Faith and Reason

Faith and Reason16%

Faith and Reason Author:
: The Porch of Wisdom Cultural Institution
Translator: A Group of Muslim Scholars
Publisher: The Islamic Education Board of the World Federation of Khoja Shia Ithna-Asheri Muslim Communities
Category: General Books

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Faith and Reason

Faith and Reason

Author:
Publisher: The Islamic Education Board of the World Federation of Khoja Shia Ithna-Asheri Muslim Communities
English

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


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Question 32: Difference in inheritance of women and men in Islamic Jurisprudence

Question: Why is the inheritance of women half that of men?

Brief Answer

The fact that a woman’s inheritance is half that of a man’s has enticed many to delve into the rationale behind this rule. In the answers that have reached us from the leaders of religion, the following point has been stressed: The reason that the inheritance of man is more is because the upkeep of women is upon the shoulders of men. In other words, aside from the fact that a man must look after himself, he is also responsible for the upkeep and expenses of his wife and children. From another point of view, it is the man who gives the dowry to the woman and she is the one who takes it from him.

In reality, it is possible to say that what the woman takes in the form of inheritance and dowry is tantamount to her savings, whereas the portion of the inheritance of the man is spent on the expenses of his daily life and that of his wife and children. Aside from this, certain other responsibilities have been placed on the shoulders of a man, which necessitate his spending money in order to carry them out.

For example a man must spend money in the way of war, or if one of his relatives accidentally kills someone or injures someone he must pay certain monies to the family of the victim, whereas a woman has no responsibility in this regard. So even though what is apparent is that the share of a man in inheritance is two times that of a woman, in all practicality his share in the sum total of personal wealth is far less than hers. While on the other hand, in exchange for the “excess” inheritance, man has heavier responsibilities to shoulder than a woman. So in brief it can be said that the inheritance of men and women being different is so as to implement a sort of balance between the rights and responsibilities of each group.

Detailed Answer

Before answering this question, it is necessary to remember that the rule that states that the portion of inheritance of a man is twice that of a woman is not true across the board. In some cases we find that men and women take an equal sum of inheritance, like for instance the father and the mother of the deceased who take an equal amount of inheritance. In this case there is no difference between man and woman.

Having said this, it is necessary to address the question of why the share of a woman’s inheritance is half of that of a man’s? Is this not a type of favouritism?

In a tradition, Imam Ja’far b. Muhammad as-Sadiq (ع) was asked as to why women take one portion of inheritance when we see that they are weaker than men and they are more in need of help than them? Why is it that a man, who is stronger than a woman and whose body is more powerful than hers should get a double share of inheritance? Imam Ja’far b. Muhammad as-Sadiq (ع) replied that the reason for this is that a man has

more responsibilities and he must go to war, enduring many expenses in the process. Aside from his own expenses, a man must also take upon himself the expenses of his spouse and children. What’s more, he must give money to the family of a person accidentally injured by one of his family members.1

In another tradition, Imam Ja’far b. Muhammad as-Sadiq (ع) emphasized the fact that it is the man which must give dowry to the woman-this being a recompense to the loss incurred by her in her inheritance2 .

Islam’s position on inheritance is in reality to the benefit of the woman. In the Age of Ignorance, the daughters and wives of the deceased were deprived of inheritance and all of the wealth of the deceased went to his sons. Islam, however, came and annulled the laws of the ignorant times and made women amongst the inheritors of the deceased. From its inception, Islam gave women an independence in ownership and monetary matters, this being a matter that has only but recently entered the laws of European nations.

Even though apparently the inheritance of a man is double that of a woman, when we probe into the matter more thoroughly, we find that the inheritance of a woman is two times that of a man. The responsibilities that have been placed on the shoulders of men necessitates that they spend half of their income on women. Any given man is obligated to spend money on his spouse’s home, clothes, food, and other expenses, while the cost of living of himself and his children are on his shoulders.

This responsibility of upkeep is to such an extent that even if a woman’s social position necessitates her having a servant and she herself does not have the means to pay for such a person, the salary of the aforementioned servant is upon her husband.

These responsibilities are on the shoulders of men, whereas we see that women are exempted from paying any living expenses, including their own-whether that be clothes or food. Therefore and in all practicality, it is woman who has more of a portion of wealth than man.

In the commentary of the Qur`an, Tafsir-e-Namunah, an example has been given that is useful in clarifying what we are trying to say. Consider, for example, that the sum total of all the wealth of the world is 30 billion pounds. Say that this wealth was distributed by means of inheritance between men and women. From this amount of money, 20 billion pounds went to men and 10 billion went to women. Since women do not have to spend on themselves, they can save that 10 billion and become partners with the men in the remaining 20 billion (since the portion of men is spent on women and children). So half of the portion of men, which is 10 billion pounds, goes to women. When we add this amount to the portion that the women saved from before, their sum total becomes 20 billion pounds.

