10] Woe to the falsehood-mongers,-

الَّذِينَ هُمْ فِي غَمْرَةٍ سَاهُونَ {11}

[Shakir 51:11] Who are in a gulf (of ignorance) neglectful;

[Pickthal 51:11] Who are careless in an abyss!

[Yusufali 51:11] Those who (flounder) heedless in a flood of confusion:

يَسْأَلُونَ أَيَّانَ يَوْمُ الدِّينِ {12}

[Shakir 51:12] They ask: When is the day of judgment?

[Pickthal 51:12] They ask: When is the Day of Judgment?

[Yusufali 51:12] They ask, "When will be the Day of Judgment and Justice?"

يَوْمَ هُمْ عَلَى النَّارِ يُفْتَنُونَ {13}

[Shakir 51:13] (It is) the day on which they shall be tried at the fire.

[Pickthal 51:13] (It is) the day when they will be tormented at the Fire,

[Yusufali 51:13] (It will be) a Day when they will be tried (and tested) over the Fire!

ذُوقُوا فِتْنَتَكُمْ هَٰذَا الَّذِي كُنْتُمْ بِهِ تَسْتَعْجِلُونَ {14}

[Shakir 51:14] Taste your persecution! this is what you would hasten on.

[Pickthal 51:14] (And it will be said unto them): Taste your torment (which ye inflicted). This is what ye sought to hasten.

[Yusufali 51:14] "Taste ye your trial! This is what ye used to ask to be hastened!"

إِنَّ الْمُتَّقِينَ فِي جَنَّاتٍ وَعُيُونٍ {15}

[Shakir 51:15] Surely those who guard (against evil) shall be in gardens and fountains.

[Pickthal 51:15] Lo! those who keep from evil will dwell amid gardens and watersprings,

[Yusufali 51:15] As to the Righteous, they will be in the midst of Gardens and Springs,

آخِذِينَ مَا آتَاهُمْ رَبُّهُمْۚ إِنَّهُمْ كَانُوا قَبْلَ ذَٰلِكَ مُحْسِنِينَ {16}

[Shakir 51:16] Taking what their Lord gives them; surely they were before that, the doers of good.

[Pickthal 51:16] Taking that which their Lord giveth them; for lo! aforetime they were doers of good;

[Yusufali 51:16] Taking joy in the things which their Lord gives them, because, before then, they lived a good life.

كَانُوا قَلِيلًا مِنَ اللَّيْلِ مَا يَهْجَعُونَ {17}

[Shakir 51:17] They used to sleep but little in the night.

[Pickthal 51:17] They used to sleep but little of the night,

[Yusufali 51:17] They were in the habit of sleeping but little by night,

وَبِالْأَسْحَارِ هُمْ يَسْتَغْفِرُونَ {18}

[Shakir 51:18] And in the morning they asked forgiveness.

[Pickthal 51:18] And ere the dawning of each day would seek forgiveness,

[Yusufali 51:18] And in the hour of early dawn, they (were found) praying for Forgiveness;

وَفِي أَمْوَالِهِمْ حَقٌّ لِلسَّائِلِ وَالْمَحْرُومِ {19}

[Shakir 51:19] And in their property was a portion due to him who begs and to him who is denied (good).

[Pickthal 51:19] And in their wealth the beggar and the outcast had due share.

[Yusufali 51:19] And in their wealth and possessions (was remembered) the right of the (needy,) him who asked, and him who (for some reason) was prevented (from asking).

وَفِي الْأَرْضِ آيَاتٌ لِلْمُوقِنِينَ {20}

[Shakir 51:20] And in the earth there are signs for those who are sure,

[Pickthal 51:20] And in the earth are portents for those whose faith is sure.

[Yusufali 51:20] On the earth are signs for those of assured Faith,

وَفِي أَنْفُسِكُمْۚ أَفَلَا تُبْصِرُونَ {21}

[Shakir 51:21] And in your own souls (too); will you not then see?

[Pickthal 51:21] And (also) in yourselves. Can ye then not see?

[Yusufali 51:21] As also in your own selves: Will ye not then see?

وَفِي السَّمَاءِ رِزْقُكُمْ وَمَا تُوعَدُونَ {22}

[Shakir 51:22] And in the heaven is your sustenance and what you are threatened with.

[Pickthal 51:22] And in the heaven is your providence and that which ye are promised;

[Yusufali 51:22] And in heaven is your Sustenance, as (also) that which ye are promised.

فَوَرَبِّ السَّمَاءِ وَالْأَرْضِ إِنَّهُ لَحَقٌّ مِثْلَ مَا أَنَّكُمْ تَنْطِقُونَ {23}

[Shakir 51:23] And by the Lord of the heavens and the earth! it is most surely the truth, just as you do speak.

[Pickthal 51:23] And by the Lord of the heavens and the earth, it is the truth, even as (it is true) that ye speak.

[Yusufali 51:23] Then, by the Lord of heaven and earth, this is the very Truth, as much as the fact that ye can speak intelligently to each other.

هَلْ أَتَاكَ حَدِيثُ ضَيْفِ إِبْرَاهِيمَ الْمُكْرَمِينَ {24}

[Shakir 51:24] Has there come to you information about the honored guests of Ibrahim?

[Pickthal 51:24] Hath the story of Abraham's honoured guests reached thee (O Muhammad)?

[Yusufali 51:24] Has the story reached thee, of the honoured guests of Abraham?

إِذْ دَخَلُوا عَلَيْهِ فَقَالُوا سَلَامًا قَالَ سَلَامٌ قَوْمٌ مُنْكَرُونَ {25}

[Shakir 51:25] When they entered upon him, they said: Peace. Peace, said he, a strange people.

[Pickthal 51:25] When they came in unto him and said: Peace! he answered, Peace! (and thought): Folk unknown (to me).

[Yusufali 51:25] Behold, they entered his presence, and said: "Peace!" He said, "Peace!" (and thought, "These seem) unusual people."

فَرَاغَ إِلَىٰ أَهْلِهِ فَجَاءَ بِعِجْلٍ سَمِينٍ {26}

[Shakir 51:26] Then he turned aside to his family secretly and brought a fat (roasted) calf,

[Pickthal 51:26] Then he went apart unto his housefolk so that they brought a fatted calf;

[Yusufali 51:26] Then he turned quickly to his household, brought out a fatted calf,

فَقَرَّبَهُ إِلَيْهِمْ قَالَ أَلَا تَأْكُلُونَ {27}

[Shakir 51:27] So he brought it near them. He said: What! will you not eat?

[Pickthal 51:27] And he set it before them, saying: Will ye not eat?

[Yusufali 51:27] And placed it before them.. he said, "Will ye not eat?"

فَأَوْجَسَ مِنْهُمْ خِيفَةً قَالُوا لَا تَخَفْ وَبَشَّرُوهُ بِغُلَامٍ عَلِيمٍ {28}

[Shakir 51:28] So he conceived in his mind a fear on account of them. They said: Fear not. And they gave him the good news of a boy possessing knowledge.

[Pickthal 51:28] Then he conceived a fear of them. They said: Fear not! and gave him tidings of (the birth of) a wise son.

[Yusufali 51:28] (When they did not eat), He conceived a fear of them. They said, "Fear not," and they gave him glad tidings of a son endowed with knowledge.

فَأَقْبَلَتِ امْرَأَتُهُ فِي صَرَّةٍ فَصَكَّتْ وَجْهَهَا وَقَالَتْ عَجُوزٌ عَقِيمٌ {29}

[Shakir 51:29] Then his wife came up in great grief, and she struck her face and said: An old barren woman!

[Pickthal 51:29] Then his wife came forward, making moan, and smote her face, and cried: A barren old woman!

[Yusufali 51:29] But his wife came forward (laughing) aloud: she smote her forehead and said: "A barren old woman!"

قَالُوا كَذَٰلِكِ قَالَ رَبُّكِ إِنَّهُ هُوَ الْحَكِيمُ الْعَلِيمُ {30}

[Shakir 51:30] They said: Thus says your Lord: Surely He is the Wise, the Knowing.

[Pickthal 51:30] They said: Even so saith thy Lord. Lo! He is the Wise, the Knower.

[Yusufali 51:30] They said, "Even so has thy Lord spoken: and He is full of Wisdom and Knowledge."

قَالَ فَمَا خَطْبُكُمْ أَيُّهَا الْمُرْسَلُونَ {31}

[Shakir 51:31] He said: What is your affair then, O messengers!

[Pickthal 51:31] (Abraham) said: And (afterward) what is your errand, O ye sent (from Allah)?

[Yusufali 51:31] (Abraham) said: "And what, O ye Messengers, is your errand (now)?"

قَالُوا إِنَّا أُرْسِلْنَا إِلَىٰ قَوْمٍ مُجْرِمِينَ {32}

[Shakir 51:32] They said: Surely we are sent to a guilty people,

[Pickthal 51:32] They said: Lo! we are sent unto a guilty folk,

[Yusufali 51:32] They said, "We have been sent to a people (deep) in sin;-

لِنُرْسِلَ عَلَيْهِمْ حِجَارَةً مِنْ طِينٍ {33}

[Shakir 51:33] That we may send down upon them stone of clay,

[Pickthal 51:33] That we may send upon them stones of clay,

[Yusufali 51:33] "To bring on, on them, (a shower of) stones of clay (brimstone),

مُسَوَّمَةً عِنْدَ رَبِّكَ لِلْمُسْرِفِينَ {34}

[Shakir 51:34] Sent forth from your Lord for the extravagant.

[Pickthal 51:34] Marked by thy Lord for (the destruction of) the wanton.

[Yusufali 51:34] "Marked as from thy Lord for those who trespass beyond bounds."

فَأَخْرَجْنَا مَنْ كَانَ فِيهَا مِنَ الْمُؤْمِنِينَ {35}

[Shakir 51:35] Then We brought forth such as were therein of the believers.

[Pickthal 51:35] Then we brought forth such believers as were there.

[Yusufali 51:35] Then We evacuated those of the Believers who were there,

فَمَا وَجَدْنَا فِيهَا غَيْرَ بَيْتٍ مِنَ الْمُسْلِمِينَ {36}

[Shakir 51:36] But We did not find therein save a (single) house of those who submitted (the Muslims).

[Pickthal 51:36] But We found there but one house of those surrendered (to Allah).

[Yusufali 51:36] But We found not there any just (Muslim) persons except in one house:

وَتَرَكْنَا فِيهَا آيَةً لِلَّذِينَ يَخَافُونَ الْعَذَابَ الْأَلِيمَ {37}

[Shakir 51:37] And We left therein a sign for those who fear the painful punishment.

[Pickthal 51:37] And We left behind therein a portent for those who fear a painful doom.

[Yusufali 51:37] And We left there a Sign for such as fear the Grievous Penalty.

وَفِي مُوسَىٰ إِذْ أَرْسَلْنَاهُ إِلَىٰ فِرْعَوْنَ بِسُلْطَانٍ مُبِينٍ {38}

[Shakir 51:38] And in Musa: When We sent him to Firon with clear authority.

[Pickthal 51:38] And in Moses (too, there is a portent) when We sent him unto Pharaoh with clear warrant,

[Yusufali 51:38] And in Moses (was another Sign): Behold, We sent him to Pharaoh, with authority manifest.

فَتَوَلَّىٰ بِرُكْنِهِ وَقَالَ سَاحِرٌ أَوْ مَجْنُونٌ {39}

[Shakir 51:39] But he turned away with his forces and said: A magician or a mad man.

[Pickthal 51:39] But he withdrew (confiding) in his might, and said: A wizard or a madman.

[Yusufali 51:39] But (Pharaoh) turned back with his Chiefs, and said, "A sorcerer, or one possessed!"

فَأَخَذْنَاهُ وَجُنُودَهُ فَنَبَذْنَاهُمْ فِي الْيَمِّ وَهُوَ مُلِيمٌ {40}

[Shakir 51:40] So We seized him and his hosts and hurled them into the sea and he was blamable.

[Pickthal 51:40] So We seized him and his hosts and flung them in the sea, for he was reprobate.

[Yusufali 51:40] So We took him and his forces, and threw them into the sea; and his was the blame.

وَفِي عَادٍ إِذْ أَرْسَلْنَا عَلَيْهِمُ الرِّيحَ الْعَقِيمَ {41}

[Shakir 51:41] And in Ad: When We sent upon them the destructive wind.

[Pickthal 51:41] And in (the tribe of) A'ad (there is a portent) when we sent the fatal wind against them.

[Yusufali 51:41] And in the 'Ad (people) (was another Sign): Behold, We sent against them the devastating Wind:

مَا تَذَرُ مِنْ شَيْءٍ أَتَتْ عَلَيْهِ إِلَّا جَعَلَتْهُ كَالرَّمِيمِ {42}

[Shakir 51:42] It did not leave aught on which it blew, but it made it like ashes.

[Pickthal 51:42] It spared naught that it reached, but made it (all) as dust.

[Yusufali 51:42] It left nothing whatever that it came up against, but reduced it to ruin and rottenness.

وَفِي ثَمُودَ إِذْ قِيلَ لَهُمْ تَمَتَّعُوا حَتَّىٰ حِينٍ {43}

[Shakir 51:43] And in Samood: When it was said to them: Enjoy yourselves for a while.

[Pickthal 51:43] And in (the tribe of) Thamud (there is a portent) when it was told them: Take your ease awhile.

[Yusufali 51:43] And in the Thamud (was another Sign): Behold, they were told, "Enjoy (your brief day) for a little while!"

