Imam Riḍā’s Plans in Confrontation With Ma’mn

Now Imam Riḍā’s (P.B.U.H.) wise plans are dealt with as follows:
First: When the Imam (P.B.U.H.) was summoned to leave Medina for Khurāsān, he repeatedly told everyone that he (P.B.U.H.) was unhappy, in such a way that they became certain about Ma’mūn’s ill-intention in sending him away from his hometown, Medina. The Imam (P.B.U.H.) expressed his suspicion of Ma’mūn in any possible way: the way he made farewell to the Prophet’s (P.B.U.H. & H.H.) shrine and to his family, the way he (P.B.U.H.) left Medina, the farewell circumambulation at Ka‘bah, the words he (P.B.U.H.) expressed openly, the language of praying he resorted to and the tears he (P.B.U.H.) shed, all indicated to all people that it was a trip from which he would not return–it was a trip of death. Those who were to be satisfied with Ma’mūn and (even) those who were to be dissatisfied with the Imam’s (P.B.U.H.) decision for having accepted the offer–this being Ma’mūn’s expectation–were (con the contrary) filled with the hatred of Ma’mūn, who was separating them from their beloved Imam and was so cruelly taking him to a place to murder him.
Second: At Merv, the Imam (P.B.U.H.) was offered to be the heir after Ma’mūn, but he vigorously refused it until Ma’mūn explicitly threatened to kill him. The officials who had no knowledge of Ma’mūn’s subtle plan incompetently spread the news of the Imam’s (P.B.U.H.) rejecting the offers to be the heir to the caliph. In a gathering of a group of the administrators of government affairs, Faḍl b. Sahl said, “I have never seen the caliphat position more disparaged than this. The Commander of the Faithful offers ‘Alī b. Mūsā al-Riḍā (P.B.U.H.) the office, and the latter rejects it.”
Whenever the occasion allowed, the Imam (P.B.U.H.) himself told various people that the position had been imposed on him. He repeatedly said, “My life was threatened, so I accepted to be the heir.” These words spread among people as the strangest political piece of news does. It was natural for such words to spread throughout the horizons of Islam making present and future generations aware that in the time when Ma’mūn started a many-year-long war against his (elder) brother Amīn, killed him and thousands of others, angrily paraded his brother’s head in various towns merely because he had been deposed from the office of being the heir to the Caliph, there appears ‘Alī b. Mūsā al-Riḍā (P.B.U.H.), who looks down on (the rank of) being the heir (to the Caliph), and does not accept it, unless his life is threatened.
The outcome of the unspoken contrast between Imam ‘Alī b. Mūsā al-Riḍā (P.B.U.H.) and Ma’mūn, the Abbasid caliph, was quite different from what Ma’mūn had anticipated.
Third: ‘Alī b. Mūsā al-Riḍā (P.B.U.H.) accepted to be the heir on the condition that he would not meddle with any of the state affairs: neither in matters concerning war and peace, nor in appointing and dismissing (administrators), nor in changing the existing government affairs. Assuming the conditions acceptable for the start and hoping that later on he would be able to persuade the Imam (P.B.U.H.) step into the arena of the caliphate activities, Ma’mūn accepted all of them. It was clear that these conditions, if satisfied, would frustrate most of Ma’mūn’s plans. The Imam (P.B.U.H.), although a nominal successor to the Caliph, was able to enjoy all advantages of the caliphate organization. Yet, he (P.B.U.H.) put an opposing face on–neither commanding, nor prohibiting; neither appointing nor dismissing; neither accepting a responsibility nor defending the regime, nor justifying governmental acts. It is evident that when someone so voluntarily resigns from all his responsibilities in the government, he cannot be earnestly supporting the rule. The issue of succession having ended, Ma’mūn, who was fully aware of this flaw, deceitfully strove to get the Imam (P.B.U.H.) involved in administrative affairs, in spite of his past promise not to. He meant to make the Imam’s (P.B.U.H.) non-violent campaign ineffective–a plan that the Imam (P.B.U.H.) thoughtfully neutralized each time Ma’mūn attempted it. Mu’ammr b. Khallād has quoted the eighth Imam (P.B.U.H.), who said that Ma’mūn said, “If possible, in regard to the areas in trouble, write something to those who obey you.” The Imam (P.B.U.H.) refused, and reminded him of the previous conditions to the effect that he would definitely not get involved in the state affairs. Another important and interesting example is the festival prayer for the leading of which Ma’mūn invited the Imam (P.B.U.H.), giving the pretext that: “I intend for the people’s heart to be assured and to know your merits.” The Imam (P.B.U.H.) refused. After Ma’mūn’s repeated insistence, however, the Imam (P.B.U.H.) agreed on the condition that he (P.B.U.H.) would perform it as the Prophet (P.B.U.H. & H.H.) had performed it. The Imam (P.B.U.H.) derived such benefit from the occasion that Ma’mūn was filled with remorse for his insistence, and (therefore) had to have the Imam (P.B.U.H.) return while he was still along the way. This was a shock to his hypocrite appearance (he had tried to hide).
