متن صلوات خاصه امام رضا (ع)

 عربی :

اَللّـهُمَّ صَلِّ عَلى عَلِیِّ بْنِ مُوسَى الرِّضا الْمُرْتَضَى الاِمامِ التَّقِیِّ النَّقِیِّ وَحُجَّتِکَ عَلى مَنْ فَوْقَ

الاَرْضِ وَمَنْ تَحْتَ الثَّرى، الصِّدّیقِ الشَّهیدِ، صَلاةً کَثیرَةً تامَّةً زاکِیَةً مُتَواصِلَةً مُتَواتِرَةً مُتَرادِفَةً،

کَاَفْضَلِ ما صَلَّیْتَ عَلى اَحَد مِنْ اَوْلِیائِکَ

ترجمه فارسی :

پرودگارا، ‌بر علی بن موسی الرضای برگزیده درود و رحمت فرست . آن پیشوای پارسا و منزه

و حجت تو بر هر که روی زمین و زیر خاک است. بر آن صدیق شهید درود و رحمت فراوان

فرست، ‌درودی کامل و بالنده و از پی هم و پیاپی و پی در پی، ‌همچون برترین و درود و

رحمتی که بر هریک از اولیائت فرستادی.

ترجمه انگلیسی :

O Allah, (please) send blessings upon Ali ibn Musa Reza al Morteza , the pure and

pious Imam and your witness over the those Upon the earth and those beneath it ,

the truthful, the martyr-blessings that be : manifold , perfect and pure, continuous

