The life of Imam 'Ali Bin Musa al-Rida chapter2

The life of Imam 'Ali Bin Musa al-Rida

Chapter2

CHAPTER V

HIS DEBATES AND HIS ARGUMENTS

HIS DEBATES AND HIS ARGUMENTS

The time of the Imām, peace be on him, is famous for the debates and arguments which spread among the great figures of religions, of Islamic schools, and of others. Violent discussions took place among them on numerous theological researches, especially as it concerns the fundamentals of religion. Theology books and others are full of different kinds of such an ideological conflict accompanied by evidence which the theologians have produced in support of their own beliefs.

One of the matters which led to violent arguments and discussions between the Shi‘ites and the Sunnis was that of the Imāmate. The Shi‘ites maintained that the Imāmate was similar to the Prophecy, which was not subject to the choice and election of the community; rather it was decided by Allah, the Exalted, Who chose for it whomever He willed from among His righteous servants whose hearts He examined for faith. Also they made a condition that the Imām should be infallible of errors, the most learned of the community, and the most knowledgeable of it in the affairs of Islamic law and all sciences of life. However, the Sunnis denied that in general. It is worth mentioning that the debates during the time of the Imām took place among the great figures of Islamic schools in the palaces of the kings and of their ministers. For example, the Barāmika held meetings in their own palaces and summoned to them theologians from among the Sunni (religious) scholars. The theologians debated with the great scholar, Hishām b. al-Hakam, and discussed with him the matter of the Imāmate, and he disproved their vague errors with firm argument and inclusive proof. Without doubt the Barāmika held such sessions and discussed such a matter not because of some scientific reasons; rather they wanted to understand the definite evidence which the Shi‘ites produced in support of their beliefs in the Imāmate.

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Al-Ma’mūn appointed Imām al-Ridā, peace be on him, as his heir apparent. However, he was not sincere in this purpose; nor did he believe that the Imām was more appropriate than him for the caliphate. He (al-Ma’mūn) ordered all his governors in Islamic world to summon the great (religious) scholars, who were experienced in different kinds of science, to go to Khurasān in order to question the Imām about the most difficult scientific matters. When they came to him (al- Ma’mūn) , he mentioned the matter before them and promised to enrich those who would question the Imām and render him incapable of answering them. Generally speaking, he appointed him as his heir apparent for the following political reasons:

1. Al-Ma’mūn intended to destroy the beliefs of the Shi‘ites and to efface their traces. (He wanted the religious scholars) to render Imām al-Ridā, peace be on him, incapable of answering them, that he might use his incapability as means to cancel the beliefs of the Shi‘ites, who maintained that the Imām should be the most learned of the people of his time and most knowledgeable of them in all kinds of science. Of course, if the Imām had been incapable of disproving the scholars’ beliefs, he would have shaken the entity of the Shi‘ites and abrogated their beliefs in the Imāms of the members of the House, ahl al-Bayt, peace be on them.

2. If the Imām had been unable to answer the religious scholars’ questions, al-Ma’mūn would have been able to remove him from regency. In other words al- Ma’mūn would have been able to achieve his political aims through the Imām, for he had told the people that he nominated him for that important office because he was the most learned of the community, and when he had concluded that he was not the most learned of it, he removed him from the office. Meanwhile, his mass media would have announced that the Imām had fallen short of answering the scholars’ questions, that it might respond to the ‘Abbāsid family’s feelings. It is worth mentioning that the members of this family were displeased with al-Ma’mūn when he nominated the Imām for regency, so they removed him from the caliphate and pledged allegiance to Ibrāhim, the singer, as we will see in the chapters that follow.

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Any how, the leading scholars had prepared the most difficult scientific questions and asked the Imām about them, and he skillfully answered them with. The narrators have mentioned: “He (Imām al-Ridā) was asked about more than twenty thousand questions in different times to the extent that al-Ma’mūn’s palace became a scientific center, that the leading scholars admired the Imām’s talents and abilities, that they announced to the people the Imām’s great abilities in knowledge and excellence, and that most of them believed in his Imāmate. So Al-Ma’mūn prevented the scholars from debating with the Imām lest they should admire him. ” The narrators have mentioned some questions. We will mention them along with the Imām’s answers to them as follows:

‘Umrān al-Sābi’i’s Questions

‘Umrān al-Sābi’i was a great philosopher and was the spiritual leader of the tribe of the Sābi’a during the time of the Imām, peace be on him. He was summoned by al-Ma’mūn in order to examine the Imām, and he had prepared for him the most difficult and vaguest philosophical questions. The researcher, Shaykh Mohammed Taqi al-Ja‘fari, has explained ‘Umrān’s questions and commented on them, saying: “This debate contains the most important and vaguest theological questions about transcendental wisdom, which tires researchers’ intellects when they reflect on it. Experts have not given enough answers to these questions, for other questions may arise from the questions, and the arising questions may be vaguer than the previous ones themselves. ‘Umrān, in this narration, raised these vague questions and they were answered by Imām ‘Ali b. Mūsā` al-Ridā, peace be on him, the eighth of Allah’s proofs over His servants and of His testamentary trustees on His earth. What the Imām explained during this debate is a clear way which cannot be effaced by the dust of the material veils which are raised by limited reasons in the fortress of dark, sensible things. In this manner the realities which incomplete reason cannot recognize manifest themselves to those who cling to the beliefs of the members of the House of Prophethood, the source of Message, the place of the angles who came one by one, and descending place of Revelation. ”

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We will mention al-Sābi’i’s questions along with the Imām’s answers to them just as al-Shaykh al-Sadūq has mentioned in (his book) ‘Uyūn Akhbār al-Ridā. We will also mention some extracts of al-Shaykh al-Ja‘fari’s commentaries on them. The delegation who accompanied ‘Umrān (al-Sābi’i) presented a group of questions. After the Imām, peace be on him, had answered the questions of the delegation including eminent Christian and Jewish (religious) scholars, he said to them: “People, if any of you is familiar with Islam and wants to question (me) , then let him question (me) without any shame. ”

‘Umrān al-Sābi’i, an expert in theology, addressed the Imām with politeness and admiration, saying: “O Scholar of the people, were it not for that you invited (me) to question you, I would not question you. I entered Kūfa, Basrah, Syria (Shām) and al-Jazira. There I met some theologians but none of them was able to establish for me that the One, namely Allah is One who has no second, not other than Him standing through his oneness. May I question you? ”

(‘Umrān) al-Sābi’i put forth his deep question, and (said) that the (religious) scholars of Kūfa, Basrah, Syria (Shām) and al-Jazira were not able to answer it. He asked the Imām to answer it. The Imām smiled at him, saying: “If there is (a person called) ‘Umrān al-Sābi’i among the group (of the people) , then you are he. ”

“I am he,” replied ‘Umrān.

“‘Umrān, question (me). You must be just. Beware of nonsense and injustice,” declared the Imām.

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(‘Umrān) al-Sābi’i bowed his head, and then he said to the Imām with politeness and magnification: “By Allah, my master, I want nothing except that you establish for me a thing to which I will cling and (which I) do not pass. ”

(‘Umrān) al-Sābi’i expressed his good intention, for he wanted to understand the reality and nothing else.

The Imām, peace be on him, said: “Question (me) whatever you desire. ”

The session was full of (religious) scholars and leaders; among them was al-Ma’mūn. They kept silent, that they might listen to ‘Umrān al-Sābi’i’s questions and to the Imām’s answers to them. Then (‘Umrān) al-Sābi’i put forth his questions as follows:

Q1 (i. e. question 1): “Can you tell me about the first being and about what he created? ” As for the thing about which (‘Umrān al-Sābi’i) questioned, it is the first thing and the first material from which Allah created all things. The thing about which he questioned was not the existence of Allah, the Almighty Originator. That is because Allah’s existence can easily be recognized by those who have awareness and will, and have no doubt, for all things in the universe display the existence of their Creator, and for it is impossible for effect to exist without any cause. Now, let us listen to the answer of the Imām, peace be on him, to this question:

Ans. 1 (i. e. answer 1): “As for the One, He has always been One Being; He has neither limits nor accidental qualities; and He will always remain so. Then He created unprecedented, different creatures with accidental qualities and different limits, (i. e. He created them) not through a thing which He established nor through a thing which He limited nor according to a thing which He imitated or adopted as a previous exemplar for them. Then, after that, He made the creatures, choice and non-choice, different and harmonious (in) types and tastes. He (created them not) for a need of them nor for an excellent rank which He did not attain but through them nor did He see for Himself an increase or a decrease in what He created. ”

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This paragraph gives an account of the answer of the Imām, peace be on him, as follows:

Firstly, Allah, the Exalted, is One; there is nothing with Him; He has neither limits nor accidental qualities like those possible being; He is One Being; He has always been and will always remain so. His Oneness is neither numeral nor qualitative nor generic; rather it means that He is not associated with material and immaterial things. He occupies the most perfect rank; none of possible beings is like Him, for they are ascribed to Him as made things ascribed to maker, so Blessed is Allah!

Secondly, the view of the Bedouins was that every image should depend and occupy a certain matter. This view is right regarding things other than the Necessary Being, the Most High. As for Him, He does not create things from previous things nor from a things which He had created. Rather He says to thing ‘be’ and it is. He originated the creation of things not according to thing which He imitated or adopted as a model. He has the greatest power which originates the creation of things of which He has no need, for He is the Only Source of favor toward creatures.

The Imām, peace be on him, turned to ‘Umrān (al-Sābi’i) and asked him: “‘Umrān, did you understand this (matter)? ”

“Yes,” he replied, “by Allah, master. ”

“The Imām added: ” “Know, ‘Umrān, that if He had created what He created for a need, He would have not created anything except those whom He asked for the help in His needs, and that He should have created a hundred fold of what He created. That is because the more the helpers are, the more powerful their leader (sahib) is. As for need, ‘Umrān, it is impossible, for whatever He creates, other needs arise, but you can say that the creatures need each other. As a result I can say that He did not create the creatures for a need, and He preferred some of them to others while He had no need of those whom he had preferred; nor had He a vengeance on those whom He had abased. ”

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This statement completes that which is before it (and shows) that Allah, the Exalted, created the creatures while He had no need of them; rather they have need of His favor, His mercy, and His

bestowal. He is absolutely munificent, so he spreads mercy and

beneficence over all beings and creatures. An example of His bounty

is that He prefers some of His creatures to others while He is in no need of those whom He prefers; nor has He a vengeance on those whom He abases.

Q2: “Master, was the Being known to Himself by His Own Self? ”

This question is very deep. Al-Shaykh al-Ja‘far has explained it as follows: “You may get a thing and establish it as reality through a scientific discovery. That thing divides into its own identity and dismisses other than it, and thus it is bounded. Stone cannot be obtained scientifically unless the nonexistence of all its opposites is added its identity. (In other words) , the scholar cannot recognize and attain being unless he dismisses all things except it. This was the reason for ‘Umrān’s question about whether He, the Exalted, recognized Himself by Himself. At that time, if the Imām’s answer had been ‘yes’, ‘Umrān would have asked another question: “Did recognizing Himself by Himself require dismissing reasonable beings other than Him? ”

Ans. 2: He, peace be on him, said: “Knowledge is acquired by something which negates its opposites, so that the thing itself would be existing through what it is negated, without the existence of anything which contradicts its existence, a need arises to negate that thing about itself by defining what is known about it. ” Then the Imām turned to ‘Umrān and asked Him: “‘Umrān, did you understand? ”

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“Yes, by Allah, master,” replied ‘Umrān. The result of the answer of the Imām, peace be on him, was that what al-Sābi’i had mentioned would be correct if the known being was compared with many things opposing it, so it required dismissing those things in order to get the known (being). However, as for Allah, the Exalted, Creator of the universe and Giver of life, He had nothing to compare Himself with it, so He was in no need of dismissing it in order that He might decide His will through that dismissal.

Q3: “Tell me, then, by what means did He come to know what He knew ¾with mind or without mind? "

By this question al-Sābi’i intended to force the Imām to confess that Allah, the Exalted, was compound, for He had mind.

Ans. 3: “If it had been by mind, would He then find anyway not to appoint for that mind a bound where knowledge ended? ”

The Imām wanted (to say) that it was necessary for mind to recognize His reality and essence. Then he asked him the following question: “Then what is that mind? ”

Al-Sābi’i kept silent and was unable to say anything, for the Imām did not leave any room for him to establish his belief. Then the Imām turned to him and said: “Is it all right if I ask you about the mind and you define it by another mind? If you answer in the affirmative, then you would make both your claim and statement void. ”

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The Imām established perfect argument and definite proof of the voidness of the belief of al-Sābi’i, who thought that Allah, the Exalted, could be recognized by mind. Accordingly, there should be another mind to recognize the selfness of Him, the Exalted. This mind depends on another mind, and so on. This matter leads to an endless chain. If the second mind depends on the first mind, it will result in vicious circle. The philosophers and theologians have unanimously greed that both matters (i. e. , endless chain and vicious circle) are not corrupt because they result in corrupt matters. Then the Imām completed his argument and his proof, saying: “‘Umrān, is it not incumbent on you to know that the One cannot be described by mind, and it is not said that He has more than one deed, work, and make. None imagines that He has views and members like those of the creatures. Therefore, understand that and correct (your beliefs) with it as long as you have come to know of (it). ”

The Imām, peace be on him, wanted (to say) that Allah’s different deeds and works were not similar to those of possible beings who were in need of means and mediations such as intellect and all manifest members to carry them out; it is impossible for Allah, the Exalted, to have such means and mediations.

Q4: “Do you not tell me how the bounds of His creatures are? ”

‘Umrān questioned (the Imām) about the bounds which distinguish the creatures from each other. The Imām answered him:

Ans. 4: “You have asked, then know that the bounds of His creatures are of six kinds: touched, weighed, seen, that which has no taste (soul) , seen but has no weight nor touch nor sense nor color nor taste, ordination, accidental qualities, shapes, length, width. Among them are act and movements which make things, do them, change them from state to state, increase them, and decrease them. As for works and deeds, they set out, for they have no time more than that which is ordained for their need. When it (deed) finished by thing, it sets out with movement, and effect remains. It takes the same course of speech which goes and its effect remains. ”

The Imām’s answer is full of mentioning characteristics and qualities by which things are distinguished, whether they are living beings or not.

Q5: “Master, will you not tell me about the Creator? If He is One, there is nothing other than Him and nothing is with Him, has He not changed (His Essence) through His creating the creatures? ”

This question means that the natural realities founded by Allah, the Exalted, require changing the Almighty Creator due to their change. This means that they are united with Him in His selfness; this is impossible.

Ans. 5: “He (Allah) is Eternal. He, the Great and Almighty, does not change through His creating the creatures, but the creatures change through His changing them. ”

The result of the answer of the Imām, peace be on him, is that the Almighty Creator is the Maker and Founder of all things and is Eternal, so He requires no change out of the change of possible beings and creatures.

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Q6: “Master, with what have we recognized Him? ”

Ans. 6: “With other than Him. ”

All the seen and the unseen things in the universe are evidence for the existence of the Almighty Creator. We have recognized Him through His creatures, and believed in Him through His marvelous make. He has become manifest and clear during this time in which man has invaded outer space. The great make of Him, the Exalted, has manifested itself for mankind through what He has deposited in this space, such as the stars which are neither counted nor numbered, and which move according to regulation and accuracy. If they oppose their course, they will collide and disappear, and no trace of them will remain. So glory belongs to Allah, the Wise Originator!

Q7: “Which thing is other than Him? ”

Ans. 7: “His desire, His name, His attribute, and the like. All these are originated, created, managed. ”

We have recognized Allah, the Exalted, through His will, His name, and His attributes, which are evidence for Him, may He be glorified. In the Supplication for the Morning, (it has been mentioned): “Oh He who demonstrates His Essence by His Essence. ” All the beings in the universe depend on Him as the made depend on the maker.

Q8: “Master, which thing is He? ”

Ans. 8: “He is light, namely He guides His creatures from among the people of the heaven and the earth. You have no right against me than my professing His oneness. ”

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Through his question, ‘Umrān intended to know the reality of Allah, the Exalted. He imagined that He, the Exalted, was like the rest of possible beings. This is impossible. Man does not know his own body and the small systems therein, so how can he know the essence of the Almighty Creator, the Shaper and Originator of the worlds? The Imām answered that he came to know of Allah through His manifest attributes, such as His guiding His creatures and other clear proofs which demonstrate the existence of their Almighty Creator.

