Al-ma'mu`n Lauds The Ima`m's Talents

Al-Ma'mun lauds the Imam's Talents

Al-Ma'mu`n lauded Ima`m al-Rida`'s talents and said: "You have quenched my thirst, son of Allah's Apostle, and explained what was hidden from me, may Allah reward you well on behalf of His prophets and of Islam."
Then al-Ma'mu`n left the session. He took Mohammed b. Ja'far, the Ima`m's uncle, by the hand and asked him: "How did you see your nephew?"
Showing his admiration toward the Ima`m, Mohammed said: "He (Ima`m al-Rida`) is a scholar; we have never seen him frequent any of the men of knowledge."
Al-Ma'mu`n agreed with him on this reality and said: "Surely, your nephew is from among the Household concerning whom the Prophet, may Allah bless him and his family, said: 'Verily, the pious of my family and the good ones of my offspring are the most forbearing of the people when they are young and the most knowledgeable of the people when they are old; therefore, do not teach them, for they are most learned than you. They do not bring you out of guidance; nor do they make you enter a door to error."
Then 'Ali b. al-Jahm related to the Ima`m al-Ma'mu`n's laudation and praise and what Mohammed b. Ja'far said concerning him. So the Ima`m smiled and said: "Do not be deceived by what you heard from him (al-Ma'mu`n), for he will assassinate me; and Allah, the Exalted, will take vengeance on him out of his (evil) deed toward me. ¹"
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1. 'Uyun Akhbar al-Rida, vol. 1, pp. 195-204.

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The matter was just as the Ima`m, peace be on him, had predicted. That is because al-Ma'mu`n's harbored malice against him and was jealous of excellence and abundant knowledge given by Allah to him. Accordingly, al-Ma'mu`n committed the most horrible crime in the history of Islam when he put poison into food and gave it to the Ima`m to eat. In this manner he was able to assassinate the Imam, who was the Prophet's grandson, source of knowledge and wisdom on earth.

Ibn al-Sikït's Questions

Abu Yusuf Ya'qub b. Ishaq al-Dawraqi, better known as Ibn al-Sikït, was a great scholar in the time of the Imam. He came to Imam al-Rida, peace be on him, and asked him the following questions:
"Why did Allah send Mu`sa` with a white hand, 'Isa` with miraculous medicine, and Mohammed with miraculous speech and oratory?"
The Imam answered him about the reason for these things, saying: "Allah sent Mu`sa` (with the white hand) because sorcery dominated the (minds) of the people of his time, so he brought them from Allah something which they never had, nor could they bring about anything like it, thus rendering their sorcery void and proving his argument against them.
"Allah sent 'Isa` with medicine during a period of time when chronic diseases became widespread, and the people were in dire need of cure, so he ('Isa`) brought them from Allah something which they never had, bring the dead back to life, healing the blind and the leprous with Allah's permission, proving his argument against them.
"Allah sent Mohammed, may Allah bless him and his family, with speech and oratory during the time when speech and oratory dominated (the minds of) the people. ¹ So he (Mohammed) brought them from Allah warnings and precepts through which he could disprove their statements and proved his argument against them."
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1. The narrator of this account said:" I think that poetry prevailed them.

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Ibn al-Sikït admired the Ima`m's knowledge and said: "By Allah, I have never seen anyone like you! What is the argument against people these days, then?"
The Ima`m answered him: "Reason. Through it can you come to know who tells the truth about Allah, so you believe in him, and who tells lies about Allah, so you disbelieve in him."
"This, by Allah, is the (right) answer," declared Ibn al-Sikït. ¹
Allah created reason and made it argument over man. Reason brings about mercy to man when he obeys it, and it brings about unhappiness to him when he disobeys it. Through reason we can distinguish the truthful from the untruthful, the true from the untrue.