By taking into consideration what was just said, we can say that the reasons that women’s portion of inheritance is less than that of men’s are three:

1. Dowry: At the time of getting married, man is responsible to take into consideration a suitable dowry for the woman. Whenever the woman asks

for it, the man is responsible to give it to her. So from the beginning, man is religiously responsible to allot an amount of money as the dowry of his wife. This is one of the reasons that have been alluded to in the sayings of our Noble Imams (ع).

2. Allowance: In family life, aside from the fact that a man must look after his own expenses, he is responsible to take upon himself the expenses of his wife and children. For amongst the responsibilities of a man is the provision of food, clothes, and shelter for his wife that is in line with her social status. Even if a woman were to have a large amount of wealth, she has no responsibility in this regards. Not only does a woman have no obligation in this regards, but if she wanted to, she could ask of a wage for the work she does at home such as breastfeeding her children, cooking, etc.

3. Special responsibilities of man: Some very heavy responsibilities have been placed on men’s shoulders; responsibilities that women have been excused from. A good example is warfare in the path of Allah (awj). A man must wage war with his life and his wealth. In some of the verses of the Noble Qur`an war by means of wealth has even been placed ahead of war by means of life. A man must spend from his own pocket the expenses of his going to war. Or when someone is killed by another person, the men of the family of the culprit must pay money to the victim’s family, but women are freed form such an expense.

As can be seen, Islam did not intend to pass laws for the benefit of man and to the detriment of woman, or vice versa. Islam is not an advocate of “woman’s rights,” or that of men’s. More than anything, when passing laws Islam, has taken into consideration the eternal felicity of men, women, their children, and society as a whole.

In any case, in line with the monetary responsibilities that it has relegated for men, Islam has in many instances divided wealth between men and women-such an instance being inheritance. It is not possible for us to claim that there is discrimination in this regards. Also, the whole corpus of the laws of Islam regarding men and women necessitate that the laws of inheritance be a certain way. This matter does not allow us to object to the civil laws of Islam.

In the end, it is possible for us to say that if it is true that the expenses of the woman are upon the shoulders of the man, then what use does woman have in hoarding a large amount of wealth? We can answer by saying that the dowry and inheritance of the woman is like a savings that is for her future, in case she separates from her spouse or her spouse dies. It is so she can lead a comfortable and respected life in case such events happen. But the reason that the expenses of the woman is upon the man is so that she can, without any sort of mental anxiety, raise good and pious children. In this way the family, which is the cornerstone of society, will be filled with warmth and love.

In the end we would like to point our reader’s attention to the following: If it should arise that circumstances necessitate that the owner of the wealth should help out the wife or the daughters more than his sons, then this person can do this by following the procedures laid out in Islamic

Jurisprudence. For example, if the father thinks it prudent to help his daughter more, he can, in his lifetime, give as a gift, some of his wealth to her. Also he can give a larger portion than her share of inheritance by writing a specific will in this regard.

Notes

1. al-Kafi, vol. 7, pg. 85:

مَا بَالُ الْمَرْأَةِ الْمِسْكِينَةِ الضَّعِيفَةِ تَأْخُذُ سَهْماً وَاحِداً وَ يَأْخُذُ الرَّجُلُ سَهْمَيْنِ قَالَ فَذَكَرَ بَعْضُ أَصْحَابِنَا لِأَبِي عَبْدِ اللَّهِ ع فَقَالَ إِنَّ الْمَرْأَةَ لَيْسَ عَلَيْهَا جِهَادٌ وَ لاَ نَفَقَةٌ وَ لاَ مَعْقُلَةٌ وَ إِنَّمَا ذَلِكَ عَلَى الرِّجَالِ وَ لِذَلِكَ جَعَلَ لِلْمَرْأَةِ سَهْماً وَاحِداً وَ لِلرَّجُلِ سَهْمَيْنِ.

2. ‘Ilal al-Shara’i, vol. 2, pg. 570:

عَنْ عَبْدِ اللٌّهِ بْنِ سَنَانِ عَنْ أَبِي عَبْدِ اللٌّهِ ( ع) قَالَ: قُلْتُ لِأَيِّ عِلَّةٍ صَارَ الْمِيرَاثُ لِلذَّكَرِ مِثْلَ حَظِّ الأُنْثَيَينِ؟ قَالَ : لِمَا جَعَلَ لَهَا مِنَ الصِّدَاقِ.

