THE BIOGRAPHY OF IMAM REZA (AS)

[Taqavi]

What is the biography of Imam Reza (AS) like?

 

Ali ibn Musa, the son of Musa ibn Ja'far and the eighth Imam of the Shia, was born to a mother named Najmah,[1] according to historical accounts; there is disagreement about the time of his birth; it is famously said that he was born on Thursday, the eleventh of Dhul-Qi'dah in the year 148 AH, shortly after the martyrdom of Imam Sadiq (AS); [2] however, some sources mention the time of his birth as being in Dhul-Qi'dah or Rabi' al-Awwal of the same year, while others state it was in the year 143 AH. [3]

The name of the eighth Imam is "Ali" and his honorific title is "Abu al-Hasan"; he has several titles, including "Reza", "Saber", "Zaki", "Wali", "Wafi", "Sadiq", "Fadhil", "Siraj Allah", and "Nur al-Huda", but the title "Reza" is the most famous; some historical sources believe that Mamun conferred this title upon the Imam, but reliable traditions reject this view; according to a narration from Imam Jawad (AS), the title "Reza" was given to him by Allah, the Prophet (SAW), and Imam Musa ibn Ja'far (AS); because he was sought with divine satisfaction in heaven and the satisfaction of the Prophet and Imams on earth; Imam Jawad (AS) responded to a question about the difference of this title from other Imams by stating: the distinguished characteristic of Imam Reza (AS) was that both friends and enemies were pleased with him, and for this reason, he was called "Reza".[4]

The mother of Imam Reza (AS) was a virtuous lady named "Najmah" who was known by various titles such as "Umm al-Banin", "Toktam", "Saman", and "Khizran"; after the birth of the Imam, the name "Tahira" was also conferred upon her.[5] Najmah was brought from the western lands of Africa to Medina, and according to the narration of Sheikh Kulaini and Sheikh Mufid, Imam Kadhim (AS) purchased her by divine command and a spiritual vision in which his grandfather and father, Amir al-Mu'minin (AS), announced the birth of a great child. [6]

In some traditions, it is stated that Najmah was initially in the service of Hamidah, the mother of Imam Kadhim (AS), and due to her virtue, piety, and high morality, she was gifted to Imam Kadhim (AS); Hamidah told Imam Kadhim (AS) that "my son, I have not seen anyone more virtuous and better than this woman; I have no doubt that Allah will make her children blessed and renowned. I have married her to you, so treat her well." [7]

Unlike Imam Kazim (AS), the children of Imam Reza (AS) have been few; many credible sources such as Sheikh Mofid, Tabarsi, and Ibn Shahr Ashub have only recognized Imam Javad (AS) as his child; [8] some sources have mentioned the existence of other children for the Imam; [9] this discrepancy can be explained as follows: either those children belonged to Imam Javad (AS) and were attributed to Imam Reza (AS) due to their lineage, or they were the children of Imam Reza (AS) who passed away before his martyrdom; what is certain is that at the time of his martyrdom, Imam Reza (AS) had only one child, who is the ninth Imam of Shiites, Muhammad bin Ali (AS); the wife of Imam Reza (AS), Sabika Nobiya or Khizran, was the mother of Imam Javad (AS); [10] it is also mentioned in some sources that Ma'mun, after the appointment of Imam as heir, married his daughter Umm Habib to him. [11]

The spiritual character of Imam Reza (AS) had a special manifestation in worship and ethics; Rija bin Abi Duhak narrates that that Imam used to recite the Quran at night before sleeping, and when he reached the verses about heaven and hell, he would weep and ask Allah for heaven and seek refuge from the fire of hell. [12] One of his prominent ethical traits was respect for human beings; during a journey to Khorasan, he invited all servants, regardless of color and status, to the dining table, and in response to the suggestion to separate their table, he said: "Allah is one, the father and mother of all are one, and the reward on the Day of Resurrection is based on deeds." [13]

One of the reasons for his Imamate is that Imam Musa bin Ja'far (AS) explicitly introduced him as the successor and proof after himself, [14] just as the Prophet (SAW) appointed Amir al-Mu'minin (AS) to the caliphate at Ghadir Khumm. Imam Reza (AS) became the Imam in the year 183 AH, at the age of 35, and held this responsibility for twenty years. [15] During his Imamate, Imam Reza (AS) coincided with three Abbasid caliphs: Harun, Amin, and Ma'mun. Harun, a powerful and tyrannical caliph, thought that by eliminating Imam Kazim (AS) after his martyrdom, he had stabilized his rule; however, Imam Reza (AS) began public and enlightening activities in Medina, causing concern among the Shiites for his safety; in response to these worries, the Imam said: Just as the Prophet Muhammad said, "If Abu Jahl takes a single hair from my head, testify that I am not the Prophet," I tell you the same: if Harun takes a single hair from my head, testify that I am not an Imam. [16]

