The topic of discussion was the issue of Imam al-Reza\u2019s heir-apparency. We said in the previous session that there are a series of historical facts and a series of doubtful ones. Even historians like Jurji Zaydan have clearly stated that the policies of Bani al-\u2018Abbas were confidential and they rarely let their political secrets be exposed and, therefore, their true intentions remain unknown in history.
\nWhat is definite and unquestionable is, first of all, that the issue of heir-apparency was not initiated by Imam al-Reza. It was initiated by Ma\u2019mun and even when it started, it did not take the form of a single suggestion on Ma\u2019mun\u2019s part and an acceptance on the part of Imam al-Reza; rather, they had decided on this without prior discussion with the Imam. They had gathered a group from Khorasan, Marw, Transoxiana, lands which are today considered parts of Russia and Ma\u2019mun was there and sent them to Medina.
\nThen, they summoned a group of Bani Hashim the head of which was Imam al-Reza to Marw. There was no discussion of their desire or free will. They even had defined the route through which they (the Bani Hashim group) were going to pass beforehand. This was through the villages and routes that had no or very few Shi\u2018ahs. They had especially specified that they should not cross Imam al-Reza through Shi\u2018ah neighbourhoods.
\nWhen this group reached Marw, they separated Imam al-Reza from his group into a house and the rest in another place. That is where the issue was first discussed and suggested to Imam al-Reza by Ma\u2019mun which was to accept the crown prince position. The first words Ma\u2019mun used were, \u201cI want to hand over the caliphate (this of course is not very definite).\u201d In any case, he either proposed to transfer the caliphate to Imam al-Reza first and later said if you do not agree to take the caliphate then accept the position of crown prince or he offered the crown prince position from the beginning and Imam strongly refused.
\nNow, what was the Imam\u2019s logic for refusing? Why did the Imam refuse? We cannot of course answer all these with definite answers but according to the narrations quoted by the Shi\u2018ahs in the \u201c\u2018Uyun al-Akhbar al-Reza\u201d which says, \u201cWhen Ma\u2019mun said, \u2018I thought of deposing myself from the caliphate, appointing you instead of my self and pledging my allegiance to you\u2019, the Imam replied, \u2018You are either the rightful leader or you are not. If this caliphate rightfully belongs to you and if this caliphate is a divine caliphate, then you have no right to take off the garb that Allah has chosen for you and give it to someone else.
\nAnd if it does not belong to you then you still do not have the right to give it out. Why should you give something that is not yours to someone else? This means that the caliphate does not belong to you. You must announce like Mu\u2018awiyah, the son of Yazid that I am not rightful and inevitably denigrate your father just as he denigrated and say, \u2018My fathers put this garb on unrightfully. I also wore it unrightfully throughout these times, I will therefore leave.\u2019 You must not say I am handing over and entrusting the caliphate.\u2019 When Ma\u2019mun heard these words, he immediately changed the manner of his approach and said, \u2018You have no choice.\u2019
\nThen, Ma\u2019mun threatened the Imam and mixed logic into his threat.1\u00a0The sentence he used which was both threatening and logical was, \u2018Your grandfather, \u2018Ali ibn Abi Talib, participated in the council (which consisted of six people) \u2018Umar had chosen. \u2018Umar who was the Caliph of the time, threatened and said, \u2018They must decide within three days and if they don\u2019t or one of them disobeys the decision made by the majority, Abu Talhah will be appointed to behead him\u2019.\u2019
\nHe was trying to say you are in the same situation your grandfather was in and I am in the position \u2018Umar was in. You will follow your grandfather and participate. This sentence implicitly carried the meaning that even though your grandfather \u2018Ali considered the caliphate as his right, why did he take part in the council? He participated, so he could exchange views about the issue whom the vice-regency should be handed over to? This was a kind of demotion shown by your grandfather \u2018Ali who did not show obduracy and say, \u2018What is this council? The caliphate belongs to me. If you are stepping down, then step down so I will be the Caliph; otherwise, I will not participate in this council.\u2019 The meaning of his participation in that council was that he dispersed his explicit and definite right and placed himself among the people in the council.
\nYour situation is now similar to that of \u2018Ali ibn Abi Talib\u2019s situation. This was the rational aspect of the story. But the threat aspect, \u2018Umar was a caliph whose actions were regarded almost as evidence for the time and age. Ma\u2019mun was trying to say if I make a rigorous decision, society will accept it and would say he made the same decision the second Caliph made. He said, \u2018The Muslim interest lies in the council and if anyone violates it, behead him.
\nAnd I give this order upon the decree that I am the Caliph and I say it is to the best interest of Muslims that \u2018Ali ibn Musa accepts the heir-apparency and if he disobeys I will behead him because I am the Caliph.\u2019 He mixed logic and threat. Therefore, another one of the historical facts is that Imam al-Reza refused to accept to be Ma\u2019mun\u2019s crown prince but later agreed because of Ma\u2019mun\u2019s threats.