فَعَتَوْا عَنْ أَمْرِ رَبِّهِمْ فَأَخَذَتْهُمُ الصَّاعِقَةُ وَهُمْ يَنْظُرُونَ {44}

[Shakir 51:44] But they revolted against the commandment of their Lord, so the rumbling overtook them while they saw.

[Pickthal 51:44] But they rebelled against their Lord's decree, and so the thunderbolt overtook them even while they gazed;

[Yusufali 51:44] But they insolently defied the Command of their Lord: So the stunning noise (of an earthquake) seized them, even while they were looking on.

فَمَا اسْتَطَاعُوا مِنْ قِيَامٍ وَمَا كَانُوا مُنْتَصِرِينَ {45}

[Shakir 51:45] So they were not able to rise up, nor could they defend themselves-

[Pickthal 51:45] And they were unable to rise up, nor could they help themselves.

[Yusufali 51:45] Then they could not even stand (on their feet), nor could they help themselves.

وَقَوْمَ نُوحٍ مِنْ قَبْلُ إِنَّهُمْ كَانُوا قَوْمًا فَاسِقِينَ {46}

[Shakir 51:46] And the people of Nuh before, surely they were a transgressing people.

[Pickthal 51:46] And the folk of Noah aforetime. Lo! they were licentious folk.

[Yusufali 51:46] So were the People of Noah before them for they wickedly transgressed.

وَالسَّمَاءَ بَنَيْنَاهَا بِأَيْدٍ وَإِنَّا لَمُوسِعُونَ {47}

[Shakir 51:47] And the heaven, We raised it high with power, and most surely We are the makers of things ample.

[Pickthal 51:47] We have built the heaven with might, and We it is Who make the vast extent (thereof).

[Yusufali 51:47] With power and skill did We construct the Firmament: for it is We Who create the vastness of pace.

وَالْأَرْضَ فَرَشْنَاهَا فَنِعْمَ الْمَاهِدُونَ {48}

[Shakir 51:48] And the earth, We have made it a wide extent; how well have We then spread (it) out.

[Pickthal 51:48] And the earth have We laid out, how gracious is the Spreader (thereof)!

[Yusufali 51:48] And We have spread out the (spacious) earth: How excellently We do spread out!

وَمِنْ كُلِّ شَيْءٍ خَلَقْنَا زَوْجَيْنِ لَعَلَّكُمْ تَذَكَّرُونَ {49}

[Shakir 51:49] And of everything We have created pairs that you may be mindful.

[Pickthal 51:49] And all things We have created by pairs, that haply ye may reflect.

[Yusufali 51:49] And of every thing We have created pairs: That ye may receive instruction.

فَفِرُّوا إِلَى اللَّهِ إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ {50}

[Shakir 51:50] Therefore fly to Allah, surely I am a plain warner to you from Him.

[Pickthal 51:50] Therefor flee unto Allah; lo! I am a plain warner unto you from him.

[Yusufali 51:50] Hasten ye then (at once) to Allah: I am from Him a Warner to you, clear and open!

وَلَا تَجْعَلُوا مَعَ اللَّهِ إِلَٰهًا آخَرَ إِنِّي لَكُمْ مِنْهُ نَذِيرٌ مُبِينٌ {51}

[Shakir 51:51] And do not set up with Allah another god: surely I am a plain warner to you from Him.

[Pickthal 51:51] And set not any other god along with Allah; lo! I am a plain warner unto you from Him.

[Yusufali 51:51] And make not another an object of worship with Allah: I am from Him a Warner to you, clear and open!

كَذَٰلِكَ مَا أَتَى الَّذِينَ مِنْ قَبْلِهِمْ مِنْ رَسُولٍ إِلَّا قَالُوا سَاحِرٌ أَوْ مَجْنُونٌ {52}

[Shakir 51:52] Thus there did not come to those before them a messenger but they said: A magician or a mad man.

[Pickthal 51:52] Even so there came no messenger unto those before them but they said: A wizard or a madman!

[Yusufali 51:52] Similarly, no messenger came to the Peoples before them, but they said (of him) in like manner, "A sorcerer, or one possessed"!

أَتَوَاصَوْا بِهِۚ بَلْ هُمْ قَوْمٌ طَاغُونَ {53}

[Shakir 51:53] Have they charged each other with this? Nay! they are an inordinate people.

[Pickthal 51:53] Have they handed down (the saying) as an heirloom one unto another? Nay, but they are froward folk.

[Yusufali 51:53] Is this the legacy they have transmitted, one to another? Nay, they are themselves a people transgressing beyond bounds!

فَتَوَلَّ عَنْهُمْ فَمَا أَنْتَ بِمَلُومٍ {54}

[Shakir 51:54] Then turn your back upon them for you are not to blame;

[Pickthal 51:54] So withdraw from them (O Muhammad), for thou art in no wise blameworthy,

[Yusufali 51:54] So turn away from them: not thine is the blame.

وَذَكِّرْ فَإِنَّ الذِّكْرَىٰ تَنْفَعُ الْمُؤْمِنِينَ {55}

[Shakir 51:55] And continue to remind, for surely the reminder profits the believers.

[Pickthal 51:55] And warn, for warning profiteth believers.

[Yusufali 51:55] But teach (thy Message) for teaching benefits the Believers.

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ {56}

[Shakir 51:56] And I have not created the jinn and the men except that they should serve Me.

[Pickthal 51:56] I created the jinn and humankind only that they might worship Me.

[Yusufali 51:56] I have only created Jinns and men, that they may serve Me.

مَا أُرِيدُ مِنْهُمْ مِنْ رِزْقٍ وَمَا أُرِيدُ أَنْ يُطْعِمُونِ {57}

[Shakir 51:57] I do not desire from them any sustenance and I do not desire that they should feed Me.

[Pickthal 51:57] I seek no livelihood from them, nor do I ask that they should feed Me.

[Yusufali 51:57] No Sustenance do I require of them, nor do I require that they should feed Me.

إِنَّ اللَّهَ هُوَ الرَّزَّاقُ ذُو الْقُوَّةِ الْمَتِينُ {58}

[Shakir 51:58] Surely Allah is the Bestower of sustenance, the Lord of Power, the Strong.

[Pickthal 51:58] Lo! Allah! He it is that giveth livelihood, the Lord of unbreakable might.

[Yusufali 51:58] For Allah is He Who gives (all) Sustenance,- Lord of Power,- Steadfast (for ever).

فَإِنَّ لِلَّذِينَ ظَلَمُوا ذَنُوبًا مِثْلَ ذَنُوبِ أَصْحَابِهِمْ فَلَا يَسْتَعْجِلُونِ {59}

[Shakir 51:59] So surely those who are unjust shall have a portion like the portion of their companions, therefore let them not ask Me to hasten on.

[Pickthal 51:59] And lo! for those who (now) do wrong there is an evil day like unto the evil day (which came for) their likes (of old); so let them not ask Me to hasten on (that day).

[Yusufali 51:59] For the Wrong-doers, their portion is like unto the portion of their fellows (of earlier generations): then let them not ask Me to hasten (that portion)!

فَوَيْلٌ لِلَّذِينَ كَفَرُوا مِنْ يَوْمِهِمُ الَّذِي يُوعَدُونَ {60}

[Shakir 51:60] Therefore woe to those who disbelieve because of their day which they are threatened with.

[Pickthal 51:60] And woe unto those who disbelieve, from (that) their day which they are promised.

[Yusufali 51:60] Woe, then, to the Unbelievers, on account of that Day of theirs which they have been promised!

Chapter 1: Why Is Ali Ibn Musa (a.s.) Called Al-Ridha’

The author of this book (a.s.heikh Sadooq) lived in Ray. He was a jurisprudent whose name was Abu Ja’far Muhammad ibn Ali ibn Husayn ibn Musa ibn Babwaih al-Qumi, a resident of Ray - may God help him in obedience of God, and grant him success in His gratification.

1-1 My father, Muhammad ibn Musa ibn al-Motawakkil, Muhammad ibn Ali ibn Majiluwayh, Ahmad ibn Ali ibn Ibrahim ibn Hashem; Al-Husayn ibn Ibrahim Natanat; Ahmad ibn Ziyad ibn Ja’far al-Hamadani; Al-Husayn ibn Ibrahim ibn Hisham al-Mokattib, and Ali ibn Abdullah - may God be pleased with them all - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father that Ahmad ibn Muhammad ibn Abi Nasr al-Bezanti told Abi Ja’far Muhammad ibn Ali ibn Musa (a.s.), “Some of your opponents think that Al-Ma’mun called your father Al-Ridha’ (a.s.) that means ‘acceptable’ or ‘liked’ since he liked your father and chose him to be his crown-prince. Imam Al-Jawad (a.s.) said, “No, by God, they are liars. God the Almighty the Sublime named him Al-Ridha’ (a.s.) since he was accepted by God the Almighty in His Heavens1 , and he was accepted by his Prophet (S) and the Imams (a.s.) that followed the Prophet (S) on His Earth.” Al-Bezanti said, “Were not your father and grandfathers accepted by God, the Prophet and the Imams?” Imam Al-Jawad (a.s.) said, “Yes, they were.” He then asked, “Why then only was your father called Al-Ridha’ and they were not?” Then Imam Al-Jawad (a.s.) said, “That is because his friends and followers as well as his opponents accepted him, while this was never the case for my forefathers. Therefore, he is the only one who is called Al-Ridha’.”

1-2 Ali ibn Ahmad ibn Muhammad ibn Imran ad-Daqqaq - with whom God may be pleased - narrated that Muhammad ibn Abi Abdullah al-Kufi

1- بابُ العِلَّةِ الَّتِي مِنْ أَجْلِها سُمِّيَ عَلِيِّ بْنِ مُوسَى ‏عَلَيْهِمَا السَّلاَمُ «الرِّضا»

قالَ أَبُو جَعْفَرٍ مُحَمَّدُ بْنِ عَلِيِّ بْنِ الحُسَيْنِ بْنِ مُوسَى بْنِ بابَويه القُمِّيُّ الفقيه [نَزِيلُ الرَّيُّ ] مُصَنِّفُ هذا الْكِتاب - أَعانَهُ اللَّهِ عَلى‏ طاعَتِهِ وَوَفَّقَهُ لِمَرْضاتِهِ-:

1 - حَدَّثَنا أَبي وَمُحَمَّدُ بْنِ مُوسَى بْنِ المُتَوَكِّل؛ وَمُحَمَّدُ بْنِ عَلِيِّ ماجِيلَوَيْه؛ وَأحْمَدُ بْنِ على بن إِبْراهيمَ بْنِ هاشِم؛ وَالحُسَيْنُ بْنُ إِبْراهيم ناتانَةَ؛ وَأَحْمَدُ بْنِ زِيادِ بْنِ جَعْفَر الْهَمَذانيُّ؛ وَالحُسَيْنُ بْنِ إِبْراهيمَ بْنِ هشام المُكَتَّبُ؛ وَعَلِيُّ بْنِ عَبْدِاللَّهِ الْوَرَّاقُ - رَضِيَ اللَّهُ عَنْهُمْ جَمِيعاً - قالُوا: حَدَّثَنا عَلِيُّ بْنُ إِبراهيمَ بْنِ هاشِم، عَنْ أَبيهِ، عَنْ أَحْمَدِ بْنِ مُحَمَّدِ بْنِ أَبي نَصْرِ البِزَنْطِيِّ قالَ: قُلتُ لأَبِي جَعْفَرٍ مُحَمَّدِ بْنِ مُوسَى‏ عَلَيْهِمُ السَّلاَمُ: إِنَّ قَوْماً مِنْ مُخالِفِيكُمْ يَزْعُمُونَ أَنَّ أَباكَ إِنَّما سَمَّاهُ الْمَأمُون الرِّضا عَلَيْهِ السَّلامُ لَمّا رَضِيَهُ لِوِلايَةِ عَهْدِهِ فَقالَ: كَذَبُوا وَاللَّهِ وَفَجَرُوا، بَلِ اللَّهُ تَبارَكَ وَتَعالى‏ سَمَّاهُ الرِّضا عَلَيْهِ السَّلامُ ، لأَنَّهُ كانَ رضىِ لِلَّهِ عَزَّ وَجَلَّ فِي سَمائِهِ، وَرَضِىَ لِرَسُولِهِ وَالأَئِمَّةِ مِنْ بَعْدِهِ - صَلَواتُ اللَّه عَلَيْهِم - فِي أَرْضِهِ، قالَ فَقُلْتُ لَهُ: أَلَمْ يَكُنْ كُلُّ واحِدٍ مِنْ آبائِكَ الماضِينَ عَلَيْهِمُ السَّلاَمُ رَضِىَ لِلَّهِ تَعالى‏ وَلِرَسُولِهِ وَالأَئِمَّةِ عَلَيْهِمُ السَّلاَمُ فَقالَ: بَلى‏، فَقُلْتُ: فَلِمَ سُمِّيَ أَبُوكَ مِنْ بَيْنِهِم الرِّضا عَلَيْهِ السَّلامُ ؟ قالَ: لأَنَّهُ رَضِيَ بِهِ الُْمخالِفُونَ مِنْ أَعْدائِهِ كَما رَضِيَ بِهِ الْمُوافِقُونَ مِنْ أَوْلِيائِهِ وَلَمْ يَكُنْ ذلِكَ لأَحَدٍ مِنْ آبائِهِ عَلَيْهِمُ السَّلاَمُ، فَلِذلِكَ سُمِّيَ مِنْ بَيْنِهِمُ عَلَيْهِمُ السَّلاَمُ الرِّضا.