Q9: “Master, was He not silent before (creating) the creatures and then He spoke? ”

Ans. 9: “Silence is not except out of utterance before it. An example of that it is not said that the lamp is silent and does not utter; nor is it said that the lamp shines, so what does it want to do toward us, for light is from the lamp, not out of an act or make from it; it is not a thing other than it. When it shines for us, we say: ‘It has shone for us, so that we may seek light through it. ’ In this manner you can understand your affair. ”

The meaning of the answer of the Imām, peace be on him, is that silence and utterance follow one another in a matter which accepts them like the succession of talent and non-talent. As for the utterance of Allah, it is not like the utterance of those speakers from among possible beings. In other words utterance and silence do not hold good for Him as they hold good for possible beings. The Shi‘ites believe that utterance is one of the attributes of action, and that it does not persist in the essence of Him, the Exalted, as the persisting of the essential attributes. That is because it is He, the Exalted, who creates utterance and speech when He wills (to create them). Imām al-Ridā, peace be on him, gave an example of that through the lamp, for it is not said that the lamp is silent, does not utter and, also ascribing the addition to the lamp, it is not optional for it (to utter). This is one of the possibilities regarding the explanation of the speech of the Imām, peace be on him.

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Q10: “Master, the knowledge I have says that the Being is changed in His essence by His action of creating. ”

Ans. 10: “‘Umrān, does your statement mean that the being does not in any way change its essence except when it affects its own essence in a way which changes it? Can you say that the fire changes its own nature, or that the heat burns itself, or have you seen anyone seeing his own vision? ”

‘Umrān had already mentioned this question; nevertheless the Imām, peace be on him, answered it, and he, peace be on him, increased it in explanation. He said to him: “The being does not in any way change its essence. For example, the actions which issue from soul do not bring about increase therein nor decrease. Yet, there is another example which is the eye. Though vision issues from it, it does not bring about increase therein nor decrease. ”

Q11: “Will you not tell me, master? Is He in the creatures or are the creatures in Him? ”

Ans. 11: “He is above all that, ‘Umrān. He is not in the creatures; nor are the creatures in Him; He is exalted above that. I will teach you what you do not know, and there is no strength save in Allah. Tell me about the mirror: are you in it or is it in you? If neither one of you is in the other, then how did you come to see your own reflection in it, ‘Umrān? ”

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The Imām, peace be on him, made it impossible for Allah, the Exalted, to exist in His creatures or they exist in Him. He gave an example of that through the reflection in the mirror; it is not in the mirror; nor is the mirror in it; rather it is light which brings about seeing the reflection in the mirror and it is not in any way in it. Ibn al-Fārid says:

Through His Unity all many (things) has lasted for it, so

it has become correct and every cause has come to it.

The essence of union has become single for Himself, even

if its units fall under it.

I looked but did not see (anything) except pure unity

already covered by many (things) without any partner. Regarding this matter there are deep philosophical researches, but we have not mentioned them lest the book should be too long.

Q12: “Through the light between myself and it? ”

This question is related to that which is before it, and we have explained it.

Ans. 12: “Can you see of that light more than what you can see with your own eyes? ”

“Yes,” replied ‘Umrān.

“Then show it to us,” demanded the Imām.

‘Umrān kept silent, not knowing what to say. For the Imām did not leave any room for him to defend his own beliefs. Then the Imām continued his talk, saying: “I do not see the light except leading you and the mirror to come to know each other without being in either one of you. There are many such examples which the ignorant simply cannot observe, and the greatest example belongs to Allah. ”

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The Debate is being postponed

The time of the prayer came. It was necessary for the Imām to postpone the debate, so he turned to al-Ma’mūn and said to him: “ (The time of) the prayer has just come. ” ‘Umrān feared that the debate between him and the Imām would not be resumed, so he said to him: “Master, do not interrupt my questions, for my heart has sympathized (with you). ”

The Imām, peace be on him, promised him to resume the debate, then he rose and performed the obligatory prayer.

The Debate is being resumed

The session returned. It was attended by al-M’mūn, the eminent religious scholars, and high ranking commanders. Then the Imām turned to ‘Umrān and said to him: “‘Umrān, question me. ”

Q13: “Master, will you tell me about Allah, the Great and Almighty? Does He exist in His reality or in description? ”

Ans. 13: “Verily, Allah is the Originator, the One, the First Being. He has always been One. There is nothing with Him. He is single without a second with Him. He is neither known (i. e. in His reality) nor unknown nor clear nor ambiguous nor remembered nor forgotten nor a thing to which the title of a thing is applied nor from a time He was nor to a time He will be nor on a thing He stood nor on a thing He stands nor on a thing He depends nor in a thing He is hidden. All that was before the creation. [1] As for the whole you have applied to Him, it was attributes which appeared later, and translation through which understands he who understands.

“Know that the meaning of origination (ibdād‘) , will, and intention is one, but their titles are three. The first was His origination (ibadā’) , His will, and His 

intention which He made the origin of all things, evidence for all perceived things, separator for all vague things. All things were separated by these words, such as the name of right and wrong, action, done, meaning other than meaning. All affairs gathered on them. When He originated the words, He did not make meaning for them other than themselves. They came to an end and had no existence, for they were originated with an origination.

“The light in this place, which is the light of the heavens and the earth, is the first action of Allah. As for the letters, they are the done (thing) which the speech concerns. All the acts of worship were from Allah, the Great and Almighty. He taught them to His creatures. They are thirty-three letters. Twenty-eight letters of them indicates the letters of Arabic. Twenty-two of the twenty-eight letters shows the letters of Assyrian and Hebrew. Five letters of them were changed (and are) in the rest of the languages of non-Arabs in the regions. These five letters were derived from the twenty-five letters, so the letters became thirty-three. As for the five different (letters) , it is not permissible to mention them more than what we have mentioned. Then He made the letters after He had counted them and numbered them firmly. So His sign was like these words of Him, the Exalted: ‘Be and it is. ’ Make, be from it, and the made be from it. So the first creature of Allah, the Great and Almighty, was the origination which had neither weight nor movement nor hearing nor color nor sense; the second creature was the letters which had neither weight nor color. They were heard and described; (none) looked at them. As for the third creature, it was all the kinds which were sensed, touched, with taste, and seen. As for Allah, the Blessed and Exalted, was before the letters which indicate nothing other than themselves. ” Al-Ma’mūn admired (this answer) and did not understand most meanings of these deep words which we will leave without any explanation, for it takes us a long time to explain them. Then he asked the Imām: “How they (i. e. the letters) indicate nothing other than themselves? ”

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The Imām answered him and explained the matter for him, saying: “Surely, Allah, the Blessed and Most High, never gathered a thing from them for another meaning. When He created from them four or five or six words or more than that or less than that, He created them for a certain meaning, and they were not for anything except for an originated meaning, which was nothing before that (time).

Q14: “How can we come to know of that? ”

Ans. 14: “As for the way and explaining knowledge, it is (as follows): You mention the letters when you want nothing other than themselves. You mention them one by one when you say: Alif, bā’, tā’ thā’, jeem, hā’, khā’, until you finish them. You will find no meaning other than themselves. When you gather them and make from them letters and make from them the name and adjective for a certain meaning, you will not seek the meaning of what you have meant. They are proof of their meanings and the cause of the thing described by them. Did you understand them? ”

“Yes,” was the answer.

The Imām continued his speech about explaining the meanings of the letters when they were put together, saying: “Know that it (the letter) is not an adjective of that which is not described nor a bound of that which is not bounded. As for the attributes and the names, they indicate perfection and existence, not an example of encompassment, as the bounds, which are ¾squaring, making triangle, and making hexagon. That is because Allah, the Great and Almighty, is known by the attributes and the names, not by limits, such as length, width, littleness, muchness, color, weight, and the like. Nothing of these limits is applied to Allah, that His creatures may know Him through knowing themselves, according to the necessity which we have mentioned.

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“However, Allah, the Great and Almighty, is indicated by His attributes, known by His names, and His creatures are proofs of Him, that the willing seeker concerning that may be in no need of the vision of an eye nor hearing of an ear nor touching of the palm of hand nor encompassment of a heart. If His attributes, great be His laudation, do not indicate Him; His names do not summon to Him; the knowledge of the creatures does not perceive His core; the creatures will worship His names and His attributes, not His core. If this is such, then the one god will be other than Allah, for his attributes and his names are other than him. Did you understand, ‘Umrān? ”

“Yes, master, increase me,” replied ‘Umrān.

The Imām continued his interesting speech after he had gained mastery over those who attended the session. He said: “Beware of the statement of the ignorant from among the of blindness and error who claim that Allah, the Great and All-holy, exists in the hereafter for reckoning concerning reward and punishment, and He is not in the world for the acts of obedience and hope. If Allah, the Great and Almighty, has defects in this world, he will never be in the next. However, the people have gone astray, become blind, and deaf toward the truth while they do not know. That is according to the words of Him, the Great and Almighty: And whoever is blind in (the world) , he shall also be blind in the hereafter and more erring from the way. [2] I mean that he is blind toward the existing realities. Those who have intellects know that the proof of what is there (in the next world) is not but through what is here (in the world). He who takes the knowledge of that (world) according to his own view, seeks its existence and perceiving it through his own soul, and not through other than it, increases himself nothing of the knowledge of that (world) but fairness, for Allah, the Great and Almighty, has placed the knowledge of that (world) with special group of people who think, know, and understand. ”

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Q15: “Master, tell me about origination: Is it creation or other than creation? ”

Shaykh al-Ja‘fari commented on this question, saying: “This is also one of the questions which have tired the minds and reasons of mankind, for it is (the question) which has brought about the disunity of the different ways and sects. Some of them say: Origination such as materials, images, reasons, souls, and the like is absolutely impossible whether it is from the Necessary Being or from the possible being. Others have absolutely regarded it as possible. Others have confined the possibility of origination to Allah, the Exalted, in general, namely that He, the Exalted, is powerful to originate any being He wills without any material before it, and change befalls it. They have also said: ‘It (origination) requires His absolute power and the ability of the object. Yet others follow other ways. [3]”

Ans. 15: “Rather it (origination) is still creation and is not perceived through stillness. It becomes creation for it is something originated. It is Allah who originates it and it becomes His creature. Allah, the Great and Almighty, creates it, and there is no third (thing) between them, and no third (thing) is other than them. So what Allah, the Great and Almighty, creates is His creature. Perhaps, the creatures is still, moving, different, harmonious, known, and ambiguous. All the bounded things are the creatures of Allah, the Great and Almighty.

Know that all the things which the senses find for you are meanings perceived by the senses, and every sense demonstrates what Allah, the Great and Almighty, has placed in its perception, and the heart understands all of that. Know that the One who is standing without any ordination or bounds created creatures ordained by bounds and ordination, and what He creates is two creatures: the ordination and the ordained. In each of them there is neither color nor weight nor taste. He makes one of them perceive the other and makes them perceive in their nature. He does not create a single thing standing in its nature without other than it which He wills to be proof of His selfness and His existence, so Allah, the Blessed and Exalted, is Single and One; there is no second with Him in order to make Him stand, to support Him and to hide Him. The creatures hold each other through the permission and will of Allah, the Exalted. Men have differed over this subject to the extent that they have gone astray, become perplexed, and sought salvation from darkness with darkness through their describing Allah, the Exalted, with their own qualities, so they have become very far away from the truth. If they describe Allah, the Great and Almighty, with His own attributes, and describe the creatures with their own qualities, they will profess understanding and certainty, and will not defer over (Him). When they seek that toward which they are perplexed, they become confused. Allah guides whomever He wills to the straight path. ”

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Q16: “I witness that He is just as you have described. However, I have another question. ”

“Question whatever you desire. ”

“I want to question you about the All-wise (Allah): In which thing is He? Does anything encompass Him? Does He change from state to state? Is He in need of a thing? ”

Ans. 16: “I will tell you, ‘Umrān, so understand Whom you have questioned about. He is the most ambiguous matter which the creatures face. As for those whose reasons are different and whose clemency is distant, they do not recognize (Him). As for those who are just and have reasons, they are able to recognize (Him). As for the first (thing) of that: If the creation of what He creates is out of His need of it, it is permissible for one to say: He changes according to what He creates because of His need of that. However, He, the Great and Almighty, does not create anything out of need, and He is still firm, not in a thing nor on a thing, but it is the creatures which hold each other, enter in one another, and come forth from each other. As for Allah, the Great and All-holy, He holds the whole of that through His power. He does not enter a thing and comes out of it. The preservation of it does not tire Him, nor is He incapable of holding it. None of the creatures knows how that is except Allah, the Great and Almighty, His messengers whom He informed of it, the people of His secrets, those who keep His command, and His guardians who undertake His Law. Rather His command is like the twinkling of an eye. If He wills a thing, He only says to it: Be, so there it is, in accordance with His desire and will. Nothing is nearer to Him than a thing; nothing is farther from Him than a thing. Did you understand, ‘Umrān? ”

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“Yes, master,” replied ‘Umrān.

Whatever knowledge is given to man, he is incapable of understanding his own soul and his wonderful small systems, so how can he recognize or encompass the Almighty Creator, the Originator of the worlds and Giver of life. Ibn Abū al-Haddid says:

Intellect has become perplexed concerning You, O Wonder of the universe!

Whenever my mind comes a span of the hand nearer to You, it becomes a mile far.

You have perplexed the possessors of reason and confused brain.

Surely, the human brain is limited, so how can it recognize the reality of Allah, the Exalted. Yes, we have recognized Him and believed in Him through His creatures, for every atom in this universe displays the existence of the Almighty Creator, Who knows all things in the heaven and the earth.

Al-Sābi’i becomes Muslim

‘Umrān al-Sābi’i acknowledged the many scientific abilities of the Imām, peace be on him, such as his definite answers to the most difficult philosophical questions, which none was able to answer except the testamentary trustees of the prophets whom Allah endowed with knowledge and sound judgment. Accordingly, he embraced Islam and began saying: “I witness that Allah, the Most High, is as you have described, and witness that Mohammed, may Allah bless him and his family, is His Servants sent with guidance and the religion of the truth. ”

Then he prostrated himself in prayer before Allah and submitted to Him. The religious scholars and the theologians admired the Imām’s knowledge and talents, hence they told the people about his excellence and abundant knowledge. As for al-Ma’mūn, he drowned in pain, harbored malice against the Imām, envied him, and then left the session.

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Mohammed Fears for the Imām

Mohammed b. Ja‘far, the Imām’s uncle, feared al-Ma’mūn for the safety of the Imām. He attended the session and saw the Imām’s domination over ‘Umrān al- Sābi’i, who was an excellent philosopher of the time, so he summoned al-Hasan b. Mohammed al-Nawfali, the Imām’s companion, and said to him: “Have you not seen what your companion (the Imām) brought? ” “No, by Allah,” said al-Nawfali, “I think that ‘Ali b. Mūsā al-Ridā has never gone into anything, and we do not know him through it. He always speak about theology in Medina and the theologians gather before him. ”

Then al-Nawfali informed him of the Imām’s knowledge and excellence, saying: “The pilgrims come to him and ask him about the lawful and the unlawful, and he answers them. Perhaps he goes into theology when someone comes to him and debates with him. ”

However, Mohammed expressed his fear of al-M’mūn for his nephew, saying: “I fear that this man (i. e. al-Ma’mūn) will envy him, give him poison (to drink) , and creates an affliction against him. So advise him to refrain from these things. ”

As for al-Nawfali, he had good opinion of al-Ma’mūn, did not fear him for the Imām, so he said to Mohammed: “The Imām (i. e. al-Ma’mūn) wants nothing except to examine him, that he may know whether he (the Imām) has something of the knowledge of his fathers. ”

Mohammed was not satisfied with al-Nawfali’s statement, for he thought that al-Ma’mūn was wicked, so he said to al-Nawfali: “Say to him (al-Ridā): Your uncle dislikes this chapter (of theology) and asks you to refrain from these things for several reasons.... ”

The Imām’s uncle was right in his intuition, for he knew that the ‘Abbāsid family harbored malice against the members of the House (ahl al-Bayt) , peace be on them, and showed enmity toward them. Moreover, (‘Umrān) al-Sābi’i’s questions and his adopting Islam at the hand of the Imām moved the spites of al-Ma’mūn and he assassinated him, as we will see in the chapters that follow.

Al-Nawfali related to the Imām, peace be on him, Mohammed’s words, and he thanked him for them and prayed for him.

