The Imam refuses to appoint Governors
Al-Ma'mu`n asked Ima`m al-Rida`, peace be on him, to choose and appoint some governors over some Islamic regions, but he refused to respond to this request, saying: "Surely I have entered in what I entered on the condition that I should not command, nor order, nor dismiss, nor counsel until Allah advances me before you (in death). By Allah, the caliphate is a thing about which I have not told myself. I was in Medina and frequented through its streets riding my own mount. The people of Medina and other than them asked me to accomplish their needs and I did. So they were like uncles to me; my letters are valid in the cities. If you increase me in favor, then my Lord has bestowed it upon me.
1"
The Ima`m vigorously refused to interfere in any of the affairs of the state in order to indicate that the state of al-Ma'mu`n was illegal, and that he was forced when he joined it.
The Imam predicts that he will not enter Baghdad
Al-Ma'mu`n told Ima`m al-Rida`, peace be on him, that he would enter Baghdad and told him about what he would do in it, so he asked him: "Shall we enter Baghdad?"
"You will enter Baghdad," the Ima`m, peace be on him, replied.
A Shï'ite heard this statement and became frightened, for he came to know that the Ima`m would not enter Baghdad. He was alone with the Ima`m and said to him: "I have heard a thing which has saddened me." He mentioned the statement, so the Ima`m, peace be on him, said to him: "I will not go to Baghdad. I will not see Baghdad; nor will it see me.
2"
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1. 'Uyun Akhbar al-Rida, vol. 2, pp. 166-167.
2. Ibid., pp. 224-225.
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This is one of the proofs of his Ima`mate, for he did not leave Khurasa`n for Baghdad until al-Ma'mu`n assassinated him.
The Imam and al-Fadl Bin Sahl
As for al-Fadl b. Sahl , he was the most remarkable personality in the state of al-Ma'mu`n. He enjoyed wide-range powers, for he dominated all the organs of the government. So his role in the state of
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1. Al-Fadl b. Sahl al-Sarkhasi became a Muslim at the hand of al-Ma'mun in the year 190 A.H. He was the most knowledgable of the people in astrology. Al-Ma'mun asked the mother of al-Fadl to send him what her son had left behind him. She sent him a Seal box. When he opened the box, he found in a silk piece of clothe in which al-Fadl had written in his handwritting; "In the name of Allah, the Most Gracious, the Most Merciful. This is what al-Fadl b. Sahl has decided against himself. He has decided that he will live for forty years and will be killed between Ma' and Nar." He lived for this period, then he was killed by the Ghalib, al-Ma'mun's uncle, at Sarkhas. An example of the marvelous poetry which Ibrahim al-Sawli has composed regarding praising him are the follwing.
Fadl b. Sahl has a hand of which the like fall sort.
So its giving is for riches; its power is for the moment of death;
Its inside is for generosity; and its outside is for kissing.
Praising al-Fadl, Abu Mohammed ' Abd Allah b. Mohammed says:
By your life, though the noblemen in every city are great, they are (nothing) but creatures for al-Fadl.
You see the great men are lowly before al-Fadl when he appears, and al-Fadl is lowly before Allah.
He has become humble when Allah has increased him exaltedness, and every great person with him is humble.
Al-Fadl. lost a son called al-'Abbas and became very impatient for him. So Ibrahim, the son of Imam Musa b. Ja'far visited him, comforted him, and composed before him:
Your reward after al-'Abbas is better than him,
And Allah is better than you for asl'Abass.
"You are right", al-Ma'mun said. This has been mentioned in Wafayat al-A'yan, vol. 3. pp. 209-211.
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al-Ma'mun was like that of the Baramika during the days of Harun al-Rashïd. He was very skillful with political affairs, so concerning him, Ibra`him b. al-'Abba`s says:
And if the battles become hot, I will send for them an opinion through which their phalanxes will be defeated.
When the swords become blunt, a resolution is carried out by the opinion, so it quenches the thirst of their edges.
It (the opinion) will establish for a group (of people) its state and install in another (state) its mourners.
1
These poetry lines give an account of the skill of al-Fadl at political affairs; they show that he through his own opinion could put an end to a state and establish another in the place of it, just as he did when he overthrew the state of al-Amïn and established the state of al-Ma'mu`n.
