Encounter at the Hospital

Encounter at the Hospital Author:
Translator: M. N. Sultan
Publisher: Islamic Thought Foundation
Category: Various Books

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Encounter at the Hospital

Encounter at the Hospital

Author:
Publisher: Islamic Thought Foundation
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

Alhassanain (p) Network for Islamic Heritage and Thought

Encounter at the Hospital

Author(s): Amina Bint al-Huda

Translator(s): M. N. Sultan

Publisher(s): Islamic Thought Foundation

www.alhassanain.org/english

Table of Contents

Part 1: The Meeting 3

Part 2: A Sick Friend 7

Part 3: Further Questions 8

Part 4: A Proposal 12

Part 5: An Obstacle 14

Part 6: Another Meeting 18

Part 7: Conflict 23

Part 8: A Conspiracy 31

Part 9: The Truth Revealed 34

Part 1: The Meeting

Dr. Miyad was half asleep when the telephone rang. She struggled between sleep's powerful domination and her duty to answer the phone. It rang insistently until she finally answered it, as she knew she must. It was after mid night.

An urgent case on the hospital's seventh floor made her quickly put on her Islamic modest dress and soon she was hurrying towards the patient's room. A nurse near the door told her that an elderly woman in the room was seriously ill.

Dr. Miyad quickly entered and saw a young woman, modestly dressed, standing next to the old woman's bed. The young woman said anxiously, “Oh doctor, this is my grandmother. She was complaining of severe pain and she's unconscious.”

The doctor carefully examined the elderly woman, who began to moan, and the young woman paced the nearby corridor. Her grandmother had had a serious heart attack and needed to be hospitalized for a number of days. After giving the patient the needed medicine, Dr. Miyad approached the young woman, whose eyes were filled with tears. The doctor felt that she had to comfort her and give her hope. She smiled, saying, “ I'm sure she will soon be well I have done all that is necessary.”

“I am very grateful, doctor.”

“Don't thank me. It's my duty to help all my patients.” She noticed that the woman's face was pale, so she took her hand, which was cold to the touch, and told her kindly, “You are tired. Why don't you sleep for a while?”

“Yes, I am tired, but I can't leave my grandmother alone.”

“Don't you have a sister or anyone else to help you?”

“No,” the young woman replied sadly. “She is not only my grandmother, but is a mother to me as well.”

The doctor felt sorry for her and comforted her, saying, ' 'I 'll look after her for you so that you can rest.”

“Oh no, you need rest. You work so hard.”

“I 'm used to it, and I don't feel tired. I 've slept for a few hours and that is enough for me. Now it is your turn to rest, but first I'll get a book to read. I'll be right back.”

The young woman thought the doctor was a wonderful woman and felt she could depend on her.

Dr. Miyad soon returned with a book in her hand and said, “Now you can sleep, I 'II sit here and read. By the way, I'm Dr.Miyad.”

“I'm Warqa, I'm pleased to meet you.”

Warqa stretched out on the sofa and soon fell asleep. When she awoke she found that she had slept for over an hour. The doctor was still reading near the sick woman, who slept well with the help of an oxygen mask. Warqa got up and approached Dr. Miyad. She asked about her grandmother's health. The doctor put aside her book and said, “She's all right. Now I shall sleep for a while after doing my morning prayer. I 'll see you later today, God willing.”

“I don't know how to thank you,” said Warqa. “You have been very kind and helpful. I am all alone.”

“You're not alone; Almighty Allah is with you. You seem to be a committed believer, and faith can help you throughout life.”

Warqa thanked the doctor again and walked with her to the door. When she came back into the room, she saw the book, which the doctor had just left, and the title attracted her attention. It was entitled, Medicine: A Sanctuary for Faith. She wondered, “What does it mean? What relation is there between the two? Isn't medicine a science which cures bodies or diseases, and religion worship of Allah in order to escape from Hell? How can medicine be a sanctuary of faith?”

Curiosity prompted her to pick up the book. First she examined the cover, which showed a drawing of a human brain and the Qur'anic verse:

This is Allah's creation, but show Me what those beside Him have created. (Luqman, 31:11)

Warqa read a few lines from the book and thought deeply for some time, and then she read more until she got up to perform her morning prayer.

A nurse entered the room in the morning to give Warqa's grandmother a dose of medicine. A specialist and another female doctor also came in later.

The doctor's hair was uncovered and her high heels clicked as she walked. She turned to give Warqa some instructions and Warqa noticed that her face was heavily made up. Warqa saw a big difference between this doctor and Dr. Miyad, whose appearance was natural, and she was eager to see Dr. Miyad again. She needed her encouraging words wanted to ask her a few questions about her book. She wondered why Dr. Miyad had not returned. Warqa's grandmother was feeling better, and Warqa was glad to see her getting well.

“I 'm so happy that you are well again,” said Warqa. “You don't know how worried I was yesterday.”

Her grandmother replied, “I'm sorry to see you worry; especially since you are alone.”

“This time I wasn't alone. Dr. Miyad was here. She is a wonderful woman and she insisted that I sleep while she sat near you for over an hour.”

“Praise be to God for sending you such a person at this time.”

Warqa pleaded with her grandmother to sleep and not to talk or otherwise tire herself. She continued to read and she occasionally glanced at the door. At noon, she became quite anxious to see Dr. Miyad and thought to herself, 'Why am I so anxious to see her? I've known her for only a few hours. She is just a doctor performing her duty. Maybe she won't even come again.' Some inner voice told her: 'You have a right to feel this way. This doctor is filled with compassion and sympathy. She is not only a doctor, but is also a good person without whose help you would have suffered more hardships.'

Warqa was deep in thought when she heard a knock on the door. She hurried to the door. It was Dr. Miyad. They shook hands warmly, and the doctor said, “I heard

from a colleague that your grandmother was better. I was busy all morning in the delivery room, so I must apologize for not coming sooner. “

“Oh, there's no need to apologize; you were not obliged to come. However, I did want to see you.”

The doctor looked concerned and examined her patient. “Has she complained of any pain?” she asked.

“No, she is much better, thank God. As a matter of fact, I was in need of you. Won't you please sit down?”

“I will stay for a while. You look tired, you need to sleep,”said Dr. Miyad.

“Oh, I don't need sleep, but, rather, a thorough waking up. I would like to ask you about some of the things I have read in this book,” Warqa told her. She sat near the doctor, who said, “Oh, I see I have left my book here. You must have enjoyed reading it.”

“Yes, it really made me think deeply.”

“How?”

“Well”, Warqa explained, “I never thought there was any relationship between medicine and faith. I know medicine deals with human bodies, while faith is only worship.”

Dr. Miyad said, “But science leads to faith. The more knowledge one has, the more one believes in the Creator. “

“How is that so?” asked Warqa.

“If someone ignores something, he cannot appreciate its value. For instance, if you take a look at this electric heater, you don't think about the great effort and care it took its maker to make it. You won't think about the numerous experiments that preceded this final product. Yet, anyone with a little knowledge can talk about its complex technical design.”

Warqa tried to suppress a smile. Dr. Miyad was silent for a moment and then said, “Are you a student? “

“Yes, I'm in my final year at the university.” She did not mention what her major was. Dr. Miyad told her, “You're studying at the Engineering College, aren't you?”

Warqa was surprised, and said, “Yes, but how did you know?”

“Because of your small smile on hearing me mention the electric heater. I guessed that you are familiar with the subject. It wasn't a good example but you didn't object, out of courtesy.”

“It is a good example, “ Warqa said. “Please go on.”

“So you see, even a minimum of knowledge about something doubles its value. Science, with all its branches, brings scientists nearer to Almighty Allah. Medicine is the most important and accurate science. To a scientist who is not a fanatic, science is a road which clearly leads to faith.”

“My religious knowledge is very limited,” said Warqa.

“It is only traditional commitment, such as fasting, praying and observing Islamic modest dress. Sometimes I feel embarrassed about my lack of religious information. Would you be kind enough to explain some matters to me?”

“I'm ready to answer all your questions. Consider me as your sister, since we share the same beliefs. Now, what do you want to ask me?”

“Why has a drawing of a brain been chosen for the cover of the book?”

“You know that the brain is the most important part of the human body. It is the organ, which controls the entire body, including the nerves and the cells. Every cell obeys the brain which, though small, contains thousands of millions of nerve cells.”

“How amazing!” exclaimed Warqa.

Dr. Miyad continued, “You know that every cell has its own function but, at the same time, it cooperates with other cells. If some cells are damaged, the result will be bad.”

“I never imagined that the brain was such a delicate structure.”

Dr. Miyad noted, “A scientist lectured about the brain in 1957 and said that if all the world's telephones, telegraphs, radar systems and televisions were made into a small, complicated device, it would not be as complex as the brain.”

“How wonderful for one to have such a marvelous apparatus in one's head. But what a pity it is that we know so little about our bodies.”

“It may take a long time to discuss the human body. You know that the nervous system has a two-fold function: voluntary and involuntary. The nervous system controls the body's muscles, the hands, the feet, the tongue, etc.

Of course, some organs function automatically, such as the lungs, the heart, the stomach and so on. Here, the Wisdom of our Creator becomes manifest. If they functioned at the will of a creature, it would be impossible for him to motivate and monitor the processes of these organs all the time, even during sleep, thus they would cease to function.

“The same can be said of the organs which function voluntarily. If they functioned automatically, a human being would go on, for example, talking and talking all his life.”

Warqa was very interested in the discussion and listened attentively. The doctor suggested that she read the whole book and told her that she would learn much about the body's secrets. In fact, Warqa wasn't very enthusiastic about reading, but Dr. Miyad said, “Hearing isn't enough. One should depend on one's brain to comprehend matters. If one listens more than one reads, then one will depend on others for knowledge.”

Warqa's grandmother awoke, and both women approached her. Dr. Miyad asked her how she felt. She smiled and thanked the doctor for her help, saying, “I prayed for you. You have been kind to Warqa. I shall always remember that.”

Dr. Miyad said, “Oh, I've done nothing. I pray that you will have a long life.”

“What is your name, my dear? “ she asked.

“Miyad.”

“That's a nice name. What's your family name?” asked the grandmother.

The doctor didn't reply but said; “I 'll see you everyday until you fully recover, which will be soon. God Willing, with Warqa's help.” Dr. Miyad left and Warqa kept the book to read.

Part 2: A Sick Friend

The two young women’s friendship grew stronger as time passed, and Warqa continued to ask the doctor about ideological questions. Then all of a sudden, the doctor stopped visiting her elderly patient. After three days, Warqa asked another doctor about Dr. Miyad. She told her that Dr. Miyad was ill. Warqa asked if she was at home, but the doctor told her that Dr. Miyad was in that same hospital. Warqa learned from a nurse that her friend was in room number seven.

“Is her illness serious?” Warqa asked.

“She has influenza,” the nurse replied. “The doctor advised her to remain in bed for a few days.”

Warqa made arrangements for the nurse to stay in her grandmother's room after 12 o'clock noon so that she could visit Dr. Miyad. Warqa thanked the nurse and went to room seven. When she knocked, she was surprised to see a young man open the door. She asked hesitantly,

“How is Dr. Miyad?”

The young man said, “Come in, she's awake.”

Warqa entered the room, anxious to see her friend, who smiled and said, “I 'm all right. How is your grandmother?”

“She's fine. She sends her regards and wishes you a speedy recovery.”

As she sat down near the bed, Warqa noticed that Dr. Miyad's face and neck were flushed. It was the first time she had seen the doctor without her headscarf on. Warqa wanted to stay, but she thought about her grandmother and soon arose.

Dr. Miyad sensed her uneasiness, saying, “You mustn't leave your grandmother alone for long.”

“But I don't want to leave you alone either.”

“I'm not alone. My brother is here. When you leave, please tell him to come in.”

“Where will I find him? “ asked Warqa.

“He'll be in the reading room. His name is Sinad. He was the man who opened the door for you.”

Warqa said, “Oh I thought he was a stranger, a doctor.”

Dr. Miyad said, “He is a doctor, but he's also my brother. Otherwise, I wouldn't have allowed him to see me without my scarf on.”

“I never thought of that.”

“He left the room so that you would be at ease,” Dr. Miyad remarked.

Warqa wished her friend good health and said goodbye. She saw Dr. Miyad's brother near the room and didn’t speak to him, since he had seen her leave.

She hurried to her grandmother, who was still sleeping. When she awoke she asked Warqa about the doctor and Warqa said that she was very ill.

“Is she alone?” asked Warqa's grandmother.

“No. Her brother is with her, although he left the room when I entered.”

“He seems polite,” her grandmother remarked.

Part 3: Further Questions

The following morning, Warqa visited Dr. Miyad and saw that she was feeling better. The doctor appreciated Warqa's visits. When Warqa expressed concern about her friend’s health, Dr. Miyad said that she seemed upset.

“Oh that's to be expected.”

“You are right. A lot of processes take place in the body when it is in such a state.”

“What processes?”

“There is a network of nerves in the body. It carries impulses between the brain and all of the different parts of the body. Hence, sensations like cold, heat and pain are received through the nerves. There are millions of nerve cells carrying out this job.”

“How do they function?” asked Warqa. “The brain is the centre of the nervous system. It controls all of the muscles and organs. Thus, when we touch something hot, the hand is withdrawn very quickly. We may not think much about such actions, but what the Creator has planned is really a source of wonder.”

Dr. Miyad continued to speak. Warqa enjoyed listening to her simple explanations and wished she could stay longer, but she didn't want to tire the doctor.

Warqa said, “Your words are so interesting and I am in need of religious knowledge, especially about the Great Creator, since I lack such information. I can't answer the questions of skeptical people. At first, I planned to attend medical college, but my exam results weren't good enough.”

“My religious knowledge has nothing to do with college,” Dr. Miyad told her. “In fact, I knew many things before I went to the university.”

“That's wonderful! You knew about your religion early on.”

“Yes, from early childhood my brother encouraged me to read. He helped me to understand many difficult matters.”

“Which of your brothers helped you?”

“I only have one brother. He always took care of me when I was sick. He's everything to me.”

“May Allah protect you both,” Warqa said.

Dr. Miyad added, “He has not gone to his clinic because of me. He stays near me when I'm sick.”

“I thought he worked here.”

“No, he has his own clinic.”

Warqa looked at her watch. She felt that she had stayed long enough and that her grandmother might be in need of her. She got up, saying, “I 'm sorry to leave you again. I must take care of my grandmother.”

“Don't worry, my dear; my brother will soon come.”

“Then I'll see you tomorrow, “ said Warqa.

“Please do come.”

“I may trouble you with my questions.”

“Not at all. I 'll be happy to see you whenever you come.”

When Warqa visited her friend the next day, she asked about her health and when she would begin work again.

“I feel fine, except for some pain near my spleen. I'm waiting for my laboratory results.”

Warqa said, “I hope nothing is wrong with your spleen, although I think this organ is not very important.”

Dr. Miyad smiled and said, “On the contrary, it is very important. Every organ God has created has its own importance.

“The spleen is similar to a movable graveyard, rea1ly. It receives the dead red blood cells, which usually die after two months. It is interesting to see the iron particles carry the dead cells for burial and return to produce new ones.”

“Do the iron particles produce red cells?”

“No,” said Dr. Miyad, “but it is helpful in their manufacture. The main process involved in making the red and even the white blood cells takes place in the bone marrow. So you can see what a wonderful factory there is inside the human body. Each organ has its own special function.”

“Please continue,” urged Warqa.

“The cardiac system exchanges the gases through the circulation of blood. Oxygen is carried to the tissues by the blood and, on the way back to the heart, remnants of burnt out tissues are transported in place of the oxygen.”

“You mean that the blood's circulation helps the digestive system?”

“Yes, that's what I mean,” replied Dr. Miyad.

“The respiratory system helps as well. We breathe as long as we are alive, yet we never think about the Creator's design of our breathing apparatus. The necessary gas, oxygen, is provided and carbon dioxide is removed. Hence, our blood is purified and whatever substance is useless is discarded. It is the delicate design of Allah. Consider the digestive system. We eat and drink whatever we like, but we forget that Merciful Allah has given us the organs, which make use of starches, proteins, fats, minerals, water and vitamins. These organs remove the unwanted waste products from the body.”

Warqa then asked, “What about the liver?”

“The liver is a large reddish-brown organ which secretes bile and purifies the blood. It is similar to a defence front.” Dr. Miyad hesitated, giving Warqa time to think. Then she asked how her grandmother was. Warqa replied that she was much better and that that was why she was able to leave her for a while. Her grandmother wanted Warqa to go back and attend her college lectures from the coming week, but Warqa had not yet made up her mind about it.

Dr. Miyad said, “You have been absent from your studies for a long time. You should return to them. I'll be near her while you are away.”