The Imām honors ‘Umrān

Through his debates, the Imām made ‘Umrān adopt Islam. (This was a great achievement) , for the latter was the most prominent scholar of his time. The Imām sent for him. When he came, the Imām , welcomed and received him with honor. Then he gave him garments and ten thousand dirhams. ‘Umrān was pleased with that, so he prayed for the Imām and thanked him for that, saying: “May I be your ransom, you have followed the deeds of your grandfather, the Commander of the faithful. ”

‘Umrān came frequently to the Imām and made used of his abundant knowledge. After that, as the historians say, he became a summoner to Islam. The theologians from among the possessors of statements and innovations came to him and asked him about the most important questions. He answered their questions to the extent that he made them avoid him. Al-Ma’mūn gave him ten thousand dirhams and, in addition, al-Fadl gave him some money. Then the appointed him as a governor over the charities of Balkh, and he did right things. [4]

The Questions of Sulaymān al-Marūzi

As for Sulaymān al-Marūzi, he was skilled in philosophy and experienced in theological researches. He was the most prominent religious scholars in Khurasān. Al-Ma’mūn invited him, met him with friendly reception and honor, and said to him: “My cousin, ‘Ali b. Mūsā al-Ridā, peace be on him, has come to me from al-Hijāz. He likes theology and theologians. Will you come to us on the 8th day of Dhu al-Hijja (youm al-Tarwiya) in order to debate with him. ”

Sulaymān was afraid of that. He thought that the Imām would be unable to answer his questions, and that the ‘Alawides would harbor malice against him. Accordingly, he apologized to al-Ma’mūn, saying: “I dislike to question him in your session and among a group of the Hāshimites. The people will regard him as defective when he debate with me on theology. Defects are not permissible for him. ”

Al-Ma’mūn made covenant with him and promised that no harm or detested things would befall him. He said (to him): “I have invited you because I know that you are learned (in theology). I have no intention except that you silence him (Imām al-Ridā) in one argument. ”

This statement demonstrates that al-Ma’mūn had evil intention toward the Imām, harbored malice against him, and showed enmity toward him. Sulaymān felt safety from any aggression against him, and then he said to al-Ma’mūn: “ (I will be) sufficient, Commander of the faithful, bring us together and do not dispraise me. ” Meanwhile al-Ma’mūn sent his messenger to the Imām and asked him to come in order to debate with Sulaymān. The Imām responded to that and attended along with a delegation from among his eminent companions including ‘Umrān al-Sābi’i, who became a Muslim at the hand of the Imām. Then a debate took place between Sulaymān and ‘Umrān al-Sābi’i on al-bidā’. Sulaymān denied al-bidā’ while ‘Umrān confirmed it. Then Sulaymān sought the Imām’s view about it and he confessed it. He established it through some verses from the Holy Qur’ān. Then al-Ma’mūn turned to Sulaymān and said to him: “Question Abū al-Hasan about whatever you desire. You must listen well and be fair. ”

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Sulaymān asked the Imām the following questions:

Q1: “What is your view about Him whom has made will as name and attribute such as All-living, All-hearing, All-seeing, and All-powerful? ”

Ans. 1: “You want to say that things were originated and became different because He desired and willed, and you do not want to say that things were originated and became different because He is All-hearing and All-seeing. This is proof of that they (i. e. will and desire) are not similar to All-hearing, All-seeing, and All- powerful. ”

Sulaymān interrupted the Imām, saying: “He has always been willing. ”

The Imām answered him: “Sulaymān, His will is (something) other than Him. ”

Sulaymān numbered (some attributes) to show that Allah, the Exalted, was united with His intention. So, the Imām disproved Sulaymān’s vague error, saying:

“You have proved along with Him something other than Him which has always been. ”

“I have not proved (that) ,” replied Sulaymān

“Is it (the will) originated? ” asked Sulaymān.

“No, it is not originated,” answered the Imām.

The Imām confused Sulaymān and he began saying contradictory statements. He (Sulaymān) sometimes said that will was eternal and sometimes said that it was originated. Therefore, al-Ma’mūn shouted at him and asked him not to show obstinacy and to show fairness in his speech, saying: “You must be fair. Do you not see that the people of consideration are around you? ”

Then al-Ma’mūn turned to the Imām and said to him: “Abū al-Hasan, debate with him on theology, for he is the theologian of Khurasān. ”

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The Imām asked him: “Is it (the will) originated? ”

Sulaymān denied the origination of the will, so the Imām answered him:

“Sulaymān, it is originated. If thing is not eternal, it is originated; if it is not originated, it is eternal. ”

Sulaymān interrupted (the Imām) saying: “His (Allah’s) will is (part) of Him just as His hearing, His sight, and His knowledge are (parts) of Him. ”

The Imām disproved his statement, asking: “Did He will Himself? ”

“No,” was the answer.

The Imām began confuting his statement, saying: “Therefore, the willing is not like the All-hearing and the All-seeing. ”

Sulaymān (answered) at random, for the Imām left no room for him to defend his own vague errors. He (Sulaymān) said: ‘Surely, He willed Himself just as He heard Himself, saw Himself, and recognized Himself. ”

The Imām confuted his statement, asking: “What is the meaning of that He willed Himself? Did He will to be a thing? Did He will to be All-living, All-hearing, All-seeing, and All-powerful? ”

Sulaymān did not know what to say, so he answered: “Yes. ”

“Did that occur through His will? ” asked the Imām.

“Yes,” was the answer.

The Imām began refuting Sulaymān’s statement and showing the contradiction therein, saying: “Your statement: ‘He willed to be All-living, All-hearing, and All-seeing,’ has no sense. Was that through His will? ”

As the matter was deep, Sulaymān said: “Yes, that was through His will. ”

The people in the session burst into laughter. Al-Ma’mūn laughed at the contradictory speech of Sulaymān. However, the Imām turned to the people and asked them to show gentleness toward Sulaymān. Then he asked him: “Sulaymān, do you think that He (i. e. Allah, the Exalted) has altered from state to state and changed due to it? This is something through which Allah is not described. ”

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Sulaymān became feeble and kept silent, so the Imām turned to him in order to establish proof against him, saying: “Sulaymān, I want to ask you a question. ”

“Question (me) , may I be your ransom,” replied Sulaymān.

“Tell me about you and your companions: Do you debate with the people on theology according to what you understand and know or according to what you do not understand and know? ”

“Rather, according to what we understand and know,” answered Sulaymān.

The Imām began establishing proof against Sulaymān’s vague errors, saying: “The thing which the people know is that the willing is other than will, that the willing is before will, that the doer is before the thing done. This (statement) disproves your statement: ‘Will and the willing is one thing. ’”

Sulaymān said: “May I be your ransom, isn’t that of Him as the people know and understand? ”

The Imām continued refuting Sulaymān’s vague errors, saying: “I think that you have claimed the knowledge of that without knowledge and said: ‘Will is like hearing and seeing. ’ If you have such a view, then it is something which is neither known nor is understood. ”

Sulaymān became perplexed and was unable to answer because of the many scientific abilities of the Imām, peace be on him. The Imām resumed his debate in order to complete proof against him, saying:

“Sulaymān, does Allah know all those who are in the Garden and the Fire? ”

“Yes,” Sulaymān retorted.

The Imām opposed him, saying: “Is what Allah, the Exalted, knows (part) of that? ”

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“Yes,” was the answer.

“If it is to the extent that nothing of it remains but is, will He increase them or cut them off from it (the fruit of the Garden)? ”

“Rather, He increases them,” replied Sulaymān.

The Imām disproved his statement, saying: “From your statement I see that He increases them what is not in His knowledge that it will be. ”

Sulaymān said: “May I be your ransom, the willing has no limit. ”

The Imām continued disproving Sulaymān’s vague errors, saying: “In your view, is that His knowledge does not encompass what therein (in the Garden) if He does not know the limit of that (which is in the Garden). If His knowledge does not encompass what therein, He does not know what is therein before it is. Allah, the Great and Almighty, is High above that! ”

Sulaymān began apologizing and putting right his view, saying: “Verily, I said that He did not know that, for it has no limit, and for Allah, the Great and Almighty, described them (the people of the Garden) with everlastingness, and we hated to make cessation for them. ”

The Imām went on refuting his vague errors and his descriptions, saying: “His knowledge of that does not bring about His cutting them from it, for He may know that; then He increase them; then He does not cut them off from it. This is what Allah, the Great and Almighty, has said in His Book: So oft as their skins are thoroughly burned, We will change them for other skins, that they may taste the chastisement. [8] And He said to the people of the Garden: A gift which shall never be cut off. [2] And He, the Great and Almighty, said: And abundant fruit, neither intercepted nor forbidden. [3] Therefore, He, the Great and Almighty, knows that, so He does not cut them off from increase. Have you seen that He renews what the people of the Garden eat and drink? ”

“Yes,” was the answer.

“Does He cut them (the people of the Garden) off from it (fruit) , while He puts (another) in the place of it? ” asked the Imām.

“No,” was the answer.

The Imām, peace be on him, continued establishing his beliefs, saying: “If He puts (another) in the place of it, then it (the fruit) is everlasting; therefore they are not cut off from it. ”

Sulaymān went on clinging to vague errors and imaginations which the Imām had already disproved through undeniable proofs, saying:

“Yes, He cuts them off from it and does not increase them. ”

The Imām opposed that and confuted it with these words of him: “Therefore, He destroys (them) therein. This (statement) , Sulaymān, cancels everlastingness and opposes the Book, for Allah, the Great and Almighty, says: They have therein whatever they wish and with Us is more yet. [1] And He, the Great and Almighty, says: A gift which shall never be cut off. [9] And He, the Great and Almighty, says: Nor shall they be ever ejected from it (the Garden). [10] And He, the Great and Almighty, says: Abiding therein forever. [11] And He, the Great and Almighty, says: And abundant fruit, neither intercepted nor forbidden. ”

Sulaymān kept silent, not knowing what to answer after the Imām had closed before him all avenues of argument. Then the Imām asked him: “Sulaymān, tell me about will: Is it an action or not? ”

“Rather, it is an action,” replied Sulaymān.

“Therefore, it is originated, for all actions are originated,” declared the Imām.

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All possible beings are effects, made, and originated. As for the Necessary Being, the Most High, it is impossible for Him to have the qualities of the possible being. Sulaymān was unable to say anything and began contradicting himself, saying:

“It (i. e. will) is not an action. ”

As for Sulaymān, he had already admitted that it was an action. As a result, the Imām turned to him and asked him: “Is there anyone besides Him who, too, is eternal? ”

Sulaymān dodged and did not answer the Imām’s question, saying: “Will is the brining forth. ”

The Imām answered: “This is the thing because of which you criticized Dirār[12] and his companions, saying that everything Allah, the Great and Almighty, has created in heaven or earth, ocean or land ¾such as dog or pig, monkey, human or an animal ¾is Allah’s will, and that Allah’s will lives, dies, goes away, eats, drinks, marries, feels pleasure, wrongs, commits immoral acts, disbelieves, becomes a polytheist, so He renounces it and repeats Himself through it, and this is its bound. ”

The Imām, peace be on him, demonstrated Dirār’s corrupt viewpoints which Sulaymān and his companions had criticized. He refuted all these corrupt viewpoints before Sulaymān, but the latter did not understand the Imām’s statement and said: “It (i. e. will) is like hearing, seeing, and knowledge. ”

Sulaymān repeated what he had already said that will was like hearing and seeing. The Imām had already confuted this corrupt statement, yet he, peace be on him, asked him: “Tell me: Are hearing, seeing, and knowledge made? ”

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“No,” was the answer.

The Imām criticized Sulaymān for his contradictory statement, saying: “How did you negate Him? You sometimes said that He did not will and sometimes you said that He willed, and that it (i. e. will) was not one of His actions. ”

Sulaymān said at random: “Surely, that is like our statement: He sometimes knows and sometimes does not know! ”

The Imām answered with inclusive proof, saying: “That is not the same, for negating the known is not like negating knowledge; negating what is willed is (not like) negating will, for if the thing is not willed, there will be no will. Knowledge may be established even if the known is not like seeing. Man may be knowing even though he is not the one who enlightens (others). Knowledge may be established even if it is not the known. ”

Sulaymān answered: “It (i. e. will) is made. ”

The Imām invalidated Sulaymān’s statement, saying: “Therefore, it (will) is originated and is not like hearing and seeing, for hearing and seeing are not made, and this is made. ”

Sulaymān said: “It (will) is one of His eternal attributes. ”

The Imām answered him, saying: “Therefore man must be eternal, for his quality is eternal. ”

Sulaymān began dodging in his speech and said: “No, because He did not do it (will).

As a result, the Imām criticized him for that and said: “Khurasāni, what numerous your errors are! Are things not according to His will? ”

Sulaymān insisted on his error, saying: “No. ”

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The Imām answered him: “If things are not according to His will nor His desire nor His command nor His practice, then how are they? High is Allah above that! ”

Sulaymān became perplexed. He was unable to say anything. Then the Imām continued confuting Sulaymān’s vague errors and imaginations, asking him: “Will you not tell me about these words of Him, the Great and Almighty: And when We wish to destroy a town, We send Our commandment to the people of it who lead easy lives, but they transgress therein? [13] Does He not mean by that that He creates His own will? ”

“Yes,” Sulaymān retorted.

The Imām answered him: “If He creates His own will, then your statement is that will is He or a futile thing of Him, for it is not (possible) for Him to create Himself and does not change His state. Exalted is Allah above that. ”

Sulaymān opposed (the Imām) , saying: “By that He does not mean that He creates His own will? ”

“So what does He mean? ” asked the Imām.

“He means doing a thing,” was the answer.

The Imām rebuked him, saying: “Woe unto you! How many times have you repeated this matter? I told you that will is created, for the action of a thing is originated. ”

“Therefore will has no sense,” declared Sulaymān.

“Do you think that He describes Himself with will which has no sense? If will has no old or new meaning, then your statement, ‘Allah, the Great and Almighty, has always been willing’ is groundless. ”

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Sulaymān began clinging to vague errors, saying: “I mean that will is one of Allah’s eternal actions. ”

The Imām answered him, saying: “Do you not know that thing is not done and eternal and new at the same time? ”

Sulaymān became perplexed after the Imām had disproved all his vague errors and made clear for him that every possible thing was created and not eternal, and that the will of Allah was not like the qualities of the possible being.

The Imām continued establishing his proofs against Sulaymān, saying: “There is no harm on you. Complete your questions. ”

“Will is one of His attributes,” declared Sulaymān.

The Imām criticized him for repeating this statement, saying: “How many times have you said that it is one of His attributes? Is His will originated, or has it always been so? ”

“Originated,” was the answer.

The Imām said: “Allāhu Akbar! You are telling me that His attribute is originated. Had it been one of His attributes, an eternal one, then He willed nothing, for the thing which has always been so is not done. ”

Sulaymān began contradicting himself, saying: “Things are not a will, and He did not will anything. ”

The Imām answered him, saying: “You have hissed, O Sulaymān! He did and created as long as His will and His creation are eternal! This is the attribute of someone who does not know what he is doing. Exalted is Allah above all of that. ”

Again Sulaymān contradicted himself and said: “Master, I have already informed you that will is like hearing, seeing, and knowing. ”

As a result, al-Ma’mūn shouted at Sulaymān, saying: “Woe unto you, Sulaymān! How you have erred and how often you have repeated yourself? Stop it and take another (matter) , for you seem to be unable to provide any answer better than that. ”

The Imām turned to al-Ma’mūn and said to him: “Leave him, Commander of the faithful. Don’t interrupt his questions, for he will regard it as an argument (against me). ”

Then the Imām looked at Sulaymān and said to him: “Speak, Sulaymān. ”

Sulaymān continued saying: “I have already informed you that will is like hearing, seeing, and knowing. ”

The Imām replied to him: “There is no harm, tell me about the meaning of this. Is it one meaning or different meanings? ”

“One meaning,” came the answer.

“Is the meaning of will one? ” asked the Imām.

“Yes,” was the answer.

The Imām answered him with an irrefutable answer, saying: “If its meaning is one, then it will be the will of standing, sitting, life, and death. If His will is one, parts of which do not go ahead parts, and parts of which do not oppose parts. ”

Sulaymān replied, saying: “Surely, its meaning is different. ”

The Imām understood that Sulaymān was uncertain, so he asked him: “Tell me about the willing: Is He the will or other than it? ”

“Rather, He is the will,” replied Sulaymān.

The Imām answered him: “In your view, is the willing different when He is the will. ”

“Master, the will is not the willing,” explained Sulaymān.