\nThe third issue which is again among definite historical facts is that from the beginning, the Imam set a condition for Ma\u2019mum which was I will not interfere in anything meaning practically I do not want to be a part of this system whether under the title of \u2018crown prince\u2019 or not. They can make coins in my name if they want to, read sermons in my name if they want to, but do not involve me in any job practically. I do not want to interfere in judgements or the administration of justice nor in any removals from or appointments to a position or any other job.2
\nIn that same formal ceremony (for his crown prince position), the Imam behaved in such a way which proved his separation from Ma\u2019mun\u2019s system. In my opinion, the first sentence he read in his first \u2018crown prince\u2019 speech is very amazing and valuable. Ma\u2019mun prepared that great ceremony and invited all the heads of the country including the ministers, the army heads and other figures to all participate with green clothes that was the slogan they set then.3
\nThe first person he ordered to come and give oath of allegiance to Imam al-Reza as the crown prince was his son \u2018Abbas ibn Ma\u2019mun who was apparently the previous crown prince or the candidate for this position. They all then came one by one and gave oath of allegiance. Then, the poets and rhetoricians came and read excellent poems and dictated some brilliant sermons.
\nIt was then decided for Imam al-Reza to read a sermon. The Imam stood up and only said one and a half sentence which was actually criticizing all their actions. This is the content of it, \u201cWe (meaning us Ahl al-Bayt, the infallible Imams) are benefactors to you as your guardians.\u201d
\nThis meant: the right is basically ours and not something for Ma\u2019mun to hand over to us. (I cannot remember the exact phrase) and you are indebted to us. Your right is for us to manage you and once you respect our rights meaning when you accepted us as caliphs, it would be obligatory upon us to carry out our duty in regards to you. Wassalam.
\nTwo sentences: we have a right that is the caliphate and you, as a people, have a right to be maintained by a caliph. You people must give our right and if you give our right, we have a duty to fulfill towards you and we will fulfill it. No thanking Ma\u2019mun and nothing else. The content was not in tune with the spirit of a ceremony held for a newly-elected crown prince.
\nThis story then carries on the same way. Imam al-Reza is a crown prince by so-called formalities who is not willing to interfere in any jobs. In case he is forced to interfere, he gets involved in such a way that does not fulfill Ma\u2019mun\u2019s intentions. Just like the story of \u2018Id Prayers when Ma\u2019mun sends somebody to the Imam and the Imam says, \u201cWe had a deal with you which was not getting me involved in anything.\u201d He replied, \u201cBut, because you are not getting involved people are making accusations towards me. Now there is no harm in this one duty.\u201d The Imam says, \u201cIf I do this, I have to do it according to my grandfather\u2019s customs and not the customs that are common today.\u201d Ma\u2019mun says, \u201cAlright.\u201d The Imam leaves his home. Such an upheaval was formed in the city that made them return the Imam from half way.
\nTherefore, the issue is definite to this extent that Imam al-Reza was brought to Marw forcefully and the title crown prince was imposed on him. They threatened to murder and after this threat the Imam agrees under the condition that he does not get involved in any practical duties and he later did not interfere and kept a low profile. This was in such a way that, in brief it proved the Holy Imams not to go with them and them not to go with us.<\/p>\n
Doubtful issues<\/strong><\/em> Analysing the assumptions<\/strong><\/em> Cooperation with caliphs from the holy Imam\u2019s point of view<\/strong><\/em> Imam Rida\u2019s reasoning<\/strong><\/em> Undertaking a task from a tyrant [wilayat-e ja\u2019ir]<\/strong><\/em> Question and answer<\/strong><\/em> References:<\/strong><\/em>
\nThe issues we discussed are doubtful. There are many doubtful cases here. This is where the difference in analytical thought of scholars and historians appears.
\nWhat was this issue of crown prince? How come Ma\u2019mun prepared to summon Imam al-Reza from Medina for the crown prince position and delegate the caliphate to him? Or take the caliphate away from the \u2018Abbasids and hand it over to the \u2018Alawi family? Was this his own initiative or was it Fadl ibn Sahl Dhu al-Riyasatayn Sarkhasi\u2019s initiative and it was him who had imposed on Ma\u2019mun because he was a very powerful minister and the majority of Ma\u2019mun\u2019s army, who were mostly Iranians, were under his supervision, giving him the power to impose whatever view he had? Now why did Fadl do it?
\nSome (which, of course, is of a very small probability even though some people like Jurji Zaydan and even Edward Brown have accepted it) say, \u201cFadl ibn Sahl was basically a Shi\u2018ah and he had sincere intentions in this regard and he truly wanted to transfer the caliphate to the \u2018Alawi family.\u201d If this assumption is correct, Imam al-Reza should have then cooperated with Fadl ibn Sahl, because the foundations were truly prepared for the transfer of power to the \u2018Alawis and the Imam should not have rejected, before he was threatened to be murdered and when he accepts, say: it should only be a formality. I will not interfere in any jobs. He should have rather accepted it seriously and must have gotten involved in jobs and practically expropriated Ma\u2019mun from the caliphate.
