Sur les raisons pour lesquelles Ali ibn Musa Ar-Ridha (que la paix soit sur lui) a accepté la succession au trône d'Al-Ma’mun, ce qui s'est passé, ceux qui étaient mécontents et ceux qui étaient satisfaits

40-2 Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of al-Rayyan ibn al-Salt, “I went to see Ali ibn Musa Ar-Ridha’ (a.s.) and told him, “O son of the Prophet! The people say that although you show asceticism, you have accepted the succession to the throne.” He (a.s.) replied, “Indeed God knows how much I hated this. However when I was only given the choice to either accept this or be killed, I chose this (the acceptance of the succession to the throne) over being killed. Woe be to them! Do they not know that Joseph (a.s.), who was a Prophet, said the following to the King of Egypt when it was necessary to do so, ‘Set me over the store-houses of the land: I will indeed guard them, as one that knows (their importance).’I was also forced to accept this (the acceptance of the succession to the throne) even though I did not like to. I unwillingly accepted it when I was about to be killed. I accepted this affair like one who has no interest in it. And I will take my complaint to God on this issue and seek His Assistance.

[Contenu principal du hadith traduit]

40-3 Al-Husayn ibn Ibrahim ibn Tatana - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father Ibrahim ibn Hashem, on the authority of Abi Salt al-Harawi, “Indeed Al-Ma’mun told Ar-Ridha’ (a.s.), ‘O son of the Prophet of God! I recognized your knowledge, nobility, abstinence, piety and servitude. I have realized that you deserve to be the Caliph more than I do.’ Then Ar-Ridha’ (a.s.) told him, ‘I am proud of servitude to God the Honorable the Exalted. I seek protection against the evils of this world through abstinence. I hope to attain prosperity and Divine Profit by practicing piety regarding the forbidden things. I hope to attain a high rank before God the Honorable the Exalted by being humble in this world.’ Al-Ma’mun told him, ‘I am planning to dismiss myself from the post of the Caliphate and assign you to that post and pledge allegiance to you.’ Then Ar-Ridha’ (a.s.) told him, ‘If this Caliphate is yours, then God has established it for you and it is not proper for you to relieve yourself of it and place someone else in that position. But if it is not yours, you are not authorized to give what is not yours to me.’Al-Ma’mun told him, ‘O son of the Prophet! You are forced to accept this order.’ Ar-Ridha’ (a.s.) said, ‘I will never accept this willingly.’ Al-Ma’mun kept insisting on this issue day after day until he lost all hope. Then he said, ‘Now that you do not accept the Caliphate and do not let me pledge allegiance to you as the Caliph, you must accept the succession to the throne (to be the caliph after me).’ Then Ar-Ridha’ (a.s.) told him, ‘I swear by God that my father (a.s.) narrated that his forefathers (a.s.) quoted on the authority of the Commander of the Faithful (a.s.), on the authority of God’s Prophet (S) that I will leave this world before you by being oppressively poisoned. The angels of the heavens and the Earth will cry for me. I will be buried in the land of loneliness next to Harun Al-Rashid.’ Then Al-Ma’mun cried. Then he asked, ‘O son of the Prophet of God! Who will kill you? Who will be able to or dare do such a thing to you for as long as I live?’ Then Ar-Ridha’ (a.s.) said, ‘I will only introduce my murderer if I please.’ Al-Ma’mun said, ‘O son of the Prophet of God! Do you want to relieve yourself from accepting the succession to the throne with these words, so that the people say to themselves how greatly you abstain from the world?’ Ar-Ridha’ (a.s.) said, ‘By God, I have never lied from the day God the Honorable the Exalted created me. I have not abstained from the world to attain this world. I know very well what it is that you are after.’ Al-Ma’mun asked, ‘What am I after?’ Ar-Ridha’ (a.s.) replied, ‘Will you grant immunity for an honest answer?’ Al-Ma’mun said, ‘You are immune.’ Ar-Ridha’ (a.s.) said, ‘You wish for the people to say: Ali ibn Musa (ar-Ridha’) (a.s.) has not abstained from the world. Rather it is the world that has abstained from him. Don’t you see how he accepted the succession to the throne in greed for the post of Caliphate?’ Then Al-Ma’mun became angry and said, ‘You constantly treat me in the way that I do not like, as if you are immune from my power. I swear by God that you must accept the succession to the throne yourself, or else I will force you to do so. If you accept it yourself it is fine. However, if you do not, I will chop off your head.’ Then Ar-Ridha’ (a.s.) said, ‘Indeed God the Highest has admonished me against getting myself killed. If the situation is as you say, then do as you please. I will accept it under the condition that I do not interfere in dismissals or appointments, nor change any practices or traditions. I will just be a distant advisor.’ Al-Ma’mun accepted these conditions and established Ar-Ridha’ (a.s.) as the successor to the throne, even though the Imam (a.s.) disliked it.

Al-Husayn ibn Ibrahim ibn Nāṭanā a rapporté: Alī ibn Ibrahim ibn Hāshim a rapporté d'Ibrāhīm ibn Hāshim d'Abū al-Ṣalt al-Harawī, qui a dit: "Al-Ma'mūn a dit à ar-Riḍā, fils de Mūsā, que la paix soit sur lui: 'Ô fils du Messager d'Allah, j'ai bien connu ta vertu, ta connaissance, ton détachement, ta piété, ton adoration. Je te considère plus digne du califat que moi.' Ar-Riḍā lui répondit: 'Je me glorifie de l'adoration d'Allah Tout-Puissant et espère le salut en étant détaché des maux de ce monde, aspire aux gains en évitant les interdits, et recherche l'élévation en étant humble. Al-Ma'mūn lui dit alors: 'Je vois qu'il est préférable que je renonce au califat en ta faveur et te prête allégeance.' Ar-Riḍā lui dit: 'Si ce califat t'est destiné par Allah, il n'est pas permis de retirer un vêtement qu'Allah t'a donné pour le donner à un autre. Et si ce califat ne t'est pas destiné, il n'est pas permis pour toi de me donner ce qui ne t'appartient pas.' Al-Ma'mūn insista: 'Tu dois accepter cela.' Ar-Riḍā répondit: 'Je ne le ferai jamais volontairement.' Il continua ainsi pendant des jours, jusqu'à ce qu'il désespère de le voir accepter. Alors il lui dit: 'Si tu n'acceptes pas le califat et si tu ne veux pas me prêter allégeance, sois le garant de mon pacte pour que le califat te revienne après moi.' Ar-Riḍā lui dit: 'Par Allah, mon père m'a informé, de ses ancêtres, de l'Imam des croyants, que le Messager d'Allah a dit: 'Je quitterai ce monde avant toi, tué empoisonné, injustement. Les anges des cieux et de la terre pleureront ma mort, et je serai enterré dans une terre étrangère près de Hārūn ar-Rashīd.' Al-Ma'mūn pleura et lui demanda qui pourrait te tuer ou te nuire alors que je suis vivant. Ar-Riḍā lui répondit: 'Si je voulais révéler qui me tuera, je le ferais.' Al-Ma'mūn comprit qu'ar-Riḍā cherchait à alléger sa situation et à éviter cela. Ar-Riḍā ajouta: 'Par Allah, je n'ai jamais menti depuis que mon Seigneur m'a créé, et je ne me détache pas du monde pour le monde. Je sais ce que tu veux.' Al-Ma'mūn demanda: 'Quel est ton objectif?' Ar-Riḍā répondit: 'La sécurité dans la vérité.' Al-Ma'mūn dit: 'Tu veux que les gens disent qu'Alī ibn Mūsā n'est pas détaché du monde, mais que le monde est détaché de lui.' Il montra ainsi son désir pour le califat, ce qui irrita al-Ma'mūn. Il lui dit: 'Tu m'as toujours contrarié et tu as accepté ma domination. Par Allah, si tu acceptes le pacte, tant mieux, sinon je te contraindrai. Si tu agis autrement, je te tuerai.' Ar-Riḍā répondit: 'Allah m'a interdit de me précipiter vers ma perte. Si c'est ainsi, fais ce que tu veux, mais sache que je n'accorderai de loyauté à personne, ni n'évincerai personne, ni ne violerai une règle ou une tradition. Je resterai en retrait, indiquant simplement mon approbation, bien que cela ne me plaise pas.' Al-Ma'mūn accepta cela, le nommant son succ

40-4 Ali ibn Ahmad ibn Muhammad ibn Imran al-Daqqaq - may God be pleased with him - narrated that Muhammad ibn Abi Abdullah al-Kufi quoted on the authority of Muhammad ibn Isma’il al-Barmaki, on the authority of Muhammad ibn Arafat that he asked Ar-Ridha’ (a.s.), “O son of the Prophet of God! What forced you to accept the succession to the throne?” The Imam (a.s.) replied, “The same thing which forced my grandfather the Commander of the Faithful (a.s.) to join the arbItraion council.”

Ce hadith rapporte une conversation où l'Imam ar-Rida (que la paix soit sur lui) explique que son grand-père, l'Imam Ali (que la paix soit sur lui), avait l'habitude de participer aux consultations, ce qui l'a influencé à faire de même.

40-5 Ali ibn Abdullah al-Var’raq - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Abdil Salam ibn Salih al-Harawi, “By God! Ar-Ridha’ (a.s.) did not accept this affair willingly. He was unwillingly taken to Kufa, then he was taken to Marv by way of Basra and Fars.”

Ali ibn Ibrahim ibn Hashim a rapporté de son père, de Abd al-Salam ibn Salih al-Harawi, qui a dit: Par Allah, le contentement (al-Rida) n'est pas entré dans cette affaire de son plein gré. Il a été transporté à Koufa contre sa volonté, puis il a été emmené de là vers Basra et Fars.

40-6 Abu Muhammad Al-Hassan ibn Yahya al-Alawi Al-Husayni - may God be pleased with him - narrated in Medina that his grandfather Yahya ibn Al-Hassan ibn Ja’far ibn Ubaydillah ibn Al-Husayn quoted on the authority of Musa ibn Salamat, “I was in the province of Khorasan with Muhammad ibn Ja’far. Then I heard that one day Thul-Riasatayn Al-Fadhl ibn Sahl came out and said, ‘I have dreamt something amazing. Ask me what I saw.’ They asked, ‘May God maintain your health! What did you dream?’ He said, ‘I dreamt that the Commander of the Faithful tell Ali ibn Musa Ar-Ridha’ (a.s.), ‘I am planning to turn over the affairs of the Muslims to you, dismiss myself from the post of the Caliphate and put it on your shoulders.’ I saw that Ali ibn Musa (a.s.) replied, ‘By God! I do not have the power to do this, nor do I have the strength.’ Fadhl added, ‘I had never seen the Caliphate more belittled than that. The Commander of the Faithful resigns and hands it over to Ali ibn Musa (a.s.) , and Ali ibn Musa (a.s.) turns him down and rejects it.’

Mon grand-père Yahya ibn Al-Hasan ibn Ja'far ibn 'Ubayd Allah ibn Al-Husayn m'a informé, il a dit : Musa ibn Salama m'a rapporté alors que j'étais à Khurasan avec Muhammad ibn Ja'far, j'ai entendu que Fadl ibn Sahl est sorti un jour en disant : "Ô merveille ! J'ai vu une merveille. Ils m'ont demandé : 'Qu'as-tu vu ?' Que Dieu te réforme, ont-ils dit. J'ai vu le Commandeur des Croyants dire à Ali ibn Musa (sur lui la paix) : 'J'ai décidé de te confier le commandement des musulmans, d'annuler ce qui est sur mon cou et de le mettre sur le tien.' J'ai vu Ali ibn Musa (sur lui la paix) lui dire : 'Allah, Allah, je n'ai ni la capacité ni la force pour cela.' Je n'ai jamais vu de califat plus perdu que celui où le Commandeur des Croyants se retire et le propose à Ali ibn Musa, et Ali ibn Musa le refuse et n'en veut pas."

40-7 Al-Hakim Abu Ali Al-Husayn ibn Ahmad al-Bayhaqi narrated that Muhammad ibn Yahya al-Sowli quoted on the authority of Ahmad ibn Isma’il ibn al-Khaseeb, “When Ar-Ridha’ (a.s.) was appointed as the successor to the throne, Ibrahim ibn Al-Abbas and De’bel ibn Ali went to see him. They did not separate from each other. Razin ibn Ali - De’bel’s brother - was also with them. They were robbed on the way and the thieves took all their property. They took refuge with some of the people who pick various herbs and rode their animals. Ibrahim said,“These animals who were carrying herbs are now carrying earthenware.Now we are going unconsciousbut not due to being drunk.Rather it is due to being extremely weak.”Then he told Razin ibn Ali, “Finish this line up.” He added,“If you were in your previous state of festivityYour state would have been equal and you would not remain in disgrace.”Then Ibrahim told De’bel, “O Aba Ali! Finish it.” He said,“Now we have lost what we had.Therefore be patient and take it easyLet us spend the day.I will even sell my shoes for our expenses.”

Lorsque Ar-Rida, que la paix soit sur lui, prit le commandement, Ibrahim ibn Al-Abbas et Dhibil ibn Ali se rendirent auprès de lui. Ils étaient inséparables. Razeen ibn Ali, le frère de Dhibil, les rejoignit. Le chemin fut bloqué devant eux, alors ils se réfugièrent dans quelques maisons où se trouvait une chamelle portant des épines. Ibrahim dit: "Après avoir porté les épines, elle portera des charges de poteries, pas de vin, mais à cause de sa faiblesse." Puis il dit à Razeen ibn Ali: "Permettez-lui." Razeen répondit: "Si vous étiez dans cette situation, vous vous tourneriez vers le lancer de pierres. Votre état serait le même et vous ne survivriez pas à l'effondrement." Ensuite, il dit à Dhibil: "Permettez, ô Abu Ali." Il répondit: "Ce qui est passé est passé, soyez des hommes de circonstance et cachez le lancer de pierres aujourd'hui, car je vends mon silence."