The Imam debates a Man

A man, whose name the historians have not mentioned, came in to Imam al-Rida, peace be on him. When the man sat down, he turned to the Imam and asked him: "Son of Allah's Apostle, what is the evidence for the creation of the world?"
The Imam answered him with definite evidence: "You were not, then you have been. You know that you had not created yourself; nor had the like of you created you. ²"

The Imam's Debate Concerning the Prophet's Family

Yet this is another debate in which the Ima`m has provided evidence of that Allah chose the pure family (of the Prophet). The debate took place in the presence of al-Ma'mun and a group of scholars from Iraq and Khurasa`n. Al-Ma'mu`n asked the scholars about the meaning of this verse: "Then We gave the Book for an inheritance to those whom We chose from among Our servants.³ "
"Surely those whom Allah chose were all Muslims," retorted the scholars.
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1. Al-Ihtijajj, vol. 2, pp. 224-225.
2. Ibid., 170 - 171.
3. Qur'an, 35, 32.

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Al-Ma'mun turned to the Ima`m and asked him: "What do you say, Abu` al-Hasan?"
"I do not say as they said," replied the Ima`m, "but I say that Allah, the Blessed and Exalted, meant the pure family (of the Prophet), peace be on them."
The Imam's words moved al-Ma'mu`n, and he asked: "How did Allah mean the Prophet's family apart from the community?"
"If Allah meant the community," replied the Ima`m, "then all of it would enter the Garden, while He, the Exalted, says: But of them is he who makes his soul to suffer a loss, and of them is he who takes a middle course, and of them is he who is foremost in deeds of goodness by Allah's permission; this is the great excellence.¹ "
The Ima`m added, saying: "As a result the inheritance belongs to the Prophet's pure family, not to other than them. It is they whom Allah has described in His Book and 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. It is they concerning whom Allah's Messenger, may Allah bless him and his family, said: 'I leave behind me among you two things, if you cleave to them, you will never go astray that is the book of Allah and my offspring from my family (ahl al-Bayt). They will never scatter (from you) until they lead you to me at the (scared) waters (of Heaven). Take care how you will follow me with regard to them. People, do not try to teach them, for they are more knowledgeable than you.'² "
The scholars hurried to say at one time: "Abu` al-Hasan, tell us about the offspring ('itra): are they the family (a`l) or other than the family?"
"They are the family (al)," answered the Ima`m. They opposed the Ima`m, saying: "It has been narrated on the authority of Allah's Apostle, who said: 'My community is my family(a`l).' And these are his companions who say with a diffused
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1. Ibid., 35, 32.
2. Hadith al-Thaqalayn, definite, repeatedly stated tradition narrated in al-Sihah and al-Sunan.

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tradition which cannot be denied: 'The family (al) of Mohammed is his community.'"
The Imam indicated that the tradition was fabricated and incorrect, saying: "Tell me, is it forbidden for Mohammed's family to take alms or not?"
"Yes," was the answer.
"Is it forbidden for the community to take alms or not?" asked the Ima`m.
"No," came the answer. Having proved argument against them, the Ima`m retorted: "This is the difference between the family (a`l) and the community (umma). Woe unto you! Which creed do you follow? What! shall We then turn away the reminder from you altogether because you are an extravagant people? Did you not know that the tradition apparently concerned those who were chosen and rightly guided apart from the rest of the people?"
"From where did you say, Abu` al-Hasan?" asked the scholars.
The Ima`m began reciting to them the excellence of the pure offspring, saying: "From these words of Allah: And certainly We sent Nu`h and Ibrahïm and We gave to their offspring the (gift of) prophecy and the Book; so there are among them those who go aright, and most of them are transgressors.¹ So the legacy of prophecy and the Book was confined to those who went aright apart from the transgressors. Did you not know that Nu`h ask his Lord, saying: My Lord, surely my son is of my family, and Your promise is surely true²? That is because Allah had promised him to save him and his family, so Allah, the Blessed and Exalted, said: Surely he is not of your family; surely he is (the doer of) other than good deeds; therefore, ask not of Me that of which you have no knowledge; surely I admonish you lest you may be of the ignorant. "
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1. Ibid., 57, 26.
2. Ibid., 11, 40.
3. Ibid., 11, 46.