“Poor grandma,” said Warqa. “She has tried hard to give me a comfortable life. She loves me very much, but I feel so lonely, since I am her only grand daughter.

Her son, my father died when I was one year old, and my mother died shortly after my birth.”

“Neither of us has a sister, let's be sisters to each other.”

Warqa's face brightened as she asked, “Will you have me as your sister?”

“With great pleasure,” the doctor replied.

“That's settled then. I wanted you to read this book.” She held out a book entitled ‘Perfection in Islam’ towards Warqa, who took it and said good-bye.

Two days later, Dr. Miyad had recovered and was once again on duty, and she made a point to visit Warqa's grandmother every day while Warqa was at college. Warqa read the religious book and asked her friend for another volume.

She really wanted to understand what she had read, and spent many hours at the hospital, reading and discussing various questions with Dr. Miyad. Warqa was greatly influenced by the doctor and longed to be with her always. One day she asked the doctor, “Is it true that the body's cells change?”

“Yes. Everything: the cells, the blood, the fat, the proteins, even the nerve cells are changed. Basically, the complete body structure is renewed and replaced every ten years.”

Warqa commented, “Even the nerve cells. Does that mean a person could forget his previous knowledge and memories? “

“This is one of the mysteries of creation, and because of this we can understand that memory is not matter, and that it cannot be explained. It is a spiritual phenomenon with no physical characteristics. If it was matter attached to the nerve cell, then one would forget everything with the passage of time. One would have to re-learn everything again and again, even one's name and one's father's name. The average human being gathers nearly half a million pictures in his memory each day. Thus, tens of billions of images are stored in his memory during his lifetime, in addition to the other information received through the other senses.”

Warqa was listening attentively and said: “What an enormous number! It's difficult to believe.”

“It is an enormous amount. Some scientists say the memory can hold enough information to fill nine million volumes. Consider how great is the wisdom of the Creator.”

Then Warqa asked, “With such facts, can't we prove the existence of Almighty Allah to unbelievers?”

“It can be,” said Dr. Miyad. “But some may even deny the existence of the universe. They deny such a reality and think that everything is an illusion.”

“Who are these people?”

“They are those who deny the Creator, the universe and themselves. They doubt the existence of everything and try to persuade others to consider everything as merely a dream or as their imagination. In any case, we can refute their claims by ascertaining whether or not they are sure of such claims.”

“Of course, they are sure,” Warqa, commented.

“If they are sure, then they profess certainty in some matters, which is in contrast to their claims of doubt. This then devalues their doctrine of belief.”

“That's quite true,” said Warqa. “Please continue.”

Dr. Miyad said, “We can ask them whether they consider our profession of faith to be in opposition to theirs or not. If they agree that there is a contradiction, then they must also agree that these opposites cannot meet. This is a fact, which cannot be doubted, and, therefore, it follows that certain statements cannot be denied. If they say that there is no such impossibility, the two parties may both be right. Then those who believe in the Creator can also be right.”

“That's logical,” said Warqa.

“There are other proofs which we can discuss later, when we meet again, God willing.”

Warqa said, “I know you are very busy but I am really looking forward to our next chat.”

“Which will be on the day after tomorrow,” said the doctor. “Meanwhile you can read this book.”

Warqa took the book and left. She read the book carefully and thought seriously about it. At their next meeting, Warqa was ready to listen to her friend. She welcomed her warmly and they sat close together to continue their discussion.

Dr. Miyad began, “Those who doubt the existence of everything should be asked to prove their doubt. If they cannot, then their claims are groundless.”

“But suppose they can,” said Warqa.

“If they say they can, then they should be asked if there is a relationship between the proof and its outcome. If there is no relationship, then it is of no value. But if they claim there is, then they must believe in a cause that brought about such a result. Thus, there is a law of cause and effect.”

Warqa noted, “They may reject such a law.”

“They must have evidence to do so,” said Dr. Miyad.

“Otherwise, their claim is groundless. If they can produce, evidence, then they are confessing to the law of cause and effect. “

“I should take notes, “ said Warqa.

“That's a good idea, “ agreed Dr. Miyad. “You won't forget various points”

Part 4: A Proposal

Warqa stopped writing and looked at her friend, waiting for more information. However, Dr. Miyad said,

“Now it is your turn to help me.”

“I am ready. How?” asked Warqa.

“It is about my brother, Sinad. I am thinking about a wife for him.”

“How can I assist you in this matter?”

“Well,” said Dr. Miyad, “you know that my brother is very dear to me. He is a good believer and is well mannered. He is loving, compassionate and calm. I want to help him find a good wife, and I have recently found someone.”

“Thank God for that,” said Warqa.

Dr. Miyad continued, “However, I would like to know whether both sides would be happy with such an agreement. I want to persuade the girl; can you help?”

“How?”

Dr. Miyad explained, “You persuade her to marry him. She can trust me with regard to his righteousness.”

“But who is she?” asked Warqa. “Where can I find her?”

“Can't you guess?” asked the doctor with a smile.

“She is very close to you.”

Warqa blushed, cast her glance down and remained silent.

Dr. Miyad continued, “You have guessed. Why don't you answer? Haven't we already agreed to be as sisters? Don't you trust me? Believe me, I care a lot about your future, just as I care for my brother's. I have thought carefully about the matter and I am sure that it is right for both of you. You can ask whoever you like about his character.”

Warqa said shyly, “I am sure of your good intentions; I am just taken by surprise, as I never thought about this before. I must speak with my grandmother.”

“The important thing is that you are convinced,” Dr. Miyad stressed.

Warqa wanted to say, “Yes!”, but she thought it would be better to think the matter over. “Please give me some time to think about this,” she said.

“Of course, you have the right to think and then decide. But when can I have the answer?”

“Within a few days,” said Warqa.

“All right, my dear. I hope your decision is for your own good.”

Warqa smiled and said, “1 have never thought about my own affairs. My grandmother has made me depend on her for everything.”

Dr. Miyad told her, “You should think for yourself with regard to your future.”

“Yes, I will make my own decision. In any case, knowledge is gained through experience.”

“That is not always the right criteria,” said Dr. Miyad.

“Why not?”

“This is what the experimentalists claim. They don't believe in any fact without experimenting, even though they ignore the fact that their doctrine indicates the possibility of believing in matters without the least experiment.”

Surprised, Warqa said, “Please explain more. We have a female lecturer at our school who always insists on this subject.”

“I will tell you tomorrow, “ Dr. Miyad replied.

“Now it is time for me to check on my patients, so I will see you later.”

Part 5: An Obstacle

Warqa sat thinking of her friend's proposal. She asked herself happily, 'should I agree, and become her brother's wife? Will he help me to understand Islam and lead me to the right path? How lucky I am!' She almost scolded herself for not agreeing immediately, as no obstacle stood in the way. She spent some time daydreaming and then her grandmother awoke. Warqa assisted her and then she sat down, anxious to tell her the happy news. She began by saying, “Dr. Miyad has been here; she just left.”

“Oh,” said her grandmother indifferently.

“She had something special to ask me.”

“What was that? “ asked her grandmother.

“A marriage proposal.”

Warqa's grandmother looked annoyed and said, “ What does it have to do with you?”

“It concerns her brother.”

“What relationship is there between you and her brother?” said her grandmother angrily.

Amazed at her anger, Warqa said, “She wants me to marry him.”

“What was your answer?”

Warqa was confused by her attitude and told her, “I postponed the answer until I could consult you.”

Her grandmother turned her face away and said, “No. This marriage must not take place.”

“But why not, grandma?”

Her grandmother did not answer her, so Warqa insisted, “Why shouldn't it -please tell me why you disapprove, because I am convinced that I should accept this proposal.” Still her grandmother didn't speak.

“Why don't you talk to me? Perhaps you are mistaken,” said Warqa

“I am not mistaken,” said her grandmother. “I know what I am saying and you must give up this idea. It will not happen, so do not mention it again.”

Warqa was silent for a moment and then said, “Don't I have the right to know why? It is not easy for me to decide without knowing the reason for your refusal.”

“Of course, you have the right to know. Are you ready to hear?”

Warqa nodded, and her grandmother said, “However, after hearing what I have to say, you must end your relationship with Dr. Miyad.”

Warqa was shocked at the idea and said, “But why? She is my best friend!”

“Then don't insist upon knowing the reason.”

After a moment Warqa agreed, “All right. I am ready to hear what you have to say.” “When you were a child, your father died, as you know. But you never learned how he died. He had a good friend, and they decided to go into business together. They opened a workshop making unbreakable plates.

He was happy and optimistic about the business, but did not have the necessary funds. Because of his experience, your father's friend was to provide the technical skill. In order to raise the money for the project, your father had to sell half of the fertile land that he owned.

“However, the half was less than that officially approved for selling. So the landlord, Mr. Hamid, bought that half on the condition that the whole area be registered in his name. He was to give us half of the produce of the land, while your father retained the right to buy it back when the debt was repaid. The land could not be sold to anyone else, because it was in Mr.Hamid's name.”

“The money was not sufficient for the workshop and your father mortgaged his house on the condition that Mr. Hamid would get half of the land's produce. Your father and his friend became the night watchmen for the factory. One morning, I went to the factory, where I saw a crowd of people at the entrance and a police car was parked there also.

I entered the building and to my surprise and horror, your father lay on the floor, dying. I rushed to his side. His partner was crying crocodile tears. I bent over your father to talk to him, but he did not speak. He was taken to the hospital and on the way he opened his eyes, looked at me and said the name of his murderer: Abdul Majid Muhammad Rajie, Dr. Miyad's father.”

Shocked and dismayed, Warqa cried out, “Oh no, it couId not be her father!”

“Yes, her father, I was one of the witnesses in court, but one witness was not enough proof. He proved to the court that he was not at the factory at any time that day that the murder occured. He lied and, heated often. The crime was recorded as a robbery.” “Was anything stolen?”

“Yes, of course,” her grandmother replied. “Money and important documents were taken from a safe. So we lost the land and the right to buy it back, as well as the ownership of the house. Mr. Hamid managed to produce papers proving his ownership of the property, but we could not get it back. With regard to the house, Mr. Hamid has been patient and understanding all these years. He has an aim, but only God knows what it is.

“I knew that Abdul Majid had twins, a boy and a girl. That is why I asked the doctor what her father's name was. She ignored my question. I asked a nurse what Dr. Miyad's father's name was and she told me. Now, are you ready to marry the son of the man who murdered your father?”

Warqa bitterly replied, “I won't marry him, but I will remain friends with Dr. Miyad,” she cried quietly and thought about her friend. She spent a very sad day thinking about all she had heard. She said to herself, 'what is their guilt in their father's crime? If their father was a criminal, why should they pay for his misdeed? What can I say to Dr. Miyad? How can I explain my refusal of her brother's proposal? Should I tell her the truth? Perhaps they know nothing about this matter; how can I explain it to them?”

She remembered that she was to meet Dr. Miyad the following day. She felt that if she lost the doctor's friendship, it would be a great loss. Warqa spent a sleepless night. The next morning she visited her grandmother, who was planning to leave the hospital the same day, without the doctor's permission. Warqa could not make her change her mind. She searched for Dr. Miyad, but to no avail. Dr. Miyad was on 24-hour leave. Warqa could not leave without saying good-bye to her dear friend, so she decided to write a letter to her to express her gratitude. She wrote:

Dear Dr. Miyad,

I don't know what to tell you. I am facing a dilemma and I can find no solution. My grandmother insists on leaving today, so there is no chance to see you. It is as if Almighty Allah has deprived me of His paradise. I am very sad and broken-hearted about my sudden departure. May Allah help me.

Please don't be angry about my behavior. I have been forced to act thusly. As for your brother, I hope he will find someone better be his wife. I have no particular reason for refusing him. It is just Allah's will.

If you still think of me as a sister, please write to me.

Your sincere sister Warqa

Warqa gave the letter to a nurse and begged her to give it to Dr. Miyad, than she left the hospital with her grandmother.

The days dragged on. Since her grandmother was not completely well. Warqa had to look after her in addition to attending to her college studies. She was sad and anxious to hear from Dr. Miyad. Her grandmother sometimes saw tears in Warqa's eyes, but she never asked about them. A week passed, and a letter arrived from the doctor which said :

Dear Warqa,

Assalamu alaikum.

I was very stunned by your letter. Now that the shock is over, I am writing to you. It was hard for me to see you leave without a good-bye. I cannot give up your friendship so easily. You are like a sweet- smelling flower that should fill the spring air with its beautiful scent. If such a flower lacks the hand, which waters it and the shade, which keeps away the sun's rays, it may not blossom and may fade away before it fulfills its role in life.

I feel a spiritual pull towards someone who needs my help. It is my duty to respond, and I am ready to help. You have indeed become a sister to me, and you have brought me happiness. I wanted you to become my brother's wife, but suddenly, without any warning, you disappeared and left only a few written lines. The shock was too great to tolerate, so it took me some time to answer your letter.

I thought the matter over and found I must strengthen our friendship. You should know that I am still your loving sister. I won't ask for an explanation for fear it may hurt you. You are so dear to me. Please keep writing to me at the hospital address. May Allah keep you well and safe.

Miyad

Warqa felt a little happier after reading the letter. She decided not to tell her grandmother about the letter. That night, she wrote to her friend:

Dear Miyad,

God only knows how I long to see you and how sorry I am about this situation. I have indeed been thirsty and in need of water. I found a spring to give me water and it was you. Then time's cruel hand denied me water. I am again suffering from terrible loneliness, though I have always needed someone who would value my feelings; someone I can talk openly to and confide in, who can lead me on the right path and allow me to rest under his shade.

When I first saw you, I thought of you as the real sister of my dreams. I loved you and felt at ease with you. I really appreciated your friendship. Then life changed the game and I was deprived of you. I am again sad and lonely. Life is unkind to me - it takes whatever is dear to me and this war has no truce.

I suffered so until I received your letter this morning. It gave me hope again. You drew me towards yourself and then to my Creator, hence it is difficult to keep away from you. I rejoiced at your letter and learnt another lesson of sacrifice and unselfishness, a practical stance, which pays no heed to personal gain. I thank God first and then you, dear sister. I am still ready to meet with you at any time and anywhere that you suggest.

Your sister forever,

Warqa

His Distinctions and Characteristics

Lineage

He is Ali son of Musa son of Ja’far son of Muhammad son of Ali son of al-Husayn son of Ali son of Abu Talib (a.s.), eighth in the series of the Imams belonging to the Ahl al-Bayt (a.s.). His birthplace is Medina, and his resting place is Toos (Iran).

Birth and Demise

Historians disagree a great deal about the year of his birth and even in determining the month as well, and they also disagree about determining the year and the month of his death. Their disagreements are not confined to the limit of a short span of time but they may be five years apart, and the disagreement is so confusing that it is very difficult to determine clearly such matters; however, we shall point out the statements recorded in this regard without favoring any of them due to the lack of purpose of such favoring which naturally requires research and investigation and a proof for selecting what seems to be the most accurate.

He was born in Medina on Friday, or Thursday, Dhul-Hijja 11, or Dhul-Qi'da, or Rabi'ul-Awwal, of the Hijri year 148 or the year 153. He died on Friday, or Monday, near the end of the month of Safar, or the 17th of Safar, or Ramadan 21, or Jumada I 18, or Dhul-Qi'da 23, or the end of Dhul-Qi'da, of the year 202 or 203 or 206. In his'Uyoon Akhbar ar-Ridha’ , al-Saduq states: "What is accurate is that he died on the 13th of Ramadan, on a Friday, in the year 203."

What is most likely is that his death took place in the year 203 as stated by al-Saduq. It is the same year in which al-Ma’mun marched towards Iraq. To say that he died in 206 is not to agree with the truth because al-Ma’mun marched towards Baghdad in the year 204, and the Imam died while he was heading in the same direction.

His Mother

There is a great deal of dispute regarding the name of his mother. Some say she was called al-Khayzaran; others say she was Arwi and that her nickname was "the blonde of Nubia," while others say she was Najma and her nickname was "Ummul-Baneen." Others say she was called Sekan the Nubian; still others say she was called Takattam as may be proven from the poetry in his praise which said:

The best in self and parenthood,

In offspring and in ancestry,

Is Ali al-Muaddam,

Eighth in series of the knowledgeable

and the clement,

An Imam descending from the Proof of God,

that is Takattam.

Offspring

Disputes exist also regarding the number of his offspring and their names. A group of scholars say that they were five sons and one daughter,

and that they were: Muhammad al-Qani', al-Hasan, Ja’far, Ibrahim, al-Husayn, and 'Ayesha.