40-8 Al-Hakim Abu Ali Al-Husayn ibn Ahmad al-Bayhaqi narrated that Muhammad ibn Yahya al-Sowli quoted on the authority of Harun ibn Abdullah al-Mohallabi, “When Ibrahim ibn Al-Abbas and De’bel al-Khoza’ee reached Ar-Ridha’ (a.s.) after the people had pledged allegiance to him, De’bel said,‘The schools for the Qur’anic verses are void of reciting nowand the landing site of revelations is left like a barren desert!’And Ibrahim ibn Al-Abbas recited the following,‘After enduring calamities, they will remove the weariness of the hearts:The shrines of the children of the Prophet Muhammad.’Then Ar-Ridha’ (a.s.) granted them twenty-thousand Dirhams which were coined in his name. De’bel went towards Qum with his share of ten-thousand Dirhams and exchanged each Dirham with ten other Dirhams. Thus he got one-hundred thousand Dirhams. Ibrahim had most of the money except for some which he had donated to some people or his family until he died - may God forgive him. The expenses for his shrouding and burial were paid for by using that money.

[Contenu principal du hadith]

40-9 Ahmad ibn Yahya al-Mokattib narrated that Abul Tayyeb Ahmad ibn Muhammad al-Warraq quoted on the authority of Ali ibn Harun al-Hemayri, on the authority of Ali ibn Muhammad ibn Soleiman al-Nowafali, “When Al-Ma’mun established Ali ibn Musa (a.s.) as his successor to the throne, the poets came to Al-Ma’mun and praised Ar-Ridha’ (a.s.). Al-Ma’mun gave them rewards since the poems that they uttered were in line with Al-Ma’mun’s viewpoints. All the famous poets came except Abu Nuwas. He did not come and did not praise Ar-Ridha’ (a.s.). When he visited Al-Ma’mun, Al-Ma’mun said, ‘O Abu Nuwas! You know the position that Ali ibn Musa Ar-Ridha’ (a.s.) has in my sight, and how much I respect him. Then why did you procrastinate in praising him for this position while you are the best poet of the time?’ Then Abu Nuwas said,It was said to me that mine was the best rhyme,Articulate in arts of brilliant speech and chime,That I have pearls of beautiful speechBearing fruits in the hands that can reach;‘So why did you refuse to praise the sonOf Musa, and equal to his merits is none?’I said how could I possibly praise and be fairTo one whose father Gabriel did serve and care?’Al-Ma’mun said, “Very well said.” He granted him as much reward as he had granted the other poets altogether and considered him to be high above them all.

Le contenu principal du hadith concerne la nomination d'Ali ibn Musa al-Rida que la paix soit sur lui comme successeur par Al-Ma'mun, et comment les poètes ont loué al-Rida et corrigé l'opinion d'Al-Ma'mun sur les poèmes, à l'exception d'Abu Nuwas. Al-Ma'mun interroge Abu Nuwas sur le retard de sa louange envers al-Rida, soulignant l'importance de reconnaître la valeur de celui-ci. Abu Nuwas explique sa position en tant que poète et érudit, mettant en avant la grandeur d'Al-Rida et sa préférence parmi les poètes.

40-10 Al-Husayn ibn Ibrahim ibn Ahmad ibn Hisham al-Mokattib - may God have Mercy upon him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Abul Hassan Muhammad ibn Yahya al-Farsi, “One day Abu Nuwas looked at Abil Hassan Ali ibn Musa Ar-Ridha’ (a.s.) riding on a mule, after he had left Al-Ma’mun. He stepped forward, greeted him (a.s.) and said, ‘O son of the Prophet! I have composed a few verses about you and would like you to hear them.’ Ar-Ridha’ (a.s.) said, ‘Let us hear them,’ so he said,Cleansed and Purified are they,When mentioned, they are sanctified,Wherever they may be, near or far;When roots and lines are identified,If not Alawides, they indeed are With nothing to boast or pride In their lineage, in their deed;For when God created man and eyedYou He selected and favoured indeed And raised above the rest and allWith the knowledge of His Qur’anAnd its verses hold your head high!’Ar-Ridha’ (a.s.) said, ‘You have composed poetry that nobody else has been able to do so far.’ Then Ar-Ridha’ (a.s.) asked his servant, ‘O young man! Is any of our spending money left?’ He replied, ‘Yes. Three hundred Dinars is left.’ The Imam (a.s.) said, ‘Give it all to him (the poet).’ Then the Imam (a.s.) said, ‘O young man! He may consider that not to be enough. Thus give him the mule, too.’ When the year 201 A.H. (816 A.D.) arrived, Ishaq ibn Musa ibn Isa ibn Musa became the head of the pilgrimage caravan to Hajj. He prayed for Al-Ma’mun and for Ali ibn Musa Ar-Ridha’ (a.s.) to succeed him as the successor to the throne (in his sermon). Then Hamdooyeh ibn Ali ibn Isa ibn Mahan objected. Ishaq asked (his servant) for his own official black clothing. Since he did not find it, he grabbed a black flag, wrapped it around himself and told the people, ‘O people! I informed you of what I was ordered to. Now I only acknowledge the Commander of the Faithful - Al-Ma’mun and Al-Fadhl ibn Sahl.’ Then he stepped down (from the pulpit).

Al-Rida (que la paix soit sur lui) a dit: "Tu nous as apporté des vers que personne n'a précédé à réciter. Ensuite, il a dit: "Ô jeune homme, as-tu quelque chose de notre part?" Il a répondu: "Trois cents dinars." Il a dit: "Donne-les-lui." Puis il a dit: "Peut-être qu'il en a besoin, ô jeune homme." Il a sellé le cheval et quand il avait atteint l'âge de cent deux cents ans, Ishaq ibn Musa ibn Isa ibn Musa a accompli le Hajj avec les gens. Il a invoqué pour al-Ma'mun et pour Ali ibn Musa (que la paix soit sur lui) après lui pour la succession au califat. Hamdawayh ibn Ali ibn Isa ibn Musa ibn Isa ibn Mahan s'est avancé vers lui pour lui apporter un vêtement noir à porter, mais il ne l'a pas trouvé. Il a pris un drapeau noir, l'a enveloppé et a dit: "Ô gens, je vous ai transmis ce qui m'a été ordonné et je ne connais que l'Imam al-Ma'mun et Fadl ibn Sahl." Ensuite, il est descendu et Abd Allah ibn Mutarrif ibn Mahan est entré chez al-Ma'mun un jour, en présence d'Ali ibn Musa al-Rida (que la paix soit sur lui). Al-Ma'mun lui a demandé: "Que dis-tu des membres de la famille du Prophète?" Abd Allah a répondu: "Ma parole à leur sujet est comme une argile pétrie avec l'eau de la prophétie et plantée avec l'eau de la révélation. Rien n'en émane sauf le musc de la guidance et l'ambre de la piété." Alors, al-Ma'mun a demandé une boîte contenant des perles et il a rempli sa bouche avec.

40-11 In Ilaq, Abu Nasr Muhammad ibn Al-Hassan ibn Ibrahim al-Karkhi al-Katib narrated that Abul Hassan Muhammad ibn Saqr al-Ghassani quoted on the authority of Abu Bakr Muhammad ibn Yahya al-Sowli saying that he had heard Abal Abbas Muhammad ibn Yazid al-Mobarrid state, “One day when Abu Nuwas left his house, he saw someone riding on an animal. He did not see his face. He asked who he was. They told him he was Ali ibn Musa Ar-Ridha’ (a.s.). Then Abu Nuwas recited the following poem:Had the eyes sought you for a goal,And the mind doubted you and the soul,The heart would surely you recognizeEven when not seen by the eyes.If people wish to see you, but do not know,Your fragrance will tell them where to go.

Lorsqu'une personne te voit de loin, même si des gens se dressent devant toi, elle te guidera. Et si le doute t'envahit, ton cœur te soutiendra. Ton âme te protégera jusqu'à ce que le convoi se dirige vers toi.

40-12 Al-Hakim Abu Ali Al-Husayn ibn Ahmad al-Bayhaqi narrated that Muhammad ibn Yazid al-Mobarrid quoted on the authority of al-Jahiz, on the authority of Thumama ibn Ashras that one day Al-Ma’mun told Ar-Ridha’ (a.s.) that he had made Ar-Ridha’ (a.s.) the successor to the throne with an air of indebtedness. The Imam (a.s.) told him, “Whoever has joined the Prophet of God (a.s.) should be this way. We also have words from Ali ibn Al-Husayn (a.s.) with a similar content.”Al-Hakim Abu Ali Al-Husayn ibn Ahmad al-Bayhaqi narrated that Muhammad ibn Yahya al-Sowli quoted on the authority of Muhammad ibn Zakariyya al-Gholami, on the authority of Ahmad ibn Isa ibn Zayd ibn Ali - who was a refugee in hiding for sixty years - quoted on the authority of his uncle, on the authority of Ja’far ibn Muhammad As-Sadiq (a.s.), “Ali ibn Al-Husayn (a.s.) never traveled with anyone unless they did not know him. He also used to set a condition for them being that he should take care of all their needs. Once he (Ali ibn Al-Husayn (a.s.)) was traveling with such a group of people. However, one of the men recognized him and told the others, “Do you realize who this man is?” They said, “No.” He said, “This is Ali ibn Al-Husayn (a.s.).” The people fell to his feet, kissed his hands and feet and said, “O son of the Prophet of God! Do you want us to burn in the Fire of Hell? Will we not be ruined for as long as the world lasts, if we should ever insult you?” He said, “I am worried about being treated as before. Once I was traveling with some people who knew me. They treated me the way that I did not deserve to be treated - due to their respect for God’s Prophet (S). That is why I prefer to not disclose my identity.”

Al-Hakim Abu Ali al-Husayn ibn Ahmad al-Bayhaqi nous a informés, qui a dit: Muhammad ibn Yahya al-Suli nous a informés, qui a dit: Muhammad ibn Zakariya al-Ghulani nous a informé, qui a dit: Ahmad ibn Isa ibn Zaid ibn Ali, qui était caché pendant soixante ans, nous a informés, qui a dit: Mon oncle nous a informés, qui a dit: Ja'far ibn Muhammad al-Sadiq (sur lui la paix) a dit: Ali ibn al-Husayn (sur lui la paix) ne voyageait qu'avec des compagnons qui ne le reconnaissaient pas, et il leur imposait comme condition d'être des serviteurs des compagnons pour ce dont ils avaient besoin. Il voyagea une fois avec un groupe et un homme le reconnut. Les gens lui demandèrent s'ils le connaissaient, et il répondit que non. L'homme dit alors: "C'est Ali ibn al-Husayn (sur lui la paix)." Ils se précipitèrent vers lui, l'embrassèrent et lui dirent: "Ô fils du Messager d'Allah, veux-tu nous envoyer en enfer même si une main ou une langue de nous devait être coupée, alors que nous avons déjà été condamnés jusqu'à la fin des temps? Qu'est-ce qui te pousse à cela?" Il répondit: "Une fois, j'ai voyagé avec des gens qui me connaissaient et m'ont donné quelque chose du Messager d'Allah (sur lui la paix et les bénédictions d'Allah). Je ne méritais pas cela, et j'ai peur qu'ils ne me donnent quelque chose de similaire à nouveau. Ainsi, garder mon secret est plus cher pour moi."

40-13 Al-Hakim Abu Ali Al-Husayn ibn Ahmad al-Bayhaqi narrated that Muhammad ibn Yahya al-Sowli quoted on the authority of Al-Mogheera ibn Muhammad, on the authority of Harun Al-Farawi, “When the news ofAr-Ridha’’s (a.s.) successorship to the Throne of Al-Ma’mun reached us in Medina, Abdul Jab’bar ibn Sa’eed ibn Soleiman al-Mosahaqi declared it to the people at the end of his sermon. He said, “Do you realize who the successor to the throne is? They said, “No.” He said, “It is Ali ibn Musa ibn Ja’far ibn Muhammad ibn Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.).Seven forefathers - what ancestorswho are the best to drink in the direction of the clouds.”

Lorsque le serment d'allégeance à Al-Ma'mun pour Ar-Rida (que la paix soit sur lui) fut apporté à Médine, le peuple fut adressé par Abd Al-Jabbar ibn Sa'id ibn Sulayman Al-Musahiqiyy, qui dit dans son discours final: "Savez-vous qui est le successeur de votre serment d'allégeance? C'est Ali ibn Musa ibn Ja'far ibn Muhammad ibn Ali ibn Al-Husayn ibn Ali ibn Abi Talib (que la paix soit sur lui), dont sept ancêtres sont les derniers à boire de la coupe des nuages."

40-14 Al-Hakim Abu Ali Al-Husayn ibn Ahmad al-Bayhaqi narrated that Muhammad ibn Yahya al-Sowli quoted on the authority of Ahmad ibn Al-Qasim ibn Isma’il that he had heard Ibrahim ibn Al-Abbas say, “When Al-Ma’mun pledged allegiance to Ali ibn Musa Ar-Ridha’ (a.s.), the Imam (a.s.) told him, ‘O Commander of the Faithful! It is obligatory to be sincere with you. It is not proper for a believer to be tricky. The masses of the people do not like what you did to me. Especially, the elites do not like what you did with Al-Fadhl ibn Sahl. Now it is best for you to send both of us away from yourself until you can manage your own affairs.’” Ibrahim said, “By God! It was these words which resulted in what happened to him (death).”