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Al-Ma'mu`n burst with anger and rage, saying: "Did Allah prefer the offspring to the rest of the people?"
The Imam retorted: "Allah, the Great and Almighty, preferred the offspring to the reset of the people in the firm text of His Book."
"Where is that in the Book of Allah?" asked al-Ma'mu`n.
The Imam recited to him a group of the verses which lauded the excellence of the Household, peace be on them, saying: "Surely Allah chose Adam and Nu`h and the descendants of Ibra`hï~m and the descendants of 'Umra`n above the nations, offspring, one of the other; and Allah is Hearing, Knowing.¹ And Allah said in another place: Or do they envy the people for what Allah has given them of His grace? But indeed We have given to Ibrahïm's family the Book and the wisdom, and We have given them a grand kingdom². Then after this Allah addressed the rest of the Muslims, saying: O you who believe, obey Allah and obey the Apostle and those in authority from among you. ³ He meant those whom He made inherit the Book and wisdom, and they were envied for them, according to these words of Him: Or do they envy the people for what Allah has given them of His grace? But indeed We have given to Ibrahïm's family the Book and the wisdom, and We have given them a grand kingdom. He meant obedience to those chosen and pure, and 'kingdom' here means obedience to them."
"Did Allah, the Most High, interpret 'choice' in the Book?" asked the scholars.
The Ima`m answered them: "He interpreted 'choice' in outward apart from the inward in twelve places:
"The first of that is the words of Allah: And warn your nearest relations⁴, and your loyal family in this manner it is in the recitation of Ubay b. Ka'b, and it has been established in the copy of the Qur'an of 'Abd Allah b. Mas'ud. However, when 'Uthman ordered
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1. Ibid., 3, 32.
2. Ibid., 4, 54.
3. Ibid., 4, 59.
4. Ibid., 26, 214.

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Zayd b. Thabit to collect the Qur'an, he omitted this verse. And this is an exalted position, great excellence, and lofty honor when Allah, the Great and Almighty, meant the family (al) by that. This is one (verse).
"As for the second verse concerning choice, it is these words of Allah: Verily Allah intends to keep off from you every kind of uncleanness and to purify you, people of the House, with a thorough purification. None can deny this excellence except him who is obstinate, for this excellence is clear.
"The third verse: When Allah distinguished the pure from among His creatures, He ordered His Prophet in the Verse of Contest of Prayer (Ibtihal) and said: Say: Come let us call our sons and your sons and our women and your women and our souls and your souls, then let us be earnest in prayer, and pray for the curse of Allah on the liars¹. So the Prophet, may Allah bless him and his family, brought out 'Ali, al-Hasan, al-Husayn, and Fatima, peace be on them, thus he associated their souls with his own soul."
Then the Ima`m turned to the scholars and asked them: "Did you know the meaning of His words: and our souls and your souls?"
"By that he (the Prophet) meant his own soul," they answered.
"You are mistaken," replied the Ima`m, "by that he meant 'Ali. ² The proof of that is the statement of the Prophet, may Allah bless him and his family, when he said to 'Ali: 'Let the Banu` of Wulay'a ³refrain from (polytheism); otherwise, I will send to them a man who is like my own soul, namely 'Ali, peace be on him. ⁴ This is a quality which none had before him, a merit over which no man differ, and honor to which no creature preceded him, for he (the Prophet) regarded 'Ali's soul as his own soul. This is the third (verse).
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1. Ibid., 3, 72.
2. In addition to the proof which the Imam mentioned, it is sen less that man calls his own soul, so there is no escape that he meant by that 'Ali, peace be upon him.
3. The Banu of Wulay'a a district of KInda.
4. In al-'Uyun by our souls he meant 'Ali by our sons he meant al-Hasan and al-Husayn, and by our women he meant Fatima, peace be upon them, All the interpreters of the Quran have agreed on that.

