Written by: Muhammad Jawad Habib

Introduction

Islam is not limited merely to individual acts of worship or moral teachings; rather, it is a comprehensive religion that seeks to organize every dimension of human life—personal, social, ethical, and political. Its aim is to establish a society based on justice, equality, compassion, and human dignity. To achieve these lofty goals, God has sent prophets and saints as practical role models, among whom the lives of the Imams from the Ahl al-Bayt (peace be upon them)—especially Imam Ali al-Ridha (peace be upon him)—stand out prominently. His social conduct serves not only as a lesson for the Muslim ummah but for all of humanity. In the following, we will explore the social foundations reflected in the life of Imam Ali al-Ridha (a.s.).

1. Respect for Human Dignity

The respect for human rights and human dignity has been debated for centuries in various civilizations. Today, most intellectuals around the world agree on the importance of human equality and the need to avoid discrimination. However, the Western world—despite its modern claims of advocating human rights—was, in earlier centuries (especially during the Middle Ages), a stronghold of discrimination, oppression, and class division.
In contrast, the Qur’an, the sayings of the Prophet (peace be upon him), and the lifestyle of the Ahl al-Bayt (a.s.) emphasize the dignity and value of every human being, regardless of race, class, or creed.

The Holy Qur’an declares:
“O mankind! We created you from a male and a female and made you into nations and tribes so that you may recognize one another. Verily, the most honored of you in the sight of Allah is the most righteous among you.”
(Surah al-Hujurat, 49:13)

Imam al-Ridha (a.s.) was a true embodiment of this Qur’anic teaching. While many religious leaders in the Western world at that time practiced discrimination on the basis of race, class, and religious affiliation, Imam al-Ridha (a.s.) upheld the belief that all human beings are servants of God. Their worth is measured not by color, lineage, wealth, or social status—but by their relationship with God and their virtuous character.

Abu Salt narrates:
“I once said to Imam al-Ridha (a.s.): People say that you consider all others to be your slaves!”
The Imam (a.s.) rejected this accusation, saying:
“If they are our slaves, then from whom did we buy them?”

Human dignity demands that no individual should face privilege or deprivation merely on the basis of social status. Imam al-Ridha (a.s.) would invite his servants, attendants—even his gatekeepers and stablehands—to eat with him. He never treated anyone with scorn or contempt.

Abdullah ibn Salt narrates:
“I accompanied Imam al-Ridha (a.s.) on his journey to Khurasan. When it was time to eat, the Imam (a.s.) would call all his servants—regardless of whether they were black or of other backgrounds—to sit and eat with him.
I once suggested: ‘Wouldn’t it be better to have a separate dining area for them?’
The Imam (a.s.) responded:
‘Our Lord is one, our parents are the same, and reward and punishment are based on deeds.’“

In another narration, it is reported:
“Never was it seen that Imam al-Ridha (a.s.) interrupted someone’s speech or acted rudely during a conversation. When someone would speak to him, he would listen attentively and only respond after they had finished. If someone came with a request that he could not fulfill, he would still speak gently and reassure them with kindness. He never cursed his servants, never stretched his legs in front of others, never laughed loudly—he would only smile.”

The Conduct of the Ahl al-Bayt (a.s.) as a Model for Social Behavior

Islamic society is enriched with numerous exemplary patterns and practical models, among which the most significant are the life of the Holy Prophet Muhammad (peace be upon him and his family) and the Imams from the Ahl al-Bayt (peace be upon them). Since these personalities are infallible and free from error, the moral and social lessons derived from their lives serve as guiding principles for the entire ummah. Although each Imam adopted specific strategies tailored to the circumstances of his era, the overarching goal for all of them was the protection of human dignity and the welfare of humanity.

Imam al-Ridha (a.s.) treated not only Muslims but also followers of other religions with respect, justice, compassion, and a sense of human equality. For instance, in one incident, Yasir, a servant, reports:

“When news reached Ma’mun in Nishapur that a Zoroastrian man had, before his death, willed that a large portion of his wealth be distributed among the needy, the local judge (qadi) allocated it to poor Muslims. When Imam al-Ridha (a.s.) was consulted on this matter, he said:
‘A Zoroastrian does not intend his will for Muslim poor.’
The Imam (a.s.) ordered that the same amount be taken from the Muslim treasury and given to the poor among the Zoroastrians.”

2. Ethics and Compassion

One of the fundamental bases for good social behavior is the manner in which one interacts with others—with love and good character. Islam has made this mode of interaction central to its teachings and consistently encourages people to adopt it. In fact, the greatest leaders of the Islamic faith demonstrated unparalleled love and kindness in their societies. God addresses His Messenger with these words:

“It is by the mercy of Allah that you are gentle with them. Had you been harsh or hard-hearted, they would have dispersed from around you.”
(Surah Aali ‘Imran, 3:159)

Imam al-Ridha (a.s.), like his great grandfather the Prophet Muhammad (peace be upon him and his family), was outstanding in character. Ayatollah Isfahani remarked about him:
“In morals, he is a reflection of the Prophet, for he has grown from the same prophetic roots.”