"Lorsque Al-Ma'mun a conclu le pacte d'allégeance avec Ali ibn Musa Ar-Rida, que la paix soit sur lui, Ar-Rida, que la paix soit sur lui, lui a dit: 'Ô Commandeur des croyants, la sincérité t'est due, et la tromperie n'est pas convenable pour un croyant. Certes, le commun désapprouve ce que tu as fait envers moi, et l'élite désapprouve ce que tu as fait envers Fadl ibn Sahl. Il serait mieux que tu nous éloignes de toi jusqu'à ce que tes affaires se rectifient.' Ibrahim a dit: 'Par Allah, ces paroles étaient la raison pour laquelle l'autorité a été confiée à lui.'"

40-15 Al-Hakim Abu Ali Al-Husayn ibn Ahmad al-Bayhaqi narrated that Muhammad ibn Yahya al-Sowli quoted on the authority of Muhammad ibn Yazid al-Nahvi, on the authority of Ibn Abi Abdoon, on the authority of his father, “When Al-Ma’mun pledged allegiance to Ar-Ridha’ (a.s.), Al-Ma’mun had him (a.s.) sit next to himself. Abbas - the orator - stood up, delivered a good speech and ended it with the following poem:People can’t live without the sun and the moonNow you are the sun and he is the moon.”

Lorsque Al-Ma'mun a prêté serment d'allégeance à Ar-Rida (que la paix soit sur lui) par le pacte, il l'a fait asseoir à ses côtés. Al-Abbas Al-Khatib s'est levé pour parler et a bien parlé, puis il a conclu en récitant: "Les gens ont certainement besoin du soleil et de la lune, et tu es le soleil et voici cette lune."

40-16 Al-Hakim Abu Ali Al-Husayn ibn Ahmad al-Bayhaqi narrated that Muhammad ibn Yahya al-Sowli quoted on the authority of Ahmad ibn Muhammad ibn Ishaq, on the authority of his father, “When they pledged allegiance to Ar-Ridha’ (a.s.), the people gathered around him and congratulated him. He made a gesture to them to become silent and after hearing their words, he said, ‘In the Name of God, the Beneficent, the Merciful. Praise be to God who does whatever He wills. No one can object to His Decrees. No one can reject His Destiny. He knows whatevertreason that lies in one’s heart from the sight and whatever is hidden in the hearts. May God’s Blessings be upon Muhammad, upon the first and the last creatures, upon his good and pure Household.’ He then added, ‘I am Ali ibn Musa ibn Ja’far. Indeed the Commander of the Faithful (Al-Ma’mun) - may God assist him in righteousness and make him successful in being rational - has recognized one of our rights which others were ignorant about. He has established ties of kinship which others have broken. He has granted security to people who lived in fear. He even revived them and rescued them from destruction. He enriched them when they were in need. He was seeking the pleasure of the Lord of the Two Worlds in doing all this. He did not ask anyone but Him to reward him. God will reward the ones who are grateful. He will not let the reward of the good-doers be forgotten. He turned over the succession to the throne to me. He has entrusted his great rule to me after him. And whoever breaks a contract that God has ordered to be safeguarded, and loosens ties which God likes to be tightened has indeed underestimated God’s Bounds, and has allowed what God has forbidden. In this way, he has denied the leader of his right and has disobeyed his orders. He has thus disrespected Islam as was done in the past. The Trustee (Ali ibn Abi Talib (a.s.)) put up with all the instances of breaching of the covenants, and did not even object to those later when he was in power, fearing dispersion in the religion and turmoil in the ties which held the Muslims together. This was because the ideas of the Age of Ignorance were still in their minds and the hypocrites were on the watch to get a chance to create havoc. Now I do not know what is going to happen to me and you. Indeed there is no arbitrator but God. He is the only One who clarifies the truth. He is the best Separator.”

40-17 Abu Ali Al-Husayn ibn Ahmad al-Bayhaqi narrated that Muhammad ibn Yahya al-Sowli quoted on the authority of Al-Hassan ibn Al-Jahm, on the authority of his father, “When Al-Ma’mun pledged allegiance to Ali ibn Musa Ar-Ridha’ (a.s.), he climbed up the pulpit and said, ‘O people! You were informed of the news of the pledge of allegiance to Ali ibn Musa ibn Ja’far ibn Muhammad ibn Ali ibn Al-Husayn ibn Ali ibn Abi Talib. By God, if they read these names to the deaf and dumb, they will be healed by the permission of God the Honorable the Exalted.’”

Par Allah, si ces noms étaient récités aux sourds et aux muets, ils seraient guéris, avec la permission d'Allah, Le Sublime et Le Majestueux.

40-18 Al-Hakim Abu Ali Al-Husayn ibn Ahmad al-Bayhaqi narrated that Muhammad ibn Yahya al-Sowli quoted on the authority of Ubaydillah ibn Abdullah ibn Tahir, “Al-Fadhl ibn Sahl advised Al-Ma’mun to seek nearness to God the Honorable the Exalted and His Prophet (S) by visiting the relations of kin, pledging allegiance to Ali ibn Musa Ar-Ridha’ (a.s.) and returning to them the rule which Ar-Rashid had taken away from them. This was not possible to do. Therefore, from Khorasan Al-Ma’mun sent Abi ad-Dhahhaq and Yasir - the servant to bring Muhammad ibn Ja’far ibn Muhammad (one of Imam As-Sadiq’s (a.s.) offspring) and Ali ibn Musa ibn Ja’far (a.s.) to him. This happened in the year 200 A.H. (815 A.D.). When they brought Ali ibn Musa (a.s.) to Al-Ma’mun in Marv, he appointed Ali ibn Musa (a.s.) as the successor to the throne after himself. He also ordered that the troops be granted one full year’s salary. He declared this issue to all Muslim lands. He called him Ar-Ridha’ (a.s.) and had silver coins coined in Ar-Ridha’’s (a.s.) name. He ordered the people to put aside their black clothing that was a sign of the Abbasids, and asked them all to wear green clothing. Then he married off his daughter Umm Habib to Ar-Ridha’ (a.s.), and married off his other daughter Ummul Fadhl to Ar-Ridha’’s son, Muhammad ibn Ali (a.s.). He himself married Pooran - the daughter of Al-Hassan ibn al-Sahl. This was because of her uncle Fadhl and all of this happened in one day. However, Al-Ma’mun did not really like that the Caliphate (the rule) be turned over to Ar-Ridha’ (a.s.) after him.Al-Sowli added, “What Ubaydillah ibn Abdullah narrated for me was correct from several points of view. Oun ibn Muhammad narrated on the authority of Al-Fadhl ibn Abi Sahl Al-Nowbakhti - or from his brother - that when Al-Ma’mun decided to establish Ar-Ridha’ (a.s.) as the successor to the throne, I told myself, ‘By God, I will test Al-Ma’mun to see if he sincerely wants to do this or not.’ Then I wrote a letter as follows and handed it to his servant who was the one who reported Al-Ma’mun’s secrets to me in writing, “Thul-Riasatayn has decided to draw up the contract for succession to the throne. The horoscope is in position of Cancer, the fourth sign of the Zodiac (the fourth month). Jupiter and Cancer are in it. Even though Jupiter is in the upright position it is a month of turmoil. Whatever contract is established in that month will have no good ending. Additionally, Mars is in Libra. That is in the seventh house which indicates that any contracts established in it are unfortunate. I am reporting this to the Commander of the Faithful so thatyou do not blame me for not doing so, if anyone else reports it to you.’ Al-Ma’mun replied, ‘Return this letter by the same messenger who delivered it to you as soon as you read its contents. Take care that no one finds out about what you wrote to me, since that might result in Thul-Riasatayn changing his mind. Beware that if anyone finds out, I will consider you to be blameworthy for negligence.’ As soon as I read the reply, the world became too small for me and I wished that I had never written him that letter. However, Thul-Riasatayn Al-Fadhl ibn Sahl himself feared this bad horoscope and changed his mind since he had sufficient knowledge of astrology. However, I swear by God that I feared for my life. I rode towards where he was and asked him, ‘Do you know of any star in the sky that is more prosperous than Jupiter?’ He said, ‘No?’ I asked, ‘Do you know of any stars in the sky that are more prosperous than Jupiter in the upright position?’ He said, ‘No.’ Then I said, ‘Then do not change your mind about drawing up the contract for the succession to the throne. Do not change your mind while the sky star of prosperity being Jupiter is in its most prosperous position being the upright position.’ Thul-Riasatayn then decided to continue on with what he had decided to do, and drew up the contract. However, I feared Al-Ma’mun and did not know whether I would be dead or alive until the succession to the throne took place.”

Al-Hakim Abu Ali Al-Husayn ibn Ahmad Al-Bayhaqi nous a informés, qui a dit: Muhammad ibn Yahya As-Souli nous a informés, qui a dit: 'Ubaidullah ibn Abdullah ibn Tahir a dit: Al-Fadl ibn Sahl a indiqué à Al-Ma'mun de se rapprocher d'Allah et de Son Messager en maintenant les liens de parenté par le biais de l'allégeance envers Ali ibn Musa, que la paix soit sur lui, afin d'effacer tout ce qui était contraire à la direction juste envers eux et ce qu'il ne pouvait pas contester. Il envoya alors de Khurasan avec l'espoir Bin Abi Adh-Dhahak et Yassir Al-Khadim pour présenter Muhammad ibn Ja'far ibn Muhammad et Ali ibn Musa ibn Ja'far, que la paix soit sur eux, et cela en l'an deux cents. Lorsqu'Ali ibn Musa, que la paix soit sur lui, arriva chez Al-Ma'mun alors qu'il était à Marw et qu'il lui avait confié la responsabilité après lui, il ordonna aux troupes de fournir des provisions pour une année, il écrivit aux différentes régions à ce sujet, il le nomma Ar-Rida, que la paix soit sur lui, et fit frapper les pièces de monnaie à son nom. Il ordonna aux gens de porter du vert et d'abandonner le noir, il maria sa fille Umm Habiba à son fils Muhammad ibn Ali, que la paix soit sur lui, et il maria son fils à sa fille Umm Al-Fadl, fille d'Al-Ma'mun. Il maria également sa fille Turan à Al-Hasan ibn Sahl, qu'Al-Fadl, son oncle, maria à elle, et tout cela en un seul jour. Il n'aimait pas que l'allégeance envers Ar-Rida, que la paix soit sur lui, soit complétée après lui.' As-Souli a dit: 'Ce qu'Ubaidullah m'a informé est authentique, provenant de différentes sources, dont Awun ibn Muhammad m'a informé, d'après Al-Fadl ibn Abi Sahl An-Nawbakhti ou de son frère, qui a dit: 'Lorsque Al-Ma'mun décida de conclure l'allégeance envers Ar-Rida, que la paix soit sur lui, par l'allégeance, je dis: Par Allah, je vais considérer ce que Al-Ma'mun ressent à ce sujet, s'il le veut vraiment ou s'il le fait par artifice. J'ai donc écrit à travers un serviteur qui était habitué à me transmettre ses secrets par sa main. Alors, celui qui détient les deux autorités a décidé de conclure l'allégeance, et le regardant, le Cancer était ascendant, avec le vendeur et le Cancer, même si l'honneur du vendeur est un signe, c'est une maison renversée qui ne permet pas la réalisation de ce qui y est conclu. Cependant, Mars est dans la balance, dans la maison de l'issue, ce qui indique la catastrophe pour celui qui est lié à lui. J'ai informé le Commandeur des croyants de cela pour qu'il ne me blâme pas si cela se produit sans ma volonté. J'ai écrit en lui disant que lorsqu'il lirait ma réponse, il devrait me la renvoyer avec le serviteur, et il ne devrait pas laisser qui que ce soit savoir ce que je lui avais révélé. Si celui qui détient les deux autorités revenait sur sa décision, je lui attribuerais le péché, et je savais que c'était à cause de lui.' Alors, la vie m'est devenue étroite, et j'ai souhaité ne jamais lui avoir écrit. Puis, j'ai appris qu'Al-Fadl ibn Sahl, celui qui détient les deux autorités, s'était rendu compte de la situation et avait renoncé à sa décision. Il était bien informé des étoiles, ce qui m'a fait craindre pour moi-même. J'ai monté vers lui et je lui ai dit: 'Sais-tu qu'il y a une é

40-19 Al-Hakim Abu Ali Al-Husayn ibn Ahmad al-Bayhaqi narrated that Muhammad ibn Yahya al-Sowli quoted on the authority of Ahmad ibn Muhammad ibn al-Forat Abul Abbas and Al-Husayn ibn Ali al-Baqta’ee, “Ibrahim ibn Al-Abbas was friends with Ishaq ibn Ibrahim - the brother of Zaydan who was known as “Zaman.” Ibrahim had composed some poems about Ar-Ridha’ (a.s.) when he was departing from Khorasan. Some of the poems were written in his own handwriting. The manuscript of these poems was in the possession of Ibrahim’s friend - Ishaq until Ibrahim ibn Abbas became in charge of the Lands Office for Al-Mutawakkil. Various problems had for some reason made him distant from Zaydan’s brother. When Al-Mutawakkil dismissed Ibrahim from the office that he was in charge of, Ibrahim was stern with Ishaq and demanded some property from him. Ishaq asked someone that he trusted to go to Ibrahim ibn Abbas, and tell him that the poems he had composed in praise of Ar-Ridha’ (a.s.) which were partly written in his own handwriting and some had been written in other people’s handwriting, were with him. Ishaq threatenedthat if Ibrahim did not stop his demands, he would send all the poems to al-Mutawakkil. The man delivered Ishaq’s message to Ibrahim. This was hard on Ibrahim, but he stopped his claims in return for the manuscript of his poems. They pledged not to make any reports on this to al-Mutawakkil. Al-Sowli added, “Yahya ibn al-Monajjim said, ‘I intervened between the two until I got a hold of the manuscript and Ibrahim ibn Al-Abbas burnt them in front of me.’ Al-Sowli added, ‘Ahmad ibn Malhan narrated that Ibrahim ibn Abbas had two sons named Al-Hassan and Al-Husayn. Their nicknames were Abi Muhammad and Abi Abdullah. When al-Mutawakkil became the Caliph, Ibrahim changed the name of his older son to Ishaq, and changed his nickname to Abi Muhammad. He also named his younger son Abbas and changed his nickname to Abil Fadhl due to fear.’ Al-Sowli added, ‘Ahmad ibn Isma’il ibn al-Khateeb told me that Ibrahim ibn Abbas and Musa ibn Abdul Malik never drank wine until the rule of Al-Mutawakkil came. During his rule they both drank and purposefully gave parties with bad men and sissies; and drank with them three times each day so that the news of this spread around. There are also other traditions about this, but there is no room to mention them here.’