\nThere is, however, a fault here which is if we assume this took place so that as a result of the cooperation between Imam al-Reza and Fadl ibn Sahl, Ma\u2019mun would have been expropriated. This would not have changed the situation of the caliphate to a more organized one since Khorasan was only a part of the Islamic territory. As soon as you enter Rey borders, from there onwards meaning the part of Iraq which was previously the capital and also Hijaz and Yemen and Egypt and Syria, all had different situations. They were not keen on following the desires of the Iranian or Khorasani people and had rather opposite desires to them.
\nThis means, even if we assume that this was the case and was put into practice and Imam al-Reza was the caliph in Khorasan, Baghdad would have stood up against him very strongly in the same way when the news of Imam al-Reza\u2019s acceptance of the position of crown prince reached Baghdad, and the \u2018Abbasids were informed about what Ma\u2019mun had done, they immediately deposed Ma\u2019mun\u2019s representative and gave oath of allegiance to one from among themselves (Bani al-\u2018Abbas) who was called \u201cIbrahim bin Shiklah\u201d, even though he was incompetent for the task.
\nThey announced riot and said we refuse to accept the \u2018Alawis. Our ancestors have drudged and toiled for one hundred years, now hand over the caliphate to the \u2018Alawis? Baghdad would have rebelled and following that, lots of other places would have rebelled. This, however, is just an assumption and yet the basis of this assumption has not been proven.
\nThus, the saying that Fadl ibn Sahl Dhu al-Riyasatayn was a Shi\u2018ah and did all this out of sincerity and the respect he had towards al-Rezais not acceptable. There is room to doubt whether the initiative was his or not? Secondly: assuming the initiative was his, what is more probable is that Fadl ibn sahl who had recently converted to Islam wanted to turn Iran to the way it was before Islam by this means.4
\nHe thought to himself, now Iranians will not accept this as they are true Muslims and truly believe in Islam. It was enough to name fighting against Islam to raise their opposition. He thought to himself to get rid of the \u2018Abbasid Caliph through a man who was reputable himself.
\nHe thought of bringing Imam al-Reza on the job and later entangle him with the trouble of \u2018Abbasi oppositions from outside and from inside prepare the basis for returning Iran to how it was in the age before (i.e. the Zoroastrian era). If this assumption is correct, the duty of Imam al-Reza would be to cooperate with Ma\u2019mun to crack down the bigger danger; meaning the danger of Fadl ibn Sahl is one hundred percent bigger than the danger of Ma\u2019mun to Islam, because no matter what Ma\u2019mun was a Muslim caliph.
\nI must also say that we should not think that all of the caliphs, who were against the Imam, martyred them and are all on the same level. What is, therefore, the difference between Yazid ibn Mu\u2018awiyah and Ma\u2019mun? They were as different as chalk from cheese. On this level, meaning the level of caliphs and kings, Ma\u2019mun is one of the best caliphs and kings from a scientific, as well as political, point of view.
\nThe same goes for aspects relative to justice and oppression, management and usefulness towards people\u2019s living standards. He was a very intellectual man. This massive civilization in which we pride ourselves was created by this very Ma\u2019mun and Harun. That is to say, they had an extra ordinary broad-mindedness and intellectuality that made most of the duties they fulfilled a case of pride for the Muslim World. The issue of \u2018kingdom is infertile\u2019 and Ma\u2019mun uprising because of kingdom and kingship against his beliefs and poisoning the Imam he believed was one issue and the other parts another issue.
\nIf, in any case, the issue of Imam al-Reza\u2019s heir-apparency had been intiated by Fadl ibn Sahl, and, as the evidents have proven, Fadl ibn Sahl had evil intentions, then the Imam must have taken Ma\u2019mun\u2019s side. Our narrations can confirm that Imam al-Reza had more hatred towards Fadl ibn Salh than he had towards Ma\u2019mun. At times, where there was a disagreement between Fadl ibn Sahl and Ma\u2019mun, the Imam would take Ma\u2019mun\u2019s side.
\nIt has been mentioned in our narrations, Once, Fadl ibn Sahl and another person called \u201cHisham ibn Ibrahim\u201d went to Imam al-Rezaand said, \u2018The caliphate is your right. They are all usurpers. Give us your consent and we will kill Ma\u2019mun.
