Alhassanain(p) Network for Heritage and Islamic Thought

Bidayah al-Hikmah (Arabic-English)

[The Elements of Islamic Metaphysics]

Allama Muhammad Husayn Tabatabai

Table of Contents

مقدمة 11

في تعريف هذا الفن وموضوعه وغايته 11

INTRODUCTION. 12

THE DEFINITION, SUBJECT AND END OF HIKMAH. 12

المرحلة الأولى في كليات مباحث الوجود 13

CHAPTER ONE: THE GENERAL PRINCIPLES OF EXISTENCE. 13

الفصل الأول في بداهة مفهوم الوجود 14

1.1. THE SELF-EVIDENT CHARACTER OF THE MEANING OF EXISTENCE  15

الفصل الثاني في أن مفهوم الوجود مشترك معنوي  16

1.2. THE CONCEPT OF EXISTENCE IS UNIVOCAL. 17

الفصل الثالث في أن الوجود زائد على الماهية عارض لها 18

1.3. EXISTENCE IS ADDITIONAL TO QUIDDITY. 19

الفصل الرابع في أصالة الوجود و اعتبارية الماهية 20

1.4. THE FUNDAMENTAL REALITY OF EXISTENCE. 22

الفصل الخامس في أن الوجود حقيقة واحدة مشككة 24

1.5. EXISTENCE IS ONE GRADATIONAL REALITY. 26

الفصل السادس في ما يتخصص به الوجود 28

تخصص الوجود بوجوه ثلاثة : 28

1.6. THAT WHICH PARTICULARIZES EXISTENCE. 29

Existence is particularized in three aspects: 29

الفصل السابع في أحكام الوجود السلبية 31

1.7. NEGATIVE PROPERTIES OF EXISTENCE. 32

الفصل الثامن في معنى نفس الأمر 34

1.8. THE MEANING OF ‘THE DOMAIN OF FACTUALITY’ 35

الفصل التاسع الشيئية تساوق الوجود 36

1.9. THINGNESS AND EXISTENCE. 37

الفصل العاشر في أنه لا تمايز و لا علية في العدم 38

1.10. ABSENCE OF DISTINCTION AND CAUSAL RELATIONSHIP. 39

الفصل الحادي عشر في أن المعدوم المطلق لا خبر عنه 40

1.11. ABSOLUTE NON-EXISTENCE ALLOWS OF NO PREDICATION  41

الفصل الثاني عشر في امتناع إعادة المعدوم بعينه 42

1.12. WHAT HAS CEASED TO EXIST DOES NOT COME BACK ITSELF  43

المرحلة الثانية في انقسام الوجود إلى خارجي و ذهني. 45

CHAPTER TWO: The Division of Existence into External and Mental 45

الفصل الأول في الوجود الخارجي و الوجود الذهني  46

2.1: The External Existence and Mental Existence 47

تتمة 49

A SUPPLEMENTARY DISCUSSION. 55

المرحلة الثالثة في انقسام الوجود إلى ما في نفسه و ما في غيره و انقسام ما في نفسه إلى ما لنفسه و ما لغيره 62

CHAPTER THREE: The Division of Existence into Existence-in-itself and Existence-in-something-else, and of Existence-in-itself into Existence-for-itself and Existence-for-something-else 62

الفصل الأول الوجود في نفسه و الوجود في غيره 63

3.1. EXISTENCE-IN-ITSELF AND EXISTENCE-IN-SOMETHING-ELSE  64

الفصل الثاني كيفية اختلاف الرابط و المستقل  65

3.2. THE DIFFERENCE BETWEEN COPULATIVE AND INDEPENDENT EXISTENCE  66

الفصل الثالث من الوجود في نفسه ما هو لغيره و منه ما هو لنفسه 67

3.3. EXISTENCE-IN-ITSELF-FOR-ITSELF AND EXISTENCE-IN-ITSELF-FOR-SOMETHING-ELSE  68

المرحلة الرابعة في المواد الثلاث الوجوب و الإمكان و الامتناع. 69

CHAPTER FOUR: The Three Modes: Necessity, Contingency and Impossibility  69

الفصل الأول في تعريف المواد الثلاث و انحصارها فيها 70

4.1. THE THREEFOLD MODES AND THEIR DEFINITIONS. 71

الفصل الثاني انقسام كل من المواد إلى ما بالذات و ما بالغير و ما بالقياس   72

4.2. THE SUB-DIVISIONS OF EACH OF THE MODES. 73

الفصل الثالث واجب الوجود ماهيته إنيته 74

4.3. QUIDDITY AND THE NECESSARY BEING. 75

الفصل الرابع واجب الوجود بالذات واجب الوجود من جميع الجهات   76

4.4. THE NECESSARY BEING IS NECESSARY IN ALL RESPECTS. 77

الفصل الخامس في أن الشي‏ء ما لم يجب لم يوجد و بطلان القول بالأولوية 78

4.5. A THING DOES NOT EXIST UNLESS IT BECOMES NECESSARY  79

الفصل السادس في معاني الإمكان  80

4.6. SOME OTHER MEANINGS OF IMKÂN. 82

الفصل السابع في أن الإمكان اعتبار عقلي, و أنه لازم للماهية 84

4.7. CONTINGENCY IS ESSENTIAL TO QUIDDITY. 85

الفصل الثامن في حاجة الممكن إلى العلة و ما هي علة احتياجه إليها؟ 86

4.8. THE CONTINGENT’S NEED FOR A CAUSE. 88

الفصل التاسع الممكن محتاج إلى علته بقاء كما أنه محتاج إليها حدوثا 90

4.9. THE CONTINGENT NEEDS A CAUSE EVEN IN CONTINUANCE  91

المرحلة الخامسة في الماهية و أحكامها 93

CHAPTER FIVE: Quiddity and Its Properties 93

الفصل الأول الماهية من حيث هي ليست إلا هي  94

5.1. QUIDDITY QUA ITSELF IS NOTHING BUT ITSELF. 95

الفصل الثاني في اعتبارات الماهية و ما يلحق بها من المسائل  96

5.2. DIFFERENT CONSIDERATIONS (I’TIBARAT) OF QUIDDITY. 97

الفصل الثالث في معنى الذاتي و العرضي  98

5.3. THE MEANING OF ‘ESSENTIAL’ AND ‘ACCIDENTAL’ 99

الفصل الرابع في الجنس و الفصل و النوع و بعض ما يلحق بذلك   100

5.4. GENUS, DIFFERENTIA AND SPECIES. 102

الفصل الخامس في بعض أحكام الفصل  104

5.5. SOME CHARACTERISTICS OF DIFFERENTIA. 105

الفصل السادس في النوع و بعض أحكامه 106

5.6. SOME CHARACTERISTICS OF SPECIES. 107

الفصل السابع في الكلي و الجزئي و نحو وجودهما 108

5.7. THE UNIVERSAL, AND THE PARTICULAR AND THEIR MODES OF EXISTENCE  109

الفصل الثامن في تميز الماهيات و تشخصها 110

5.8. DISTINCTION AND INDIVIDUATION. 111

المرحلة السادسة في المقولات العشر وهي الأجناس العالية التي إليها تنتهي أنواع الماهيات.. 113