Sabt ibn al-Jawzi, in his workTadhkiratul-Khawass , says that the sons were only four, dropping the name of Husayn from the list. Al-Mufid inclines to believe that the Imam did not have any son other than Imam Muhammad al-Jawad (a.s.), and Ibn Shahr Ashoob emphatically states so, and so does al-Tibrisi in hisA'lam al-Wara. Al-'Udad al-Qawiyya states that he had two sons, Muhammad and Musa, and that he did not have any other offspring. In his claim, he is supported byQurb al-Asnad in which the author says that al-Bazanti asked ar-Ridha’, "For years I have been asking you who your successor is and you keep telling me that it is your son even when you had no son at all, but since God has now blessed you with two sons, which one of them is he?"'Uyoon Akhbar ar-Ridha’ indicates that he had a daughter named Fatima.

We are not in the process of investigating, researching and pinpointing with accuracy the number of his offspring and their names, but what seems to be more reasonable is what al-Mufid states. What is established as a fact with us is that Imam Muhammad al-Jawad (a.s.) was his son; as regarding his other sons, nobody seems to be able to prove any facts regarding them, and God knows best.

Personality and Characteristics

Generally speaking, an Imam enjoys a unique personality and distinctive characteristics, in as far as Shi'a followers of the Imams are concerned; therefore, he is not permitted to do what others are, such as falling into error, or getting confused about a matter. Rather, infallibility is essential in him since he conveys on behalf of the Prophet (S) what seems to others to be obscure of the Message and its intricacies.

Just as we proved the infallibility of the Prophet (S), we, by the same token, prove infallibility for the Imam as well with one exception: the Imam conveys on behalf of the Prophet (S), whereas the Prophet conveys on behalf of the Almighty God. The wisdom in this argument is that should falling into error be accepted and expected from the Prophet (S) or the Imam, then doubt will result regarding the reliability of what they convey to people of juristic rules and regulations and other such matters since they are liable to err in their judgment or get confused about a particular issue.

Although the believers are not held accountable for doing what they are not supposed to be doing due to such error of judgment, the assumption of the error of judgment itself collides with the very wisdom behind the reason why prophets were sent to people at all which is to clarify to people, according to the way God Almighty intended them to, without any error or confusion, what His Will is.

The topic of infallibility is a vast one the discussion of which has no room here and which requires a dedicated research I may be able one day to tackle. What I have to clarify here is that Imamate is characterized by certain distinctive aspects such as infallibility which we cannot discuss by itself with others except after both parties agree on the basis from which it emerged; otherwise, our case would be like one who discusses the necessity

of performing the ritual prayers (salat) with someone who does not believe in the message of the Prophet (S).

The basic point upon which we have first and foremost to agree is the definition of general Imamate, then the distinctions it requires and, finally, the proofs which testify to these distinctions. It is only then that disagreeing parties can conduct a reasonable discussion. Having been convinced by unequivocal proofs of such infallibility, and having seen the Twelve Imams (a.s.) to be fully qualified to be the only ones in whom such infallibility could be observed, we became fully convinced of their unshakable superiority over all others, and that they were the ones adorned with absolute human perfection.

An Imam, according to this viewpoint, has got to be the most learned among people and the most aware of the general needs of people such as knowledge or other necessities of life, and that he has to be the most pious, the most ascetic, the most perfect in personal conduct and norms of behavior. In other words, in order to be qualified for Imamate, one has to be superior to everyone else in all aspects of perfection and its requirements which all raise him to his position of leadership. On this basis, the character of Imam ar-Ridha’ (a.s.), who is one of these Twelve Imams, becomes clearly distinctive due to its merits. But this is not the limit of the scope of this research; rather, we shall attempt to research his personality and the qualities which distinguished him from all others by our sifting into the legacy history has preserved for us of his conduct while still alive, and from the stances taken by the men of knowledge and by contemporary caliphs towards him.

Government's Attitude Towards the Imam

The attitude of the then rulers towards Imam ar-Ridha’ (a.s.) and the other Imams may provide us with a clear view of the distinctions which raised their personalities to the zenith. And it is essential to explain the phenomenon of the government's attitude towards them which manifested itself in the surveillance imposed upon them rather than upon other distinguished dignitaries or chiefs of the Alawides, monitoring their movements and counting their steps in all their social and personal encounters. What we can mention here to explain this phenomenon are the following reasons:

1) The belief of a large number of Muslims in their Imamate and in their being the most worthy of the caliphate, and their conviction that all other caliphs are considered usurpers of authority, trespassers upon the rights ordained by God to others. This is why the politicians of the time considered them their competitors whose mere presence increased the dangers surrounding them and jeopardized the security of the very existence of their government structure.

2) Their being the magnet which attracted leading scholars and thinkers who shrank in their presence despite their intellectual advancement and distinction in the fields of the arts and knowledge and despite their genius and intellectual prowess. This caused the caliphs to feel a stronger animosity towards them and be more grudgeful towards them due to the public

fascination by them and to their attempts to be close to them and to being emotionally distant from the center of the government.

3) Their being the better alternative from the public's political standpoint to take charge of the responsibilities of government, bear its burdens, carry out its obligations and doing all of that most efficiently. This frightened the rulers and made the obscure future seem to their eyes even more so.

4) The vicious incitements about them by their opponents who bore animosity towards them and who wished thereby their elimination, and the tell-tales of even some of their own kin whose judgment was blinded by jealousy, so they kept fabricating stories and attributing them to those Imams and telling them to the rulers who were pleased to hear them since they became outlets to the grudge they felt towards those Imams and, at the same time, found in them the pretexts for annihilating and harassing them and in the end a justification to put an end to their lives and rid themselves of the complex they were suffering from due to their existence.

By these and by others can we explain the phenomenon of the rulers pursuing them and desperately trying to alienate them from the stage of events affecting the nation in order to secure a distance from the ghost of competition which could haunt them had they permitted the Imams to do as they pleased. Thus can we understand the general characteristics of the significant distinctions the personalities of those Imams enjoyed in all sectors of the society in its various centers of activity and in its various aspirations; otherwise, how do you explain this phenomenon, and why should those rulers pay the Imams so much attention?

His Knowledge

He inherited the knowledge of his grandfather the Messenger of God (S), thus becoming its pioneering fountainhead that quenched the thirst of those who were thirsty for knowledge. History narrates a great deal of his scholarly stances and intellectual discourses in which he achieved victory over those who opposed the Divine Message, excelling in various branches of scholarship with which he provided the seekers of knowledge and the thinkers of the time.

Imam Musa a-Kazim (a.s.) is reported to have often said to his sons: "Ali ibn Musa, your brother, is the learned scholar of the Descendants of Muhammad (S); therefore, you may ask him about your religion, and memorize what he tells you for I have heard my father Ja’far ibn Muhammad more than once saying, `The learned scholar of the family of Muhammad is in your loins. How I wish I had met him, for he is named after the Commander of the Faithful Ali (a.s.).'"

Ibrahim ibn al-Abbas al-Suli is reported to have said: "I never saw ar-Ridha’ (a.s.) unable to provide the answer to any question he received, nor have I ever seen any contemporary of his more learned than he was. Al-Ma’mun used to put him to test by asking him about almost everything, and he always provided him with the answer, and his answer and example was always derived from the Holy Qur'an."

Rajaa ibn Abul-Dahhak, who was commissioned by al-Ma’mun to escort ar-Ridha’ (a.s.) to his court, said: "By God! I never saw anyone more pious than him nor more often remembering God at all times nor more fearful of

God, the Exalted. People approached him whenever they knew he was present in their area, asking him questions regarding their faith and its aspects, and he would answer them and narrate a great deal ofhadith from his father who quoted his forefathers till Ali (a.s.) who quoted the Messenger of God (S). When I arrived at al-Ma’mun's court, the latter asked me about his behavior during the trip and I told him what I observed about him during the night and during the day, while riding and while halting; so, he said: `Yes, O son of al-Dahhak! This is the best man on the face of earth, the most learned, and the most pious.'"1 .

Al-Hakim is quoted inTarikh Nishapur as saying that the Imam (a.s.) used to issue religious verdicts when he was a little more then twenty years old. In Ibn Maja's Sunan, in the chapter on "Summary Of Cultivating Perfection," he is described as "the master of Banu Hashim, and al-Ma’mun used to hold him in high esteem and surround him with utmost respect, and he even made him his successor and secured the oath of allegiance for him."

Al-Ma’mun said this once in response to Banu Hashim: "As regarding your reaction to the selection by al-Ma’mun of Abul-Hasan ar-Ridha’ (a.s.) as his successor, be reminded that al-Ma’mun did not make such a selection except upon being fully aware of its implications, knowing that there is no one on the face of earth who is more distinguished, more virtuous, more pious, more ascetic, more acceptable to the elite as well as to the commoners, or more God-fearing, than he (ar-Ridha’, A.S.) is."2 .

Abul-Salt al-Harawi is quoted saying: "I never saw anyone more knowledgeable than Ali ibn Musa ar-Ridha’ (a.s.). Every scholar who met him admitted the same. Al-Ma’mun gathered once a large number of theologians, jurists and orators and he (ar-Ridha’, A.S.) surpassed each and every one of them in his own respective branch of knowledge, so much so that the loser admitted his loss and the superiority of the winner over him."3 .

He is also quoted saying: "I have heard Ali ibn Musa ar-Ridha’ (a.s.) saying, `I used to take my place at the theological center and the number of the learned scholars at Medina was quite large, yet when a question over-taxed the mind of one of those scholars, he and the rest would point at me, and they would send me their queries, and I would answer them all."4 .

In his discourse regarding the issue of succession, al-Ma’mun said: "I do not know any man on the face of earth who is more suited (to be heir to the throne) than this man."5 .

Al-Manaqib records the following: "When people disputed regarding Abul-Hasan ar-Ridha’ (a.s.), Muhammad ibn 'Isa al-Yaqtini said, `I have collected as many as eighteen thousand of his answers to questions put forth to him.' A group of critics, including Abu Bakr the orator in hisTarikh and al-Tha'labi in histafsir and al-Sam'ani in his dissertation and in al-Mu'tazz in his work, in addition to others, have all quotedhadith from him."6 .

After an intellectual discourse with al-Ma’mun, Ali ibn al-Jahm said: "Al-Ma’mun stood up to perform the prayers ritual and took Muhammad ibn Ja’far, who was present there, by the hand, and I followed both of them. He asked him: `What do you think of your nephew?' He answered, `A learned scholar although we never saw him being tutored by any learned man.' Al-Ma’mun said: `This nephew of yours is a member of the family of the

Prophet (S) about whom the Prophet (S) said: `The virtuous among my descendants and the elite among my progeny are the most thoughtful when young, the most learned when adult; therefore, do not teach them for they are more learned than you are, nor will they ever take you out of guidance, nor lead you into misguidance.'"7 .

Ibn al-Athir writes: "He (al-Ma’mun) discerned the descendants of Banu al-Abbas and Banu Ali and did not find anyone more than him (ar-Ridha’, A.S.) in accomplishments, piety and knowledge."8 .

We do not need the testimony of anyone to convince us of the distinction enjoyed by Imam ar-Ridha’ (a.s.) due to his knowledge over all others. Suffices us to review the books ofhadith which are filled with his statements and dictation in various arts which every individual, regardless of the loftiness of his degree of knowledge, became dwarfed upon meeting him, feeling his inferiority and the superiority of Imam ar-Ridha’ (a.s.).

Ethical and Humane Conduct

Good manners constitute a significant part of one's personality. They unveil the innermost nature of the individual, highlighting the extent of its purity of origin when it translates belief into action. The Imam was characterized by a most noble personality which won him the love of the commoners as well as the elite, by extraordinary humanity derived from the spirit of the Message itself one of whose custodians he himself was, a person who safeguarded it and inherited its innermost secrets.

Ibrahim ibn al-Abbas al-Suli is quoted saying: "I never saw Abul-Hasan ar-Ridha’ (a.s.) angering anyone by something he said, nor did I ever see him interrupting anyone, nor refusing to do someone a favor he was able to do, nor did he ever stretch his legs before an audience, nor leaned upon something while his companion did not, nor did he ever call any of his servants or attendants a bad name, nor did I ever see him spit or burst into laughter; rather, his laughter was just a smile. When he was ready to eat and he sat to be served, he seated with him all his attendants, including the doorman and the groom." He adds, "Do not, therefore, believe anyone who claims that he saw someone else enjoying such accomplishments."9 .

A guest once kept entertaining him part of the night when the lamp started fading and the guest stretched his hand to fix it, but Abul-Hasan (a.s.) swiftly checked him and fixed it himself, saying, "We are folks who do not let their guest tend on them."10 .

Al-Manaqib states that ar-Ridha’ (a.s.) once went to the public bath-house and someone asked him to give him a massage, so he kept giving the man a massage till someone recognized him and told that person who that dignitary was. The man felt extremely embarrassed; he apologized to the Imam (a.s.) and gave him a massage.11 .

Muhammad ibn al-Fadl narrates the following anecdote regarding the Imam's simple personality. He says:

"Ar-Ridha’ (a.s.), on the occasion of Eidul-Fitr, said to one of his attendants, `May God accept your good deeds and ours,' then he stood up and left. On the occasion of Eidul-Adha, he said to the same man, `May God accept our good deeds and yours.' I asked him, `O son of the Messenger of God! You said something to this man on the occasion of Eidul-Fitr and

something else on the occasion of Eidul-Adha; why?' He answered: `I pleaded God to accept his good deeds and ours because his action was similar to mine and I combined it with mine in my plea, whereas I pleaded God to accept our good deeds and his because we are capable of offering the ceremonial sacrifice while he is not; so, our action is different from his.'"12 .

Thus does Imam ar-Ridha’ (a.s.) become in total harmony with his message in the area of ethics, personifying the latter into action derived from the spirit of the message whereby he ascends to the summit of human perfection, rising thereby to the shores of the individual's own real greatness. It is through this and similar means that the sincerity of faith and loftiness and dignity of the self are recognized.

Imam ar-Ridha’ (a.s.) defines for us the Islamic theory as the rules which govern the actual dealings of man with his brother man from which we can achieve the inspiration that Islam abolishes the then class distinctions among individuals and groups in the areas of public rights and the safeguarding of man's dignity, and that the difference which we must recognize regarding these areas is the difference between one who obeys God and one who does not.

A man once said to the Imam: "By God! There is nobody on the face of earth who is more honorable than your forefathers." The Imam responded by saying: "Their piety secured their honor, and their obedience of God made them fortunate."13 .

Another man said to him: "By God! You are the best of all people!" He said to him: "Do not swear so. Better than me is one who is more obedient to God and more pious. By God! The following verse was never abrogated: `And We have made you nations and tribes so that you may know each other; verily the best of you in God's sight is the most pious.'"14 .

Abul-Salt once asked him: "O son of the Messenger of God! What do you say about something people have been criticizing you for?" He asked: "What is it?" He said: "They claim that you call people your slaves." He said: "God! Creator of the heavens and the earth, Knower of the hidden and the manifest! I invoke Thee to testify that I have never said so, nor did I ever hear that any of my forefathers had said so! God! You are the Knower of the many injustices this nation has committed against us, and this is just one of them..." Then he came to Abul-Salt and said: "O Abdul-Salam! If all people, as some claim, are our slaves, who did we buy them from?" Abul-Salt answered: "You are right, O son of the Messenger of God..." Then the Imam said: "O Abdul-Salam! Do you deny the right which God has allotted for us to be charged with the authority as others deny?" He said: "God forbid! I do acknowledge such right."15 .

The Imam here denies such an allegation about him and his forefathers and rejects the vicious accusation which their enemies use against him to tarnish his image, considering it one of the many injustices committed against the Ahl al-Bayt (a.s.). Rather, he and the Household of the Prophet (S) consider people to be equal in their general obligations except in the right of government which God ordained to be theirs solely, for others have no right to claim it for themselves. With the exception of the right to obey God in its most pristine implications which raised their status in the sight of

God and man, all are the slaves of God. They share the same parents and worship the same God.

Abdullah ibn al-Salt quotes a man from Balkh saying: "I accompanied ar-Ridha’ (a.s.) during his trip to Khurasan. One day he ordered preparations for his meal to which he invited all his attendants, blacks and non-blacks, so I said: `May my life be sacrificed for yours! Maybe these should have a separate eating arrangement.' He said: `God Almighty is One; the father (Adam) and the mother (Eve) are the same, and people are rewarded according to their deeds.'"16 .

The Imam does not see any difference between him and his servants and attendants except in the degree of good deeds; other than that, all distinctions are void when the matter is related to common obligations in which all individuals are equal, for each one of them is created by the same God, and each has the same father, Adam, who was created of dust.

When we see the Imam sitting at the table surrounded by his servants, his doorman, and his groom, he is thus teaching the nation a lesson in virtuous humanity which believes in the dignity of man in order to demonstrate the theory of Islam in practice showing the nature of behavior man should undertake in his conduct towards his brother man. The loftiness of status and the elevation of career must not necessitate that a man of a less status or one whose career is less coveted should be despised or made to feel inferior to his brother man even if he is a servant.