Yet the Imām understood that Sulaymān was not sure, so he said to him: “Will is originated; otherwise there is (something) other than Him along with Him. ”

“Will is one of His names,” said Sulaymān.

“Did He name Himself with that? ” asked the Imām.

“No,” replied Sulaymān, “He did not name Himself with that. ”

“Therefore, you have no right to name Him with what He did not name Himself,” said the Imām.

Sulaymān dodged and said: “He described Himself that He was willing. ”

The Imām said: “His attribute is not His selfness. That He is willing is telling of that He is will and is not telling of that will is one of His names. ”

“That is because His will is His knowledge,” declared Sulaymān.

The Imām asked: “If He knows thing, does He lose (His) will. ”

“Yes,” was the answer.

“If He does not will thing, does He not know it? ” asked the Imām.

“Yes,” replied Sulaymān.

The Imām began explaining Sulaymān’s corrupt views, saying: “From where did you say that? What is the evidence for that His will is His knowledge? He may know what He does not will by no means, and that is these words of Him, the Great and Almighty: And if We will, We should certainly take way that which We have revealed to you. [14] Therefore, He knows how He takes it away, but He never takes it away. ”

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Sulaymān said: “That is because He finished the affair, so He did not increase anything therein. ”

The Imām replied, saying: “This is the statement of the Jews. So why did He, the Exalted, say: Call upon Me, I will answer you. [15]”

As for Sulaymān, he denied that and said: “By that He meant that He had power over it. ”

The Imām asked him: “Does He promise what He does not fulfill? Why did He say: He increases in creation what He wills? [16] And He, the Great and Almighty, said: Allah makes to pass away and establishes what He wills [17], while He finished this matter. ”

Sulaymān became perplexed after the Imām had closed before all avenues of argument. Wherever he went, the Imām faced him with an irrefutable argument and inclusive proof in order to invalidate his viewpoints. Then the Imām, peace be on him, continued confuting Sulaymān’s vague errors, saying: “Sulaymān, did He know that a human being would be and He did not will to create a human being by no means? That a human being will die today and He will not make him die today? ”

“Yes,” retorted Sulaymān.

The Imām hastened to refute these contradictory words of Sulaymān, asking: “Does He know that what He wills exists or does He know what He will not exists? ”

Sulaymān opposed the Imām, saying: “He knows that both of them exist. ”

The Imām answered him according to his contradictory statement, saying: “Therefore, He knows that man is living and dead, standing and sitting, blind and seeing at the same time. This is impossible. ”

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Sulaymān began saying more contradictory statements regarding the questions of the Imām, saying: “May I be your ransom, He knows that one of them exists. ”

The Imām said: “There is no harm (on you) , which of them exists ¾the one which He wills to be or the one which He wills not to be? ”

Sulaymān began saying at random, not knowing what to say, and not knowing his contradictory statements: “He wills what He wills to be! ”

The people including al-Ma’mūn burst into laughter. As for Imām al-Ridā, he smiled at Sulaymān and said to him: “You have erred and left your statement: He knows that a person will die today and He does not will to make him die today, that He wills to create creatures and He will not to create them. If your knowledge is not enough (to understand) what He wills not to be, then He knows only what He wills to be. ”

Sulaymān tried to correct his statement, saying: “My statement is that will is neither He nor a thing other than Him! ”

The Imām indicated Sulaymān’s contradiction, saying: “If you say that will is not He, then you have regarded it as (something) other than him. If you say that will is not (a thing) other than Him, then you have regarded it as Him. ”

Sulaymān asked: “Does Allah know how He creates thing? ”

“Yes,” replied the Imām.

“Surely, this establishes thing. ”

The Imām answered him with a wise answer, saying: “You have said something impossible. That is because man may build a wall even if he does not build, sew even though he does not sew, make thing well despite he does not make it. Sulaymān, do you know that He is One without anything with Him? ”

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“Yes,” was the answer.

“Does this establish thing? ”

As for Sulaymān, he denied what he said previously, saying: “He does not know that He is One without anything with Him. ”

“Do you know that? ” asked the Imām.

“Yes,” came the answer.

“Therefore, You, Sulaymān, more knowledgeable than Him! ”

“The matter is impossible,” declared Sulaymān.

The Imām asked him: “Is it impossible in your view that He is One without anything with Him, that He is All-hearing, All-seeing, All-wise, All-powerful...? ”

“Yes,” was the answer.

The Imām answered with a wise answer, saying: “How did He, the Great and Almighty, say that He was One, All-living, All-hearing, All-seeing, All-wise, All- powerful, All-knowing, All-aware, while He did not know that and His being accused of lying? Exalted is Allah above that. ”

The Imām added, saying: “How does He will to create that which He does not know how to create and what it is? If creator does not know how to create thing before he creates it, then he is perplexed. Exalted is Allah above that, a great exaltation! ”

Sulaymān said at random: “Will is power. ”

The Imām replied: “He, the Great and Almighty, always has power over what He will. There is no escape from that, for He, the Blessed and Exalted, said: And if We will, We should certainly take away that which We have revealed to you. If will is power, He wills take it away because of His power. ”

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Feebleness appeared on Sulaymān’s face, and he stood perplexed before this Ocean of knowledge and merit. As a result, he kept silent. Al-Ma’mūn turned to him and praised the Imām’s talents saying: “Sulaymān, this is the most learned of the Hāshimites! ”

This debate contains very important theological researches which show that the Imām has great scientific abilities which demonstrates the beliefs of the Imāmi Shi‘ites, who maintain that the Imām should be the most learned of the people of his time. This debate aborted the attempt of al-Ma’mūn, who intended to render the Imām incapable of answering even one question, that he might use his incapability as means to defame the beliefs of the Shi‘ites concerning the Imām. Shaykh al-Sadūq, may Allah make shine his grave, has commented on this debate, saying: “Al-Ma’mūn brought to Imām al-Ridā the theologians of the sects and misleading inclinations in order to disable him through one of them. That is because of his envy toward him and his scientific position. All those who debated with him (al-Ridā) on theology acknowledged his merit and his arguments against them. That is because Allah, may His name be blessed, refuses (everything) except raising His word, completing His light, and making shine His proof. In this manner He, the Blessed and Exalted, promised in His Book, saying: Most surely We help our apostles and those who believe in this world’s life. [18] By who believe He means the leading Imāms and their followers who know them and learn from them through helping them with argument against those who oppose them as long as they live in the world. In this manner He will behave toward them in the next world. Surely, Allah, the Great and Almighty, does not break promise. [19]”

The Imām debates with Abū Qurra

Imām al-Ridā, peace be on him, disproved the vague errors which were raised about Islam. Abū Qurra headed for Khurasān in order to examine the Imām, peace be on him. He asked Safwān b.

Footnote

[1] In a copy: "Before His creating the creatures. "

[2] Qur'ān, 17, 72.

[3] Tuhaf al-'Uqūl, p. 527.

[4] 'Uyyūn Akhbār al-Ridā, vol. 1, pp. 168-178. Reports similar to his have been mentioned by al-Tabrasi in (his book) al-Ihtijājj, al-Majjlisi in al-Bihār, and al-Hasan b. Shu'bā in Tuhaf al-'Uqūl.

[5] Qur'ān, 4, 56.

[6] Ibid. , 11, 108.

[7] Ibid. , 56, 33.

[8] Ibid. , 50, 35.

[9] Ibid. , 11, 108.

[10] Ibid. , 15, 48.

[11] Ibid. , 98, 8.

[12] Dirār is one of the Shaykhs of the Mu'tazilites in theology and belongs to the Abādiya.

[13] Qur'ān, 17, 16.

[14] Ibid. , 17, 86.

[15] Ibid. , 40, 60.

[16] Ibid. , 35, 1.

[17] Ibid. , 13, 39.

[18] Ibid. , 40, p. 51.

[19] 'Uyūn Akhbār al-Ridā, vol. 1, pp. 182-191.

Other Debates And Questions

Al-Mu’mūn questions Imām al-Ridā

Al-Ma’mūn asked Imām al-Ridā, peace be on him, some questions. More likely, he wanted to test him. The Imām answered these questions which are as follows:

Q1: “Son of Allah’s Apostle, do you not say that the prophets are infallible? ”

“Yes,” replied the Imām.

“What is the meaning of these words of Him, the Exalted: And Adam disobeyed his Lord, so his life became evil (to him)? ” asked al-Ma’mūn.

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Ans. 1: “Surely Allah, the Blessed and Exalted, said to Adam: O

Adam, dwell you and your wife in the Garden and eat from it a

plenteous (food) wherever you wish and do not approach this tree.

And He pointed to the tree of wheat for then you will be of the unjust.

He did not say to them: ‘Do not eat from this tree or from its kind. ’

They did not approach the tree; nor did they eat from it; they ate from

other than it. When Satan whispered (evil) to them and said: ‘Your Lord has not forbidden you from this tree; rather He has forbidden you

from approaching other than it. He has not forbidden you from eating

from it except that you may not both become two angels or that you

may (not) become of the immortal. ’ And he swore to them both: ‘Most

surely I am a sincere adviser to you. ’ Adam and Hawuā’ (Eve) did not

see before that anyone who swore by Allah in a false manner. Then he

caused them to fall by his deceit and they ate from the tree because

they trusted his swearing by Allah, and that was before Adam was

considered as a Prophet, and that was not a big sin through which he

deserved entering the Fire; rather it was one of the sins which could be

forgiven and could be committed by Prophets before the revelation

(wahy) came down to them. When Allah chose him and made him a

prophet, he became infallible, and was not permitted to commit a sin, minor or major. Allah,the Great and Almighty, said: Thus did Adam disobey his Lord and allow himself to be seduced. But his Lord chose (for His grace) ; He turned to him, and gave him guidance. [1] And He, the Great and Almighty, said: Allah did indeed choose Adam and Nūh, the family of Ibrāhim, and the family of ‘Umrān above the people. [2]”

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Q2: “What is the meaning of these words of Him, the Great and Almighty: But when He gives them a good one, they set up with Him associates in what He has given them? [3]”

Ans. 2: “Hawuā’ born Adam five hundred males and females, so Adam and Hawuā’ promised Allah, the Great and Almighty, prayed to Him, and said: If You give us a good one, we shall certainly be of the grateful ones.

“When He gave them a good one of progeny, sound creature free from illness and defect ¾He gave them two types: a type of males and of females ¾the two types attributed partners to Allah, may His name be Exalted, in what He had given to them, and they did not thank Him as their parents thanked Him, the Great and Almighty. Allah, the Blessed and Exalted, said: But high is Allah above what they associate (with Him). [4]”

Q3: “I witness that you are the son of Allah’s Apostle, may Allah bless him and his family, tell me about the words of Him, the Great and Almighty, concerning Ibrāhim: When the night covered him, he saw a star. He said: This is my Lord. [5]”

Ans. 3: “Surely Ibrāhim lived in a society where three types of worship dominated: the worship of Venus, the worship of the moon, and the worship of the sun. That was when he came out of the cave where he was concealed. When the night covered him, he saw Venus and said: This is my Lord. He wanted to deny (such a type of worship) and to ask (his fellows about it). When it (the star) set, he said: I do not love those that set. That this because setting is an attribute of the created not of the Eternal (Being). When he saw the moon rising in splendor, he said: This is my Lord. He wanted to deny (such a type of worship) and to ask (his fellows about it). But when it (the moon) set, he said: Unless my Lord guides me, I shall surely be among those who go astray. He said: ‘Unless my Lord had guided me, I would have been among those who went astray. ’ When he entered upon morning and saw the sun rising in splendor, he said: This is my Lord; this is the greatest of Venus and the moon. He wanted to deny (such a type of worship) and to ask (his fellows about it) , not to tell them about it and not to admit it (as a lord). When it (the sun) set, he said to the three types of men who worshipped Venus, the moon, and the sun: O my people! I am indeed free from your (guilt) of ascribing partners to Allah. For me, I have set my face firmly and truly towards Him Who created the heavens and the earth, and never shall I attribute partners (to Allah). By the virtue of what he said, Ibrāhim simply wanted to indicate to them the invalidity of their religion and to establish to them that worship did not belong to those things like Vinus, the moon, and the sun; rather it belonged to their Creator and the Creator of the heavens and the earth. The argument which he used against his people was among what Allah had inspired him and gave to him, just as Allah, the Great and Almighty, said: And this was Our argument which We gave to Ibrāhim against his people. ”

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Q4: “How good you are, son of Allah’s Apostle! Tell me about these words of Ibrāhim: And when Ibrāhim said: My Lord, show me how You give life to the dead, He said: What! and do you not believe. He said: Yes, but that my heart may be at ease. [6]”

Ans. 4: “Surely Allah, the Blessed and Exalted, had revealed to Ibrāhim that He would take one of His creatures for a bosom friend. If he asked Him to give life to the dead, He would respond to him. Ibrāhim thought that he would be the bosom friend, and hence he said: My Lord,show me how You give life to the dead,He said: What! and do you not believe. He said: Yes,but that my heart may be at ease. He (Allah) said: Then take four of the birds, then train them to follow you, then place on every mountain a part of them, then call them, they will come to you flying; and know that Allah is Mighty, Wise. As a result Ibrāhim took an eagle, a peacock, a duck and a rooster. He cut the birds into pieces and mixed them. They were ten pieces. Then he placed each piece of them on the mountains around him, and put the beaks between his fingers. He put seeds and water beside him. Then he called them by their names, so those pieces flew to each other until they became sound bodies. Then each body came and joined its neck and head. Then Ibrāhim, peace be on him, released their beaks. The birds flew and then they alighted. They drank from that water, ate from those seeds, and said: ‘Allah’s Prophet, you have given life to us, may Allah give life to you! ’ Ibrāhim said: ‘Rather it is Allah who gives life to (creatures) and make (them) die, and He is powerful over all things! ’”

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Q5: “Allah bless you, Abū al-Hasan! Tell me about these words of Him, the Great and Almighty: So Mūsā struck him with his fist and killed him. He said: This is on account of Satan’s doing. [7]”

Ans. 4: “Mūsā entered one of Fir‘awn’s (Pharaoh’s) cities when its inhabitants were heedless of him. That was between the sunset and the evening. So he found therein two men fighting, one being of his party and the other of his foes, and he who was of his party cried out to him for help against him who was of his enemies. Therefore Mūsā killed the enemy. Allah, the Exalted, mentioned: So Mūsā struck him with his fist and he died. He said: This is on account of Satan’s doing. This means that the fighting which took place between the two men (was on account of Satan’s doing) , not the killing which Mūsā had committed. (The world) ‘he’ means Satan (who) is an enemy, openly leading astray. ”

Q6: “What is the meaning of these words of Mūsā: My Lord, surely I have done harm to myself, so do You protect me. ”

Ans. 6: “This means that he put himself in other than its place when he entered this city. So do You protect me, meaning conceal me from Your enemies lest they should find me and kill me, so He protected him; surely He is the Forgiving, the Merciful. Mūsā said: My Lord, because You have bestowed a favor on me, through the strength so that I killed a man with striking him with my fist; I shall never be a backer of the guilty; rather I shall fight on Your path with this strength until You are content (with me). As a result Mūsā was in the city fearing, awaiting, when lo! he who had asked his assistance the day before was crying out to him for aid against another person, so Mūsā said to him: You are most surely one erring manifestly. You killed a man the day before and this day you want to kill (another man) , hence I shall hurt you. He wanted to strike him. So when he desired to seize him who was an enemy to them both, he said: O Mūsā, do you want to kill me as you killed a person yesterday? You desire nothing but that you should be a tyrant in the land, and you do not desire to be of those who act aright. ”

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Q7: “Abū al-Hasan, May Allah reward you well on behalf of His prophets! What this the meaning of these words of Mūsā to Fir‘awn (Pharaoh): I did it then while I was of those unable to see the right course? [8]”

Ans. 7: “Fir’awn said to Mūsā when he came to him: And you did (that) deed of yours which you did, and you are one of the ungrateful for me. Mūsā said: I did it then while I was of those unable to see the right course through my entering one of your cities. So I fled from you when I feared you, then my Lord granted me wisdom and made me one of the apostles.