Any how, al-Fadl was one of those who negotiated with Ima`m al-Rida`, peace be on him, about regency. He threatened the Ima`m when he vigorously refused to accept it. We will mention some of the Ima`m's affairs with him as follows:
A false Suggestion for assassinating al- Ma'mun
Al-Fadl b. Sahl and Hisha`m b. Ibrahim tried to deceive Imam al-Rida, peace be on him, and to destroy him. They came to him and asked him to ask the people to leave his assembly, that they might secretly negotiate with him. The Ima`m asked the people to leave his sitting-place, then al-Fadl took out an oath written in release and divorce and that for which there was no religious expiation, saying: "We have come to you to say the truth. We have come to know that the authority belongs to you, and the right is yours, O son of Allah's Messenger. Our consciences bear (witness) to what we say through our tongues. What we possess will not be released; our wives will be divorced; we will make thirty pilgrimages (to Mecca) on foot, on the condition that we should kill al-Ma'mu`n and make the authority pure for you, that the right may return to you."
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1. Abu al- Farajj al-Asfahani, al-Asfahani, al-Aghani, vol. 9, pp. 31-32.
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The Ima`m was fully aware of their deception and their false statement. If they had been honest in their statement, they would have carried that out before their negotiations with the Ima`m, for they had come to know that he refused to accept all those attempts which Islam did not adopt, of which was assassination. Any how, he scolded them, saying: "You are ungrateful for the blessing; if I accept what you have said, then neither you nor I will be safe (from al-Ma'mu`n's punishment)."
Then they went to al-Ma'mu`n and told him about the statement of the Ima`m, and he rewarded them well. As for the Ima`m, he went in a hurry to al-Ma'mu`n and informed him of the matter. Accordingly, al-Ma'mu`n came to know that the Ima`m did not harbor evil against him.
1 It is more likely that it was al-Ma'mu`n who made this plan in order to know the Ima`m's intentions toward him.
His informing against the Imam
The researchers who are aware of Islamic history say that al-Fadl was not a 'Alawide in thought
2, for he took against Ima`m al-Rida`, peace be on him, terrible steps of which is that he informed al-Ma'mu`n of him, saying: "Surely you have entrusted regency to Abu` al-Hasan (al-Rida`) and taken it out of the children of your father. The populace, the scholars, the jurists, and the family of 'Abba`s are not satisfied with that, and their hearts have turned away from you.
3" Have you seen how al-Fadl provoked al-Ma'mu`n against the Imam and informed him against him? Surely he made al-Ma'mu`n harbor malice and hatred against the Imam, peace be on him.
His Opposing the Imam
Al-Fadl vigorously opposed the Imam. He opposed the Imam
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1. 'Uyun Akhbar al-Rida, vol. 2, p. 167.
2. Ibid.
3. Sayyid Ja'far Murtada, in his book entitled al-Imam al-Rida, has mentioned that al-Fadl was not a Shi'ite, while Ibn Khalakan, in his book entitled Wafayayt al-A'yan (vol. 3, p. 209), and the like have mentioned that he was a Shi'ite.
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when he suggested a certain idea and summoned al-Ma'mu`n to cancel it. The narrators have mentioned that al-Ma'mu`n visited the Ima`m and recited to him a letter regarding that some of his (military) forces had conquered some villages in Cabul. So the Ima`m asked him: "Are you pleased with conquering one of the villages of the polytheists?"
"Isn't there any pleasure in that?" retorted al-Ma'mu`n.
The Ima`m turned to him and guided him to the place of the pleasure which he had to follow, saying: "O Commander of the faithful, fear Allah with respect to the community of Mohammed, may Allah bless him and his family, this authority which Allah has entrusted to you and singled you out with it, for surely you have wasted the affairs of the Muslims and vested them in other than you, while he has ruled them with something other than the rule of Allah. You have resided in this country (i.e. Khurasa`n), left the land of immigration and revelation. The Muha`jirï~n and the Ansa`r have been wronged besides you. The believers have badly been treated. The wronged will someday overexert themselves, but they will be unable (to earn) their expenses, to find someone to complain to him of their conditions, and to reach him.