\nYou will then officially be the caliph.\u2019 The Imam repudiated the two strongly and made them realize that they had made a mistake. They immediately went to Ma\u2019mun and said, \u2018We were with \u2018Ali ibn Musa. We wanted to test him and made this offer to him to see if he has good intentions towards you or not, we realized that he has good intentions. We told him that come and cooperate with us to kill Ma\u2019mun. He strongly denied.\u2019
\nLater, in a meeting Imam al-Reza had with Ma\u2019mun (who had previous knowledge of what had happened), he disclosed the issue and said, \u2018They came to me. They were lying, they were serious.\u2019 Then, the Imam advised Ma\u2019mun to beware of them!\u201d
\nAccording to these narrations Imam al-Reza considered the danger of Fadl ibn Sahl more severe and serious. Therefore, assuming that the \u2018crown prince\u2019 initiative was Fadl ibn Sahl\u2019s5, Imam al-Reza considers the position innovated by this man dangerous. He warned, \u201cThere are bad intentions involved. They want to use me to return Iran from Islam to Zoroastrianism.\u201d
\nWe are thus talking based on assumptions. If the initiative had been Fadl ibn Sahl\u2019s and he truly was a Shi\u2018ah (as some European historians have said) Imam al-Reza should have cooperated with him against Ma\u2019mun. And if the Zoroastrian spirit was involved, he (Imam al-Reza) should cooperate with Ma\u2019mun against them to get rid of them. Our narrations mostly confirm the second assumption, meaning the assumption that the initiative was not Fadl ibn Sahl\u2019s. Imam al-Reza and Fadl were not on good terms and Ma\u2019mun was even warned of his danger by the Imam. This is an incontrovertible issue among our narrations.
\nThe other assumption is that this was not Fadl ibn Sahl\u2019s initiative and that it was Ma\u2019mun\u2019s. If the initiative was Ma\u2019mun\u2019s, why did Ma\u2019mun do such a thing? Did he have good intentions or did he have evil intentions? If he had good intentions, did he keep his good intentions till the end or did he eventually change his mind? It is unacceptable to say that Ma\u2019mun had good intentions and kept his good intentions till the end. This was never the case. We can at most say he had good intentions at the beginning but they changed in the end.
\nAs we have already mentioned Shaykh Saduq and apparently Shaykh Mufid also believed this to be true. In his book entitled, \u201c\u2018Uyun Akhbar al-Reza\u201d, Shaykh Saduq writes that Ma\u2019mun had good intentions at the beginning and had truly made an oath. When he found himself entangled in trouble with his brother Amin, he made an oath that if Allah made him victorious over his brother Amin, he would return the caliphate to its rightful owners.
\nThe reason why Imam al-Reza refused was because he knew that Ma\u2019mun was under the influence of his emotions at the time and would later regret it. Of course, most of the scholars do not agree with Shaykh Saduq and believe that Ma\u2019mun did not have good intentions from the beginning and a political ploy was involved. Now what was this political ploy? Did he want to diffuse the \u2018Alawi movement in this way? Did he want to disrepute Imam al-Reza? Because when they were aloof, they would continue to criticize their policies.
\nHe wanted the Imam involved in the system so that he, too, would have had enemies from among the people, just as what is usually done in politics. In order to disrepute an active and well-liked national critic, they give him a position only to sabotage his job later. First, they give him a position and then they cause disruption so that all those who were in favor of him turned away from him.
\nIt is in our narrations that Imam al-Reza said to Ma\u2019mun in one of his sayings, \u201cI know you want to disrepute me by this!\u201d And Ma\u2019mun got angry and upset and said, \u201cWhat are these words that you are saying? Why are you making such accusations towards us?\u201d<\/p>\n
\nAmong these assumptions is one which suggests Imam al-Reza\u2019s full cooperation, i.e. the assumption that Fadl was a Shi\u2018ah and the initiative was his. According to this assumption, there was no criticism toward Imam al-Rezafor accepting the position of crown prince and if there was, it would be why he did not accept it seriously. From here, we should realize that this was not the way the story was. We are not saying this as a Shiah but as a so-called impartial person. Imam al-Reza was either a religious man or a materialistic man? If he was religious, he should cooperate with Fadl, when he saw such grounds prepared for the transfer of the caliphate from Bani al-\u2018Abbas to the \u2018Alawi family. If he was materialistic, then he should still cooperate. Therefore, the fact that the Imam did not cooperate and rejected him is a reason that makes this assumption wrong.
\nBut if the assumption is that the transfer was initiated by the Zoroastrians whose intentions were aimed against Islam, then what Imam al-Reza did was completely correct. Therefore, between the two evil ones, he chose the less evil and by doing so (cooperating with Ma\u2019mun), he limited himself to the least.
\nThe problem mostly arises when we say the initiative was Ma\u2019mun\u2019s and that it was Imam al-Reza\u2019s duty to resist when Ma\u2019mun invited him to cooperate because he had evil intentions. Imam al-Reza must have resisted from the beginning. He must have consented to being killed and, in no way, agreed to go through with the formalities of the crown prince title, even at the cost of getting killed.