and unbroken, one after another and that be better that what . you have bestowed

upon any of your friends (Awliya

Imam Reza's Morals and Counsels

Imam Reza's Morals and Counsels
	The value of wisdom and moral is when it sets out of its leading springs to make its way in life to plant goodness, beauty, and love, and to uproot evil, corruption, and hatred. The individual who wishes to spiritually build his inner self wholly has to search for the wisdom whereby he discovers his shortcomings which distance him from virtuous humanity, and he has to look for the moral which brings him closer to his Lord and which deepens the roots of iman within him. This is the value of wisdom and of moral, and this is their plentiful product. It is the dividing line between the man of righteousness, and the man of evil. Good wisdom is the one which sows within the depths of the individual the seed of light in order to grow therefrom a plant blossoming with goodness, love, and beauty. So let us read the pure wisdom and the magnificent moral in the words of Imam Reza(A.S.), then let us open up our souls in order to plant therein the seed of light. After that, let us look after that plant that will come out of that seed so that we may harvest from it the fruit of iman, the belief in God, the belief in the principles and morals which God has legislated for us in order to be able to build ourselves from within, and to be able to rise thereby above the level of wishes and desires to the level whereby the individual becomes a true human being in his pure link with his Lord, in his honest dealing with his brother man, and in his own emancipation from worshipping his own ego. The first moral we meet as we read the words of the Imam (A.S.) is his statement: "It is not adoration to perform the fast or the prayers a great deal; adoration is to contemplate upon God a great deal." What the Imam (A.S.) meant from such a definition of what adoration in its deep context is all about is his correction of the general attitude towards a rite such as the fast or the daily prayers, saying that prayers are not merely the prescribed movements accompanying quotations relevant particularly to prayers, nor is the fast merely the abstention from eating and drinking and such things. These particular movements and this performance are nothing more than the outer frame of the picture, while the adoration is the context which lies beyond the picture. What the Imam (A.S.) aims at by making this statement is making us aware of the reality from which we have to set out in performing the rite we are supposed to perform, and to distance us from the stagnation of the empty routine which causes us to lose the greatly spiritual meanings the rites we perform are intended to help us live. So, what is adoration, after all? The Imam (A.S.) says that it is a great deal of contemplation upon the Almighty. It is not a great deal of fasting or prayers which do not go beyond the particular movements and timings as a routine action an individual has become accustomed to be doing during certain times away from the deep context of belief. Such is not adoration, for how many are those who perform their prayers and uphold their fast and at the same time commit the greatest of sins and perform various kinds of immoralities, yielding to wishes and desires, without being able towards them to take control of themselves, without trying to give authority over them to the deterring power of iman in order to avoid slipping into the paths of misguidance? The prayers of such individuals and their fast are nothing more than movements and performances which have lost their sense of wisdom and spiritual integrity. Abundant contemplation upon the Will of God is by itself a form of worship and, at the same time, a starting point of every adoration and ritual. When someone feels harmony while contemplating upon the cosmos and its Creator, and the particles of life and their secrets filling the general existence of the cosmos, he cannot avoid feeling how small he is before this great Power which created this system in such perfection, determined its rules with such precision and exactness; and when he, through his power of reason, feels that the Power of the Great Creator surrounds this cosmos, that everything in existence is overwhelmed by its Authority and Might, without any avenue through which one may escape from the center of the Power controlling it..., then he cannot help feeling a deep belief in the perfecting Creator, and a genuine awe before the manifestations of such Greatness. When man considers the bounties God has bestowed upon him which can never be exhausted while satisfying his continuous needs, and His absolute ability to deprive him of them any moment He wishes, without the existence of any power that would forbid Him from doing so, he would surely then thank Him sincerely and be grateful to Him, distancing himself from the hated elements of disbelief. When man realizes the wisdom behind his own creation and the end awaiting him that will take him to another life so that the doers of good will be rewarded for their good deeds and the doers of evil will be punished for their evil, he cannot help considering what secures his salvation while doing what he does, and feeling angry at whatever displeases God. The feeling one develops of all of this and the comprehension of all of this is by itself a form of adoration because this feeling is the conscientious path which takes man to knowledge, and knowledge is the foundation of belief. At the same time, such comprehension gives adoration the vast spiritual meaning for which it was decreed. A man asked him once about the meaning of the verse, "Whoever relies on God, He suffices him." He said: "Reliance on God is in various degrees one of which is that you rely on Him in everything related to you, and when He does something to you which you know will not bring you anything good, you rely on His wisdom in doing it, so you nevertheless put your trust in Him willingly. Another is to believe in the Unseen regarding God of which you have no knowledge, so you relied on Him and on His custodians, trusting in Him in their regard, and in others." He was asked once about the extent of such reliance. He said, "It is that you fear none save God." What the Imam here means is that you submit to the Will of God and accept His decree. Ahmed ibn Najm asked him about the pride which spoils one's deeds. He said: "Pride is degrees; among them is that one sees his bad deed as good, so he likes it and feels proud of it; another is that one believes in God and feels he is doing Him a favour by believing in Him, whereas He is the One who enabled that person to believe in Him." He, peace be upon him, said once, "If one lacks five attributes, do not expect to gain anything good out of him for your life in this world or in the life to come: if his lineage is known to be untrustworthy, if his nature lacks generosity, if his temper lacks balance, if he lacks a noble conduct, and if he lacks fear of his Lord." He was asked once who a lowly person is. He said, "Anyone who has something to distract him from God." Among his wise sayings are the following: "God abhors hearsay, the loss of one's funds (through foolishness), and excessive questioning." "To be courteous to people is to cross half the way to achieving wisdom." "The mind of a Muslim is not complete except after he acquires ten merits: God accepts his good deeds, he is trustworthy, he sees as plentiful what little good others do for him, while seeing his own abundant good as little; he does not fret from being asked for favours, nor does he feel tired of constantly seeking knowledge; poverty reached in order to please God is better for him than wealth accumulated otherwise; to be subjected to power while trying to serve God is better in his regard than achieving power over his foe, and obscurity he prefers over fame. " Then he said, "And the third one..., do you know what the third one is?" It was said to him, "What is it?" He said, "Whenever he meets someone, he says, `He is better than me and more pious.' People are two types: a person better than him and more pious, and one who is more evil than him and more lowly. If he meets the one who is more evil than him and more lowly, he would say to himself `Maybe the goodness of this (statement) is implied, and it is better that he hears such a compliment, while my own goodness is apparent and it is detrimental to me.' And when he sees someone better than him and more pious, he would humble himself before him trying to raise himself to his level. So if he does that, his glory will be higher, his reputation will be better, and he will become distinguished above his contemporaries." "Silence is one of the gates of wisdom. Silence wins the love of others. It is an indication of everything good." "Everyone's friend is his reason; his enemy is his ignorance." "Among the habits of Prophets is cleanliness." "One who is blessed with plenty must spend generously on his family." "If you mention someone who is present, use a kunya (surname) for him, and if he is absent, mention his full name." "Time will come when one's safety lies in ten things nine of which are in staying aloof from people, and the tenth in staying silent." "Whoever scrutinizes his behaviour wins; whoever does not loses. Whoever fears consequences will live safely. Whoever learns a moral from others achieves insight, and whoever achieves insight achieves wisdom, and whoever achieves wisdom achieves knowledge. One who befriends the ignorant will be worn out. The best of wealth is that which safeguards one's honour. The best of reason is one's knowledge of his own self. If a true believer becomes angry, his anger does not cause him to abandon righteousness; when he is pleased, his pleasure will not tempt him into wrong-doing, and when he achieves power, he does not take more than what rightfully is his." "If one's attributes become plentiful, they will relieve him from having to win praise by mentioning them." "Do not pay attention to the view of someone who does not follow your advice for his own good. Whoever seeks guidance from the appropriate source will never slip, and if he slips, he will find a way to correct himself." "People's hearts are sometimes coming towards you, sometimes keeping away from you; sometimes they are active, sometimes they are relaxed. If they come along, they will achieve wisdom and understanding, and if they stay away, they will be exhausted and worn out; so, take them when they come to you and when they are active, and shun them when they stay away or are relaxed." "Accompany with caution the person who has authority over you; be humble when in the company of a friend; stay alert when facing an enemy, and mingle with the public with a smile on your face." "Postponement is detrimental to the fulfillment of desires. Fulfillment is the gain of the strict. Wastefulness is the calamity of one who can afford it. Miserliness tears up honour. Passion invites trouble. The best and most honourable of virtues is to do others favours, to aid the one who calls for help, to bring the hope of the hopeful to reality, not to disappoint the optimist, to have an ever increase of the number of friends when you are alive, and the number of those who will cry when you die." "The miser one is never restful. The envious is never pleased. The grumbling is never loyal. The liar has no conscience." "One who struggles to satisfy the needs of his family shall have more rewards than those who make jihad in the Way of God." He (A.S.) was asked once who the best of believers are; he said, "They are the ones who are excited with expectation when they do a good deed, who pray for God's forgiveness when they commit a bad one, who show gratitude when they are granted something, who are patient when they are tried, who forgive those who anger them." He (A.S.) was asked once, "How did you start your day?" He answered, "With a shorter life-span, with our deeds being recorded, with death round our necks, with Fire behind our backs, and we do not know what will be done to us." He (A.S.) said, "Wealth is not accumulated except by five means: extreme miserliness, a long-standing optimism, an overwhelming care, a boycott of the relatives, and a preference of this life over the life to come." Ali ibn Shu'ayb said that he once visited Abul-Hassan Ali Reza(A.S.) who asked him, "O Ali! Do you know whose subsistence is the best?" He answered, "You, master, know better than me." He said, "It is that of the one whose others' subsistence is improved through his own. Do you know who has the worst subsistence?" Ali answered, "You know better than me!" The Imam (A.S.) answered saying, "It is that of the one who does not include others in it." Then he added, "O Ali! Be thoughtful to the boons for they are wild: if they leave people, they never come back to them. O Ali! The worst of people is someone who stops his contributions to charity, eats by himself, and whips his slave." He (A.S.) also said the following: "Your assistance of the weak is better than your act of charity." "No servant of God achieves true belief except when he acquires three attributes: He derives juristic deductions of the creed; he is wise regarding his livelihood, and he is patient when faced with calamities." "Beware of one who wants to offer you advice by speaking behind others' backs; he does not realize how bad his own end shall be." He (A.S.), upon the death of al-Hassan ibn Sahl, said, "To congratulate one for a reward in store for him is better than to console him on a quick calamity." This is a magnificent bouquet of shining statements of Imam a-Rida (A.S.) which emanate with wisdom, overflow with iman, and overbrim with good fruits. In them, the Imam (A.S.) defines glorious ethical and educational manners, the upright conduct of true belief, offering some glimpses of humanity for social cooperation and coexistence a Muslim is supposed to implement if he wants to be in harmony with the principles of Islam which are the turning point of social change from an oppressive ignorant society to an advanced civilized society built upon virtue and love, justice and equity. We have to translate these statements and their peers into actions in our daily life and be in harmony with their ethical and humane practical implications if we wish to direct our individual and social conduct to the right direction which safeguards its principles and precepts in order to create a nation based on virtues and humanity, and build it from within in a firm spiritual structure. Such a structure is reflects its practical reality and affects its intellectual and social objectives so that it would be "the best nation that ever was."209 Finally, this has been, we believe, an honest and clear picture of the biography of Imam Reza(A.S.) in both its historical and intellectual aspects in which we tried to go beyond the style of narrating the facts as the books of history and biography have recorded for us, which are not always free from contradictions, and to employ the scholarly critical method with honesty and sincerity without having any objective in mind other than to arrive at the facts which are free of falsehood, and to define the realistic boundaries of the concept which lies behind the background of events. We have also tried in it to provide a quick glimpse of the intellectual life of the Imam in its various aspects, and to provide the reader with a brief picture of the magnificent intellectual output presented by the Imam (A.S.) to mankind. I do not claim that I have, in what I have written about the Imam (A.S.) here, covered all the aspects of the greatness of his personality; rather, it is a quick research necessitated by certain circumstances. The initial objective was to research his selection by al-Mamoon, in response to transient political circumstances dictated by the nature of the then government, to be his heir to the throne. But the absence of an inclusive and independent study of this great Imam forced me to expand the scope of the research and present the various aspects of his personality in a research which I hope has proven to be a successful experience and a starting point for a more inclusive study and a more vast presentation. I hope I have, with whatever effort and energy available to me, been faithful to this study in its presentation, research and style, and from God Alone do I derive aid and assistance; He suffices me, and what a Great Support He is!

Brilliant words of Imam Reza (A.S.)