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"As for the fourth (proof), it is that he (the Prophet) brought the people out of his mosque except the offspring. When the people spoke about that, al-'Abba`s spoke and said: 'Allah's Apostle, you have left 'Ali and brought us (out of the mosque).' 'It was not I who left him and brought you out,' replied Allah's Apostle, may Allah bless him and his family, 'but it was Allah who left him and brought you out.' This explains his statement to 'Ali, peace be on him: 'Your position to me is as Harun had with Musa.'"
"Where is this in the Qur'a`n?" asked the scholars.
"That is in the Qur'a`n," replied the Ima`m.
"Recite it to us," they demanded.
So the Ima`m recited to them these words of Allah, the Exalted: "And We revealed to Musa and his brother, saying: Take for your people houses to abide in Egypt and make your houses places of worship. ¹ This verse demonstrates the position of Harun with Musa as well as it demonstrates the position of 'Ali, peace be on him, with Allah's Apostle, may Allah bless him and his family. Besides there is a clear indication in this statement of Allah's Apostle: 'It is not lawful for those who are in a state of major ritual impurity and the menstruating to enter this mosque except Mohammed and the family of Mohammed.'"
The scholars denied the knowledge of that and said to the Imam: "This explanation and this interpretation does not exist. Do you, members of the House of Allah's Messenger, may Allah bless him and his family, have (such an explanation and interpretation)?"
The Imam answered them: "Who denies that while Allah's Messenger, may Allah bless him and his family, says: 'I am the city of knowledge and 'Ali is its gate. Then, one who wishes (to enter) the city of knowledge, then he should enter from its gate.' We clarified and explained ('Ali's) merit, honor, precedence (in Islam), choice, and purity. Accordingly, none denies (these outstanding qualities) except him who is obstinate. To Allah, the Great and Almighty, belongs praise for that! This is the fourth (proof).
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1 Quran, 10, 87.

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"As for the fifth (proof), it is these words of Allah, the Great and Almighty: And give to the near of kin his due. ¹ (This is) a quality for which Allah, the Great and Almighty, singled them out, and preferred them over the community. When this verse was revealed to Allah's Apostle, may Allah bless him and his family, he said: 'Summon Fa`tima to me.' They summoned her to him, and he said: 'Fa`tima!' 'Here I am, Allah's Apostle!' she answered. 'None passes (through) Fadak with horses or stirrups; it especially belongs to me apart from the Muslims; and I have granted it to you according to Allah's command, so take it for you and your sons. This is the fifth (proof).
"As for the sixth (proof), it is these words of Allah, the Great and Almighty: Say: I demand not, of you any reward for it (the toils of preaching) except the love of my relations². This is a special characteristic of the Prophet, may Allah bless him and his family, apart from the prophets, and a special characteristic of the Family apart from other than them. That is because Allah gave an account of the prophets when He mentioned Nuh, peace be on him: And, O my people! I ask you not for wealth in return for it; my reward is only with Allah and I am not going to drive away those who believe; surely they shall meet their Lord, but I consider you a people who are ignorant.³ He gave an account of Hud, saying: O my people! I ask you not for wealth in return for it; my reward is only with Him Who created me; do you then understand? ⁴And He said to His Prophet: Say: I demand not, of you any reward for it (the toils of preaching) except the love of my relations. Allah has imposed showing love for them on people because He had known that they would never turn away from their own creed and never return to error. Another (proof): A man may love a man, but he may hate some of his own household, so he is his enemy and his heart is not sound. Allah loved that there would be nothing in the heart of Allah's Apostle, may Allah bless him
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1. Ibid., 17, 26.
2. Ibid., 42, 22.
3. Ibid., 11, 29.
4. Ibid., 11, 51