The reason for such frankness can be understood in light of the emergence of the Waqifa movement.[17] The Imam needed to clarify his position of Imamate to prevent the Shia community from deviating. Ten years of his Imamate passed during the reign of Harun al-Rashid. These activities led some of those close to the Caliphate, including Isa ibn Ja'far and Yahya ibn Khalid al-Barmaki, to accuse the Imam of plotting a rebellion against the government and to slander him before Harun. Nevertheless, Harun refrained from taking direct action against the Imam.[18]

At the beginning of his Imamate, Imam Reza (AS) adopted policies such as buying domestic animals in the market to divert the government's attention away from himself. [19] This behavior made Harun believe that the Imam was not a threat to the Caliphate. After Harun’s death, the Imam lived for five years during the rule of Al-Amin, but there are no records of any particular interaction between them in historical sources. Some attribute this silence to Al-Amin’s lack of attention to governance. [20]

After Harun, he initially appointed Al-Amin as his heir, then selected Al-Ma'mun as Al-Amin's heir, placing this pact in the Kaaba and summoning Abbasid elders and jurists as witnesses to prevent conflict and disputes. [21] This decision was not because Al-Amin was more deserving despite his young age, but simply because his mother and maternal uncles were prominent Abbasids, and the Abbasids favored Al-Amin. Therefore, Harun had no choice but to prioritize Al-Amin over Al-Ma'mun.[22]

After Harun’s death, a conflict arose between Al-Ma'mun and Al-Amin. Al-Amin deposed Al-Ma'mun and appointed his own son Musa as heir, but Al-Ma'mun, with the support of commanders like Tahir and Harthama, triumphed in 198 AH and took control of the Caliphate. Imam Reza (AS) had previously predicted this event, saying that Ma'mun would kill Amin. [23]

After gaining power, Al-Ma'mun faced many political and social challenges, including the Alid uprisings led by Muhammad ibn Ibrahim ibn Ismail.[24] To consolidate his position, instead of war, Al-Ma'mun adopted a new strategy: inviting Imam Reza (AS) to Marv and appointing him as his successor. [25]

Al-Ma'mun told the Abbasids about his intentions: "This man hides his actions from us and calls people to his Imamate. We made him heir so that he would call the people to serve us and acknowledge our rule and Caliphate." [26] Imam Reza (AS) revealed Al-Ma'mun’s hidden motives, saying: "Your purpose is for people to say that Ali ibn Musa was not someone who renounced the world, but rather that the world had until now turned its back on him. Don’t you see how, out of ambition for the Caliphate, he accepted the position of heir?" [27]

Before leaving Medina, Imam Reza (AS), with a heart full of sorrow, visited the pure grave of the Prophet Muhammad (SAW) and bade farewell. He repeatedly visited the grave, returning each time, weeping and wailing aloud. A narrator said he approached the Imam, greeted him, and asked about his condition. The Imam replied, "Leave me be; I am leaving the presence of my grandfather and will die in exile and be buried beside Harun’s grave." Before departure, the Imam gathered his relatives and instructed them to weep. Finally, he distributed twelve thousand dinars among them and said, "I will never return from this journey." [28]

Under direct threat from Al-Ma'mun, Imam Reza (AS) was forced to accept the position of heir apparent. Al-Ma'mun explicitly stated that if the Imam refused, he would be killed. The Imam accepted on the condition that he would not interfere in governmental affairs, so as to reveal the imposed nature of the position to the people. [29]

After acceptance, the Imam constantly reminded others of the coercion and futility of this role through his words and actions. For example, at the end of the allegiance ceremony, he told a close companion: "Do not occupy your heart with this matter, and do not rejoice in it, for this is a matter that will not come to fruition." [30]

In response to protests, the Imam openly declared, "I was forced into this," [31] and when Rayyan ibn Salt objected that accepting the position contradicted the Imam’s asceticism, he replied, "Allah is aware of my dissatisfaction. When I was given the choice between acceptance and death, I had no option but to prefer acceptance over death." [32]

Imam Reza’s (AS) enlightening revelations and firm stance against Al-Ma'mun’s policies thwarted Al-Ma'mun’s political plans to legitimize his rule. The Imam’s presence in the Caliphate court not only nullified Al-Ma'mun’s schemes but also weakened his standing among the Abbasids. Consequently, Al-Ma'mun, feeling powerless against the Imam’s growing spiritual influence and popularity, decided to eliminate him physically.

On the way back to Baghdad, in the city of Tus, Al-Ma'mun invited Imam Reza (AS) to his residence, and according to historical reports, personally poisoned the Imam by giving him grapes or pomegranate tainted with poison, resulting in his martyrdom. [33] This act marked the end of the Imam’s political presence in the Abbasid Caliphate—an era characterized by wisdom, patience, and insightful revelations that exposed the true nature of the government to the people.