Brilliant words of Imam Reza (A.S.)
	Compiled and Translated by: Syed Zainulabedin Razavi, Tehran, Iran Name: Ali By name: Reza Title: Aalim e Aale Muhammad Father: Imam Moosa Kazim (A.S) Mother: Najma Khatoon(A.S) Date of birth: 11th Ziqhadah 148 A.H. Place of birth: Madina Monavvarah Date of Martyrdom: End of Safar 203 A.H. Poisoned by: Ma’moon at Sanabad, Nughan, Mashhad Shrine / cemetery: Mashhad e Moqhaddas. Age: 55 years 35 years before Imamat 17years as Imam in Madina 3 years as Imam and heir in Mashhad. Imam Reza (A.S) was Invited to Mashhad by the Abbaside Khalifa, Ma’moon, when his brother Amin was killed in the battle. Ma’moon was not popular, so he wanted Imam Reza (A.S) to accept khilaafat of Muslim nation; but Imam Reza (A.S) knew well that khilaafat was an offer for deception, to conceal the crimes of his ancestors against Ahle Bayt (A.S) so he refused to become khalifa. Afterwards he was forced by Ma’moon to at least become his successor Imam Reza(A.S) unwillingly accepted this proposal on condition that he will not interfere in the affairs of the government. Mamoon celebrated the marriage of his daughter with Imam Reza(A.S) this was a diplomatic marriage, to keep himself well informed about the activities of Imam. She was however not blessed with any child. Marriage is sometimes a means of consolidating political power as evident from the marriage of Umme Habibah and Hafsa and so on. Imam Reza (A.S) is renowned as Aaleme Aale Mohammad because of his extraordinary eminence in the divine knowledge. A religious conference was organized by Mamoon in Mashhad & scholars of different religions were invited by him for debate and discussion on religion with Imam Reza (A.S).The Imam (A.S) brought convincing evidence from the books of different religions and prevailed over all of them. A person from the followers of the prophet Yahya (AS) (sabien) wrongly known as star worshippers was discussing about the religion Islam, and was on the verge of accepting it, when the call for prayers was heard, Imam Reza immediately got up for prayers without completing his arguments. The person implored him to continue the discussion till he is convinced. But the Imam hurried for Salat in time in obedience to God as it is much more important. Then after saying the prayers, the Imam convinced that person about the truth of Islam and he embraced Islam. The Imam was not only very popular but also heartily loved by people. Once Ma’moon insisted him to lead the congregation salaat of ‘Eid’, but when Ma’moon was informed how a great number of people welcomed him, he prevented the Imam from leading the Eid prayer, as he had become afraid of Imam’s popularity. At last, he poisoned Imam Reza (A.S). The Imam was interred near Toos which is now well-known as Mashhad and it is a sacred place of pilgrimage for Muslims who love Ahle Bayt. The holy messenger (S.A), has said that a portion of my body (Imam Reza) will be buried in a far-away place and pilgrim who recites the ziarat of the eight Imam with Imam’s cognizance will surely give up all sins and enter paradise. After the death of Imam Reza (AS),Mamoon brought Imam Mohammad Taqi (AS), to his palace by making him his son- in- law, for vigilance and surveillance of all activities of the Imam. It is well known that a pilgrim who performs two raka’t salaat preferably with Surahe ‘Yaseen’ after ‘Hamd’ in the first rakat and similarly ‘ surahe’ Rahman in second rakat and then implores to God to fulfill his supplication for a good wish it will be answered soon or late if God approves of it. He will also be awarded one thousand times more recompense than Hajj at Mecca. Those Iranians and lovers of Imam from all over the world who cannot perform Hajj are extremely fortunate that they can perform pilgrimage of Imam Reza (AS) and earn as much reward as that of Hajj at Mecca provided they have cognizance of the Imam. An Imam is most perfect of all men because he is sinless and possesses a number of attributes of God and he is the best model for all mankind. The Pilgrims are reminded about the promise savior, Imam Mehdi (AS), the last successor of God’s last Messenger Mohammad (SA) and they all pray for his advent for relief of this world from tyranny all over the Globe. No one should sacrifice his life for tyrannical rulers, who should be deposed by just rulers such as Imams. Brilliant words o f Imam Raza (A.S) 1. Wisdom • A person who acts without discretion & wisdom is like a person, who is moving on the wrong track, the faster he moves, the further away he will be from the straight path. (Fiqh ur Reza P.381) • Next to faith, the most perfect wisdom is to be friendly with people & behave politely with the good as well as the bad ones. (…akhbar ur Reza V2 P.35) Note: Faith means faith in God his divine guides &Resurrection & the final commandments of God. • When the wise present wisdom to the unworthy persons it will be destroyed. (BA 78 P 345) • Wisdom or intellect is friend of every person & ignorance is his foe. (osule kaafi V1 P11) • Silence is one of the gates of wisdom. (TO –P 523) • Self cognizance is the highest wisdom. (BA V78 P 352 ) • True worship is to think deeply over matters regarding God. Excessive salaat & fasting is not true worship. Note: if a person prays and fasts excessively but if he is not on the highway that leads to paradise, thinking makes him follow the last & finalized monotheistic religion, therefore thinking is superior to worship. (osule kaafi V2P55) • Ten Qualities of an intellectual. 1. People expect beneficence from him. 2. People are secure against evil from him. 3. He considers few & little good deeds of others as plentiful. 4. He considers his own numerous good deeds as trifling. 5. He never gets worried of helping the needy. 6. He never gets tired of seeking knowledge throughout his life. 7. He prefers poverty in the highway of God to prosperity without Him. 8. He prefers humiliation before God to honor with God's enemy. 9. He likes to be unknown rather than renowned & famous. and the tenth quality as described by the Imam (A.S): 10. He considers every momin as better and more pious then himself. 2. The best wealth The most precious wealth is that which protects a person's honor or earns a good name for him. (BA V 78 P 355) 3. Blessings of God. • Be good companions of God's blessings, as they are fleeting and once they flee away from a nation they do not return. (TO- P 526) • The most promptly punished sin is ingratitude for divine blessings. (masnadul imam ur reza V 1 P 280) • Obey God, why? • Even if God had not made people aware of Paradise and Hell, it was necessary for people to obey God and not commit sins, because God initiated all His blessings and beneficence on people without their deserving or having any rights on Him. (BA V71 P174) 4. God's wrath • One who pleases a king or an authority with something that arouses God's wrath is cast out of the heavenly religion finalized by the Mighty & Majestic God. (O'yun Akhbar ur RezaV 2 P 69) • God is wrathful against futile talk, wasting of wealth and imploring a lot from people. (BA Vol. 78 P375) Note: Wrath of God means His punishment 5. Mercy & forgiveness • Beauty of forgiveness lies in pardoning without blame or reproach (Chehel HadithP.120) • When two armies confront each other, God helps the more merciful & forgiving of the two. (TO 524) • One who gives up sins, with sincere repentance and apology is as if he has not committed sin. Note: There are sins which God does not pardon unless pardoned by those against whom sins have been committed e.g. slander. Murder of Imams, and God's messengers are unpardonable sins. 6. Alms or charity • Alms dispel inevitable disaster from the giver of alms. (Fiqh ur Reza P.347) • The most precious property & savings of a person is whatever he has given as alms. (O'yun Akhbar ur RezaV 2 P 61) • Helping the weak & feeble is better than giving alms. • Give alms even though in small quantity because it is regarded as bountiful when given to please God with sincere intention. (Wasael ush Shia Vol 1 P87) 7. Trust in God One who likes to be the most needless person should have full trust in all that is near God, the Mighty & Majestic. (Fiqh ur Reza P.364) • One who likes to be the strongest person should have firm reliance in God. (Fiqh ur Reza P.358) • Wealth & honor keep strolling around, but when they find a place of reliance in God they settle therein as homeland. (Fiqh ur Reza P.358) • The Weapon of prophets For you the weapon of prophets is extremely necessary. When asked: “what is the weapon of prophets?” The Imam said:"Imploring to God". (Osule kafi V1 P468) 8. True faith • True faith is accomplishment of God's commandments & abstinence from His prohibitions. (TO- P 95) • Nothing has descended from heaven which is more excellent & dear than these three virtues: 1. Resignation (Tasleem) 2. Beneficence (Al Birr) 3. Certitude (Al- Yaqeen) (Fiqh ur Reza(A.S) .P. 553) • One who has firm belief in divine recompense will be extremely generous. (O'yun Akhbar ur RezaV 2 P 54 ) • Signs of a believer's faith comprise 1. Guarding secrets 2. Patience in hardships & adversity 3. Treating all people with toleration & politeness (Chehel Hadith P.174) • Faith is acknowledgment with tongue, & cognizance with heart & performance of good deeds physically with limbs. (Al khisal saduq P 177) 9. Self respect • One who exposes his poverty & adversity to people dishonors himself. (Fiqh ur Reza P.367) • Intimacy dispels awe, and begging & imploring for help from others is the key for misfortunes. (BA. V78 P 356) • Do not get annoyed, and do not ask anything from people, and choose for people, what you choose for yourself. (Masnadul Imam ur Reza V 1 P 267) • A person asked:"Who are the best people? " The Imam (A.S)replied:" Those who become happy when they perform good deeds, and seek forgiveness when they commit a fault or sin, and thank when they are given something .They are patient in distress and forgive when they are annoyed. (To P445) 10. Good conduct • Indeed you cannot make a people satisfied & happy with your wealth, so try to make them happy with a smiling face & good conduct. (Masnadul Imam ur Reza P.292) • Nothing is so weighty in the balance (on the Day of Judgment) as good conduct. (O'yun Akhbar ur RezaV 2 P 37 ) • The believer, whose conduct is best, possesses the most perfect faith. (Jam'e ul Akhbar P 125) • Intellect is God's blessing but