As-Suli a dit: Yahya ibn Ali Al-Munajjim m'a informé, il a dit: J'étais l'intermédiaire entre eux jusqu'à ce que je prenne le poème et qu'Ibrahim ibn Al-Abbas le brûle en ma présence. As-Suli a dit: Ahmad ibn Milhan m'a informé, il a dit: Ibrahim ibn Al-Abbas avait deux fils, l'aîné s'appelait Al-Hasan et le cadet Al-Husayn, surnommés Abu Muhammad et Abu Abdullah. Lorsque Al-Mutawakkil est devenu calife, il a appelé l'aîné Ishaq et l'appelait Abu Muhammad, et il a appelé le cadet Abbas et l'appelait Abu Al-Fadl, ce qui l'a attristé. As-Suli a dit: Ahmad ibn Isma'il ibn Al-Khasib m'a informé, il a dit: Ibrahim ibn Al-Abbas et Musa ibn Abd Al-Malik n'avaient jamais bu de vin jusqu'à ce qu'Al-Mutawakkil devienne calife et qu'ils en boivent. Ils avaient l'habitude de rassembler des eunuques et de boire devant eux trois fois par jour pour propager la nouvelle de leur consommation. Il y a beaucoup d'histoires à ce sujet, mais ce n'est pas le lieu pour les mentionner.

40-20 Ahmad ibn Ziyad ibn Ja’far al-Hamadani, Husayn ibn Ibrahim ibn Ahmad ibn Hisham al-Mokttib and Ali ibn Abdullah al-Warraq - may God be pleased with them - narrated that Ali ibn Ibrahim ibn Hashem quoted that when Yasir - the servant - returned from Khorasan after the martyrdom of Ar-Ridha’ (a.s.) in Toos, he told me all the news about the events which had happened. Ali ibn Ibrahim narrated that Rayyan ibn al-Salt, who was one of Al-Hassan ibn Sahl’s men and my father quoted on the authority of Muhammad ibn Arafat and Salh ibn Sa’eed Al-Rashidi that all quoted the (following) news about Abil Hassan Ar-Ridha’ (a.s.), “When the time of the dismissed Caliph (al-Amin) was finished and Al-Ma’mun took over the Caliphate, he wrote a letter to Ar-Ridha’ (a.s.) and invited him to Khorasan. However, Ar-Ridha’ (a.s.) refused for several reasons. However, Al-Ma’mun did not stop here and kept on insisting until Ar-Ridha’ (a.s.) got convinced that he was not going to stop. Then Ar-Ridha’ (a.s.) left for Marv when his son Abu Ja’far (a.s.) was only seven years old. Al-Ma’mun wrote to him instructing not to come by way of Kufa and Qum. Rather, he (a.s.) was taken to Marv by way of Basra, Ahwaz and Fars. When he arrived in Marv, Al-Ma’mun told him to accept the ranksof Divine Leadership and Caliphate. However, Ar-Ridha’ (a.s.) refused this. However, Al-Ma’mun insisted on it a lot. This kept going on for two months, until after a lot of discussions Al-Ma’mun suggested Ar-Ridha’ (a.s.) accept the post of the successor to the throne. He (a.s.) accepted this and told him, ‘(I will only accept this) upon conditions that I will state.’ Then Al-Ma’mun said, ‘State your conditions.’ Then Ar-Ridha’ (a.s.) wrote, ‘I will accept the succession to the throne upon the conditions that I neither issue any orders, nor do I admonish against anything; I neither judge, nor change anything; that I be excused from all such affairs.’ Then Al-Ma’mun accepted this. He accepted all his conditions and invited the governors, the judges, the army heads, the office workers and all the Abbasids to come and pledge allegiance to him. He spent a lot of money and granted rewards to the army heads and satisfied them all except for three of the army heads named Isa al-Joloodi, Ali ibn Imran and Abu Yunus who did not accept to pledge allegiance to Ar-Ridha’ (a.s.). Then he imprisoned them. The people pledged allegiance to Ar-Ridha’ (a.s.). This was declared in writing to all the towns. Coins were issued in Ar-Ridha’’s (a.s.) name and sermons were delivered in his name on the pulpits. Al-Ma’mun made a lot of donations. When the holidays came, Al-Ma’mun sent someone after Ar-Ridha’ (a.s.) and asked him to ride to the congregation, and deliver the ‘Eid prayer and sermon to reassure the people, so that they would recognize his nobility and wholeheartedly attract them to this blessed government. Then Ar-Ridha’ (a.s.) sent someone to him who said, ‘You are aware of the conditions set between you and I in accepting this affair.’ Then Al-Ma’mun said, ‘I only want the public, the army and the office workers to feel sure about this affair, feel secure in their hearts and recognize the nobility that God has granted you.’ This discussion kept going on back and forth until the Imam realized that Al-Ma’mun was insisting. Then Ar-Ridha’ (a.s.) said, ‘O Commander of the Faithful! I prefer that you excuse me from doing this. However, if you insist, I must perform the prayer just like God’s Prophet (S) and the Commander of the Faithful Ali ibn Abi Talib (a.s.) did.’ He said, ‘Fine. Do it as you wish.’ Then Al-Ma’mun ordered the troops and the people to be at Abil Hassan Ar-Ridha’’s (a.s.) residence in the morning. All the people gathered around the house of Abil Hassan Ar-Ridha’ (a.s.). All the lanes and the streets were filled with men, women and children. All the troops gathered around the door of Ar-Ridha’’s (a.s.) house. Then when the sun rose, Ar-Ridha’ (a.s.) stood up, made ablutions, put on a white cotton turban letting one side of it falldown upon his chest and the other side fall behind his head. He took off his socks and slippers and told all his friends to do the same. He held a cane in his hand and left the house. We gathered around him. He was in bare feet and had rolled up his pants half-way to the knees. He had rolled up the outer robe he was wearing half-way up. When he came among us, we were walking ahead of him. He raised his head up to the sky and shouted God is the Greatest four times. We all felt that the heavens and the buildings were all shouting the same. The troops and the people at the door were all standing there in an orderly fashion. The troops had their weapons and were really majestic. When we appeared to them in this (above-mentioned) form with bare feet and having wrapped up our outer robes, and Ar-Ridha’ (a.s.) had appeared among the people, he stopped at the door and said, Allahu Akbar! Allahu Akbar! Allahu Akbar Ala ma Hadana! Allahu Akbar Al ma Razaqana Min Bahimatel An’am! walhamdullilah-e-Ala ma Ablana! He raised his voice, and so did we. We kept on saying the Festival’s glorifications. At once, the whole city of Marv broke out in tears and cried out. He said the above three times. The soldiers got off their horses, took off their boots and left them when they saw Abil Hassan (a.s.). All of Marv broke out in tears and mourning. The people could not stop crying. Abul Hassan (a.s.) took ten steps, stopped and repeated the glorifications four times. It was just as if the heavens and all the buildings responded to him. Al-Ma’mun was informed about this. Thul-Riasatayn Al-Fadhl ibn Sahl told him, ‘O Commander of the Faithful! Should Ar-Ridha’ reach the place for the prayer in this way, it will cause sedition among the people. Consider asking him to return.’ Then Al-Ma’mun sent someone to Ar-Ridha’ (a.s.) and asked him (a.s.) to return home. He (a.s.) asked for his slippers and returned home.

Ahmad ibn Ziyad ibn Ja'far al-Hamadhani, Husayn ibn Ibrahim ibn Ahmad ibn Hisham al-Maktab, Ali ibn Abdullah al-Warraqu, qu'Allah soit satisfait d'eux, ont rapporté: Ali ibn Ibrahim ibn Hashim m'a informé, Yasir al-Khadim m'a informé, lorsque Al-Ma'mun est revenu de Khurasan après le décès d'Abu al-Hasan al-Rida, paix soit sur lui, à Tus avec toutes les nouvelles, Ali ibn Ibrahim a dit: Al-Rayyan ibn al-Salt, un homme de Hassan ibn Sahl, m'a informé, mon père m'a informé, de Muhammad ibn Arafah et de Salih ibn Sa'id al-Katib al-Rashidi, tous ces gens ont rapporté les nouvelles d'Abu al-Hasan al-Rida, paix soit sur lui. Ils ont dit: Lorsque le règne de l'usurpateur prit fin et que le règne d'Al-Ma'mun s'établit, il écrivit à Al-Rida, paix soit sur lui, de venir à Khurasan. Al-Rida, paix soit sur lui, refusa pour de nombreuses raisons. Al-Ma'mun continuait à lui écrire et à le questionner jusqu'à ce qu'Al-Rida, paix soit sur lui, sache qu'il ne le laisserait pas tranquille. Alors il partit, et Abu Ja'far, paix soit sur lui, lui écrivit après sept ans: "Ne prends pas le chemin de Koufa, mais dirige-toi vers Basra, Ahwaz, et Fars." Lorsqu'il arriva à Marw, Al-Ma'mun lui proposa de prendre le califat et la succession, mais Al-Rida, paix soit sur lui, refusa. Beaucoup de discussions eurent lieu à ce sujet, et ils restèrent ainsi pendant environ deux mois. Abu al-Hasan Ali ibn Musa, paix soit sur lui, refusait d'accepter ce qui lui était proposé. Lorsque les discussions devinrent insistantes, Al-Ma'mun dit: "La wilaya de l'imamat." Al-Rida, paix soit sur lui, répondit à cela en posant des conditions, et Al-Ma'mun accepta toutes ces conditions. Alors Al-Ma'mun appela les gouverneurs, les juges, les dignitaires, et les descendants des Abbassides à cela, et ils furent perturbés. Il sortit beaucoup d'argent et le donna aux gouverneurs, sauf à trois d'entre eux qui refusèrent. Ils étaient Al-Juludi, Ali ibn Imran, et Ibn Muyis, car ils refusaient de prêter serment d'allégeance à Al-Rida, paix soit sur lui. Alors Al-Ma'mun écrivit aux provinces, les pièces de monnaie furent frappées à son nom, il fut prêché dans les mosquées, et Al-Ma'mun dépensa beaucoup d'argent à cela. Lorsque l'Aïd arriva, Al-Ma'mun envoya un message à Al-Rida, paix soit sur lui, lui demandant de participer à la fête, de prêcher pour rassurer les gens et leur faire connaître sa prééminence, afin que leurs cœurs se rassurent sur ce gouvernement béni. Alors Al-Rida, paix soit sur lui, répondit en disant qu'il connaissait les conditions pour son entrée dans cette affaire. Alors Al-Ma'mun dit: "Je veux que cela soit ancré dans les cœurs du public, des soldats, et des dignitaires, pour que leurs cœurs se rassurent et reconnaissent ce que Dieu t'a favorisé." Mais Al-Rida, paix soit sur lui, continuait à éviter la question. Lorsqu'il insista, Al-Ma'mun dit: "Si tu me dispenses de cela, c'est ce que je préfère, sinon je partirai comme le Prophète, paix et bénédictions soient sur lui, et comme Amir al-Mu'minin Ali ibn Abi Talib, paix soit sur lui." Alors Al-Ma'mun lui ordonna