"So, O Commander of the faithful, fear Allah regarding the affairs of the Muslims, return to the house of the Prophet and the source of the Muha`jirï~n and the Ansa`r. Do you not know that the ruler of the Muslims is like the pole in the middle of a tent, whoever wants it takes it?"
These words give an account of the Ima`m's frankness and sincere advice; in them there is neither praise nor complying with al-Ma'mu`n's feelings and inclinations. Al-Ma'mu`n turned to the Ima`m and asked him: "O my master, what do you think?"
The Ima`m advised him to follow the truth whereby was his salvation, saying: "I think that you must leave this country for the place of your fathers and grandfathers, take care of the affairs of the Muslims, and do not entrust them to other than you, for Allah will question you about your followers."
Al-Ma'mu`n responded to the Ima`m's view and said to him: "Excellent is your saying, O my master! This is the viewpoint."
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Then he ordered the armies to prepare themselves to leave (Khurasa`n) for Medina (Yathrib). When al-Fadl heard of that, he became sad, went in a hurry to al-Ma'mu`n, and said to him: "What is this view which you have been ordered to follow?"
Al-Ma'mu`n told him about the Ima`m's view concerning taking Medina as a capital for his government. As a result al-Fadl spared no effort to disprove this view advising him to follow the opposite of what the Ima`m had suggested, saying: "O Commander of the faithful, this is not the correct (view); yesterday you killed your brother and removed the caliphate from him; the children of your father, all Iraqis, your household, and the Arabs are your supporters. Then you have done this second event; surely you have entrusted regency to Abu` al-Hasan (al-Rida`) and taken it out of the children of your father. The populace, the jurists, the scholars, and the family of al-'Abba`s are not satisfied with that, and their hearts have turned away from you.
"I think that you must reside in Khurasa`n, that the hearts of the people may relay on this (situation) and forget what was regarding the affair of your brother. In this country there is a group of shaykhs who have praised (your father) al-Rashï~d and come to know of the affair; therefore, consult them regarding that. If they advise (you to follow) that, then you carry it out."
"Who are they?" asked al-Ma'mu`n.
"Such as 'Ali b. Abu` 'Umra`n, Abu` Yunus, and al-Julu`di," answered al-Fadl.
It is worth mentioning that it was these persons who were indignant at the pledge of allegiance to Abu` al-Hasan (al-Rida`) and were not satisfied with it.
At last al-Ma'mu`n responded to al-Fadl's viewpoint and turned away from the Ima`m's in respect of taking Medina (Yathrib) as a capital for the kingdom.
1
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1. 'Uyun Akhbar al-Rida, vol. 2, p. 160.
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EPILOG
Shortly after Ima`m al-Rida`, peace be on him, assumed the position of heir apparent, al-Ma'mu`n vigorously turned away from him, hid evil and treachery against him, sought evil deeds against him, schemed against him in the darkness of night and by the brightness of day, imposed intense watch over him, imprisoned him in his house, prevented the scholars and the jurists from communicating with him and taking his sciences, and prevented all the Shï~'ites from having the honor of meeting him.
Al-Ma'mu`n burst with anger and rage because of the Ima`m's remarkable position in the hearts of the Muslims, which firmly established and increased when regency was entrusted to him, for the Muslims saw that he led a simple life, refrained from temptations of life, renounced the world, understood the people's sufferings, showed affection toward the weak, sympathized with the miserable, had abundant knowledge, encompassed what the community needed regarding all its affairs, strongly turned to Allah, the Exalted, in repentance, feared Allah, and other high moral traits before which reason is bewildered, and which he derived from those of his grandfather the Messenger, may Allah bless him and his family, who developed life, put an end to all kinds of backwardness and deviation (from the truth) in the world of the Arabs and Muslims.
The people saw those 'Alawide moral traits standing in Ima`m al-Rida`, peace be on him, so they adored him and believed in his Ima`mate, while al-Ma'mu`n and the rest of the 'Abba`sid kings were distinguished by qualities contrary to those of the Ima`m. For no laudable deed or an excellence has been ascribed to them throughout their assuming the caliphate. In other words they followed their
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desires and pleasures and spent millions of the money of the Muslims on their red nights. Abu` Fira`s al-Hamada`ni, an inspired poet, may Allah have mercy on, revolted against oppression and tyranny. In his wonderful, immortal poem, he has made a comparison between the 'Alawides' exalted life and the 'Abba`sids' low life, which was full of sins and offenses. He says:
(The Qur'a`n) is recited in their houses in the evening and in the early morning, while in your houses are the strings and the tones.