2 - حَدَّثَنا عَلِيِّ بْنِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِمْرانَ الدَّقَّاق رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنِ أَبي عَبْدِاللَّهِ الكُوفِيُ عَنْ سَهْلِ بْنِ زِيادِ الأَدَمِيِ عَنْ عَبْدِالعَظِيم الْحَسَنِيِّ عَنْ سُلَيْمانَ بْنِ

quoted on the authority of Sahil ibn Ziyad al-Adami, on the authority of Abdul Azeem ibn Abdullah Al-Hassani, on the authority of Soleiman ibn Hafs al-Marwazy that Imam Al-Kazim (a.s.) used to call his son Al-Ridha’ and said, ‘Call my son, Al-Ridha’’, or ‘I called my son Al-Ridha’.’ When he talked to his son Al-Ridha’, he called him Abul Hassan (that is the same as Abul Hassan or Abil Hassan).2

Notes

1. “He Who created the seven heavens one above another: No want of proportion wilt thou see in the Creation of (Allah) Most Gracious. So turn thy vision again: seest thou any flaw?” [The Holy Quran: Mulk 67:3]

2. According to some references Imam Musa ibn Ja’far (a.s.) had as many as 39 children. They include Ali ibn Musa Al-Ridha’ (a.s.), Abdullah, Husayn, Farz, Ali, Hassan, Ahmad, Muhsen, Saradin, Abdullah, Aqeel, Tayyeb, Muhammad, Nasir, Yasir, Hamza, Mahmood, Ahmad, Ridha’, ShahRidha’, Sam, Lam, Yaqoob, Ja’far, Ibrahim, AbuJavab, Yusuf, Fatima, Amina Khatoon, Khanoom Aqa, Tavoos Khatoon. According to the hypertext material at the following url address: http://www.coej.org/islamic_resources/7thimam.htm, he (a.s.) had 19 sons & 18 daughters. The most famous of his sons is his successor, Imam Ali Al-Reza (a.s.) buried in Mashhad and the most famous of his daughters is Fatima Kubra known as Masuma who is buried in Qum. Yasir and Nasir are also buried in the suburbs of Mashhad on the road to Torqaba. Another one is said to be buried in Babol in the north of Iran in a place known as Imamzadeh Sultan Muhammad Taher. This shrine is located 3 km east of Babol and has been officially registered as an Iranian historical relic. Its tower is octagonal and each line is erected on a rectangular artificial arch at the bottom. The shrine was built in the year 1470 A.D.

Chapter 2: Traditions About Imam Al-Ridha’'s Mother And Her Name

2-1 In the year 235 A.H. (849 A.D.) al-Hakim Abu Ali Al-Husayn ibn Ahmad al-Bayhaqi narrated from his home in Neishaboor that Muhammad ibn Yahya al-Sowly said that Abul Hassan Al-Ridha’ (a.s.) is Ali ibn Musa ibn Ja'far ibn Muhammad ibn Ali ibn Al-Husayn ibn Abi Talib (a.s.). His mother was an Umm Walad1 who was called Toktam. She was named Toktam when Abul Hassan Musa ibn Ja'far (a.s.) became her master (i.e. husband).

2-2 Al-Hakim Abu Ali Al-Husayn ibn Ahmad al-Bayhaqi quoted on the authority of al-Sowly, on the authority of Own ibn Muhammad al-Kendy quoted on the authority of Abul Hassan Ali ibn Maysam2 - Imam Al-Kazim's mother - who was one of the noble Persian ladies called Hamideh, bought a female slave of the Mowalledeh3 type named Toktam. Toktam was one of the noblest ladies in regards to intelligence, religion and respect for her master and his mother Hamideh. She respected Lady Hamideh so much that she would never sit down in her presence. Then Lady Hamideh told her son - Imam Musa ibn Ja’far (a.s.), “O my son! Toktam is a female slave. I have never seen any female slave better than her. I have no doubt that God will purify any generations from her offspring. Therefore, I will bestow her on you. Treat her with kindness. When she gave birth to Imam Al-Ridha’ (a.s.), Imam Al-Kazim (a.s.) called her Taherah.”

Then Ali ibn Maysam added, “Imam Al-Ridha’ (a.s.) drank a lot of milk and was a chubby baby. Then his mother asked for a wet-nurse to breast-feed the baby. She was asked if she had run out of milk. She replied, ‘No, I

حَفْصٍ الْمَرْوَزِيِّ قالَ: كانَ مُوسَى بْنُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلىِّ بْنِ الحُسَيْنِ بْنِ عَلىِّ بْنِ أَبي طالِب عَلَيْهِمُ السَّلاَمُ يُسَمِّي وَلَدَهُ عَلِيّاً عَلَيْهِ السَّلامُ، الرِّضا وَكانَ يَقُولُ: «اُدْعُوا لِي وَلَدِيَ الرِّضا» وَ«قُلتُ لِوَلَدِيَ الرِّضا» وَ«قالَ لِي وَلَدِيَ الرِّضا» وَإِذا خاطَبَهُ قالَ: «يا أَبَا الحَسَنِ».

2- بابُ ما جاءَ فِي اُمِّ الرِّضا عَلِىِّ بْنِ مُوسَى‏عَلَيْهِمَا السَّلاَمُ وَاِسْمِها

1 - حَدَّثَنا الْحاكِمُ أَبُو عَلِيٍّ الحُسَيْنُ بْنُ أحْمَدَ الْبِيْهَقِيُّ فِي دارِهِ بِنِيْسابُورَ فِي سَنَةِ اِثْنَتَيْنِ و خَمْسِينَ وَثَلاثِمِائَةٍ و قالَ: أَخْبَرنا مُحَمَّدُ بْنُ يَحْيَى الصُّوليُّ قِراءَةً عَلَيْهِ قالَ: أَبُو الحَسَن الرِّضا عَلَيْهِ السَّلامُ هُوَعَلِيُّ بْنِ مُوسَى بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِىِّ بْنِ الحُسَيْنِ بْنِ عَلِىِّ بْنِ أَبِي طالِب عَلَيْهِمُ السَّلاَمُ وَاُمُّهُ اُمُّ وَلَدٍ تُسَمّى‏ تُكْتَمُ، عَلَيْهِ اسْتَقَرَّ اِسْمُها حِينَ مَلَكَها أَبُو الحَسَنِ مُوسَى بْنِ جَعْفَرِ عَلَيْهِمَا السَّلاَمُ.

2 - حَدَّثَنا الْحاكِمُ أَبُو عَلِيِّ الحُسَيْنُ بْنُ أحْمَد الْبِيْهَقِيُّ قالَ: حَدَّثَنا الصُّوليُّ قالَ: حَدَّثَني عَوْنُ بْنُ مُحَمَّدِ الْكِنْدِيُّ قالَ: سَمِعْتُ أَبَا الحَسَنِ عَلِىَّ بْنَ مِيْثَم - يَقُولُ: وَما رَأَيتُ أَحَداً قَطُّ أَعْرَفَ بِاُمُورِ الأَئِمَّةِ عَلَيْهِمُ السَّلاَمُ وَأَخْبارِهِمْ وَمَناكِحِهِمْ مِنْهُ - قالَ: اشْتَرَتْ حَمِيدَةُ المُصَفَّاةُ وَهِيَ اُمُّ أَبِي الحَسَنِ مُوسَى بْنِ جَعْفَر عَلَيْهِمَا السَّلاَمُ، وَكانَتْ مِنْ أَشْرافِ العَجَمِ جارِيَةً مُوَلِّدَةً وَاِسْمُها تُكْتَمُ وَكانَتْ مِنْ أَفْضَلِ النِّساءِ في عَقْلِها وَدِينِها وَإِعْظامِها لِمَوْلاتِها حَمِيدَةَ المُصَفَّاةِ، حَتّى‏ إِنَّها ما جَلَسَتْ بَيْنَ يَدَيْها مِنْذُ مَلَكَتْها إِجْلالاً لَها، فَقالَتْ لِإِبْنِها مُوسَى عَلَيْهِ السَّلامُ: يا بُنَيَّ إِنَّ تُكْتَمُ جارِيَةٌ ما رَأَيتُ جارِيَةً قَطُّ أَفْضَلَ مِنْها و لَسْتُ أَشُكُّ أَنَّ اللَّهَ تَعالى‏ سَيُطَهِّرُ نَسْلَها إِنْ كانَ لَها نَسْلٌ وَقَدْ وَهَبْتُها لَكَ، فَاسْتَوْصِ خَيْراً بِها فَلَمَّا وَلَدَتْ لَهُ الرِّضا عَلَيْهِ السَّلامُ سَمَّاها الطَّاهِرَةَ، قالَ: وَكانَ الرِّضا عَلَيْهِ السَّلامُ يَرْتَضِعُ كَثِيراً وَكانَ تامَّ الْخَلْقِ فَقالَتْ: أَعِينُونِي بِمُرْضِعٍ، فَقِيلَ لَها: أَنْقَضَ الدَّرُّ؟! فَقالَتْ: ما أَكْذِبُ، وَاللَّهِ

swear by God that I have not run out of milk, but since the birth of this baby I cannot attend to my own prayers and supplications.’”

Al-Hakim Abu Ali quoted on the authority of al-Sowly, “One proof that the name of Imam Al-Ridha’'s mother is Toktam can be found in this poem composed about Imam Al-Ridha’ (a.s.):

The Noble Ali is the best of the people

Who has the best father, forefathers and tribe.

Toktam gave birth to him

Who is the eighth Leader.

With his knowledge and patience

He will stress God's covenant with the people.”

Al-Sowly said, “And some people have ascribed this to my paternal uncle - Ibrahim ibn Abbas - but no such thing has been narrated for me about him. I neither accept nor will I reject what has been narrated for me or what I have not heard. However, the following poem was undoubtedly composed by my paternal uncle - Ibrahim ibn Abbas:

The deeds of just men are just witnesses for their doers.

O yes, they have some considerable amount of new wealth

That is not at all similar to what they had before.

They4 give you5 only one percent of your own wealth,

Yet they mention it as if they are doing you a favor.

Whoever eulogizes your enemies, has not eulogized God.

You are nobler than your eighth-generation cousin (al-Ma’mun)

Just as your forefathers were nobler than his forefathers.”

Al-Sowly said, “I found these verses written in my father's notebook in his own handwriting. My father used to say that his brother had recited these poems and said that our uncle had composed them about Ali6 . There is a note in the margin of one of the pages of that notebook stating, ‘What is meant by eighth-generation cousin is Al-Ma’mun, since both Imam Al-Ridha’ (a.s.) and Al-Ma’mun were eighth generation descendants of Abdul Muttalib.”

وَاللَّهِ ما نَقَصَ الدَّرُّ، لكِن عَلَىّ وِرْدٌ مِنْ صَلاتِي وَتَسْبِيحِي، وَقَدْ نَقَصَ مُنْذُ وَلَدْتُ.

قالَ الْحاكِمُ أَبُو عَليِ: قالَ الصُّوليُّ: وَالدَّلِيلُ عَلَى أَن اِسْمَها تُكْتَمُ قَوْلَ الشَّاعِرِ يَمْدَحُ الرِّضا عَلَيْهِ السَّلامُ:

ألا إنَّ خَيْرَ النَّاسِ نَفْساً وَوالِداً

وَرَهْطاً وَأَجْداداً عَلِيُّ المُعَظَّمُ

‏أَتَتْنا بِهِ لِلْعِلْمِ وَالْحِلْمِ ثامِناً

إِماماً يُؤَدِّي حُجَّةَ اللَّهِ تُكْتَمُ‏

وَقَدْ نَسَبَ قَوْمٌ هذا الشِّعْرَ إِلى عَمِّ أَبي إِبْراهيمَ بْنِ العَبَّاسِ وَلَمْ أَرْوِهِ لَهُ، وَما لَمْ يَقَعْ لِي بِهِ رِوايَةً وَسَماعاً فَإِنِّي لا أُحَقِّقُهُ وَلا اُبْطِلُهُ بَلِ الَّذِي لا أَشُكُّ فِيهِ أَنَّهُ لِعَمِّ أَبي إِبْراهيمِ بْنِ العَبَّاسِ قولَهُ:

كَفى‏ بِفِعالِ امْرِءٍ عالِمٍ

عَلى‏ أَهْلِهِ عادِلاً شاهِدا

أَرى‏ لَهُم طارِفاً مُونِقاً

وَلا يُشْبِهُ الطّارِفُ التَّالِدا

يُمَنُّ عَلَيْكُمْ بِأَمْوالِكُمْ‏

وَتعطون من مائَةٍ واحِدا

فَلا يَحْمَدُ اللَّهَ مُسْتَبْصِرٌ

يَكُون لأَعْدائِكُمْ حامِدا

فَضَلْتَ قَسِيمَكَ فِي قُعْدَدٍ

كَما فَضَلَ الوالِدُ الوالِدا

قالَ الصُّوليُّ: وَجَدْتُ هذِهِ الأَبْياتَ بِخَطِّ أَبي، على‏ ظَهْرِ دَفْتَرٍ لَهُ يَقُولُ فِيهِ: «أَنْشَدَنِي أَخِي لِعَمِّه فِي عَلِيِّ (يَعْنِي الرِّضا عَلَيْهِ السَّلامُ) - تَعْلِيقٌ مُتَوَّقٌ - فَنَظَرْتُ فَإِذا هُوَبِقَسِيمِهِ فِي القُعْدَدِ الْمَأمُون، لأَنَّ عَبْدَ المُطَّلِبِ هُوَالثَّامِنُ مِنْ آبائِهِما جَمِيعاً.