good manners are acquired through endeavour. (TO P. 342) • Good conduct could be either inherent or acquired. The one acquired intentionally is the superior of the two. (Fiqh ur Reza P.379) • I wonder at a person who purchases slaves with his wealth and then liberates them, why doesn’t he purchase the free persons with his good conduct. (Fiqh ur Reza P.354) Note: Good conduct & politeness cost nothing, yet free persons are bound to become more attached to a person with good manners than any slave. • The best and the most precious of virtues is performance of good deeds, and relief of grief of the distressed, and fulfilling the desires of the desirous. (BA V 78 P 355) • One, who wishes to be the most honorable person and be loved by people, should be pious and fear God in public & in privacy. (Fiqh ur Reza P.381) • Be humble with friends, and careful with foes, & amiable with people. (BA V78 P 356) • He who pleases the Mighty & Majestic God by making a person his brother will have a house in paradise. (sawab ul Aa'maal P 151) 11. Muslims & Momins • One who rises in the morning without any concern for affairs of Muslims is not one of them. (Fiqh ur Reza P.369) • A Muslim is that person whose tongue and hand does not harm other Muslim. (O'yun Akhbar ur RezaV 2 P 24) • He who is treacherous against a Muslim, or harms him or deceives him is not one of us. (O'yun Akhbar ur RezaV 2 P 29 ) • A 'momin' in spite of power never takes more than his legitimate right. (Chehel Hadith P. 123) • It Is not permissible for a Muslim to frighten another Muslim (so as to harm or damage him) • A ‘momin’ is not a ‘momin’ if he does not possess these three attributes: 1. Following the "Sunnah" ofGod. 2. Following the "Sunnah" of God's messengers. 3. Following the "Sunnah" of God's appointed Imam (of his time). 1- The "Sunnah" of God is secrecy ( or keeping secrets). God is knower of the unseen. He does not reveal his knowledge of the unseen to anyone except to the one He approves of as his messengers (jinn:27) 2.The "Sunnah" of his prophet (S.A) is to be polite with people as the Mighty and Majestic God has commanded to His prophet(S.A) to be polite and gentle with people. Hence God has said: “Hold fast to your conduct, excuse the faults of people and command what is right”. (A'araf:199) 3. The Sunnah or the way of Imam is to be patient in distress and misfortune. (Osule Kafi V2 P241) 12. Jurisprudents 1. Tolerance 2. Knowledge &3. Reticence are the signs by which experts in the divine laws of religion are recognized (O'yun Akhbar ur Reza P 358 ) 13. Tyranny • The worst provision for the hereafter is transgression & tyranny over servants of God. (Masnadul Imam ur Reza V 1 P 292) • One who becomes a tyrant cannot escape punishment. (Chehel Hadith P.123) • Taking part in the affairs of tyrannical rulers, and assisting them, and striving for their necessities is equivalent to Kufr or faithlessness, and watching them with purpose is one of the major sins which make a person deserve hell. (BA Vol 75 P374) 14. Suspicion • Company of the vicious leads to suspicion about the goodness of the virtuous. (VAA -V2 .P53) • God does not accept devotional acts of his servant as long as he entertains evil suspicion regarding a believer. (Fiqh ur Reza P.369) • A person who presents himself manifestly for accusation should not blame one who suspects him to be evil. (Sahifa e Reza .P.71) 15. Right of a Guest One of the rights of your guest is that you accompany him from his place up to the door of your house. (O'yun Akhbar ur Reza V.2 P 70) 16. Self appraisal • Thinking is your mirror which reflects your vices & virtues. • He who evaluates himself benefits & he who neglects self appraisal incurs loss. (B.A V78 –P.355) 17. Neighbors One who troubles & torments his neighbor is not one of us. (Fiqh ur Reza P.380) 18. Piety Piety or fear of God is most rewarding with abstince from God’s prohibitions & refrainment from distressing the faithful. (B.A V78 –P.348) 19. The chiefs The generous are the chiefs in this world & the pious are the chiefs in the Hereafter. (Sahifa e Reza .P.86) 20. Breach of promise A person cannot overcome distressing hardships & by breach of promise. (Kashf ul Ghumma V3. P148 ) 21. Thankfulness One who does not thank his benefactor from the creatures of God is as if he has actually not thanked the Mighty & Majestic God. (O'yun Akhbar ur Reza V.2 P 24) 22. Defence against aggression God is wrathful over a person who does not fight to defend his house or homeland from aggression. (O'yun Akhbar ur Reza P 28) 23. Planning with prudence Planning with prudence safeguards you against regret. (O'yun Akhbar ur Reza V.2 P 54) 24. Reliance & Betrayal. A reliable person never betrays you, but the one who betrays you was wrongly considered by you as reliable. (B.A V78 –P.335) 25. Wine prohibited, why? • God has prohibited wine because: 1. It causes wickedness (perversion). 2. It poisons the mind of its drinker. 3. It prompts him to deny God, the Mighty and the Majestic. 4. It prompts to fabricate lies and accuse God and His messengers. 5. Wine is cause of other sins also, like corruption. 6. Murder. 7. Accusing a married woman for adultery. 8. Fornication. 9. Considering prohibited things as trifling. Similarly other intoxicating drinks are illegitimate & forbidden because their effect is like that of wine. (Vasaele ush Shiah V17, P262) • Do not associate with a drinker of wine and do not greet him with salaam. (Bihar Vol 66. P491) 26. Gambling May God’s mercy be on you, be aware that God has prohibited every kind of gambling and has commanded all people to abstain from it and named it "rijs" and has said: “رجس is an abominable act of Satan so avoid it.” (as playing chess and dice & other forms of gambling; and dice (back gammon trictrac) is worse than chess. (Mustadrak al Vasael V2 P436) 27. Salaam One who meets a poor Muslim and greets him with Salaam in a manner which is different from the way he greets a wealthy person, then on the Day of Resurrection, he shall meet the Mighty and Majestic God and He will be wrathful against him. (Vasael ush Shiah V8 P442) 28. Quran • Mentioning about Quran, one day Imam Reza (AS) while praising its excellent logic, glory and miraculous systematic arrangement of its Aayaat said: “Quran is a strong cord of God and a firm handhold and the best way that leads to paradise and safeguards against Hell. By rolling of time, it does not become antique and by excessive recitation, its value is not decreased because it has not been revealed for any particular period, but rather it provides firm, convincing proof, and argument forever for all human beings. Falsehood has no access to it for all times, neither from front nor from behind. It has been revealed by God, the Wise the Praised. (BA.V92 P14) • Rayyan says: I asked Imam Reza(AS): “what do you say about Quran?” The Imam said:" it is the word of God, do not go beyond the limits of its laws and do not seek guidance from other than Quran otherwise you will be misguided. (BA V92 P117) Note: The Silent Quran is inseparable from the ‘Talking Quran’(Etrat)therefore whenever u speak about Holy Quran it is inclusive of Etrat and their sunnat as well. 29. Why Fasting? If it is asked: "why fasting has been commanded?"The reply would be: 1. “To make people feel the plight of hunger and thirst 2. To recognize the destitution (hunger & thirst) of the Day of Judgment. 3. The person who observes fast may become God fearing 4. Humbled & meek, 5. self- appraising 6. Cognizant 7. Patient over whatever one encounters from hunger & thirst. 8. Recompensed with its bounden reward. 9. Curtailment of sensuality. 10. All these will make him a preacher in this world to make people perform their duties and to guide them regarding the affairs of the hereafter. 11. And make them feel the severity of hardships of the weak and the meek, who observe fast. 12. The obligatory God-given rights like zakat e fitra may be paid to them by people from their wealth. (BA V96 P376) 30. Three accepted with three others(qualities) 1. God the Mighty and Majestic, has commanded three things in conjunction with three other things. He commanded prayer ‘Salaat’ along with ‘Zakaat’. One who performs Salaat but does not pay ‘Zakaat’, his Salaat is not accepted. Note: Zakaat is purifying contribution; its rate is 2.5%. Salaat is ritual prayer five times per day at definite times as explained by the Imams. Morning Evening & Night prayers are recited loudly and noon and afternoon prayers are recited silently. 2. God has ordained thankfulness to Himself along with thanks to parents, so if a person does not thank his parents it means he has not thanked God. 3. God has ordered piety along with kindness to womb relatives, so one who breaks good relations with his kith and kin, he does not fear God. (Oyun Akhbare Reza Vol:1 P 258) • Miserliness, Materialism & Beneficence 1. Miserliness dishonors and disgraces a person. 2. Love of worldly things (luxuries) invites grief and trouble. 3. Beneficence is the best and most valued conduct, i.e. assisting the afflicted and fulfilling the hope of the hopeful. (BA Vol.78 P375) • Avarice , Prejudice, Miserliness Beware of avarice and prejudice as these two qualities have ruined the previous nations. Beware of miserliness as it is a disease & calamity which is not found in a free person nor in a believer. It is a quality of the faithless. (BA Vol 78 P346) 31. Salaat Prayer is held in congregation so that, sincerity, monotheism, Islam and worship of God may be manifested openly in a distinguished manner, and its demonstration may be a convincing proof for the people of the East and the West regarding Oneness of God. Also it humiliates the hypocrites and those who belittle Islam by accepting it for some reason and who pretend to submit to it. Congregation prayers makes it possible and legal for people to give witness about the Islam of one another and people may cooperate for beneficence & piety and prevent numerous sins forbidden by the Mighty the Majestic God. (Oyun Akhbare Reza Vol:2 P 109) A person should make himself elegant and fragrant before Salaat. He should brush his teeth and remove particles of food between his teeth with a toothpick if his mouth gives bad odour or garlic etc he should eat parsley (jaffery) or cardimom before visiting the mosque. • Why Salaat? “The Salaat" is for: 1. Recognition of the Mighty & the Majestic God. 2. Denial of all partners (associated with Him by polytheists). 