When they recite a verse, your Ima`m (leader) sings: "Stop by the house which no foot has effaced."
Does 'Ali belong to you or to them? Does the Shaykh of the singers belong to you or to them?
There is no winepress in their houses; nor is there in their houses a shelter for evil;
Nor is there a hermaphrodite who spends the night to drink with them; nor have they an ape which has servants.
Their houses are al-Rukn (the corner of the Ka'ba) , the (Sacred) House, the curtains,
Zamzam, al-Safa, (the Black) Stone, and
al-Harm (the Sanctuary).
Surely the life of the 'Alawides is as bright as the sun due to the light of faith, whereas the life of their 'Abba`sid opponents is as dark as night; there is no glow of faith and of Islamic guidance in it. Any how, al-Ma'mu`n spared no effort to show Islamic society that Ima`m al-Rida`, peace be on him, did not renounce the world when he assumed regency, but all his attempts came to nothing, for Islamic world came to know that the Ima`m was the most brilliant personality in Allah-fearingness, piety, clinging to obedience to Allah and to acts of worship, and refraining from all political fields.
Anyhow, in this epilog, we want to mention the last affairs of the life of the Ima`m, peace be on him, and that is as follows:
The Ima`m gives Sincere Advice to al-Ma'mu`n
The Ima`m, peace be on him, gave sincere advice to al-Ma'mun.
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The advice was void of all political hardships. He advised him to exempt him from regency and to exempt al-Fadl from the ministry, and through that he would save himself from the scheme and oppression of the 'Abbasids against him.
1 However al-Ma'mu`n did not exempt them both; he assassinated them, as we will display.
Al-Ma'mun decides to rerun to Baghdad
For a long time Al-Ma'mu`n reflected on returning to Baghdad, the capital of his fore-fathers and embellishment of the east, but two factors prevented him from achieving this valuable wish:
The first: The existence of Ima`m 'Ali b. Mu`sa` al-Rida`, peace be on him, his heir apparent, against whom the 'Abba`sid family vigorously harbored malice. This family had already broken the pledge of allegiance to him, and pledged allegiance to Ibn Shakkla, the Shaykh of the singers, as a sign of taking vengeance upon him because of his entrusting the Ima`m with regency.
The second: The existence of his minister, al-Fadl b. Sahl, on the area of politics. The 'Abba`sids were indignant with al-Fadl, for they thought that it was he who urged al-Ma'mu`n to entrust regency to Ima`m al-Rida`, peace be on him.
Accordingly, al-Ma'mu`n had to get rid of both the Ima`m and al-Fadl through assassinating them, that he might be free from worry, please the 'Abba`sids, and rid himself of their wrath and vengeance; this is what we will demonstrate.
The Public Bath-house of Sarkhas
Al-Ma'mu`n thought that he had to get rid of Ima`m al-Rida`, peace be on him, and al-Fadl b. Sahl at the same time, that the 'Abba`sid family might be loyal to him. So he ordered a criminal band of his hirelings to assassinate Ima`m al-Rida` and al-Fadl in the public bath-house of Sarkhas. He had asked both the Ima`m and al-Fadl to enter the bath-house together. He also decided to go with them, that he might cover the matter and that none might come to know of it. The
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1. Ibid., p. 145.
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Ima`m was fully aware of this trickery, so he refused to respond to al-Ma'mu`n. Al-Ma'mu`n sent another letter and the Ima`m wrote him: "I will not go into the baths tomorrow. Last night, I had a vision of the Apostle of Allah, may Allah bless him and his family. He told me: ''Ali, do not go into the baths tomorrow.' Therefore, Commander of the faithful, I do not think that it would be wise for you and al-Fadl to go into the baths tomorrow."
Al-Ma'mu`n wrote back to him: "You are right, my master, and the Messenger of Allah, may Allah bless him and his family, is right. I will not go into the baths tomorrow. However, al-Fadl will make up his own mind."