CHAPTER SIX: The Categories 113

الفصل الأول تعريف الجوهر والعرض - عدد المقولات   114

6.1. DEFINITIONS OF SUBSTANCE AND ACCIDENT AND THE NUMBER OF THE CATEGORIES  115

[الفصل الثاني  [ في أقسام الجوهر 116

6.2. THE CLASSIFICATION OF SUBSTANCE. 117

الفصل الثالث في الجسم  118

6.3. BODY. 120

الفصل الرابع في إثبات المادة الأولى والصورة الجسمية 122

6.4 PRIME MATTER AND BODILY FORM.. 123

الفصل الخامس في إثبات الصور النوعية 124

6.5. SPECIFIC FORMS. 125

الفصل السادس في تلازم المادة والصورة 126

6.6. THE INSEPARABILITY OF MATTER AND FORM.. 127

الفصل السابع في أن كلا من المادة والصورة محتاجة إلى الأخرى  128

6.7. MUTUAL NEED BETWEEN MATTER AND FORM.. 130

الفصل الثامن النفس والعقل موجودان  132

6.8. SOUL AND INTELLECT. 133

الفصل التاسع في الكم وانقساماته وخواصه 134

6.9. QUANTITY, ITS KINDS AND PROPERTIES. 136

الفصل العاشر في الكيف   138

6.10. QUALITY. 139

الفصل الحادي عشر في المقولات النسبية 140

6.11. THE RELATIVE CATEGORIES. 142

المرحلة السابعة في العلة و المعلول. 144

CHAPTER SEVEN: The Cause and the Effect 144

الفصل الأول في إثبات العلية و المعلولية و أنهما في الوجود 145

7.1. CAUSALITY INHERES IN EXISTENCE. 146

الفصل الثاني في انقسامات العلة 147

7.2. KINDS OF CAUSES. 148

الفصل الثالث في وجوب المعلول عند وجود العلة التامة و وجوب وجود العلة عند وجود المعلول  149

7.3. MUTUAL NECESSITY BETWEEN CAUSE AND EFFECT. 150

الفصل الرابع قاعدة الواحد  151

7.4. THE RULE OF THE ONE. 152

الفصل الخامس في استحالة الدور و التسلسل في العلل  153

7.5. IMPOSSIBILITY OF AN INFINITE REGRESS AND VICIOUS CIRCLE IN CAUSALITY  154

الفصل السادس العلة الفاعلية و أقسامها 155

7.6. THE EFFICIENT CAUSE AND ITS KINDS. 157

الفصل السابع في العلة الغائية 159

7.7. THE FINAL CAUSE. 160

الفصل الثامن في إثبات الغاية فيما يعد لعبا أو جزافا أو باطلا و الحركات الطبيعية و غير ذلك   161

7.8. THE UNIVERSALITY OF THE FINAL CAUSE. 162

الفصل التاسع في نفي القول بالاتفاق و هو انتفاء الرابطة بين ما يعد غاية للأفعال و بين العلل الفاعلية 163

7.9. REFUTATION OF CHANCE. 165

الفصل العاشر في العلة الصورية و المادية 167

7.10. FORMAL AND MATERIAL CAUSE. 168

الفصل الحادي عشر في العلة الجسمانية 169

7.11. THE BODILY CAUSE. 170

المرحلة الثامنة في انقسام الموجود إلى الواحد و الكثير 171

CHAPTER EIGHT: The Division of Existence into One and Many. 171

الفصل الأول في معنى الواحد و الكثير  172

8.1. THE MEANING OF ‘ONE’ AND ‘MANY’ 173

الفصل الثاني في أقسام الواحد  175

8.2. THE KINDS OF ‘ONE’ 176

الفصل الثالث الهوهوية و هو الحمل  177

8.3. PREDICATION. 178

الفصل الرابع تقسيمات للحمل الشائع  179

8.4. KINDS OF COMMON PREDICATION. 180

الفصل الخامس في الغيرية و التقابل  181

8.5. OTHERNESS AND OPPOSITION. 182

الفصل السادس في تقابل التضايف   183

8.6. CORRELATION. 184

الفصل السابع في تقابل التضاد 185

8.7. CONTRARIETY. 186

الفصل الثامن في تقابل العدم و الملكة 187

8.8. THE OPPOSITION OF PRIVATION AND POSSESSION. 188

الفصل التاسع في تقابل التناقض.. 189

8.9. CONTRADICTION. 190

الفصل العاشر في تقابل الواحد و الكثير  191

8.10. THE OPPOSITION OF ONE AND MANY. 192

Note 192

المرحلة التاسعة في السبق و اللحوق و القدم و الحدوث.. 193

CHAPTER NINE: Priority and Posteriority, Qidam and Huduth. 193

الفصل الأول في معنى السبق و اللحوق و أقسامهما و المعية 194

9. l. THE MEANING OF PRIORITY, POSTERIORITY AND COEXISTENCE  196

الفصل الثاني في ملاك السبق في أقسامه 198

9.2. THE CRITERION OF PRIORITY. 199

الفصل الثالث في القدم و الحدوث و أقسامهما 200

9.3. QIDAM AND HUDÛTH, AND THEIR KINDS. 202

المرحلة العاشرة في القوة و الفعل. 204

CHAPTER TEN: Actuality and Potentiality. 204

الفصل الأول كل حادث زماني مسبوق بقوة الوجود 205

10.1 A TEMPORAL HADITH IS PRECEDED BY POTENTIALITY. 207

الفصل الثاني في تقسيم التغير  209

10.2. THE KINDS OF CHANGE. 210

الفصل الثالث في تحديد الحركة 211

10.3. THE DEFINITION OF MOTION. 212

الفصل الرابع في انقسام الحركة إلى توسطية و قطعية 213

10.4. MEDIATING AND TRAVERSING MOTION. 214

الفصل الخامس في مبدإ الحركة و منتهاها 215

10.5. THE ORIGIN AND END OF MOTION. 216

الفصل السادس في موضوع الحركة و هو المتحرك الذي يتلبس بها 217

10.6. THE SUBJECT OF MOTION. 218

الفصل السابع في فاعل الحركة و هو المحرك  219

10.7. THE AGENT OF MOTION, THE MOVER. 220

الفصل الثامن في ارتباط المتغير بالثابت   221

10.8. THE RELATION OF THE CHANGEABLE TO THE UNCHANGING  222

الفصل التاسع في المسافة التي يقطعها المتحرك بالحركة 223

10.9. THE COURSE OF MOTION. 224

الفصل العاشر في المقولات التي تقع فيها الحركة 225

10.10. THE CATEGORIES WHEREIN MOTION OCCURS. 227

الفصل الحادي عشر في تعقيب ما مر في الفصل السابق  229

10.11. CONTINUATION OF THE ABOVE DISCUSSION. 231

الفصل الثاني عشر في موضوع الحركة الجوهرية و فاعلها 233

10.12. THE SUBJECT OF SUBSTANTIAL MOTION AND ITS AGENT. 234

الفصل الثالث عشر في الزمان  235

10.13. TIME. 237

الفصل الرابع عشر في السرعة و البطؤ 239

10.14. FASTNESS AND SLOWNESS. 240

الفصل الخامس عشر في السكون  241

10.15. REST. 242

الفصل السادس عشر في انقسامات الحركة 243

خاتمة 243

10.16. DIVISIONS OF MOTION. 245

Conclusion. 245

المرحلة الحادية عشر في العلم و العالم و المعلوم 247

CHAPTER ELEVEN: Knowledge, Knower, and the Known. 247

الفصل الأول في تعريف العلم و انقسامه الأولى  248

11.l. DEFINITION OF KNOWLEDGE AND ITS FIRST DIVISIONS. 250

الفصل الثاني ينقسم العلم الحصولي إلى كلي و جزئي  252

11.2. THE DIVISION OF MEDIATED KNOWLEDGE INTO UNIVERSAL AND PARTICULAR  254

الفصل الثالث ينقسم العلم انقساما آخر إلى كلي و جزئي  256

11.3. ANOTHER DIVISION OF KNOWLEDGE INTO UNIVERSAL AND PARTICULAR  257

الفصل الرابع في أنواع التعقل  258

11.4. KINDS OF INTELLECTION. 259

الفصل الخامس في مراتب العقل  260

11.5. PLANES OF THE INTELLECT. 261

الفصل السادس في مفيض هذه الصور العلمية 262

11.6. THE EMANATING SOURCE OF THE INTELLIGIBLE FORMS. 263

الفصل السابع ينقسم العلم الحصولي إلى تصور و تصديق  264

11.7. THE DIVISION OF MEDIATED KNOWLEDGE INTO CONCEPTION AND JUDGEMENT  266

الفصل الثامن و ينقسم العلم الحصولي إلى بديهي و نظري  268

11.8. DIVISION OF MEDIATED KNOWLEDGE INTO SELF-EVIDENT AND SPECULATIVE  271

الفصل التاسع و ينقسم العلم الحصولي إلى حقيقي و اعتباري  274

11.9. DIVISION OF MEDIATED KNOWLEDGE INTO HAQÎQÎ AND I’TIBÂRÎ 275

الفصل العاشر في أحكام متفرقة 276

11.10. SOME MISCELLANEOUS ISSUES. 277

الفصل الحادي عشر كل مجرد فهو عاقل  278

11.11. EVERY IMMATERIAL BEING IS INTELLIGENT. 279

الفصل الثاني عشر في العلم الحضوري و أنه لا يختص بعلم الشي‏ء بنفسه 280

11.12. IMMEDIATE KNOWLEDGE IS NOT LIMITED TO SELF-KNOWLEDGE  281

المرحلة الثانية عشر فيما يتعلق بالواجب تعالى من إثبات ذاته و صفاته و أفعاله 282

CHAPTER TWELVE: The Necessary Being, the Proofs of Its Existence, Its Attributes and Acts 282