\nThis must be reviewed from a religious perspective. We know that getting killed (doing something that would lead to getting killed) is sometimes permissible in a situation where the probability of getting killed is higher than staying alive. Therefore, the issue is either limited to a person getting killed or his toleration of a certain depravity, just as in Imam al-Husayn\u2019s story.
\nThey wanted his oath of allegiance to Yazid and it was the first time Mu\u2018awiyah was practising the issue of crown prince. Imam al-Husayn opted to get killed rather than to give oath of allegiance. In addition, Imam al-Husayn was in a situation where the Muslim World was in need of an awakening by enjoining what is good and forbidding what is evil, even at the cost of his blood. He did this and achieved some results.
\nBut was Imam al-Reza in the same situation? Or, in other words, was he truly at a crossroad about whether it was permissible for him to get killed? One may reach a point where he is killed in spite of his free will, for example, by being poisoned which is historically incontrovertible. Most historians, even Shi\u2018ah historians like Mas\u2018udi6, believe Imam al-Reza left this world as a result of a natural death and that he was not killed. However, according to the famous Shi\u2018ah belief, Imam al-Reza died as a result of being poisoned by Ma\u2019mun.
\nAll right! An individual may be put in a situation where he gets poisoned in spite of his free will. Sometimes, however, he is in a situation where he has freedom of choice and has the liberty to choose one from between the other.
\nHe must choose either to get killed or take over the job. And do not tell me that everyone will eventually die! If I am certain that I will die at dawn today, but I am given the option to choose between getting killed and taking over a certain job, can I say that I am dying at dawn anyway and that these two remaining hours are not really worth it? I must evaluate, during the hours I have left to live, is choosing the other side [getting killed] worth losing my life with my own hands? Imam al-Reza is given the freedom to choose between the two, either accept the heir-apparency, which was also incontrovertible historically, or get killed, so history can later condemn and find him guilty. In my view, he must definitely choose the first one. Why not choose the first one? Just because of cooperating with someone like Ma\u2019mun who we all know is not sin? The form of cooperation is the one that matters.<\/p>\n
\nWe all know that during the time of the \u2018Abbasids, despite all the strong oppositions our Imams had towards the Caliphs, by prohibiting people from collaborating with them, in certain cases they recommended and even encouraged cooperation with their system (the \u2018Abbasids) for the sake of acquiring certain Islamic goals.
\nSafwan Jammal who was one of the followers of Musa ibn Ja\u2018far lent out his camels to Harun for a Hajj pilgrimage. He then discusses this with Imam Musa ibn Ja\u2018far. The Imam tells him, \u201cEvery thing about you is good except for one thing.\u201d He asks, \u201cWhat is that?\u201d The Imam replied, \u201cWhy did you rent out your camels to Harun?\u201d He said, \u201cBut I did not do a bad thing! It was for a Hajj pilgrimage and not for bad purposes.\u201d The Imam then said, \u201cThen, perhaps some of the rent money is still due which you will receive later?\u201d He said, \u201cYes.\u201d Imam said, \u201cIf you were informed that Harun was going to get perished, would you become happy? Or would you rather he paid his debt to you and then die. Would you want him to survive for this cause?\u201d He replied, \u201cYes.\u201d The Imam then said, \u201cEven this much agreement to the survival of a tyrant is a sin.\u201d
\nSafwan is a devoted follower but has a lot of history with Harun. He immediately went and sold all his trade goods. He owned a business which provided transportation services. Harun was informed that Safwan had suddenly sold all his trade goods. Harun summoned him and said, \u201cWhy did you do such a thing?\u201d He said, \u201cI have grown old and I am not as flexible as I used to be. I cannot manage my family well. I have thought of completely giving up this job.\u201d Harun said, \u201cTell me the truth.\u201d He replied, \u201cThis is the truth.\u201d Harun was very clever, he said, \u201cWould you like to tell me what the story is? I think once you signed this contract with me, Musa ibn Ja\u2018far informed you of something.\u201d He said, \u201cNo, there was no such thing.\u201d Harun said, \u201cDo not reject this in vain. If it was not for the many years of history I have had with you, I would have had you beheaded right here.\u201d
\nThe same holy Imam who prohibited people from collaborating with the caliphs, considering it forbidden, regarded certain cooperations permitted but only when the cooperation was intended for the interest of the Muslim society, to help reduce oppression and wickedness. His endeavors were in the way of his religious purposes. This, however, is not what Safwan Jammal did. At times, a person cooperates with tyrant system so he can use this position to his own advantage. This is exactly what our jurisdictions allow, as well as the holy Imam\u2019s normative practices and the Holy Qur\u2019an.<\/p>\n