40-21 Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of Al-Rayyan ibn al-Salt, “Those of the people from the public or the soldiers who pledged allegiance to Ar-Ridha’ (a.s.), but were not, pleased to do so said, ‘This is one of the plans of Thul-Riasatayn Al-Fadhl ibn Sahl.’ This was told to Al-Ma’mun. Then he sent for me at midnight. I went to him. He said to me, ‘O Rayyan! I have been informed that the people say that the pledge of allegiance to Ar-Ridha’ (a.s.) was one of the plans of Al-Fadhl ibn Sahl.’ I told him, ‘O Commander of the Faithful! So they say.’ He said, ‘O Rayyan! Woe be to you! Does anyonedare to suggest to a Caliph - born of a Caliph - who possesses the rule (to whom all the people and the troops are obedient), to turn his rule over to someone else with his own hands? Does the intellect allow this?’ I said, ‘O Commander of the Faithful! By God! No one dares to do that.’ Al-Ma’mun said, ‘No, it is not as they say, however, I will tell you the reason. When my brother Muhammad ordered me to go to him, I refused to do so. He issued an order to Ali ibn Isa ibn Mahan to arrest me and place a yoke around my neck. I was informed about this order. I dispatched Harthama ibn A’yan to Sejistan, Kerman and its suburbs. He did not properly manage this affair and was defeated. The governor of Sarir rebelled and captured one of the regions of Khorasan. All this happened within one week. When this happened, I did not have the power to resist. I did not have any wealth either to get some power. I saw nothing but fear and cowardliness in my troops. I decided to seek refuge with the king of Kabul (in Afghanistan) who was a pagan. But then It occurred to me that if my brother Muhammad sends some money for him in return for me, the King might turn me over to him since he is an atheist. I found no better way than to repent to God the Highest of my sins, seek His assistance regarding these affairs, and seek refuge with God the Highest. Then I ordered that they clean this house - (as he pointed to a room). They cleaned it. I made ablutions with water, put on white pants and a smock and said four units of prayers in which I recited whatever of the Qur’an I knew. I prayed to God the Highest, sought refuge in Him, and sincerely made a strong covenant with Him to return the right to its true place and to turn over the Divine Leadership to its proper owner whom God has set - if He helps me overcome these difficulties. Then I calmed down. I sent Tahir towards Ali ibn Isa ibn Mahan. With him things went on as I mentioned before. Again I sent Harthama ibn A’yan to defeat Rafi’. He defeated him and killed him. I invited the governor of Sarir to make peace and sent him gifts. I treated him with kindness until he quit opposing me. I got stronger and stronger until what happened to (my brother) Muhammad happened. And God the Highest turned all the affairs over to me and I was in power. Since God the Highest had fulfilled what I had asked Him for, and I wanted to honor my covenant with God, I saw that no one but Abil Hassan Ar-Ridha’ (a.s.) deserved the right to be in charge. That is why I offered the rule to him, but he refused. Then he accepted it in the way that you know of. This was the reason.’ Then I (Rayyan) said, ‘May God make theCommander of the Faithful successful!’ He said, ‘O Ray’yan! When the morning comes and the people come out, go among the army heads and tell them about the nobilities of the Commander of the Faithful - Ali ibn Abi Talib (a.s.).’ I told him, ‘I know nothing about him except for what I have heard from you. Should I just restate that?’ He said, “Glory be to God! I find no one to help me in this affair. I considered the people of Qum to be trustworthy.’ I said, ‘O Commander of the Faithful! Should I tell them the traditions that I have heard from you?’ He said, ‘Yes. Tell them about the nobilities of Ali (a.s.) that you have heard from me.’ When the morning came, I went amongst the army heads and said, ‘The Commander of the Faithful has narrated that his father quoted on the authority of his forefathers, on the authority of God’s Prophet (S): ‘Whoever I am the master of, Ali is the master of.’ The Commander of the Faithful has narrated that his father quoted (the following) on the authority of his forefathers, on the authority of God’s Prophet (S): ‘The position of Ali relative to me is similar to that of Aaron to Moses.’ I did not remember the traditions exactly and made some mistakes. I narrated the tradition about Khaybar and other well-known traditions.’” Then Abdullah ibn Malik al-Khoza’ee said, “May God have Mercy upon Ali. He was a good man.” Al-Ma’mun had sent a servant to our meeting to hear what we said and report it to him. Then he sent someone after me. When I went there and he saw me, he said, “O Rayyan! You know many traditions by heart. I was informed about what that Jew, Abdullah ibn Malik, said, ‘May God have Mercy upon Ali. He was a good man.’ By God! I will kill him - God willing.”Hisham ibn Ibrahim al-Rashedi al-Hamadani was one of Ar-Ridha’’s (a.s.) especial people before Ar-Ridha’ (a.s.) was brought (to Khorasan). He was an intelligent and well-versed scholar. He was in charge of the affairs of Ar-Ridha’ (a.s.). Whatever was brought in from the different areas was first handed to him, before the taking of Ar-Ridha’ (a.s.) to Khorasan. Then, after they brought Abul Hassan (a.s.) to Khorasan, Ibrahim joined Thul-Riasatayn. Thul-Riasatayn established him as one of his closest workers. He used to report the news about Ar-Ridha’ (a.s.) to Thul-Riasatayn and Al-Ma’mun. That is how he got closer to them, and nothing was hidden from them. Al-Ma’mun made him the main guard for Ar-Ridha’ (a.s.). He did not let anyone visit Ar-Ridha’ (a.s.), if he himself did not approve of it. He made things terribly difficult for Ar-Ridha’ (a.s.) in his house. No one could talk tohim without the consent of Thul-Riasatayn and Al-Ma’mun. Al-Ma’mun entrusted his son - Al-Abbas to Hisham to train. That is why he was called Abbasid Hisham. Thul-Riasatayn made his real animosity with Abil Hassan Ar-Ridha’ (a.s.) apparent, because Al-Ma’mun respected the Imam (a.s.) more than him.Al-Ma’mun had a nephew whom he loved, and she also loved him. They had thus opened a door from her house to Al-Ma’mun’s court. That nephew was more inclined towards Abil Hassan (a.s.), and used to gossip about Thul-Riasatayn with Al-Ma’mun. Thul-Riasatayn was informed about this. He went to Al-Ma’mun and said, “It is not proper for the Caliph that a door be opened to his court from the lady’s quarter. Al-Ma’mun had that door closed. It was a current practice for Al-Ma’mun to visit Ar-Ridha’ (a.s.) one day, and the next day Ar-Ridha’ (a.s.) went to see Al-Ma’mun. Abil Hassan’s residence was next to Al-Ma’mun’s. Once, when Ar-Ridha’ (a.s.) entered Al-Ma’mun’s house and saw the shut door, he (a.s.) said, “O Commander of the Faithful! Why is this door shut?” He said, “This was Al-Fadhl’s idea. He did not like it (to be open).” Then Ar-Ridha’ (a.s.) said, “To God We belong and to Him is our return.” What does Al-Fadhl have to do with the Commander of the Faithful and his family?” He asked, “What do you think?” He (a.s.) replied, “Open it and let your nephew visit you. Do not accept what Al-Fadhl forbids or allows.” Then Al-Ma’mun ordered that the door be re-opened and let his nephew enter. Al-Fadhl heard this and became sad.

Ahmad ibn Ziyad ibn Ja'far al-Hamadhani nous a informés, il a dit: Ali ibn Ibrahim ibn Hashim m'a rapporté de Rayan ibn As-Salt, il a dit: "La plupart des gens présents lors du serment d'allégeance envers Al-Rida (que la paix soit sur lui) étaient des chefs et des gens ordinaires. Ceux qui n'aiment pas cela ont dit: 'C'est un plan de Fadl ibn Sahl aux deux autorités.' Al-Ma'mun a été informé de cela, alors il m'a envoyé en pleine nuit. Je suis allé le voir et il m'a dit: 'Ô Rayan, on m'a informé que les gens disent que le serment d'allégeance envers Al-Rida (que la paix soit sur lui) était un plan de Fadl ibn Sahl.' J'ai répondu: 'Ô Commandeur des croyants, ils disent cela.' Il a dit: 'Malheur à toi, ô Rayan! Est-ce que quelqu'un oserait venir vers un calife dont les sujets l'ont accepté, les chefs lui ont prêté allégeance, et le califat lui a été confirmé, et lui dire: "Remets le califat de ta main à une autre personne"? Est-ce que cela est logique?' J'ai répondu: 'Non, par Allah, ô Commandeur des croyants, personne n'oserait cela.' Il a dit: 'Non, par Allah, ce n'était pas ainsi.' Ils disent: 'Mais je vais te dire la raison de cela. Quand Muhammad, mon frère, m'a écrit en me demandant de venir le rejoindre, j'ai refusé. Il a alors conclu un accord avec Ali ibn Isa ibn Mahan et lui a ordonné de me lier avec des chaînes et de placer le nœud autour de mon cou. Il m'a informé de cela, et j'ai envoyé Harthama ibn Ayan à Sijistan et Kirman, mais ils m'ont trahi et Harthama a été vaincu. Le chef des cavaliers est sorti et a conquis Khorasan de son côté. Tout cela m'est parvenu en une semaine. Quand cela m'a été rapporté, je n'avais ni la force ni les moyens de lutter contre cela. J'ai vu l'échec et la lâcheté parmi mes chefs et mes hommes. J'ai alors décidé de rejoindre le roi de Kaboul, pensant en moi-même que le roi de Kaboul était un mécréant et que Muhammad dépensait de l'argent pour lui, me livrant ainsi entre ses mains. Je n'ai trouvé aucun moyen meilleur que de me repentir à Allah de mes péchés, de chercher Son aide dans ces affaires, et de me réfugier auprès de Lui. J'ai alors ordonné la construction de cette maison et j'ai indiqué une maison à nettoyer. J'ai versé de l'eau sur moi, enfilé deux vêtements blancs, et j'ai prié quatre unités de prière, récitant ce qui m'était venu du Coran. J'ai invoqué Allah, cherché refuge en Lui, et fait un serment sincère, que si Allah me délivrait de cette affaire, je Lui serais reconnaissant et que cela me suffirait. J'ai vu que personne d'autre que le père d'Al-Hassan Al-Rida (que la paix soit sur lui) n'était plus digne de cela, alors je l'ai placé en lui. Il n'a accepté cela que sur ce qu'il savait.' C'est ce qui en est la raison. J'ai dit: 'Que Allah facilite, ô Commandeur des croyants.' Il a dit: 'Ô Rayan, si demain les gens sont présents, assieds-toi parmi ces chefs et parle-leur des mérites d'Ali ibn Abi Talib (que la paix soit sur lui).' J'ai dit: 'Ô Commandeur des croyants, je ne suis bon en rien dans les discours sauf ce que j'ai entendu de vous.' Il a dit: 'Gloire à Allah, je ne trouve personne pour m'aider dans cette affaire. J'ai l'intention de faire de