Moreover, Toktam is an Arabic name that is often seen in Arabic poetry. Al-Sowly said, “My uncle - Ibrahim ibn Abbas - had composed a lot of eulogies about Imam Al-Ridha’ (a.s.). He used to recite them in public. However, he was finally forced to hide them. Later he searched for them and compiled them again.”

Some people have narrated that the name of Imam Al-Ridha’'s noble mother was Sakan An-Nawbiyeh. She was also called Arwa, Najma, and Somayeh. Her nickname was Ummul Banin.

2-3 Tamim ibn Abdullah ibn Tamim al-Qurashi - may God be pleased with him - narrated that his father quoted on the authority of Ahmad ibn Ali Al-Ansari, on the authority of Ahmad ibn Ali Al-Ansari, on the authority of Ali ibn Maysam, on the authority of his father, “When the mother of Imam Al-Kazim (a.s.) - Lady Hamideh - bought (the female slave) Najma who later gave birth to Imam Al-Ridha’ (a.s.), she said, ‘I had a dream. In my dream God's Prophet (S) told me to give Najma to my son Musa (a.s.). The Prophet (S) told me that Najma and Musa (a.s.) will have a child who will be the best man on the Earth. Then I gave her to my son Musa (a.s.).’ When Najma gave birth to Imam Al-Ridha’ (a.s.), Imam Musa Al-Kazim (a.s.) named her Taherah. She also had other names including Najma, Arwa, Sakan, Samaneh and Toktam. Toktam was her last name.” Ali ibn Maysam added on the authority of his father, “I heard my mother say that Najma was a girl when Lady Hamideh bought her.”

2-4 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa'd ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Mahboob, on the authority of Yaqoob ibn Ishaq, on the authority of Zakariya al-Wasety, on the authority of Hisham bin Ahmed that Abul Hassan the first (Imam Al-Kazim (a.s.) said, “Do you know anyone from the West who has come here?” I said, “No.” Imam Al-Kazim (a.s.) said, “Yes, a red man has come here. Let’s go to see him together.” We mounted our horses and rode over to see him. He was a Western man with several slaves. Imam Al-Kazim (a.s.) said, “Show us your slaves.” The man showed the Imam (a.s.) nine of his female slaves. About each one of them Imam Al-Kazim (a.s.) said, “I do not need her.”7 Then he said, “Show us the rest of them.” The man said, “I do not have any more.”

وَتُكْتَمُ مِن أَسْماءِ نِساءِ العَرَبِ قَدْ جاءَتْ فِي الأَشْعارِ كَثِيراً مِنْها فِي قولَهُمْ:

طافَ الخَيالانِ فَهاجا سَقَما

خِيالُ تُكْنى‏ وَخِيالُ تُكْتَما

قالَ الصُّوليُّ: وَكانَتْ لإِبْراهِيمَ بْنِ العَبَّاسِ الصُّوليِّ عَمِّ أَبي فِي الرِّضا عَلَيْهِ السَّلامُ مَدائِحُ كَثِيرَةٌ أَظْهَرَها، ثُمَّ اضْطُرَّ إِلى أَنْ سَتَرَها، وَتَتَبَّعَها فَأَخَذَها مِنْ كُلِّ مَكان.

وَقَدْ رَوى‏ قَوْمٌ أَنَّ اُمَّ الرِّضا عَلَيْهِ السَّلامُ تُسَمّى‏ سَكَنَ النَّوابِيَةِ، وَسُمِّيَتْ أَرْوى‏، وَسُمِّيَتْ نَجْمَة وَسُمِّيَتْ سَمانَة، وَتُكَنّى اُمُّ البَنِينَ.

3 - حَدَّثَنا تَمِيمُ بْنِ عَبْدِاللَّه تَمِيمُ القُرَشِي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَني أَبي، عَنْ أَحْمَدِ بْنِ عَلِى الأَنْصارِي قالَ: حَدَّثَني عَلِىُّ بْنِ مِيْثَم، عَنْ أَبيهِ قالَ: لَمّا اشْتَرَتِ الحَمِيدَةُ اُمُّ مُوسَى بْنِ جَعْفَرعَلَيْهِمَا السَّلاَمُ اُمِّ الرِّضا عَلَيْهِ السَّلامُ نَجْمَة، ذَكَرَتْ حَمِيدَةُ: أَنَّها رَأَتْ فِي المَنامِ رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، يَقُولُ لَها: يا حَمِيدَةُ هَبي نَجْمَةَ لِإِبْنِكَ مُوسَى، فَإِنَّهُ سَيُولَدُ لَهُ مِنْها خَيْرَ أَهْلِ الأَرْض، فَوَهَبَتْها لَهُ، فَلَمَّا وَلَدَتْ لَهُ الرِّضا عَلَيْهِ السَّلامُ سَمَّاهَا الطَّاهِرَةَ، وَكانَتْ لَها أَسْماءُ مِنْها نَجْمَةُ وَأَرْوى‏ وَسَكَنُ وَسَمانَةُ وَتُكْتَمُ وَهُوَ آخِرُ أَساميَها، قالَ عَلِىُّ بْنُ مِيْثَم: سَمِعْتُ أَبي يَقُولُ: سَمِعْتُ اُمِّي تَقُولُ: كانَتْ نَجْمَةُ بِكْراً لَمّا اشْتَرَتْها حَمِيدَةُ.

4 - حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنُ عَبْدِ اللَّه، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنْ الحَسَن بْنِ مَحْبُوب، عَنْ يَعْقُوبَ بْنِ إِسْحاق، عَنْ أَبي زَكَريَّا الواسِطِىَّ، عَنْ هِشامِ الأَحْمَرِ قالَ: قالَ ابوالحَسَن الأَوَّلُ‏ عَلَيْهِ السَّلامُ: هَلْ عَلِمْتَ أَحَداً مِنْ أَهْل المَغْرِبِ قَدِمْ ؟ قُلتُ: لا، فَقالَ‏ عَلَيْهِ السَّلامُ: بَلى‏ قَدْ قَدِمَ رَجُلٌ [أحمرُ] فَانْطَلِقْ بِنا إِلَيْهِ، فَرَكِبَ وَرَكِبْنا مَعَهُ حَتّى‏ انْتَهَيْنا إِلَى الرَّجُلِ، فَإِذا رَجُلٌ مِنْ أَهْل المَغْرِبِ مَعَهُ رَقِيق فَقالَ لَهُ: اِعْرِضْ عَلَيْنا فَعَرَضَ عَلَيْنا تِسْعَ جَوار كُلِّ ذلِكَ يَقُولُ أَبُوالحَسَن‏ عَلَيْهِ السَّلامُ: لا حاجَةَ لي‏

The Imam (a.s.) said, “Yes you do. Show them to us. The man swore to God and said, “I swear by God that I do not have any more. There is just an ill female slave left.” The Imam (a.s.) said, “What would happen if you also show her to us?” The man refused and then the Imam (a.s.) left. The next day Imam Al-Kazim (a.s.) sent me to that man, instructed me to ask him what the last price was for her and to accept whatever price he quoted for her. Then I went to see that man. He said, “I will not sell her for an less than so much.” I said, “O.K. I accept the amount. Here is the money. It is yours.” He said, “O.K. That female slave is ours. But please tell me who the man with you was.” I said, “He is from the Hashemite8 tribe.” He asked, “Which branch? “I answered, “He is from the noble men of the Hashemite tribe.” The man said, “Please explain more.” I said, “I do not know anymore than this.” Then the man said, “O.K. Let me tell you then. I bought this female slave from one of the farthest towns away in the West.” A woman of the People of the Book saw me and asked me, “What is this female slave doing with you?” I said, “I have bought her for myself.” She said, “It is neither proper nor possible for her to be with people like you. She must live with the best of the people on the Earth. She will give birth to a child after living in their house for a short while to whom all the people of the East and the West will be humble.” Hisham said, “After buying her, I took her to Imam Al-Kazim (a.s.). Then after a short while, she gave birth to (Imam) Ali ibn Musa Al-Ridha’ (a.s.). Muhammad ibn Ali Majiluwayh - may God be pleased with him - quoted the same tradition in the same form for me on the authority of his uncle Muhammad ibn Ali al-Qasim, on the authority of Muhammad ibn Ali al-Kufi, on the authority of Muhammad ibn Khalid, on the authority of Hisham bin Ahmed.

Notes

1. Umm Walad in Arabic is used for a slave-wife who delivers her master's child.

2. Al-Kindy said that he had not seen anyone more knowledgeable about the history of the Divine Leaders (a.s.) than Abal Hassan Ali ibn Maysam.

3. This applies to slaves born among the Arabs and raised by them. Such slaves are familiar with Arab traditions and customs: quoted from BIHAR UL-ANWAR by Muhammad Baqir al-Majlesi.

4. The Caliphs

5. The Divine Leaders

6. meaning Imam Al-Ridha’ (a.s.)

7. Implying I do not want her

8. The name “Hashem” is actually that of Qusay’s grandson, who was the great-grandfather of the Prophet Muhammad (S). The Hashemites are the direct descendants of the Prophet (S) through his daughter Fatima (a.s.) and her husband Ali bin Abi Talib (a.s.). Ali (a.s.) and Fatima (a.s.) had two sons: Al-Hassan (a.s.) and Al-Husayn (a.s.). The direct descendants of their eldest son, Imam Al-Hassan (a.s.), are called the Hashemites.

Chapter 3: On The birthdate of Imam Al-Ridha’(a.s.)

3-1 Muhammad ibn Ibrahim ibn Ishaq Taleqani - may God be pleased with him - quoted on the authority of Al-Hassan ibn Ali ibn Zakariyya from Medina who quoted on the authority of Abu Abdullah Muhammad ibn Khalilan, on the authority of his father, on the authority of his grand-

فِيها، ثُمَّ قالَ لَهُ: اعْرِضْ عَلَيْنا، قالَ: ما عِنْدِي شَي‏ءٌ فَقالَ لَهُ: بَلى‏ اعْرِضْ عَلَيْنا، قالَ: لا وَاللَّهِ، ما عِنْدِي إِلاّ جارِيَةٌ مَرِيضَةٌ، فَقالَ لَهُ: ما عَلَيْكَ أَنْ تَعْرِضَها؟ فَأبي عَلَيْهِ، ثُمَّ انصَرَفَ‏ عَلَيْهِ السَّلامُ ثُمَّ اِنَّهُ أَرْسِلْنِي مِنَ الغَدِ إِلَيْهِ، فَقالَ لي‏: قُلْ لَهُ: كَمْ غايَتُكَ فِيها؟ فَإِذا قالَ: كَذا وَكَذا فَقُلْ: قَدْ أَخَذْتُها.

فَأَتَيْتُهُ،[وَ] قالَ: ما اُرِيدُ أَنْ أَنْقُصَها مِنْ كَذا [وَكَذا] ، فَقُلْتُ: قَدْ أَخَذْتُها وَهُوَ لَكَ، فَقالَ: هِيَ لَكَ، وَلكِن مَنَ الرَّجُل الَّذِي كانَ مَعَكَ بِالأَمْسِ؟ فَقُلْتُ: رَجُلٌ مِنْ بَنِي هاشِم؛ فَقالَ: مِنْ أيِّ بَنِي هاشِم؟ [فَقُلْتُ مِنْ نُقَبائِهِم‏] فَقالَ: اُرِيدُ أَكْثَرَ مِنْهُ، فَقُلْتُ: ما عِنْدِي أَكْثَرُ مِنْ هذا، فَقالَ: أَخْبِرُكَ عَنْ هذِهِ الوَصِيفَةِ، إِنِّي اشْتَرَيْتُها مِنْ أَقْصى‏ بِلاد الْمَغْرِبِ، فَلَقِيَتْني اِمْرَأَةٌ مِن أَهْلِ الْكِتاب، فَقالَتْ: ما هذِهِ الوَصِيفَةِ مَعَكَ؟ فَقُلْتُ اشْتَرَيْتُها لِنَفْسِي. فَقالَتْ: ما يَنْبَغِي أَن تَكُون هذِهِ الوَصِيفَةُ عِنْدَ مِثْلِكَ، إِنَّ هذِهِ الجارِيَةَ يَنْبَغِي‏أَن تَكُون عِنْدَ خَيْرَ أَهْلِ الأَرْض، فَلا تَلْبَثُ عنْدَهُ إِلاّ قَلِيلاً حَتّى‏ تَلِدَ مِنْهُ غُلاماً يَدَيْنُ لَهُ شَرْقُ الأَرْض وَغَرْبُها، قالَ: فَأَتَيْتَهُ بِها، فَلَمْ تَلْبَثْ عنْدَهُ إِلاّ قَلِيلاً حَتّى‏ وَلَدَتْ لَهُ عَلِيّاً عَلَيْهِ السَّلامُ.

وَحَدَّثَني بِهذَا الْحَدِيثِ مُحَمَّدُ بْنُ عَلِى ماجِيلوَيْه رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَني عَمِّي مُحَمَّدُ بْنُ أَبي القاسِم، عَنْ مُحَمَّدِ بْنِ عَلِى الكُوفِيِّ، عَنْ مُحَمَّدِ بْنِ خالِد، عَنْ هِشامِ الأَحْمَرِ مِثْلَهُ سَواءٌ.