Because of this noble character, Imam al-Ridha (a.s.) maintained close and warm relations with the people. His home was often a hub for visitors from various social strata, who would engage with him in conversation. History bears witness that Imam al-Ridha (a.s.) never looked down on anyone, nor did he ever withhold his affection from anyone. His welcoming face, dignity, and kindness made it easy for people to approach him without hesitation, and to openly share their concerns with him.

He considered love and friendship with people to be “half of wisdom.”
In the supplications transmitted from him, we find numerous prayers seeking forgiveness, mercy, and goodwill for common people. One such prayer is:

“O Allah! Forgive all the believing men and women, from the east to the west of the earth. Have mercy on them and accept their repentance.”

Social behavior is often reflected in communal interactions rather than individual conduct. Yet, because individuals differ in personality and social position, each person may require a different approach. In this regard, studying the conduct of Imam al-Ridha (a.s.) offers us a clearer understanding and serves as a practical model for dealing with various people in diverse social contexts.

A. Respect for Scholars:

Although scholars have always been esteemed individuals, and their intellectual status is recognized in society, their conduct must be free from conflict and contention, adorned with ethics and wisdom. Imam al-Ridha (A.S.) was called “The Scholar of the Household of Muhammad (PBUH)” due to his knowledge and debates. When he engaged in discussions with scholars of various religions and sects, he responded to their questions, doubts, and issues with utmost respect. He not only demonstrated intellectual superiority but also set an exemplary standard of moral conduct during debates. Below, we mention some of Imam al-Ridha’s (A.S.) scholarly and ethical behaviors:

1. Welcoming Opposing Opinions:

At a time when Europe was engulfed in the intellectual darkness of the Middle Ages and church-dominated philosophy was suppressing other ideas, Islamic thought under the patronage of Imam al-Ridha (A.S.) welcomed opposing views. It responded to every objection with an open heart and scholarly manner. Some key outcomes of this Islamic approach were:

• The promotion of intellectual exchange and freedom of thought and expression;
• Logical and rational comparisons with opposing schools of thought and affirming the truth of Islam;
• An exemplary attitude of engagement with followers of other religions and sects.

2. Etiquette of Dialogue:

Imam al-Ridha’s (A.S.) style of speech and manner of debating show that he neither displayed arrogance nor insulted his opponents or belittled their logic. Rather, he spoke with patience and composure, giving his interlocutor the freedom to agree or disagree.

A glimpse of this ethical approach can be seen in a poem attributed to him, which he recited at the insistence of Caliph Ma’mun:

“If I am faced with an ignorant person who is below me,
I restrain myself from responding to his ignorance with ignorance.
And if he is equal to me in intellect,
I choose forbearance to elevate myself above him.
And if he is superior to me in knowledge and wisdom,
I acknowledge his right to precedence and virtue.”

3. Logical Debate with Opponents:

The best method of intellectual discourse is to use the opponent’s own accepted premises for reasoning. Therefore, when Imam al-Ridha (A.S.) engaged in dialogue with non-Muslims and followers of other religions, he did not use the Qur’an as an argument since they did not consider it authoritative. Instead, he reasoned with them using their own scriptures, as the authority of the Qur’an had not yet been established for them.

For instance, a Christian scholar known as the “Catholicos” once expressed reluctance to debate, saying:

“How can I argue with a man who uses a book I do not acknowledge?”

Imam al-Ridha (A.S.) replied:

“O Christian, if I argue with you using your Gospel, will you accept it?”

This was the Imam’s invitation to debate based on the Christian scholar’s own beliefs, showcasing the Imam’s deep understanding of the religious doctrines of other faiths and his scholarly strength. It teaches that in interfaith dialogue, the beliefs, sacred texts, and reasoning traditions of the other party must be respected and used to convince them.

The Imam said:

“I used to speak to the People of the Torah using their Torah, to the People of the Gospel using their Gospel, to the People of the Psalms using their Psalms, and I spoke to Persians in Persian, to Romans in their language, and I spoke to every group in their own language. I would establish proof for each people from within their own scriptures.”

4. Audience Awareness:

Audience awareness — recognizing the listener — is a key principle of communicative behavior. It means considering the intellectual level of one’s audience and addressing them according to their understanding and capability. Some individuals can handle in-depth reasoning, while others should be spoken to in simpler terms, avoiding overly complex subjects.

This principle is clearly evident in the method of Imam al-Ridha (A.S.). For example, when a dualist (who believed in two gods) asked for proof of divine unity, the Imam responded according to his level of understanding:

“When you say there are two gods, your very statement confirms the existence of one first, because the existence of a second cannot be posited unless the first is already acknowledged. Thus, the first is universally accepted, while the second is disputed.”

This argument was sufficient to convince the individual. The Imam only established the oneness of God and did not delve into refuting the imagined second god. This demonstrates that the Imam tailored his dialogue to suit the intellectual capacity of his audience.