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and his family, toward the believers, for He imposed on them the love of his relations. Accordingly, he who loves Allah's Apostle, may Allah bless him and his family, and his Household, peace be on them, then Allah's Apostle, may Allah bless him and his family, cannot hate him. He who hates Allah's Apostle and his household, then it is incumbent on Allah's Apostle to hate him, for he has abandoned one of the obligations imposed by Allah. Which excellence or honor is better than this (love toward Allah's Apostle and his household)?
"When Allah sent down to His Prophet, may Allah bless him and his family, (this verse): Say: I demand not, of you any reward for it (the toils of preaching) except the love of my relations, Allah's Apostle, may Allah bless him and his family, rose among his companions. He praised Allah and lauded Him, and then he said: 'People, Allah has imposed an obligation on you, then will you perform it?' None answered him. On the following day he rose among them and said the like of that, but none answered him. One the following day he rose among them and said: 'People, Allah has imposed an obligation on you, then will you perform it?' Yet none answered him. So he said: 'People, the obligation is neither gold nor silver nor food nor drink.' 'Say it,' they demanded. He recited this verse to them. 'As for this (love), we accept it,' they answered. However, most of them did not perform it."
The Ima`m added, saying: [My father related to me on the authority of my grandfather on the authority of his grandfathers on the authority of al-Husayn b. 'Ali, peace be on them, who said:] "The Muha`jiru`n and the Ansar gathered around Allah's Messenger, may Allah bless him and his family, and said to him: 'Allah's Messenger, you have the right to spend on yourself and the delegations who come to you, then these are our properties along with our blood, so make decisions concerning them, may Allah be kind to you and reward you. Give whatever you desire and withhold whatever you desire without any objection.' So Allah sent down the Trusted Sprit (Gabriel) to him, and he said: 'Mohammed, Say: I demand not, of you any reward for it (the toils of preaching) except the love of my relations. Do not hurt my relations after me. They went out and a group of them said: Allah's

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Apostle left what we presented before him because he wanted to urge us to show love toward his relations after him; and this is something which he fabricated at his session, so Allah revealed this verse: Nay! they say: He has forged it. Say: If I have forged it, you do not control anything for me from Allah; He knows best what you utter concerning it; He is enough as a witness between me and you, and He is the Forgiving, the Merciful.¹ As a result, the Prophet, may Allah bless him and his family, sent for them and asked: 'Has anything happened?' 'Yes, by Allah, Allah's Apostle,' they replied, 'some of us say dreadful words and we hated them.' Allah's Apostle, may Allah bless him and his family, recited this verse to them. They wept and their weeping became intense, hence Allah, the Most High, revealed this verse: And He it is Who accepts repentance from His servants and pardons the evil deeds and He knows what you do.²
"As for the seventh (proof), it is that Allah says: Surely Allah and His angels bless the Prophet; O you who believe! call for (Divine) blessings on him and salute him with a (becoming) salutation.³ When this verse was revealed, the obstinate from among them asked: 'Allah's Messenger, we have come to know how to salute you, then how shall we bless you?' He (the Prophet) said: 'You say: O Allah, bless Mohammed and the family of Mohammed just as You had blessed Ibra`hï~m and the family of Ibrahïm, surely You are Praiseworthy, Glorious.'"
The Imam turned to the scholars and asked them: "Is there any opposition to these (proofs)?"
All of them said in one voice: "No!"
However, al-Ma'mu`n said: "There is no opposition to them, and there is an unanimous agreement on them. Have you anything clearer than them about the family in the Qur'an?"
The Imam began giving more definite indications concerning the excellence of the Household (of the Prophet), peace be on them,
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1 Ibid., 46, 8.
2 Ibid., 42, 24.
3 Ibid., 33, 56.