40-22 In some of the manuscripts of the book Al-Hiba wal-Shart, I found some traditions regarding Ar-Ridha’ (a.s.), the government officials, Al-Fadhl ibn Sahl and his brother. No one, however, granted me permission to quote directly from that book. However, in the following I will present what I have read in that book:And next, praise be to God - the Initiator; the Innovator; the Able; the Subduer; the Watcher of His servants; the Nourisher of all His creatures; to whose Kingdom all things humble themselves; to whose Glory all things yield; to whose Power all things submit; to whose Sovereignty and Greatness all things humble themselves; whose Knowledge encompasses all things and cannot be enumerated; to whom no great person can present himself; and from whose Sight no small person is missed; the One whom the eyes of the viewers cannot see; and the One who cannotbe described by the ones who describe; to Him belongs creating and the rule; and He is the Most Exalted example in the heavens and the Earth. He is Honorable and Wise.And praise be to God who established Islam as our religion. Then He made it noble, great, honored, and respected. He established it as a stable religion that cannot be changed, and as a straight path that directs whoever trots on it not going astray, and whoever abandons it will not be guided. He established light, reasoning, healing and form in it. He sent it down by means of His chosen angels to whomever He chose for Prophethood from the nations which have now gone and made room for others until the Prophethood ended with the appointment of Muhammad al-Mustafa (a.s.). He ended the Prophethood’s mission with Muhammad and with him ended the messages of the Prophets. And He appointed him due to His Mercy encompassing the people of the Two Worlds; and as one to give glad tidings to the honest believers; and to admonish the lying pagans. This He did to perfect His Proof for the people so that whoever is to be ruined after Truth has become apparent is ruined, and whoever is to survive after Truth has become apparent survives. Indeed God Sees and Knows. And praise be to God who granted the inheritance of the Prophets to the members of his (i.e. Muhammad’s) Holy Household, entrusted them with knowledge and wisdom, established them as the treasury of Divine Leadership and Rule, and made it incumbent (upon all) to love them and hold high their ranks. Then He ordered His Prophet (S) to ask his nation to love them when he said, ‘No reward do I ask of you for this except the love of those near of kin’ And the way they were described as being pure and immaculate (a.s.potless) can be seen in His words, ‘And God only wishes to remove all abomination from you, ye members of the Family, and to make you pure and spotless.’And next, Al-Ma’mun treated the ‘Itra of God’s Prophet (S) with reverence. Al-Ma’mun established the ties of kinship of his Holy Household which had been broken. He returned the family’s affection for each other, and ended their disunion. He bridged the gap that had developed amongst them. Thus, God totally eliminated their animosities and fostered co-existence instead. And now due to his blessedness, care, freedom, and re-establishing family relationships all the hands have become united into one hand. All the various ways of the people havebecome one way, and their words have become the same word. Then all the various thoughts emerged into one. Everyone’s rights were honored and everyone’s inheritance was given to him. He rewarded the good deeds of the good-doers. He honored those who had successfully passed their tests. He established the various ranks of the people in the government according to their religiousness. Then he treated with honor the one who had made progress due to his efforts. He raised his rank and rewarded him. The person we are talking about is just Thul-Riasatayn Al-Fadhl ibn Sahl. Al-Ma’mun noted that Al-Fadhl ibn Sahl is a sincere aid who is steadfast in guarding Al-Ma’mun’s rights, and in expressing Al-Ma’mun’s reasons. Al-Ma’mun noted that Al-Fadhl ibn Sahl is a good teacher for the government officials and is a good leader for the troops. Al-Ma’mun noted that Al-Fadhl ibn Sahl is wise at war; is a good leader for the people; invites the people to Al-Ma’mun’s way and rewards those who honor Al-Ma’mun’s orders. Al-Ma’mun noted that Al-Fadhl ibn Sahl avoids those who do not honor the orders of the Caliph, evade Al-Ma’mun’s orders or disobey him. Al-Ma’mun noted that Al-Fadhl ibn Sahl is the only one to assist Al-Ma’mun. Al-Ma’mun noted that Al-Fadhl ibn Sahl is the healer of those who are ill in their hearts or minds. Not having enough money or not finding a friend to assist him in these affairs will not prevent him from doing so. He does not go astray from the right path due to greed. Fear will not lead him towards others. Rather, he becomes more determined, more steadfast, stronger and wiser when others make trouble and try to spread fear like lightning and thunder. He seriously defends Al-Ma’mun’s rights and invites the people towards him until Thul-Riasatayn defeats the perverse; dulls their swords; cuts off their nails; totally eradicates their majesty from the root; and presses the backs of the atheists to the ground - those who broke their covenants, did not adhere to their covenants with Al-Ma’mun, looked down upon his rights and who were secure from his warnings before. In addition to all of that, as you have been told and heard when recited on the pulpits, the results of the efforts of Thul-Riasatayn in the classes of the pagan nations have been impressive, and God increased the extent of the Muslim lands due to him. Also, what the people of the world have taken from you and delivered to others is clear.Then the gratitude of Thul-Riasatayn for the gallantry of Commander of the Faithful (Al-Ma’mun), and his rising to fulfill his rights, the sacrificesof himself and his brother Abi Muhammad ibn Sahl who was blessed, and Thul-Riasatayn’s praiseworthy politics reached a point which led him ahead of others and he became the most successful. Thus the Commander of the Faithful (Al-Ma’mun) rewarded him with much wealth, property and ornaments, although these could not even equal just one day of his efforts and did not suffice for even one position from the positions he held. However, he abandoned all this due to his abstinence; great determination; his efforts to increase the Muslim’s wealth; abstaining from worldly wealth and looking down on the world; preferring the Hereafter and his extended inclination to the Hereafter. He often asked the Commander of the Faithful (Al-Ma’mun) to accept his resignation and expressed his lack of interest in being the prime minister. This resignation raised his rank near Al-Ma’mun and us (i.e. Ar-Ridha’ (a.s.)) as God the Honorable the Exalted had made us informed of his viewpoints on the glory of the Muslims and the ruler, and his increased effort to improve the Muslims’ affairs and fight the pagans; plus other things which God had manifested for us (i.e. Ar-Ridha’ (a.s.)) such as: his sincere intentions; sincerity; wisdom; good management; strong will; high intellect; assisting the Right; guidance; freedom and piety.Then since the Commander of the Faithful (Al-Ma’mun) trusted him and we (i.e. Ar-Ridha’ (a.s.)) trusted him considering his religiousness, and choosing that in which there lied his good, then we fulfilled his request according to his rank and wrote the book Al-Hiba wal-Shart (the manuscript of which is included later on in this book) for him. We took God and those present there - including members of our household; the army heads; the staff of the court; the judges; the jurists; the jurisprudents; the elite and the masses as witnesses thereto. And the Commander of the Faithful (Al-Ma’mun) deemed it proper to distribute this book (Al-Hiba wal-Shart) in all towns, so that it would be spread (all over) everywhere; all the people would get to know it; it would be read from the pulpits; and a copy of it would be in the possession of every governor and judge. He has asked me to write it, explain its meaning, and it has three chapters as follows:Chapter 1: It describes everything done by Thul-Riasatayn due to which the Most Exalted God has made it incumbent upon us and all the Muslims to honor his rights.Chapter 2: It describes the degree of his progress; the correctness of his deeds; and that no one is allowed to do whatever he wishes to make a stumbling-block for his efforts; and the reasons for that. This is because not anyone of the people who have pledged allegiance to the Commander of the Faithful (Al-Ma’mun) must pledge allegiance to him (Thul-Riasatayn) and his brother. They have the right to remove any obstacles that might get in their way or try to cause corruption against us, them or our friends. This is done so that no one even thinks about opposing them, disobeying them or think of tricks to separate us from each other.Chapter 3: It describes the donations of the Commander of the Faithful (Al-Ma’mun) to Thul-Riasatayn; what he demanded due to his abstinence from this world; his adherence to abstinence; lack of interest in wealth and position being a reason that he has constantly made efforts for the Hereafter and demands enough reward just enough to eliminate any doubts in him. We honored him and granted to him whatever was incumbent upon us to bestow upon him and his brother, and for his abstaining from what we abstained from ourselves. This chapter includes everything that one who is cautious needs to be cautious about.And this is the manuscript of the book:In the Name of God the Beneficent, the Merciful. This is the writing and the conditions of the Commander of the Faithful Abdullah Al-Ma’mun and his successor to the throne Ali ibn Musa Ar-Ridha’ (a.s.) for Thul-Riasatayn Al-Fadhl ibn Sahl on Monday of the (Arabic) month of Ramadhan in the year 201 A.H. (816 A.D.). This is the day on which God perfected the affairs of the government of the Commander of the Faithful (Al-Ma’mun). He concluded the contract for the succession to the throne, had the people clothed in green attire, reached his goal of improving the affairs of the people and overcoming his enemies.On that day we invited you to that in which there lies some reward for you (Thul-Riasatayn) since you have set out to honor the rights of God the Blessed the Sublime; the right of His Prophet (S); the right of the Commander of the Faithful (Al-Ma’mun) and the successor to his throne; the rights of the Hashemites from which it is hoped that the religion will improve and the relations between the Muslims will improve so much that the resulting blessings encompass us and the general public. The other reason is your assistance to me - the Commander of the Faithful(i.e. Al-Ma’mun) - in establishing the rules of the religion and the traditions of the Master of the Messengers (i.e. the Prophet Muhammad (S)); and invitation to both; choosing what is best and destroying the pagans; breaking the idols; and eliminating the rebellions. Also there are other known things that you have done in the town like dismissing the overthrown Caliph; what you did to the one called Asfar with the nickname Abul Saraya; and what you did to the other one who is called Mehdi being related to Muhammad ibn Ja’far ibn Muhammad Talebi and the Khalaji Turks; and what you did to the governors of Tabarestan including Hormoz ibn Shervin; the governor of Daylam; King Mahvars in Kabul; its other king - King Isfahboz; and what you did to Ibn al-Baram; and what you did in Mount Bidar Bandeh, Qarshistan, al-Qoor and its counties; and what you did to the Khaqan in Khorasan, and Maloon Sahib in Mount Tab’bat; and what you did in Kayman and at-taqreqar; and what you did in Erminiyet, Hijaz; and what you did to Sahib As-Sarir and Sahib al-Khazar, and the other battles in al-Maqrib.The salary which we (i.e. Al-Ma’mun and Ar-Ridha’ (a.s.)) have established for you is an assistance with which we invited you - being one hundred million Dirhams - plus ten million Dirhams income in jewelry and whatever the Caliph has already bestowed upon you. Of course, we know that the worth of one hundred million Dirhams in jewelry is much less than what you deserve. You abandoned this much property when Amin bestowed it upon you, and chose God and His Religion over it. You were grateful to the Commander of the Faithful (Al-Ma’mun) and the successor to his throne. You gave up much property that was your reward and salary, and turned them over to the Muslims so that their treasury would become wealthier. You preferred others over yourself.Now you have asked us for what you are naturally inclined to, and you deserve what is due to you fo your abstinence from this world and these people. This abstinence is so much that now it has left no room for doubt for anyone who doubted whether your efforts are for this world or the Hereafter. And everyone was assured that all your efforts are not for this world, but for the Hereafter. Therefore, we are never needless of people like you. The requests of people like you should never be rejected, even though your demands be such that many blessings are taken away from us. In fact, your requests bring forth a lot of blessings for us. They reduce a lot of our expenditures, and prove that you desire the Hereafter to those who think that you want this position due to your greed for this world, and not the Hereafter.Now I (Al-Ma’mun) will fulfill your request, and assure it to you - strengthened by a covenant with God in which there is no change. I entrust you with the affairs without any hesitation, and appoint you to the rank (of prime minister). Do as you please. There is no one empowered to prevent what you decide to do, or enforce what you disapprove of. We will fend off from you what we would fend off from ourselves. Even if you get tired and rest for a while, you are still honored since your body needs comfort and honoring, too.Then we (Al-Ma’mun and Ar-Ridha’ (a.s.)) will grant to you during your period of resting what we had given you before, but you donated to others. We will also establish the same amount of salary for your brother Hassan ibn Sahl plus half of his previous salary. This is for your sake, since he made a really good effort in fighting with the rebellious ones, and conquered Iraq twice. He dispersed the Satanic groups and thus religion was strengthened, and consecutive wars ended. He saved us, all the heads of the army and the politicians on the right by using himself.And we (Al-Ma’mun and Ar-Ridha’ (a.s.)) call God, His angels, the best of the people and all of those who have pledged allegiance to us and promised to be loyal to us as witnesses to what is in this book today and for the future. We establish God as the guarantor. We consider it incumbent upon ourselves to be loyal to the conditions that we have set with no exceptions in public or private. Believers adhere to their covenants. A covenant is binding and we are responsible. The best of the people are those who honor their covenants even when in the position of power. God the Highest said, ‘Fulfill the Covenant of God when ye have entered into it, and break not your oaths after ye have confirmed them; indeed ye have made God your surety; for God knoweth all that ye do.’Al-Hassan ibn Sahl wrote the following down for Al-Ma’mun, “In the Name of God, the Compassionate, the Merciful. The Commander of the Faithful (Al-Ma’mun) has made all that is in this book incumbent upon himself and God the Highest is the witness thereto. He is the guarantor. The book is written in his own handwriting in the (Arabic) month of Safar of the year 202 A.H. (816 A.D.) to clearly state what he has granted and the conditions thereon.”And Ar-Ridha’ (a.s.) wrote in it, “In the Name of God, the Compassionate, the Merciful. Ali ibn Musa Ar-Ridha’ binds all that which is written in this bookupon himself as stressed here on this day, tomorrow and for as long as he lives. I establish God the Highest as a witness thereto and a guarantor. It suffices for God to be a witness.” And Ar-Ridha’ (a.s.) wrote in his own handwriting, “In this month and this year. (And praise be to God - the Lord of the Two Worlds. And blessings be upon Muhammad (a.s.) and his Household, and greetings be upon them. God suffices for us and He is the best Trustee).”

Louange à Allah, le Créateur, le Puissant, le Dominateur, le Surveillant de Ses serviteurs, Celui qui nourrit Sa création, dont toute chose est soumise à Son règne, humiliée par Sa grandeur, soumise à Sa puissance, humble devant Son autorité. Il entoure de Son savoir toute chose, en compte le nombre, rien de grand ni de petit ne Lui échappe, ce que les regards ne peuvent saisir, ce que les descriptions ne peuvent décrire. Il est le Créateur, l'Ordonnateur, le Plus Élevé dans les cieux et sur la terre, l'Infiniment Puissant, le Sage. Louange à Allah qui a légiféré l'Islam comme religion, l'a préféré, magnifié, honoré, élevé, en a fait la religion droite, n'acceptant pas d'autre que lui, le chemin droit, ne conduisant pas à l'égarement celui qui le suit, ni à la guidance celui qui s'en détourne. Il y a en lui la lumière, la preuve, la guérison, l'explication. Il a envoyé avec lui ceux qu'Il a choisis parmi Ses anges à ceux qu'Il a choisis parmi Ses messagers dans les nations passées et les époques antérieures, jusqu'à ce que Son message parvienne à Muhammad, que la paix soit sur lui et sur sa famille, le sceau des prophètes. Il s'est tenu sur les traces des envoyés, envoyé en miséricorde pour les mondes, annonciateur pour les croyants sincères, avertisseur pour les mécréants dénégateurs, pour que la preuve soit établie contre eux qui périssent par manque de clarté, et que ceux qui vivent soient préservés par clarté. Certes, Allah est Audient, Omniscient. Louange à Allah qui a fait hériter les gens de sa maison des héritages de la prophétie, leur a confié la connaissance et la sagesse, en a fait le trésor de l'imamat et du califat, a rendu obligatoire leur autorité, a honoré leur statut, a ordonné à son messager de demander l'amour pour eux de sa communauté, en disant : "Dis : Je ne vous demande en échange de cela aucun salaire, si ce n'est l'amour pour mes proches." Il les a décrit en les purifiant de l'impureté et en les purifiant, disant : "Allah ne veut que vous débarrasser de l'impureté, ô gens de la maison, et vous purifier complètement." Puis, le fidèle serviteur du Messager d'Allah, que la paix soit sur lui et sur sa famille, dans sa descendance, a maintenu les liens de parenté de sa famille, a réuni ses factions, a réparé leurs divisions, a consolidé leurs fractures, a écarté les dissensions, a rapproché les cœurs, les a unis par sa droiture, sa protection, sa bénédiction, sa bienveillance, leur lien s'est uni, leurs paroles se sont accordées, leurs désirs se sont harmonisés. Il a préservé les droits de leurs familles, a établi les héritages à leur juste place, a récompensé la bienfaisance des bienfaisants, a supporté les épreuves des éprouvés, a rapproché et éloigné pour la religion. Puis, il s'est distingué par la préférence, la priorité, l'honneur, celui qui a devancé ses efforts, c'était celui-là, Fadl ibn Sahl, lorsqu'il le voyait comme son soutien, debout pour son droit,