الفصل الأول في إثبات ذاته تعالى  283

حجة أخرى. 283

12.1. THE PROOFS OF ITS EXISTENCE. 284

Another Proof 284

الفصل الثاني في إثبات وحدانيته تعالى  285

12.2. THE PROOF OF ITS UNITY. 286

Another Proof 286

A Supplementary Note 286

الفصل الثالث في أن الواجب تعالى هو المبدأ المفيض لكل وجود و كمال وجودي  287

و من طريق آخر 287

تتمة 287

12.3. THE NECESSARY BEING IS THE SOURCE OF EVERY BEING AND EVERY EXISTENTIAL PERFECTION. 289

Another Proof 289

A Supplementary Note 289

الفصل الرابع في صفات الواجب الوجود تعالى و معنى اتصافه بها 291

12.4. THE ATTRIBUTES OF THE NECESSARY BEING AND THE MEANING OF THEIR ATTRIBUTION  294

الفصل الخامس في علمه تعالى  297

12.5. GOD’S KNOWLEDGE. 300

الفصل السادس في قدرته تعالى  303

12.6. THE ATTRIBUTE OF POWER. 305

الفصل السابع في حياته تعالى  307

12.7. THE ATTRIBUTE OF LIFE. 308

الفصل الثامن في إرادته تعالى و كلامه 309

12.8. THE ATTRIBUTES OF WILL AND SPEECH. 310

الفصل التاسع في فعله تعالى و انقساماته 311

12.9. THE DIVINE ACT AND ITS DIVISIONS. 312

الفصل العاشر في العقل المفارق و كيفية حصول الكثرة فيه لو كانت فيه كثرة 314

12.10. THE IMMATERIAL INTELLECTS AND THE POSSIBLE MANNER OF THEIR MULTIPLICITY  315

الفصل الحادي عشر في العقول الطولية و أول ما يصدر منها 316

12.11. THE VERTICAL INTELLECTS AND THE FIRST OF THEM.. 317

الفصل الثاني عشر في العقول العرضية 318

12.12. THE HORIZONTAL INTELLECTS. 320

الفصل الثالث عشر في المثال  322

12.13. THE IMAGINAL WORLD. 323

الفصل الرابع عشر في العالم المادي  324

12.14. THE MATERIAL WORLD. 325

مقدمة

في تعريف هذا الفن وموضوعه وغايته

الحمد لله ، وله الثناء بحقيقته ، والصلاة والسلام على رسوله محمد خير خليقته وآله الطاهرين من أهل بيته وعترته .

الحكمة الإلهية علم يبحث فيه عن أحوال الموجود بما هو موجود ، وموضوعها – الذي يبحث فيه عن أعراضه الذاتية – هو الموجود بما هو موجود ، وغايتها معرفة الموجودات على وجه كلي وتمييزها مما ليس بموجود حقيقي توضيح ذلك : أن الانسان يجد من نفسه أن لنفسه حقيقة وواقعية ، وأن هناك حقيقة وواقعية وراء نفسه ، وأن له أن يصيبها ، فلا يطلب شيئا من الأشياء ولا يقصده إلا من جهة أنه هو ذلك الشئ في الواقع ، ولا يهرب من شئ ولا يندفع عنه إلا لكونه هو ذلك الشئ في الحقيقة ، فالطفل الذي يطلب الضرع – مثلا – إنما يطلب ما هو بحسب الواقع لبن ، لا ما هو بحسب التوهم والحسبان كذلك ، والإنسان الذي يهرب من سبع ، إنما يهرب مما هو بحسب الحقيقة سبع ، لا بحسب التوهم والخرافة ، لكنه ربما أخطأ في نظره ، فرأى ما ليس بحق حقا واقعا في الخارج ، كالبخت والغول ، أو اعتقد ما هو حق واقع في الخارج باطلا خرافيا ، كالنفس المجردة والعقل المجرد ، فمست الحاجة بادئ بدء إلى معرفة أحوال الموجود بما هو موجود ، الخاصة به ، ليميز بها ما هو موجود في الواقع مما ليس كذلك ، والعلم الباحث عنها هو الحكمة الإلهية

. فالحكمة الإلهية هي العلم الباحث عن أحوال الموجود بما هو موجود ، ويسمى أيضا : ” الفلسفة الأولى ” ، و ” العلم الأعلى ” وموضوعه : ” الموجود بما هو موجود ” وغايته : ” تمييز الموجودات الحقيقية من غيرها ، ومعرفة العلل العالية للوجود – وبالأخص العلة الأولى التي إليها تنتهي سلسلة الموجودات ، وأسمائها الحسنى ، وصفاتها العليا ، وهو الله عز اسمه – ” .

INTRODUCTION

In the Name of God, the All-beneficent, the All-merciful.

All praise belongs to God and to Him refers all eulogy in its reality.

May benedictions and peace be upon Muhammad,

His Apostle and the best of His creation,

and upon the Pure Ones of his family and progeny.

THE DEFINITION, SUBJECT AND END OF HIKMAH

Metaphysics (al-hikmat al-ilahiyyah , literally, ‘divine wisdom’) is a discipline that discusses being (mawjud ) qua being. Its subject deals with the essential properties of being qua being. Its end is to achieve a general knowledge of existents and to distinguish them from that which is not really existent.

To explain, when man considers himself, he finds his own self as possessing a reality. Ke also finds that there is a reality lying beyond liis self that is within the reach of his knowledge. Accordingly, when he seeks something, that is because it is what it is, and when he avoids something or runs away from something, that is because it is what it is. For instance, an infant groping for its mother’s breast seeks real not imaginary milk. Similarly, a man running away from a lion, runs away from what he considers to be a real wild beast, not something imaginary.

However, at times he may mistakenly regard something unreal as existing in external reality; for instance, luck and giants. Or, at times, he may consider something existing in external reality as unreal; for instance, the immaterial soul (al-nafs al-mujarradah ) and the immaterial Intellect (al-‘aql al-mujarrad ). Hence it is necessary, first of all, to recognize the characteristics of being qua being in order to distinguish it from that which is not such. The science that discusses these matters is metaphysics.

Metaphysics is also called the First Philosophy and the Higher Science (al-‘ilm al-a’la ). Its subject is being qua being and its end is to distinguish real existents from that which is not real, and to recognize the higher causes (al-‘ilal al-‘aliyah ) of existence, especially the First Cause (al-‘illat al-ula ), in which terminates the entire chain of existents, and Its most beautiful Names and sublime Attributes; that is, Allah, exalted is His Name.

المرحلة الأولى في كليات مباحث الوجود

و فيها اثنا عشر فصلا

CHAPTER ONE: THE GENERAL PRINCIPLES OF EXISTENCE

12 Units

الفصل الأول في بداهة مفهوم الوجود

مفهوم الوجود بديهي معقول بنفس ذاته لا يحتاج فيه إلى توسيط شي‏ء آخر فلا معرف له من حد أو رسم لوجوب كون المعرف أجلى و أظهر من المعرف فما أورد في تعريفه من أن الوجود أو الموجود بما هو موجود هو الثابت العين أو الذي يمكن أن يخبر عنه من قبيل شرح الاسم دون المعرف الحقيقي على أنه سيجي‏ء أن الوجود لا جنس له و لا فصل له و لا خاصة له بمعنى إحدى الكليات الخمس و المعرف يتركب منها فلا معرف للوجود

Publisher’s Preface

Some years ago, while I was paying a visit to the Holy Shrine of the eighth Imam, my master, ‘Ali b. Musa’ al-Ridha’, peace be on him, I asked myself: “Is it possible for me to find favor with my Imams, the guides and rightly-guided ones who have said in their traditions: ‘May Allah have mercy on him who enlivens our affairs,?” So it came to my mind that I had to find a book on the life of the eighth Imam in order to translate it into English.