\nSome objected to Imam al-Reza inquiring as to why his name went among theirs? He said, \u201cIs the status of a Prophet higher or the status of his trustees?\u201d They replied, \u201cThe status of the Prophet.\u201d The Imam then said, \u201cIs a pagan king better or a Muslim licentious king?\u201d They said, \u201cA pagan king.\u201d The Imam then asked, \u201cIs the one who is asked for cooperation better or one who has been demanded to cooperate?\u201d They said, \u201cThe one who is asked.\u201d The Imam said, \u201cTruthful Yusuf was a prophet.\u201d The Egyptian \u2018Aziz was a pagan and a non-believer. Yusuf himself requested, \u201cHe said, \u2018Set me over the storehouses of the land. Lo! I am a skilled custodian\u2019.\u201d7
\nThis was because he wanted to occupy a position which he could put to best use. In any case, the Egyptian King was a pagan, Ma\u2019mun is licentious Muslim. Yusuf was a prophet, and I am the Prophet\u2019s trustee. Yusuf suggested it and I have been forced. One cannot be criticized just for the sake of this.\u201d
\nNow, on the one hand, Imam Musa ibn Ja\u2018far strongly prohibits Safwan Jammal, whose cooperation was only to their benefit by asking him, \u201cWhy did you lend out you camels to Harun?\u201d On the other hand, the Imam encourages \u2018Ali ibn Yaqtin who denied being a Shi\u2018ah and had intriguing contacts with Ma\u2019mun to remain in the system but to continue to deny that he was a Shi\u2018ah by not letting anyone find out. Make wudu their way, pray as they do, conceal you Shi\u2018ism in the strictest of ways, but stay in their system so you can be active.
\nThis is what logic permits. Any individual with any religion must allow his people to enter the enemy\u2019s system in order to help maintain their religion on the condition that their purpose is for the sake of religion not personal benefits. This means to use a system for one\u2019s own purposes and not be used by that system for the system\u2019s goals. The two are different: one is being part of the system, employing the system\u2019s force in the way of his interests and to the advantage of the goals he has.
\nIn my opinion, if someone claims that even this much should not be there, then this is a kind of pointless dogmatism and stagnation. This is how all the holy Imam\u2019s were; from one side they strongly prohibited cooperation with the Umayyad and \u2018Abbasid systems, even if people made excuses such as \u2018if we don\u2019t do it, someone else will ultimately do it,\u2019 they would say, \u201cEveryone should not do it. This is not an excuse. When no one does it, the system will cripple.\u201d
\nFrom the other side, they encouraged those who followed the principle of using the system. They were in the system for the sake of their own goals. When they were in the Umayyad or the \u2018Abbasid systems, they received encouragements from the Imams. Examples of such people are \u201c\u2018Ali ibn Yaqtin\u201d or \u201cIsma\u2018il ibn Bazi\u2018\u201d. Narrations which admire and praise such people are amazing. They have been introduced as first class saints of Allah. Their narrations are quoted by Shaykh Ansari in \u201cMakasib\u201d when he is discussing the issue of \u201cundertaking a task from a tyrant\u201d [wilayat-e ja\u2019ir].<\/p>\n
\nWe have an issue in jurisprudence called \u201cundertaking a task from a tyrant\u201d [wilayat-e ja\u2019ir]. This means accepting a post from a tyrant which is inherently forbidden, but jurists agree that even so, in some cases it is recommended and in other cases obligatory. It has been established that if the capability to enjoin what is good and forbid what is evil (where enjoining what is good and forbidding what is evil is actually a service) is dependent upon accepting a post from a tyrant, accepting it becomes obligatory.
\nThis is also logically acceptable because if you agree to it, you can work toward your goals and be of use. You can strengthen your forces and weaken your enemy\u2019s forces. I do not think that people of other ideologies, the materialists and communists, would ever reject accepting a post from an enemy in this way. They would say, \u2018Accept it but do your job.\u2019
\nWe see that during the time when Imam al-Reza undertook the position of crown prince; however, nothing was accompolished in their favor. Everything was carried out in favor of the Imam, their cliques became more distinguished. In addition, the Imam proved his qualifications in the crown prince post unofficially which would not have been proven otherwise. From among the holy Imam\u2019s, the scientific qualities of no other Imam had been confirmed as much as Imam al-Reza and Imam \u2018Ali\u2019s (and for Imam al-Sadiq in another aspect). For Imam \u2018Ali, this was achieved during the four to five years of caliphate and the sermons and arguments that were left behind from him. Imam al-Sadiq achieved this through the period in which the war between the \u2018Abbasid and Umayyad dynasties took place. In this period, the Imam established four thousand individual study sessions.