The deception of al-Ma'mu`n regarding al-Fadl has become clear. He let him make up his own mind, and he was killed by his band of hirelings.
Al-Fadl is struck down
Al-Fadl went in a hurry to the baths. When he went into it, he was struck down by the swords of that criminal band. Shortly after that he became a motionless body. In this manner al-Ma'mu`n was able to achieve part of his task.
When al-Fadl was killed, his companions went in a hurry to al-Ma'mu`n in order to take vengeance upon him, for they had come to know that it was he who ordered him to be killed. The guards of al-Ma'mu`n's palace hurried to close the gates lest the revolutionaries should attack al-Ma'mu`n. However, the revolutionists carried torches of fire that they might burn the gates of the palace. When al-Ma'mu`n came to know of that, he became frightened, so he sought refuge in the Ima`m and asked him to protect him. The Ima`m, peace be on him, went out to the revolutionaries. He ordered them to depart, and they responded to him, so al-Ma'mun was saved by the Imam's blessing.
1 As for those who murdered al-Fadl, they were five persons from among the personal entourage of al-M'mu`n. Among them was Gha`lib, al-Ma'mu`n's uncle. The police captured them and brought them
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1. Ibid., 164.
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before al-Ma'mu`n, and they (the murderers) said to him: "You had ordered us to kill him." So he said to them: "I will kill you because of your confession. As for that which you have claimed that I had ordered you to kill him is a groundless claim." Then he ordered their heads to be struck off, ordered them to be sent to al-Hasan b. Sahl, and showed false sadness for him (al-Fadl).
1
The Imam is assassinated
Al-Ma'mu`n assassinated Ima`m al-Rida`, the Ima`m of the Muslims and grandson of the Messenger, may Allah bless him and his family. He put poison into grapes or pomegranates, as we will mention. In this manner al-Ma'mu`n put an end to the most brilliant personality in Islamic world, namely Ima`m al-Rida`, who was the source of awareness and thought in the world of Islam.
Irregular Statements
Some historians have mentioned that al-Ma'mu`n was far above committing this abominable crime, and that he did not assassinate the Ima`m, peace be on him. The following are some of their statements:
1. His Natural Death
Ibn Khaldu`n has mentioned that the Ima`m, peace be on him, died a natural death suddenly after eating some grapes.
2 Others than him have mentioned the same statement.
3
2. The 'Abbasids assassinate the Imam
Ibn al-Jawzi has said: "When the 'Abba`sids saw that the caliphate came out of their hands (and was handed over) to the sons of 'Ali b. Abu` Ta`lib, they poisoned 'Ali b. Mu`sa` al-Rida`, and he died in a village called Sana`ba`d, in Tus. A group of people has claimed that
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1. Ibn Khaldun, Tarikh, vol. 3, p. 249. Al-Kamil, vol. 5, p. 191. Al-Adab al-Sultaniya wa al-Diwal al-Islamiya, p. 218. Bihar al-Ansab, p. 28.
2. Ibn Khadun, Tarikh, vol. 3, p. 250.
3. Ibn Khullkan, Wafayat al-A'yan. Al-Dhahabi, Tarikh al-Islam, vol. 8, p. 35.
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al-Ma'mu`n gave him poison to drink. And it is not as it has been mentioned, for al-Ma'mu`n showed sadness for him, to the extent that none like him showed sadness over him, and he wrote to the (people of) the regions in order to condole them.
1"
3. His Death of Poison
Some historians have mentioned that the Ima`m, peace be on him, died of poison
2 , and they have mentioned nothing other than that.
These are some of the statements which have been mentioned; they are irregular and have no share of reality, for it is certain that it was al-Ma'mu`n who assassinated the Ima`m, and not the 'Abba`sid family, and that he did not die a natural death. Al-Ma'mu`n committed this crime in order to get rid of the Ima`m, for his reputation spread all over Islamic world, the proofs of his Ima`mate were clear, the Muslims loved him, had high moral traits and exalted manners, clung to Allah, renounced the world, and other qualities, whereas al-Ma'mun and the rest of the 'Abba`sid kings were void of any noble inclination and exalted quality.