Question 33: The role a person plays in obtaining his sustenance

Question: What is the relationship between man’s efforts and the sustenance that has been measured out for him?

Brief Answer

There are two kinds of sustenance. There is a sustenance that we go after and a sustenance that comes after us. In the traditions, the sustenance that comes after us is called “the sustenance that seeks,” and the sustenance that we seek has been named “the sought after sustenance.” The first is certain and is the sustenance that determines our very existence, our lifespan, the possibilities open to us, the environment we were put in, our family, and our predisposed talents. This kind of sustenance gives rise to the power, energy, and intelligence that we need in order to struggle and perform work; and it is in the wake of these that the door for the second kind of sustenance- the conditioned sustenance- opens up for us.

In order to obtain the “sought after sustenance,” everyone must not only make their own efforts, but they must also raise their hands up towards Allah (awj) in utter poverty as it were. The nursing infant whose effort and struggle comes in the form of crying, pouting, and screaming will reach the milk of his mother by means of these kinds of actions. Yet when this child grows up and sets higher goals for himself, his effort and struggle will transform. It will change into thinking, working, and physical exertions. Moreover, the quality of his sustenance will also change.

In conclusion, we may say that it is only after the certain outcome of the “sustenance that seeks”-which is certain and unconditional-and after due efforts are made and the human will-power is engaged that the “sought after sustenance” comes into being. The certain sustenance is incapable of change or increase and decrease, but the “sought after sustenance” is capable of being increased or decreased, depending upon the order, quality, and composure of the actions that precede it- being counted as amongst its prerequisites.

Detailed Answer

The answer to this question can be explained in the form of two preliminaries and one conclusion:

First Premise: The sustenance that Allah (awj) has taken upon Himself is the following: The allotment and portion that must reach the creatures in order for them to continue existing. Of course the Divine pledge and the giving out of sustenance that we attribute to Allah (awj) is different from that of creatures. If it has come in the Qur`an that: “The sustenance of every creature is upon Allah.”1 then one must not loose sight of the fact that the sustenance of the creatures is upon Allah (awj) and not any of His creatures. Allah (awj) is that being who has created the realm of existence and who is the Creator of all things.

For this reason, the promise of Allah (awj) differs from the promise of the creature that is itself part of this realm of existence and that is under the influence of the beings of this realm. To know the actions of Allah (awj) and

His sustenance one must know the world. We are ourselves a part of this world and have responsibilities. Of course the responsibilities that we have with regards to sustenance - those which the laws of nature or laws of religion have laid upon us - are just so many minor aspects and weak manifestations of the all -pervasive sustenance of Allah (awj).

The power of digestion that is in plants, the desires that are in animate beings and that guide them towards food all are manifestations of Allah’s (awj) sustenance. Ultimately, it is Allah (awj) who has taken control of each animal by means of the sum of its desires in order for it to go after all that it is in need of and so that it struggles and works to satisfy these desires. Thought, work, and effort are but preliminaries to Allah’s (awj) sustenance. Allah (awj) has created an attraction between the sustenance and the one that partakes of the sustenance - sending one after the other. There is a special kind of connection between the various parts of existence that connects them with one another.

When a person is still an infant and does not have the power to find his own nourishment, his sustenance is provided for him. As he gradually gains more abilities and can find his sustenance by means of his constant pursuits, his sustenance will not be obtained so easily. For instance his sustenance may be situated in some far off place, requiring him to set off and find it.

As a general principle, there is some form of reciprocity between the accessibility of sustenance, the measure of strength and ability of the sustained being, and the amount of guidance that has been given to that being in order to reach the sustenance. For this very reason, man is considered a higher and more subtle being than the plants and animals, and that which is sufficient for the plants and animals is not sufficient for him. The problem of his nourishment will differ from that of the other beings. The distance between the sustenance and the one who needs the sustenance in the human world is far greater.

Because of this, better means of survival have been put at his disposal and his guidance has been increased. Reason, knowledge, and thought have been given to him and revelation and prophethood have come to help him; while certain responsibilities have been put upon him. All of these are but dimensions of the sustenance of Allah (awj).

In a certain poem it is said that the very existence of teeth calls forth the provision of bread for the teeth to chew on. Of course it does not mean that having teeth is sufficient in order for the bread to be cooked and made ready at the dinner table of a person. Rather it means that if there were no bread, there would have been no teeth; and if there had been no teeth, there would have been no bread.

In other words, there exists a relationship between sustenance, the one who uses the sustenance, the means of obtaining the sustenance, the digestive system, and the means of guidance. That Being who created man in nature and gave him teeth, has also created bread in the realm of nature. He has placed at his disposal thought, power, action and the sense of responsibility. All of these are manifestations of the sustenance of Allah (awj).

