Traditions about Ar-Ridha (a.s.)

On Ar-Ridha’s Words on the Reasons for Various Things

On What Ar-Ridha (a.s.) Wrote Regarding the Reasons (Behind the Decrees) in Response to Questions by Muhammad ibn Sinan

The Reasons Cited by Al-Fadhl ibn Shadhan

On What Ar-Ridha (a.s.) Wrote for Al-Ma’mun Regarding Pure Islam and the Religious Decrees

On Ar-Ridha’s Entry to Neishaboor and Where He Resided

On What Ar-Ridha (a.s.) said Upon Leaving Marba’at Neishaboor to See Al-Ma’mun

A Rare Tradition From Ar-Ridha (a.s.)

On the Departure of Ar-Ridha (a.s.) from Neishaboor Towards Toos and Marv

On The Reasons why Ali ibn Musa Ar-Ridha (a.s.) accepted the succession to the throne from Al-Ma’mun, what Went On, those who were displeased and those who were pleased

On Ar-Ridha (a.s.) Praying for Rain On the Request of Al-Ma’mun, Display of the Honorable the Exalted God’s Power by Fulfilling His Request and the Destruction of Those who Denied This

On the Plans of Al-Ma’mun for Fending off the People From the Meetings of Ar-Ridha (a.s.), Belittling him, and on the Cursing of Al-Ma’mun

On Poems About Patience and Silence in Front of the Ignorant, and Not Treating Friends With Reproach, and Attracting the Enemy So That He Becomes Friends and on Hiding Secrets

On Ar-Ridha’s Noble Characteristics and His Worshipping

His Debates With the Opponents Regarding Divine Leadership and Ali’s Nobility

On What has been Narrated by Ar-Ridha (a.s.) Regarding the Proofs for the Divine Leaders (a.s.), and the Rejection of the Exaggerators (Ghulat) and Those who Believe in God Turning Over the Affairs (Mufawidha) - May God Curse Them

On Indications of the Divine Leadership of Ar-Ridha (a.s.)

On the Proof of Ar-Ridha’s Rightfulness Due to the Acceptance of His Prayers by God the Honorable the Exalted Against Bakkar ibn Abdullah ibn Mos’ab ibn az-Zobayr ibn Bakkar Who Had Oppressed Him

On Proof of Ar-Ridha’s Rightfulness Due to Predicting that He (a.s.) Would not See Baghdad, And Neither Would Baghdad See Him (a.s.)

On Proof of Ar-Ridha’s Rightfulness Due to the Acceptance by God the Honorable the Exalted of his prayers for the Barmakites

On the Proof of His Rightfulness Due to Ar-Ridha’s (a.s.) Prediction that He Will be Buried Next to Harun

On Traditions Related to Ar-Ridha’s (a.s.) Being Martyred With Poison and Being Buried Next to Harun Al-Rashid

On Ar-Ridha’s Insight and His Recognition of the Faithful Believers and the Hypocrites

On Ar-Ridha’s Knowledge of All the Languages

On the Proof of Ar-Ridha’s Rightfulness Due to His Replying to Al-Hassan ibn Ali al-Vosha’s Questions Before he could ask them

On Ar-Ridha’s Answer to Abi Qorrah - a friend of the Catholic Archbishop

On What Ar-Ridha (a.s.) said on the Subject of Divine Leadership to Yahya ibn ad-Dhahhak al-Samarqandi in the Presence of Al-Ma’mun

On What Ar-Ridha (a.s.) told his Brother Zayd ibn Musa When Zayd was Being Haughty in Al-Ma’mun’s Presence and What Ar-Ridha’ (a.s.) said About Mistreating the Shiites

On Reasons for Which Al-Ma’mun Martyred Ali ibn Musa Ar-Ridha (a.s.) with Poison

On Ar-Ridha’s Appointment of his son Muhammad ibn Ali (a.s.) as the Imam and his Successor

On The Martyrdom of Ar-Ridha (a.s.) Due to Being Murdered by Al-Ma’mun With Poison

Another Tradition From the Shiites on the Death of Ar-Ridha (a.s.)

On What Abu Salt Al-Harawi Has Narrated About Ar-Ridha Being Martyred With Poisoned Grapes

On What (Abu Habib) Harthama ibn A’yan Narrated About the Martyrdom of Ar-Ridha by Being Poisoned With Pomegranates and Grapes

On An Elegy Recited About Ar-Ridha (a.s.)

On the Reward of Visiting the Shrine of Imam Ali ibn Musa Ar-Ridha (a.s.)