\nAs for Imam al-Reza, this was achieved through the limited period of heir-apparency and Ma\u2019mun\u2019s knowledge loving character and the amazing session Ma\u2019mun formed in which he gathered the scholars of all religions including the materialstic philosophers, Christians, Jews, Mazdakis, the Sabi\u2019is and the Buddhists and invited Imam al-Reza to speak to all of them. In those sessions, Imam al-Reza truly confirms his scientific qualifications and was of a lot of service to Islam. In fact, he used his crown prince post unofficially. He did not undertake those tasks but at the same time used his position this way.<\/p>\n
\nQuestion: When Mu\u2018awiyah chose Yazid as his crown prince, everyone disagreed. This was not because Yazid had a corrupt personality but because everyone disapproved of the position of crown prince. Then, how come there was no objection towards the crown prince position during the time of Ma\u2019mun?
\nAnswer: Firstly, when they say it was disagreed with, there was not really such a disagreement. At that time, others had not yet realized the dangers of such an idea. Only a small group were aware. This was an innovation created for the first time in the Muslim World. This was the reason for Imam al-Husayn\u2019sstrong reaction and his attempt to make clear the invalidity and unlawfulness of this job, which he did.
\nLater on, this affair lost its religious aspect. It took the same shape as that of the crown prince position of the pre-Islamic era which had to use force as its only support; therefore, losing its so-called Islamic aspect. This was another reason for Imam al-Reza\u2019s disagreement to accepting this position. According to the Imam, \u201cThe title of \u2018crown prince\u2019 is essentially false, since \u2018crown prince\u2019 means that I hold the right to choose so and so as my successor.\u201d This is also present in the statement where the Imam said, \u201cIs this yours or does it belongs to someone else (the caliphate)? If it belongs to someone else, you have no right to give it away. This also includes the position of crown prince.\u201d
\nQuestion: Assuming that Fadl ibn Sahl was truly a Shi\u2018ah, it would have been to the Imam\u2019s best interest to cooperate with him during his time as crown prince and then deprive Ma\u2019mun of access to the caliphate. A problem would be created here which is: in this case it would have become necessary for the Imam to confirm Ma\u2019mun\u2019s actions for a while whereas according to Imam \u2018Ali, permitting the actions of a tyrant is not permissible to any extent?
\nAnswer: It appears that this problem is not relevant. You said assuming Fadl ibh Sahl was a Shi\u2018ah, should the Imam consent to Ma\u2019mun\u2019s actions for a while whereas this would not have been permitted by Imam \u2018Ali during Mu\u2018awiyah\u2019s government.
\nThere are many differences between Imam al-Reza\u2019s circumstances in relation to Ma\u2019mun\u2019s and Imam \u2018Ali\u2019s circumstances in relation to Mu\u2018awiyah. Imam \u2018Ali permitted Mu\u2018awiyah to be his representative, as someone appointed from his behalf. Therefore, an oppressor like Mu\u2018awiyah fulfilled the role of \u2018Ali ibn Abi Talib\u2019s deputy. But in the case of Imam al-Reza: he should have left Ma\u2019mun on his own for a while which meant not creating any obstacles on his way.
\nIn general, logically as well as lawfully, there are many overall differences between the times when we want to influence the formation of corruption\u2014in which case we have one duty\u2014and times when we want to prevent the spread of corruption which is present\u2014in which case we have another duty. I will explain both situations with an example.
\nWhen I intentionally cause an overflow of water in your yard by leaving the tap open and by doing so, I create destruction, here I am the warrantor of your yard, because I was involved in its destruction. Another time, when I am passing by your house and I see that has been left open and water has reached the base of your wall, I have a moral duty to close this tap and do you service. If I do not do this, your property will be damaged as a result. Here, this duty is not my obligation. I said this because there are a lot of differences between a task that is carried out by an individual and a task that is carried out by one person and stopped by someone else.
\n\u2018Ali was superior to Mu\u2018awiyah. Mu\u2018awiyah\u2019s consolidation meant that \u2018Ali had accepted Mu\u2018awiyah as his representative. But Ma\u2019mun\u2019s consolidation by Imam al-Reza meant that Imam al-Reza ould not object to Ma\u2019mun\u2019s actions for a while. These are two different obligations. There, \u2018Ali is superior whereas in Imam al-Reza\u2019s case the story is the opposite. Ma\u2019mun is superior in power.
\nThe Imam\u2019s temporary cooperation with Fadl ibn Sahl or as you said [Ma\u2019mun\u2019s consolidation by Imam al-Reza] meant that he had to refrain from objecting to Ma\u2019mun\u2019s actions temporarily. There are no problems in keeping silent for a bigger interest and awaiting a better opportunity. In Mu\u2018awiyah\u2019s case, the issue is not Imam \u2018Ali\u2019s disagreement with his leadership only for one day (this is, of course, another issue about which the Imam said: \u201cI will not consent to an oppressor\u2019s leadership even for one day.\u201d) The issue was that if the Imam was to keep Mu\u2018awiyah, he would grow stronger day by day and not revert from his aims. The assumption here, however, is that they must have waited until Ma\u2019mun grew weaker by the day while they became more powerful. These two cases are, therefore, incomparable.