After I had asked the advice of some professors, I chose the book entitled the Life of Imam al-Ridha’ by Shaykh Ba’qir Sharif al-Qarashi. Then I gave the book to Mr. Ja’sim al-Rasheed in order to translate it into English, and he agreed to this suggestion; I thank him, and praise belongs to Allah.

After an arduous effort and diligent striving, this great book has been translated into English, that it may be an important reference before those who desire to study and to inquire into the lives of the Imams of the Ahl al-Bayt, peace be on them. We ask Allah, the Great and Almighty, to help us enliven more works about the Ahl al-Bayt, peace be on them, and on Tashayyu‘; surely He is powerful over everything.

In the Name of Allah the Merciful, the Compassionate

“Surely Allah chose Adam and Noah and the descendants of Abraham and the descendants of ‘Umra’n above the nations. Offspring, one of the other; and Allah is Hearing, Knowing.” Qur’an (3: 33 -34)

“Allah only desires to keep away the uncleanness from you, O people of the House, and to purify you thoroughly.” Qur’an (33: 33)

“Say: I do not ask of you any reward for it but love for my near relatives; and whoever earns good, We give him more of good therein; surely Allah is Forgiving, Grateful.” Qur’an (53:23)

Foreword

by His Eminence, Imam al-Sayyid ‘Abd al-A‘la’ al-Sabzwa’ri, may his blessings lastmay his blessings lastmay his blessings last

In the Name of Allah the Merciful, the Compassionate,

Praise belongs to Allah, the Lord of the worlds. Blessing and peace be on the noblest of His creatures Muhammad and his Household, the good, the pure. The pure Imams, peace be on them, are the mediations of the Holiest Grace, the means of Divine mercy, and the testamentary trustees of Allah, may His name be exalted, on earth. Allah, the Glorified and Exalted, has endowed them with knowledge and cognition through which they set the foundations of the religion and pillars of Shari‘a. The gallant, affectionate, infallible Imam ‘Ali b. Musa’ al-Ridha’, peace be on him, was unique in being able to affirm Divine knowledge through debating with the leading scientists of religions and followers of false beliefs. He established right and refuted wrong, and his holy words have become the axis of studies and foundation of perfection.

A group of scholars-may Allah, the Exalted, reward them with the best reward-has undertaken the task of collecting, interpreting, and explaining these words. Among those whom Allah, the Most High, has singled out for this great dignity is, Shaykh of traditionalists, the Hujja, Shaykh Ba’qir al-Qarashi, whom Allah, the Exalted, has endowed with His special favor and placed him among those who are guides to the righteous Imams, peace be on them, and explain their words and their characters. May Allah, the Most High, appreciate his efforts and grant him success to exalt the word of the truth and to manifest the reality. Verily, He is All-hearing, and answers to prayers!

Jama’di al Tha’niya 26th, 1412 A. H.

‘Abd al-A‘la’ al-Sabzwa’ri

Dedication

I submit this humble effort to the great position of the pioneer of the intellectual and cognitive renaissance in Islam, the Prophet’s descendant, Imam Ja‘far al-Sa’diq, peace be on him. I have made this research about his grandson Imam ‘Ali b. Musa’ al-Ridha’, peace be on him, while hoping that he will kindly accept, so it would be a treasure for me on the Day of Resurrection.

The Author

Introduction

1

This is an inquiry into the life of Imam ‘Ali b. Musa’ al-Ridha’, peace be on him, the eighth Imam from the Household of the Prophet. He is Allah’s light, His gift, and His treasure. He and his fathers, the leaders of Islamic Thought, are in no need of praiser’s praise and describers’ description, for Allah, the Exalted, praised them, took away uncleanness from them, and purified them from deviation. Regarding them He, the Exalted, has said:”

Verily Allah intends to keep off from you every kind of uncleanness and to purify you people of the House with a thorough purification.”1

He has also imposed love for them on all the children of Islam. Moreover He, the Exalted, has said:

“Say: I demand not of you any reward for it (the toils of preaching) except the love of my relations.”2

Their grandfather the Messenger, may Allah bless him and his family, associated them to the Qur’an when he said: “I am going to leave among you the thaqalayn. If you cleave to them, you will never go astray after me; one of them is greater than the other that is the Book of Allah which is a cord stretching from the sky to the earth and my offspring from my family. They will never scatter (from each other) until they come to me at the Pool (hawd). Hence, think! How will you treat them after me?”3 Also he, may Allah bless him and his family, regarded them as the life-ships of this community. He has said: “Verily my Household among you are like Noah’s Ark, which whoever embarked was safe, and whoever missed drowned. Verily my Household among you are like the gate of Hitta among the children of Isra’’il, through which whoever entered was forgiven.”4

Al-Ma’mu’n asked ‘Abd Allah b. Matar, who was an eminent thinker and poet at his time: “What is your opinion of the Household (of the Prophet)?” “What shall I say about the clay which was plunged into the water of the Message and planted in the water of the Inspiration? Nothing will spread from it except the musk of guidance and ambergris of piety,” replied ‘Abd Allah with these brilliant words.

These golden words controlled al-Ma’mu’n’s heart, hence he, and in the presence of Imam al-Ridha’, ordered the mouth of ‘Abd Allah to be stuffed with pearls.”5

All the exalted values and genuine principles of which man boasts were in the Imams of the Household (of the prophet), peace be on them, for they were some of their elements and qualities.

2

As for the inclinations and qualities of Imam al-Ridha’, they were like those of his fathers, the great Imams. He freed himself from the world, renounced its beauties, and turned away from its embellishment, dedicated himself to Allah, devoted himself to Him, and clung to obedience to Him. He had knowledge of the precepts of the religion, inclusively encompassed the law of the Lord of the messengers, helped the weak, relieved the deprived, and accomplished the needs of the needy and other qualities which placed him at the top of honor and glory in the world of Arabs and Muslims.

Imam ‘Ali al-Ridha’, peace be on him, possessed these original values in all their forms and kinds, for he completely freed himself from the world and divorced it three times, just as his grandfather Imam ‘Ali, the Commander of the faithful, peace be on him, did. Hence, he paid no attention to its vanities and embellishment. This clearly appeared when he undertook the succession, which was the greatest office in the Islamic State, hence he was the second character after al-Ma’mu’n.

Nevertheless, he rejected all the seductions of government and authority. He intensely hated the popular festivals and all kinds of honoring and magnifying which the people would hold for their kings and rulers. He announced this when he said: “Man’s waking behind a man is a trial for the followed and abasement for the follower.”6 The narrators have said: “Imam ‘Ali b. Musa’ al-Ridha’ would go to the bath-house, but the owner of the bath-house did not recognize him. It happened that there was a soldier in the bath-house and the soldier asked the Imam to rub and clean him. The Imam responded to his request. When the soldier came to know of the Imam, he became fearful and terrified. However, the Imam calmed his fear and made him know that he rendered him a human service.”

Among his high moral traits is that he would eat with his boys and retainers. He hated to distinguish himself from them. There are other high moral traits which he inherited from his grandfather, the greatest Messenger, may Allah bless him and his family.

3

The Imams of Ahl al-Bayt, peace be on them, had their own brilliant policy and method in the world of government and policy. They thought that government should be a means for establishing pure justice and truth, spreading love and friendship among men. They though that government should be a means for refreshing peoples, achieving their welfare, security, and prosperity. They thought that government was worthless if it did not achieve these noble aims through which peoples become happy. Listen to what the master of the Household (of the Prophet), Imam ‘Ali, the Commander of the faithful, peace be on him, when he said to his helper and adviser, ‘Abd Allah b. ‘Abba’s to whom he held up his sandals made of fiber and asked him:

“Ibn ‘Abba’s, how much do you value these sandals?”