3. Standing before the Omnipotent God with self humiliation and confession (of sins.) 4. Seeking forgiveness for sins in the past. 5. Placing the forehead on the ground and glorifying God five times every day. 6. Remembering God and avoiding negligence and defiance. 7. Instilling awe and fear of God, and humility with longing for seeking material and spiritual bounties and rebuking whatever is forbidden. 8. Incessant glorification of the Mighty and Majestic God day and night, so that a person should not forget God, who is his Master, his Administrator and his Creator where as forgetting God will make him disobedient and rebellious. 9. Glorification of God and standing of a person before Him is a deterrent from sins and preventive against many kinds of corruption. (B.A V82 P 261) Note: Salaat is ascension for a believer (momin). Therefore whenever a person performs a salaat he should reached the throne of God (Arsh) with the speed of thought and see the fourteen masomeen encircling the throne. 32. Do not ridicule yourself Seven things without seven other things is a sort of mockery. 1. One who seeks forgiveness verbally, without repenting at heart has ridiculed himself. 2. One who implores God for His goodwill but does not strive for it, has ridiculed himself. 3. One who seeks resoluteness, but is not vigilant about it, has ridiculed himself. 4. One who implores God for paradise but is not patient in hardships and troubles, has ridiculed himself. 5. One who seeks God's protection against hell but does not give up worldly pleasures, has ridiculed himself. 6. One who glorifies and remembers God but does not move forward to meet Him has ridiculed himself. Note: No one can become one with God, as God is manifest and hidden everywhere like invisible light. Therefore no one can claim to become one with God. 33. Major sins God has commanded to abstain from sins .Major sins are: 1. Murdering a person whose murder is prohibited by God. 2. Adultery 3. Robbery 4. Drinking wine 5. Disobedience to parents 6. Fleeing from Jihad 7. Grabbing the wealth or property of orphans with oppression. 8. Eating the dead 9. Eating or drinking blood 10. Eating the flesh of pig 11. Eating the meat of permitted animals not slaughtered ceremoniously. 12. Usury or charging interest 13. Illegitimate things and food. 14. Gambling 15. Fraud in weights and measures 16. Accusing chaste and married women for adultery 17. Sodomy or homosexuality 18. Giving false witness 19. Despondency regarding God’s blessing and compassion 20. Not fearing God's trap and artifice. 21. Despair about God's mercy 22. Assisting tyrants 23. Agreeing with tyrants 24. False oath (perjury) 25. Withholding the rights of others without any excuse 26. Falsehood 27. Pride 28. Extravagance and waste 29. Spending lavishly 30. Betraying 31. Belittling Hajj 32. Combating against holy guides, appointed by Almighty God 33. To be engaged in fun and revelry 34. Persistence in sins (Oyun Akhbare Reza Vol:2 P 127) What they don’t have? - The miser has no ease and tranquility. - The jealous has no pleasure and felicity. - The kings and rulers have no fidelity. - The liars have no civility. (BA Vol 78 P345) 34. Spreading Knowledge May God shower His mercy on His servant, who revives our (Ahle Bayt’s) affair. The narrator asked:" How should your affair be revived? “The Imam replied:"By learning our knowledge and teaching our knowledge to others. (Vasael ush Shiah V: 18 P102) 35. Womb relatives (Arhaam) Please your kith and kin even by offering cool drinking water, the best way for pleasing them is to remove their sufferings from them. (BA V78 P338) 36. Generosity A generous person is close to God, close to paradise, and close to people. (Oyun Akhbare Reza Vol:2 P 54) • It is obligatory for a wealthy person to be generous to his family. (T.O . P519 ) • Indifference to possessions of people is better than generosity. (Fiqh ur Reza P.367) 37. Fragrance Making themselves fragrant with perfume is a tradition & conduct of the holy prophets (A.S). Cleanliness is an attribute of the holy prophets, peace and blessings of God be upon them. 38. Imamat • Imamat is rein of the religion & disciplined organization of the Muslims and welfare of the world and honor of the believers. Truly Imamat is the basis of the progressive Islam and its lofty branch. Salaat, Fasting, Zakaat, Hajj,and Jehaad attain perfection with the Imam. Also abundance in Gains and Alms, and approval of the divine limits and the laws, and security of frontiers and surroundings is by virtue of the Imam. (Osule Kafi V 1 P 200) • Do not give up good deeds, endeavor in devotion and worship relying on love of Mohammad's housefolk. (BA Vol 78 P347) 39. Physical & spiritual health (Tibbe Reza) Many mental and spiritual illnesses arise from worry, grief, loneliness, nervous tension and fear; these disturbances also lead to physical diseases and necessitate treatment of both body & soul at the same time. The fourteen sinless personalities have comprehensive knowledge of the entire Book of God & its hidden secrets. They have instructed recitation of certain invocations & Aayaat of Quran for purification of a diseased soul when it suffers from psychological ailments. The Aayat of the holy Quran, Names of God, invocations & the number of times they should be recited to achieve the desired purpose have been instructed by the Imams. It is worth memorizing all these names of God and invocations. Surahe Hamd & Aayatal Kursi are well-known for their wonderful effects. Ali (A.S)has said: “Human body is a big complex world & man himself is responsible for his disease & that human body provides medicine from within. Man is not conscious about wonderful power of his body to combat all diseases by virtue of the immune system, lymphatic glands, & antibodies existing within his body which can mysteriously cure different diseases. God has revealed in the holy Quran, “ And We sent down in the Quran that which is a Cure & Mercy for the believers (Isra:82) There are similar statements in surah e Yunus: 52 and in surah e Fussilat Aayat: 14. In Duae Kumayl, we pray to God: “O the One whose name is medicine & whose glorification is cure…. Recitation of sublime names of God & imploring God through His messengers, His nominated Imams, His angels & His honored servants with all humility & submission & with firm reliance in God can miraculously cure a person of his illness by command of God, Who can even change the hour of death when doctors have little hope of survival of their patient. Imam Reza (A.S) has said: “If one of you falls ill, let him permit the visitors to call on him, for the prayers of each one of them will be answered. He also said: the people who visit the patient should be lovers & followers of the fourteen sinless personalities. Prayers of parents and relatives are answered soon and God has given permission for intercession (S 2: 255). Ayatullah al U’zma Sayyid Burujerdi (Q.S) had approved publishing Tibb ul A’immah compiled by the sons of Bistam, who was a companion of the sixth & the seventh Imams. Tibbol A’imma has been translated into English from Arabic in the Oxford University & is now available for readers. Here Tibbe Reza may be mentioned in brief: Imam Reza was asked by Mamoon to write for him a manuscript on Tibbe Sunnati and to prescribe a drink for strengthening him. The Imam has written a detailed treatise and have mentioned that health of a person is based on balancing the four humors (Ikhlaat)in the body viz 1.Phlegm(Balgham)2. Yellow bile(Safra)3.Blood (Damm)& 4.Black bile(Sauda) (The liver plays an important role in producing and maintaining the required proportion of these humors in every individual)a person becomes sick when the proportion of these humors is upset. Proper food & traditional medicine may be used for treating these humors. Imam Reza (A.S) has mentioned a prescription to cleanse phlegm & make the breath fragrant & to strengthen the teeth as well. He has mentioned a remedy for jaundice as well and for strengthening the eyesight. A person complained to Imam (A.S) about severe cold in his head which almost makes him faint. The Imam wrote to him to inhale ambergris (a perfume like musk) and raziqi jasmine after eating food. The person was cured by this aroma therapy. Imam Reza (A.S) had also prescribed a drink for Ma’moon which is very strengthening but without intoxication and ebreity of the prohibited wines, which poison a person’s wisdom and make him commit sins and crimes in disobedience to God. This drink is made from Mawiz (brown raisins). Details of making the drink are available in books. Once Imam Reza (AS) said “If that person was messaged he wouldn’t have died. This proves that death is of two kinds, evitable and inevitable. When a person can avoid death by different means such as medicine, massage, sadaqa, alms, prayers etc, he should not neglect treatment. Inevitable death becomes avoidable only by the will of the God who has given long lives to hazrat e Khidr, Jesus, and Imam Mehdi (AF) peace be upon all of them 40. A supplication by Imam Reza (A.S.) By the name of God. May God’s blessings be upon Mohammad & his descendants. I entrust my affair to God. Indeed God is perceiving His servants. So God protected them from the evils which they contrive There is no god except You, You are Immaculate. I am one of the tyrants. (Every person is a tyrant when he commits a sin which deserves punishment). So we answered him & relieved him from the grief And thus do We relieve the believers. God suffices us and He is the best pleader So they returned with God’s blessings and grace. They are untouched by evil. Whatever God wishes (it happens.) There is no might and no power except with God. Whatever God wishes not whatever the people wish. Whatever God wishes even though people may dislike it. Sufficient for me is the Lord among all the be-Lorded ones. Sufficient for me is the Creator among all the created ones. Sufficient for me is the Sustainer among all the sustained ones. Sufficient for me is God, the Lord of all inhabitants of the world. Sufficient for me is He who suffices me, Sufficient for me is the One whose sufficiency never fails. Sufficient for me is the One, Whose sufficiency for me never failed ever since I existed. Sufficient for me is God. (There is no god but He, On Him I do rely And He is the Lord of the Exalted Throne (Arsh).