3- بابُ فِي ذِكْرِ مَوْلِد الرِّضا عَلِىِّ بْنِ مُوسَى‏عَلَيْهِمَا السَّلاَمُ‏

1 - حَدَّثَنا مُحَمَّدُ بْنُ إِبْراهيمَ بْنِ إِسْحاقَ الطَّالِقانِيُّ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَني الحَسَنُ بْنُ عَلِىِّ بْنِ زَكَرِيَّا بِمَدِينَةِ السَّلامُ قالَ: حَدَّثَني أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ خَلِيلان قالَ: حَدَّثَني أَبي، عَنْ أَبيهِ، عَنْ جَدِّهِ، عَنْ عَتابِ بْنِ اُسَيِّد قالَ: سَمِعْتُ جَماعَةً من أَهْلِ المَدِينَةِ يَقُولُونَ:

father, on the authority of Attab ibn Osayd who narrated that he had heard from a group of the Sheikhs from Medina, “Al-Ridha’ Ali ibn Musa (a.s.) was born in Medina on Thursday the 11th of Rabi’ul Awwal1 in the year 153 A.H. (769 A.D.) - five years after the death of Imam As-Sadiq (a.s.) He died in Toos in a village called Sanabad in the town of Nawqan. He was buried in Hamid ibn Al-Ta’ee’s house in the same vault in which Harun Al-Rashid was buried. He was buried on the Qibla2 side of the grave of Harun Ar-Rashid. This occurred on Friday the 21st (or the 20th) of the (Arabic) month of Ramadhan in the year 203 A.H. (817 A.D.). He lived for forty-nine years and six months. He spent twenty-nine years and two months with his noble father Imam Musa ibn Ja'far (a.s.). Then he succeeded his father, and was Imam for a period of twenty years and four months. He became Imam when he was twenty-nine years and two months old. This period of his Divine Leadership coincided with the period of the ruling of Harun Ar-Rashid. After Ar-Rashid, Muhammad known as Al-Amin who was the son of Zobayda ruled for three years and twenty-five days. Al-Amin was then dethroned and his uncle Ibrahim ibn Shaklah was put in power for fourteen days. Then he released Muhammad ibn Zobayda (al-Amin) from prison, and had the people pledge allegiance to him again. He ruled for another year and a half and twenty-three days. Then Abdullah Al-Ma’mun ruled for twenty years and twenty-three days. It was then that he (al-Ma’mun) took a pledge of succession from Ali ibn Musa Al-Ridha’ (a.s.) without his consent.

This he did after threatening him (Imam al-Ridha’) with death. He insisted on this over and over. The Imam (a.s.) refused to accept this offer every time, until he finally faced the threat of being killed. Then he said, “O My God! Verily you have admonished me against getting myself killed. Indeed I dislike it but I am forced to accept the succession of Abdullah Al-Ma’mun, else he would kill me. Indeed I dislike it but I am forced to do it, just as Joseph (a.s.) and Daniel (a.s.) were forced to when they each accepted the succession of the tyrant rulers of their time. O My God! There is no pledge for me except Your Pledge, and there is no succession for me except what You may grant to me. Help me succeed in establishing Your Religion, and reviving the tradition of your Prophet Muhammad - may God's Peace and Blessings be upon him and his Household- since You are my Master and my Helper. How good a Master and Helper!” Then he (a.s.) accepted the succession from Al-Ma’mun with

وُلِدَ الرِّضا عَلِىُّ بْنُ مُوسَى‏عَلَيْهِمَا السَّلاَمُ بِالْمَدِينَةِ يَوْمَ الْخَمِيس لِإِحْدى‏ عَشَرةَ لَيْلَةً خَلَتْ مِنْ رَبِيعِ الأَوَّلِ سَنَةَ ثَلاثٍ وَخَمْسِينَ وَمائَةٍ مِنَ الهِجْرَةِ بَعْد وَفاة أَبي عَبْدِاللَّه‏ عَلَيْهِ السَّلامُ بِخَمْسِ سِنِينَ وَتُوُفِّيَ بِطُوسَ فِي قَرْيَةِ يُقالُ لَها: سَناباذَ مِن رُسْتاق نَوْقانَ، وَدُفِنَ فِي دارِ حُمِيد بْنِ قَحْطَبَة الطَّائيّ فِي القُبَّةِ الَّتِي فِيها هارُونُ الرَّشِيد إِلى جانِبِهِ مِمَّا يَلي القِبْلَةَ وَذلِكَ فِي شَهْرِ رَمَضان لِتِسْعٍ بَقِينَ مِنْهُ يَوْمَ الجُمْعَةِ سَنَةَ ثَلاثِ وَمائتَيْنِ، وَقَدْ تَمَّ عُمْرُهُ تِسْعاً وَأَرْبَعِينَ سِنَةَ وَسِتَّةَ أَشْهُرٍ، مِنْها مَعَ أَبِيهِ مُوسَى بْنِ جَعْفَرعَلَيْهِمَا السَّلاَمُ تِسْعاً وَعِشْرِينَ سَنَةَ وَشَهْرَيْنِ، وَبَعْد أَبِيهِ أيَّام إِمامَتِهِ عِشْرِينَ سَنَةَ وَأَرْبَعَةَ أَشْهَر، وَقامَ‏ عَلَيْهِ السَّلامُ بِالأَمرِ وَلهُ تِسْعٌ و عِشْرُونَ سَنَةِ وَشَهْرانِ وَكانَ فِي‏أيَّام إِمامَتِهِ‏ عَلَيْهِ السَّلامُ بَقِيَّةُ مُلْكِ الرَّشِيد ثُمَّ مَلَكَ بَعْدَ الرَّشِيد مُحَمَّد المَعْرُوفُ بِالأَمِين وَهُوَ ابْنُ زُبَيْدَةَ ثَلاثَ سِنِينَ وَخَمْسَةً وَعِشْرِينَ يَوْماً ثُمَّ خُلِعَ الأَمِين وَاُجْلِسَ عَمُّهِ إِبْراهيمُ بْنُ شَكْلَةَ أَرْبَعَةَ عَشَرَ يَوْماً، ثُمَّ اُخْرِجَ مُحَمَّدُ بْنُ زُبَيْدَةَ مِنَ الحَبْسِ و بُويِعَ لَهُ ثانِيَةً، وَجَلَسَ فِي المُلْكِ سَنَةَ وَسِتَّةِ أَشْهُرٍ وَثَلاثَةً وَعِشْرِينَ يَوْماً، ثُمَّ مَلَكَ عَبْدُاللَّهِ الْمَأمُونُ عِشْرِينَ سَنَةَ وَثَلاثَةً وَعِشْرِينَ يَوْماً، فَأَخَذَ البَيْعَةَ فِي مُلْكِهِ لِعَلِيِّ بْنِ مُوسَى الرِّضاعَلَيْهِمَا السَّلاَمُ بِعَهْدِ الْمُسْلِمِين مِنْ غَيْرِ رِضاهُ وَذلِكَ بَعْد أَنْ هَدَّدَهُ بِالْقَتْلِ وَأَلَحَّ عَلَيْه مَرَّةً بَعْد اُخْرى‏، فِي كُلِّها يَأْبى‏ عَلَيْهِ حَتّى‏ أَشْرَفَ مِنْ تَأَبِّيهِ عَلَى الهَلاكِ، فَقالَ‏ عَلَيْهِ السَّلامُ:

«اَللَّهُمَّ إنَّكَ قَدْ نَهَيْتَنِي عَنِ الإلْقاءِ بِيَدِي إِلى التَّهْلُكَةِ، وَقَدْ أُكْرَهْتُ وَاضْطُرَرْتُ كَما أُشْرَفْتُ مِنْ قِبَلِ عَبْدِاللَّه الْمَأمُونِ عَلَى القَتْلِ مَتى‏ لَمْ أَقْبَلْ وِلايَةَ عَهْدِهِ، وَقَدْ أَكْرَهْتُ وَاضْطُرِرْتُ، كَما اضْطُرَّ يُوسِفُ وَدانِيال‏عَلَيْهِمَا السَّلاَمُ، إِذْ قَبْلَ كُلِّ واحِدٍ مِنْهُما الوِلايَة مِنْ طاغِيَةَ زَمانِه، اَللَّهُمَّ لا عَهْدَ لِي إِلاّ عَهْدَكَ وَلا وِلايَةَ لِي‏ إِلاّ من قِبَلِكَ فَوَفِّقْنِي لِإِقامَةَ دِينِكَ وَإِحْياءِ سُنَّةَ نَبِيَّكَ مُحَمَّد صَلَّى اللهُ عَلَيْهِ وَآلِهِ فَإِنَّكَ أَنْتَ المَوْلى‏ وَأَنْتَ النَّصِير وَنِعْمَ المَوْلى‏ أَنْتَ وَنِعْمَ النَّصِير».

tears and silence on condition that he will not appoint anyone, dismiss anyone, or change any customs or traditions. He accepted to be a counselor on the affairs from a distance. Then Al-Ma’mun had all the people including his personal entourage, and the general public pledge allegiance to Imam Al-Ridha’ (a.s.). However, whenever one of the nobilities of Imam Al-Ridha’ (a.s.), his knowledge and good management ability was manifested in front of Al-Ma’mun; Al-Ma’mun became jealous of the Imam (a.s.) - up to the point that he could not bear it anymore. He then tricked Imam Al-Ridha’ (a.s.) and poisoned him to death to go to the Almighty God's Heaven and His Nobility.”

3-2 Tamim ibn Abdullah ibn Tamim al-Qurashi - may God be pleased with him - narrated that his father quoted on the authority of Ahmad ibn Ali Al-Ansari, on the authority of Ali ibn Maysam on the authority of his father, “I heard Najma, the mother of Imam Al-Ridha’ (a.s.), say, ‘When I was pregnant with my son Ali, I did not feel any burden. I used to hear God's praises, glorification and supplications from my stomach when I slept. I got scared hearing these sounds and woke up to hear nothing more when I was awake. Once I gave birth to my child, he put both of his hands on the ground, and raised his head towards the sky and moved his lips as if he was saying something.’ His father, Musa ibn Ja'far (a.s.) came to me said, ‘O Najma! Congratulations for this Divine Blessing that God has bestowed upon you.” Then I wrapped the baby in white cloth and handed him to Imam Al-Kazim (a.s.)3 He (a.s.) said the ‘Azan4 in his right ear and the Iqamah5 in his left ear. Then he (a.s.) asked for some water from the Euphrates River and gave the infant (Imam Ridha’) some of it. Then he gave the baby back to me and said, “Take him. He is God's Continuation (baqiyyatulah) on the Earth.”

Notes

1. One of the months in the Arabic calendar

2. The direction in which Muslims pray to or the Kaaba in Mecca.

3. Imam Al-Ridha’'s father (a.s.)

4. The general call to prayer

5. The call to stand to pray

Chapter 1: Why Is Ali Ibn Musa (a.s.) Called Al-Ridha’

The author of this book (a.s.heikh Sadooq) lived in Ray. He was a jurisprudent whose name was Abu Ja’far Muhammad ibn Ali ibn Husayn ibn Musa ibn Babwaih al-Qumi, a resident of Ray - may God help him in obedience of God, and grant him success in His gratification.

1-1 My father, Muhammad ibn Musa ibn al-Motawakkil, Muhammad ibn Ali ibn Majiluwayh, Ahmad ibn Ali ibn Ibrahim ibn Hashem; Al-Husayn ibn Ibrahim Natanat; Ahmad ibn Ziyad ibn Ja’far al-Hamadani; Al-Husayn ibn Ibrahim ibn Hisham al-Mokattib, and Ali ibn Abdullah - may God be pleased with them all - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father that Ahmad ibn Muhammad ibn Abi Nasr al-Bezanti told Abi Ja’far Muhammad ibn Ali ibn Musa (a.s.), “Some of your opponents think that Al-Ma’mun called your father Al-Ridha’ (a.s.) that means ‘acceptable’ or ‘liked’ since he liked your father and chose him to be his crown-prince. Imam Al-Jawad (a.s.) said, “No, by God, they are liars. God the Almighty the Sublime named him Al-Ridha’ (a.s.) since he was accepted by God the Almighty in His Heavens1 , and he was accepted by his Prophet (S) and the Imams (a.s.) that followed the Prophet (S) on His Earth.” Al-Bezanti said, “Were not your father and grandfathers accepted by God, the Prophet and the Imams?” Imam Al-Jawad (a.s.) said, “Yes, they were.” He then asked, “Why then only was your father called Al-Ridha’ and they were not?” Then Imam Al-Jawad (a.s.) said, “That is because his friends and followers as well as his opponents accepted him, while this was never the case for my forefathers. Therefore, he is the only one who is called Al-Ridha’.”