“They have no value,” Ibn ‘Abba’s retorted.

“By Allah, they are more lovable to me than these affairs of yours but for the fact that I must establish (what is) true and ward off (what is) false,” explained the Imam.

The dictionary of policy has no words greater or more exalted than these words said by Imam ‘Ali, the Commander of the faithful and greatest Muslim thinker, peace be on him. Authority has no value unless it establishes fairness and justice, wards off falsehood and tyranny.

This is the path which Allah has chosen for His servants, that they may be righteous, and that they may enjoy a government which stands on neither deception nor misleading nor playing with the fates of the community.

4

Imam al-Ridha’, peace be on him, appeared on the arena of the political life in Islam, and he was the most brilliant politician in Islamic history. He was steadfast in his political attitudes, so he was not deceived by the bright ways and false hopes of al-Mu’mu’n, the ‘Abba’sid king, when he abdicated the throne and entrusted it to him. This abdication of the throne was not real; nor was it true at all; rather al-Ma’mu’n had decided that in order to achieve his political goals; probably the most important one of these goals is that he wanted to suppress those burning revolts which were about to burn the ‘Abba’sid government and to fold its flag. Among those revolts was that of Abu’ al-Sara’ya’. It is worth mentioning that Abu’ al-Sara’ya’ was an inspired military commander like Abu’ Muslim al-Khurasa’ni, who had overthrown the Umayyad government. Moreover al-Ma’mu’n wanted to conciliate the Iranians and all supporters of the Household (of the Prophet) whom the previous ‘Abba’sid governments had wronged, persecuted, and deprived of their natural rights.

Imam al-Ridha’, peace be on him, was fully aware of the political reasons which urged al-Ma’mu’n to abdicate the office of the caliphate and to hand it over to him, peace be on him. He, peace be on him, vigorously refused to undertake it. When al-Ma’mu’n was despair of him, he threatened him with death, so the Imam reluctantly responded to him according to the following conditions:

A. He (Imam al-Ridha’) would not command; nor would he prohibit.

B. He would not remove any person from his office.

C. He would not appoint any person in any of the state offices.

These conditions indicate that the Imam was the apparent successor of al-Ma’mu’n, and that the government of al-Ma’mu’n was illegal, for if it had been legal, he would not have mentioned these conditions.

Only few days ago and all the people came to know that the Imam had deep faith and that al-Ma’mu’n had nothing except cunning. They understood that al-Ma’mu’n wanted to achieve his political aims. When al-Ma’mu’n had achieved his goals, he assassinated the Imam, for he was unable to remove him from the office of regency. We will explain this matter in the chapters that follow.

5

Among the aims of this book is to give proof of the Imam’s abundant knowledge of philosophy, theology, medicine, jurisprudence, and so on. This can be indicated objectively through his debates with the great philosophers and scholars from different countries and cities. It is worth mentioning that al-Ma’mu’n had asked them to come to Khurasa’n in order to examine the Imam. He held a private and secret meeting with them and promised to give them a lot of money if they could silence the Imam with their arguments and render him incapable of answering them, that he might use this incapability as a means for slandering and defaming the Shi‘ites who believed that the Imams of the Household (of the Prophet), peace be on them, were the most knowledgeable of the community, and that Allah endowed them knowledge and excellencies just as He had endowed His prophets and His testamentary trustees.

The scholars responded to al-Ma’mu’n’s summons and asked the Imam about the vaguest and most difficult matters. The historians have said: “The scholars asked Imam ‘Ali b. Musa’ al-Ridha’ more than twenty thousand questions about various matters, and he skillfully answered them. Then they admired his abundant knowledge and most of them believed in his Imamate.” As a result al-Ma’mu’n was forced to prevent the scholars and others from meeting the Imam. Meanwhile he kept him under intense observation lest the people should admire him.

It is worth mentioning that these debates were recorded by some of the Imam’s students, but we have not found them yet. Perhaps they are part of the manuscripts which Arab and Islamic world has lost.

Anyhow, the Shi‘ite historians have reported a small group of these debates which are of great importance. For they, though few in number, show the Imam’s abundant and scientific wealth, and they indicate that he was a unique thinker and scholar in the world of Islam.

6

Some books of Imam al-Ridha’, peace be on him, have been reported and mentioned in the books of some historians and biographers such as Ibn al-Nadim, al-Tu’si, and others. They are as follows:

A. Tibb (Dissertation) of Imam al-Ridha’

It is a great, medical account which the Imam wrote according to al-Ma’mu’n’s request and is called al-Risa’la al-Dhahabiya (the Golden Dissertation). It contains the Imam’s health programs on foods which improves man’s body and protects it from maladies. It also contains his general prescriptions such as refraining from eating too much food which gives rise to high blood pressure, diabetes, arteriosclerosis, and other dangerous diseases. It is certain that if one puts into practice the Imam’s prescriptions, he will need no medicine.

As this dissertation is of great importance, some meritorious people have explained it according to modern medicine. Among them is Dr. al-Sayyid Sa’hib Zayni.

B. Imam al-Ridha’’s Musnad

It contains some traditions which the Imam, peace be on him, has reported from his grandfather, the greatest Prophet, may Allah bless him and his family. It was printed in Cairo. ‘Alla’ma ‘Abd al-Wa’si’ b. Yahya’ al-Wa’simi printed and commented on it.

C. Jawa’m‘ al-Shri‘a

It contains outstanding, religious precepts and mother, juristic problems. Imam al-Ridha’, peace be on him, dictated it to al-Fadal b. Sahl, the prime minister of al-Ma’mu’n. That was according to al-Ma’mu’n’s request. This dissertation has been mentioned in Tuhaf al-‘Uqu’l and other Shi‘ite books. We have reported it from them and mentioned it in the book. These books are part of the Imam’s scientific wealth.

As for the jurisprudence of Imam al-Ridha’, we have indicated that it is not among his works; rather it belongs to other than him and is ascribed to him.

Anyhow, the narrators have reported from the Imam a large group of outstanding precepts and moral teachings. Islam wants its followers to adopt such precepts and teachings, that they may develop their life.

7

This book includes biographies of some great scholars and narrators who studied under the Imam, peace be on him, narrated his traditions and his wise sayings, and wrote books about them. It is certain that mentioning such biographies will enhance the research about the Imam’s life, for it shows that the scholars in that time took great care of taking knowledge and sciences from the Imam. The narrators and historians have unanimously agreed that the Imam was a unique Muslim thinker, and that he derived his own knowledge from that of his pure fore-fathers, peace be on them, who were the guardians of the knowledge of the Prophet, may Allah bless him and his family, and inheritors of his wise sayings.

8

This book contains an inquiry into the time of Imam al-Ridha’, peace be on him, for such a time was full of economic, scientific, social, political, and other events which had great effects on the life of the people.

Mentioning such events is necessary for every researcher. It is worth mentioning that psychology and sociology have established that events in every time have direct effects on man’s life and intellect.

The time of the Imam was full of important events of which is that Ha’ru’n al-Rashid created a conflict between his two sons al-Amin and al-Ma’mu’n. This conflict resulted in destroying Baghdad, the most beautiful capital in the Middle East, and murdering a large group of people. Another example of these events is the revolt of the inspired leader, Abu’ al-Sara’ya’, and other great revolts which were about to destroy the ‘Abba’sid government and to fold its standard.

Yet another example of the events in that time was the matter of creating the Qur’an. It was a hidden or neglected theological problem, but it was al-Ma’mu’n who moved it and it led to shedding blood without any right, spreading disorders and discords among the Muslims.

However, through his political cleverness, al-Ma’mu’n could overcame all those events he faced. Then he forced Imam al-Ridha’ the hope of the Muslim community, peace be on him to accept the succession after him and made the people busy thinking of this great event. Accordingly, he was able to suppress all those revolts against him.