Regarding the date of Imam Reza’s (AS) martyrdom, the most widely accepted narration places it at the end of the month of Safar in 203 AH. [34] However, some historical sources mention other dates such as the 17th or 21st of Ramadan, the 18th of Jumada al-Awwal, or the 23rd or end of Dhu al-Qi'dah in the same year. Some sources even record the year of martyrdom as 202 or 206 AH, indicating differing views among historians on this matter. [35]

 

 

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[1] . Tarikh Zendegani Imam Reza (AS)، Rafiee، Ali، p: 25.

[2] . Ibid, p: 23.

[3] . A'yan al-Shi'a، Al-Amin، Al-Sayyid Muhsin، vol: 2، p: 12.

[4] . Imam al-Rida (AS) Sirah wa Tarikh، Al-Dhahabi، Abbas، p: 26.

[5] . Imam al-Rida (AS): Qudwah wa Uswah، Al-Mudarrisi، Al-Sayyid Muhammad Taqi، p: 11.

[6] . Tarikh Zendegani Imam Reza (AS)، Rafiee، Ali، p: 26.

[7] . Hayat al-Imam al-Rida، Al-Qarashi، Al-Shaykh Baqir Sharif، vol: 1، p: 20.

[8] . Al-Irshad، Al-Shaykh Al-Mufid، vol: 2، p: 271 / Manaqib Aal Abi Talib - Tab'ah Allamah، Ibn Shahrashub، vol: 4، p: 367/ I'lam al-Wara bi A'lam al-Huda، Al-Shaykh Al-Tabarsi، vol: 2، p: 86.

[9] . A'yan al-Shi'a، Al-Amin، Al-Sayyid Muhsin، vol: 2، p: 13.

[10] . Al-Kafi - Islami Edition، Al-Shaykh Al-Kulayni، vol: 1، p: 492.

[11] . Uyun Akhbar al-Rida (AS)، Al-Shaykh Al-Saduq، vol: 2، p: 147.

[12] . Tarikh Zendegani Imam Reza (AS)، Rafiee، Ali، p: 33.

[13] . Al-Kafi - Islami Edition، Al-Shaykh Al-Kulayni، vol8، p: 230.

[14] . Ibid, vol: 1، p: 312.

[15] . Tarikh Zendegani Imam Reza (AS)، Rafiee، Ali، p: 85.

[16] . Al-Kafi - Islami Edition، Al-Shaykh Al-Kulayni، vol: 8، p: 257.

[17] . Hayat al-Imam al-Rida، Al-Qarashi، Al-Shaykh Baqir Sharif، vol: 2، p: 213.

[18] . Tarikh Zendegani Imam Reza (AS)، Rafiee، Ali، p: 103.

[19] . Uyun Akhbar al-Rida (AS)، Al-Shaykh Al-Saduq، vol: 2، p: 205.

[20] . Tarikh Zendegani Imam Reza (AS)، Rafiee، Ali، p: 121.

[21] . Al-Hayat al-Siyasiyya li'l-Imam al-Rida (AS)، Al-Amili، Al-Sayyid Ja'far Murtada، p: 163.

[22] . Ibid, pp: 161-162.

[23] . Tarikh Zendegani Imam Reza (AS)، Rafiee، Ali، pp: 119_121.

[24] . Imaman Shi'ah (AS) wa Junbishhaye Maktabi، Muhammad Taqi، Mudarrisi، p: 255.

[25] . Al-Hayat al-Siyasiyya li'l-Imam al-Rida (AS)، Al-Amili، Ja'far Murtada، p: 280.

[26] . Uyun Akhbar al-Rida (AS)، Al-Shaykh Al-Saduq، vol2، p: 170.

[27] . Ibid, p: 140.

[28] . Bihar al-Anwar - Tab'ah Mu'assasat al-Wafa'، Al-Allamah Al-Majlisi، vol: 49، p: 117.

[29] . Uyun Akhbar al-Rida (AS)، Al-Shaykh Al-Saduq، vol: 2، p: 140.

[30] . Kashf al-Ghummah fi Ma'rifat al-A'immah، Al-Muhaddith Al-Irbili، vol: 2، p: 801.

[31] . Tafsir Nur al-Thaqalayn، Al-Arusi Al-Huwizi، Al-Shaykh Abd Ali، vol: 2، p: 432.

[32] . Imam al-Rida (AS) Sirah wa Tarikh، Al-Dhahabi، Abbas، p: 184.

[33] . Tarikh Zendegani Imam Reza (AS)، Rafiee، Ali، p: 208.

[34] . Al-Hayat al-Siyasiyya li'l-Imam al-Rida (AS)، Al-Amili، Ja'far Murtada، p: 140.

[35] . A'yan al-Shi'a، Al-Amin، Al-Sayyid Muhsin، vol: 2، p: 12.