This is so in order to eliminate the complex class distinctions which widen the gap between the members of the society whose energies would then be split into opposing parties torn by grudge and consumed by hatred.

Islam enacted the law of equality among the members of the society in the areas of general obligations in order to emancipate man's dignity from class obligations which dominated the way of life during the pre-Islamic era and were adopted by nations of old. God Almighty has said: "The best of you in the eyes of God is the one who is most pious."17 The Prophet (S) said: "All of you descended from Adam, and Adam was created of dust." He also said: "No Arab can be held superior to a non-Arab except through superiority of his degree of piety."

Ibrahim ibn al-Abbas al-Suli is quoted saying: "I heard Ali ibn Musa ar-Ridha’ saying, `I swear by emancipation--and whenever I swore by it, I would emancipate one of my slaves till I emancipated each and every one of them--that I do not see myself as better than that (and he pointed to a black slave of his who remained in his service) on account of my kinship to the Messenger of God (S) except if I do a good deed which would render me better.'"18 .

Thus does the Imam define for us the good Islamic conduct of safeguarding the dignity of man and the elimination of all class distinctions except the distinction of good deeds. He, peace be upon him, does not view his kinship to the Prophet (S) as providing him with a distinction over a black slave except if such kinship is combined with good deeds which render the doer distinction and superiority. Yasir, one of his servants, said once: "Abul-Hasan said to us once: `If I leave the table before you do, while you are still eating, do not leave on my account till you are through.' It may

happen that he calls upon some of us to his service and he is told that they are eating, whereupon he says: `Leave them to finish their meal first.'" Nadir, another servant, says: "Abul-Hasan did not require us to do anything for him except if we had finished eating our meal."19 .

These are samples of his actual conduct and humanity which he inherited as a fragrant legacy the perfume of which is goodness and mercy from his grandfather the greatest Prophet (S) who crowned his message with the banner of good conduct when he said: "I have been sent to perfect the code of good conduct." Such was that genuine humane legacy from whose spirit nations derive their strength and upon which they build the pillars of their glory and through which they secure the continuation of their very existence.

His Conduct Regarding His Appearance

There is no doubt that, generally speaking, the Imams (a.s.) were more distant than anyone else from the alluring wares of this vanishing world, and most distant from its ornamentations and allurements. But the concept of asceticism according to them was not limited to wearing modest coarse clothes or eating very simple food. Rather, its limits extended beyond that, for the ascetic person is the one who does not allow the pleasures of this world to take control over him without being able to take control of them, one who does not see this world as the ultimate goal he seeks; rather, when it comes towards him, the believer is entitled to enjoy its good things, and when it forsakes him, he contends himself that God's rewards are more lasting.

Al-Aabi is quoted inNathr al-Durar as saying:

"A group of sufis visited ar-Ridha’ (a.s.) when he was in Khurasan, and they said to him, `The commander of the faithful looked into the authority God Almighty entrusted to him, and he found you, members of the Prophet's Ahl al-Bayt (a.s.), to be the most deserving of all people to be the leaders.

Then he discerned you, members of the Prophet's Ahl al-Bayt (a.s.), and he found yourself the most worthy of leading the people, so he decided to entrust such leadership to you. The nation is in need of one who wears coarse clothes, eats the most simple food, rides the donkey and visits the sick.' Ar-Ridha’ (a.s.) was first leaning, then he adjusted the way he was sitting and said: `Joseph (Yousuf) was a Prophet who used to wear silk mantles brocaded with gold. He sat on the thrones of the Pharaohs and ruled.

An Imam is required to be just and fair; when he says something, he says the truth, and when he passes a judgment, he judges equitably, and when he promises something, he fulfills his promise. God did not forbid (an Imam) from wearing a particular type of clothes or eating a particular type of food.' Then he recited the Qur'anic verse: `Say: Who has forbidden the beautiful (gifts) of God which He has produced for His servants, and the good things, clean and pure (which He has provided) for sustenance?'"20 .

Imam al-Jawad (a.s.) was asked once about his view regarding musk. He answered: "My father ordered musk to be made for him in a ben tree in the amount of seven hundred dirhams. Al-Fadl ibn Sahl wrote him saying that people criticized him for that. He wrote back: `O Fadl! Have you not come

to know that Joseph (Yousuf), who was a Prophet, used to wear silk clothes brocaded with gold, and that he used to sit on gilded thrones, and that all of that did not decrease any of his wisdom?' Then he ordered a galia moschata (perfume of musk and ambergris) to be made for him in the amount of four thousand dirhams.'"21 .

Thus does the Imam prove that the outward appearance of asceticism has nothing to do with true asceticism; rather, it may even be a fake whereby someone tries to attract the attention of others. This is why Imam ar-Ridha’ (a.s.) and other Imams did not see anything wrong with meeting the public with an appearance of luxury in what they put on or ate as long as it did not collide with the reality of asceticism which is the building of the self from within to renounce the world and its allurement and regard it as a vanishing display with a short span of life.

This does not forbid the believer from enjoying its pleasures in the way which God made permissible. God did not create the good things in this world for the disbeliever to enjoy while depriving the believers there from. Rather, God considers the believer to be more worthy of such enjoyment when he submits himself to God and expends it in His Path.

Ibn Abbas tells us the following about Imam ar-Ridha’'s ascetic conduct: "Ar-Ridha’ used to sit on a leaf mat during the summer and on a straw sack during the winter; he used to put on coarse clothes, but when he went out to meet the public, he put on his very best."22 So, when he is by himself, away from public life, his soul finds harmony with denying what is fake, that is, the decorations and allurements of this life. But when he goes out to meet people, he puts on his best for them following their own nature of holding the appearances of this world as significant, enjoying its good things. This realistically ascetic conduct of the Imam provides us with a glorious example of the truth regarding the Ahl al-Bayt (a.s.) and their pure view of life which is free from any disturbing fake or pretense.

Clemency and Tolerance

Imam Musa ibn Ja’far (a.s.) had recommended his son ar-Ridha’ (a.s.) to be the Imam after him, making him his own deputy in faring with his wealth, women, sons and the mothers of his sons, without permitting any of his other sons to fare with anything after him, and he wrote his will indicating so and sealed it with his own seal, invoking the Wrath of God upon anyone who would unlawfully break the seal after having secured the testimony of a number of his own household and followers. But the brothers of Imam ar-Ridha’ (a.s.) disputed with their brother regarding their father's will and what he had left for them. According to al-Kafi, Yazid ibn Salit is quoted saying:

"Abu Umran al-Talhi was the judge at Medina when his (ar-Ridha’'s) brothers presented him as their opponent in their dispute. Al-Abbas ibn Musa said: `May God bring through you reconciliation and happiness. At the bottom of this written statement there is a treasure and a jewel and he (ar-Ridha’) wishes to keep it away from us and take it all to himself, and our father entrusted everything to him, leaving us helpless. Had I not checked myself, I would have told you so before a crowd of people.' Ibrahim ibn Muhammad, who was one of the witnesses of the will, jumped at him and

said: `Then you by God would be telling something we do not accept to be coming even from you, and we will hold you as a liar, and you will be among us blamed and despised, nicknamed by the young and the old as a liar.

Your father knew you best if there was any good in you and your father knew you inside and out, and he could not trust you to guard two pieces of dates.' Then his uncle Ishaq ibn Ja’far jumped at him and pulled him by the robe saying, `You are a silly, weakling, and a fool; add these to your previous faults,' and he was supported in his view by all others. Abu Umran, the judge, said to Ali, `Stand up, O father of al-Hasan! Suffices me today the curse your father had invoked, and your father was quite generous with you.

No! By God! Nobody knows a son better than his father. No! By God! Your father was neither weak in his intellect nor shallow in his view.' Al-Abbas said to the judge, `May God bring conciliation through you! Please remove the seal and read the contents.' Abu Umran said, `No, I shall not remove it; suffices me today the curse your father invoked.' Al-Abbas said, `I shall remove it.' He said, `That is up to you.' So al-Abbas removed the seal and the contents spelled out their exclusion and the inclusion only of Ali, and an order that they all, whether they liked it or not, were to listen to and obey Imam Ali ar-Ridha’ (a.s.). In short, the removal of the seal spelled their destruction, scandal and humiliation, whereas Ali remained the winner.

"Ali then turned to al-Abbas and said: `Brother! I know that what made you do what you did is the fact that you have fines and debts to pay. Sa'id! Go ahead and take an account of their debts, then pay their dues on their own behalf. After that take out their zakat and clear their name. By God! I shall never abandon your assistance and I shall never cut my ties from you as long as I walk on this earth; so, you may say whatever you please.'

"Al-Abbas said: `Do not give us anything other than what rightfully belongs to us, and what you hold of our own is even more.' He said: `You may say anything you want to say, for the offer is yours; if you do good deeds, you shall be rewarded by God, and if you commit a bad deed, God is Most Forgiving, Merciful. By God! You know very well that today I have no son nor heir except you; so, if I keep anything which belongs to you from you or save what you think to belong to you, it shall always remain yours and will always be returned to you. By God! I have never owned anything since your father, may God be pleased with him, passed away except that I relinquished it to you as you have seen.'

"Al-Abbas leaped and said: `By God it is not so! Nor God has given you authority over us..., but..., but it is our father's jealousy and he willed a will which God does not accept from him nor from you, and you know very well that I know Safwan ibn Yahya, the Sabiri seller at Kufa. If I ever get there, I shall strangle him and you with him.'

"Ali said: `There is no power or will except by the Will of God, the Sublime, the Great... Brothers! God knows that I desire nothing other than your happiness and well-being. God! If you know that I love their well-being, and that I want nothing but good for them, that I do not severe my ties with them, that I am kind to them, concerned about their affairs day and night..., then grant me good rewards for it. But if I am contrariwise, then I

invoke You, Knower of the unknown, to grant me the rewards of my intentions: good for good and evil for evil. Lord! Bring them to the path of righteousness, and make life good for them, and keep the snares of the devil away from us and from them, and assist them to be able to worship Thee, and help them see Thy guidance. As for me, brother, I desire nothing other than your happiness, working hard for your own well-being, and God is my Witness.'

"To this, al-Abbas said: `How well I know your mastery over words! And there is no mud with me for your spade!'"23 .

With these rude words al-Abbas ended his argument with his brother, Imam ar-Ridha’ (a.s.), despite the fact that the Imam was very kind and clement in his argument with him, without articulating any unkind word, that it was already established that right was on the side of the Imam, and that their own transgression dragged him into such a situation which did not befit his lofty status. This, indeed, is indicative of a great deal of clemency and tolerance towards an unlimited aggression.

Although al-Abbas discarded the norms of good manners in his confrontation with his brother by articulating disrespectful words and by committing a sin against his own father Imam Musa ibn Ja’far (a.s.) by accusing him of being jealous and biased, which causes the other party to be on the offensive, or at least would push him away from a balanced temper, this is not an artificial show of clemency and tolerance from the Imam (a.s.); rather, it is derived from the spirit of genuine goodness and love whereby he and the other Imams were characterized when others challenged them.

On the other hand, the Imam (a.s.) tries to cause others to adorn themselves with the same trait of clemency and tolerance upon being wronged as an element of good relationship among them, justifying this by saying that it increases the dignity of man, for clemency and tolerance, when the ability to deal equal blows and effect equal retribution express the power of anger in man and his control over his rash temper upon being challenged, this causes others to respect and venerate such a person especially when that person shoulders the responsibilities of authority. Al-Aabi says:

"A man sentenced to be beheaded was brought to al-Ma’mun while ar-Ridha’ (a.s.) was among his train. Al-Ma’mun asked him: `Father of al-Hasan! What is your view?' He said: `All I can say is that God only increases the dignity of those whose good will causes them to forgive.' He, therefore, forgave the man."24

Swiftness of Response

Imam ar-Ridha’ (a.s.) was endowed with a readiness to respond coupled with the strength of argument and oratory to which extra-ordinary expressions freely submitted without making the over-all meaning too difficult to comprehend. His arguments with the heads of other religions, with foremost writers, and with atheists in which he outwitted them with his clear argument and decisive arguments, all provide us with a glorious indication that he used to enjoy the ability to provide a ready answer and a speed in intellectual reasoning.

This is why learned scholars held him in high esteem and hesitated to challenge him to debate in any field of knowledge as actually happened after

his arguments with the highest authorities of other religions at a meeting al-Ma’mun arranged at his court and the audience were tongue-tied when he challenged them to put for discussion whatever came to their minds.

His Patience and Perseverance

The patience and perseverance of the Imam manifest themselves clearly when he had to face psychological and emotional crises. When he went to say his farewell at the Ka'ba, Mecca, upon being ordered by al-Ma’mun to be present at his court in Khurasan, he was faced with an emotional situation involving his only son Abu Ja’far Muhammad ibn Ali al-Jawad, but he maintained with an iron will his self-control, solacing himself with a patient heart, submitting to God's Will and Decree.

Umayya ibn Ali states: "I was sitting with Abul-Hasan (a.s.) at Mecca during the year in which he performed thehajj prior to his trip to Khurasan, and Abu Ja’far was with him when he was bidding the House (Ka'ba) good-bye. Having finished his tawaf, he went to the maqam and said his prayers there. Abu Ja’far, accompanied by Muaffaq, was making his tawaf, till he reached the Stone. There he sat and he prolonged his sitting there. Muaffaq said to him: `May my life be sacrificed for yours! It is time you stood up.'

He answered: `I do not wish to leave this place at all except by the Will of God,' and grief could easily be seen clouding over his face. Muaffaq approached Abul-Hasan and said to him: `May my life be sacrificed for yours! Abu Ja’far is sitting by the Stone unwilling to leave,' so Abul-Hasan stood up, came to Abu Ja’far and said: `Stand up, my loved one.' But his son said: `I do not wish to leave this place...' He said: `Do stand up, O my loved one.' After a while, he said to his father: `How can I stand up seeing that you have already said your farewell at the House never to return again?' He said: `Do stand up, my loved one.' He stood up and left with his father."

The Imam (a.s.) patiently put up with numerous norms of persecution and injustice inflicted upon him during the reign of (Harun) al-Rashid starting with the tragedy of his father, passing by the tragedies to which the Alawides were subjected, and ending with the unfair instigations to al-Rashid by the Imam's opponents to kill him and eliminate him.

The strength of the patience and perseverance of the Imam become manifest when we examine the thinly veiled political persecution from which he suffered during al-Ma’mun's reign especially after the latter appointed him as his heir to the throne, fully knowing that al-Ma’mun was not sincere in his intention but rather enacted a political act in which al-Ma’mun played the major role solely to provide security to the shaky foundations of his regime due to the storming events the outcome of which was reflected upon the issue of who would succeed him on the throne.

The extent of the suffering of the Imam, the degree of his bitterness and agony, and the amount of grief and sorrow which filled his heart due to the treatment meted to him by the government, can be assessed; yet he buried all of that in the depth of his mind with mute patience and perseverance. Yasir, his servant, said once: "Whenever ar-Ridha’ (a.s.) returned home on Friday from the mosque, with his face sweating and stained by blowing dust, he would raise his hands and invoke God saying, `God! If the only

way I am relieved from my distress is by death, then I invoke Thee to hasten its hour.'"

Suffices to assess the extent of his patience and perseverance to simply be aware of the fact that although he was God's Argument over His creation, he was powerless to do anything while seeing right being abandoned and wrong upheld.

Generosity

In a dialogue with al-Bazanti, the Imam said: "Anyone who receives a boon is in danger: He has to carry out God's commandments in its regard. By God! Whenever God blesses me with something, I continue to be in extreme apprehension till (and here he made a motion with his hand) I take out some of it and spend it in the way God has ordained in its regard." Al-Bazanti asked him: "May my life be sacrificed for yours! You, in your status of high esteem, fear that much?" He answered: "Yes, indeed! And I praise my Creator for the blessings He bestowed upon me."25 .

The Imam's generosity and thoughtfulness emanate out of this good aspect of his conviction which depends on the principle of letting others share in the wealth with which God blesses him, and in what blessings and favors He bestows upon him. God's rights in this context are the shares of the needy and the poor in this world whose ability to earn a decent living was hampered by either severe employment conditions, or disability to work due to old age, or because of being left stranded away from their original home, in addition to others who were forced by the necessities of life to stretch their hands to others for help.

To ask others is humiliating, for it shatters the dignity of the person who is stretching his hand asking and by his psychological appeal to the breath of humanity in the person he is asking. In this story, the Imam guides us to realize a magnificent fact about the human psychology, that is, to give is not a favor someone does to someone else begging him for help; rather, it is his way of thanking God for the blessings with which He blessed him. The person who is blessed is in danger until he takes out of it the rights in it which are God's.