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saying: "Tell me about these words of Allah: Yasïn, and I swear by the Qur'an full of wisdom; most surely you are of the apostles, on a right way¹. Whom did Allah mean by His words 'Yasïn'?"
The scholars said: "By that He meant Mohammed, may Allah bless him and his family, there is no doubt about that."
The Ima`m turned to those who were present and said to them: "Allah gave Mohammed and the family of Mohammed excellence whose essence and quality none has reached. That is because Allah never saluted anyone except the prophets, the blessings of Allah be upon them. He, the Blessed and Exalted, said: Peace and salutations to Nu`h among the nations². And He said: Peace be on Ibrahïm³. And He said: Peace be on Musa and Harun⁴. He did not say: Peace be on the family of Nuh; nor did He say: Peace be on the family of Ibrahïm; nor did He say: Peace be on the family of Musa and Harun. And He, the Great and Almighty, said: Peace be on Al Yasïn (the family of Yasïn) ; He meant the family of Mohammed."
Al-Ma'mu`n turned to Ima`m al-Rida` and said to him: "I have come to know that this explanation and clarification is concerning the source of the Prophethood."
(Then the Ima`m continued giving proofs, saying:) "As for the eighth (proof), it is these words of Allah, the Great and Almighty: And know that whatever thing you acquire in war, a fifth of it is for Allah and for the Apostle and for the near of kin⁶. Allah associated His own portion with that of Allah's Apostle, may Allah bless him and his family, and of those near of kin. This is a difference between the family and the community, for Allah put them in one place and put all people in another place, accepted for them what He accepted for Himself, and singled them out for it. He started with Himself, then His
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1. Ibid. 36, 1.
2. Ibid., 37, 79.
3. Ibid., 37, 109.
4. Ibid.,37, 120.
5. Ibid., 37, 130.
6. Ibid., 8, 42

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Apostle, then the near of kin in every place of booty, and others which He, the Great and Almighty, accepted for Himself and accepted for them. He said, and His words are the truth: And know that whatever thing you acquire in war, a fifth of it is for Allah and for the Apostle and for the near of kin¹. As a result this is a certain verification and permanent matter for them to the Day of Resurrection in Allah's Book, which speaks (of the truth), before and behind which falsehood does not come, which is a revelation from the Wise, the Praiseworthy. As for these words of Him: and the orphans and the needy, surly the orphans are not included in booty when their orphanhood terminates; they have no share in booty, and it is not lawful for them to take it. As for the share of the near of kin, it subsists to the Day of Resurrection; it is for the rich and the poor, for there is none richer than Allah and His Apostle, may Allah bless him and his family. He appointed a share of the booty for Himself and a share for His Apostle, so He accepted for them what He accepted for Himself and His Apostle, similar to this (booty) is the war booty gained without fighting (fayya'). He accepted for the near of kin what He accepted for Himself and His Apostle, may Allah bless him and his family. He also made it permissible for them (to take a share) of booty. He started with Himself, then His Apostle, may Allah bless him and his family, and then them. He associated their own share with His own share and the share of His Apostle, may Allah bless him and his family. He also (associated) obedience (to them with obedience to Him and His Apostle), so He, the Great and Almighty, said: O you who believe! obey Allah and obey the Apostle and those in authority from among you¹. He started with Himself, then with His Apostle, then with his Household, similar to this (verse is the verse regarding) authority (wila`ya): Only Allah is you authority (Vali) and His Apostle and those who believe². Accordingly, He made their authority associated with obedience to Him and the Apostle and, in addition, He made their share (of booty) associated with that of Him and of His Apostle.
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1 Ibid., 4, 59.
2. Ibid., 5, 55