9

We have deeply and inclusively probed into the characters of the ‘Abba’sid kings with whom Imam al-Ridha’, peace be on him, coincided. As a result we have concluded that their characters are similar to those of the Umayyads, who spent the property of Allah on themselves and enslaved His servants. After this serious research on their characters, we have come to know that they did not perform any good deed; nor did they pay attention to the interests of the Muslims. Rather, they were absorbed in satisfying their pleasures and desires. They spent on their red nights in Baghdad millions of the funds of the Muslims. They enriched singers, abusers, and the dissolutel; meanwhile they subjected the people to poverty and unhappiness.

Moreover, they ordered the innocent to be whipped, imprisoned, and killed by sword; at the head of those innocent were the ‘Alawide Sayyids who demanded nothing except establishing social justice. They ordered their tax collectors to show rudeness and brutality toward farmers, craftsmen, and manufacturers. As a result the tax collectors destroyed the people’s bodies by whip and went too far in wronging the people.

10

As for inquiring into Islamic history, it must be objective, honest, far from doctrinal and traditional trends, for this history has many subjects which have hidden the truth and concealed realities, so it is incumbent on (us) to spend more efforts in order to distinguish the right from the wrong and the true from the false. An example of these subjects is that noble attributes and great titles were given to the Umayyad and the ‘Abba’sid kings; they were given the titles as Allah’s vicegerents on earth, while this noble title represents fairness, justice, and law. I (the author) seek refuge in Allah from such titles which were given to persons like Yazid, Marwa’n, al-Walid, and other ‘Abba’sid kings who turned the life of the people into an unbearable inferno.

Some historians and authors think that the measure of one’s highness and great position is his sitting on the throne of government and his seizing the reins of general authority over a country. This is incorrect; the measure of one’s exaltedness in Islamic viewpoint is the services which he renders to his community in the fields of economy, culture, security, and prosperity. If Muslim historians and authors deprive kings of these titles and give them to those who render great services to the community, then they will render great service to Islamic history, for the orientalists and others who harbor malice against Islam have criticized Islam because of such kings who acted in a manner different from Islamic justice and fairness. They think that these kings represent Islam in their conducts and works. If those who criticize Islam probe into Islamic precepts, they will find them noble, creative, comply with justice and nature, have nothing—praise belongs to Allah—which complies with injustice. Rather they will find that Islamic precepts oppose injustice, and that the irregular behavior of some Muslim kings does not represent Islam.

11

This is not the first book to be written about the life of Imam ‘Ali b. Musa’ al-Ridha’, peace be on him. Rather many books have been written on his life in Arabic and other than it, and the most important of them is al-Sayyid Ja‘far Murtada’s the Life of Imam al-Ridha’, peace be on him, for this book is rich in information.

It is worth mentioning that all the books written on the personality of this great Imam have not encompassed its realities yet. This a far-fetched hope, for the Imam, peace be on him, had boundless intellectual wealth like that of the leading Imams, peace be on them, who were guardians of righteousness, and inheritors of the knowledge of the Prophet, may Allah bless him and his family.

12

Before I end this introduction to the book, I would like to thank His Eminence, our great professor, the Hujjah of Islam and Muslims, Shaykh Husayn al-Khalifa for his care, favor, and help with printing some of my books; I would particularly like to thank His Eminence al-Hujjah, the great ‘Alla’ma, my brother, Ha’di Sharif al-Qarashi for the creative efforts he rendered to me, his valuable notes on the book, his checking some of the books I made use of, and his encouraging me to serve the members of the House (Ahl al-Bayt), peace be on. I ask Allah, the Exalted, to reward him just as He rewards the righteous from among His servants. Verily He is the Supporter of purpose and success.

Holy Najaf,

Shawwa’l 14th, 1411 A. H.

Ba’qir Sharif al-Qarashi

Notes

1. Qur’an, 33, 22.

2. Ibid., 41, 23.

3. Al-Tirmidhi, Sahih, vol. 2, p. 308. Asad al-Gha’ba, vol. 2, p. 12.

4. Majjma‘ al-Zawa’’id, vol. 9, p. 68. Al-Hlya, vol. 4, p. 306. Ta’rikh Baghdad, vol. 2, p. 19.

5. Al-Majjlisi, Biha’r al-Anwa’r, vol. 12, p. 71.

6. Al-Ya‘qu’bi, Ta’rikh.

Publisher’s Preface

Some years ago, while I was paying a visit to the Holy Shrine of the eighth Imam, my master, ‘Ali b. Musa’ al-Ridha’, peace be on him, I asked myself: “Is it possible for me to find favor with my Imams, the guides and rightly-guided ones who have said in their traditions: ‘May Allah have mercy on him who enlivens our affairs,?” So it came to my mind that I had to find a book on the life of the eighth Imam in order to translate it into English.

After I had asked the advice of some professors, I chose the book entitled the Life of Imam al-Ridha’ by Shaykh Ba’qir Sharif al-Qarashi. Then I gave the book to Mr. Ja’sim al-Rasheed in order to translate it into English, and he agreed to this suggestion; I thank him, and praise belongs to Allah.

After an arduous effort and diligent striving, this great book has been translated into English, that it may be an important reference before those who desire to study and to inquire into the lives of the Imams of the Ahl al-Bayt, peace be on them. We ask Allah, the Great and Almighty, to help us enliven more works about the Ahl al-Bayt, peace be on them, and on Tashayyu‘; surely He is powerful over everything.

In the Name of Allah the Merciful, the Compassionate

“Surely Allah chose Adam and Noah and the descendants of Abraham and the descendants of ‘Umra’n above the nations. Offspring, one of the other; and Allah is Hearing, Knowing.” Qur’an (3: 33 -34)

“Allah only desires to keep away the uncleanness from you, O people of the House, and to purify you thoroughly.” Qur’an (33: 33)

“Say: I do not ask of you any reward for it but love for my near relatives; and whoever earns good, We give him more of good therein; surely Allah is Forgiving, Grateful.” Qur’an (53:23)

Foreword

by His Eminence, Imam al-Sayyid ‘Abd al-A‘la’ al-Sabzwa’ri, may his blessings lastmay his blessings lastmay his blessings last

In the Name of Allah the Merciful, the Compassionate,

Praise belongs to Allah, the Lord of the worlds. Blessing and peace be on the noblest of His creatures Muhammad and his Household, the good, the pure. The pure Imams, peace be on them, are the mediations of the Holiest Grace, the means of Divine mercy, and the testamentary trustees of Allah, may His name be exalted, on earth. Allah, the Glorified and Exalted, has endowed them with knowledge and cognition through which they set the foundations of the religion and pillars of Shari‘a. The gallant, affectionate, infallible Imam ‘Ali b. Musa’ al-Ridha’, peace be on him, was unique in being able to affirm Divine knowledge through debating with the leading scientists of religions and followers of false beliefs. He established right and refuted wrong, and his holy words have become the axis of studies and foundation of perfection.

A group of scholars-may Allah, the Exalted, reward them with the best reward-has undertaken the task of collecting, interpreting, and explaining these words. Among those whom Allah, the Most High, has singled out for this great dignity is, Shaykh of traditionalists, the Hujja, Shaykh Ba’qir al-Qarashi, whom Allah, the Exalted, has endowed with His special favor and placed him among those who are guides to the righteous Imams, peace be on them, and explain their words and their characters. May Allah, the Most High, appreciate his efforts and grant him success to exalt the word of the truth and to manifest the reality. Verily, He is All-hearing, and answers to prayers!

Jama’di al Tha’niya 26th, 1412 A. H.

‘Abd al-A‘la’ al-Sabzwa’ri

Dedication

I submit this humble effort to the great position of the pioneer of the intellectual and cognitive renaissance in Islam, the Prophet’s descendant, Imam Ja‘far al-Sa’diq, peace be on him. I have made this research about his grandson Imam ‘Ali b. Musa’ al-Ridha’, peace be on him, while hoping that he will kindly accept, so it would be a treasure for me on the Day of Resurrection.