The Imam's method in giving is derived from such an angle of the human nature. Eleisha ibn Hamza says: "I was once talking to ar-Ridha’ (a.s.) when a large crowd of people assembled to ask him about what is permissible in Islam and what is not. A man as tall as Adam came to him and said: `Assalamo Alaikom, O Son of the Messenger of God! I am a man who loves you, your fathers and grandfathers, and I have just been on my way to perform the pilgrimage when I discovered that I had lost everything with me and now I do not have anything enough even for a leg of the trip. If you will, please help me with the expense of going back home, and I am a recipient of God's blessing (i.e. well to do).

As soon as I reach there, I will give to the poor as much as you will give me, for I do not qualify to be a recipient of alms.' He said to him: `Sit, may God be merciful to you,' then he kept talking to people till they dispersed except that man, Sulaiman al-Ja’fari, Khuthai'ama and myself. Then he (ar-Ridha’) said: `Do you permit me to enter (the room)?' Sulaiman said to him: `May God advance your endeavor.'26 So he entered the room and stayed for

about an hour after which he came out and closed the door behind him, stretched his hand above the door and said: `Where is the man from Khurasan?' The man answered: `Here I am!' He said: `Take these two hundred dinars, use them for your preparations for the trip; may God bring you blessings thereby, and do not spend an equal amount to it on my behalf, and leave the room in a way that I do not see you and you do not see me,' then he left.

Sulaiman then said: `May my life be sacrificed for yours! You have made quite a generous offer, but why did you hide your face?' He answered: `I did so for fear of seeing the humiliation on the face of the man due to my assistance for him. Have you not heard thehadith of the Messenger of God (S) in which he said: `The one who hides a good deeds receives rewards equal to performing the pilgrimage seventy times; one who announces his sin is humiliated, while one who hides it is forgiven'? Have you heard the saying of the example of the first case: Whenever I approach him, one day, with a plea, I return home and my dignity is still with me. For he hides himself from the person who appeals to him when he gives him something so that he does not see the humiliation on his face, and so that the pleading person retains his dignity when he does not see the face of the benevolent one who is giving him?"

He asks him to leave without seeing him in order to safeguard himself against feeling as having the upper hand over the pleading person, and in order to relieve the pleading person from having to show his gratitude to him.

While in Khurasan, he once distributed his entire wealth to the poor on the day of Arafat, so al-Fadl ibn Sahl said to him: "Now you are bankrupt!" he said: "On the contrary! I am now wealthier than ever. Do not consider trading my wealth for God's rewards and pleasure as bankruptcy."27 .

He does not give others in order to buy their affection or friendship; rather, he considers giving with generosity as a good trait whereby man gets nearer to his Maker by including His servants in the wealth with which He blessed him. This is the difference between his method of giving and the method of others. Ya'qub ibn Ishaq al-Nawbakhti is quoted saying:

"A man passed by Abul-Hasan and begged him to give him according to the extent of his kindness. He said: `I cannot afford that.' So he said: `Then give me according to mine,' whereupon he ordered his servant to give the man two hundred dinars."28 .

The reason why the Imam abstained from giving the man according to the extent of his own kindness, as the man asked him the first time, is probably due to the fact that he simply did not have as much money as he liked to give. As regarding his own affection towards the poor and the indigent, and his way of looking after them, Mu'ammar ibn Khallad narrates this anecdote:

"Whenever Abul-Hasan ar-Ridha’ (a.s.) was about to eat his meal, he would bring a large platter and select the choicest food on the table and put on it, then he would order it to be given away to the poor. After that he would recite the following verse: `But he hath made no haste on the path that is steep.'29 After that he would say: `God, the Exalted and the Sublime,

knows that not everyone has the ability to free a slave, nevertheless He found means for them to achieve Paradise (by feeding others).'"30 .

Thus does the Imam sense the weight of deprivation under which the poor moan and suffer; therefore, he shares his best food with them in response to the call of humanity and kindness and in harmony with the spirit of the message with which God entrusted him.

Al-Bazanti tells the story of a letter Imam ar-Ridha’ (a.s.) wrote to his son Imam Abu Ja’far (a.s.) which personifies the generosity and spirit of giving deeply rooted in the hearts of the Prophet's Ahl al-Bayt (a.s.); he says: "I read the letter of Abul-Hasan Imam ar-Ridha’ (a.s.) to Abu Ja’far which said: `O Abu Ja’far! I have heard that when you ride, the servants take you out of the city through its small gate.

This is due to their being miser so that nobody asks you for something. I plead you by the right I have upon you that every time you enter into or get out of the city, you should do so through its large gate, and when you ride, take gold and silver with you, and every time you are asked, you should give. If any of your uncles asks you for something, you should give him no less than fifty dinars, and you yourself may determine the maximum amount you would like to give; and if any of your aunts asks you for something, do not give her less than twenty-five dinars, and it is up to you to determine the maximum amount. I only desire that God raises your status; therefore, keep giving away and do not fear that the Lord of the Throne will ever throw you into poverty.'"31

Equity

The Imam (a.s.) did not have the chance to rule for any period of time so that we may discuss his practical style of government, but we can still be acquainted with that through reviewing his statements to some of his followers who very much desired that the Imam should shoulder the responsibilities of caliphate. Muhammad ibn Abu 'Abada asked him once: "Why did you delay executing the order of the commander of the faithful and why did you refuse to oblige?"

He said: "Be careful, O father of Hasan! The matter is not so." He added saying that the Imam noticed that he was crossed, so he said: "What's in it for you anyway? Should I, as you presume, become what you wish me to become, and you are as close to me then as you are right now, you would certainly be responsible for paying your dues and, in my eyes, there would be no difference between you and anyone else."

He, peace be upon him, clarifies the matter, and that there is no use to accept the caliph's offer since government will never actually be under his control. And when he notices the bitterness on the face of the person who asked him why he hesitated to accept the caliph's offer, he reminds him of his method of government should it at all be in his hands, summarizing it thus: Nobody shall have any distinction over other citizens according to the dictates of the equitable government set up by IslamicShari'a regardless of class or any other distinctions such as favoritism, friendship or support; rather, all subjects are equal in the rights they enjoy without any bias to one in preference over another, or any bias against one in order to please another.

The Imam's way of explaining his method of government is actually an outspoken way of criticizing the ruling methods followed then the foundations of which were not based on justice and equity but on special interests which guarantee for the ruler and his followers the continuity of his government and authority. The wealth, lives, possessions and everything else under the government's control was all subject to the whims and desires of the oppressive ruler and his train, distant from the principles of justice and the norms of equality secured by the Islamic message as embedded within its humanitarian method of legislation.

Method of Educating the Public

The Imams (a.s.) played a significant role in the area of educating the public, setting examples in educating through the example of one's own conduct; therefore, their methods of education were not confined merely to spreading awareness through the spoken word but went beyond that to enforcing a strict practical censorship over actions to observe the defects and shortcomings of conduct in the life of others. Here we present three examples of the norms of conduct of Imam ar-Ridha’ (a.s.) each dealing with one aspect of man's practical life:

Yasir, one of his servants, narrates that the Imam's attendants were eating some fruit one day and they were throwing away a good portion of it uneaten. Abul-Hasan (a.s.) said to them: "Praise be to God! If you have eaten to your fill, there are many who have not; so, you should feed them of it instead."32 .

In this incident, the Imam points out to the reality of wanton living which we observe in our life. When we feel that we have achieved full satisfaction of something, be it food or anything else, we do not try to satisfy the need of others for it, but we may even try to spoil it in one way or another without realizing the crime towards humanity implied in an action like that.

Sulaiman ibn Ja’far al-Ju'fi is quoted saying: "I was in the company of ar-Ridha’ (a.s.) trying to take care of some personal business of my own and I wanted to go home. He said to me, `Come with me and spend the night over my house.' So I went with him and he entered his house shortly before sunset. He noticed that his attendants were working with clay, probably mending stables, and there was a black man among them. He asked them, `What is this man doing with you?'

They said: `He is helping us, and we will pay him something.' He asked, `Did you come to an agreement with him regarding his wages?' They said, `No. He will accept whatever we pay him.' He, thereupon, started whipping them and showing signs of extreme anger. I said to him, `May my life be sacrificed for yours! Why are you so angry?' He said: `I have forbidden them so many times from doing something like that and ordered them not to employ anyone before coming to an agreement with him regarding his wages.

You know that nobody would work for you without an agreed upon wage. If you do not, and then you pay him three times as much as you first intended to pay him, he would still think that you underpaid him. But if you agree on the wage, he will praise you for fulfilling your promise and paying

him according to your agreement, and then if you give him a little bit more, he would recognize that and notice that you increased his pay."33 .

Here the Imam tries to point out a significant point related to the system of labor whereby each of the employer and the employee safeguards his rights. Often, disputes erupt about determining the wage the employee deserves in the absence of a prior agreement between the employer and the employee regarding a set wage. By determining and agreeing upon a set wage, each party safeguards its own right without finding a reason to dispute. An increase, though small, in the wage will surely cause the employee to feel grateful and thankful to his employer.

Al-Bazanti is quoted saying:

"Ar-Ridha’ (a.s.) had one of his donkeys sent to convey me to his residence, so I came to the town and stayed with a dignitary for a part of the night, and we both had our supper together, then he ordered my bed to be prepared. A Tiberian pillow, a Caesarian sheet, and a Marw blanket were brought to me. Having eaten my supper, he asked me, `Would you like to retire?' I said, `Yes, may my life be sacrificed for yours.' So he put the sheet and the blanket over me and said, `May God make you sleep in good health,' and we were on the rooftop.

When he went down, I told myself that I had achieved a status with that man nobody else had attained before. It was then when I heard someone calling my name, but I did not recognize the voice till one of his (ar-Ridha’'s) servants came to me. He said: `Come meet my master;' so I went down and he came towards me, asked me for my hand to shake and he shook it with a squeeze, saying, `The Commander of the Faithful, God's peace be upon him, came once to visit Sa'sa'a ibn Sawhan, and when it was time to leave, he advised Sa'sa'a not to boast about his visit to him but to look after himself instead for he seemed to be about to depart from this world and that worldly hopes do not do a dying man any good, and he greeted him a great deal as he bid him good-bye.'"34

In the above anecdote, the Imam (a.s.) points out the significance of realistic spiritual upbringing which is not influenced by external appearances nor is deceived by artificial psychological fantasies, for the reason why others pay attention and show concern may be solely due to seeking their self-interest, or maybe due to a sincere affection, or to any other reason, without any of these reasons being linked to the reality of the self and its significance.

The Imam tries to push us to avoid being deceived by anything which would push us away from contemplating upon our real world to which our destiny is tied, and we have to be subjective in our outlooks, assessing our realities without being influenced by casual external factors.

Reluctance to Cooperate With the Rulers

The Imams (a.s.) did not for even one day admit any legitimacy to their contemporary governments, be it Umayyad or Abbaside, due to the fact that those governments were far away from the pristine Islamic system of government and to their deviation, in spirit and in conduct, from the most simple principles and rules of human justice. Executions, deportations, confiscations of properties, transgressions, according to them, all did no

hold them legally accountable, nor did they constitute a departure from the principles of creed and equity as long as they in the end served to strengthen and secure the foundations of their governments.

Anyone who appreciates his divine responsibility would try as hard as possible to stay away from participating in shouldering the responsibilities of such governments or making the latter's job easier, for this would mean his own recognition of their legitimacy and his own admission of their right to exist.

Yes; if the objective of his participation is to alleviate, as much as he can, their injustice and transgression to which innocent believers may be subjected, and to minimize the danger of their ethical and social iniquities which distance the nation from the achievement of an exemplary realization of its mission--if this is the objective, then such participation may be necessitated by one's own persistent faith, and upon this premise did the Imams refrain from encouraging any of their followers from working for such governments for that would mean assisting the aggressor and strengthening his stance.

The only exception was the case when the religion's interest dictated it. In the latter case, they used to encourage some of their influential followers to take part in the government and be employed by it as was the case of Ali ibn Yaqteen who tried several times to resign from his post at the court of Harun al-Rashid, but Imam Musa ibn Ja’far (a.s.) used to encourage him to stay due to the fact that his stay meant removing injustices from many believers and the fending of some of the corruption committed by others.

We can clearly be acquainted with this negative stance of Ahl al-Bayt (a.s.) towards their rulers by examining what al-Hasan ibn al-Husayn al-Anbari tells us about Imam Abul-Hasan ar-Ridha’ (a.s.). He says: "I continued writing him for fourteen years asking his permission that I accept a job in the service of the sultan. At the conclusion of the last letter I wrote him I stated the fact that I was fearing for my life because the sultan was accusing me of being aRafidi and that he did not doubt that the reason why I declined from working for him was due to my being aRafidi .

So Abul-Hasan wrote me saying, `I have comprehended the contents of your letters and what you stated regarding your apprehension about your life's safety. If you know that should you accept the job, you would behave according to the commands of the Messenger of God (S) and your assistants and clerks would be followers of your faith, and if you use the gain you receive to help needy believers till you become their equal, then one deed will offset another; otherwise, do not.'"35 .

The Imam (a.s.) preconditions for his permission to work for the government that there should be a religious interest which decreases the damage done by the nature of the job; otherwise, it would mean a psychological and factual separation from the pristine principles of Islam and its precepts and an attachment to the corrupt world in which those rulers were living.

How could the Imam ever approve the principle of cooperating with those who played Muslim caliphs and deliberately watered down the divine content of the Islamic message by their and behavioral transgressions which

demolished the psychological and spiritual borders separating the nation from the realization of the sins and pitfalls of such transgressions? Theirs were gatherings in which wine was served, entertainers entertained, singers sang, dancers danced, filling the palaces of Umayyad and Abbaside caliphs with immorality. One of them was insolent enough to invite one of those Imams (a.s.) to participate in his drinking orgy as was the case of al-Mutawakkil with Imam Ali al-Hadi (a.s.) which unveils to us the extent of corruption and the extremity of moral decay of the Abbaside caliphate.

It is quite possible that those rulers were aware of the negative attitude of the Imams towards them and their corrupt government systems. We find them, as the anecdote above proves, doubting the loyalty of the individuals who refused to cooperate with them, charging them withRafidi sm due to the negative stance adopted by their Imams towards the conduct of those rulers.

Islamic caliphate suffered the tragedy of a humiliating deviation from Islam and a moral decay during the Umayyad and Abbaside dynasties which helped the wide dissemination of corruption and moral decay among various sectors of theummah . What sort of Muslim caliphs were those whose eyes could not sleep except after listening to the music played by their male and female singers, whose nightly meetings were not complete without the presence of wine and immorality?

What type of Islamic reality is this in which a group like that has the full say? How can anyone expect the Imams (a.s.), who were the careful custodians of rights and whose responsibility was to safeguard such rights, to permit themselves and their followers to bear any responsibility in a government led by individuals whose hands were polluted with sins and accustomed to sinning?

The negative stance of the Imams was an obvious call for the nation to be aware of its Islamic mission and principles, a loud cry to wake it up from its slumber to witness the corrupt reality lived by such Islamic "caliphs" due to the reckless and corrupt behavior of those rulers and their followers who were at the helm of leading the nation.

These are some of the characteristics and qualities which provide us with some of the outlines of the portrait of Imam ar-Ridha’ (a.s.), and the picture presented here is not complete in its pristine components which represent the actual context for it, for such a task requires the researcher to rise to grasp the Imam's loftiness which is impossible to attain by any writer, and nobody can ever describe it no matter how hard he tries.

His Distinctions and Characteristics

Lineage

He is Ali son of Musa son of Ja’far son of Muhammad son of Ali son of al-Husayn son of Ali son of Abu Talib (a.s.), eighth in the series of the Imams belonging to the Ahl al-Bayt (a.s.). His birthplace is Medina, and his resting place is Toos (Iran).

Birth and Demise

Historians disagree a great deal about the year of his birth and even in determining the month as well, and they also disagree about determining the year and the month of his death. Their disagreements are not confined to the limit of a short span of time but they may be five years apart, and the disagreement is so confusing that it is very difficult to determine clearly such matters; however, we shall point out the statements recorded in this regard without favoring any of them due to the lack of purpose of such favoring which naturally requires research and investigation and a proof for selecting what seems to be the most accurate.

He was born in Medina on Friday, or Thursday, Dhul-Hijja 11, or Dhul-Qi'da, or Rabi'ul-Awwal, of the Hijri year 148 or the year 153. He died on Friday, or Monday, near the end of the month of Safar, or the 17th of Safar, or Ramadan 21, or Jumada I 18, or Dhul-Qi'da 23, or the end of Dhul-Qi'da, of the year 202 or 203 or 206. In his'Uyoon Akhbar ar-Ridha’ , al-Saduq states: "What is accurate is that he died on the 13th of Ramadan, on a Friday, in the year 203."