Second Premise: Sustenance and nourishment are of two kinds: That which we seek and that which seeks us.2 The “sustenance that seeks” comes after us even if we run away from it. It does not let us go, even as escaping form the claws of death is impossible. It has been mentioned in a hadith that: “If the son of Adam were to run from his sustenance as he runs from his death, it would still find him, even as death will eventually find him.”3 This kind of sustenance has roots in the Providence of Allah (awj) and hence, no kind of change is possible in it.

In connection with this matter the late sage, ’Allamah Tabataba`i has said, “Sustenance and the one who consumes the sustenance are necessary corollaries of one another. It is meaningless to assume that the one who needs sustenance is after his nourishment in his life, but there be no sustenance for him. It is also impossible that there be sustenance, but there be nobody to use that sustenance or that the sustenance be more than his needs. For this reason sustenance is part of the predetermined Providence of Allah.”

The “sought after sustenance” is the sustenance that has been measured out for the seeker. If we seek it and fulfil all the necessary conditions and actions that are necessary for obtaining it, we will reach it. In reality the effort we make in order to reach this sustenance is a partial cause. If it is put alongside the other causes that lie in the unseen world, we will reach it for sure. In this connection our Master, the Commander of the Faithful, Imam ‘Ali b. Abi Talib (ع) has said, “Seek after sustenance, for certainly it is guaranteed for the one who goes after it.”4

Just as effort without a guarantee of its giving fruit is meaningless, a guaranteed sustenance without any accompanying effort is also impossible (in the “sought after sustenance”). For this very reason, from amongst the two kinds of sustenance that Allah (awj) has allocated for His servants, He has made one unconditional (the “sustenance that seeks”), and one conditional (“the sought after sustenance”).

The unconditional sustenance seeks man in all conditions and until the scales of man are not filled to their capacity with this kind of sustenance, his death will not come. According to the saying of the Noble Prophet (ص), “No one will die until his sustenance has been completed.”5

The surety of the “sought after sustenance”, however, is conditioned by the performance of certain actions and by taking into account certain matters. Without fulfilling these conditions and without putting them into order, this sustenance does not come into being.

The “sustenance that seeks”, the one that is certain, is the sustenance that determines our very existence, our lifespan, the possibilities open to us, the environment we were put in, our family, and our predisposed talents. This kind of sustenance gives rise to the power, energy, and intelligence that we need in order to struggle and perform work; and it is in the wake of these that the door for the second kind of sustenance-the conditioned sustenance-opens up for us.

In order to obtain the “sought after sustenance,” everyone must not only make their own efforts, but they must also raise his hands up towards Allah

(awj) in utter poverty as it were. The nursing infant whose effort and struggle comes in the form of crying, pouting, and screaming will reach the milk of his mother by means of these kinds of actions. Yet when this child grows up and sets higher goals for himself, his effort and struggle will transform. It will change into thinking, working, and physical exertions. Moreover, the quality of his sustenance will also change.

To summarize, we may say that it is after the unconditional, certain “sustenance that seeks” that effort, struggle, work and action are created, and following this effort and desire the “sought after sustenance” comes into being. The certain sustenance is incapable of change or increase and decrease but the “sought after sustenance” is capable of being increased or decreased.

As to the latter, neither does the greediness of the greedy person make it come about, nor does the sadness of the lazy one prevent it from reaching us. However it can be increased or decreased given the right conditions and if its prerequisites are met. A person asked the Noble Prophet (ص), “I wish that my sustenance be increased.” The Noble Prophet replied, “Keep yourself in the state of ablution so that your sustenance be increased.”6

Imam ‘Ali b. Abi Talib (ع) has said, “One whose intentions are pure, his sustenance will be increased.”7

Therefore it is necessary for us to make effort and to seek the best and safest means for reaching our sustenance, to use our faculties, and to trust in Allah (awj) who is the creator of this path. All this after having understood the relationship between sustenance and the one who needs it, and after having known that the means for obtaining sustenance have also been created, and after having realized that the responsibility for obtaining sustenance has been placed upon us.

Notes

1. Surat Hud (11), Verse 6:

} وَمَا مِنْ دَابَّةٍ فِي الأَرْضِ إِلاَّ عَلَى اللَّهِ رِزْقُهَا وَيَعْلَمُ مُسْتَقَرَّهَا وَمُسْتَوْدَعَهَا كُلٌّ فِي كِتَابٍ مُبِينٍ {

2. Nahj al-Balaghah, Letter 31:

وَاعْلَمْ يَا بُنَيَّ أَنَّ الرِّزْقَ رِزْقَانِ: رِزْقٌ تَطْلُبُهُ، وَرِزْقٌ يَطْلُبُكَ فَإِنْ أَنْتَ لَمْ تَأْتِهِ أَتَاكَ.