“Allah, the Great and Almighty, said to His Prophet Mohammed, may Allah bless him and his family: Did He not find you an orphan and gave you shelter? [9] He (Allah) says: ‘Did He not find you lonely and He made the people seek shelter in you? ’ And find you unable to see and show the way to your people? So He guided, namely He guided them to knowing you. And find you in want and make you be free from want? He (Allah) says: ‘He has made you free from want when He has made your supplication accepted. ”

Q8: “Allah bless you, son of Allah’s Apostle! What is the meaning of these words of Allah, the Great and Almighty: And when Mūsā came to our appointed time and his Lord spoke to him, he said: My Lord, show me (Yourself) , so that I may look upon You. He said: You cannot (bear to) see me. How is it permissible that Mūsā b. ‘Umrān, the Interlocutor of Allah, peace be on him, did not know that Allah, may His name be Blessed and Exalted, could not be perceived? Why did he make such a request? ”

Ans. 8: “Mūsā b. ‘Umrān, the Interlocutor of Allah, knew that Allah, the Exalted, far above to be perceived by eyes, but when Allah, the Great and Almighty,

spoke to him and made him draw nigh holding communion (with Him) , he returned to his people and told them that Allah, the Great and Almighty, spoke to him, made him draw nigh, and whispered to him, but they said: ‘We will not believe in you until we hear His words as you heard them. ’ They were seven hundred thousand men, so he chose seventy men from them to the appointed time of their Lord. He took them and went to Mount Sinā’. He made them stay at the foot of the mountain. As for Mūsā, he climbed the mountain, asked Him to speak to him and make them hear His words. As a result Allah, may His name be Exalted, spoke to him, and they heard His words from top, bottom, left, right, behind, and before (them). That is because Allah, the Great and Almighty, created His words in the Tree and made them come out of it to the extent that they heard them from all directions; yet they said: ‘We do not believe that what we have heard is (His) words until we see Allah manifestly. ’ When they said this dangerous statement, became arrogant and tyrant, Allah sent down upon them thunderbolt, and it overtook them because of their transgression. They died, so Mūsā said: ‘My Lord, what shall I say to the children of Israel when I return to them and they say: ‘You took them and killed them, for you were not truthful when you claimed that Allah, the Great and Almighty, would speak to you? ’ According, Allah gave life to them and sent them with him. They said: ‘If you ask Allah to make you look upon him, He will respond to you; you will tell us how He is, then we will be fully aware of Him. ’ Mūsā said: ‘People, the eyes cannot perceive Him, and He has no howness; rather He is recognized through His signs and is known through arguments. ’ Yet they said to him: ‘We will not believe in you until you ask Him. ’ Mūsā said: ‘My Lord, You have indeed heard the statement of the children of Israel and You know better how to put them right. ’ So Allah, the Great and Almighty, revealed to Mūsā: ‘Request from Me what they requested from you, for I will not punish you because of their ignorance. ’ Then Mūsā said: My Lord, show me (Yourself) so that I may look upon You. He said: You cannot (bear to) see Me, but look at the mountain, if it remains firm in its place -while falling down- then will you see me; but when his Lord manifested (His glory) to the mountain, He made it crumble and Mūsā fell down in a swoon; then when he recovered, he said: Glory be to You, I turn to You. He said: ‘I have returned to my knowledge of You and (left) the ignorance of my people of You. I am the first of the believers in that none can see You. ’”

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Al-Ma’mūn admired the Imām’s talents and abundant knowledge, saying: “How good you are, Abū al-Hasan! ”

Q9: “Tell me about these words of Him, the Great and Almighty: And certainly she made for him, and he would have made for her, were it not that he had seen the manifest evidence of his Lord. [10]”

Ans. 9: “She made for him, were it not that he had seen the manifest evidence of his Lord, he would have made for her just as she made for him, but he was infallible, and the infallible did not think of sin; nor did he commit it. Indeed my father related to me on the authority of his father al-Sādiq, who said: ‘She intended to do, and he intended not to do. ’”

Q10: “How good you are, Abū al-Hasan! Tell me about these words of Him, the Great and Almighty: And Dhā al-Nūn when he departed in wrath; he imagined that We had no power over him. [11]”

Ans. 10: “That was Yūnus b. Matti. He departed in wrath to his people. He imagined, meaning that he was sure that We would not straiten him, namely We will not going to sustain him, and of it is these words of Him, the Great and Almighty: But when He tries him (differently) , then straitens to him his means of subsistence. [12] Or straitened and ordained. So he called out among the shadows, namely the shadows of the sea and of the stomach of the whale. There is no god but You! Glory belongs to You; I was indeed wrong through my leaving this worship to which You have given me free time in the stomach of the whale, so Allah answered him, and He, the Great and Almighty, said: But had it not that he was of those who glorify (Us) , he would certainly have tarried in its stomach to the day when they are raised. [13]”

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Q11: “How good you are, Abū al-Hasan! Tell me about these words of Him, the Great and Almighty: Till the apostles gave up hope and thought that they were surely accused of lying, Our help then came to them. [14]”

Ans. 11: “Allah, the Great and Almighty, said: Till the apostles gave up hope (of their people) and (their people came to) think that they proved them to be liars, Our help then came to them. ”

Q12: “How good you are, Abū al-Hasan! Tell me about these words of Him, the Great and Almighty: That Allah may forgive your community their past faults and those to follow. [15]”

Ans. 12: “The Meccan polytheists thought that there was none greater in sin than Allah’s Apostle, may Allah bless him and his family. That is because they worshipped three hundred and sixty idols other than Allah. When he (the Prophet) , may Allah bless him and his family, came to them and summoned them to the Oneness of Allah, they regarded that as big and great, and then they said: What! makes he the gods a single God? A strange thing is this, to be sure! And the chief persons of them break forth, saying: Go and steadily adhere to your gods; this is most surely a thing sought after. We never heard of this in the former faith; this is nothing but a forgery. [16]

“When Allah, the Great and Almighty, enabled His Prophet to conquer Mecca, He said to him: Mohammed, surely We have given to you a clear victory, that Allah may forgive your community their past faults and those to follow, (the faults) of the Meccan polytheists through your summoning (them) to the Oneness of Allah, their past faults and those to follow. That is because some Meccan polytheists became Muslims; some of them went out of Mecca; as for those of them who remained were not able to deny the Oneness of Allah against him (the Prophet) when he summoned the people to it, so their faults were forgiven because of his mastery over them. ”

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Q13: “How good you are, Abū al-Hasan! Tell me about these words of Him, the Great and Almighty: Allah pardon you! Why did you give them leave? [17]”

Ans. 13: “This is part of that which was revealed by the virtue of: I mean you and listen, O neighbor! Allah, the Great and Almighty, addressed His Prophet with that, but He meant by that his community. Similar to this (verse) is these words of Him, the Exalted: Surely if you associate (with Allah) , your work would certainly come to naught and you would certainly be of the losers [18], and these words of Him, the Great and Almighty: And had it not been that We had already established you, you would certainly have been near to incline to them a little. [19]”

Q14: “Allah’s Messenger, may Allah bless him and his family, went to the house of Zayd b. Hāritha b. Sharāhil al-Kalbi for a thing he wanted. He saw his wife washing and said to her: Glory belongs to Him who has created you! ”

Ans. 14: “By that he meant to free the Creator, the Great and Almighty, from the statement of those who said: ‘The angels are the daughters of Allah. ’ So Allah, the Great and Almighty, said: What! has then your Lord preferred to give you sons, and (for Himself) taken daughters from among the angels? Most surely you utter a grievous saying. [20] When Zayd returned to his house, his wife told him about the coming of Allah’s Apostle, may Allah bless him and his family, and his saying to her: ‘Glory belongs to Allah! ’ Zayd did not understand what the Prophet meant by that. He thought that the Prophet said that because he admired her beauty. So he came to the Prophet, may Allah bless him and his family, and said to him: ‘My wife is in her creation, and I want to divorce her. ’ ‘Keep your wife to yourself,’ said the Prophet to him, ‘fear Allah. ’ Allah had made the Prophet know the number of his wives. As for this woman, she was one of them, but he concealed that in his own soul and did not show it to Zayd. He feared that the people would say that Mohammed said to his retainer: ‘Your wife will be my wife,’ and that they would criticized him for that. As a result Allah, the Great and Almighty, revealed: And when you said to him to whom Allah had shown favor and to whom you had shown favor: Keep your wife to yourself and be careful of (your duty to) Allah; and you concealed in yourself (what) Allah would bring to light, and you feared men, and Allah had a greater right that you should fear Him.

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“Then Zayd b. Hāritha divorced her, and she had completed her waiting period, so Allah, the Great and Almighty, married her to His Prophet Mohammed, may Allah bless him and his family, and with this regard He revealed (a verse in) the Qur’ān, and He, the Great and Almighty, said: But when Zayd had accomplished his want of her, We gave her to you as a wife, so that there should be no difficulty for the believers in respect of the wives of their adopted sons, when they have accomplished their want of them; and Allah’s command shall be performed.

“Then Allah, the Great and Almighty, knew that the hypocrites would criticize the Prophet for being married to her, so He, the Exalted revealed: There is no harm in the Prophet doing that which Allah has ordained for him. [21]”

With this (answer) the Imām concluded this debate, which is evidence for his great scientific abilities and his comprehensive knowledge of the Great Book of Allah. The Imām freed the magnified prophets of Allah from committing transgression and established their infallibility through this explanation backed by undeniable proof and evidence.

Al-Ma’mūn lauds the Imām’s Talents

Al-Ma’mūn lauded Imām al-Ridā’s talents and said: “You have quenched my thirst, son of Allah’s Apostle, and explained what was hidden from me, may Allah reward you well on behalf of His prophets and of Islam. ”

Then al-Ma’mūn left the session. He took Mohammed b. Ja‘far, the Imām’s uncle, by the hand and asked him: “How did you see your nephew? ”

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Showing his admiration toward the Imām, Mohammed said: “He (Imām al-Ridā) is a scholar; we have never seen him frequent any of the men of knowledge. ”

Al-Ma’mūn agreed with him on this reality and said: “Surely, your nephew is from among the Household concerning whom the Prophet, may Allah bless him and his family, said: ‘Verily, the pious of my family and the good ones of my offspring are the most forbearing of the people when they are young and the most knowledgeable of the people when they are old; therefore, do not teach them, for they are most learned than you. They do not bring you out of guidance; nor do they make you enter a door to error. ”

Then ‘Ali b. al-Jahm related to the Imām al-Ma’mūn’s laudation and praise and what Mohammed b. Ja‘far said concerning him. So the Imām smiled and said: “Do not be deceived by what you heard from him (al-Ma’mūn) , for he will assassinate me; and Allah, the Exalted, will take vengeance on him out of his (evil) deed toward me. [22]”

The matter was just as the Imām, peace be on him, had predicted. That is because al-Ma’mūn’s harbored malice against him and was jealous of excellence and abundant knowledge given by Allah to him. Accordingly, al-Ma’mūn committed the most horrible crime in the history of Islam when he put poison into food and gave it to the Imām to eat. In this manner he was able to assassinate the Imām, who was the Prophet’s grandson, source of knowledge and wisdom on earth.

Ibn al-Sikit’s Questions

Abū Yūsuf Ya‘qūb b. Ishāq al-Dawraqi, better known as Ibn al-Sikit, was a great scholar in the time of the Imām. He came to Imām al-Ridā, peace be on him, and asked him the following questions:

“Why did Allah send Mūsā with a white hand, ‘Īsā with miraculous medicine, and Mohammed with miraculous speech and oratory? ”

The Imām answered him about the reason for these things, saying: “Allah sent Mūsā (with the white hand) because sorcery dominated the (minds) of the people of his time, so he brought them from Allah something which they never had, nor could they bring about anything like it, thus rendering their sorcery void and proving his argument against them.

“Allah sent‘Īsā with medicine during a period of time when chronic diseases became widespread, and the people were in dire need of cure, so he (‘Īsā) brought them from Allah something which they never had, bring the dead back to life, healing the blind and the leprous with Allah’s permission, proving his argument against them.

“Allah sent Mohammed, may Allah bless him and his family, with speech and oratory during the time when speech and oratory dominated (the minds of) the people. [23] So he (Mohammed) brought them from Allah warnings and precepts through which he could disprove their statements and proved his argument against them. ”

Ibn al-Sikit admired the Imām’s knowledge and said: “By Allah, I have never seen anyone like you! What is the argument against people these days, then? ”

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The Imām answered him: “Reason. Through it can you come to know who tells the truth about Allah, so you believe in him, and who tells lies about Allah, so you disbelieve in him. ”

“This, by Allah, is the (right) answer,” declared Ibn al-Sikit. [24]

Allah created reason and made it argument over man. Reason brings about mercy to man when he obeys it, and it brings about unhappiness to him when he disobeys it. Through reason we can distinguish the truthful from the untruthful, the true from the untrue.

The Imām debates a Man

A man, whose name the historians have not mentioned, came in to Imām al-Ridā, peace be on him. When the man sat down, he turned to the Imām and asked him: “Son of Allah’s Apostle, what is the evidence for the creation of the world? ”

The Imām answered him with definite evidence: “You were not, then you have been. You know that you had not created yourself; nor had the like of you created you. [25]”

The Imām’s Debate Concerning the Prophet’s Family

Yet this is another debate in which the Imām has provided evidence of that Allah chose the pure family (of the Prophet). The debate took place in the presence of al-Ma’mūn and a group of scholars from Iraq and Khurasān. Al-Ma’mūn asked the scholars about the meaning of this verse: “Then We gave the Book for an inheritance to those whom We chose from among Our servants. [26]”

“Surely those whom Allah chose were all Muslims,” retorted the scholars.

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Al-Ma’mūn turned to the Imām and asked him: “What do you say, Abū al-Hasan? ”

“I do not say as they said,” replied the Imām, “but I say that Allah, the Blessed and Exalted, meant the pure family (of the Prophet) , peace be on them. ”

The Imām’s words moved al-Ma’mūn, and he asked: “How did Allah mean the Prophet’s family apart from the community? ”

“If Allah meant the community,” replied the Imām, “then all of it would enter the Garden, while He, the Exalted, says: But of them is he who makes his soul to suffer a loss, and of them is he who takes a middle course, and of them is he who is foremost in deeds of goodness by Allah’s permission; this is the great excellence. [27]”

The Imām added, saying: “As a result the inheritance belongs to the Prophet’s pure family, not to other than them. It is they whom Allah has described in His Book and said: Verily Allah intends to keep off from you every kind of uncleanness. And to purify you, people of the House, with a thorough purification. It is they concerning whom Allah’s Messenger, may Allah bless him and his family, said: ‘I leave behind me among you two things, if you cleave to them, you will never go astray ¾that is the book of Allah and my offspring from my family (ahl al-Bayt). They will never scatter (from you) until they lead you to me at the (scared) waters (of Heaven). Take care how you will follow me with regard to them. People, do not try to teach them, for they are more knowledgeable than you. ’[28]”

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The scholars hurried to say at one time: “Abū al-Hasan, tell us about the offspring (‘itra): are they the family (āl) or other than the family? ”

“They are the family (āl) ,” answered the Imām.

They opposed the Imām, saying: “It has been narrated on the authority of Allah’s Apostle, who said: ‘My community is my family (āl). ’ And these are his companions who say with a diffused tradition which cannot be denied: ‘The family (āl) of Mohammed is his community. ’”

The Imām indicated that the tradition was fabricated and incorrect, saying: “Tell me, is it forbidden for Mohammed’s family to take alms or not? ”

“Yes,” was the answer.

“Is it forbidden for the community to take alms or not? ” asked the Imām.

“No,” came the answer.

Having proved argument against them, the Imām retorted: “This is the difference between the family (āl) and the community (umma). Woe unto you! Which creed do you follow? What! shall We then turn away the reminder from you altogether because you are an extravagant people? Did you not know that the tradition apparently concerned those who were chosen and rightly guided apart from the rest of the people? ”

“From where did you say, Abū al-Hasan? ” asked the scholars.

The Imām began reciting to them the excellence of the pure offspring, saying: “From these words of Allah: And certainly We sent Nūh and Ibrāhim and We gave to their offspring the (gift of) prophecy and the Book; so there are among them those who go aright, and most of them are transgressors. [29] So the legacy of prophecy and the Book was confined to those who went aright apart from the transgressors. Did you not know that Nūh ask his Lord, saying: My Lord, surely my son is of my family, and Your promise is surely true? [30] That is because Allah had promised him to save him and his family, so Allah, the Blessed and Exalted, said: Surely he is not of your family; surely he is (the doer of) other than good deeds; therefore, ask not of Me that of which you have no knowledge; surely I admonish you lest you may be of the ignorant. [31]”

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Al-Ma’mūn burst with anger and rage, saying: “Did Allah prefer the offspring to the rest of the people? ”

The Imām retorted: “Allah, the Great and Almighty, preferred the offspring to the reset of the people in the firm text of His Book. ”

“Where is that in the Book of Allah? ” asked al-Ma’mūn.