On the Reward of Visiting the shrine of Fatima - the Daughter of Imam Musa ibn Ja’far (a.s.) in Qum

On Visiting Ar-Ridha (a.s.) in Toos

On What Has Become Apparent For The People Of Our Time From The Blessings And Signs Of This Place Of Martyrdom, And The Fulfillment Of Prayers There

1 - حَدَّثَنا أَبُو واسع مُحَمَّدِ بْنِ أَحْمَدِ بْنِ إِسْحاقالنِيْسابُوري قالَ سَمِعْتُ جدتي خديجة بِنْتِ حَمْدانَ بْنِ پسندة قالَتْ لَمَّا دَخَلَ الرِّضَا عَلَيْهِ السَّلامُ نَيْسَابُورَ نَزَلَ مَحَلَّةَ الْغَرْبِيِّ نَاحِيَةً تُعْرَفُ بلاش آباد فِي دَارِ جَدَّتِي پسنده وَإِنَّمَا سُمِّيَ پسنده لانَّ الرِّضَا عَلَيْهِ السَّلامُ ارْتَضَاهُ مِنْ بَيْنِ النَّاسِ وَپسنده هِيَ كَلِمَةٍ فَارِسِيَّةُ مَعْنَاهَا مَرْضِيٌّ فَلَمَّا نَزَلَ‏دَارَنَا زَرَعَ لَوْزَةًفِي جَانِبٍ مِنْ جَوَانِبِ الدَّارِ فَنَبَتَتْ وَصَارَتْ شَجَرَةً وَأَثْمَرَتْ فِي سَنَةٍ فَعَلِمَ النَّاسُ بِذَلِكَ فَكَانُوا يَسْتَشْفُونَ بِلَوْزِ تِلْكَ الشَّجَرَةِ فَمَنْ أَصَابَتْهُ عِلَّةٌ تَبَرَّكَ بِالتَّنَاوُلِ مِنْ ذَلِكَ اللَّوْزِ مُسْتَشْفِياً بِهِ فَعُوفِيَ وَمَنْ أَصَابَهُ رَمَدٌ جَعَلَ ذَلِكَ اللَّوْزَ عَلَى عَيْنِهِ فَعُوفِيَ وَكَانَتِ الْحَامِلُ إِذَا عَسُرَ عَلَيْهَا وِلادَتُهَا تَنَاوَلَتْ مِنْ ذَلِكَ اللَّوْزِ فَتَخِفُّ عَلَيْهَا الْوِلادَةُ وَتَضَعُ مِنْ سَاعَتِهَا وَكَانَ إِذَا أَخَذَ دَابَّةً مِنَ الدَّوَابِّ الْقُولَنْجُ أُخِذَ مِنْ قُضْبَانِ تِلْكَ الشَّجَرَةِ فَأُمِرَّ عَلَى بَطْنِهَا فَتَعَافَى وَيَذْهَبُ عَنْهَا رِيحُ الْقُولَنْجِ بِبَرَكَةِ الرِّضَا عَلَيْهِ السَّلامُ.فَمَضَتِ الأَيَّامُ عَلَى تِلْكَ الشَّجَرَةِ وَيَبِسَتْ فَجَاءَ جَدِّي حَمْدَانُ وَقَطَعَ أَغْصَانَهَا فَعَمِيَ وَجَاءَ ابْنٌ لِحَمْدَانَ يُقَالُ لَهُ أَبُو عَمْرٍو فَقَطَعَ تِلْكَ الشَّجَرَةَ مِنْ وَجْهِ الأَرْضِ فَذَهَبَ مَالُهُ كُلُّهُ بِبَابِ فَارِسٍ وَكَانَ مَبْلَغُهُ سَبْعِينَ أَلْفَ دِرْهَمٍ إِلَى ثَمَانِينَ أَلْفَ دِرْهَمٍ وَلَمْ يَبْقَ لَهُ شَيْ‏ءٌ وَكَانَ لابِي عَمْرٍو هَذَا ابْنَانِ كَاتِبَانِ وَكَانَا يَكْتُبَانِ لابِي الْحَسَنِ مُحَمَّدِ بْنِ إِبْرَاهِيمَ سمجور يُقَالُ لاحَدِهِمَا أَبُو الْقَاسِمِ وَلِلآْخَرِ أَبُو صَادِقٍ فَأَرَادَا عِمَارَةَ تِلْكَ الدَّارِ وَأَنْفَقَا عَلَيْهَا عِشْرِينَ أَلْفَ دِرْهَمٍ وَقَلَعَا الْبَاقِيَ مِنْ أَصْلِ تِلْكَ الشَّجَرَةِ وَهُمَا لا يَعْلَمَانِ مَا يَتَوَلَّدُ عَلَيْهِمَا مِنْ ذَلِكَ فَوَلَّى أَحَدُهُمَا ضَيَاعاً لامِيرِ خُرَاسَانَ فَرُدَّ إِلَى نَيْسَابُورَ فِي مَحْمِلٍ قَدِ اسْوَدَّتْ رِجْلُهُ الُْيمْنَى فَشُرِحَتْ رِجْلُهُ فَمَاتَ مِنْ تِلْكَ الْعِلَّةِ بَعْدَ شَهْرٍ وَأَمَّا الآْخَرُ وَهُوَ الأَكْبَرُ فَإِنَّهُ كَانَ فِي دِيوَانِ السُّلْطَانِ بِنَيْسَابُورَ يَكْتُبُ كِتَاباً وَعَلَى رَأْسِهِ قَوْمٌ مِنَ الْكُتَّابِ وُقُوفٌ فَقَالَ وَاحِدٌ مِنْهُمْ دَفَعَ اللَّهُ عَيْنَ السَّوْءِ عَنْ كَاتِبِ هَذَا الْخَطِّ فَارْتَعَشَتْ يَدُهُ مِنْ سَاعَتِهِ وَسَقَطَ الْقَلَمُ مِنْ يَدِهِ وَخَرَجَتْ بِيَدِهِ بَثْرَةٌ وَرَجَعَ إِلَى مَنْزِلِهِ فَدَخَلَ إِلَيْهِ أَبُو الْعَبَّاسِ الْكَاتِبُ مَعَ جَمَاعَةٍ فَقَالُوا لَهُ هَذَا الَّذِي أَصَابَكَ مِنَ الْحَرَارَةِ فَيَجِبُ أَنْ تَفْتَصِدَ فَافْتَصَدَ ذَلِكَ الْيَوْمَ فَعَادُوا إِلَيْهِ مِنَ الْغَدِ وَقَالُوا لَهُ يَجِبُ أَنْ تَفْتَصِدَ الْيَوْمَ أَيْضاً فَفَعَلَ فَاسْوَدَّتْ يَدُهُ فَشُرِحَتْ وَمَاتَ مِنْ ذَلِكَ وَكَانَ مَوْتُهُمَا جَمِيعاً فِي أَقَلَّ مِنْ سَنَةٍ [والسّلام على من اتّبع الهدى‏].