The Author

Introduction

1

This is an inquiry into the life of Imam ‘Ali b. Musa’ al-Ridha’, peace be on him, the eighth Imam from the Household of the Prophet. He is Allah’s light, His gift, and His treasure. He and his fathers, the leaders of Islamic Thought, are in no need of praiser’s praise and describers’ description, for Allah, the Exalted, praised them, took away uncleanness from them, and purified them from deviation. Regarding them He, the Exalted, has said:”

Verily Allah intends to keep off from you every kind of uncleanness and to purify you people of the House with a thorough purification.”1

He has also imposed love for them on all the children of Islam. Moreover He, the Exalted, has said:

“Say: I demand not of you any reward for it (the toils of preaching) except the love of my relations.”2

Their grandfather the Messenger, may Allah bless him and his family, associated them to the Qur’an when he said: “I am going to leave among you the thaqalayn. If you cleave to them, you will never go astray after me; one of them is greater than the other that is the Book of Allah which is a cord stretching from the sky to the earth and my offspring from my family. They will never scatter (from each other) until they come to me at the Pool (hawd). Hence, think! How will you treat them after me?”3 Also he, may Allah bless him and his family, regarded them as the life-ships of this community. He has said: “Verily my Household among you are like Noah’s Ark, which whoever embarked was safe, and whoever missed drowned. Verily my Household among you are like the gate of Hitta among the children of Isra’’il, through which whoever entered was forgiven.”4

Al-Ma’mu’n asked ‘Abd Allah b. Matar, who was an eminent thinker and poet at his time: “What is your opinion of the Household (of the Prophet)?” “What shall I say about the clay which was plunged into the water of the Message and planted in the water of the Inspiration? Nothing will spread from it except the musk of guidance and ambergris of piety,” replied ‘Abd Allah with these brilliant words.

These golden words controlled al-Ma’mu’n’s heart, hence he, and in the presence of Imam al-Ridha’, ordered the mouth of ‘Abd Allah to be stuffed with pearls.”5

All the exalted values and genuine principles of which man boasts were in the Imams of the Household (of the prophet), peace be on them, for they were some of their elements and qualities.

2

As for the inclinations and qualities of Imam al-Ridha’, they were like those of his fathers, the great Imams. He freed himself from the world, renounced its beauties, and turned away from its embellishment, dedicated himself to Allah, devoted himself to Him, and clung to obedience to Him. He had knowledge of the precepts of the religion, inclusively encompassed the law of the Lord of the messengers, helped the weak, relieved the deprived, and accomplished the needs of the needy and other qualities which placed him at the top of honor and glory in the world of Arabs and Muslims.

Imam ‘Ali al-Ridha’, peace be on him, possessed these original values in all their forms and kinds, for he completely freed himself from the world and divorced it three times, just as his grandfather Imam ‘Ali, the Commander of the faithful, peace be on him, did. Hence, he paid no attention to its vanities and embellishment. This clearly appeared when he undertook the succession, which was the greatest office in the Islamic State, hence he was the second character after al-Ma’mu’n.

Nevertheless, he rejected all the seductions of government and authority. He intensely hated the popular festivals and all kinds of honoring and magnifying which the people would hold for their kings and rulers. He announced this when he said: “Man’s waking behind a man is a trial for the followed and abasement for the follower.”6 The narrators have said: “Imam ‘Ali b. Musa’ al-Ridha’ would go to the bath-house, but the owner of the bath-house did not recognize him. It happened that there was a soldier in the bath-house and the soldier asked the Imam to rub and clean him. The Imam responded to his request. When the soldier came to know of the Imam, he became fearful and terrified. However, the Imam calmed his fear and made him know that he rendered him a human service.”

Among his high moral traits is that he would eat with his boys and retainers. He hated to distinguish himself from them. There are other high moral traits which he inherited from his grandfather, the greatest Messenger, may Allah bless him and his family.

3

The Imams of Ahl al-Bayt, peace be on them, had their own brilliant policy and method in the world of government and policy. They thought that government should be a means for establishing pure justice and truth, spreading love and friendship among men. They though that government should be a means for refreshing peoples, achieving their welfare, security, and prosperity. They thought that government was worthless if it did not achieve these noble aims through which peoples become happy. Listen to what the master of the Household (of the Prophet), Imam ‘Ali, the Commander of the faithful, peace be on him, when he said to his helper and adviser, ‘Abd Allah b. ‘Abba’s to whom he held up his sandals made of fiber and asked him:

“Ibn ‘Abba’s, how much do you value these sandals?”

“They have no value,” Ibn ‘Abba’s retorted.

“By Allah, they are more lovable to me than these affairs of yours but for the fact that I must establish (what is) true and ward off (what is) false,” explained the Imam.

The dictionary of policy has no words greater or more exalted than these words said by Imam ‘Ali, the Commander of the faithful and greatest Muslim thinker, peace be on him. Authority has no value unless it establishes fairness and justice, wards off falsehood and tyranny.

This is the path which Allah has chosen for His servants, that they may be righteous, and that they may enjoy a government which stands on neither deception nor misleading nor playing with the fates of the community.

4

Imam al-Ridha’, peace be on him, appeared on the arena of the political life in Islam, and he was the most brilliant politician in Islamic history. He was steadfast in his political attitudes, so he was not deceived by the bright ways and false hopes of al-Mu’mu’n, the ‘Abba’sid king, when he abdicated the throne and entrusted it to him. This abdication of the throne was not real; nor was it true at all; rather al-Ma’mu’n had decided that in order to achieve his political goals; probably the most important one of these goals is that he wanted to suppress those burning revolts which were about to burn the ‘Abba’sid government and to fold its flag. Among those revolts was that of Abu’ al-Sara’ya’. It is worth mentioning that Abu’ al-Sara’ya’ was an inspired military commander like Abu’ Muslim al-Khurasa’ni, who had overthrown the Umayyad government. Moreover al-Ma’mu’n wanted to conciliate the Iranians and all supporters of the Household (of the Prophet) whom the previous ‘Abba’sid governments had wronged, persecuted, and deprived of their natural rights.

Imam al-Ridha’, peace be on him, was fully aware of the political reasons which urged al-Ma’mu’n to abdicate the office of the caliphate and to hand it over to him, peace be on him. He, peace be on him, vigorously refused to undertake it. When al-Ma’mu’n was despair of him, he threatened him with death, so the Imam reluctantly responded to him according to the following conditions:

A. He (Imam al-Ridha’) would not command; nor would he prohibit.

B. He would not remove any person from his office.

C. He would not appoint any person in any of the state offices.

These conditions indicate that the Imam was the apparent successor of al-Ma’mu’n, and that the government of al-Ma’mu’n was illegal, for if it had been legal, he would not have mentioned these conditions.

Only few days ago and all the people came to know that the Imam had deep faith and that al-Ma’mu’n had nothing except cunning. They understood that al-Ma’mu’n wanted to achieve his political aims. When al-Ma’mu’n had achieved his goals, he assassinated the Imam, for he was unable to remove him from the office of regency. We will explain this matter in the chapters that follow.

5

Among the aims of this book is to give proof of the Imam’s abundant knowledge of philosophy, theology, medicine, jurisprudence, and so on. This can be indicated objectively through his debates with the great philosophers and scholars from different countries and cities. It is worth mentioning that al-Ma’mu’n had asked them to come to Khurasa’n in order to examine the Imam. He held a private and secret meeting with them and promised to give them a lot of money if they could silence the Imam with their arguments and render him incapable of answering them, that he might use this incapability as a means for slandering and defaming the Shi‘ites who believed that the Imams of the Household (of the Prophet), peace be on them, were the most knowledgeable of the community, and that Allah endowed them knowledge and excellencies just as He had endowed His prophets and His testamentary trustees.

The scholars responded to al-Ma’mu’n’s summons and asked the Imam about the vaguest and most difficult matters. The historians have said: “The scholars asked Imam ‘Ali b. Musa’ al-Ridha’ more than twenty thousand questions about various matters, and he skillfully answered them. Then they admired his abundant knowledge and most of them believed in his Imamate.” As a result al-Ma’mu’n was forced to prevent the scholars and others from meeting the Imam. Meanwhile he kept him under intense observation lest the people should admire him.

It is worth mentioning that these debates were recorded by some of the Imam’s students, but we have not found them yet. Perhaps they are part of the manuscripts which Arab and Islamic world has lost.