1-2 Ali ibn Ahmad ibn Muhammad ibn Imran ad-Daqqaq - with whom God may be pleased - narrated that Muhammad ibn Abi Abdullah al-Kufi

1- بابُ العِلَّةِ الَّتِي مِنْ أَجْلِها سُمِّيَ عَلِيِّ بْنِ مُوسَى ‏عَلَيْهِمَا السَّلاَمُ «الرِّضا»

قالَ أَبُو جَعْفَرٍ مُحَمَّدُ بْنِ عَلِيِّ بْنِ الحُسَيْنِ بْنِ مُوسَى بْنِ بابَويه القُمِّيُّ الفقيه [نَزِيلُ الرَّيُّ ] مُصَنِّفُ هذا الْكِتاب - أَعانَهُ اللَّهِ عَلى‏ طاعَتِهِ وَوَفَّقَهُ لِمَرْضاتِهِ-:

1 - حَدَّثَنا أَبي وَمُحَمَّدُ بْنِ مُوسَى بْنِ المُتَوَكِّل؛ وَمُحَمَّدُ بْنِ عَلِيِّ ماجِيلَوَيْه؛ وَأحْمَدُ بْنِ على بن إِبْراهيمَ بْنِ هاشِم؛ وَالحُسَيْنُ بْنُ إِبْراهيم ناتانَةَ؛ وَأَحْمَدُ بْنِ زِيادِ بْنِ جَعْفَر الْهَمَذانيُّ؛ وَالحُسَيْنُ بْنِ إِبْراهيمَ بْنِ هشام المُكَتَّبُ؛ وَعَلِيُّ بْنِ عَبْدِاللَّهِ الْوَرَّاقُ - رَضِيَ اللَّهُ عَنْهُمْ جَمِيعاً - قالُوا: حَدَّثَنا عَلِيُّ بْنُ إِبراهيمَ بْنِ هاشِم، عَنْ أَبيهِ، عَنْ أَحْمَدِ بْنِ مُحَمَّدِ بْنِ أَبي نَصْرِ البِزَنْطِيِّ قالَ: قُلتُ لأَبِي جَعْفَرٍ مُحَمَّدِ بْنِ مُوسَى‏ عَلَيْهِمُ السَّلاَمُ: إِنَّ قَوْماً مِنْ مُخالِفِيكُمْ يَزْعُمُونَ أَنَّ أَباكَ إِنَّما سَمَّاهُ الْمَأمُون الرِّضا عَلَيْهِ السَّلامُ لَمّا رَضِيَهُ لِوِلايَةِ عَهْدِهِ فَقالَ: كَذَبُوا وَاللَّهِ وَفَجَرُوا، بَلِ اللَّهُ تَبارَكَ وَتَعالى‏ سَمَّاهُ الرِّضا عَلَيْهِ السَّلامُ ، لأَنَّهُ كانَ رضىِ لِلَّهِ عَزَّ وَجَلَّ فِي سَمائِهِ، وَرَضِىَ لِرَسُولِهِ وَالأَئِمَّةِ مِنْ بَعْدِهِ - صَلَواتُ اللَّه عَلَيْهِم - فِي أَرْضِهِ، قالَ فَقُلْتُ لَهُ: أَلَمْ يَكُنْ كُلُّ واحِدٍ مِنْ آبائِكَ الماضِينَ عَلَيْهِمُ السَّلاَمُ رَضِىَ لِلَّهِ تَعالى‏ وَلِرَسُولِهِ وَالأَئِمَّةِ عَلَيْهِمُ السَّلاَمُ فَقالَ: بَلى‏، فَقُلْتُ: فَلِمَ سُمِّيَ أَبُوكَ مِنْ بَيْنِهِم الرِّضا عَلَيْهِ السَّلامُ ؟ قالَ: لأَنَّهُ رَضِيَ بِهِ الُْمخالِفُونَ مِنْ أَعْدائِهِ كَما رَضِيَ بِهِ الْمُوافِقُونَ مِنْ أَوْلِيائِهِ وَلَمْ يَكُنْ ذلِكَ لأَحَدٍ مِنْ آبائِهِ عَلَيْهِمُ السَّلاَمُ، فَلِذلِكَ سُمِّيَ مِنْ بَيْنِهِمُ عَلَيْهِمُ السَّلاَمُ الرِّضا.

2 - حَدَّثَنا عَلِيِّ بْنِ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِمْرانَ الدَّقَّاق رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا مُحَمَّدُ بْنِ أَبي عَبْدِاللَّهِ الكُوفِيُ عَنْ سَهْلِ بْنِ زِيادِ الأَدَمِيِ عَنْ عَبْدِالعَظِيم الْحَسَنِيِّ عَنْ سُلَيْمانَ بْنِ

quoted on the authority of Sahil ibn Ziyad al-Adami, on the authority of Abdul Azeem ibn Abdullah Al-Hassani, on the authority of Soleiman ibn Hafs al-Marwazy that Imam Al-Kazim (a.s.) used to call his son Al-Ridha’ and said, ‘Call my son, Al-Ridha’’, or ‘I called my son Al-Ridha’.’ When he talked to his son Al-Ridha’, he called him Abul Hassan (that is the same as Abul Hassan or Abil Hassan).2

Notes

1. “He Who created the seven heavens one above another: No want of proportion wilt thou see in the Creation of (Allah) Most Gracious. So turn thy vision again: seest thou any flaw?” [The Holy Quran: Mulk 67:3]

2. According to some references Imam Musa ibn Ja’far (a.s.) had as many as 39 children. They include Ali ibn Musa Al-Ridha’ (a.s.), Abdullah, Husayn, Farz, Ali, Hassan, Ahmad, Muhsen, Saradin, Abdullah, Aqeel, Tayyeb, Muhammad, Nasir, Yasir, Hamza, Mahmood, Ahmad, Ridha’, ShahRidha’, Sam, Lam, Yaqoob, Ja’far, Ibrahim, AbuJavab, Yusuf, Fatima, Amina Khatoon, Khanoom Aqa, Tavoos Khatoon. According to the hypertext material at the following url address: http://www.coej.org/islamic_resources/7thimam.htm, he (a.s.) had 19 sons & 18 daughters. The most famous of his sons is his successor, Imam Ali Al-Reza (a.s.) buried in Mashhad and the most famous of his daughters is Fatima Kubra known as Masuma who is buried in Qum. Yasir and Nasir are also buried in the suburbs of Mashhad on the road to Torqaba. Another one is said to be buried in Babol in the north of Iran in a place known as Imamzadeh Sultan Muhammad Taher. This shrine is located 3 km east of Babol and has been officially registered as an Iranian historical relic. Its tower is octagonal and each line is erected on a rectangular artificial arch at the bottom. The shrine was built in the year 1470 A.D.

Chapter 2: Traditions About Imam Al-Ridha’'s Mother And Her Name

2-1 In the year 235 A.H. (849 A.D.) al-Hakim Abu Ali Al-Husayn ibn Ahmad al-Bayhaqi narrated from his home in Neishaboor that Muhammad ibn Yahya al-Sowly said that Abul Hassan Al-Ridha’ (a.s.) is Ali ibn Musa ibn Ja'far ibn Muhammad ibn Ali ibn Al-Husayn ibn Abi Talib (a.s.). His mother was an Umm Walad1 who was called Toktam. She was named Toktam when Abul Hassan Musa ibn Ja'far (a.s.) became her master (i.e. husband).

2-2 Al-Hakim Abu Ali Al-Husayn ibn Ahmad al-Bayhaqi quoted on the authority of al-Sowly, on the authority of Own ibn Muhammad al-Kendy quoted on the authority of Abul Hassan Ali ibn Maysam2 - Imam Al-Kazim's mother - who was one of the noble Persian ladies called Hamideh, bought a female slave of the Mowalledeh3 type named Toktam. Toktam was one of the noblest ladies in regards to intelligence, religion and respect for her master and his mother Hamideh. She respected Lady Hamideh so much that she would never sit down in her presence. Then Lady Hamideh told her son - Imam Musa ibn Ja’far (a.s.), “O my son! Toktam is a female slave. I have never seen any female slave better than her. I have no doubt that God will purify any generations from her offspring. Therefore, I will bestow her on you. Treat her with kindness. When she gave birth to Imam Al-Ridha’ (a.s.), Imam Al-Kazim (a.s.) called her Taherah.”

Then Ali ibn Maysam added, “Imam Al-Ridha’ (a.s.) drank a lot of milk and was a chubby baby. Then his mother asked for a wet-nurse to breast-feed the baby. She was asked if she had run out of milk. She replied, ‘No, I

حَفْصٍ الْمَرْوَزِيِّ قالَ: كانَ مُوسَى بْنُ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلىِّ بْنِ الحُسَيْنِ بْنِ عَلىِّ بْنِ أَبي طالِب عَلَيْهِمُ السَّلاَمُ يُسَمِّي وَلَدَهُ عَلِيّاً عَلَيْهِ السَّلامُ، الرِّضا وَكانَ يَقُولُ: «اُدْعُوا لِي وَلَدِيَ الرِّضا» وَ«قُلتُ لِوَلَدِيَ الرِّضا» وَ«قالَ لِي وَلَدِيَ الرِّضا» وَإِذا خاطَبَهُ قالَ: «يا أَبَا الحَسَنِ».

2- بابُ ما جاءَ فِي اُمِّ الرِّضا عَلِىِّ بْنِ مُوسَى‏عَلَيْهِمَا السَّلاَمُ وَاِسْمِها

1 - حَدَّثَنا الْحاكِمُ أَبُو عَلِيٍّ الحُسَيْنُ بْنُ أحْمَدَ الْبِيْهَقِيُّ فِي دارِهِ بِنِيْسابُورَ فِي سَنَةِ اِثْنَتَيْنِ و خَمْسِينَ وَثَلاثِمِائَةٍ و قالَ: أَخْبَرنا مُحَمَّدُ بْنُ يَحْيَى الصُّوليُّ قِراءَةً عَلَيْهِ قالَ: أَبُو الحَسَن الرِّضا عَلَيْهِ السَّلامُ هُوَعَلِيُّ بْنِ مُوسَى بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ عَلِىِّ بْنِ الحُسَيْنِ بْنِ عَلِىِّ بْنِ أَبِي طالِب عَلَيْهِمُ السَّلاَمُ وَاُمُّهُ اُمُّ وَلَدٍ تُسَمّى‏ تُكْتَمُ، عَلَيْهِ اسْتَقَرَّ اِسْمُها حِينَ مَلَكَها أَبُو الحَسَنِ مُوسَى بْنِ جَعْفَرِ عَلَيْهِمَا السَّلاَمُ.

2 - حَدَّثَنا الْحاكِمُ أَبُو عَلِيِّ الحُسَيْنُ بْنُ أحْمَد الْبِيْهَقِيُّ قالَ: حَدَّثَنا الصُّوليُّ قالَ: حَدَّثَني عَوْنُ بْنُ مُحَمَّدِ الْكِنْدِيُّ قالَ: سَمِعْتُ أَبَا الحَسَنِ عَلِىَّ بْنَ مِيْثَم - يَقُولُ: وَما رَأَيتُ أَحَداً قَطُّ أَعْرَفَ بِاُمُورِ الأَئِمَّةِ عَلَيْهِمُ السَّلاَمُ وَأَخْبارِهِمْ وَمَناكِحِهِمْ مِنْهُ - قالَ: اشْتَرَتْ حَمِيدَةُ المُصَفَّاةُ وَهِيَ اُمُّ أَبِي الحَسَنِ مُوسَى بْنِ جَعْفَر عَلَيْهِمَا السَّلاَمُ، وَكانَتْ مِنْ أَشْرافِ العَجَمِ جارِيَةً مُوَلِّدَةً وَاِسْمُها تُكْتَمُ وَكانَتْ مِنْ أَفْضَلِ النِّساءِ في عَقْلِها وَدِينِها وَإِعْظامِها لِمَوْلاتِها حَمِيدَةَ المُصَفَّاةِ، حَتّى‏ إِنَّها ما جَلَسَتْ بَيْنَ يَدَيْها مِنْذُ مَلَكَتْها إِجْلالاً لَها، فَقالَتْ لِإِبْنِها مُوسَى عَلَيْهِ السَّلامُ: يا بُنَيَّ إِنَّ تُكْتَمُ جارِيَةٌ ما رَأَيتُ جارِيَةً قَطُّ أَفْضَلَ مِنْها و لَسْتُ أَشُكُّ أَنَّ اللَّهَ تَعالى‏ سَيُطَهِّرُ نَسْلَها إِنْ كانَ لَها نَسْلٌ وَقَدْ وَهَبْتُها لَكَ، فَاسْتَوْصِ خَيْراً بِها فَلَمَّا وَلَدَتْ لَهُ الرِّضا عَلَيْهِ السَّلامُ سَمَّاها الطَّاهِرَةَ، قالَ: وَكانَ الرِّضا عَلَيْهِ السَّلامُ يَرْتَضِعُ كَثِيراً وَكانَ تامَّ الْخَلْقِ فَقالَتْ: أَعِينُونِي بِمُرْضِعٍ، فَقِيلَ لَها: أَنْقَضَ الدَّرُّ؟! فَقالَتْ: ما أَكْذِبُ، وَاللَّهِ

swear by God that I have not run out of milk, but since the birth of this baby I cannot attend to my own prayers and supplications.’”

Al-Hakim Abu Ali quoted on the authority of al-Sowly, “One proof that the name of Imam Al-Ridha’'s mother is Toktam can be found in this poem composed about Imam Al-Ridha’ (a.s.):

The Noble Ali is the best of the people

Who has the best father, forefathers and tribe.

Toktam gave birth to him

Who is the eighth Leader.

With his knowledge and patience

He will stress God's covenant with the people.”

Al-Sowly said, “And some people have ascribed this to my paternal uncle - Ibrahim ibn Abbas - but no such thing has been narrated for me about him. I neither accept nor will I reject what has been narrated for me or what I have not heard. However, the following poem was undoubtedly composed by my paternal uncle - Ibrahim ibn Abbas:

The deeds of just men are just witnesses for their doers.

O yes, they have some considerable amount of new wealth

That is not at all similar to what they had before.

They4 give you5 only one percent of your own wealth,

Yet they mention it as if they are doing you a favor.

Whoever eulogizes your enemies, has not eulogized God.

You are nobler than your eighth-generation cousin (al-Ma’mun)

Just as your forefathers were nobler than his forefathers.”

Al-Sowly said, “I found these verses written in my father's notebook in his own handwriting. My father used to say that his brother had recited these poems and said that our uncle had composed them about Ali6 . There is a note in the margin of one of the pages of that notebook stating, ‘What is meant by eighth-generation cousin is Al-Ma’mun, since both Imam Al-Ridha’ (a.s.) and Al-Ma’mun were eighth generation descendants of Abdul Muttalib.”