3. Muntakhab Mizan al-Hikmah, no. 2564:

لَوْ أََنَّ ابْنَ آدَمَ فَرَّ مِنْ رِزْقِهِ كَمَا يَفِرُّ مِنَ الْمَوْتِ لَأَدْرَكَهُ كَمَا يُدْرِكُهُ الْمَوْتُ.

4. Muntakhab Mizan al-Hikmah, no. 2555:

أُطْلُبُوا الرِّزْقَ فَإِنَّهُ مَضْمُونٌ لِْطَالِبِهِ.

5. Muntakhab Mizan al-Hikmah, no. 2561:

عَنْ رَسُولِ اللٌّهِ ( ص): ...أَنَّهُ لَنْ تَمُوتَ نَفْسٌ حَتَّى تَسْتَكْمِلَ رِزْقَهَا...

6. Muntakhab Mizan al-Hikmah, no. 2574:

عَنْ رَسُولِ اللٌّهِ ( ص) لَمَّا قِيلَ لَهُ: أُحِبُّ أَنْ يُوْسَعَ عَلَيَّ فِي رِزْقِي - يَدُمْ عَلى الطَّهَارَةِ يُوْسَعَ عَلَيْکَ فِي الرِّزْقِ.

7. Bihar al-Anwar, vol. 100, pg. 21:

قَالَ أَمِيرُ الْمُؤْمِنِينَ ( ع): مَنْ حَسُنَتْ نِيَّتُهُ زِيْدَ فِي رِزْقِهِ.

Question 34: Treatment of Illness and Supplication

Question: If a person falls ill, should he seek treatment a) with a doctor, or b) by eating dust from near Imam al-Husayn’s grave, or c) through supplication?

Brief Answer

Each of the aforementioned actions could potentially cure his illness independently or by combining with the other two. However, the best course is to accompany all our actions-among which are medical and supernatural treatments-with supplication (which entails establishing a relationship with Allah (awj) and making a direct request from him). The reason for this is that the efficacy of a doctor’s treatment or a given medicine or, for that matter, the intercession of Imam Husayn b. ‘Ali (ع) and the dust from near his grave, is intrinsically tied to the will of Allah (awj) himself.

It is also important to keep in mind that the intercession of the Prophet (ص) and his family (ع) and supplications are not solutions limited to circumstances where one’s hope in natural means is lost. At the same time, making use of intercession and supplications does not imply that one should neglect natural solutions altogether because the divine plan for this world is that things occur as per their natural causes. Therefore, one can make use of all three aforementioned treatments. That is to say, along with supplicating to Allah (awj) and seeking the blessings of Imam Husayn b. ‘Ali (ع), one should refer to a doctor and seek medical treatment so that Allah (awj) accepts the Imam’s (ع) intercession, and thereby allows the medical treatment to confer its desired effect.

In short, under no circumstances should one lose hope in the favour of Allah (awj) and the intercession of the Prophet’s family. Similarly, by no means should one cease to take advantage of the natural means at his disposal.

Detailed Answer

Medical treatment, the intercession of saints (especially by means of the dust from near Imam Husayn b. ‘Ali’s (ع) grave), and supplicating to Allah (awj), are all means of treating the sick, so long as the person’s time of death has not arrived.

Just as it is possible for each of these three treatments to act independently by the will of Allah (awj), thereby sufficing us of the remaining two, it is also possible that all three cures combine in order to cure the sick. In particular, supplication could cause the Imam’s (ع) intercession to be accepted so that the dust from near his grave confers its healing effects. This in turn could cause the medical treatment to have its optimal effects so that the person progresses swiftly towards well-being.

However, it should be noted that the efficacy of medical treatments, and even the intercession of the Imam (ع) and the dust from his grave, is

intrinsically tied to the will of Allah (awj). Therefore, as a precondition to these other treatments, supplication to Allah (awj) holds a special place. Supplication establishes a direct connection with Allah (awj) and reaffirms our belief that nothing other than him can act independently (this is known as “Allah’s unity in action” or “al-tawhid fil af’al).

It is for this reason that we have been strongly advised to begin every action-including seeking the intercession of saints-by supplicating to Allah (awj) for His aid, special favour, and His acceptance of their intercession. Such advice is especially well-spoken considering the difficulties entailed in finding a skilled doctor, diagnosing an illness accurately, prescribing effective medicines, followed by a strenuous recovery-all of which make seeking Allah’s (awj) aid a vital necessity.