40-23 Hamza ibn Muhammad ibn Ahmad ibn Ja’far ibn Muhammad ibn Zayd ibn Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.) narrated in Qum in the month of Rajab of the year 339 A.H. (949 A.D.) that Ali ibn Ibrahim informed me on the following through a book in the year 307 A.H. (918 A.D.) in which he wrote on the authority of Yasir - the servant, “Whenever Ar-Ridha’ (a.s.) had a private session, he gathered all his workers - whether young or old - and talked with them and was friendly with them. When Ar-Ridha’ (a.s.) sat down to dine, he invited them all -whether young or old - to sit down at the same tablecloth. He did not leave anyone out. He even invited the horse caretaker and the phlebotomist. One day we were with the Imam (a.s.) and heard the door which connected Al-Ma’mun’s house to Abil Hassan’s house open. Then Ar-Ridha’ (a.s.) told us, “Stand up and disperse.” We stood up. Al-Ma’mun came in with a long letter in his hand. Ar-Ridha’ (a.s.) decided to get up, but Al-Ma’mun swore to him by the right of God’s Prophet (S) - not to stand up. Then he went to Abil Hassan (a.s.), kissed him and sat down in front of him leaning on the cushion, and read that letter for him. The letter said that we have opened the gates of such and such a castle, have conquered such and such towns, etc. When he finished reading, Ar-Ridha’ (a.s.) asked him, “Does conquering one of the towns of the pagans make you happy?” Al-Ma’mun replied to him, “Is there not happiness in it?” He (a.s.) said, “O Commander of the Faithful! Fear God in the way you deal with the nation of Muhammad (a.s.) and the mission that God has given you, and made you especial in that. You have left the Muslims’ affairs unattended to, and have turned running their affairs over to others who rule over them in ways different from God’s Decrees. You have totally forgotten about these towns, have left the town of the Emigration (Medina) and the site of descension of the revelations where the Emigrants (Muhajerin) and their Helpers (Ansar) were oppressed there. There is no taking into consideration of the believers or the Divine Covenants. The oppressedpeople there are having hard times. They cannot provide for their basic expenses. They find no one to complain to regarding their conditions and they cannot reach you. O Commander of the Faithful! Fear God. Attend to the affairs of the Muslims. Return to the home of the Prophethood and the source of the Emigrants and the Helpers. O Commander of the Faithful! Beware that the ruler of the Muslims is like the main pillar of a tent. Whoever wants to attack the tent captures the main pillar.” Al-Ma’mun asked him (a.s.), “O my Master! What do you think now?” Ar-Ridha’ (a.s.) replied, “I think that you should leave these towns and return to the place of your father and forefathers. Take care of the affairs of the Muslims. Do not leave them up to someone else. Indeed God the Highest will question you regarding your rule.” Al-Ma’mun stood up and said, “Yes, my Master! You are right!” He went out and ordered everyone to get prepared to go. The news of this reached Thul-Riasatayn. He became really depressed about this, since he was totally in charge of all the affairs; and Al-Ma’mun’s views were not important at all since he did not dare oppose. That is why Al-Ma’mun sought to strengthen himself through Ar-Ridha’ (a.s.). Then Thul-Riasatayn went to Al-Ma’mun and asked him, “O Commander of the Faithful! What is this order that you have issued?” Al-Ma’mun replied, “My Master Abul Hassan (Ar-Ridha’ (a.s.)) has ordered me to do so, and it is right.” Thul-Riasatayn said, “O Commander of the Faithful! This is not right. Yesterday you killed your brother and seized the Caliphate (the rule) from him. Your father’s children, all the people of Iraq, your family and all the Arabs are your enemies. Then there is a second issue being that you designated Abil Hassan (Ar-Ridha’ (a.s.)) as the successor to the throne and took the Caliphate from your own family. The public, the jurists, the scholars and the Abbasids were not in agreement with you. They hate you in their hearts. The best thing to do is to stay in Khorasan until the people’s hearts calm down about this issue, and they slowly get accustomed to you and forget what you did to your brother Muhammad. O Commander of the Faithful! There are elders with whom your father used to consult. You also must seek their advice on this issue. If they agree with this, then go ahead with it.” Al-Ma’mun asked, “Like who?” Thul-Riasatayn replied, “People like Ali ibn (Abi) Imran, Abu Yunus and Al-Joloodi (who had refused to pledge allegiance to Abil Hassan (Ar-Ridha’ (a.s.)), since they were not pleased with him and were prisoned by Al-Ma’mun for this).” Al-Ma’mun said, “Fine.”The next morning Abul Hassan Ar-Ridha’ (a.s.) went to Al-Ma’mun and said, “O Commander of the Faithful! What did you do?” Al-Ma’mun informed Ar-Ridha’ (a.s.) about what Thul-Riasatayn had said, and ordered that those three people be taken out of prison and brought to him. At first, Ali ibn (Abi) Imran entered. When he saw Ar-Ridha’ (a.s.) sitting next to Al-Ma’mun, he said, “O Commander of the Faithful! I will entrust you to God. Don’t ever let this affair that God has established for you and has made you especial for it, be taken out and placed into the hands of your enemies who were ordered to be killed and were thrown out of their hometowns by your forefathers (referring to Imam Ar-Ridha’ (a.s.) and his forefathers (a.s.)). Then Al-Ma’mun said, “O bastard! You still think this way? O guard! Behead him.” Then he was beheaded. Then Abu Yunus came in. When he saw Ar-Ridha’ (a.s.) sitting next to Al-Ma’mun he said, “O Commander of the Faithful! This man at your side is an idol that they worship besides God.” Al-Ma’mun said, “O bastard! You still think this way, too? O guard! Behead him.” Then he was beheaded. Then al-Joloodi entered.(When Muhammad ibn Ja’far ibn Muhammad revolted in Medina during the rule of Al-Rashid, Al-Joloodi was sent there with orders to behead Muhammad if he overcame him. He was also ordered to loot the Talibites’ homes of the, to strip their women and take away all their clothing but one article. Al-Joloodi did that. That was the time when Abul Hassan Musa ibn Ja’far (a.s.) was killed. Al-Joloodi reached Abul Hassan Ar-Ridha’’s (a.s.) house. He attacked his house with his troops. Ar-Ridha’ (a.s.) took all the women into the house and stood at the door himself. Al-Joloodi told Abil Hassan (a.s.), “I must enter and take away in person everything that they possess, as the Commander of the Faithful has ordered this.” Ar-Ridha’ (a.s.) told him, “I will take all of it myself and promise that I will not leave anything behind.” Al-Joloodi, however, did not agree to this and kept trying to do that himself. The Imam (a.s.) promised him and he finally agreed. Then Abal Hassan Ar-Ridha’ (a.s.) went in and took away all their possessions including their earrings, anklets and other ornaments; and handed them over to Al-Joloodi. They took away everything else that was in the house, too.)When Al-Joloodi entered that day, Ar-Ridha’ (a.s.) told Al-Ma’mun, “O Commander of the Faithful! Grant this old man to me. Al-Ma’mun said, “O my Master! This is the same man who did the same to the family ofGod’s Prophet (S) as he did when looting the goods of the women.” Al-Joloodi was looking at Ar-Ridha’ (a.s.) who was talking to Al-Ma’mun and insisting that he be forgiven and be turned over to Ar-Ridha’ (a.s.). However, he imagined that Ar-Ridha’ (a.s.) was talking against him knowing what he had done. Thus he told Al-Ma’mun, “O Commander of the Faithful! I ask you in the Name of God and due to the services that I have rendered to Al-Rashid that you do not accept what he says.” Then Al-Ma’mun said, “O Abal Hassan (Ar-Ridha’ (a.s.))! I forgive him but he is swearing that I reject your request.” Then he told Ar-Ridha’ (a.s.), “No, by God, I will not accept what he says about you. Let him join his friends.” He was taken away and beheaded, too. Then Thul-Riasatayn went to his father Sahl. Al-Ma’mun had already issued orders to ride. However Thul-Riasatayn had refused. Since Al-Ma’mun had killed those three men, Zul-Riasatasyn knew that he was determined to leave. Then Ar-Ridha’ (a.s.) asked him, “O Commander of the Faithful! What did you do about getting ready to go?” Al-Ma’mun said, “O my Master! Please tell them yourself to do that.” Then Abul Hassan (a.s.) went out and loudly announced to the people, “Bring forth the animals.” It was as if he had spread fire amongst the people. The agents brought forth the riding animals. Thul-Riasatayn was still sitting at home. Al-Ma’mun sent someone and called him in and asked why he was sitting in the house. He replied, “O Commander of the Faithful! My sins are innumerable in the sight of the members of your household and the general public. The people blame me for killing your dethroned brother and for pledging allegiance to Ar-Ridha’ (a.s.). I am not secure from the bad wishers, the jealous ones, and the oppressors who may gossip behind my back before you. Please leave me here in Khorasan and let me run the affairs here.” Then Al-Ma’mun told him, “We are not yet not in need of you. And regarding what you said that they might make trouble for you, you have been tested by us and are known to be a sympathetic counselor. Write whatever form of letter of immunity that you wish to and I will sign it for you to be sure.” Then Thul-Riasatayn went and wrote a letter himself and had it signed by all the scholars. He then brought it to Al-Ma’mun and recited it. Al-Ma’mun granted whatever he had wanted and wrote it in his own handwriting and added to it that he would grant him whatever property, land or power that he desired in the world. Then Thul-Riasatayn said, “It is necessary for Abil Hassan’s (Ar-Ridha’ (a.s.)) handwriting to be in this letter of immunity. He should accept this as youdid since he is the successor to the throne.” Al-Ma’mun said, “You know that Abal Hassan (Ar-Ridha’ (a.s.)) made a condition not to interfere in any of our affairs, or say anything. We cannot ask him to do what he does not like to do. Ask him yourself. It is hoped that he does not turn you down.” Then he went and asked for permission to see Abil Hassan (Ar-Ridha’ (a.s.)). Yasir added, “Ar-Ridha’ (a.s.) told us to go away and we did. Al-Fadhl came in and stood in front of Ar-Ridha’ (a.s.). After a while, Abul Hassan Ar-Ridha’ (a.s.) raised his head and asked him, “O Al-Fadhl! What do you want?” He said, “O my Master! This is a letter of immunity that the Commander of the Faithful has written for me. It is also best if you could grant me the same as he did, since you are the successor to the throne for the Muslims.” Then Ar-Ridha’ (a.s.) told him, “Read it.” He stood up and recited it, even though it was long. When he finished, Abul Hassan Ar-Ridha’ (a.s.) told him, “O Fadhl! As long as you fear God the Honorable the Exalted, this holds true for you with me.” Yasir added, “The Imam (a.s.) restricted Thul-Riasatayn with what he (a.s.) said.” Then Thul-Riasatayn left. Al-Ma’mun set out and we left along with Ar-Ridha’ (a.s.). A few days passed. We were at one of the way-stations when Thul-Riasatayn received a letter from his brother Al-Hassan ibn Sahl saying, “I have taken a look at the astrology chart. You will experience the heat of the iron and fire on the Wednesday of such and such a month. I think that you, Ar-Ridha’ (a.s.) and the Commander of the Faithful should go to the bath on that day and you should do a phlebotomy so that blood can flow out of your body and the bad omen that is in you on that day gets removed.” Then Al-Fadhl dispatched someone to Al-Ma’mun and reported this and asked that he accompany him to the bath and also ask Abal Hassan Ar-Ridha’ (a.s.) to do the same. Then Al-Ma’mun wrote to Ar-Ridha’ (a.s.) and asked him to do so. Abal Hassan (Ar-Ridha’ (a.s.)) wrote him back and said, “I will not go to the bath tomorrow, since just tonight I dreamt of God’s Prophet (S) who told me, ‘O Ali! Do not go to the bath tomorrow. Therefore I do not consider it wise for you or Al-Fadhl to go to the bath.” Al-Ma’mun wrote him (a.s.) back, “O my Master! You are right. God’s Prophet (S) is right. I will not go to the bath, but Al-Fadhl knows best for himself.”Yasir added, “When the sun set and the night came Ar-Ridha’ (a.s.) told us, ‘Say I seek refuge in God from the evil that will descend tonight.’ We started saying that until dawn when Ar-Ridha’ (a.s.) said his prayers. He said, ‘Say I seek refuge in God from the evil that will descend today.’ Thennear dawn, Ar-Ridha’ (a.s.) told me, ‘Go to the roof and see if you can hear anything.’ When I went on up onto the roof, I heard a lot of mourning and crying that was increasing. Then I saw that Al-Ma’mun entered the house through the gate from his house to Abil Hassan’s (a.s.) house and said, ‘O my Master! O Abal Hassan (Ar-Ridha’ (a.s.))! May God grant you rewards for the calamity that has happened to Al-Fadhl. He had entered the bath when some people attacked him with swords and killed him. They were three in number. One of them was Al-Fadhl’s maternal cousin (his aunt’s son) called Thul-Qalamayn.” Then the troops and the heads of the army who were under the control of Thul-Riasatayn gathered in front of Al-Ma’mun’s house and said, “Al-Ma’mun has tricked him and killed him. We will take revenge.” Then Al-Ma’mun told Ar-Ridha’ (a.s.), “O my Master! Please consider going out and dispersing them.” Then Ar-Ridha’ (a.s.) got on the horse and told me to get on the horse, too. Then when we got out of the house, Ar-Ridha’ (a.s.) saw that they had gathered there and had made a fire to put the door on fire and burn it. Then Ar-Ridha’ (a.s.) yelled at them and pointed at them with his hand saying, “Disperse!” They all dispersed. The people ran away with such fear that they ran into each other and fell over one another. Whoever Ar-Ridha’ (a.s.) pointed at ran away. Everyone left and no body was left.

"Le trésorier a dit: 'Ô Commandeur des croyants, que penses-tu?' Al-Rida (que la paix soit sur lui) a répondu: 'Je pense que tu devrais sortir de ces régions et retourner là où tes pères et grands-pères étaient, examiner les affaires des musulmans et ne pas les confier à d'autres. Car Allah te questionnera sur ce qu'Il t'a confié. Il t'a choisi pour cela. Tu as décidé des affaires des musulmans et les a confiées à d'autres pour les gouverner selon autre chose que le jugement d'Allah. Il est venu dans ces régions et a abandonné la Maison de l'Émigration. Les émigrés et les Ansar sont opprimés en dehors de toi, ils ne trouvent pas de secours et ne peuvent pas te joindre. Crains Allah, ô Commandeur des croyants, dans les affaires des musulmans

40-24 Al-Hakim Abu Ali Al-Husayn ibn Ahmad al-Bayhaqi narrated that Muhammad ibn Yahya al-Sowli quoted on the authority of Muhammad al-Kendi, on the authority of Abul Husayn Muhammad ibn Abi Abbad, “When the case of Al-Fadhl ibn Sahl reached the point at which he was killed, Al-Ma’mun went to see Ar-Ridha’ (a.s.) crying and told him, “O Abal Hassan (Ar-Ridha’ (a.s.))! This is the time in which I need you. Please take charge of the affairs and help me.” The Imam (a.s.) said, “O Commander of the Faithful (Al-Ma’mun)! You are in charge of running the affairs, and I am in charge of praying.” When Al-Ma’mun left, I (Abul Husayn) asked Ar-Ridha’ (a.s.), “May God honor you! Why didn’t you accept what he offered?” He (a.s.) replied, “O Aba Husayn! Woe be to you! Are you not at all affected by what has happened?” When the Imam (a.s.) noticed that I was upset about what had happened, he (a.s.) said, “Why are you thinking about this issue? If things happen the way that you think they should, and your position relative to me be the same as it is now, then your salary will be the same as it is now. You will be the same as other people who are near me.”