وَاللَّهِ ما نَقَصَ الدَّرُّ، لكِن عَلَىّ وِرْدٌ مِنْ صَلاتِي وَتَسْبِيحِي، وَقَدْ نَقَصَ مُنْذُ وَلَدْتُ.

قالَ الْحاكِمُ أَبُو عَليِ: قالَ الصُّوليُّ: وَالدَّلِيلُ عَلَى أَن اِسْمَها تُكْتَمُ قَوْلَ الشَّاعِرِ يَمْدَحُ الرِّضا عَلَيْهِ السَّلامُ:

ألا إنَّ خَيْرَ النَّاسِ نَفْساً وَوالِداً

وَرَهْطاً وَأَجْداداً عَلِيُّ المُعَظَّمُ

‏أَتَتْنا بِهِ لِلْعِلْمِ وَالْحِلْمِ ثامِناً

إِماماً يُؤَدِّي حُجَّةَ اللَّهِ تُكْتَمُ‏

وَقَدْ نَسَبَ قَوْمٌ هذا الشِّعْرَ إِلى عَمِّ أَبي إِبْراهيمَ بْنِ العَبَّاسِ وَلَمْ أَرْوِهِ لَهُ، وَما لَمْ يَقَعْ لِي بِهِ رِوايَةً وَسَماعاً فَإِنِّي لا أُحَقِّقُهُ وَلا اُبْطِلُهُ بَلِ الَّذِي لا أَشُكُّ فِيهِ أَنَّهُ لِعَمِّ أَبي إِبْراهيمِ بْنِ العَبَّاسِ قولَهُ:

كَفى‏ بِفِعالِ امْرِءٍ عالِمٍ

عَلى‏ أَهْلِهِ عادِلاً شاهِدا

أَرى‏ لَهُم طارِفاً مُونِقاً

وَلا يُشْبِهُ الطّارِفُ التَّالِدا

يُمَنُّ عَلَيْكُمْ بِأَمْوالِكُمْ‏

وَتعطون من مائَةٍ واحِدا

فَلا يَحْمَدُ اللَّهَ مُسْتَبْصِرٌ

يَكُون لأَعْدائِكُمْ حامِدا

فَضَلْتَ قَسِيمَكَ فِي قُعْدَدٍ

كَما فَضَلَ الوالِدُ الوالِدا

قالَ الصُّوليُّ: وَجَدْتُ هذِهِ الأَبْياتَ بِخَطِّ أَبي، على‏ ظَهْرِ دَفْتَرٍ لَهُ يَقُولُ فِيهِ: «أَنْشَدَنِي أَخِي لِعَمِّه فِي عَلِيِّ (يَعْنِي الرِّضا عَلَيْهِ السَّلامُ) - تَعْلِيقٌ مُتَوَّقٌ - فَنَظَرْتُ فَإِذا هُوَبِقَسِيمِهِ فِي القُعْدَدِ الْمَأمُون، لأَنَّ عَبْدَ المُطَّلِبِ هُوَالثَّامِنُ مِنْ آبائِهِما جَمِيعاً.

Moreover, Toktam is an Arabic name that is often seen in Arabic poetry. Al-Sowly said, “My uncle - Ibrahim ibn Abbas - had composed a lot of eulogies about Imam Al-Ridha’ (a.s.). He used to recite them in public. However, he was finally forced to hide them. Later he searched for them and compiled them again.”

Some people have narrated that the name of Imam Al-Ridha’'s noble mother was Sakan An-Nawbiyeh. She was also called Arwa, Najma, and Somayeh. Her nickname was Ummul Banin.

2-3 Tamim ibn Abdullah ibn Tamim al-Qurashi - may God be pleased with him - narrated that his father quoted on the authority of Ahmad ibn Ali Al-Ansari, on the authority of Ahmad ibn Ali Al-Ansari, on the authority of Ali ibn Maysam, on the authority of his father, “When the mother of Imam Al-Kazim (a.s.) - Lady Hamideh - bought (the female slave) Najma who later gave birth to Imam Al-Ridha’ (a.s.), she said, ‘I had a dream. In my dream God's Prophet (S) told me to give Najma to my son Musa (a.s.). The Prophet (S) told me that Najma and Musa (a.s.) will have a child who will be the best man on the Earth. Then I gave her to my son Musa (a.s.).’ When Najma gave birth to Imam Al-Ridha’ (a.s.), Imam Musa Al-Kazim (a.s.) named her Taherah. She also had other names including Najma, Arwa, Sakan, Samaneh and Toktam. Toktam was her last name.” Ali ibn Maysam added on the authority of his father, “I heard my mother say that Najma was a girl when Lady Hamideh bought her.”

2-4 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa'd ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Mahboob, on the authority of Yaqoob ibn Ishaq, on the authority of Zakariya al-Wasety, on the authority of Hisham bin Ahmed that Abul Hassan the first (Imam Al-Kazim (a.s.) said, “Do you know anyone from the West who has come here?” I said, “No.” Imam Al-Kazim (a.s.) said, “Yes, a red man has come here. Let’s go to see him together.” We mounted our horses and rode over to see him. He was a Western man with several slaves. Imam Al-Kazim (a.s.) said, “Show us your slaves.” The man showed the Imam (a.s.) nine of his female slaves. About each one of them Imam Al-Kazim (a.s.) said, “I do not need her.”7 Then he said, “Show us the rest of them.” The man said, “I do not have any more.”

وَتُكْتَمُ مِن أَسْماءِ نِساءِ العَرَبِ قَدْ جاءَتْ فِي الأَشْعارِ كَثِيراً مِنْها فِي قولَهُمْ:

طافَ الخَيالانِ فَهاجا سَقَما

خِيالُ تُكْنى‏ وَخِيالُ تُكْتَما

قالَ الصُّوليُّ: وَكانَتْ لإِبْراهِيمَ بْنِ العَبَّاسِ الصُّوليِّ عَمِّ أَبي فِي الرِّضا عَلَيْهِ السَّلامُ مَدائِحُ كَثِيرَةٌ أَظْهَرَها، ثُمَّ اضْطُرَّ إِلى أَنْ سَتَرَها، وَتَتَبَّعَها فَأَخَذَها مِنْ كُلِّ مَكان.

وَقَدْ رَوى‏ قَوْمٌ أَنَّ اُمَّ الرِّضا عَلَيْهِ السَّلامُ تُسَمّى‏ سَكَنَ النَّوابِيَةِ، وَسُمِّيَتْ أَرْوى‏، وَسُمِّيَتْ نَجْمَة وَسُمِّيَتْ سَمانَة، وَتُكَنّى اُمُّ البَنِينَ.

3 - حَدَّثَنا تَمِيمُ بْنِ عَبْدِاللَّه تَمِيمُ القُرَشِي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَني أَبي، عَنْ أَحْمَدِ بْنِ عَلِى الأَنْصارِي قالَ: حَدَّثَني عَلِىُّ بْنِ مِيْثَم، عَنْ أَبيهِ قالَ: لَمّا اشْتَرَتِ الحَمِيدَةُ اُمُّ مُوسَى بْنِ جَعْفَرعَلَيْهِمَا السَّلاَمُ اُمِّ الرِّضا عَلَيْهِ السَّلامُ نَجْمَة، ذَكَرَتْ حَمِيدَةُ: أَنَّها رَأَتْ فِي المَنامِ رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ، يَقُولُ لَها: يا حَمِيدَةُ هَبي نَجْمَةَ لِإِبْنِكَ مُوسَى، فَإِنَّهُ سَيُولَدُ لَهُ مِنْها خَيْرَ أَهْلِ الأَرْض، فَوَهَبَتْها لَهُ، فَلَمَّا وَلَدَتْ لَهُ الرِّضا عَلَيْهِ السَّلامُ سَمَّاهَا الطَّاهِرَةَ، وَكانَتْ لَها أَسْماءُ مِنْها نَجْمَةُ وَأَرْوى‏ وَسَكَنُ وَسَمانَةُ وَتُكْتَمُ وَهُوَ آخِرُ أَساميَها، قالَ عَلِىُّ بْنُ مِيْثَم: سَمِعْتُ أَبي يَقُولُ: سَمِعْتُ اُمِّي تَقُولُ: كانَتْ نَجْمَةُ بِكْراً لَمّا اشْتَرَتْها حَمِيدَةُ.

4 - حَدَّثَنا أَبي رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَنا سَعْدُ بْنُ عَبْدِ اللَّه، عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى، عَنْ الحَسَن بْنِ مَحْبُوب، عَنْ يَعْقُوبَ بْنِ إِسْحاق، عَنْ أَبي زَكَريَّا الواسِطِىَّ، عَنْ هِشامِ الأَحْمَرِ قالَ: قالَ ابوالحَسَن الأَوَّلُ‏ عَلَيْهِ السَّلامُ: هَلْ عَلِمْتَ أَحَداً مِنْ أَهْل المَغْرِبِ قَدِمْ ؟ قُلتُ: لا، فَقالَ‏ عَلَيْهِ السَّلامُ: بَلى‏ قَدْ قَدِمَ رَجُلٌ [أحمرُ] فَانْطَلِقْ بِنا إِلَيْهِ، فَرَكِبَ وَرَكِبْنا مَعَهُ حَتّى‏ انْتَهَيْنا إِلَى الرَّجُلِ، فَإِذا رَجُلٌ مِنْ أَهْل المَغْرِبِ مَعَهُ رَقِيق فَقالَ لَهُ: اِعْرِضْ عَلَيْنا فَعَرَضَ عَلَيْنا تِسْعَ جَوار كُلِّ ذلِكَ يَقُولُ أَبُوالحَسَن‏ عَلَيْهِ السَّلامُ: لا حاجَةَ لي‏

The Imam (a.s.) said, “Yes you do. Show them to us. The man swore to God and said, “I swear by God that I do not have any more. There is just an ill female slave left.” The Imam (a.s.) said, “What would happen if you also show her to us?” The man refused and then the Imam (a.s.) left. The next day Imam Al-Kazim (a.s.) sent me to that man, instructed me to ask him what the last price was for her and to accept whatever price he quoted for her. Then I went to see that man. He said, “I will not sell her for an less than so much.” I said, “O.K. I accept the amount. Here is the money. It is yours.” He said, “O.K. That female slave is ours. But please tell me who the man with you was.” I said, “He is from the Hashemite8 tribe.” He asked, “Which branch? “I answered, “He is from the noble men of the Hashemite tribe.” The man said, “Please explain more.” I said, “I do not know anymore than this.” Then the man said, “O.K. Let me tell you then. I bought this female slave from one of the farthest towns away in the West.” A woman of the People of the Book saw me and asked me, “What is this female slave doing with you?” I said, “I have bought her for myself.” She said, “It is neither proper nor possible for her to be with people like you. She must live with the best of the people on the Earth. She will give birth to a child after living in their house for a short while to whom all the people of the East and the West will be humble.” Hisham said, “After buying her, I took her to Imam Al-Kazim (a.s.). Then after a short while, she gave birth to (Imam) Ali ibn Musa Al-Ridha’ (a.s.). Muhammad ibn Ali Majiluwayh - may God be pleased with him - quoted the same tradition in the same form for me on the authority of his uncle Muhammad ibn Ali al-Qasim, on the authority of Muhammad ibn Ali al-Kufi, on the authority of Muhammad ibn Khalid, on the authority of Hisham bin Ahmed.

Notes

1. Umm Walad in Arabic is used for a slave-wife who delivers her master's child.

2. Al-Kindy said that he had not seen anyone more knowledgeable about the history of the Divine Leaders (a.s.) than Abal Hassan Ali ibn Maysam.

3. This applies to slaves born among the Arabs and raised by them. Such slaves are familiar with Arab traditions and customs: quoted from BIHAR UL-ANWAR by Muhammad Baqir al-Majlesi.

4. The Caliphs

5. The Divine Leaders

6. meaning Imam Al-Ridha’ (a.s.)

7. Implying I do not want her

8. The name “Hashem” is actually that of Qusay’s grandson, who was the great-grandfather of the Prophet Muhammad (S). The Hashemites are the direct descendants of the Prophet (S) through his daughter Fatima (a.s.) and her husband Ali bin Abi Talib (a.s.). Ali (a.s.) and Fatima (a.s.) had two sons: Al-Hassan (a.s.) and Al-Husayn (a.s.). The direct descendants of their eldest son, Imam Al-Hassan (a.s.), are called the Hashemites.

Chapter 3: On The birthdate of Imam Al-Ridha’(a.s.)

3-1 Muhammad ibn Ibrahim ibn Ishaq Taleqani - may God be pleased with him - quoted on the authority of Al-Hassan ibn Ali ibn Zakariyya from Medina who quoted on the authority of Abu Abdullah Muhammad ibn Khalilan, on the authority of his father, on the authority of his grand-

فِيها، ثُمَّ قالَ لَهُ: اعْرِضْ عَلَيْنا، قالَ: ما عِنْدِي شَي‏ءٌ فَقالَ لَهُ: بَلى‏ اعْرِضْ عَلَيْنا، قالَ: لا وَاللَّهِ، ما عِنْدِي إِلاّ جارِيَةٌ مَرِيضَةٌ، فَقالَ لَهُ: ما عَلَيْكَ أَنْ تَعْرِضَها؟ فَأبي عَلَيْهِ، ثُمَّ انصَرَفَ‏ عَلَيْهِ السَّلامُ ثُمَّ اِنَّهُ أَرْسِلْنِي مِنَ الغَدِ إِلَيْهِ، فَقالَ لي‏: قُلْ لَهُ: كَمْ غايَتُكَ فِيها؟ فَإِذا قالَ: كَذا وَكَذا فَقُلْ: قَدْ أَخَذْتُها.