The Imām recited to him a group of the verses which lauded the excellence of the Household, peace be on them, saying: “Surely Allah chose Adam and Nūh and the descendants of Ibrāhim and the descendants of ‘Umrān above the nations, offspring, one of the other; and Allah is Hearing, Knowing. [32] And Allah said in another place: Or do they envy the people for what Allah has given them of His grace? But indeed We have given to Ibrāhim’s family the Book and the wisdom, and We have given them a grand kingdom. [33] Then after this Allah addressed the rest of the Muslims, saying: O you who believe, obey Allah and obey the Apostle and those in authority from among you. [34] He meant those whom He made inherit the Book and wisdom, and they were envied for them, according to these words of Him: Or do they envy the people for what Allah has given them of His grace? But indeed We have given to Ibrāhim’s family the Book and the wisdom, and We have given them a grand kingdom. He meant obedience to those chosen and pure, and ‘kingdom’ here means obedience to them. ”

“Did Allah, the Most High, interpret ‘choice’ in the Book? ” asked the scholars.

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The Imām answered them: “He interpreted ‘choice’ in outward apart from the inward in twelve places:

“The first of that is the words of Allah: And warn your nearest relations [35], ¾and your loyal family ¾in this manner it is in the recitation of Ubay b. Ka‘b, and it has been established in the copy of the Qur’ān of ‘Abd Allah b. Mas‘ūd. However, when ‘Uthmān ordered Zayd b. Thābit to collect the Qur’ān, he omitted this verse. And this is an exalted position, great excellence, and lofty honor when Allah, the Great and Almighty, meant the family (āl) by that. This is one (verse).

“As for the second verse concerning choice, it is these words of Allah: Verily Allah intends to keep off from you every kind of uncleanness and to purify you, people of the House, with a thorough purification. None can deny this excellence except him who is obstinate, for this excellence is clear.

“The third verse: When Allah distinguished the pure from among His creatures, He ordered His Prophet in the Verse of Contest of Prayer (Ibtihāl) and said: Say: Come let us call our sons and your sons and our women and your women and our souls and your souls, then let us be earnest in prayer, and pray for the curse of Allah on the liars. [36] So the Prophet, may Allah bless him and his family, brought out ‘Ali, al-Hasan, al-Husayn, and Fātima, peace be on them, thus he associated their souls with his own soul. ”

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Then the Imām turned to the scholars and asked them: “Did you know the meaning of His words: and our souls and your souls? ”

“By that he (the Prophet) meant his own soul,” they answered.

“You are mistaken,” replied the Imām, “by that he meant ‘Ali. [37] The proof of that is the statement of the Prophet, may Allah bless him and his family, when he said to ‘Ali: ‘Let the Banū of Wulay‘a[38] refrain from (polytheism) ; otherwise, I will send to them a man who is like my own soul, namely ‘Ali, peace be on him. [39] This is a quality which none had before him, a merit over which no man differ, and honor to which no creature preceded him, for he (the Prophet) regarded ‘Ali’s soul as his own soul. This is the third (verse).

“As for the fourth (proof) , it is that he (the Prophet) brought the people out of his mosque except the offspring. When the people spoke about that, al-‘Abbās spoke and said: ‘Allah’s Apostle, you have left ‘Ali and brought us (out of the mosque). ’ ‘It was not I who left him and brought you out,’ replied Allah’s Apostle, may Allah bless him and his family, ‘but it was Allah who left him and brought you out. ’ This explains his statement to ‘Ali, peace be on him: ‘Your position to me is as

Hārūn had with Mūsā. ’”

“Where is this in the Qur’ān? ” asked the scholars.

“That is in the Qur’ān,” replied the Imām.

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“Recite it to us,” they demanded.

So the Imām recited to them these words of Allah, the Exalted: “And We revealed to Mūsā and his brother, saying: Take for your people houses to abide in Egypt and make your houses places of worship. [40] This verse demonstrates the position of Hārūn with Mūsā as well as it demonstrates the position of ‘Ali, peace be on him, with Allah’s Apostle, may Allah bless him and his family. Besides there is a clear indication in this statement of Allah’s Apostle: ‘It is not lawful for those who are in a state of major ritual impurity and the menstruating to enter this mosque except Mohammed and the family of Mohammed. ’”

The scholars denied the knowledge of that and said to the Imām: “This explanation and this interpretation does not exist. Do you, members of the House of Allah’s Messenger, may Allah bless him and his family, have (such an explanation and interpretation)? ”

The Imām answered them: “Who denies that while Allah’s Messenger, may Allah bless him and his family, says: ‘I am the city of knowledge and ‘Ali is its gate. Then, one who wishes (to enter) the city of knowledge, then he should enter from its gate. ’ We clarified and explained (‘Ali’s) merit, honor, precedence (in Islam) , choice, and purity. Accordingly, none denies (these outstanding qualities) except him who is obstinate. To Allah, the Great and Almighty, belongs praise for that! This is the fourth (proof).

“As for the fifth (proof) , it is these words of Allah, the Great and Almighty: And give to the near of kin his due. [41] (This is) a quality for which Allah, the Great and Almighty, singled them out, and preferred them over the community. When this verse was revealed to Allah’s Apostle, may Allah bless him and his family, he said: ‘Summon Fātima to me. ’ They summoned her to him, and he said: ‘Fātima! ’ ‘Here I am, Allah’s Apostle! ’ she answered. ‘None passes (through) Fadak with horses or stirrups; it especially belongs to me apart from the Muslims; and I have granted it to you according to Allah’s command, so take it for you and your sons. This is the fifth (proof).

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“As for the sixth (proof) , it is these words of Allah, the Great and Almighty: Say: I demand not, of you any reward for it (the toils of preaching) except the love of my relations. [42] This is a special characteristic of the Prophet, may Allah bless him and his family, apart from the prophets, and a special characteristic of the Family apart from other than them. That is because Allah gave an account of the prophets when He mentioned Nūh, peace be on him: And, O my people! I ask you not for wealth in return for it; my reward is only with Allah and I am not going to drive away those who believe; surely they shall meet their Lord, but I consider you a people who are ignorant. [43] He gave an account of Hūd, saying: O my people! I ask you not for wealth in return for it; my reward is only with Him Who created me; do you then understand? [44]

And He said to His Prophet: Say: I demand not, of you any reward for it (the toils of preaching) except the love of my relations. Allah has imposed showing love for them on people because He had known that they would never turn away from their own creed and never return to error. Another (proof): A man may love a man, but he may hate some of his own household, so he is his enemy and his heart is not sound. Allah loved that there would be nothing in the heart of Allah’s Apostle, may Allah bless him and his family, toward the believers, for He imposed on them the love of his relations. Accordingly, he who loves Allah’s Apostle, may Allah bless him and his family, and his Household, peace be on them, then Allah’s Apostle, may Allah bless him and his family, cannot hate him. He who hates Allah’s Apostle and his household, then it is incumbent on Allah’s Apostle to hate him, for he has abandoned one of the obligations imposed by Allah. Which excellence or honor is better than this (love toward Allah’s Apostle and his household)?

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“When Allah sent down to His Prophet, may Allah bless him and his family, (this verse): Say: I demand not, of you any reward for it (the toils of preaching) except the love of my relations, Allah’s Apostle, may Allah bless him and his family, rose among his companions. He praised Allah and lauded Him, and then he said: ‘People, Allah has imposed an obligation on you, then will you perform it? ’ None answered him. On the following day he rose among them and said the like of that, but none answered him. One the following day he rose among them and said: ‘People, Allah has imposed an obligation on you, then will you perform it? ’ Yet none answered him. So he said: ‘People, the obligation is neither gold nor silver nor food nor drink. ’ ‘Say it,’ they demanded. He recited this verse to them. ‘As for this (love) , we accept it,’ they answered. However, most of them did not perform it. ”

The Imām added, saying: [My father related to me on the authority of my grandfather on the authority of his grandfathers on the authority of al-Husayn b. ‘Ali, peace be on them, who said: ] “The Muhājirūn and the Ansār gathered around Allah’s Messenger, may Allah bless him and his family, and said to him: ‘Allah’s Messenger, you have the right to spend on yourself and the delegations who come to you, then these are our properties along with our blood, so make decisions concerning them, may Allah be kind to you and reward you. Give whatever you desire and withhold whatever you desire without any objection. ’ So Allah sent down the Trusted Sprit (Gabriel) to him, and he said: ‘Mohammed, Say: I demand not, of you any reward for it (the toils of preaching) except the love of my relations. Do not hurt my relations after me.

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They went out and a group of them said: Allah’s Apostle left what we presented before him because he wanted to urge us to show love toward his relations after him; and this is something which he fabricated at his session, so Allah revealed this verse: Nay! they say: He has forged it. Say: If I have forged it, you do not control anything for me from Allah; He knows best what you utter concerning it; He is enough as a witness between me and you, and He is the Forgiving, the Merciful. [45] As a result, the Prophet, may Allah bless him and his family, sent for them and asked: ‘Has anything happened? ’ ‘Yes, by Allah, Allah’s Apostle,’ they replied, ‘some of us say dreadful words and we hated them. ’ Allah’s Apostle, may Allah bless him and his family, recited this verse to them. They wept and their weeping became intense, hence Allah, the Most High, revealed this verse: And He it is Who accepts repentance from His servants and pardons the evil deeds and He knows what you do. [46]

“As for the seventh (proof) , it is that Allah says: Surely Allah and His angels bless the Prophet; O you who believe! call for (Divine) blessings on him and salute him with a (becoming) salutation. [47] When this verse was revealed, the obstinate from among them asked: ‘Allah’s Messenger, we have come to know how to salute you, then how shall we bless you? ’ He (the Prophet) said: ‘You say: O Allah, bless Mohammed and the family of Mohammed just as You had blessed Ibrāhim and the family of Ibrāhim, surely You are Praiseworthy, Glorious. ’”

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The Imām turned to the scholars and asked them: “Is there any opposition to these (proofs)? ”

All of them said in one voice: “No! ”

However, al-Ma’mūn said: “There is no opposition to them, and there is an unanimous agreement on them. Have you anything clearer than them about the family in the Qur’ān? ”

The Imām began giving more definite indications concerning the excellence of the Household (of the Prophet) , peace be on them,saying: “Tell me about these words of Allah: Yāsin, and I swear by the Qur’ān full of wisdom; most surely you are of the apostles, on a right way. [48] Whom did Allah mean by His words ‘Yāsin’? ”

The scholars said: “By that He meant Mohammed, may Allah bless him and his family, there is no doubt about that. ”

The Imām turned to those who were present and said to them: “Allah gave Mohammed and the family of Mohammed excellence whose essence and quality none has reached. That is because Allah never saluted anyone except the prophets, the blessings of Allah be upon them. He, the Blessed and Exalted, said: Peace and salutations to Nūh among the nations. [49] And He said: Peace be on Ibrāhim. [50] And He said: Peace be on Mūsā and Hārūn. [51] He did not say: Peace be on the family of Nūh; nor did He say: Peace be on the family of Ibrāhim; nor did He say: Peace be on the family of Mūsā and Hārūn. And He, the Great and Almighty, said: Peace be on Āl Yāsin (the family of Yāsin) [52]; He meant the family of Mohammed. ”

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Al-Ma’mūn turned to Imām al-Ridā and said to him: “I have come to know that this explanation and clarification is concerning the source of the Prophethood. ”

(Then the Imām continued giving proofs, saying: ) “As for the eighth (proof) , it is these words of Allah, the Great and Almighty: And know that whatever thing you acquire in war, a fifth of it is for Allah and for the Apostle and for the near of kin. [53] Allah associated His own portion with that of Allah’s Apostle, may Allah bless him and his family, and of those near of kin. This is a difference between the family and the community, for Allah put them in one place and put all people in another place, accepted for them what He accepted for Himself, and singled them out for it. He started with Himself, then His Apostle, then the near of kin in every place of booty, and others which He, the Great and Almighty, accepted for Himself and accepted for them. He said, and His words are the truth: And know that whatever thing you acquire in war, a fifth of it is for Allah and for the Apostle and for the near of kin. As a result this is a certain verification and permanent matter for them to the Day of Resurrection in Allah’s

Book, which speaks (of the truth) , before and behind which falsehood does not come, which is a revelation from the Wise, the Praiseworthy.

As for these words of Him: and the orphans and the needy, surly the orphans are not included in booty when their orphanhood terminates; they have no share in booty, and it is not lawful for them to take it. As for the share of the near of kin, it subsists to the Day of Resurrection; it is for the rich and the poor, for there is none richer than Allah and

His Apostle, may Allah bless him and his family. He appointed a share of the booty for Himself and a share for His Apostle, so He accepted for them what He accepted for Himself and His Apostle, similar to this (booty) is the war booty gained without fighting (fayya’). He accepted for the near of kin what He accepted for Himself and His Apostle, may Allah bless him and his family. He also made it

permissible for them (to take a share) of booty. He started with

Himself, then His Apostle, may Allah bless him and his family, and then them. He associated their own share with His own share and the share of His Apostle, may Allah bless him and his family. He also (associated) obedience (to them with obedience to Him and His

Apostle) , so He, the Great and Almighty, said: O you who believe! obey Allah and obey the Apostle and those in authority from among you. [54] He started with Himself, then with His Apostle, then with his Household, similar to this (verse is the verse regarding) authority (wilāya): Only Allah is you authority (Vali) and His Apostle and those who believe. [55] Accordingly, He made their authority associated with obedience to Him and the Apostle and,in addition,He made their share (of booty) associated with that of Him and of His Apostle.

When the story of alms came, He, may His name be Exalted, deemed Himself far above it as well as He deemed His Apostle, may Allah bless him and his family and his household, far above it. Thus He said: Alms are only for the poor and the needy, and the officials (appointed) over them, and those whose hearts are made to incline (to truth) and the (ransoming of) captives and those in debts and in the way of Allah and the wayfarer; an ordaince from Allah. [56] Do you find that He has appointed a share in any of these (verses) for Himself or for His Apostle or the near of kin. That is because when He deemed Himself far above alms, He deemed His Apostle and his Household far above it; rather He made it unlawful (to take alms) , for it is unlawful for Mohammed and his Household (to take) alms which are the dirt of men. It is unlawful (for them) to take alms, for they were pure from every uncleanness and dirt. When Allah purified them and chose them, He accepted for them what He accepted for Himself, and He hated for them what He hated for Himself.

“As for the ninth (proof) , it is that we are the followers of the Reminder, for Allah has said in the firm text of His Book: So ask the followers of the Reminder. [57]”

The scholars objected this statement, saying: “By that Allah meant the Jews and the Christians. ”

The Imām disproved their viewpoints, saying: “Is it permissible for them to summon us (to follow) their own religion and to say that their religion is better than Islam? ”

Al-Ma’mūn turned to Imām al-Ridā and asked him for more explanation of what he said, saying: “Have you any explanation of that which opposes their statement? ”

“Yes,” replied the Imām, “the Reminder is Allah’s Messenger, may Allah bless him and his family, and we are the men of it, and that is clear in the Verse of Divorce: Therefore be careful of (your duty to) Allah, O men of understanding who believe! Allah has indeed revealed to you a reminder, an Apostle who recites to you clear

communications. [58] As a result, the Reminder is Allah’s Apostle and we, his Household. This is the ninth (proof).

“As for the tenth (proof) , it is that Allah has said in the Verse of Prohibition: Forbidden to you are your mothers and your daughters and your sisters. [59]”

The Imām addressed the scholars, saying: “Tell me: If Allah’s Apostle, may Allah bless him and his family, was alive, was it permissible for him to marry my daughter or the daughter of my son or the offspring of my loins? ”

“No,” the scholars answered.

The Imām asked them again: “Tell me: Was it permissible for him to marry one of your daughters? ”

“Yes,” they replied.

“Accordingly, I am one of his family, while you do not belong to his family,” said the Imām, “if you belonged to his family, then it would be forbidden for him to marry one of your daughters just as it is forbidden for him to marry one of my daughters. That is because we belong to his family while you belong to his community. This is another difference between the family (āl) and the community, for the family belongs to him whereas the community ¾if it is not the family ¾does not belong to him. This is the tenth (proof).