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When the story of alms came, He, may His name be Exalted, deemed Himself far above it as well as He deemed His Apostle, may Allah bless him and his family and his household, far above it. Thus He said: Alms are only for the poor and the needy, and the officials (appointed) over them, and those whose hearts are made to incline (to truth) and the (ransoming of) captives and those in debts and in the way of Allah and the wayfarer; an ordaince from Allah.¹ Do you find that He has appointed a share in any of these (verses) for Himself or for His Apostle or the near of kin. That is because when He deemed Himself far above alms, He deemed His Apostle and his Household far above it; rather He made it unlawful (to take alms), for it is unlawful for Mohammed and his Household (to take) alms which are the dirt of men. It is unlawful (for them) to take alms, for they were pure from every uncleanness and dirt. When Allah purified them and chose them, He accepted for them what He accepted for Himself, and He hated for them what He hated for Himself.
"As for the ninth (proof), it is that we are the followers of the Reminder, for Allah has said in the firm text of His Book: So ask the followers of the Reminder. ²"
The scholars objected this statement, saying: "By that Allah meant the Jews and the Christians."
The Ima`m disproved their viewpoints, saying: "Is it permissible for them to summon us (to follow) their own religion and to say that their religion is better than Islam?"
Al-Ma'mu`n turned to Ima`m al-Rida` and asked him for more explanation of what he said, saying: "Have you any explanation of that which opposes their statement?"
"Yes," replied the Ima`m, "the Reminder is Allah's Messenger, may Allah bless him and his family, and we are the men of it, and that is clear in the Verse of Divorce: Therefore be careful of (your duty to) Allah, O men of understanding who believe! Allah has indeed revealed to you a reminder, an Apostle who recites to you clear
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1 Ibid., 9, 60.
2. Ibid., 16, 43.

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communications¹. As a result, the Reminder is Allah's Apostle and we, his Household. This is the ninth (proof).
"As for the tenth (proof), it is that Allah has said in the Verse of Prohibition: Forbidden to you are your mothers and your daughters and your sisters.² "
The Ima`m addressed the scholars, saying: "Tell me: If Allah's Apostle, may Allah bless him and his family, was alive, was it permissible for him to marry my daughter or the daughter of my son or the offspring of my loins?"
"No," the scholars answered.
The Ima`m asked them again: "Tell me: Was it permissible for him to marry one of your daughters?"
"Yes," they replied.
"Accordingly, I am one of his family, while you do not belong to his family," said the Imam, "if you belonged to his family, then it would be forbidden for him to marry one of your daughters just as it is forbidden for him to marry one of my daughters. That is because we belong to his family while you belong to his community. This is another difference between the family (al) and the community, for the family belongs to him whereas the community if it is not the family does not belong to him. This is the tenth (proof).
"As for the eleventh (proof), it is that His words in Su`rat al-Mu'min giving an account of the words of a man: And a believing man of Fir'oun's people who hid his faith said: What! will you slay a man because who says: My Lord is Allah, and indeed he has brought to you clear arguments from your Lord? ³ The man was the son of Fir'oun's uncle. He (Allah) ascribed the man to Fir'oun because of his lineage and He did not add him to him because of his faith. He (Allah) has also singled us out because we belong to the family of Allah's Apostle, may Allah bless him and his family, and our lineage belongs to him, while He generalized His religion, so this is another deference
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1. Ibid., 65., 10-11
2. Ibid., 4, 23.
3. Ibid., 40, 28.

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between the family (al) and the community. This is the eleventh (proof).
"As for the twelfth (proof), it is these words of Him: And enjoin prayer on your family, and steadily adhere to it.¹ So He (Allah) has singled us out for this special characteristic, for He ordered us through His ordering him (the Prophet), then He has singled us out apart from the community. Accordingly, after the revelation of this verse, Allah's Messenger would come to the door of 'Ali and Fa`tima, peace be on them, five times a day at the timing of the prayers and said: '(Perform) the prayer, may Allah have mercy upon you!' Allah did not honor any of the progeny of the prophets with this noble quality with which He has honored us and singled us out along with all the members of his Household, so this is another difference between the family (a`l) and the community. Praise belongs to Allah, the Lord of the worlds, and Allah bless His Prophet Mohammed.² "
With this proof we will end our talk about some of Ima`m al-Rida`'s debates, which represent a side of his scientific life and his struggle for defending Islam.
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1. Ibid., 20, 132.
2. Tuhaf al-Uqul, pp. 425-436. Uyun Akhbar al-Rida. AlMajalis.

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