Any how, most historians have unanimously agreed that it was al-Ma'mu`n who poisoned the Ima`m, for he had killed in this manner a group of the great figures of his time out of fear of them.
3
To the Shelter Garden
The Ima`m was intensely tried during assuming the position of heir apparent, for al-Ma'mu`n vigorously straitened him, imposed intense watch over him, and encompassed him with huge security forces. The Ima`m was tired of life, so he supplicate Allah to move him form this world to the Abode of Everlastingness, saying: "O Allah, if my relief of that in which I am is through death, then hasten the hour for me (i.e. take me unto Yourself)."
Allah responded to the supplication of His great friend. He
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1. Tadhkiratu al-Khawas, p. 364. Al-Muntazam, vol. 10, p. 67.
2. Al-Bihar.
3. We have mentioned their names in the previos chapters.
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moved him from the world, which was surrounded by adversities and sufferings, to the Abode of the Truth. Now, we will show how he died.
The Ima`m, peace be on him, summoned Harthema b. A'yun in the darkness of the night. When Herthama came, the Ima`m said to him:
"O Herthama, this is the time of my departure to Allah, the Exalted, and of my joining my grandfather and my fore-fathers, peace be on them; the fixed term has come; this tyrannical one (i.e. al-Ma'mu`n) has decided to kill me with squeezed grapes and pomegranates. He will have needles prodded into the grapes at the place of their storks; he will put some poison on the hand of one of his retainers and order him to knead pomegranates with it, that they may be stained with poison. He will summon me on the next day, bring the grapes and pomegranates near to me, and ask me to eat them. I will eat them, so the decision is valid and the decree is present.
"When I die, he (al-Ma'mu`n) will say: 'I will wash him with my hand.' When he says that, be alone with him and say to him on my behalf: 'He (al-Rida`) said to you: 'Do not wash, shroud, and bury me. For if you do that, He (Allah) will hasten for you the punishment which He has delayed from you, and the painful thing of which you are cautious will befall you.' So surely he will refrain (from doing that)."
The Ima`m added, saying: "When he (al-Ma'mu`n) let you wash me, he will sit on one of his lofty houses in order to tower over the place where I will be washed. So, O Herthama, do not wash me until you see that a white tent is installed beside the house. When you see that, then carry me (while I am wearing) my garments in which I am, place me from behind the tent, and stop behind it; someone other than you will be with you; do not remove the tent from me lest you should see me and be destroyed.
"He (al-Ma'mu`n) will tower over you and say to you: 'O Herthama, do you not claim that none washes the Ima`m except an Ima`m like him? So who will wash Abu` al-Hasan 'Ali b. Mu`sa` (al-Rida`) while his son Mohammed is in Medina, in the country of al-Hija`z, and we are at Tu`s?
"If he says that, say to him: 'We say: Surely none must wash the
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Ima`m except an Ima`m like him. If an aggressor transgresses and washes the Ima`m, the Ima`mate of the Ima`m will not be invalid because of the transgression of the one who washes him, nor will the Ima`mate of the Ima`m after him be invalid because he is prevented from washing his father. If Abu` al-Hasan 'Ali b. Mu`sa` al-Rida`, peace be on him, had been allowed (to live) in Medina, his son Mohammed would have washed him apparent and uncovered. None will now wash him except a hidden one.' When the tent is raised, you will see that I have been wrapped in my shrouds. Then put me into my coffin and carry me. When he (al-Ma'mu`n) wants to dig my grave, he will make the grave of his father Harun al-Rashïd as
qibla for my grave, and that will never occur. When they strike the ground with the picks, they will dig nothing of it even the clipping of a finger-nail. When they do their best and it was difficult for them to do that, then say to them: 'He (al-Rida`) has ordered me to strike one pick in the
qibla of the grave of his (al-Ma'mu`n's) father, Ha`ru`n al-Rashïd.' When you strike (with the pick), you will make it reach a dug grave and a standing shrine. When the grave is open, then do not lay me in it until the white water gushes out of the shrine wherein and it becomes full of water. When the water sinks, then lay me in that grave and bury me in that shrine.
