The tide of Islamic history has many high peaks – but just as many low points. Described by the Noble Prophet (SAW) as being the Ark of Salvation, the Ahlul Bayt sometimes ride high and are able to sail with ease and without inhibition. However at other instances, they are prevented from traversing the long distances and must move with the low currents. Such is the case with the life and times of the 8th Imam, Ali ibne Musa al-Ridha.
Born in the month of Dhul Qadah in the year 148 AH, Imam al-Ridha (the Content One) went through numerous challenges in his short 55 years, however, he was also able to ride the high tide of ‘freedom’ granted to him during the caliphate of the Abbasid empire. The corrupt ruler Harun al-Rashid had succeeded in putting an end to the earthly existence of Imam Musa ibne Ja’far al-Kazim, the father of the 8th Imam. What would transpire after Harun’s death paved the way for the ever-lasting legacy of the 8th Imam. Harun’s two sons Amin and Mamun, the former being from an Arab mother while Mamun having a Persian mother, brought forth the ultimate case of sibling rivalry.
After his father’s death, Amin claimed ultimate authority while Mamun, who had buried his father in the city of Tus (present day Mashad), felt that the best way for him to seize the kingship was to get the people of Iran on his side under the false pretence of his love for the Ahlul Bayt, after which he could formulate his rule and then launch an attack against his own brother! For this plan to succeed, he needed to have the most loved and respected member (and Imam) of the Ahlul Bayt at that time living in his land and to bestow upon him the authority after his death. For this reason, Mamun ordered the 8th Imam to leave Madina and move to Tus.
Knowing that this was all a plot, the 8th Imam left his wife and son, the 9th Imam, in Madina and informed his friends and followers that he was going far away and that he would not return. The entire plot laid out by Mamun to bring the Imam to Tus was nothing more than political manoeuvring, which would ultimately end up backfiring on Mamun in the years to come.
The time that Imam al-Ridha spent in Mashad were perhaps the most fulfilling as he was given freedom to preach to and teach the masses – obviously within limits set down by the caliphate. The historians narrate numerous incidents of discussions and debates that took place between the Imam and people of other faiths. In one such gathering, one of the prime minister of Mamun, Fadl Ibn Sahl, arranged a conference on religions for which he invited the leaders of different Muslim traditions and scholars of the others faiths – namely the Christians, Jews and Zoroastrians. This was done so that the scholars may hear what the Imam of the Ahlul Bayt had to say about the various traditions and impress them with the abilities and excellences of the Ahlul Bayt (which Mamun also claimed to be from). In addition to clarifying the position of the Prophets, the 8th Imam also elucidated the infallibility of the Prophets – particularly the final Prophet and his legitimate successors – the Imams.
Such forms of dialogue (which are recorded in books such as `Uyoon al-Akhbar al-Ridha compiled by the late Shaykh Saduq in Arabic with summaries of these discussions translated and published in English) were so successful that, fearing the increasing influence of the Imam on the people as a whole, Mamun decided to put an end to these just as quick as he had initiated them. Had he only decided to put an end to the debates, it would have been enough, but the ruthless caliph went a step further and ordered for the Imam to be killed – the same method used by all previous rulers and even contemporary rulers when they can not politically silence an individual. Using the traditional method of poison, Mamun ended up silencing the Imam in name, not in spirit, as the teachings of the true members of the Ahlul Bayt were cemented into the hearts and minds of the people of Iran.