“As for the eleventh (proof) , it is that His words in Sūrat al-Mu’min giving an account of the words of a man: And a believing man of Fir‘oun’s people who hid his faith said: What! will you slay a man because who says: My Lord is Allah, and indeed he has brought to you clear arguments from your Lord? [60] The man was the son of Fir‘oun’s uncle. He (Allah) ascribed the man to Fir‘oun because of his lineage and He did not add him to him because of his faith. He (Allah) has also singled us out because we belong to the family of Allah’s Apostle, may Allah bless him and his family, and our lineage belongs to him, while He generalized His religion, so this is another deference between the family (āl) and the community. This is the eleventh (proof).

“As for the twelfth (proof) , it is these words of Him: And enjoin prayer on your family, and steadily adhere to it. [61] So He (Allah) has singled us out for this special characteristic, for He ordered us through His ordering him (the Prophet) , then He has singled us out apart from the community. Accordingly, after the revelation of this verse, Allah’s Messenger would come to the door of ‘Ali and Fātima, peace be on them, five times a day at the timing of the prayers and said: ‘ (Perform) the prayer, may Allah have mercy upon you! ’ Allah did not honor any of the progeny of the prophets with this noble quality with which He has honored us and singled us out along with all the members of his Household, so this is another difference between the family (āl) and the community. Praise belongs to Allah, the Lord of the worlds, and Allah bless His Prophet Mohammed. [62]”

With this proof we will end our talk about some of Imām al-Ridā’s debates, which represent a side of his scientific life and his struggle for defending Islam.

Footnote

[1] Qur'ān, 20, 121-122.

[2] Ibid. , 3, 34.

[3] Ibid. , 7, 190.

[4] Ibid. , 7, 190.

[5] Ibid. , 6, 76.

[6] Ibid. , 2, 26.

[7] Ibid. , 28, 15.

[8] Ibid. , 26, 20.

[9] Ibid. , 93, 6.

[10] Ibid. , 12, 24.

[11] Ibid. , 21, 87.

[12] Ibid. , 89, 16.

[13] Ibid. , 37, 143-144.

[14] Ibid. , 12, 110.

[15] Ibid. , 48, 2.

[16] Ibid. , 38, 5-7.

[17] Ibid. , 9, 43.

[18] Ibid. , 39, 65.

[19] Ibid. , 17, 74.

[20] Ibid. , 17, 40.

[21] Ibid. , 33, 38.

[22] 'Uyūn Akhbār al-Ridā, vol. 1, pp. 195-204.

[23] The narrator of this account said: "I think that poetry prevailed them. "

[24] Al-Ihtijājj, vol. 2, pp. 224-225.

[25] Ibid. , 170-171.

[26] Qur'ān, 35, 32.

[27] Ibid. , 35, 32.

[28] Hadith al-Thaqalayn, definite, repeatedly stated tradition narrated in al-Sihāh and al-Sunan.

[29] Ibid. , 57, 26.

[30] Ibid. , 11, 40.

[31] Ibid. , 11, 46.

[32] Ibid. , 3, 32.

[33] Ibid. , 4, 54.

[34] Ibid. , 4, 59.

[35] Ibid. , 26, 214.

[36] Ibid. , 3, 72.

[37] In addition to the proof which the Imām mentioned, it is senseless that man calls his own soul, so there is no escape that he meant by that 'Ali, peace be on him.

[38] The Banū of Wulay'a, a district of Kinda.

[39] In al-'Uyūn, by our souls he meant 'Ali, by our sons he meant al-Hasan and al-Husayn, and by our women he meant Fātima, peace be on them. All the interpreters of the Qur'ān have agreed on that.

[40] Qur'ān, 10, 87.

[41] Ibid. , 17, 26.

[42] Ibid. , 42, 22.

[43] Ibid. , 11, 29.

[44] Ibid. , 11, 51.

[45] Ibid. , 46, 8.

[46] Ibid. , 42, 24.

[47] Ibid. , 33, 56.

[48] Ibid. , 36, 1.

[49] Ibid. , 37, 79.

[50] Ibid. , 37, 109.

[51] Ibid. , 37, 120.

[52] Ibid. , 37, 130.

[53] Ibid. , 8, 42.

[54] Ibid. , 4, 59.

[55] Ibid. , 5, 55.

[56] Ibid. , 9, 60.

[57] Ibid. , 16, 43.

[58] Ibid. , 65, 10-11.

[59] Ibid. , 4, 23.

[60] Ibid. , 40, 28.

[61] Ibid. , 20, 132.

[62] Tuhaf al-'Uqūl, pp. 425-436. 'Uyūn Akhbār al-Ridā. Al-Majālis.

CHAPTER VI

HIS WORKS

The historians and the narrators have reported that Imām al-Ridā, peace be on him, compiled a group of books some of which were (compiled) according to al- Ma’mūn’s request, in some of which he (the Imām) discussed and explained the precepts of Islamic law as well as he recorded in some of which the traditions transmitted from his grandfather, the greatest Prophet, may Allah bless him and his family, and this work was called the Musnad of Imām al-Ridā, peace be on him. Yet another example of his scientific books is what is known as al-Risāla al-Dhahabiya fi al-Tibb (the golden medical dissertation) , in which the Imām mentioned what put right man’s body and soul, and which is among the main, briefed books on medicine. In the following topics we will present some of his works:

His Dissertation on Islamic Law

His Dissertation on Islamic Law

Al-Ma’mūn ordered his minister al-Fadl b. Sahl to have the honor of meeting Imām al-Ridā, peace be on him, and to say to him: “I (i. e. al-Ma’mūn) would like you to gather for me the lawful, the unlawful, the religious duties, and the sunna (the Prophet’s practices) , for you are the proof of Allah over His creatures and source of knowledge. ” The Imām responded to al-Ma’mūn’s request. He ordered an inkwell and a sheet of paper to be brought to him, and then he ordered al- Fadl to write. He dictated to him:

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“In the name of Allah, the Most Gracious, the Most Merciful. It is sufficient for us to witness that there is no god but Allah, Who is Unique, Everlasting Refuge, has not taken a consort nor a son, Self-subsistent, All-hearing, All-seeing, Strong, All-steadfast, Eternal, Light, Knower never be ignorant, Powerful never be incapable, Rich never be needy, and Just never be unjust. He created all things. There is nothing like Him. There is no like with Him nor an opposite nor a rival nor an equal. Surely Mohammed is His servant and apostle, entrusted by Him, chosen by Him from among His creatures, the master of the apostles, the last of the prophets, and the best of creatures. There will be no prophet after him. His ideals will be neither altered nor changed. And surely all what Mohammed, may Allah bless him and his family, brought was the clear truth. We have believed in him and all Allah’s apostles,His prophets,and His proofs. And we have believed in His truthful Book falsehood shall not come to it from before it nor from behind it; a revelation from the Wise, the Praised one, that it is His Book which has dominated all the Books,and that it is true from beginning to end. We have believed in its clearly defined and its ambiguous,its specific and its general,its promise and its threat, its abrogating (verses) and its abrogated, and its giving

information. No creature is able to bring the like of it.

After it the proof and argument is the Commander of the faithful, who undertakes the affairs of the Muslims, speaks on behalf of the Qur’ān, and knows its precepts, who is his (the Prophet’s) brother, his successor, his testamentary trustee, whose position to him was as Hārūn had with Mūsā, ‘Ali b. Abū Tālib, the Commander of the faithful, the Imām of the Allah-fearing, the leader of the luminous famous ones, the master of the faithful, the best of the testamentary trustees after the prophets; after him were al-Hasan and al-Husayn, peace be on them, one by one up to this day of ours, who are the family of the Messenger; the most learned of them (men) in the Book and the Sunna (the Prophet’s practices) , the most just of them in the case, the most appropriate of them for the Imāmate in every age and time; they are the firmest handle, the Imāms of guidance, the proof over the inhabitants of the world until Allah inherits the earth and that which on it, and He is the best of the inheritors; all those who have opposed them are straying and misleading and leaving the truth and guidance; it is they who express the Qur’ān and speaks on behalf of the Messenger with eloquence. He who dies and does not know their names and their fathers’ names dies as those who died before Islam. Surely of their religion are piety, chastity, truthfulness, righteousness, diligence, returning the things deposited (with them to) to the pious and the sinners, prostrating themselves in prayers for a long time, refraining from the unlawful, waiting for relief by the virtue of steadfastness, good friendship, good neighborhood, offering the good, praying by night, turning away from harm, cheerfulness, advice, and having mercy on the believers. ”

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This letter gives an account of praising and glorifying Allah, the Exalted, and mentioning some of His attributes as well as it is full of praising the greatest Prophet, may Allah bless him and his family, who was the first to inspire man with good and virtue, whom Allah, the Most High, chose for His message and saving His servants from ignorance, whom Allah endowed with the immortal miracle, which is the Holy Qur’ān falsehood shall not come to it from before it nor from behind it, which is the constitution for putting man right and solving all his matters and problems.

Moreover, Imām al-Ridā, peace be on him, presented the pioneer of the truth and justice in Islam, the testamentary trustee of the Apostle, and his successor after him, Imām ‘Ali, the Commander of the faithful, peace be on him, the Imām of the Allah-fearing, the best of the testamentary trustees, and he, peace be on him, praised the pure Imāms, who guided this community to the ways to the Garden, spoke on behalf of the Messenger, may Allah bless him and his family, expressed the Qur’ān, delivered the message of Allah, and explained its precepts.

Wudu (Ablution)

After this presentation, Imām al-Ridā, peace be on him, began explaining the rules of comprehensive, Islamic law, saying: “As for wudū’ (the minor ablution) , as Allah has ordered in His Book, it is washing the face and hands, rubbing the head and feet. One is a religious duty and two are recommended. He who increases (wudū’) is sinful and is not rewarded. Nothing invalidates wudū’ except flatus, urine, feces, sleep, and janāba (sexual intercourse or just discharge of semen).

“He who rubs over the shoes opposes Allah, His Apostle, and His Book, and his wudū’ is invalid. That is because ‘Ali, peace be on him, opposed rubbing over shoes and ‘Umar said to him: ‘I saw the Prophet, may Allah bless him and his family, rub (over shoes). ’ ‘Before or after the revelation of Sūrat al-Mā’ida? ’ asked ‘Ali. ‘I do not know,’ replied ‘Umar. ‘But I know,’ explained ‘Ali, ‘that Allah’s Apostle, may Allah bless him and his family, had not rubbed (over shoes) since the revelation of Sūrat al-Mā’ida. ’”

The first act of Islamic law which Imām al-Ridā, peace be on him, presented was wudū’, which is light and purity for man, and which is the most brilliant of the prerequisites of prayer through which man is exalted and have the honor of communicating with his Almighty Creator. In his presentation of wudū’, the Imām dealt with the following:

1. The acts of wudū’

As for the acts of wudū’, they are as follows:

A. Washing the face from the point where the hair of the head normally grows down to the chin in length. Breadthwise, the span is that the area which is covered by the thumb and the middle finger when they are spread out.

B. Washing the hands from the elbow down to the finger tips.

C. Rubbing the head (with a wet hand) from the front of the top of the head; rubbing should be over the skin (of the head) or the hair grows on the front (of the head) on the condition that it should not exceed its limit by the virtue of extension.

D. Rubbing the upper part of the feet from the tip of the toes to the ankle; rubbing should be over the skin; it is not permitted to rub over an obstacle such as shoes and socks, and he who rubs over them oppose the Book of Allah and the Sunna (practices) of His Messenger, and his wudū’ is invalid, as it has been mentioned by the Imām, peace be on him, and the successive texts (traditions) transmitted from the Imāms of the members of the House (ahl al-Bayt) , peace be on them.

2. Things that Invalidate wudū’

The Imām has mentioned the things that invalidate wudū’ as follows:

A. discharge of flatus through the anus,

B. urine,

C. feces,

D. sleep which overcomes reason,

E. janāba (sexual intercourse or just the discharge of semen).

These things invalidate wudū’.

Ghusl (great Ablution)

He, peace be on him, said: “Ghusl (the major ablution) is (performed) because of janāba (sexual intercourse or just the discharge of semen) , wet dreams, hayd (regular menstrual bleeding) , and touching the corpse of the dead. (These ghusls are) obligatory.

“Ghusl (is also performed) on Friday, the two ‘Īds, entering Mecca and Medina, visiting (the holy shrines) , entering into state of ritual consecration (ihrām) , the day of ‘Arafa, the first night of the month of Ramadān, the 19th night of it, the 21st of it, and 23rd of it. (These ghusls are) recommended. ”

Among marvelous, Islamic legislation, rules, and practices is ghusl which protects bodies from diseases, and in the meantime it brings about the cleanness of body and removing dirt from it, and it is of two types: obligatory, and recommended. The Imām , peace be on him, has presented both types as follows:

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1. The Obligatory Ghusls

Ghusl is obligatory in the following states:

A. Ghusl of janāba

There are two reasons for janāba, the first is the discharge of semen accompanied by libido, ejaculation, and flagging, so he who has a wet dream and this material (semen) discharges from him is in a state of major ritual impurity (junub) , and ghusl is obligatory on him; the second is sexual intercourse (jumā‘) even if there is no discharge of (semen) , and it is real by the virtue of entering the glans into the vagina or the anus without any difference between man and woman.

B. Ghusl of hayd

Hayd is blood which women experience and which Allah creates in the womb for certain interests. It is mostly black or red with slight straining and burning. If it happens to her and she finishes it, then ghusl is obligatory on her, and it is forbidden for her during (the period) of hayd to touch the name of Allah, the Exalted, the names of the prophets, of the pure Imāms, the writing of the Qur’ān, to stay in mosques and to enter them apart from passing them, and others.

D. Ghusl for touching a corpse

Ghusl is obligatory when one touches a corpse after it has become cold and before washing it. As for the animals other than man, ghusl is not obligatory on him when he touches them after their death.

These are some obligatory ghusls which the Imām, peace be on him, has mentioned. The rest of them are ghusl of istihāda (obligatory for women after certain kinds of irregular bleeding) , and ghusl al-maiyit (obligatory ceremonial washing of the corpse of a Muslim). The jurists have mentioned them in details.

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The Recommended Ghusls

As for the recommended ghusls, they of three types: time, local, and actual. As for the time (ghusls) , they are as follows:

A. Ghusl for Friday:

It is the most important of them, and its timing is from the rise of the second dawn of Friday to the declination (of the sun).

B. Ghusl for the two ‘Īds:

‘Īd al-Addhā, and ‘Īd al-Fitr. Ghusl is also recommended on the Day of al-Ghadir, which is the eighteenth day of Dhi al-Hijja, which is the immortal day when the Prophet, may Allah bless him and his family, appointed as successor after him the master of his family, the gate of the city of his knowledge, Imām ‘Ali, the Commander of the faithful, peace be on him.

C. Ghusl for the Day of ‘Arafa

D. Ghusl for the first night of the blessed month of Ramadān

E. Ghusl for the nineteenth night of Ramadān, the twenty-first night of it, and the twenty-third night of it, which is the blessed night when it is thought that the Night of the Divine Decree occurred.

As for the local ghusls, they are:

A. Ghusl for entering Holy Mecca.

B. Ghusl for entering Medina.

C. Ghusl for visiting the Holy Shrines.

As for the actual Ghusls, they are: ghusl for ihrām (the ceremonies of ‘umra and hajj) or tawāf (the procession round the Ka‘ba) , and others, as the jurists have mentioned.

Prayers

Imām al-Ridā, peace be on him, has said: “The obligatory (daily) prayers are: (salāt) al-zuhr or the noon prayer is four rak‘as; (salāt) al-‘asr or the afternoon prayer is four rak‘as; (salāt) al-maghrib or the evening prayer is three rak‘as; (salāt) al-‘ashā’ or the night prayer is four rak‘as; (salāt) al-fajr or the dawn prayer is two rak‘as. So that is seventeen rak‘as.

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“And the recommended (prayers) are thirty-four rak‘as: eight rak‘as before noon (prayer) , eight rak‘as after it, four rak‘as after the evening (prayer) , two rak‘as in sitting position after the night (prayer) , which numbered as one (prayer) , eight rak‘as in the early morning (sahr) ; the odd prayer (al-witr) [1] is three rak‘as, and two rak‘as after the odd prayer[2]. ”

This paragraph gives an account of some obligatory prayers of which are the daily prayers which are five religious duties: the morning prayer is two rak‘as; the noon prayer is four rak‘as; the afternoon prayer is four rak‘as; the evening prayer is three rak‘as; the night prayer is four rak‘as, so they are seventeen rak‘as. It also gives an account of the daily recommended supererogatory prayers, which are: eight rak‘as is the noon supererogatory prayers before the noon prayer and eight rak‘as after it before the afternoon prayer (for the afternoon) ; four rak‘as is the night supererogatory prayer (for the night) ; eight rak‘as is the late-night supererogatory prayers (salāt al-layl) ; two rak‘as is the even prayer after it; one rak‘a is the odd prayer after it; two rak‘as is the dawn prayer before the morning prayer, so they are thirty-four rak‘as.

