Mouood Mouood English Edition
Thus does the Emam prove that the outward appearance of asceticism has nothing to do with true asceticism; rather, it may even be a fake whereby someone tries to attract the attention of others. This is why Emam al-Rida (A.S.) and other Emams did not see anything wrong with meeting the public with an appearance of luxury in what they put on or ate as long as it did not collide with the reality of asceticism which is the building of the self from within to renounce the world and its allurement and regard it as a vanishing display with a short span of life. This does not forbid the believer from enjoying its pleasures in the way which God made permissible. God did not create the good things in this world for the disbeliever to enjoy while depriving the believers therefrom. Rather, God considers the believer to be more worthy of such enjoyment when he submits himself to God and expends it in His Path.
Ibn Abbad tells us the following about Emam al-Rida’s ascetic conduct: “Al-Rida used to sit on a leaf mat during the summer and on a straw sack during the winter; he used to put on coarse clothes, but when he went out to meet the public, he put on his very best.”39 So, when he is by himself, away from public life, his soul finds harmony with denying what is fake, that is, the decorations and allurements of this life. But when he goes out to meet people, he puts on his best for them following their own nature of holding the appearances of this world as significant, enjoying its good things. This realistically ascetic conduct of the Emam provides us with a glorious example of the truth regarding the Ahl al-Bayt (A.S.) and their pure view of life which is free from any disturbing fake or pretense.
Clemency and Tolerance
Emam Mousa ibn Ja’fer (A.S.) had recommended his son al-Rida (A.S.) to be the Emam after him, making him his own deputy in faring with his wealth, women, sons and the mothers of his sons, without permitting any of his other sons to fare with anything after him, and he wrote his will indicating so and sealed it with his own seal, invoking the Wrath of God upon anyone who would unlawfully break the seal after having secured the testimony of a number of his own household and followers. But the brothers of Emam al-Rida (A.S.) disputed with their brother regarding their father’s will and what he had left for them. According to al-Kafi, Yazid ibn Salit is quoted saying:
“Abu Umran al-Talhi was the judge at Medina when his (al-Rida’s) brothers presented him as their opponent in their dispute. Al-Abbas ibn Mousa said: `May God bring through you reconciliation and happiness. At the bottom of this written statement there is a treasure and a jewel and he (al-Rida) wishes to keep it away from us and take it all to himself, and our father entrusted everything to him, leaving us helpless. Had I not checked myself, I would have told you so before a crowd of people.’ Ibrahim ibn Muhammad, who was one of the witnesses of the will, jumped at him and said: `Then you by God would be telling something we do not accept to be coming even from you, and we will hold you as a liar, and you will be among us blamed and despised, nicknamed by the young and the old as a liar. Your father knew you best if there was any good in you and your father knew you inside and out, and he could not trust you to guard two pieces of dates.’
Then his uncle Ishaq ibn Ja’fer jumped at him and pulled him by the robe saying, `You are a silly, weakling, and a fool; add these to your previous faults,’ and he was supported in his view by all others. Abu Umran, the judge, said to Ali, `Stand up, O father of al-Hassan! Suffices me today the curse your father had invoked, and your father was quite generous with you. No! By God! Nobody knows a son better than his father. No! By God! Your father was neither weak in his intellect nor shallow in his view.’ Al-Abbas said to the judge, `May God bring conciliation through you! Please remove the seal and read the contents.’ Abu Umran said, `No, I shall not remove it; suffices me today the curse your father invoked.’ Al-Abbas said, `I shall remove it.’ He said, `That is up to you.’
So al-Abbas removed the seal and the contents spelled out their exclusion and the inclusion only of Ali, and an order that they all, whether they liked it or not, were to listen to and obey Emam Ali al-Rida (A.S.). In short, the removal of the seal spelled their destruction, scandal and humiliation, whereas Ali remained the winner.
“Ali then turned to al-Abbas and said: `Brother! I know that what made you do what you did is the fact that you have fines and debts to pay. Sa’id! Go ahead and take an account of their debts, then pay their dues on their own behalf. After that take out their zakat and clear their name. By God! I shall never abandon your assistance and I shall never cut my ties from you as long as I walk on this earth; so, you may say whatever you please.’
“Al-Abbas said: `Do not give us anything other than what rightfully belongs to us, and what you hold of our own is even more.’ He said: `You may say anything you want to say, for the offer is yours; if you do good deeds, you shall be rewarded by God, and if you commit a bad deed, God is Most Forgiving, Merciful. By God! You know very well that today I have no son nor heir except you; so, if I keep anything which belongs to you from you or save what you think to belong to you, it shall always remain yours and will always be returned to you. By God! I have never owned anything since your father, may God be pleased with him, passed away except that I relinquished it to you as you have seen.’
“Al-Abbas leaped and said: `By God it is not so! Nor God has given you authority over us…, but…, but it is our father’s jealousy and he willed a will which God does not accept from him nor from you, and you know very well that I know Safwan ibn Yahya, the Sabiri seller at Kufa. If I ever get there, I shall strangle him and you with him.’
“Ali said: `There is no power or will except by the Will of God, the Sublime, the Great… Brothers! God knows that I desire nothing other than your happiness and well-being. God! If you know that I love their well-being, and that I want nothing but good for them, that I do not severe my ties with them, that I am kind to them, concerned about their affairs day and night…, then grant me good rewards for it. But if I am contrariwise, then I invoke You, Knower of the unknown, to grant me the rewards of my intentions: good for good and evil for evil.
Lord! Bring them to the path of righteousness, and make life good for them, and keep the snares of the devil away from us and from them, and assist them to be able to worship Thee, and help them see Thy guidance. As for me, brother, I desire nothing other than your happiness, working hard for your own well-being, and God is my Witness.’
“To this, al-Abbas said: `How well I know your mastery over words! And there is no mud with me for your spade!'”40
With these rude words al-Abbas ended his argument with his brother, Emam al-Rida (A.S.), despite the fact that the Emam was very kind and clement in his argument with him, without articulating any unkind word, that it was already established that right was on the side of the Emam, and that their own transgression dragged him into such a situation which did not befit his lofty status. This, indeed, is indicative of a great deal of clemency and tolerance towards an unlimited aggression.
Although al-Abbas discarded the norms of good manners in his confrontation with his brother by articulating disrespectful words and by committing a sin against his own father Emam Mousa ibn Ja’fer (A.S.) by accusing him of being jealous and biased, which causes the other party to be on the offensive, or at least would push him away from a balanced temper, this is not an artificial show of clemency and tolerance from the Emam (A.S.); rather, it is derived from the spirit of genuine goodness and love whereby he and the other Emams were characterized when others challenged them.
On the other hand, the Emam (A.S.) tries to cause others to adorn themselves with the same trait of clemency and tolerance upon being wronged as an element of good relationship among them, justifying this by saying that it increases the dignity of man, for clemency and tolerance, when the ability to deal equal blows and effect equal retribution express the power of anger in man and his control over his rash temper upon being challenged, this causes others to respect and venerate such a person especially when that person shoulders the responsibilities of authority. Al-Aabi says:
“A man sentenced to be beheaded was brought to al-Mamoon while al-Rida (A.S.) was among his train. Al-Mamoon asked him: `Father of al-Hassan! What is your view?’ He said: `All I can say is that God only increases the dignity of those whose good will causes them to forgive.’ He, therefore, forgave the man.”41