The Imam's Debate Concerning the Prophet's Family

The Imam's Debate Concerning the Prophet's Family
	Yet this is another debate in which the Imam 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'mun 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." "Surely those whom Allah chose were all Muslims," retorted the scholars. Al-Ma'mun turned to the Imam and asked him: "What do you say, Abu` al-Hasan?" "I do not say as they said," replied the Imam, "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'mun, and he asked: "How did Allah mean the Prophet's family apart from the community?" "If Allah meant the community," replied the Imam, "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." The Imam 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." 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 Imam. They opposed the Imam, 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 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 Imam. "No," came the answer. Having proved argument against them, the Imam 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 Imam 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 true? 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. " Al-Ma'mun 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'mun. 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`hïm and the descendants of 'Umran above the nations, offspring, one of the other; and Allah is Hearing, Knowing. 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 kingdom. 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. 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 Imam 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 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 Imam, "by that he meant 'Ali. 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 refrain from (polytheism); otherwise, I will send to them a man who is like my own soul, namely 'Ali, peace be on him. 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). "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-'Abbas 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'an?" asked the scholars. "That is in the Qur'an," replied the Imam. "Recite it to us," they demanded. So the Imam 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. 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). "As for the fifth (proof), it is these words of Allah, the Great and Almighty: And give to the near of kin his due. (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 Fatima to me.' They summoned her to him, and he said: 'Fatima!' '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 relations. 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. 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 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 Imam 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 Muhajirun 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 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. 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. "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 Ibrahïm 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, 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 nations. And He said: Peace be on Ibrahïm3. And He said: Peace be on Musa and Harun. 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'mun turned to Imam 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 Imam 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 kin. 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 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 kin. 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. 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 ordinance from Allah. 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." The scholars objected this statement, saying: "By that Allah meant the Jews and the Christians." The Imam 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'mun turned to Ima`m al-Reza(A.S.) and asked him for more explanation of what he said, saying: "Have you any explanation of that which opposes their statement?" "Yes," replied the Imam, "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 communications. 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. " The Imam 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 Imam 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 Surat al-Mu'min giving an account of the words of a man: And a believing man of Firoun'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? The man was the son of Firoun's uncle. He (Allah) ascribed the man to Firoun 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 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. 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 Fatima, 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. " With this proof we will end our talk about some of Imam al-Rida`'s debates, which represent a side of his scientific life and his struggle for defending Islam.