What is most likely is that his death took place in the year 203 as stated by al-Saduq. It is the same year in which al-Ma’mun marched towards Iraq. To say that he died in 206 is not to agree with the truth because al-Ma’mun marched towards Baghdad in the year 204, and the Imam died while he was heading in the same direction.

His Mother

There is a great deal of dispute regarding the name of his mother. Some say she was called al-Khayzaran; others say she was Arwi and that her nickname was "the blonde of Nubia," while others say she was Najma and her nickname was "Ummul-Baneen." Others say she was called Sekan the Nubian; still others say she was called Takattam as may be proven from the poetry in his praise which said:

The best in self and parenthood,

In offspring and in ancestry,

Is Ali al-Muaddam,

Eighth in series of the knowledgeable

and the clement,

An Imam descending from the Proof of God,

that is Takattam.

Offspring

Disputes exist also regarding the number of his offspring and their names. A group of scholars say that they were five sons and one daughter,

and that they were: Muhammad al-Qani', al-Hasan, Ja’far, Ibrahim, al-Husayn, and 'Ayesha.

Sabt ibn al-Jawzi, in his workTadhkiratul-Khawass , says that the sons were only four, dropping the name of Husayn from the list. Al-Mufid inclines to believe that the Imam did not have any son other than Imam Muhammad al-Jawad (a.s.), and Ibn Shahr Ashoob emphatically states so, and so does al-Tibrisi in hisA'lam al-Wara. Al-'Udad al-Qawiyya states that he had two sons, Muhammad and Musa, and that he did not have any other offspring. In his claim, he is supported byQurb al-Asnad in which the author says that al-Bazanti asked ar-Ridha’, "For years I have been asking you who your successor is and you keep telling me that it is your son even when you had no son at all, but since God has now blessed you with two sons, which one of them is he?"'Uyoon Akhbar ar-Ridha’ indicates that he had a daughter named Fatima.

We are not in the process of investigating, researching and pinpointing with accuracy the number of his offspring and their names, but what seems to be more reasonable is what al-Mufid states. What is established as a fact with us is that Imam Muhammad al-Jawad (a.s.) was his son; as regarding his other sons, nobody seems to be able to prove any facts regarding them, and God knows best.

Personality and Characteristics

Generally speaking, an Imam enjoys a unique personality and distinctive characteristics, in as far as Shi'a followers of the Imams are concerned; therefore, he is not permitted to do what others are, such as falling into error, or getting confused about a matter. Rather, infallibility is essential in him since he conveys on behalf of the Prophet (S) what seems to others to be obscure of the Message and its intricacies.

Just as we proved the infallibility of the Prophet (S), we, by the same token, prove infallibility for the Imam as well with one exception: the Imam conveys on behalf of the Prophet (S), whereas the Prophet conveys on behalf of the Almighty God. The wisdom in this argument is that should falling into error be accepted and expected from the Prophet (S) or the Imam, then doubt will result regarding the reliability of what they convey to people of juristic rules and regulations and other such matters since they are liable to err in their judgment or get confused about a particular issue.

Although the believers are not held accountable for doing what they are not supposed to be doing due to such error of judgment, the assumption of the error of judgment itself collides with the very wisdom behind the reason why prophets were sent to people at all which is to clarify to people, according to the way God Almighty intended them to, without any error or confusion, what His Will is.

The topic of infallibility is a vast one the discussion of which has no room here and which requires a dedicated research I may be able one day to tackle. What I have to clarify here is that Imamate is characterized by certain distinctive aspects such as infallibility which we cannot discuss by itself with others except after both parties agree on the basis from which it emerged; otherwise, our case would be like one who discusses the necessity

of performing the ritual prayers (salat) with someone who does not believe in the message of the Prophet (S).

The basic point upon which we have first and foremost to agree is the definition of general Imamate, then the distinctions it requires and, finally, the proofs which testify to these distinctions. It is only then that disagreeing parties can conduct a reasonable discussion. Having been convinced by unequivocal proofs of such infallibility, and having seen the Twelve Imams (a.s.) to be fully qualified to be the only ones in whom such infallibility could be observed, we became fully convinced of their unshakable superiority over all others, and that they were the ones adorned with absolute human perfection.

An Imam, according to this viewpoint, has got to be the most learned among people and the most aware of the general needs of people such as knowledge or other necessities of life, and that he has to be the most pious, the most ascetic, the most perfect in personal conduct and norms of behavior. In other words, in order to be qualified for Imamate, one has to be superior to everyone else in all aspects of perfection and its requirements which all raise him to his position of leadership. On this basis, the character of Imam ar-Ridha’ (a.s.), who is one of these Twelve Imams, becomes clearly distinctive due to its merits. But this is not the limit of the scope of this research; rather, we shall attempt to research his personality and the qualities which distinguished him from all others by our sifting into the legacy history has preserved for us of his conduct while still alive, and from the stances taken by the men of knowledge and by contemporary caliphs towards him.

Government's Attitude Towards the Imam

The attitude of the then rulers towards Imam ar-Ridha’ (a.s.) and the other Imams may provide us with a clear view of the distinctions which raised their personalities to the zenith. And it is essential to explain the phenomenon of the government's attitude towards them which manifested itself in the surveillance imposed upon them rather than upon other distinguished dignitaries or chiefs of the Alawides, monitoring their movements and counting their steps in all their social and personal encounters. What we can mention here to explain this phenomenon are the following reasons:

1) The belief of a large number of Muslims in their Imamate and in their being the most worthy of the caliphate, and their conviction that all other caliphs are considered usurpers of authority, trespassers upon the rights ordained by God to others. This is why the politicians of the time considered them their competitors whose mere presence increased the dangers surrounding them and jeopardized the security of the very existence of their government structure.

2) Their being the magnet which attracted leading scholars and thinkers who shrank in their presence despite their intellectual advancement and distinction in the fields of the arts and knowledge and despite their genius and intellectual prowess. This caused the caliphs to feel a stronger animosity towards them and be more grudgeful towards them due to the public

fascination by them and to their attempts to be close to them and to being emotionally distant from the center of the government.

3) Their being the better alternative from the public's political standpoint to take charge of the responsibilities of government, bear its burdens, carry out its obligations and doing all of that most efficiently. This frightened the rulers and made the obscure future seem to their eyes even more so.

4) The vicious incitements about them by their opponents who bore animosity towards them and who wished thereby their elimination, and the tell-tales of even some of their own kin whose judgment was blinded by jealousy, so they kept fabricating stories and attributing them to those Imams and telling them to the rulers who were pleased to hear them since they became outlets to the grudge they felt towards those Imams and, at the same time, found in them the pretexts for annihilating and harassing them and in the end a justification to put an end to their lives and rid themselves of the complex they were suffering from due to their existence.

By these and by others can we explain the phenomenon of the rulers pursuing them and desperately trying to alienate them from the stage of events affecting the nation in order to secure a distance from the ghost of competition which could haunt them had they permitted the Imams to do as they pleased. Thus can we understand the general characteristics of the significant distinctions the personalities of those Imams enjoyed in all sectors of the society in its various centers of activity and in its various aspirations; otherwise, how do you explain this phenomenon, and why should those rulers pay the Imams so much attention?

His Knowledge

He inherited the knowledge of his grandfather the Messenger of God (S), thus becoming its pioneering fountainhead that quenched the thirst of those who were thirsty for knowledge. History narrates a great deal of his scholarly stances and intellectual discourses in which he achieved victory over those who opposed the Divine Message, excelling in various branches of scholarship with which he provided the seekers of knowledge and the thinkers of the time.

Imam Musa a-Kazim (a.s.) is reported to have often said to his sons: "Ali ibn Musa, your brother, is the learned scholar of the Descendants of Muhammad (S); therefore, you may ask him about your religion, and memorize what he tells you for I have heard my father Ja’far ibn Muhammad more than once saying, `The learned scholar of the family of Muhammad is in your loins. How I wish I had met him, for he is named after the Commander of the Faithful Ali (a.s.).'"

Ibrahim ibn al-Abbas al-Suli is reported to have said: "I never saw ar-Ridha’ (a.s.) unable to provide the answer to any question he received, nor have I ever seen any contemporary of his more learned than he was. Al-Ma’mun used to put him to test by asking him about almost everything, and he always provided him with the answer, and his answer and example was always derived from the Holy Qur'an."

Rajaa ibn Abul-Dahhak, who was commissioned by al-Ma’mun to escort ar-Ridha’ (a.s.) to his court, said: "By God! I never saw anyone more pious than him nor more often remembering God at all times nor more fearful of

God, the Exalted. People approached him whenever they knew he was present in their area, asking him questions regarding their faith and its aspects, and he would answer them and narrate a great deal ofhadith from his father who quoted his forefathers till Ali (a.s.) who quoted the Messenger of God (S). When I arrived at al-Ma’mun's court, the latter asked me about his behavior during the trip and I told him what I observed about him during the night and during the day, while riding and while halting; so, he said: `Yes, O son of al-Dahhak! This is the best man on the face of earth, the most learned, and the most pious.'"1 .

Al-Hakim is quoted inTarikh Nishapur as saying that the Imam (a.s.) used to issue religious verdicts when he was a little more then twenty years old. In Ibn Maja's Sunan, in the chapter on "Summary Of Cultivating Perfection," he is described as "the master of Banu Hashim, and al-Ma’mun used to hold him in high esteem and surround him with utmost respect, and he even made him his successor and secured the oath of allegiance for him."

Al-Ma’mun said this once in response to Banu Hashim: "As regarding your reaction to the selection by al-Ma’mun of Abul-Hasan ar-Ridha’ (a.s.) as his successor, be reminded that al-Ma’mun did not make such a selection except upon being fully aware of its implications, knowing that there is no one on the face of earth who is more distinguished, more virtuous, more pious, more ascetic, more acceptable to the elite as well as to the commoners, or more God-fearing, than he (ar-Ridha’, A.S.) is."2 .

Abul-Salt al-Harawi is quoted saying: "I never saw anyone more knowledgeable than Ali ibn Musa ar-Ridha’ (a.s.). Every scholar who met him admitted the same. Al-Ma’mun gathered once a large number of theologians, jurists and orators and he (ar-Ridha’, A.S.) surpassed each and every one of them in his own respective branch of knowledge, so much so that the loser admitted his loss and the superiority of the winner over him."3 .

He is also quoted saying: "I have heard Ali ibn Musa ar-Ridha’ (a.s.) saying, `I used to take my place at the theological center and the number of the learned scholars at Medina was quite large, yet when a question over-taxed the mind of one of those scholars, he and the rest would point at me, and they would send me their queries, and I would answer them all."4 .

In his discourse regarding the issue of succession, al-Ma’mun said: "I do not know any man on the face of earth who is more suited (to be heir to the throne) than this man."5 .

Al-Manaqib records the following: "When people disputed regarding Abul-Hasan ar-Ridha’ (a.s.), Muhammad ibn 'Isa al-Yaqtini said, `I have collected as many as eighteen thousand of his answers to questions put forth to him.' A group of critics, including Abu Bakr the orator in hisTarikh and al-Tha'labi in histafsir and al-Sam'ani in his dissertation and in al-Mu'tazz in his work, in addition to others, have all quotedhadith from him."6 .

After an intellectual discourse with al-Ma’mun, Ali ibn al-Jahm said: "Al-Ma’mun stood up to perform the prayers ritual and took Muhammad ibn Ja’far, who was present there, by the hand, and I followed both of them. He asked him: `What do you think of your nephew?' He answered, `A learned scholar although we never saw him being tutored by any learned man.' Al-Ma’mun said: `This nephew of yours is a member of the family of the

Prophet (S) about whom the Prophet (S) said: `The virtuous among my descendants and the elite among my progeny are the most thoughtful when young, the most learned when adult; therefore, do not teach them for they are more learned than you are, nor will they ever take you out of guidance, nor lead you into misguidance.'"7 .

Ibn al-Athir writes: "He (al-Ma’mun) discerned the descendants of Banu al-Abbas and Banu Ali and did not find anyone more than him (ar-Ridha’, A.S.) in accomplishments, piety and knowledge."8 .

We do not need the testimony of anyone to convince us of the distinction enjoyed by Imam ar-Ridha’ (a.s.) due to his knowledge over all others. Suffices us to review the books ofhadith which are filled with his statements and dictation in various arts which every individual, regardless of the loftiness of his degree of knowledge, became dwarfed upon meeting him, feeling his inferiority and the superiority of Imam ar-Ridha’ (a.s.).

Ethical and Humane Conduct

Good manners constitute a significant part of one's personality. They unveil the innermost nature of the individual, highlighting the extent of its purity of origin when it translates belief into action. The Imam was characterized by a most noble personality which won him the love of the commoners as well as the elite, by extraordinary humanity derived from the spirit of the Message itself one of whose custodians he himself was, a person who safeguarded it and inherited its innermost secrets.

Ibrahim ibn al-Abbas al-Suli is quoted saying: "I never saw Abul-Hasan ar-Ridha’ (a.s.) angering anyone by something he said, nor did I ever see him interrupting anyone, nor refusing to do someone a favor he was able to do, nor did he ever stretch his legs before an audience, nor leaned upon something while his companion did not, nor did he ever call any of his servants or attendants a bad name, nor did I ever see him spit or burst into laughter; rather, his laughter was just a smile. When he was ready to eat and he sat to be served, he seated with him all his attendants, including the doorman and the groom." He adds, "Do not, therefore, believe anyone who claims that he saw someone else enjoying such accomplishments."9 .

A guest once kept entertaining him part of the night when the lamp started fading and the guest stretched his hand to fix it, but Abul-Hasan (a.s.) swiftly checked him and fixed it himself, saying, "We are folks who do not let their guest tend on them."10 .

Al-Manaqib states that ar-Ridha’ (a.s.) once went to the public bath-house and someone asked him to give him a massage, so he kept giving the man a massage till someone recognized him and told that person who that dignitary was. The man felt extremely embarrassed; he apologized to the Imam (a.s.) and gave him a massage.11 .

Muhammad ibn al-Fadl narrates the following anecdote regarding the Imam's simple personality. He says:

"Ar-Ridha’ (a.s.), on the occasion of Eidul-Fitr, said to one of his attendants, `May God accept your good deeds and ours,' then he stood up and left. On the occasion of Eidul-Adha, he said to the same man, `May God accept our good deeds and yours.' I asked him, `O son of the Messenger of God! You said something to this man on the occasion of Eidul-Fitr and

something else on the occasion of Eidul-Adha; why?' He answered: `I pleaded God to accept his good deeds and ours because his action was similar to mine and I combined it with mine in my plea, whereas I pleaded God to accept our good deeds and his because we are capable of offering the ceremonial sacrifice while he is not; so, our action is different from his.'"12 .

Thus does Imam ar-Ridha’ (a.s.) become in total harmony with his message in the area of ethics, personifying the latter into action derived from the spirit of the message whereby he ascends to the summit of human perfection, rising thereby to the shores of the individual's own real greatness. It is through this and similar means that the sincerity of faith and loftiness and dignity of the self are recognized.

Imam ar-Ridha’ (a.s.) defines for us the Islamic theory as the rules which govern the actual dealings of man with his brother man from which we can achieve the inspiration that Islam abolishes the then class distinctions among individuals and groups in the areas of public rights and the safeguarding of man's dignity, and that the difference which we must recognize regarding these areas is the difference between one who obeys God and one who does not.

A man once said to the Imam: "By God! There is nobody on the face of earth who is more honorable than your forefathers." The Imam responded by saying: "Their piety secured their honor, and their obedience of God made them fortunate."13 .

Another man said to him: "By God! You are the best of all people!" He said to him: "Do not swear so. Better than me is one who is more obedient to God and more pious. By God! The following verse was never abrogated: `And We have made you nations and tribes so that you may know each other; verily the best of you in God's sight is the most pious.'"14 .

Abul-Salt once asked him: "O son of the Messenger of God! What do you say about something people have been criticizing you for?" He asked: "What is it?" He said: "They claim that you call people your slaves." He said: "God! Creator of the heavens and the earth, Knower of the hidden and the manifest! I invoke Thee to testify that I have never said so, nor did I ever hear that any of my forefathers had said so! God! You are the Knower of the many injustices this nation has committed against us, and this is just one of them..." Then he came to Abul-Salt and said: "O Abdul-Salam! If all people, as some claim, are our slaves, who did we buy them from?" Abul-Salt answered: "You are right, O son of the Messenger of God..." Then the Imam said: "O Abdul-Salam! Do you deny the right which God has allotted for us to be charged with the authority as others deny?" He said: "God forbid! I do acknowledge such right."15 .