An additional difficulty in seeking a miraculous cure through the dust of Imam Husayn b. ‘Ali (ع), is that the efficacy of this cure requires the following prerequisites, the observance of which is difficult in this day and age:

1. The dust must be from within the sanctuary1 of Imam Husayn b. ‘Ali (ع) and must be reddish in colour.

2. Once removed from the haram complex, the dust must be wrapped in a cloth so as not to be touched by those jinn who hold an enmity toward the Shi’a and lay in wait for an opportunity to touch the dust thereby neutering its miraculous effects.

3. Only a minute amount of the dust must be used.

4. It must be used with a pure intention without an inkling of doubt in its power to heal.

5. It must be accompanied by supplications to Allah (awj) for the acceptance of the intercession of Imam Husayn b. ‘Ali (ع).2

However, not to make things seem hopeless, seeking the intercession of Imam Husayn b. ‘Ali (ع), the rest of the Prophet’s family, or other saints, and seeking the blessings of the dust from each of their respective graves, when accompanied by a pure intention, is not without its effects, as testified to by numerous people’s experiences. It should be noted that for prayers to be answered and for the intercession of saints to be accepted by the will of Allah (awj), the following conditions must be fulfilled:

1. The suppliant must be sincere and focused and should accompany his supplication with salutations and prayers (salawat) for the Prophet and his family (ع) along with heartfelt repentance for past sins.

2. He must have performed all obligatory acts of worship and must have paid all mandatory Islamic taxes (khums and zakat).

3. He must not hold any belligerence to the way of life (sunnah) of the Prophet and his household (ع).

4. He must act according to the teachings of the Qur`an.

5. He must be thankful to Allah (awj) under all circumstances.

6. He must actively fulfil his duty to enjoin the good and forbid the evil (al-amr bi’l ma’ruf wa’l nahyu ‘ani’l munkar).

7. He must accompany his prayers with the appropriate natural and supernatural means at his disposal (that is to say, his prayers should not issue from laziness and farfetched hopes).

8. He should have no unfulfilled obligations to people.

9. He must be wont to fulfil all promises and pledges.

Occasionally, it occurs that despite the fact that none of the aforementioned conditions is fulfilled, a prayer is answered or the intercession of an Imam (ع) is accepted. The philosophy behind such an apparently unwarranted acceptance might be one of several things:

1. It might be to soften the person’s heart by showing him divine grace.

2. Perhaps it is to fulfil the divine call (itmam al-hujjah) upon a person. In the extreme circumstances surrounding sickness, when all natural means seem to fade away, the favours of Allah (awj) and in turn the Prophet’s family (ع), increase, thereby closing the doors of doubt to even the greatest sophist. If this person, after experiencing divine grace, returns to his past improprieties, he will be left with no excuse on the Day of Judgment.

3. It is also possible that Allah’s (awj) acceptance of this person’s supplications was a reward for a past act of goodness or an act of devotion with respect to one of Allah’s (awj) saints in such a way as to take the place of the person’s reward in the next life.

In conclusion, it is important to keep in mind that one must not look to prayer and intercession as a last resort to be used only when all hope in natural causes-and in particular medical treatment-fades, only to be forgotten when treatment is successfully achieved. This kind of misappropriation is treated with severity in the Qur`an and ahadith3 . If one were to make such an opportunistic use of supplication, his prayers may be answered and full health might be restored; however, in the afterlife, he would be severely punished, since despite experiencing divine grace, he turned away from Allah after being cured.

On the other hand, one must never lose hope. As Imam Ja’far b. Muhammad as-Sadiq (ع) has said, “Allah refuses to make things happen except through (their) causes.”4

Allah (awj) is the Cause of all causes, however, just as He is the Cause of all causes, He can also destroy all causes as evidenced by the knife that did not cut Isma’il’s (ع) throat or the fire that did not burn Ibrahim (ع). Other times, without any material cause, Allah (awj) acts independently through unseen causes as is evidenced by the story of the camel of Salih(ع) and the staff of Musa (ع). In short, while we make use of all natural causes at our disposal, it is advisable to maintain an active relationship with Allah (awj) through supplications, and with Allah’s (awj) friends.