Le contenu principal du hadith est la réponse d'Imam al-Rida (que la paix soit sur lui) à la requête d'al-Ma'mun, indiquant qu'il n'avait aucun lien avec l'affaire en question et qu'il n'était pas impliqué. Il souligne également que la responsabilité de la décision revient à al-Ma'mun et que leur recours est à l'invocation. Cette interaction met en lumière la position ferme de l'Imam face à des situations délicates et son refus de s'engager dans des affaires qui ne relèvent pas de sa compétence.

40-25 Al-Hakim Abu Ali Al-Husayn ibn Ahmad al-Bayhaqi narrated that Muhammad ibn Yahya al-Sowli quoted on the authority of Muhammad ibn Abi al-Moaj ibn Al-Husayn al-Razi, on the authority of his father that he had heard someone quote Ar-Ridha’ (a.s.) as having said, “Praise be to God who protected for us what the people had ruined, and promoted us no matter how much the people debased us. They cursed us while lecturing on the atheists’ pulpits for eighty years. They covered up our nobilities. They spent money and attributed it to us. However, God the Highest wished to increase our remembrance and elucidate our nobility. By God, what was done to us was not just aimed at us. It was truly aimed at God’s Prophet (S), and it was due to our closeness to him. That is why we were oppressed so much. However, our leadership and what we narrated about him will be the greatest signs and proofs of his Prophethood after us.”

[Le contenu principal du hadith]

40-26 Al-Hakim Abu Ali Al-Husayn ibn Ahmad al-Bayhaqi narrated that Muhammad ibn Yahya al-Sowli quoted on the authority of Al-Qalabi, on the authority of Ahmad ibn Isa ibn Zayd, “When Al-Ma’mun ordered a man to be killed, the man said, ‘Let me live since I have been grateful to you.’ He said, ‘Who are you to be grateful?’ Then Ali ibn Musa Ar-Ridha’ (a.s.) said, ‘O Commander of the Faithful! I adjure you by God the Highest that you appreciate what the people do - even if it is very little - since God the Highest ordered His servants to thank Him. They thanked Him and He forgave them.’”

Al-Ma'mun a ordonné à Ahmad ibn Isa de tuer un homme. Lorsque Ahmad ibn Isa a exprimé sa reconnaissance, Ali ibn Musa lui a rappelé l'importance de ne pas se vanter de la reconnaissance envers autrui, même si elle est minime, car Allah a ordonné à Ses serviteurs de Le remercier, et Il leur a pardonné.

40-27 Some people have narrated that Fadhl ibn Sahl advised Al-Ma’mun to appoint Ali ibn Musa Ar-Ridha’ (a.s.) as the successor to the throne. Among them we can mention Abu Ali Al-Husayn ibn Ahmad Al-Salami who has written about the events in Khorasan in his book. He wrote:“Thul-Riasatayn Fadhl ibn Sahl was Al-Ma’mun’s minister and the master mind of his affairs. He was a Magus. He embraced Islam by means of Yahya ibn Khalid, and became one of his associates. It has been said that Sahl - the father of Al-Fadhl - embraced Islam by means of (the Abbasid) Al-Mahdi. The Barmakite Yahya ibn Khalid appointed Al-Fadhl to serve Al-Ma’mun. However, Al-Fadhl consolidated his position and prevailed over him, too. He carried out all the affairs according to his own opinion and was called Thul-Riasatayn meaningone with two positions being the prime minister and the head of the army. One day when Al-Ma’mun took over the Caliphate, Al-Fadhl asked one of his companions, “How does what I have done compare with what Abi Muslim did?” He replied, “Abi Muslim turned the Caliphate over from one tribe to another, while what you did was turning it over from one brother to another. You know best what the difference is.” Then Al-Fadhl ibn Sahl said, “I will turn it over from one tribe to another one, too.” He then advised Al-Ma’mun to establish Ali ibn Musa Ar-Ridha’ (a.s.) as the successor to the throne instead of his brother al-Mo’taman. Ali ibn Musa Ar-Ridha’ (a.s.) was brought to Khorasan by Raja ibn Abi ad-Dhahhaq in the year 200 A.H. (814 A.D.) by way of Basra and Fars. Al-Ma’mun’s daughter was married off to Ar-Ridha’ (a.s.). When the news of this reached the Abbasids in Baghdad, it was harsh on them. Thus they pledged allegiance to Ibrahim ibn AL-Mahdi as the Caliph. De’bel ibn Khoza’ee said the following about him:O troops! Do not despairTake your gifts and do not danderSoon will he grant you a beautiful maidenWho has both pleased the beardless youth and the gray-hairedAnd the musical instruments of your pimpsThey will not throw them in a bag and tie it up somewhereThus he provides his companions with the means of subsistenceThe Caliph whose Book is the Barbat”This was because Ibrahim ibn Al-Mahdi was very much interested in playing the lute and was an alcoholic. When the news reached Al-Ma’mun, he realized that Al-Fadhl ibn Sahl had misguided him, and given him bad advice. Therefore, he left Marv heading towards Iraq with a plot to kill Al-Fadhl. He was killed by Qalib - Al-Ma’mun’s maternal uncle - in a bath in Sarakhs in the (Arabic) month of Sha’ban of the year 203 A.H. (818 A.D.). Then Al-Ma’mun plotted to kill Ali ibn Musa Ar-Ridha’ (a.s.). Finally he poisoned him on an occasion when Ar-Ridha’ (a.s.) had become ill. Then Ar-Ridha’ (a.s.) died. Al-Ma’mun ordered that the Imam (a.s.) be buried in Sanabad next to the grave of Harun Al-Rashid. This happened in the (Arabic) month of Safar in the year 203 A.H. (818 A.D.)when he was 52 years old. Some people have said that this happened to the Imam (a.s.) at the age of 55. This is what Abu Ali Al-Husayn ibn Ahmad al-Salami has narrated in his book. However, what seems right to me is that Al-Ma’mun appointed him as the successor to the throne due to a covenant he had made with God as was mentioned before. However, Al-Fadhl ibn Sahl did not ever stop his animosity. He despised Ar-Ridha’ (a.s.) and did not like him (a.s.) to be the successor to the throne. This was because Al-Fadhl had been raised by the Barmakites. Ar-Ridha’ (a.s.) was forty-nine and a half years old when he died in the year 203 A.H. (818 A.D.) as I have documented in this book.

Il a été rapporté que Al-Fadl ibn Sahl a indiqué à Al-Ma'mun de nommer Ali ibn Musa ar-Rida (que la paix soit sur lui) comme son successeur parmi eux. Abu Ali al-Husayn ibn Ahmad as-Salamiyy a mentionné cela dans son livre qu'il a compilé sur les nouvelles de Khurasan. Al-Fadl ibn Sahl était le ministre et le superviseur des affaires d'Al-Ma'mun, et il était zoroastrien avant de se convertir à l'islam. Il a été converti par Yahya ibn Khalid al-Barmaki et ses compagnons. Al-Fadl a ensuite été choisi par Yahya ibn Khalid al-Barmaki pour servir Al-Ma'mun, et il a été intégré à lui. Il a ensuite pris le dessus sur lui et a pris le contrôle des affaires en son nom. Il a été surnommé "celui aux deux autorités" car il a assumé le poste de ministre et de commandant des troupes. Al-Fadl a dit à Al-Ma'mun un jour, en lui succédant pour une partie de ce qu'il avait hérité d'Abu Muslim, ce qu'il avait hérité de lui. Al-Fadl a ensuite indiqué à Al-Ma'mun de nommer Ali ibn Musa ar-Rida (que la paix soit sur lui) comme son successeur, et il l'a investi. Il a annulé le serment d'allégeance du fidèle et a été accepté par Al-Ma'mun. Ali ibn Musa ar-Rida a répondu à Al-Ma'mun alors qu'il était à Khurasan, en route vers Basra et la Perse, avec Raja ibn Abi ad-Dhahak. Ar-Rida était marié à la fille d'Al-Ma'mun. Lorsque les Abbassides de Bagdad ont appris la nouvelle, ils ont été mécontents. Ils ont alors sorti Ibrahim ibn al-Mahdi et l'ont investi du califat. Dans ce contexte, Dibil al-Khuza'i a dit: "Ô gens des armées, ne désespérez pas, prenez vos cadeaux et ne soyez pas en colère, car il vous donnera une générosité qui rendra la situation douce et agréable, et les adorateurs seront à la tête de vos troupes. Ne soyez pas avares et ne retenez pas, car c'est ainsi que ses compagnons seront pourvus. Son califat sera celui dont le Coran sera le couvre-chef, et ses troupes seront les gardiens de sa foi." C'est ainsi qu'Ibrahim al-Mahdi était passionné par la musique et l'alcool. Lorsque Al-Ma'mun a appris la nouvelle d'Ibrahim, il a compris que Al-Fadl ibn Sahl avait commis une erreur à son sujet et avait indiqué quelque chose de faux. Il est parti de Marw en direction de l'Irak. Il a comploté contre Al-Fadl ibn Sahl jusqu'à ce que Ghaleb, le frère d'Al-Ma'mun, le tue dans les bains de Sarakhs, lors d'une altercation, en Sha'ban de l'an 203. Il a également comploté contre Ali ibn Musa ar-Rida jusqu'à ce qu'il soit empoisonné par une maladie qui l'a emporté. Il a été enterré à Sanabad, près de la tombe de Harun ar-Rashid, en Safar de l'an 203. Il avait cinquante-deux ans selon certaines sources, et cinquante-cinq ans selon d'autres. C'est ce qu'Abu Ali al-Husayn ibn Ahmad as-Salamiyy a rapporté dans son livre, et selon moi, Al-Ma'mun l'a nommé comme son successeur et lui a prêté serment pour le vœu mentionné précédemment. Al-Fadl ibn Sahl est resté un ennemi et un opposant à Al-Ma'mun, mé

40-28 (The author of the book narrated) my father - may God be pleased with him - narrated that Ahmad ibn Idris quoted on the authority of Muhammad ibn Ahmad ibn Yahya ibn Imran al-Ash’ari, on the authority of Mo’awiya ibn Hakeem, on the authority of Mo’ammar ibn Khallad that Abul Hassan Ar-Ridha’ (a.s.) narrated that one day Al-Ma’mun told him, “O Abal Hassan (Ar-Ridha’ (a.s.))! See whom you trust and introduce them to me to appoint as the governor of a few of the towns in which there is rebellion against us.” The Imam (a.s.) told him, “Honor your covenant with me, and I will honor my covenant with you. My condition for accepting the succession to the throne was that I will not interfere in any of the affairs. I will neither issue any orders, nor will I admonish anyone. I will not remove anyone from office, neither will I appoint anyone. I will not dispatch anyone for any affair. This I will do until God takes me away before you. I swear by God that I have not made any plans for the Caliphate in my mind. I was in Medina where I went around on my own animals. The people there and other people just asked me for the fulfillment of their needs. I fulfilled whatever I possibly could. Thus to me they were just like my uncles. My letters to anyone anywhere were honored. You have not added any blessings to what God has already granted to me.” Then Al-Ma’mun said, “Fine. I will honor my covenant with you.”

Le contenu principal du hadith met en avant la relation de confiance entre Abu al-Hasan al-Rida et al-Ma'mun, soulignant la loyauté et la responsabilité dans les actions entreprises, ainsi que la reconnaissance des faveurs accordées comme venant de Dieu.

40-29 It has been narrated that Al-Fadhl ibn Sahl and Hisham ibn Ibrahim decided to go to Ar-Ridha’ (a.s.). Upon entering (his home), they told him that they had come there regarding a private affair and asked to see him in private. Then Al-Fadhl brought out a letter in which there were pledges to emancipate and divorce which cannot be broken and there is no set expiation for breaking them. They said, “We have come toyou to say what is right and is the truth. We know that the rule belongs to you. O son of the Prophet! We know that it is your right. We have in our minds the same things that we express in words. We swear by the emancipation of our slaves and divorcing of our wives - that which cannot be replaced by the payment of any expiation - and that we go on the Hajj pilgrimage thirty times in bare feet, that we are determined to kill Al-Ma’mun and turn over the rule to you so that you can get back what is rightfully yours.” However, Ar-Ridha’ (a.s.) paid no attention to them, and even blamed them and cursed them. He (a.s.) told them, “You have not been grateful and have also endangered your life. I am not in agreement with you either.” When Al-Fadhl and Hisham heard this, they realized that they had made a big mistake. They decided to go see Al-Ma’mun after hearing what Ar-Ridha’ (a.s.) had told them. They told Ar-Ridha’ (a.s.), “We said this in order to test you.” Ar-Ridha’ (a.s.) told them, “You are lying. You have in your minds the same thing that you expressed in words. However, you did not find me in agreement with your wishes.” Then when they went to see Al-Ma’mun they said, “O Commander of the Faithful! We went to see Ar-Ridha’ (a.s.) and we talked to him trying to find out what he thinks about you.” And Al-Ma’mun said, “You succeeded.” When they left Al-Ma’mun, Ar-Ridha’ (a.s.) visited him in private and let him know what had been said and recommended that he protect himself against them. When he heard this from Ar-Ridha’ (a.s.), Al-Ma’mun realized that Ar-Ridha’ (a.s.) was honest.

Le contenu principal du hadith concerne les interactions entre Al-Fadl ibn Sahl, Hisham ibn 'Amr et l'Imam Ridâ (que la paix soit sur lui), où des tentatives de manipulation et de test ont été faites envers l'Imam Ridâ, mais celui-ci a su déjouer les intentions cachées des deux hommes et a maintenu sa vérité et son intégrité.