शहादते अली रज़ा अलैहिस्सलाम

शहादते अली रज़ा अलैहिस्सलाम
	शहादते अली रज़ा अलैहिस्सलाम जिस दिन इमाम रज़ा अलैहिस्सलाम शहीद होने वाले थे उस दिन उन्होंने सुबह की नमाज़ नए वस्त्र पहन कर पढ़ी और उसी स्थान पर बैठे रहे मानो उन्हे किसी अप्रिय घटना के होने का आभास हो गया था। उस दिन उनका चेहरा हर दिन से अधिक दमक रहा था। उनकी आंखे ईश्वर के प्रति अथाह श्रृद्धा का पता दे रही थीं कि अचानक मामून का संदेशवाहक घर के द्वार पर पहुंचा और उसने कहा कि मामून ख़लीफ़ा ने अबुल हसन को बुलाया है। इमाम रज़ा अलैहिस्सलाम उसके साथ चल पड़े। मामून इमाम के स्वागत के लिए निकला और इमाम को अपने विशेष स्थान की ओर ले गया और दोनों लोग आमने सामने बैठ गए किन्तु मामून की आंखें कुछ और ही कह रहीं थीं। उसकी दुस्साहस भरी दृष्टि इस बात का पता दे रही थी कि वह इस समय क्या करना चाह रहा है। मामून जानता था कि उसके समस्त हत्कण्डे, इमाम के प्रति लोगों की श्रृद्धा को न कम कर सके और न ही उसकी सरकार के लिए लाभदायक सिद्ध हुए। वह इस बात से भलिभांति अवगत था कि इमाम रज़ा अलैहिस्सलाम, अत्याचार और आत्महित को स्वीकार नहीं करेंगे और जब तक सूर्य की भांति इमाम का अस्तित्व अपनी ज्योति बिखेरता रहेगा उस समय तक ख़लीफ़ा के रूप में लोगों के निकट उसका कोई महत्व नहीं होगा। अपने आपसे कहने लगा, सबसे अच्छा समाधान यह है कि अबल हसन को अपने मार्ग से हटा दें। मामून बिना कुछ कहे आगे बढ़ा और एक बड़े से बर्तन से उसने अंगूर का एक गुच्छा उठाया और उसमें से अंगूर का कुछ दाना खाया और फिर आगे बढ़कर उसने इमाम के माथे को चूमा और अंगूर का एक गुच्छा इमाम की ओर बढ़ाते हुए बोला हे पैग़म्बरे इस्लाम के पुत्र इनसे अच्छे अंगूर मैंने आज तक नहीं देखे। इमाम ने अपनी बोलती हुई आंखों स उत्तर दिया कि स्वर्ग का अंगूर इससे भी अच्छा है। मामून ने फिर कहा अंगूर खाइये। इमाम ने मना कर दिया, लेकिन मामून ने अत्यधिक आग्रह करते हुए विषाक्त अंगूर इमाम को दिए। इमाम रज़ा के चेहरे पर कड़वी मुस्कुराहट की एक झलक उभरी। अचानक उनके चेहरे का रंग बदलने लगा और उनकी स्थिति बिगड़ने लगी। इमाम, गुच्छे को ज़मीन पर फेंक कर उसी पीड़ा के साथ चल पड़े। इमाम रज़ा के एक अच्छे साथी अबा सल्त ने जब इमाम को देखा तो उनके साथ हो लिए। वह इस महान हस्ती के प्रकाशमयी अस्तित्व से लाभ उठा रहे थे। वह इस बात पर प्रसन्न थे कि इस समय वह पैग़म्बरे इस्लाम के परिवार की सबसे महत्वपूर्ण हस्ती के साथ चल रहे हैं। उनकी दृष्टि में इमाम, आतुर हृदय को प्रकाश तथा उन्हें जीवन प्रदान करने वाला है। उन्हें इमाम रज़ा अलैहिस्सलाम का वह कथन याद आ गया जिसमें इमाम ने कहा थाः इमाम धरती पर ईश्वर के अमानतदार उत्तराधिकारी हैं तथा उसके बंदों पर इमाम उसकी हुज्जत व प्रमाण होते हैं। ईश्वर के मार्ग पर चलने का निमंत्रण देने वाले और उसकी ओर से निर्धारित सीमा के रक्षक हैं। वह पापों से दूर और उनका व्यक्तिव दोष रहित है। वह ज्ञान से संपन्न तथा सहिष्णुता के लिए जाने जाते हैं। इमाम के अस्तित्व से धर्म में स्थिरता और मुसलमानों का गौरव व सम्मान है। अबा सल्त इसी विचार में लीन थे कि अचानक उनकी दृष्टि इमाम पर पड़ी, समझ गए कि मामून ने अपना अंतिम हत्कण्डा अपनाया। आह भरी और फूट फूट कर रोने लगे लेकिन अब कुछ हो नहीं सकता था अधिक समय नही बीता कि इमाम शहीद हो गए। वह काला दिवस सफ़र महीने का अंतिम दिन वर्ष 203 हिजरी क़मरी था। उच्च नैतिक मूल्य, व्यापक ज्ञान, ईश्वर पर अथाह व अटूट विश्वास तथा लोगों के साथ सहानुभूति वे विशेषताएं थीं जो इमाम को दूसरों से विशिष्ट करती थीं। वह आध्यात्मिक तथा उपासना सम्बन्धी मामलों पर विशेष ध्यान देते थे। मुसलमानों के मामलों की निरंतर देख रेख करते तथा लोगों की समस्याओं के निदान के लिए बहुत प्रयास करते थे। रोगियों से कुशल क्षेम पूछने तुरंत पहुंचते और बड़ी विनम्रता से आतिथ्य सत्कार करते थे। इमाम रज़ा अलैहिस्सलाम ज्ञान के अथाह सागर थे। इस्लामी जगत के दूर दूर से विद्वान व बुद्धिजीवी इमाम के पास पहुंच कर अपने ज्ञान की प्यास बुझाते थे। इमाम रज़ा ने अपनी इमामत के काल में बहुत से बुद्धिजीवियों के प्रशिक्षित किया और आज भी क़ुरआन की व्याख्या, हदीस, शिष्टाचार तथा इस्लामी चिकित्सा पद्धति पर इमाम की महत्वपूर्ण रचनाएं मौजूद हैं। इमाम रज़ा अलैहिस्सलाम लोगों के सामने इस्लाम की मूल्यवान शिक्षा की व्याख्या करते किन्तु उनके व्यक्तिव का दूसरा आयाम उनका राजनैतिक संघर्ष था। प्रथम हिजरी शताब्दी के दूसरे अर्ध में इस्लामी शासन ने राजशाही व्यवस्था तथा कुलीन वर्ग का रूप धारण कर लिया और अत्याचारी शासक सत्तासीन हो गए। इमामों ने जो पैग़म्बरे इस्लाम के परिजनों में से हैं, उसी समय से शासकों के भ्रष्टाचार के विरद्ध अपना संघर्ष आरंभ कर दिया था। इमाम रज़ा अलैहिस्सलाम ने भी अपने काल में अत्याचार से संघर्ष किया। इसके साथ ही उनके काल की परिस्थितियां कुछ सीमा तक भिन्न थीं। इमाम को एक बड़े एतिहासिक अनुभव तथा एक गुप्त राजनैतिक द्वद्वं का सामना था जिसमें सफलता या विफलता दोनों ही मुसलमानों के भविष्य के लिए निर्णायक थी। इस खींचतान में अब्बासी शासक मामून षड्यंत्र रच मैदान में आ गया। वह एक दिन इमाम रज़ा के निकट आया और उसने इमाम से कहाः हे पैग़म्बरे इस्लाम के पुत्र मैं आपके ज्ञान, नैतिक गुण और सच्चरित्रता से भलिभांति अवगत हूं और मैं इस निष्कर्ष पर पहुंचा हूं कि आप इस्लामी नेतृत्व के लिए मुझसे अधिक योग्य हैं। इमाम रज़ा अलैहिस्सलाम ने फ़रमायाः ईश्वर की अराधना मेरे लिए गौरव की बात है, ईश्वर के प्रति भय द्वारा ईश्वरीय अनुकंपाओं तथा मोक्ष की आशा करता हूं तथा संसार में विनम्रता द्वारा ईश्वर के निकट उच्च स्थान की प्राप्ति चाहता हूं। मामून ने कहाः मैंने सत्ता को छोड़ने और इसे आपके हवाले करने का निर्णय किया है। इमाम रज़ा ने उसके उत्तर में कहाः अगर इस पर तेरा अधिकार है तो वह वस्त्र जिसे ईश्वर ने तुझे पहनाया है उसे उतार कर, तू दूसरे के हवाले करे यह तेरे लिए उचित नहीं है। लेकिन अगर यह ख़िलाफ़त अर्थात इस्लामी सरकार की बागडोर संभालना तेरा अधिकार नहीं है तो तुझे उस चीज़ के बारे में निर्णय करने का अधिकार नहीं है जिससे तेरा कोई सम्बन्ध नहीं है। तू बेहतर जानता है कि कौन अधिक योग्य है। इमाम का यह दो टूक जवाब मामून के लिए कठोर था किन्तु उसने अपने क्रोध को छिपाने का प्रयास करते हुए कहाः तो फिर हे पैग़म्बरे इस्लाम के पुत्र आपको उत्तराधिकारी अवश्य बनना पड़ेगा। इमाम रज़ा ने उत्तर दियाः मैं इसे स्वेच्छा से स्वीकार नहीं करूंगा। मामून ने कहाः हे पैग़म्बरे इस्लाम के पुत्र आप उत्तराधिकारी बनने से इसलिए बचना चाह रहे हैं ताकि लोग आपके बारे में यह कहें कि आप को संसारिक मोह नहीं है। इमाम रज़ा अलैहिस्सलाम ने उत्तर दियाः मैं जानता हूं कि तुम्हारे यह कहने के पीछे यह उद्देश्य है कि लोग यह कहने लगें कि अलि बिन मूसर्रिज़ा संसारिक मोह माया से बचे नहीं और ख़िलाफ़त की लालच में उन्होंने अत्तराधिकारी बनना स्वीकार कर लिया। अंततः मामून ने इमाम रज़ा को उत्तराधिकारी बनने के लिए विवश कर दिया किन्तु इमाम ने यह शर्त रखी कि वह सरकारी मामलों में किसी प्रकार का हस्तक्षेप नहीं करेंगे। इस प्रकार इमाम रज़ा ने अपनी सूझ बूझ से लोगों को यह समझा दिया कि मामून की राजनैतिक कार्यवाहियों से उनका कोई सम्बन्ध नहीं है और सरकारी मामलों में उनकी कोई भूमिका नहीं है। इसके साथ ही इमाम की नई स्थिति से उनके सम्मान में और वृद्धि हो गई। इमाम रज़ा ने खुले राजनैतिक वातावरण में इतनी समझदारी से कार्य किया कि उनके उत्तराधिकार का काल शीया इतिहास के स्वर्णिम युगों का एक भाग बन गया तथा मुसलमानों की संघर्ष प्रक्रिया के लिए नया अवसर उपलब्ध हो गया। बहुत से लोग जिन्होंने केवल इमाम रज़ा का केवल नाम सुन रखा था उन्हें समाज के योग्य मार्गदर्शक के रूप में पहचानने तथा उनका सम्मान करने लगे कि जो ज्ञान, नैतिक गुणों, लोगों से सहानुभूति रखने तथा पैग़म्बर से निकट होने की दृष्टि से सबसे योग्य व श्रेष्ठ हैं। अंततः मामून को यह ज्ञात हो गया कि जिस तीर से उसने इमाम की प्रतिष्ठा को आघात पहुंचाने का लक्ष्य साधा था वह उसी की ओर पलट आया है इसलिए उसने भी वही शैली अपनाई जो उसके पूर्वज अपना चुके थे। उसने भी अपने काल के इमाम को विष देकर शहीद कर दिया। ******************