Notes

1. Or “Ha’ir,” a radius of about 357 metres around the shrine of the Noble Imam.

2. Bihar al-Anwar, vol. 98, pg. 132:

فَإِذَا أَكَلْتَ مِنْ طِينِ قَبْرِ الْحُسَيْنِ ( ع) فَقُلْ: أَللٌّهُمَّ إِنِّي أَسْأَلُكَ بِحَقِّ الْمَلَكِ الَّذِي قَبَضَهَا وَ بِحَقِّ النَّبِيِّ الَّذِي خَزَنَهَا وَ بِحَقِّ الْوَصِيِّ الَّذِي هُوَ فِيهَا أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ أَنْ تَجْعَلَ لِي فِيهِ شِفَاءً مِنْ كُلِّ دَاءٍ وَ عَافِيَةً مِنْ كُلِّ بَلاَءٍ وَ أَمَاناً مِنْ كُلِّ خَوْفٍ بِرَحْمَتِكَ يَا أَرْحَمَ الرَّاحِمِينَ وَ صَلَّى اللَّهُ عَلَى مُحَمَّدٍ وَ آلِهِ وَ سَلَّمَ. وَ تَقُولُ أَيْضاً: أَللٌّهُمَّ إِنِّي أَشْهَدُ أَنَّ هَذِهِ التُّرْبَةَ تُرْبَةُ وَلِيِّكَ صَلَّى اللَّهُ عَلَيْهِ وَ أَشْهَدُ أَنَّهَا شِفَاءٌ مِنْ كُلِّ دَاءٍ وَ أَمَانٌ مِنْ كُلِّ خَوْفٍ لِمَنْ شِئْتَ مِنْ خَلْقِكَ وَ لِي بِرَحْمَتِكَ.

3. Surat Luqman (31), Verse 32:

وَإِذَا غَشِيَهُمْ مَوْجٌ كَالظُّلَلِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ فَمِنْهُمْ مُقْتَصِدٌ وَمَا يَجْحَدُ بِآيَاتِنَا إِلاَّ كُلُّ خَتَّارٍ كَفُورٍ

See also: Surat al-’Ankabut (29), Verse 65; Surat Yunus (10), Verses 12, 22 & 23

4. al-Kafi, vol. 1, pg. 183:

عَنْ أَبِي عَبْدِ اللٌّهِ ( ع) أَنَّهُ قَالَ: أَبـى اللٌّهُ أَنْ يَجْرِيَ الأَشْيَاءَ إِلاَّ بِأَسْبَابٍ...

Question 35: Canonization of the Qur’an

Question: It is clear that when the Prophet Muhammad dictated the verses of the Qur`an, his designated scribes would write down the verses. However, when exactly was the entire Qur`an compiled into the form we know today?

Answer

There are three prevailing views concerning the compilation of the Qur`an:

1. It was compiled during the lifetime of the Prophet (ص). The compilation took place under his supervision-which is tantamount to divine inspiration-although he himself neither wrote the text of the Qur`an nor collected the verses directly.

2. The Qur`an that we have today was compiled by Imam ‘Ali b. Abi Talib (ع) after the Prophet’s death but before people finally accepted him as a caliph.

3. The Qur`an was compiled after the Prophet’s death by a handful of the Prophet’s companions (other than Imam ‘Ali b. Abi Talib (ع)).

Most Shi’i scholars-especially contemporary scholars-accept the first view. Some Shi’i scholars have taken the second stance. However, many Sunni scholars have accepted the third view. Orientalists have also accepted this view and have added that the Qur`an written by Imam ‘Ali b. Abi Talib (ع) was virtually ignored by the companions.

Obviously, on the basis of the first two opinions, the compilation of the Qur`an, its division into surahs (chapters), and the order within and among the surahs can be attributed to the divine will. In particular, based on the verse that reads,

“He does not speak of his own will; he only speaks what is revealed to him,” 1

whatever the Prophet utters (especially that which relates directly to religious matters) is divinely inspired. Additionally, Imam ‘Ali b. Abi Talib (ع), though he was not a prophet, served in his capacity as an Imam, as the continuation of the mission of prophethood, and possessed the prophetic gifts of infallibility and divine knowledge. Therefore, any compilation undertaken by either the Prophet (ص) or Imam ‘Ali b. Abi Talib (ع) was necessarily divinely inspired.

Those who favour the third view cannot logically defend any claim that the division of the Qur`an into surahs or the order into which the surahs have been arranged is divinely inspired. In fact, the third view, in essence, rejects any Divine hand in these two matters. Rather, it attributes the division and arrangement of the surahs to the personal judgement of the Prophet’s companions.

Note

1. Surat al-Najm (53), Verses 3-4:

 وَ مَا يَنْطِقُ عَنِ الْهَوَى. إِنْ هُوَ إِلاَّ وَحْيٌ يُوحــى

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

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

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

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

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

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

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

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

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

Notes

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

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

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

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

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

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

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

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

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

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

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

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

The Noble Ali is the best of the people

Who has the best father, forefathers and tribe.