Fourth: The main advantage that the Imam (P.B.U.H.) took from this event exceeded all others in importance. By accepting to be the heir, he (P.B.U.H.) made a move unprecedented throughout the life of the Imams (P.B.U.T.): he (P.B.U.H.) made the Shi‘ites’ claim to Imamate public throughout the Islamic realm, removed the heavy veil from religious dissimulation, taqīyyah, and communicated the message of Shi‘ism to all Muslims. The (office of the) caliphate, a great pulpit, was now made available to the Imam (P.B.U.H.). He (P.B.U.H.) made use of the facilities that were customarily available only to the caliphs and their immediate relatives, and openly announced to all people the words that, for a hundred and fifty years, were secretly told only to those who had been singled out. The following indicate the Imam’s (P.B.U.H.) great success in this respect:
The assembly formed in the presence of Ma’mūn, and scholars in which the Imam (P.B.U.H.) offered irrefutable proofs concerning the issue of the Imamate:
“Jāmi‘ al-Sharāyi‘,” in which he outlined for Faḍl b. Sahl all doctrinal and jurisprudential points.
The well-known Imamate Ḥadīth, which he expressed to ‘Abdul ‘Azīz b. Muslim.
Plenty of odes on the occasion of the Imam’s (P.B.U.H.) designation as the heir, some of which such as Di‘bil al-Khuzā‘ī’s and Abū Nuwās’ have been rated as prominent, indicating the degree of the Imam’s (P.B.U.H.) success.
When the news that ‘Alī b. Mūsā al-Riḍā (P.B.U.H.) was designated the heir reached Medina and, possibly, other Islamic realms, the orators openly began mentioning the merits of Ahl al-Bayt of the Prophet (P.B.U.T.), who had been cursed (by the enemies) for seventy years, and whose merits no one dared to speak of.
The incident filled the hearts of their lovers with hope; the ignorant and the indifferent people were attracted to them, and their sworn enemies began to feel weak and defeated.
The transmitters of Shi‘ite Ḥadīths openly revealed in their seminars the knowledge that they had previously been unable to mention except in their private gatherings.
Fifth: Whereas Ma’mūn preferred to have the Imam (P.B.U.H.) detached from people–a separation that might finally end in spiritual separation of the Imam (P.B.U.H.) from people–the Imam (P.B.U.H.) maintained the link with people whenever he (P.B.U.H.) found a chance to. Although Ma’mūn had planned the Imam’s (P.B.U.H.) route in such a manner that on his way from Medina to Merv he would not be able to pass through the towns known for their attachment to the household of the Prophet (P.B.U.T.)–Kūfa and Qum, for instance–the Imam (P.B.U.H.) made use of every opportunity to establish a fresh contact with people whenever he could.
In Ahwāz he (P.B.U.H.) showed the signs of the Imamate; in Baṣra he (P.B.U.H.) exposed himself to the previously unkind hearts; in Nayshābūr he (P.B.U.H.) left the lasting heritage–the Ḥadīth of Silsilat ul-Dhahab, and many other signs and miracles, too. On this long trip he (P.B.U.H.) took advantage of every opportunity to guide people. Even in Merv, the focal point of the caliphal organization, he (P.B.U.H.) split the barriers the regime had created to stop people from meeting the Imam (P.B.U.H.).
Sixth: Not only were the leaders of Shi‘ism not encouraged by the Imam (P.B.U.H.) to remain quiet and come to terms (with the regime), but evidence shows that the Imam’s (P.B.U.H.) new condition gave them further assurance. The rebels who had to spend most of their difficult lives in mountainous areas and distant villages were, as a result of the Imam’s (P.B.U.H.) support, respected by the government administrators and settled in various towns. Those who had not conformed (to the ruling system) and had harshly opposed all the caliphs and their retinue, be it the viziers or the commanders, were always chased after by the government organizations, and for years had to flee from one town to another, could now meet their beloved Imam (P.B.U.H.), as did Di‘bil, who visited the Imam (P.B.U.H.) and composed the most eloquent ode, which was a claim of (the Shi‘ites’) prophetic movement against the Umayyads and the Abbasids’ organizations. In a short time, this poem was recited throughout the Islamic realm so that it was sung (even) by the head of robbers on his way back from the Imam’s (P.B.U.H.) visit. We will again take a look at the general circumstances of the hidden battlefield Ma’mūn had prearranged and in which he had the Imam (P.B.U.H.) participate.