हज़रत इमाम रिज़ा अलैहिस्सलाम का जीवन परिचय

हज़रत इमाम रिज़ा अलैहिस्सलाम का जीवन परिचय
	हज़रत इमाम रिज़ा अलैहिस्सलाम का जीवन परिचय हज़रत इमाम रिज़ा अलैहिस्सलाम का नाम अली व आपकी मुख्य उपाधि रिज़ा है। माता पिता हज़रत इमाम रिज़ा अलैहिस्सलाम के पिता हज़रत इमाम काज़िम अलैहिस्सलाम व आपकी माता हज़रत नजमा थीं। आपकी माता को समाना, तुकतम, व ताहिराह भी कहा जाता था। हज़रत इमाम रिज़ा अलैहिस्सलाम का जीवन परिचय नाम व लक़ब (उपाधी) हज़रत इमाम रिज़ा अलैहिस्सलाम का नाम अली व आपकी मुख्य उपाधि रिज़ा है। माता पिता हज़रत इमाम रिज़ा अलैहिस्सलाम के पिता हज़रत इमाम काज़िम अलैहिस्सलाम व आपकी माता हज़रत नजमा थीं। आपकी माता को समाना, तुकतम, व ताहिराह भी कहा जाता था। जन्म तिथि व जन्म स्थान हज़रत इमाम रिज़ा अलैहिस्सलाम का जन्म सन् 148 हिजरी क़मरी मे ज़ीक़ादाह मास की ग्यारहवी तिथि को पवित्र शहर मदीने मे हुआ था। शहादत (स्वर्गवास) हज़रत इमाम रिज़ा अलैहिस्सलाम की शहादत सन् 203 हिजरी क़मरी मे सफर मास की अन्तिम तिथि को हुई। शहादत का कारण अब्बासी शासक मामून रशीद द्वारा खिलाया गया ज़हर था। समाधि हज़रत इमाम रिज़ा अलैहिस्सलाम की समाधि पवित्र शहर मशहद मे है। जहाँ पर हर समय लाखो श्रद्धालु आपकी समाधि के दर्शन व सलाम हेतू एकत्रित रहते हैं। यह शहर वर्तमान समय मे ईरान मे स्थित है। हज़रत इमाम रिज़ा की ईरान यात्रा अब्बासी खलीफ़ा हारून रशीद के समय मे उसका बेटा मामून रशीद खुरासान(ईरान) नामक प्रान्त का गवर्नर था। अपने पिता की मृत्यु के बाद उसने अपने भाई अमीन से खिलाफ़त पद हेतु युद्ध किया जिसमे अमीन की मृत्यु हो गयी। अतः मामून ने खिलाफ़त पद प्राप्त किया व अपनी राजधीनी को बग़दाद से मरू (ईरान का एक पुराना शहर) मे स्थान्तरित किया। खिलाफ़त पद पर आसीन होने के बाद मामून के सम्मुख दो समस्याऐं थी। एक तो यह कि उसके दरबार मे कोई उच्च कोटी का आध्यात्मिक विद्वान न था। दूसरी समस्या यह थी कि मुख्य रूप से हज़रत अली के अनुयायी शासन की बाग डोर इमाम के हाथों मे सौंपने का प्रयास कर रहे थे, जिनको रोकना उसके लिए आवश्यक था। अतः उसने इन दोनो समस्याओं के समाधान हेतू बल पूर्वक हज़रत इमाम रिज़ा अलैहिस्सलाम को मदीने से मरू (ईरान ) बुला लिया। तथा घोषणा की कि मेरे बाद हज़रत इमाम रिज़ा मेरे उत्तरा धिकारी के रूप मे शासक होंगे। इससे मामून का अभिप्राय यह था कि हज़रत इमाम रिज़ा के रूप मे संसार के सर्व श्रेष्ठ विद्वान के अस्तित्व से उसका दरबार शुशोभित होगा। तथा दूसरे यह कि इमाम के उत्तरा धिकारी होने की घोषणा से शियों का खिलाफ़त आन्दोलन लग भग समाप्त हो जायेगा या धीमा पड़ जायेगा। ।।अल्लाहुम्मा सल्ले अला मुहम्मद व आले मुहम्मद।।