\nQuestion: My question was related to Imam al-Reza\u2019s poisoning because during your speech you said that it was not clear if Imam al-Rezawas poisoned. The fact is that as more days passed, it became more and more clear that the caliphate was Imam al-Reza\u2019s by right and Ma\u2019mun intentionally poisoned the Imam.
\nTheir reason was Imam al-Reza\u2019s age. Imam al-Reza left this world at the age of fifty two. It is very unlikely for an imam who observes all aspects concerning his health and hygiene and who is not on the two extremes like us, to die at the age of fifty two. Also, the famous narration says, \u201cThere is none among us who was neither killed nor murdered.\u201d Therefore, this matter is unquestionable from the Shi\u2018ah point of view. The author of Murawwij al-Dhahab (Mas\u2018udi) made a mistake, this is no reason for us to say that Imam al-Rezawas not poisoned; rather, the view of the majority of Shi\u2018ah historians is that Imam al-Rezawas definitely poisoned.
\nAnswer: I did not say Imam al-Reza was not poisoned. I personally approve of your view based on the collective evidences. The evidences show that he was poisoned and one of the main reasons for it was the uprising by the \u2018Abbasids in Baghdad. Ma\u2019mun poisoned Imam al-Reza while going from Khorasan to Baghdad and was being constantly informed of Baghdad\u2019s situation.
\nThey reported to him that upheaval had taken over Baghdad. He knew that he could not depose the Imam and go there in such circumstances, because it would become very difficult. In order to prepare the basis for going to Baghdad and to tell Bani al-\u2018Abbas that the job had been done (murdering Imam al-Reza), he poisoned Imam al-RezaThis was the fundamental reason they mentioned, which is also acceptable and in accordance with history.
\nThis means Ma\u2019mun realized that going to Baghdad would not have been possible as well as the continuation of the position of crown prince (even though Ma\u2019mun was younger than Imam al-Reza. He was about twenty eight and Imam al-Rezawas about fifty five years old. At the beginning, Imam al-Reza had told Ma\u2019mun: I am older than you and will die before you).
\nTherefore, if he had gone to Baghdad in such circumstances, it is impossible that Baghdad would have surrendered and a massive war would have taken place. He saw the dangerous situation facing him. This is why he also decided to take out Fadl ibn Sahl as well as Imam al-Reza. He got rid of Fadl in the Sarakhs Bath House.
\nSo much is known that when Fadl was in the Bath House, a group of men with swords rushed into the Bath House and then left him there in pieces. It was later rumoured that there was a group who had a grudge against him (incidentally one of his own cousins was also among the group who murdered him) and defiled his blood. However, it seems that this was also Ma\u2019mun\u2019s doing. He realized that Fadl had gained a lot of power and would cause trouble. So, he got rid of him. After Sarakhs, they came to Tus.
\nReports were constantly arriving from Baghdad. He realized that he could not enter Baghdad with Imam al-Reza, an \u2018Alawi crown prince. This is why he killed Imam al-Reza right there.
\nOnce we say that an issue is incontrovertible from our point of view. According to Shi\u2018ah narrations, there is no doubt that Imam al-Reza was poisoned by Ma\u2019mun. This, however, is not the view of other historians.
\nFor example a European historian does not accept this. He studies the historical evidences and comes to the conclusion that the phrase \u201cit is said\u201d [qila] has been written in history. Most Sunni historians, who have quoted this event, wrote, \u201cImam al-Reza came to Tus, fell ill and passed away.\u201d As such, \u201cIt is said [qila]\u201d that he was poisoned. This is why I wanted to discuss this issue based on a non-Shi\u2018ah rationale; otherwise, all the evidences show that Imam al-Reza had been poisoned.<\/p>\n
\n1. Ma\u2019mun was a truly informed and erudite man. He was knowledgeable in hadith, history, logic, literature, philosophy and also in medicine and astrology. He was basically a scholar and maybe there is none like him from among the kings and caliphs of the world.
\n2. The Imam, in fact, did not want to become a part of Ma\u2019mun\u2019s system as if he was clinged to it.
\n3. In response to the question, \u2018Why green clothes?\u2019 Some say this was Fadl ibn Sahl\u2019s tact, because the \u2018Abbasid\u2019s slogan was black cloth. Since that day, Fadl ordered eveyone to come with green cloth. They have also said this tact carried Zoroastrian spirit and green color was the slogan of the Zoroastrians, but I do not know how founded this saying is.
\n4. As we said none of these are definite and are among the historical doubts; however, this is what some narrations say.
\n5. Now either he had recently become Muslim or his father had become a Muslim and converted to Islam via the Barmakis, his Islam was for political purposes because a Zoroastrian person could not be the minister of a Muslim caliph.
\n6. Majority of the scholars believe that he was a Shi\u2018ah historian.
\n7. Surat Yusuf 12:55.<\/p>\n