Toktam gave birth to him

Who is the eighth Leader.

With his knowledge and patience

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

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

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

O yes, they have some considerable amount of new wealth

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

They4 give you5 only one percent of your own wealth,

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

Whoever eulogizes your enemies, has not eulogized God.

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

Just as your forefathers were nobler than his forefathers.”

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

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

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

ألا إنَّ خَيْرَ النَّاسِ نَفْساً وَوالِداً

وَرَهْطاً وَأَجْداداً عَلِيُّ المُعَظَّمُ

‏أَتَتْنا بِهِ لِلْعِلْمِ وَالْحِلْمِ ثامِناً

إِماماً يُؤَدِّي حُجَّةَ اللَّهِ تُكْتَمُ‏

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

كَفى‏ بِفِعالِ امْرِءٍ عالِمٍ

عَلى‏ أَهْلِهِ عادِلاً شاهِدا

أَرى‏ لَهُم طارِفاً مُونِقاً

وَلا يُشْبِهُ الطّارِفُ التَّالِدا

يُمَنُّ عَلَيْكُمْ بِأَمْوالِكُمْ‏

وَتعطون من مائَةٍ واحِدا

فَلا يَحْمَدُ اللَّهَ مُسْتَبْصِرٌ

يَكُون لأَعْدائِكُمْ حامِدا

فَضَلْتَ قَسِيمَكَ فِي قُعْدَدٍ

كَما فَضَلَ الوالِدُ الوالِدا

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

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

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

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

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

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

طافَ الخَيالانِ فَهاجا سَقَما

خِيالُ تُكْنى‏ وَخِيالُ تُكْتَما

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

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

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

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

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

Notes

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

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

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

4. The Caliphs

5. The Divine Leaders

6. meaning Imam Al-Ridha’ (a.s.)

7. Implying I do not want her

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

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

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

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

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

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

3- بابُ فِي ذِكْرِ مَوْلِد الرِّضا عَلِىِّ بْنِ مُوسَى‏عَلَيْهِمَا السَّلاَمُ‏

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

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

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

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

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

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

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

Notes

1. One of the months in the Arabic calendar

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

3. Imam Al-Ridha’'s father (a.s.)

4. The general call to prayer

5. The call to stand to pray

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

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

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

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

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

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

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

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

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

Notes

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

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

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

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

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

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

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

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

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

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

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

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

The Noble Ali is the best of the people

Who has the best father, forefathers and tribe.

Toktam gave birth to him

Who is the eighth Leader.

With his knowledge and patience

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

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

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

O yes, they have some considerable amount of new wealth

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

They4 give you5 only one percent of your own wealth,

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

Whoever eulogizes your enemies, has not eulogized God.

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

Just as your forefathers were nobler than his forefathers.”

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

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

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

ألا إنَّ خَيْرَ النَّاسِ نَفْساً وَوالِداً

وَرَهْطاً وَأَجْداداً عَلِيُّ المُعَظَّمُ

‏أَتَتْنا بِهِ لِلْعِلْمِ وَالْحِلْمِ ثامِناً

إِماماً يُؤَدِّي حُجَّةَ اللَّهِ تُكْتَمُ‏

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

كَفى‏ بِفِعالِ امْرِءٍ عالِمٍ

عَلى‏ أَهْلِهِ عادِلاً شاهِدا

أَرى‏ لَهُم طارِفاً مُونِقاً

وَلا يُشْبِهُ الطّارِفُ التَّالِدا

يُمَنُّ عَلَيْكُمْ بِأَمْوالِكُمْ‏

وَتعطون من مائَةٍ واحِدا

فَلا يَحْمَدُ اللَّهَ مُسْتَبْصِرٌ

يَكُون لأَعْدائِكُمْ حامِدا

فَضَلْتَ قَسِيمَكَ فِي قُعْدَدٍ

كَما فَضَلَ الوالِدُ الوالِدا

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

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

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

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

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

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

طافَ الخَيالانِ فَهاجا سَقَما

خِيالُ تُكْنى‏ وَخِيالُ تُكْتَما

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

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

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

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

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

Notes

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

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

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

4. The Caliphs

5. The Divine Leaders

6. meaning Imam Al-Ridha’ (a.s.)

7. Implying I do not want her

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

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

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

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

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

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

3- بابُ فِي ذِكْرِ مَوْلِد الرِّضا عَلِىِّ بْنِ مُوسَى‏عَلَيْهِمَا السَّلاَمُ‏

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

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

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

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

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

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

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

Notes

1. One of the months in the Arabic calendar

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

3. Imam Al-Ridha’'s father (a.s.)

4. The general call to prayer

5. The call to stand to pray


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