The Imam here denies such an allegation about him and his forefathers and rejects the vicious accusation which their enemies use against him to tarnish his image, considering it one of the many injustices committed against the Ahl al-Bayt (a.s.). Rather, he and the Household of the Prophet (S) consider people to be equal in their general obligations except in the right of government which God ordained to be theirs solely, for others have no right to claim it for themselves. With the exception of the right to obey God in its most pristine implications which raised their status in the sight of

God and man, all are the slaves of God. They share the same parents and worship the same God.

Abdullah ibn al-Salt quotes a man from Balkh saying: "I accompanied ar-Ridha’ (a.s.) during his trip to Khurasan. One day he ordered preparations for his meal to which he invited all his attendants, blacks and non-blacks, so I said: `May my life be sacrificed for yours! Maybe these should have a separate eating arrangement.' He said: `God Almighty is One; the father (Adam) and the mother (Eve) are the same, and people are rewarded according to their deeds.'"16 .

The Imam does not see any difference between him and his servants and attendants except in the degree of good deeds; other than that, all distinctions are void when the matter is related to common obligations in which all individuals are equal, for each one of them is created by the same God, and each has the same father, Adam, who was created of dust.

When we see the Imam sitting at the table surrounded by his servants, his doorman, and his groom, he is thus teaching the nation a lesson in virtuous humanity which believes in the dignity of man in order to demonstrate the theory of Islam in practice showing the nature of behavior man should undertake in his conduct towards his brother man. The loftiness of status and the elevation of career must not necessitate that a man of a less status or one whose career is less coveted should be despised or made to feel inferior to his brother man even if he is a servant.

This is so in order to eliminate the complex class distinctions which widen the gap between the members of the society whose energies would then be split into opposing parties torn by grudge and consumed by hatred.

Islam enacted the law of equality among the members of the society in the areas of general obligations in order to emancipate man's dignity from class obligations which dominated the way of life during the pre-Islamic era and were adopted by nations of old. God Almighty has said: "The best of you in the eyes of God is the one who is most pious."17 The Prophet (S) said: "All of you descended from Adam, and Adam was created of dust." He also said: "No Arab can be held superior to a non-Arab except through superiority of his degree of piety."

Ibrahim ibn al-Abbas al-Suli is quoted saying: "I heard Ali ibn Musa ar-Ridha’ saying, `I swear by emancipation--and whenever I swore by it, I would emancipate one of my slaves till I emancipated each and every one of them--that I do not see myself as better than that (and he pointed to a black slave of his who remained in his service) on account of my kinship to the Messenger of God (S) except if I do a good deed which would render me better.'"18 .

Thus does the Imam define for us the good Islamic conduct of safeguarding the dignity of man and the elimination of all class distinctions except the distinction of good deeds. He, peace be upon him, does not view his kinship to the Prophet (S) as providing him with a distinction over a black slave except if such kinship is combined with good deeds which render the doer distinction and superiority. Yasir, one of his servants, said once: "Abul-Hasan said to us once: `If I leave the table before you do, while you are still eating, do not leave on my account till you are through.' It may

happen that he calls upon some of us to his service and he is told that they are eating, whereupon he says: `Leave them to finish their meal first.'" Nadir, another servant, says: "Abul-Hasan did not require us to do anything for him except if we had finished eating our meal."19 .

These are samples of his actual conduct and humanity which he inherited as a fragrant legacy the perfume of which is goodness and mercy from his grandfather the greatest Prophet (S) who crowned his message with the banner of good conduct when he said: "I have been sent to perfect the code of good conduct." Such was that genuine humane legacy from whose spirit nations derive their strength and upon which they build the pillars of their glory and through which they secure the continuation of their very existence.

His Conduct Regarding His Appearance

There is no doubt that, generally speaking, the Imams (a.s.) were more distant than anyone else from the alluring wares of this vanishing world, and most distant from its ornamentations and allurements. But the concept of asceticism according to them was not limited to wearing modest coarse clothes or eating very simple food. Rather, its limits extended beyond that, for the ascetic person is the one who does not allow the pleasures of this world to take control over him without being able to take control of them, one who does not see this world as the ultimate goal he seeks; rather, when it comes towards him, the believer is entitled to enjoy its good things, and when it forsakes him, he contends himself that God's rewards are more lasting.

Al-Aabi is quoted inNathr al-Durar as saying:

"A group of sufis visited ar-Ridha’ (a.s.) when he was in Khurasan, and they said to him, `The commander of the faithful looked into the authority God Almighty entrusted to him, and he found you, members of the Prophet's Ahl al-Bayt (a.s.), to be the most deserving of all people to be the leaders.

Then he discerned you, members of the Prophet's Ahl al-Bayt (a.s.), and he found yourself the most worthy of leading the people, so he decided to entrust such leadership to you. The nation is in need of one who wears coarse clothes, eats the most simple food, rides the donkey and visits the sick.' Ar-Ridha’ (a.s.) was first leaning, then he adjusted the way he was sitting and said: `Joseph (Yousuf) was a Prophet who used to wear silk mantles brocaded with gold. He sat on the thrones of the Pharaohs and ruled.

An Imam is required to be just and fair; when he says something, he says the truth, and when he passes a judgment, he judges equitably, and when he promises something, he fulfills his promise. God did not forbid (an Imam) from wearing a particular type of clothes or eating a particular type of food.' Then he recited the Qur'anic verse: `Say: Who has forbidden the beautiful (gifts) of God which He has produced for His servants, and the good things, clean and pure (which He has provided) for sustenance?'"20 .

Imam al-Jawad (a.s.) was asked once about his view regarding musk. He answered: "My father ordered musk to be made for him in a ben tree in the amount of seven hundred dirhams. Al-Fadl ibn Sahl wrote him saying that people criticized him for that. He wrote back: `O Fadl! Have you not come

to know that Joseph (Yousuf), who was a Prophet, used to wear silk clothes brocaded with gold, and that he used to sit on gilded thrones, and that all of that did not decrease any of his wisdom?' Then he ordered a galia moschata (perfume of musk and ambergris) to be made for him in the amount of four thousand dirhams.'"21 .

Thus does the Imam prove that the outward appearance of asceticism has nothing to do with true asceticism; rather, it may even be a fake whereby someone tries to attract the attention of others. This is why Imam ar-Ridha’ (a.s.) and other Imams did not see anything wrong with meeting the public with an appearance of luxury in what they put on or ate as long as it did not collide with the reality of asceticism which is the building of the self from within to renounce the world and its allurement and regard it as a vanishing display with a short span of life.

This does not forbid the believer from enjoying its pleasures in the way which God made permissible. God did not create the good things in this world for the disbeliever to enjoy while depriving the believers there from. Rather, God considers the believer to be more worthy of such enjoyment when he submits himself to God and expends it in His Path.

Ibn Abbas tells us the following about Imam ar-Ridha’'s ascetic conduct: "Ar-Ridha’ used to sit on a leaf mat during the summer and on a straw sack during the winter; he used to put on coarse clothes, but when he went out to meet the public, he put on his very best."22 So, when he is by himself, away from public life, his soul finds harmony with denying what is fake, that is, the decorations and allurements of this life. But when he goes out to meet people, he puts on his best for them following their own nature of holding the appearances of this world as significant, enjoying its good things. This realistically ascetic conduct of the Imam provides us with a glorious example of the truth regarding the Ahl al-Bayt (a.s.) and their pure view of life which is free from any disturbing fake or pretense.

Clemency and Tolerance

Imam Musa ibn Ja’far (a.s.) had recommended his son ar-Ridha’ (a.s.) to be the Imam after him, making him his own deputy in faring with his wealth, women, sons and the mothers of his sons, without permitting any of his other sons to fare with anything after him, and he wrote his will indicating so and sealed it with his own seal, invoking the Wrath of God upon anyone who would unlawfully break the seal after having secured the testimony of a number of his own household and followers. But the brothers of Imam ar-Ridha’ (a.s.) disputed with their brother regarding their father's will and what he had left for them. According to al-Kafi, Yazid ibn Salit is quoted saying:

"Abu Umran al-Talhi was the judge at Medina when his (ar-Ridha’'s) brothers presented him as their opponent in their dispute. Al-Abbas ibn Musa said: `May God bring through you reconciliation and happiness. At the bottom of this written statement there is a treasure and a jewel and he (ar-Ridha’) wishes to keep it away from us and take it all to himself, and our father entrusted everything to him, leaving us helpless. Had I not checked myself, I would have told you so before a crowd of people.' Ibrahim ibn Muhammad, who was one of the witnesses of the will, jumped at him and

said: `Then you by God would be telling something we do not accept to be coming even from you, and we will hold you as a liar, and you will be among us blamed and despised, nicknamed by the young and the old as a liar.

Your father knew you best if there was any good in you and your father knew you inside and out, and he could not trust you to guard two pieces of dates.' Then his uncle Ishaq ibn Ja’far jumped at him and pulled him by the robe saying, `You are a silly, weakling, and a fool; add these to your previous faults,' and he was supported in his view by all others. Abu Umran, the judge, said to Ali, `Stand up, O father of al-Hasan! Suffices me today the curse your father had invoked, and your father was quite generous with you.

No! By God! Nobody knows a son better than his father. No! By God! Your father was neither weak in his intellect nor shallow in his view.' Al-Abbas said to the judge, `May God bring conciliation through you! Please remove the seal and read the contents.' Abu Umran said, `No, I shall not remove it; suffices me today the curse your father invoked.' Al-Abbas said, `I shall remove it.' He said, `That is up to you.' So al-Abbas removed the seal and the contents spelled out their exclusion and the inclusion only of Ali, and an order that they all, whether they liked it or not, were to listen to and obey Imam Ali ar-Ridha’ (a.s.). In short, the removal of the seal spelled their destruction, scandal and humiliation, whereas Ali remained the winner.

"Ali then turned to al-Abbas and said: `Brother! I know that what made you do what you did is the fact that you have fines and debts to pay. Sa'id! Go ahead and take an account of their debts, then pay their dues on their own behalf. After that take out their zakat and clear their name. By God! I shall never abandon your assistance and I shall never cut my ties from you as long as I walk on this earth; so, you may say whatever you please.'

"Al-Abbas said: `Do not give us anything other than what rightfully belongs to us, and what you hold of our own is even more.' He said: `You may say anything you want to say, for the offer is yours; if you do good deeds, you shall be rewarded by God, and if you commit a bad deed, God is Most Forgiving, Merciful. By God! You know very well that today I have no son nor heir except you; so, if I keep anything which belongs to you from you or save what you think to belong to you, it shall always remain yours and will always be returned to you. By God! I have never owned anything since your father, may God be pleased with him, passed away except that I relinquished it to you as you have seen.'

"Al-Abbas leaped and said: `By God it is not so! Nor God has given you authority over us..., but..., but it is our father's jealousy and he willed a will which God does not accept from him nor from you, and you know very well that I know Safwan ibn Yahya, the Sabiri seller at Kufa. If I ever get there, I shall strangle him and you with him.'

"Ali said: `There is no power or will except by the Will of God, the Sublime, the Great... Brothers! God knows that I desire nothing other than your happiness and well-being. God! If you know that I love their well-being, and that I want nothing but good for them, that I do not severe my ties with them, that I am kind to them, concerned about their affairs day and night..., then grant me good rewards for it. But if I am contrariwise, then I

invoke You, Knower of the unknown, to grant me the rewards of my intentions: good for good and evil for evil. Lord! Bring them to the path of righteousness, and make life good for them, and keep the snares of the devil away from us and from them, and assist them to be able to worship Thee, and help them see Thy guidance. As for me, brother, I desire nothing other than your happiness, working hard for your own well-being, and God is my Witness.'

"To this, al-Abbas said: `How well I know your mastery over words! And there is no mud with me for your spade!'"23 .

With these rude words al-Abbas ended his argument with his brother, Imam ar-Ridha’ (a.s.), despite the fact that the Imam was very kind and clement in his argument with him, without articulating any unkind word, that it was already established that right was on the side of the Imam, and that their own transgression dragged him into such a situation which did not befit his lofty status. This, indeed, is indicative of a great deal of clemency and tolerance towards an unlimited aggression.

Although al-Abbas discarded the norms of good manners in his confrontation with his brother by articulating disrespectful words and by committing a sin against his own father Imam Musa ibn Ja’far (a.s.) by accusing him of being jealous and biased, which causes the other party to be on the offensive, or at least would push him away from a balanced temper, this is not an artificial show of clemency and tolerance from the Imam (a.s.); rather, it is derived from the spirit of genuine goodness and love whereby he and the other Imams were characterized when others challenged them.

On the other hand, the Imam (a.s.) tries to cause others to adorn themselves with the same trait of clemency and tolerance upon being wronged as an element of good relationship among them, justifying this by saying that it increases the dignity of man, for clemency and tolerance, when the ability to deal equal blows and effect equal retribution express the power of anger in man and his control over his rash temper upon being challenged, this causes others to respect and venerate such a person especially when that person shoulders the responsibilities of authority. Al-Aabi says:

"A man sentenced to be beheaded was brought to al-Ma’mun while ar-Ridha’ (a.s.) was among his train. Al-Ma’mun asked him: `Father of al-Hasan! What is your view?' He said: `All I can say is that God only increases the dignity of those whose good will causes them to forgive.' He, therefore, forgave the man."24

Swiftness of Response

Imam ar-Ridha’ (a.s.) was endowed with a readiness to respond coupled with the strength of argument and oratory to which extra-ordinary expressions freely submitted without making the over-all meaning too difficult to comprehend. His arguments with the heads of other religions, with foremost writers, and with atheists in which he outwitted them with his clear argument and decisive arguments, all provide us with a glorious indication that he used to enjoy the ability to provide a ready answer and a speed in intellectual reasoning.

This is why learned scholars held him in high esteem and hesitated to challenge him to debate in any field of knowledge as actually happened after

his arguments with the highest authorities of other religions at a meeting al-Ma’mun arranged at his court and the audience were tongue-tied when he challenged them to put for discussion whatever came to their minds.

His Patience and Perseverance

The patience and perseverance of the Imam manifest themselves clearly when he had to face psychological and emotional crises. When he went to say his farewell at the Ka'ba, Mecca, upon being ordered by al-Ma’mun to be present at his court in Khurasan, he was faced with an emotional situation involving his only son Abu Ja’far Muhammad ibn Ali al-Jawad, but he maintained with an iron will his self-control, solacing himself with a patient heart, submitting to God's Will and Decree.

Umayya ibn Ali states: "I was sitting with Abul-Hasan (a.s.) at Mecca during the year in which he performed thehajj prior to his trip to Khurasan, and Abu Ja’far was with him when he was bidding the House (Ka'ba) good-bye. Having finished his tawaf, he went to the maqam and said his prayers there. Abu Ja’far, accompanied by Muaffaq, was making his tawaf, till he reached the Stone. There he sat and he prolonged his sitting there. Muaffaq said to him: `May my life be sacrificed for yours! It is time you stood up.'

He answered: `I do not wish to leave this place at all except by the Will of God,' and grief could easily be seen clouding over his face. Muaffaq approached Abul-Hasan and said to him: `May my life be sacrificed for yours! Abu Ja’far is sitting by the Stone unwilling to leave,' so Abul-Hasan stood up, came to Abu Ja’far and said: `Stand up, my loved one.' But his son said: `I do not wish to leave this place...' He said: `Do stand up, O my loved one.' After a while, he said to his father: `How can I stand up seeing that you have already said your farewell at the House never to return again?' He said: `Do stand up, my loved one.' He stood up and left with his father."

The Imam (a.s.) patiently put up with numerous norms of persecution and injustice inflicted upon him during the reign of (Harun) al-Rashid starting with the tragedy of his father, passing by the tragedies to which the Alawides were subjected, and ending with the unfair instigations to al-Rashid by the Imam's opponents to kill him and eliminate him.

The strength of the patience and perseverance of the Imam become manifest when we examine the thinly veiled political persecution from which he suffered during al-Ma’mun's reign especially after the latter appointed him as his heir to the throne, fully knowing that al-Ma’mun was not sincere in his intention but rather enacted a political act in which al-Ma’mun played the major role solely to provide security to the shaky foundations of his regime due to the storming events the outcome of which was reflected upon the issue of who would succeed him on the throne.

The extent of the suffering of the Imam, the degree of his bitterness and agony, and the amount of grief and sorrow which filled his heart due to the treatment meted to him by the government, can be assessed; yet he buried all of that in the depth of his mind with mute patience and perseverance. Yasir, his servant, said once: "Whenever ar-Ridha’ (a.s.) returned home on Friday from the mosque, with his face sweating and stained by blowing dust, he would raise his hands and invoke God saying, `God! If the only

way I am relieved from my distress is by death, then I invoke Thee to hasten its hour.'"

Suffices to assess the extent of his patience and perseverance to simply be aware of the fact that although he was God's Argument over His creation, he was powerless to do anything while seeing right being abandoned and wrong upheld.