Anyhow, the Shi‘ite historians have reported a small group of these debates which are of great importance. For they, though few in number, show the Imam’s abundant and scientific wealth, and they indicate that he was a unique thinker and scholar in the world of Islam.

6

Some books of Imam al-Ridha’, peace be on him, have been reported and mentioned in the books of some historians and biographers such as Ibn al-Nadim, al-Tu’si, and others. They are as follows:

A. Tibb (Dissertation) of Imam al-Ridha’

It is a great, medical account which the Imam wrote according to al-Ma’mu’n’s request and is called al-Risa’la al-Dhahabiya (the Golden Dissertation). It contains the Imam’s health programs on foods which improves man’s body and protects it from maladies. It also contains his general prescriptions such as refraining from eating too much food which gives rise to high blood pressure, diabetes, arteriosclerosis, and other dangerous diseases. It is certain that if one puts into practice the Imam’s prescriptions, he will need no medicine.

As this dissertation is of great importance, some meritorious people have explained it according to modern medicine. Among them is Dr. al-Sayyid Sa’hib Zayni.

B. Imam al-Ridha’’s Musnad

It contains some traditions which the Imam, peace be on him, has reported from his grandfather, the greatest Prophet, may Allah bless him and his family. It was printed in Cairo. ‘Alla’ma ‘Abd al-Wa’si’ b. Yahya’ al-Wa’simi printed and commented on it.

C. Jawa’m‘ al-Shri‘a

It contains outstanding, religious precepts and mother, juristic problems. Imam al-Ridha’, peace be on him, dictated it to al-Fadal b. Sahl, the prime minister of al-Ma’mu’n. That was according to al-Ma’mu’n’s request. This dissertation has been mentioned in Tuhaf al-‘Uqu’l and other Shi‘ite books. We have reported it from them and mentioned it in the book. These books are part of the Imam’s scientific wealth.

As for the jurisprudence of Imam al-Ridha’, we have indicated that it is not among his works; rather it belongs to other than him and is ascribed to him.

Anyhow, the narrators have reported from the Imam a large group of outstanding precepts and moral teachings. Islam wants its followers to adopt such precepts and teachings, that they may develop their life.

7

This book includes biographies of some great scholars and narrators who studied under the Imam, peace be on him, narrated his traditions and his wise sayings, and wrote books about them. It is certain that mentioning such biographies will enhance the research about the Imam’s life, for it shows that the scholars in that time took great care of taking knowledge and sciences from the Imam. The narrators and historians have unanimously agreed that the Imam was a unique Muslim thinker, and that he derived his own knowledge from that of his pure fore-fathers, peace be on them, who were the guardians of the knowledge of the Prophet, may Allah bless him and his family, and inheritors of his wise sayings.

8

This book contains an inquiry into the time of Imam al-Ridha’, peace be on him, for such a time was full of economic, scientific, social, political, and other events which had great effects on the life of the people.

Mentioning such events is necessary for every researcher. It is worth mentioning that psychology and sociology have established that events in every time have direct effects on man’s life and intellect.

The time of the Imam was full of important events of which is that Ha’ru’n al-Rashid created a conflict between his two sons al-Amin and al-Ma’mu’n. This conflict resulted in destroying Baghdad, the most beautiful capital in the Middle East, and murdering a large group of people. Another example of these events is the revolt of the inspired leader, Abu’ al-Sara’ya’, and other great revolts which were about to destroy the ‘Abba’sid government and to fold its standard.

Yet another example of the events in that time was the matter of creating the Qur’an. It was a hidden or neglected theological problem, but it was al-Ma’mu’n who moved it and it led to shedding blood without any right, spreading disorders and discords among the Muslims.

However, through his political cleverness, al-Ma’mu’n could overcame all those events he faced. Then he forced Imam al-Ridha’ the hope of the Muslim community, peace be on him to accept the succession after him and made the people busy thinking of this great event. Accordingly, he was able to suppress all those revolts against him.

9

We have deeply and inclusively probed into the characters of the ‘Abba’sid kings with whom Imam al-Ridha’, peace be on him, coincided. As a result we have concluded that their characters are similar to those of the Umayyads, who spent the property of Allah on themselves and enslaved His servants. After this serious research on their characters, we have come to know that they did not perform any good deed; nor did they pay attention to the interests of the Muslims. Rather, they were absorbed in satisfying their pleasures and desires. They spent on their red nights in Baghdad millions of the funds of the Muslims. They enriched singers, abusers, and the dissolutel; meanwhile they subjected the people to poverty and unhappiness.

Moreover, they ordered the innocent to be whipped, imprisoned, and killed by sword; at the head of those innocent were the ‘Alawide Sayyids who demanded nothing except establishing social justice. They ordered their tax collectors to show rudeness and brutality toward farmers, craftsmen, and manufacturers. As a result the tax collectors destroyed the people’s bodies by whip and went too far in wronging the people.

10

As for inquiring into Islamic history, it must be objective, honest, far from doctrinal and traditional trends, for this history has many subjects which have hidden the truth and concealed realities, so it is incumbent on (us) to spend more efforts in order to distinguish the right from the wrong and the true from the false. An example of these subjects is that noble attributes and great titles were given to the Umayyad and the ‘Abba’sid kings; they were given the titles as Allah’s vicegerents on earth, while this noble title represents fairness, justice, and law. I (the author) seek refuge in Allah from such titles which were given to persons like Yazid, Marwa’n, al-Walid, and other ‘Abba’sid kings who turned the life of the people into an unbearable inferno.

Some historians and authors think that the measure of one’s highness and great position is his sitting on the throne of government and his seizing the reins of general authority over a country. This is incorrect; the measure of one’s exaltedness in Islamic viewpoint is the services which he renders to his community in the fields of economy, culture, security, and prosperity. If Muslim historians and authors deprive kings of these titles and give them to those who render great services to the community, then they will render great service to Islamic history, for the orientalists and others who harbor malice against Islam have criticized Islam because of such kings who acted in a manner different from Islamic justice and fairness. They think that these kings represent Islam in their conducts and works. If those who criticize Islam probe into Islamic precepts, they will find them noble, creative, comply with justice and nature, have nothing—praise belongs to Allah—which complies with injustice. Rather they will find that Islamic precepts oppose injustice, and that the irregular behavior of some Muslim kings does not represent Islam.

11

This is not the first book to be written about the life of Imam ‘Ali b. Musa’ al-Ridha’, peace be on him. Rather many books have been written on his life in Arabic and other than it, and the most important of them is al-Sayyid Ja‘far Murtada’s the Life of Imam al-Ridha’, peace be on him, for this book is rich in information.

It is worth mentioning that all the books written on the personality of this great Imam have not encompassed its realities yet. This a far-fetched hope, for the Imam, peace be on him, had boundless intellectual wealth like that of the leading Imams, peace be on them, who were guardians of righteousness, and inheritors of the knowledge of the Prophet, may Allah bless him and his family.

12

Before I end this introduction to the book, I would like to thank His Eminence, our great professor, the Hujjah of Islam and Muslims, Shaykh Husayn al-Khalifa for his care, favor, and help with printing some of my books; I would particularly like to thank His Eminence al-Hujjah, the great ‘Alla’ma, my brother, Ha’di Sharif al-Qarashi for the creative efforts he rendered to me, his valuable notes on the book, his checking some of the books I made use of, and his encouraging me to serve the members of the House (Ahl al-Bayt), peace be on. I ask Allah, the Exalted, to reward him just as He rewards the righteous from among His servants. Verily He is the Supporter of purpose and success.

Holy Najaf,

Shawwa’l 14th, 1411 A. H.

Ba’qir Sharif al-Qarashi

Notes

1. Qur’an, 33, 22.

2. Ibid., 41, 23.

3. Al-Tirmidhi, Sahih, vol. 2, p. 308. Asad al-Gha’ba, vol. 2, p. 12.

4. Majjma‘ al-Zawa’’id, vol. 9, p. 68. Al-Hlya, vol. 4, p. 306. Ta’rikh Baghdad, vol. 2, p. 19.

5. Al-Majjlisi, Biha’r al-Anwa’r, vol. 12, p. 71.

6. Al-Ya‘qu’bi, Ta’rikh.