36-1 Abu Wasi’ Muhammad ibn Ahmed ibn Ishaq al-Neishaboor narrated that he had heard his grandmother Khadijah - the daughter of Hamdan ibn Pasandeh say, “When Ar-Ridha’ (a.s.) entered Neishaboor, he went to the western part of the town to a region known as “Lashabaz” and resided in my grandfather’s house. My grandfather was called “Pasandeh” since Ar-Ridha’ (a.s.) was pleased with his house and chose it to reside in. “Pasandeh” is a Farsi word meaning ‘pleased with.’ When he (a.s.) enteredour house he planted an almond tree in a corner of the yard. That plant grew for one year until it turned into a big almond tree yielding almonds. When the people became informed about this, they started picking the almonds to heal their patients. Whoever was ill was blessed by eating an almond from that tree. He would eat it and get healed. Whoever had any eye pains would place an almond from that tree on his eyes and they would be healed.Whenever a pregnant woman had severe labour pains, she would eat one of the almonds and her delivery became easy. Whenever any of the animals had colic, they would tie one of the branches of that tree under its stomach and it was healed by the blessings of Ar-Ridha’ (a.s.). Some time passed and that tree dried up. Then my grandfather chopped off some of its branches and then he lost his sight. Then Ibn Hamdan who was called Abu Amr cut off its trunk and destroyed it. Later his property worth seventy to eighty thousand Dirhams was destroyed at the gateway to Fars. He lost it all and nothing was left for him. Abu Amr had two sons who worked for Muhammad ibn Ibrahim ibn Samjoor. One was called Abul Qasim and the other one was called Abu Sadiq. They decided to reconstruct the house. They saved up twenty thousand Dirhams to do so. During the reconstruction, they pulled out the roots of that tree not knowing what would happen to them. Later on one of them became in charge of the lands, the property and the gardens of Khorasan’s governor. He returned in a carriage after some time with his whole right leg turned black. The meat slowly disintegrated and he died in less than one month. The older brother became employed in the office of Neishaboor’s ruler. A group of people gathered around him. He had a fine handwriting style.One day when all the workers were present one of his workers said, ‘May God protect the owner of this beautiful handwriting from the evil eye.’ Just then his hands started to shake. The pen fell out of his hand and his hand abscessed. He went home. Abul Abbas - the secretary - and some other people went to see him. They told him, ‘This is due to high blood pressure. You should have a phlebotomy performed.’ He accepted and had a blood-letting done. They came back the next day and told him, ‘You must have a phlebotomy performed.’ He did so again, but his hand turned black and he died due to that. Both brothers died in a period of less than one year.”

ʿUyūn akhbār al-Riḍā - Volume 2

Book 1, Chapter 6