1"
The Ima`m ordered Herthama to memorize his words, and he responded to what the Ima`m wanted. On the following day, al-Ma'mu`n sent for the Ima`m. When the Ima`m came, al-Ma'mu`n rose for him, embraced him, kissed him on the forehead, seated him beside him, conversed with him, ordered one of his retainers to bring him grapes and pomegranates.
Herthama said: "I became impatient and shook (with fear)."
Al-Ma'mu`n gave a bunch of grapes to the Ima`m and said to him: "O son of Allah's Messenger, I have never seen grapes better than these."
"Perhaps, there are grapes better than them in the Garden," retorted the Ima`m.
Al-Ma'mu`n asked the Imam to have some grapes , and he
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1.'Uyun Akhbar al-Rida, vol. 2, p. 247. Nur al-Absar, p. 145.
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refrained from having them, so al-Ma'mu`n shouted at him: "Perhaps, you are accusing as of something."
The Ima`m ate three grapes, then he threw them away and rose, so al-Ma'mu`n asked him: "Where are you going?"
"To my house," replied the Ima`m.
1
The Ima`m went in a hurry to his house. The poison acted on all parts of his body, and he was sure of the coming down of the fatal misfortune. Al-Ma'mu`n sent for him and asked him for sincere advice, and he, peace be on him, said to his messenger: "Say to him (al-Ma'mu`n): He (al-Rida`) advises you not to give anyone anything for which you must repent.
2"
The poison circulated through all parts of the Ima`m's body, and he suffered from severe aches. He came to know that he was about to meet his Lord. So he recited some verses of the Holy Qur'a`n, asked Allah's forgiveness, and supplicated for the believers, male and female. The narrators have said: "When he was in a critical condition, his household and his companions refrained from having food and drink."
So he, peace be on him, turned to Ya`sir and asked him: "Have the people eaten anything?"
He answered him with a faint voice with sad tones, saying: "Who can eat while you are in a critical condition?"
He, peace be on him, rose, and then he said: "Bring me the food; he seated all his servants around the food; and reviewed them one by one. When they had finished eating, he ordered them to carry him to his womenfolk. When they had finished eating, he fainted.
3"
In the darkness of the night, the Ima`m recited some verses of the Holy Qur'a`n, and the last verse which he recited was these words of Him, the Exalted:
Say: Had we remained in your houses, those for whom slaughter was ordained would certainly have gone forth to the
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1. 'Uyun Akhbar al-Rida, vol. 2, p. 243.
2. 'Uyun al-Tawarikh, vol. 3, p. 227.
3. 'Uyun Akhbar al-Rida, vol. 2, p. 241.
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places where they would be slain. 1 And the command of Allah is a decree that is made absolute.
Then his pure soul set out for its Creator
3 ; it was surrounded by the angels of the Merciful (Allah) and was received in the Gardens of Everlastingness by the souls of the prophets and the testamentary trustees.
The world became dark because of losing him and the hereafter became bright on account of his arrival. His death caused a misfortune to the scholars, the jurists, and the thinkers who took from his sciences; likewise, his death caused a misfortune to the populace, for they lost the one who took care of their interests and strove for their affairs.
The Ima`m moved to the Domain of Holiness after he had delivered the message of his Lord, for he did not take part in any positive work for the government of al-Ma'mu`n, and refused all kinds of cooperation with it, so he was able to prove that it was illegal, and that it was not standing on the law of Allah, the Most High; therefore, he subjected himself to all kinds of persecution, to the extent that al-Ma'mu`n put an end to him.
Al-Ma'mun's pretense
Al-Ma'mu`n showed false sadness and impatience for the death of the Ima`m. He went out bare-footed and headed. He struck his head, seized his beard, wept, and said at the top of his voice: "By Allah! I do not know which of the two calamities is greater: losing you and parting from you, or people's accusation that I assassinated and killed you.
4"
Al-Ma'mu`n displayed sorrow for the death of the Ima`m, peace be on him, in order to rid himself of the accusation of assassinating him, but, shortly after that, the people came to know of his pretense and became fully aware of that it was he who assassinated him.
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1. Qur'an 3, 153.
2. Ibid., 33, 38.
3. 'Uyun Akhbar al-Rida, vol. 2, p. 241.
4. Ibid.
