During his imamate, relying on the holy Quran and Sunnah, Imam al-Rida (peace be upon him) clarified the exalted station of the Ahl al-Bayt, especially Amir al-Muminin (peace be upon him). His discourses regarding the Quranic virtues of Imam Ali and the historical reasons for the rejection of his religious guardianship provide deep insight. These statements are a significant step in recognizing the reality of the Imamate and the necessity of following Divine Guardianship.
The Birth of Imam al-Rida (peace be upon him)
Ali ibn Musa ibn Jafar (peace be upon him), known as Imam al-Rida (148–203 AH), is the eighth Imam of the Twelver Shia faith. According to the famous report, he was born in Medina on the 11th of Dhu al-Qi’dah, 148 AH. His father was Imam Musa ibn Jafar (peace be upon him) and his mother was Najma Khatun.
Regarding his birth, Najma Khatun narrated:
“When I gave birth to my son, al-Rida, his father Imam Musa al-Kadhim (peace be upon him) said to me: ‘Take him and hold him fast, for he is the Remnant of God on earth.'” [1]
“Ali is My Soul”
In a dialogue with Mamun and the scholars regarding the chosen status of the Prophet’s (peace be upon him and his family) progeny, Imam al-Rida (peace be upon him) asked:
“Do you know the meaning of God’s word: ‘And our souls and your souls’ (3:61)?”
The scholars replied:
“It refers to the Prophet himself.”
Imam al-Rida (peace be upon him) corrected them:
“You are mistaken. It refers to Ali ibn Abi Talib (peace be upon him).”
He then cited the Prophet’s (peace be upon him and his family) statement:
“The tribe of Bani Wali’ah must desist, or I shall send toward them a man who is like my own soul,” referring to Ali ibn Abi Talib (peace be upon him). “Our sons” refers to Hasan and Husain (peace be upon him), and “our women” refers to Lady Fatimah (peace be upon her). This is a virtue in which no one precedes them and no creature can attain, for God made the soul of Amir al-Muminin (peace be upon him) identical to the soul of the Prophet (peace be upon him and his family) himself. [2]
The Reason for Rejecting the Guardianship of Amir al-Muminin (peace be upon him)
Imam al-Rida (peace be upon him) attributed the turning away of some people from the religious guardianship of Amir al-Muminin (peace be upon him) to ancient grudges stemming from his Jihad in the way of God. Hasan ibn Fadhal asked Imam al-Rida (peace be upon him):
“Why did the people abandon Amir al-Muminin (peace be upon him) and turn toward others despite knowing his unique status with the Prophet (peace be upon him and his family)?”
Imam al-Rida (peace be upon him) replied:
“The people, while knowing his virtues, harbored grudges against him because he had slain many of the enemies of God and His Messenger—their ancestors, fathers, brothers, uncles, and kinsmen—in battle. They did not wish for him to rule over them. Others, however, had not performed such Jihad, and thus the people turned away from Amir al-Muminin (peace be upon him) and inclined toward them.” [3]
The Hostility of the Jews toward Amir al-Muminin (peace be upon him)
To illustrate the station of Amir al-Muminin (peace be upon him) and the roots of opposition, Imam al-Rida (peace be upon him) cited narrations from the Prophet (peace be upon him and his family) that reveal the historical and ideological origins of this enmity.
Imam al-Rida (peace be upon him) narrated from the Messenger of God (peace be upon him and his family):
“None of the Ansar shall harbor enmity toward you except one whose roots and lineage are Jewish.” [4]
He also narrated from Amir al-Muminin (peace be upon him):
“I have been commanded to fight the Nakithin (the Oath-breakers), the Qasitin (the Deviators), and the Mariqin (the Renegades).” [5]
The Knowledge of Amir al-Muminin Regarding His Martyrdom
A hadith from Imam al-Rida (peace be upon him) explains the Commander of the Faithful’s (peace be upon him) foreknowledge of his own martyrdom and his assassin.
Hasan ibn Jahm asked Imam al-Rida (peace be upon him):
“Indeed, Amir al-Muminin (peace be upon him) recognized his assassin and knew on which night and in which place he would be martyred. When he heard the cries of the ducks in the house, he remarked: ‘These are criers followed by mourners.’ And when Umm Kulthum suggested: ‘If only you would pray at home tonight and send someone else for the congregational prayer,’ he refused. That night, he moved about without armor, while knowing that Ibn Muljam would strike and kill him with a sword.”
Imam al-Rida (peace be upon him) replied:
“What you have said is true; however, they chose for the decrees of God, the Mighty and Sublime, to be carried out on that night.” [6]
[1] Shaikh al-Saduq, Muhammad ibn Ali, Uyun Akhbar al-Rida, Vol. 1, p. 20, Ch. 3, H. 2; Qunduzi al-Hanafi, Sulayman ibn Ibrahim, Yanabi’ al-Mawaddah, Vol. 3, p. 166, Ch. 65.
[2] Uyun Akhbar al-Rida (peace be upon him), Vol. 1, p. 228.
[3] Bihar al-Anwar, Vol. 29, p. 480.
[4] Uyun Akhbar al-Rida (peace be upon him), Vol. 2, p. 92.
[5] Uyun Akhbar al-Rida (peace be upon him), Vol. 2, p. 93.
[6] Ilal al-Shara’i, Vol. 1, p. 155.