فَأَتَيْتُهُ،[وَ] قالَ: ما اُرِيدُ أَنْ أَنْقُصَها مِنْ كَذا [وَكَذا] ، فَقُلْتُ: قَدْ أَخَذْتُها وَهُوَ لَكَ، فَقالَ: هِيَ لَكَ، وَلكِن مَنَ الرَّجُل الَّذِي كانَ مَعَكَ بِالأَمْسِ؟ فَقُلْتُ: رَجُلٌ مِنْ بَنِي هاشِم؛ فَقالَ: مِنْ أيِّ بَنِي هاشِم؟ [فَقُلْتُ مِنْ نُقَبائِهِم‏] فَقالَ: اُرِيدُ أَكْثَرَ مِنْهُ، فَقُلْتُ: ما عِنْدِي أَكْثَرُ مِنْ هذا، فَقالَ: أَخْبِرُكَ عَنْ هذِهِ الوَصِيفَةِ، إِنِّي اشْتَرَيْتُها مِنْ أَقْصى‏ بِلاد الْمَغْرِبِ، فَلَقِيَتْني اِمْرَأَةٌ مِن أَهْلِ الْكِتاب، فَقالَتْ: ما هذِهِ الوَصِيفَةِ مَعَكَ؟ فَقُلْتُ اشْتَرَيْتُها لِنَفْسِي. فَقالَتْ: ما يَنْبَغِي أَن تَكُون هذِهِ الوَصِيفَةُ عِنْدَ مِثْلِكَ، إِنَّ هذِهِ الجارِيَةَ يَنْبَغِي‏أَن تَكُون عِنْدَ خَيْرَ أَهْلِ الأَرْض، فَلا تَلْبَثُ عنْدَهُ إِلاّ قَلِيلاً حَتّى‏ تَلِدَ مِنْهُ غُلاماً يَدَيْنُ لَهُ شَرْقُ الأَرْض وَغَرْبُها، قالَ: فَأَتَيْتَهُ بِها، فَلَمْ تَلْبَثْ عنْدَهُ إِلاّ قَلِيلاً حَتّى‏ وَلَدَتْ لَهُ عَلِيّاً عَلَيْهِ السَّلامُ.

وَحَدَّثَني بِهذَا الْحَدِيثِ مُحَمَّدُ بْنُ عَلِى ماجِيلوَيْه رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَني عَمِّي مُحَمَّدُ بْنُ أَبي القاسِم، عَنْ مُحَمَّدِ بْنِ عَلِى الكُوفِيِّ، عَنْ مُحَمَّدِ بْنِ خالِد، عَنْ هِشامِ الأَحْمَرِ مِثْلَهُ سَواءٌ.

3- بابُ فِي ذِكْرِ مَوْلِد الرِّضا عَلِىِّ بْنِ مُوسَى‏عَلَيْهِمَا السَّلاَمُ‏

1 - حَدَّثَنا مُحَمَّدُ بْنُ إِبْراهيمَ بْنِ إِسْحاقَ الطَّالِقانِيُّ رَضِىَ اللهُ عَنْهُ قالَ: حَدَّثَني الحَسَنُ بْنُ عَلِىِّ بْنِ زَكَرِيَّا بِمَدِينَةِ السَّلامُ قالَ: حَدَّثَني أَبُو عَبْدِ اللَّهِ مُحَمَّدُ بْنُ خَلِيلان قالَ: حَدَّثَني أَبي، عَنْ أَبيهِ، عَنْ جَدِّهِ، عَنْ عَتابِ بْنِ اُسَيِّد قالَ: سَمِعْتُ جَماعَةً من أَهْلِ المَدِينَةِ يَقُولُونَ:

father, on the authority of Attab ibn Osayd who narrated that he had heard from a group of the Sheikhs from Medina, “Al-Ridha’ Ali ibn Musa (a.s.) was born in Medina on Thursday the 11th of Rabi’ul Awwal1 in the year 153 A.H. (769 A.D.) - five years after the death of Imam As-Sadiq (a.s.) He died in Toos in a village called Sanabad in the town of Nawqan. He was buried in Hamid ibn Al-Ta’ee’s house in the same vault in which Harun Al-Rashid was buried. He was buried on the Qibla2 side of the grave of Harun Ar-Rashid. This occurred on Friday the 21st (or the 20th) of the (Arabic) month of Ramadhan in the year 203 A.H. (817 A.D.). He lived for forty-nine years and six months. He spent twenty-nine years and two months with his noble father Imam Musa ibn Ja'far (a.s.). Then he succeeded his father, and was Imam for a period of twenty years and four months. He became Imam when he was twenty-nine years and two months old. This period of his Divine Leadership coincided with the period of the ruling of Harun Ar-Rashid. After Ar-Rashid, Muhammad known as Al-Amin who was the son of Zobayda ruled for three years and twenty-five days. Al-Amin was then dethroned and his uncle Ibrahim ibn Shaklah was put in power for fourteen days. Then he released Muhammad ibn Zobayda (al-Amin) from prison, and had the people pledge allegiance to him again. He ruled for another year and a half and twenty-three days. Then Abdullah Al-Ma’mun ruled for twenty years and twenty-three days. It was then that he (al-Ma’mun) took a pledge of succession from Ali ibn Musa Al-Ridha’ (a.s.) without his consent.

This he did after threatening him (Imam al-Ridha’) with death. He insisted on this over and over. The Imam (a.s.) refused to accept this offer every time, until he finally faced the threat of being killed. Then he said, “O My God! Verily you have admonished me against getting myself killed. Indeed I dislike it but I am forced to accept the succession of Abdullah Al-Ma’mun, else he would kill me. Indeed I dislike it but I am forced to do it, just as Joseph (a.s.) and Daniel (a.s.) were forced to when they each accepted the succession of the tyrant rulers of their time. O My God! There is no pledge for me except Your Pledge, and there is no succession for me except what You may grant to me. Help me succeed in establishing Your Religion, and reviving the tradition of your Prophet Muhammad - may God's Peace and Blessings be upon him and his Household- since You are my Master and my Helper. How good a Master and Helper!” Then he (a.s.) accepted the succession from Al-Ma’mun with

وُلِدَ الرِّضا عَلِىُّ بْنُ مُوسَى‏عَلَيْهِمَا السَّلاَمُ بِالْمَدِينَةِ يَوْمَ الْخَمِيس لِإِحْدى‏ عَشَرةَ لَيْلَةً خَلَتْ مِنْ رَبِيعِ الأَوَّلِ سَنَةَ ثَلاثٍ وَخَمْسِينَ وَمائَةٍ مِنَ الهِجْرَةِ بَعْد وَفاة أَبي عَبْدِاللَّه‏ عَلَيْهِ السَّلامُ بِخَمْسِ سِنِينَ وَتُوُفِّيَ بِطُوسَ فِي قَرْيَةِ يُقالُ لَها: سَناباذَ مِن رُسْتاق نَوْقانَ، وَدُفِنَ فِي دارِ حُمِيد بْنِ قَحْطَبَة الطَّائيّ فِي القُبَّةِ الَّتِي فِيها هارُونُ الرَّشِيد إِلى جانِبِهِ مِمَّا يَلي القِبْلَةَ وَذلِكَ فِي شَهْرِ رَمَضان لِتِسْعٍ بَقِينَ مِنْهُ يَوْمَ الجُمْعَةِ سَنَةَ ثَلاثِ وَمائتَيْنِ، وَقَدْ تَمَّ عُمْرُهُ تِسْعاً وَأَرْبَعِينَ سِنَةَ وَسِتَّةَ أَشْهُرٍ، مِنْها مَعَ أَبِيهِ مُوسَى بْنِ جَعْفَرعَلَيْهِمَا السَّلاَمُ تِسْعاً وَعِشْرِينَ سَنَةَ وَشَهْرَيْنِ، وَبَعْد أَبِيهِ أيَّام إِمامَتِهِ عِشْرِينَ سَنَةَ وَأَرْبَعَةَ أَشْهَر، وَقامَ‏ عَلَيْهِ السَّلامُ بِالأَمرِ وَلهُ تِسْعٌ و عِشْرُونَ سَنَةِ وَشَهْرانِ وَكانَ فِي‏أيَّام إِمامَتِهِ‏ عَلَيْهِ السَّلامُ بَقِيَّةُ مُلْكِ الرَّشِيد ثُمَّ مَلَكَ بَعْدَ الرَّشِيد مُحَمَّد المَعْرُوفُ بِالأَمِين وَهُوَ ابْنُ زُبَيْدَةَ ثَلاثَ سِنِينَ وَخَمْسَةً وَعِشْرِينَ يَوْماً ثُمَّ خُلِعَ الأَمِين وَاُجْلِسَ عَمُّهِ إِبْراهيمُ بْنُ شَكْلَةَ أَرْبَعَةَ عَشَرَ يَوْماً، ثُمَّ اُخْرِجَ مُحَمَّدُ بْنُ زُبَيْدَةَ مِنَ الحَبْسِ و بُويِعَ لَهُ ثانِيَةً، وَجَلَسَ فِي المُلْكِ سَنَةَ وَسِتَّةِ أَشْهُرٍ وَثَلاثَةً وَعِشْرِينَ يَوْماً، ثُمَّ مَلَكَ عَبْدُاللَّهِ الْمَأمُونُ عِشْرِينَ سَنَةَ وَثَلاثَةً وَعِشْرِينَ يَوْماً، فَأَخَذَ البَيْعَةَ فِي مُلْكِهِ لِعَلِيِّ بْنِ مُوسَى الرِّضاعَلَيْهِمَا السَّلاَمُ بِعَهْدِ الْمُسْلِمِين مِنْ غَيْرِ رِضاهُ وَذلِكَ بَعْد أَنْ هَدَّدَهُ بِالْقَتْلِ وَأَلَحَّ عَلَيْه مَرَّةً بَعْد اُخْرى‏، فِي كُلِّها يَأْبى‏ عَلَيْهِ حَتّى‏ أَشْرَفَ مِنْ تَأَبِّيهِ عَلَى الهَلاكِ، فَقالَ‏ عَلَيْهِ السَّلامُ:

«اَللَّهُمَّ إنَّكَ قَدْ نَهَيْتَنِي عَنِ الإلْقاءِ بِيَدِي إِلى التَّهْلُكَةِ، وَقَدْ أُكْرَهْتُ وَاضْطُرَرْتُ كَما أُشْرَفْتُ مِنْ قِبَلِ عَبْدِاللَّه الْمَأمُونِ عَلَى القَتْلِ مَتى‏ لَمْ أَقْبَلْ وِلايَةَ عَهْدِهِ، وَقَدْ أَكْرَهْتُ وَاضْطُرِرْتُ، كَما اضْطُرَّ يُوسِفُ وَدانِيال‏عَلَيْهِمَا السَّلاَمُ، إِذْ قَبْلَ كُلِّ واحِدٍ مِنْهُما الوِلايَة مِنْ طاغِيَةَ زَمانِه، اَللَّهُمَّ لا عَهْدَ لِي إِلاّ عَهْدَكَ وَلا وِلايَةَ لِي‏ إِلاّ من قِبَلِكَ فَوَفِّقْنِي لِإِقامَةَ دِينِكَ وَإِحْياءِ سُنَّةَ نَبِيَّكَ مُحَمَّد صَلَّى اللهُ عَلَيْهِ وَآلِهِ فَإِنَّكَ أَنْتَ المَوْلى‏ وَأَنْتَ النَّصِير وَنِعْمَ المَوْلى‏ أَنْتَ وَنِعْمَ النَّصِير».

tears and silence on condition that he will not appoint anyone, dismiss anyone, or change any customs or traditions. He accepted to be a counselor on the affairs from a distance. Then Al-Ma’mun had all the people including his personal entourage, and the general public pledge allegiance to Imam Al-Ridha’ (a.s.). However, whenever one of the nobilities of Imam Al-Ridha’ (a.s.), his knowledge and good management ability was manifested in front of Al-Ma’mun; Al-Ma’mun became jealous of the Imam (a.s.) - up to the point that he could not bear it anymore. He then tricked Imam Al-Ridha’ (a.s.) and poisoned him to death to go to the Almighty God's Heaven and His Nobility.”

3-2 Tamim ibn Abdullah ibn Tamim al-Qurashi - may God be pleased with him - narrated that his father quoted on the authority of Ahmad ibn Ali Al-Ansari, on the authority of Ali ibn Maysam on the authority of his father, “I heard Najma, the mother of Imam Al-Ridha’ (a.s.), say, ‘When I was pregnant with my son Ali, I did not feel any burden. I used to hear God's praises, glorification and supplications from my stomach when I slept. I got scared hearing these sounds and woke up to hear nothing more when I was awake. Once I gave birth to my child, he put both of his hands on the ground, and raised his head towards the sky and moved his lips as if he was saying something.’ His father, Musa ibn Ja'far (a.s.) came to me said, ‘O Najma! Congratulations for this Divine Blessing that God has bestowed upon you.” Then I wrapped the baby in white cloth and handed him to Imam Al-Kazim (a.s.)3 He (a.s.) said the ‘Azan4 in his right ear and the Iqamah5 in his left ear. Then he (a.s.) asked for some water from the Euphrates River and gave the infant (Imam Ridha’) some of it. Then he gave the baby back to me and said, “Take him. He is God's Continuation (baqiyyatulah) on the Earth.”

Notes

1. One of the months in the Arabic calendar

2. The direction in which Muslims pray to or the Kaaba in Mecca.

3. Imam Al-Ridha’'s father (a.s.)

4. The general call to prayer

5. The call to stand to pray


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