Generosity

In a dialogue with al-Bazanti, the Imam said: "Anyone who receives a boon is in danger: He has to carry out God's commandments in its regard. By God! Whenever God blesses me with something, I continue to be in extreme apprehension till (and here he made a motion with his hand) I take out some of it and spend it in the way God has ordained in its regard." Al-Bazanti asked him: "May my life be sacrificed for yours! You, in your status of high esteem, fear that much?" He answered: "Yes, indeed! And I praise my Creator for the blessings He bestowed upon me."25 .

The Imam's generosity and thoughtfulness emanate out of this good aspect of his conviction which depends on the principle of letting others share in the wealth with which God blesses him, and in what blessings and favors He bestows upon him. God's rights in this context are the shares of the needy and the poor in this world whose ability to earn a decent living was hampered by either severe employment conditions, or disability to work due to old age, or because of being left stranded away from their original home, in addition to others who were forced by the necessities of life to stretch their hands to others for help.

To ask others is humiliating, for it shatters the dignity of the person who is stretching his hand asking and by his psychological appeal to the breath of humanity in the person he is asking. In this story, the Imam guides us to realize a magnificent fact about the human psychology, that is, to give is not a favor someone does to someone else begging him for help; rather, it is his way of thanking God for the blessings with which He blessed him. The person who is blessed is in danger until he takes out of it the rights in it which are God's.

The Imam's method in giving is derived from such an angle of the human nature. Eleisha ibn Hamza says: "I was once talking to ar-Ridha’ (a.s.) when a large crowd of people assembled to ask him about what is permissible in Islam and what is not. A man as tall as Adam came to him and said: `Assalamo Alaikom, O Son of the Messenger of God! I am a man who loves you, your fathers and grandfathers, and I have just been on my way to perform the pilgrimage when I discovered that I had lost everything with me and now I do not have anything enough even for a leg of the trip. If you will, please help me with the expense of going back home, and I am a recipient of God's blessing (i.e. well to do).

As soon as I reach there, I will give to the poor as much as you will give me, for I do not qualify to be a recipient of alms.' He said to him: `Sit, may God be merciful to you,' then he kept talking to people till they dispersed except that man, Sulaiman al-Ja’fari, Khuthai'ama and myself. Then he (ar-Ridha’) said: `Do you permit me to enter (the room)?' Sulaiman said to him: `May God advance your endeavor.'26 So he entered the room and stayed for

about an hour after which he came out and closed the door behind him, stretched his hand above the door and said: `Where is the man from Khurasan?' The man answered: `Here I am!' He said: `Take these two hundred dinars, use them for your preparations for the trip; may God bring you blessings thereby, and do not spend an equal amount to it on my behalf, and leave the room in a way that I do not see you and you do not see me,' then he left.

Sulaiman then said: `May my life be sacrificed for yours! You have made quite a generous offer, but why did you hide your face?' He answered: `I did so for fear of seeing the humiliation on the face of the man due to my assistance for him. Have you not heard thehadith of the Messenger of God (S) in which he said: `The one who hides a good deeds receives rewards equal to performing the pilgrimage seventy times; one who announces his sin is humiliated, while one who hides it is forgiven'? Have you heard the saying of the example of the first case: Whenever I approach him, one day, with a plea, I return home and my dignity is still with me. For he hides himself from the person who appeals to him when he gives him something so that he does not see the humiliation on his face, and so that the pleading person retains his dignity when he does not see the face of the benevolent one who is giving him?"

He asks him to leave without seeing him in order to safeguard himself against feeling as having the upper hand over the pleading person, and in order to relieve the pleading person from having to show his gratitude to him.

While in Khurasan, he once distributed his entire wealth to the poor on the day of Arafat, so al-Fadl ibn Sahl said to him: "Now you are bankrupt!" he said: "On the contrary! I am now wealthier than ever. Do not consider trading my wealth for God's rewards and pleasure as bankruptcy."27 .

He does not give others in order to buy their affection or friendship; rather, he considers giving with generosity as a good trait whereby man gets nearer to his Maker by including His servants in the wealth with which He blessed him. This is the difference between his method of giving and the method of others. Ya'qub ibn Ishaq al-Nawbakhti is quoted saying:

"A man passed by Abul-Hasan and begged him to give him according to the extent of his kindness. He said: `I cannot afford that.' So he said: `Then give me according to mine,' whereupon he ordered his servant to give the man two hundred dinars."28 .

The reason why the Imam abstained from giving the man according to the extent of his own kindness, as the man asked him the first time, is probably due to the fact that he simply did not have as much money as he liked to give. As regarding his own affection towards the poor and the indigent, and his way of looking after them, Mu'ammar ibn Khallad narrates this anecdote:

"Whenever Abul-Hasan ar-Ridha’ (a.s.) was about to eat his meal, he would bring a large platter and select the choicest food on the table and put on it, then he would order it to be given away to the poor. After that he would recite the following verse: `But he hath made no haste on the path that is steep.'29 After that he would say: `God, the Exalted and the Sublime,

knows that not everyone has the ability to free a slave, nevertheless He found means for them to achieve Paradise (by feeding others).'"30 .

Thus does the Imam sense the weight of deprivation under which the poor moan and suffer; therefore, he shares his best food with them in response to the call of humanity and kindness and in harmony with the spirit of the message with which God entrusted him.

Al-Bazanti tells the story of a letter Imam ar-Ridha’ (a.s.) wrote to his son Imam Abu Ja’far (a.s.) which personifies the generosity and spirit of giving deeply rooted in the hearts of the Prophet's Ahl al-Bayt (a.s.); he says: "I read the letter of Abul-Hasan Imam ar-Ridha’ (a.s.) to Abu Ja’far which said: `O Abu Ja’far! I have heard that when you ride, the servants take you out of the city through its small gate.

This is due to their being miser so that nobody asks you for something. I plead you by the right I have upon you that every time you enter into or get out of the city, you should do so through its large gate, and when you ride, take gold and silver with you, and every time you are asked, you should give. If any of your uncles asks you for something, you should give him no less than fifty dinars, and you yourself may determine the maximum amount you would like to give; and if any of your aunts asks you for something, do not give her less than twenty-five dinars, and it is up to you to determine the maximum amount. I only desire that God raises your status; therefore, keep giving away and do not fear that the Lord of the Throne will ever throw you into poverty.'"31

Equity

The Imam (a.s.) did not have the chance to rule for any period of time so that we may discuss his practical style of government, but we can still be acquainted with that through reviewing his statements to some of his followers who very much desired that the Imam should shoulder the responsibilities of caliphate. Muhammad ibn Abu 'Abada asked him once: "Why did you delay executing the order of the commander of the faithful and why did you refuse to oblige?"

He said: "Be careful, O father of Hasan! The matter is not so." He added saying that the Imam noticed that he was crossed, so he said: "What's in it for you anyway? Should I, as you presume, become what you wish me to become, and you are as close to me then as you are right now, you would certainly be responsible for paying your dues and, in my eyes, there would be no difference between you and anyone else."

He, peace be upon him, clarifies the matter, and that there is no use to accept the caliph's offer since government will never actually be under his control. And when he notices the bitterness on the face of the person who asked him why he hesitated to accept the caliph's offer, he reminds him of his method of government should it at all be in his hands, summarizing it thus: Nobody shall have any distinction over other citizens according to the dictates of the equitable government set up by IslamicShari'a regardless of class or any other distinctions such as favoritism, friendship or support; rather, all subjects are equal in the rights they enjoy without any bias to one in preference over another, or any bias against one in order to please another.

The Imam's way of explaining his method of government is actually an outspoken way of criticizing the ruling methods followed then the foundations of which were not based on justice and equity but on special interests which guarantee for the ruler and his followers the continuity of his government and authority. The wealth, lives, possessions and everything else under the government's control was all subject to the whims and desires of the oppressive ruler and his train, distant from the principles of justice and the norms of equality secured by the Islamic message as embedded within its humanitarian method of legislation.

Method of Educating the Public

The Imams (a.s.) played a significant role in the area of educating the public, setting examples in educating through the example of one's own conduct; therefore, their methods of education were not confined merely to spreading awareness through the spoken word but went beyond that to enforcing a strict practical censorship over actions to observe the defects and shortcomings of conduct in the life of others. Here we present three examples of the norms of conduct of Imam ar-Ridha’ (a.s.) each dealing with one aspect of man's practical life:

Yasir, one of his servants, narrates that the Imam's attendants were eating some fruit one day and they were throwing away a good portion of it uneaten. Abul-Hasan (a.s.) said to them: "Praise be to God! If you have eaten to your fill, there are many who have not; so, you should feed them of it instead."32 .

In this incident, the Imam points out to the reality of wanton living which we observe in our life. When we feel that we have achieved full satisfaction of something, be it food or anything else, we do not try to satisfy the need of others for it, but we may even try to spoil it in one way or another without realizing the crime towards humanity implied in an action like that.

Sulaiman ibn Ja’far al-Ju'fi is quoted saying: "I was in the company of ar-Ridha’ (a.s.) trying to take care of some personal business of my own and I wanted to go home. He said to me, `Come with me and spend the night over my house.' So I went with him and he entered his house shortly before sunset. He noticed that his attendants were working with clay, probably mending stables, and there was a black man among them. He asked them, `What is this man doing with you?'

They said: `He is helping us, and we will pay him something.' He asked, `Did you come to an agreement with him regarding his wages?' They said, `No. He will accept whatever we pay him.' He, thereupon, started whipping them and showing signs of extreme anger. I said to him, `May my life be sacrificed for yours! Why are you so angry?' He said: `I have forbidden them so many times from doing something like that and ordered them not to employ anyone before coming to an agreement with him regarding his wages.

You know that nobody would work for you without an agreed upon wage. If you do not, and then you pay him three times as much as you first intended to pay him, he would still think that you underpaid him. But if you agree on the wage, he will praise you for fulfilling your promise and paying

him according to your agreement, and then if you give him a little bit more, he would recognize that and notice that you increased his pay."33 .

Here the Imam tries to point out a significant point related to the system of labor whereby each of the employer and the employee safeguards his rights. Often, disputes erupt about determining the wage the employee deserves in the absence of a prior agreement between the employer and the employee regarding a set wage. By determining and agreeing upon a set wage, each party safeguards its own right without finding a reason to dispute. An increase, though small, in the wage will surely cause the employee to feel grateful and thankful to his employer.

Al-Bazanti is quoted saying:

"Ar-Ridha’ (a.s.) had one of his donkeys sent to convey me to his residence, so I came to the town and stayed with a dignitary for a part of the night, and we both had our supper together, then he ordered my bed to be prepared. A Tiberian pillow, a Caesarian sheet, and a Marw blanket were brought to me. Having eaten my supper, he asked me, `Would you like to retire?' I said, `Yes, may my life be sacrificed for yours.' So he put the sheet and the blanket over me and said, `May God make you sleep in good health,' and we were on the rooftop.

When he went down, I told myself that I had achieved a status with that man nobody else had attained before. It was then when I heard someone calling my name, but I did not recognize the voice till one of his (ar-Ridha’'s) servants came to me. He said: `Come meet my master;' so I went down and he came towards me, asked me for my hand to shake and he shook it with a squeeze, saying, `The Commander of the Faithful, God's peace be upon him, came once to visit Sa'sa'a ibn Sawhan, and when it was time to leave, he advised Sa'sa'a not to boast about his visit to him but to look after himself instead for he seemed to be about to depart from this world and that worldly hopes do not do a dying man any good, and he greeted him a great deal as he bid him good-bye.'"34

In the above anecdote, the Imam (a.s.) points out the significance of realistic spiritual upbringing which is not influenced by external appearances nor is deceived by artificial psychological fantasies, for the reason why others pay attention and show concern may be solely due to seeking their self-interest, or maybe due to a sincere affection, or to any other reason, without any of these reasons being linked to the reality of the self and its significance.

The Imam tries to push us to avoid being deceived by anything which would push us away from contemplating upon our real world to which our destiny is tied, and we have to be subjective in our outlooks, assessing our realities without being influenced by casual external factors.

Reluctance to Cooperate With the Rulers

The Imams (a.s.) did not for even one day admit any legitimacy to their contemporary governments, be it Umayyad or Abbaside, due to the fact that those governments were far away from the pristine Islamic system of government and to their deviation, in spirit and in conduct, from the most simple principles and rules of human justice. Executions, deportations, confiscations of properties, transgressions, according to them, all did no

hold them legally accountable, nor did they constitute a departure from the principles of creed and equity as long as they in the end served to strengthen and secure the foundations of their governments.

Anyone who appreciates his divine responsibility would try as hard as possible to stay away from participating in shouldering the responsibilities of such governments or making the latter's job easier, for this would mean his own recognition of their legitimacy and his own admission of their right to exist.

Yes; if the objective of his participation is to alleviate, as much as he can, their injustice and transgression to which innocent believers may be subjected, and to minimize the danger of their ethical and social iniquities which distance the nation from the achievement of an exemplary realization of its mission--if this is the objective, then such participation may be necessitated by one's own persistent faith, and upon this premise did the Imams refrain from encouraging any of their followers from working for such governments for that would mean assisting the aggressor and strengthening his stance.

The only exception was the case when the religion's interest dictated it. In the latter case, they used to encourage some of their influential followers to take part in the government and be employed by it as was the case of Ali ibn Yaqteen who tried several times to resign from his post at the court of Harun al-Rashid, but Imam Musa ibn Ja’far (a.s.) used to encourage him to stay due to the fact that his stay meant removing injustices from many believers and the fending of some of the corruption committed by others.

We can clearly be acquainted with this negative stance of Ahl al-Bayt (a.s.) towards their rulers by examining what al-Hasan ibn al-Husayn al-Anbari tells us about Imam Abul-Hasan ar-Ridha’ (a.s.). He says: "I continued writing him for fourteen years asking his permission that I accept a job in the service of the sultan. At the conclusion of the last letter I wrote him I stated the fact that I was fearing for my life because the sultan was accusing me of being aRafidi and that he did not doubt that the reason why I declined from working for him was due to my being aRafidi .

So Abul-Hasan wrote me saying, `I have comprehended the contents of your letters and what you stated regarding your apprehension about your life's safety. If you know that should you accept the job, you would behave according to the commands of the Messenger of God (S) and your assistants and clerks would be followers of your faith, and if you use the gain you receive to help needy believers till you become their equal, then one deed will offset another; otherwise, do not.'"35 .

The Imam (a.s.) preconditions for his permission to work for the government that there should be a religious interest which decreases the damage done by the nature of the job; otherwise, it would mean a psychological and factual separation from the pristine principles of Islam and its precepts and an attachment to the corrupt world in which those rulers were living.

How could the Imam ever approve the principle of cooperating with those who played Muslim caliphs and deliberately watered down the divine content of the Islamic message by their and behavioral transgressions which

demolished the psychological and spiritual borders separating the nation from the realization of the sins and pitfalls of such transgressions? Theirs were gatherings in which wine was served, entertainers entertained, singers sang, dancers danced, filling the palaces of Umayyad and Abbaside caliphs with immorality. One of them was insolent enough to invite one of those Imams (a.s.) to participate in his drinking orgy as was the case of al-Mutawakkil with Imam Ali al-Hadi (a.s.) which unveils to us the extent of corruption and the extremity of moral decay of the Abbaside caliphate.

It is quite possible that those rulers were aware of the negative attitude of the Imams towards them and their corrupt government systems. We find them, as the anecdote above proves, doubting the loyalty of the individuals who refused to cooperate with them, charging them withRafidi sm due to the negative stance adopted by their Imams towards the conduct of those rulers.

Islamic caliphate suffered the tragedy of a humiliating deviation from Islam and a moral decay during the Umayyad and Abbaside dynasties which helped the wide dissemination of corruption and moral decay among various sectors of theummah . What sort of Muslim caliphs were those whose eyes could not sleep except after listening to the music played by their male and female singers, whose nightly meetings were not complete without the presence of wine and immorality?

What type of Islamic reality is this in which a group like that has the full say? How can anyone expect the Imams (a.s.), who were the careful custodians of rights and whose responsibility was to safeguard such rights, to permit themselves and their followers to bear any responsibility in a government led by individuals whose hands were polluted with sins and accustomed to sinning?

The negative stance of the Imams was an obvious call for the nation to be aware of its Islamic mission and principles, a loud cry to wake it up from its slumber to witness the corrupt reality lived by such Islamic "caliphs" due to the reckless and corrupt behavior of those rulers and their followers who were at the helm of leading the nation.

These are some of the characteristics and qualities which provide us with some of the outlines of the portrait of Imam ar-Ridha’ (a.s.), and the picture presented here is not complete in its pristine components which represent the actual context for it, for such a task requires the researcher to rise to grasp the Imam's loftiness which is impossible to attain by any writer, and nobody can ever describe it no matter how hard he tries.