Imām al-Ridā, peace be on him, has said: “And prayer should be (performed) at the beginning of the timings. The excellence of the congregational prayer over the individual prayer is one thousand rak‘as for one rak‘a. Do not pray behind the sinner, and do not imitate anyone except men of authority (wilāya). ”

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These words contain the following:

Firstly, the Imām ordered prayer to be performed at the beginning of its time, and concerning that repeatedly stated traditions have been transmitted from the Imāms of guidance, peace be on them.

Secondly, the Imām , peace be on him, presented the excellence of the congregational prayer, and indicated that one rak‘a of it equaled one thousand rak‘as of the individual prayer.

Thirdly, the Imām, peace be on him, prevented (Muslims) from praying behind the prayer-leader (Imām) who was sinner or among unjust rulers.

He (the Imām) , peace be on him, has said: “And do not pray (while wearing) the skins of the dead (animals) or those of the beasts of prey. ”

The Imām, peace be on him, presented some conditions of the garment of prayer of which were that they should not be of the skins of the dead animals; nor should they be of their parts in which life occupied, whether they were of an animal whose meat was lawful or unlawful, that they should not be of the skins of the beasts of prey, that they should permissible, for it was not permissible to pray in usurped garments, that they should be pure, for it was not permissible to pray in impure garments, that they should not be of pure silk (this concern men) , and other conditions which jurists have mentioned.

He, peace be on him, has said: “ (Prayer) is shortened after (covering) four firsikhs[3] back and forth, twelve miles; and when you shorten (your prayers) , then you should break the fast. ”

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In these words the Imām, peace be on him, has discussed the traveler’s prayer in which the four-rak‘a prayer is shortened, that is through omitting the last two rak‘as of them; the person must begin the journey with the intention of covering the distance; the intended journey must consist of a single trip of at least 44 kilometers/28 miles or a round trip with a maximum extent of at least 22 kilometers/14 miles. The intention of covering the distance is not the only condition; rather the jurists have mentioned other conditions of which are: the journey should be lawful, for example, if he/she travels for killing a respected soul or for stealing or other unlawful things, then he/she should perform prayer completely; of them is that intention should continue, if he/she changes his intention before covering the 22 kilometers/14 miles, he/she should perform his/her prayer completely; of them is that he/she should not take journey as his/her work such as him who hires animals (al-imkāri) , the trader who circles for his trade, the pilot, and the like.

Yet the Imām, peace be on him, has mentioned a further condition of shortening prayer, and it is that man should break his fasting, for it has been mentioned in the tradition: “It is not an act of piety to fast during journey. ”

He (Imām al-Ridā) , peace be on him, has said: “And qunūt is in five prayers: the dawn prayer, the noon prayer, the evening prayer, the night prayer, and the Friday prayer. Every qunūt is before rukū‘ and after the recitation. ”

As for qunūt, it is among the recommended acts of prayer, especially as it concerns prayers which should be performed loudly in the first two rak‘as such as the dawn prayer, the evening prayer, Friday prayer, noon prayer, and afternoon prayer. It is performed one time in each prayer after the recitation and before rukū‘ in the second rak‘a except Friday prayer, which consists of two qunūts: one before rukū‘ in the first rak‘a and the other is after rukū‘ in the second rak‘a. As for ‘Īd prayer, it consists of five qunūts in the first rak‘a and four qunūts in the second rak‘a.

He, peace be on him, has said: “As for the prayer for the dead, it consists of five takbirs (i. e. five times Allah Akbar) , but it has no taslim, for it has neither rukū‘ nor sujūd. ”

The prayer for the deceased Muslims, male or female, is a general obligation (wājib kifā’i). It is performed as follows: At the first place, the worshipper should say the first takbir (Allāhu akbar) , then recite the Shahādatayn, then say the second takbir (Allāhu akbar) and call down blessing upon the Prophet, may Allah - Page187 - The life of Imam 'Ali Bin Musa al-Rida

bless him and his family, then say the third takbir (Allāhu akbar) and pray for the faithful, then say the fourth takbir (Allāhu akbar) and supplicate for the deceased, then say the fifth takbir (Allāhu akbar) and depart. In this prayer it is not necessary for the persons who perform it to have done purity from ritual impurity (al-hadath) or filth (al-khabath) , to have worn lawful clothes and covered the pudendum, as it is necessary for them to do that in the rest of the prayers. Some jurists think that such a prayer is a mere supplication, not a real prayer.

He, peace be on him, has said: “Bismllahar rahmānr rahim is the Fātihat al-Kitāb (i. e. the Opening Chapter of the Book or Surat al-Fātiha) should be recited in a loud voice. ”

Among the recommended acts to which the worshipper should conform is reciting the basmala in a loud voice, and that is certain in noon and afternoon prayers in the Surat al-Hamad and the Sura (which is recited after it). [4]

Zakat and Khoms

He, peace be on him, has said: “As for the obligatory zakāt, it is five dirhams per two hundred dirhams, and it is not obligatory on that which is less than that. As for increase, it is a dirham per forty dirhams, and it is not obligatory on that which is less than forty (dirhams) and it is not obligatory until one year has passed. It is not given (to anyone) except to men of authority (wilāya) and knowledge. Half a dinar per twenty dinars. ”

Zakāt is among the creative regulations in economic, Islamic regime, for Islam has appointed it in order to put an end to poverty and to spread welfare among people and in addition to that it gathers men in the field of love and unify their ranks, for men are disposed by nature for love those who do good for them. Zakāt is the clearest aspect of charity. This part of the speech of the Imām, peace be on him, shows the following:

Firstly, the Imām, peace be on him, explains the precepts regarding Zakāt due on the two coins (i. e. gold and silver): Nisāb (the minimum amount of property liable to payment of Zakāt) is necessary. As for the nisāb of silver, it is two hundred dirhams and five dirhams is obligatory on them, and then there is one dirham payable on them when they increase forty by forty whatever they reach. There is no zakāt on the dirhams less than two hundreds nor on those less than forty dirhams.

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As for the nisāb of gold, it is twenty dinars, and there is half a dinar due on them. When four dinars is an addition to them, then two Qirats, which equals one-tenth dinar, is obligatory on them. It (zakāt) is due on the addition to the four (dinars) , and it is not obligatory on the dinars less than four. One full year is necessary for paying the zakāt of the two coins (i. e. gold and silver). If one year has not passed, then there is no zakāt obligatory on them.

Secondly, zakāt may be spent on eight types of men of whom is the poor and the needy, provided that they should not oppose the True Religion, for it is not permissible to give zakāt to them.

He, peace be on him, has said: “And the one-fifth tax (khums) is one time (taken) from the whole wealth. ”

As for khums, it is one of the financial taxes which Islam has imposed and which the Shi‘ites of the members of the House (ahl al-Bayt) , peace be on them, have adopted; none of the Islamic sects has adopted it except them. Allah, the Exalted, has imposed khums for the greatest Prophet and his progeny, may Allah increase them in honor, in place of zakāt; and it is obligatory on seven items of which are: the profits of earnings, the one year’s surplus of the responsible (mukallaf) and his own family from among the interest of handicrafts, agriculture, trades, wages, and the rest of the various kinds of earnings on which khums is obligatory.

Man spends some of his money on his hajj and visitations, his alms, tightening the bonds of kin, his gifts, his vows, his religious expiation, marrying his children, and other than these of which he is

indeed and which he spends on lawful items. Accordingly, khums is divided into two equal shares: The first share is to be paid to the Imām , the blessings of Allah be on him, in the time of his appearance, but in the time of his occultation it (khums) is given to his deputy, the qualified just jurist, in order that he may spend it on spreading Islam, the precepts of religion, helping the men of knowledge, and other affairs through which he gains the pleasure of the Imām, peace be on him.

As for the second share of khums, it is given to the orphans of the Hāshimites, their needy, and their tramps. In their scientific treatises, the Muslim jurists have mentioned many researches on khums.

He, peace be on him, has said: “And al-‘ushr (one-tenth tax) is obligatory on wheat, barely, dates, raisins, and all the seeds which come forth from earth, if they are five wasaqs (camel-loads). Al-‘ushr is due on them when they are irrigated by flowing water. The half of al-‘ushr is obligatory on them when they are irrigated by Persian wheels; this concerns the impoverished and the wealthy. A handful or two handfuls are taken out of the seeds. That is because Allah does not impose upon any soul a duty but to the extent of its capacity; nor does He impose upon servant anything more than his ability. Wasaq (a camel load) is sixty Sā‘s (a measure of capacity) ; Sā‘ is six Ratls (a weight) ; Ratl is four Mudds (measure) ; Mudd is two and a quarter Iraqi Ratl. Imām al-Sādiq, peace be on him, said: ‘Mudd is nine Iraqi Ratls or six Medinan Ratls. ”

In this paragraph the Imām, peace be on him, has presented the zakāt imposed on these four corps, which are wheat, barely, dates, and raisins. Zakāt is obligatory on these corps. As for the zakāt on the rest of the corps, it is recommended, so this statement of him, peace be on him: ‘and all the seeds which come forth from earth’ is joined to the four corps and apparently (zakāt) is obligatory on them, but there is a group of authentic traditions which indicate that zakāt is not obligatory (on the seeds except the four corps) ; there for, (the Imām’s statement) is regarded as recommended, and this is one of the sources of bringing traditions together, as the jurists say.

Zakāt is due on the four corps when they reach the minimum amount (nisāb) which is five wasaqs, which is in this time estimated at eight hundred and forty-eight kilograms. [5] The amount which should be taken out of the zakāt of the corps is al-‘ushr or one-tenth. That is when the corps are irrigated by flowing water and rain. Half of al-‘ushr is obligatory on them when they are irrigated by Persian wheels, water pumps, water wheels, and the like. Zakāt is obligatory on him who has such an amount of crop whether he is a farmer, a land owner, rich, or poor.

He, peace be on him, has said: “As for zakāt al-fitr, it is a religious duty (farida) on the young and the old, free or slave. It is half a sā‘ of wheat; a sā‘ of dates and raisins. It should not be given to anyone except men of authority (ahl al-wilāya) , for it is a religious duty. ”

As for zakāt al-fitra, it is the first financial obligation in Islam, and it is called the alms of bodies (zakāt al-Abdān). It is obligatory on him who has gathered the conditions such as bulūgh (ritual puberty, 15 years in the case of boys and 9 years in the case of girls) , sanity, non-fainting, and non-poverty. When these conditions are available in the evening of the night of ‘Īd al-Fitr, then zakāt is obligatory on every Muslims and their breadwinners, whether they are young or old.

A sā‘ on behalf of each person should be taken out, and the amount of sā‘ is about three kilograms. The Imāmi jurists think that zakāt al-fitra should be one of foodstuffs famous in that country such as wheat, barely, dates, raisins, rice, durra, cheese. Sā‘ is due on all these items. They also stipulate that this zakāt should be given to the believing follower of the members of the House (ahl al-Bayt) , peace be on them, and it is not permissible to give it to other than him.

Prayer of women

He, peace be on him, has said: “The period of hayd (regular menstrual bleeding) may not be less than three days or more than ten days. A woman who has istihāda (irregular bleeding) should perform the ghusl and pray. A menstruating woman should leave prayer and not perform these prayers later on as qadā’; she should leave fasting and compensate for it (by fasting later on). ”

This paragraph gives an account as follows:

1. The period of hayd (regular menstrual bleeding) may not be less than three days or more than ten days. As for bleeding which the woman sees more than ten days or less than three days, it is not regular menstrual bleeding or hayd; rather it is irregular bleeding or istihāda.

2. Istihāda is of three kinds: light bleeding, medium bleeding, and heavy bleeding. As for the precept of light bleeding, it is that wudū’ is due for each obligatory prayer. As for the precept of medium bleeding, it is that wudū’ is due for each prayer and the ghusl before the dawn prayer. As for the precept of heavy bleeding, it is that wudū’ is due for each prayer and the ghusl for the dawn prayer. In these three kinds of istihāda, the woman has to change the cotton which prevents blood from flowing.

3. As for the precepts regarding the acts of worship of a menstruating woman, it is obligatory on her to leave prayer and it is not obligatory on her to compensate for that prayer. As for fasting, it is not permissible for her to fast, and she should compensate for that fasting.

Fasting

He, peace be on him, has said: “Fasting is observed in the month of Ramadān when (the moon) is sighted and is broken when it is sighted. ”

The first and end of the blessed month of Ramadān are established if the moon is sighted. That is according to these words of him, peace be on him: “Observe fasting when you sight the moon and break (it) when you sight it. ”

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The first of the month of Ramadān is not established through the words of astrologers and the like; rather it is established when thirty days of the month of Sha‘bān has passed. Likewise, the month of Shawwāl is established when thirty days of the month of Ramadān has passed.

He, peace be on him, has said: “And it is not permissible to perform the tarāwih (the long prayers in the nights of Ramadān) in congregation. ”

As for the tarāwih, they were not legislated in the time of the greatest Prophet, may Allah bless him and his family. It was ‘Umar (b. al-Khattāb) who originated them. They are twenty rak‘as apart from the odd prayer (al-witr). Their time is after the night prayer. It is recommended to him who performs the tarāwih to sit without praying for rest, for this reason they have been called the tarāwih. In them, congregation is recommended according to the viewpoints of the four Islamic schools. [6] The Imām did not permit congregation in them.

He, peace be on him, has said: “And it is recommended to fast three days in each month; (a day) in each ten days: Thursday in the first ten (days) , Wednesday in the middle ten (days) , and Thursday in the last ten (days).

“Fasting (in the month of) Sha‘bān is good and recommended. Allah’s Apostle, may Allah bless him and his family, said: ‘Sha‘bān is my month, and the month of Ramadān is the month of Allah. ’ And if you compensate for the past month of Ramadān in a separated (manner) , it will be sufficient for you. ”

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The Imām, peace be on him, presented some recommended fasts of which is fasting for three days in each month. The best method in performing these fasts as the Imām, peace be on him, has mentioned is the first Thursday of every month, the first Wednesday of the ten middle days, and the last Thursday of the last ten days.

It is recommended to fast the whole month of Sha‘bān. The Imām mentioned that if someone missed fasting the month of Ramadān, he/she had to choose between continuing the compensatory days and separating them, for each of these two ways is sufficient for him/her.

Haj (Pilgrimage of the house)

He, peace be on him, has said: “And pilgrimage to the House (is incumbent on) him who is able to undertake the journey to it. And the way (sabil) is journey provisions and a she-camel. It is not permissible for him/her to make the pilgrimage except the greater pilgrimage (mtamati‘an). (Hajj) al-ifrād (which consists of only the major pilgrimage without the ‘umra (lesser) pilgrimage) and (hajj al-Qurān) which the non-Shi‘ites (‘āmma) make are not permissible. And (hajj) al- ihrām apart from miqāt (point and time) is not permissible. Allah said: And accomplish the pilgrimage and the ‘umra for Allah. [1]The castrated sacrifice is not permitted, for it is defective. As for al-moujū’ (the sacrifice whose testicles have been bruised) , it is permissible. ”

The hajj is one of the five pillars on which Islam has been built. It is a political and spiritual act of worship which results in economic, health, and spiritual profits and interests. It is a political conference which brings the Muslims together in the Holiest Place, that they may know each other, discuss the economic and political problems of their countries and nations, and the like. The holy verse refers to that. He, the Exalted, said: And proclaim among men the pilgrimage: they will come to you on foot and on every lean camel, coming from every remote path, that they may witness advantages for them and mention the name of Allah during stated days. [2]

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The Muslims have unanimously agreed on that it is obligatory on each Muslim to make the pilgrimage at least one time in his span of life. In this paragraph the Imām, peace be on him, has mentioned a group of precepts regarding the hajj. They are as follows:

Firstly, it is incumbent on a Muslim to make the pilgrimage when he is able to secure its prerequisites such as journey provisions and a she-camel. These are the clearest two conditions of ability. Among its condition that he/she is able to walk with healthy body, and free in respect of action.

Secondly, the kinds of the hajj are three, and they are as follows:

A. Hajj al-tamattu‘:

It is the religious duty of those who live within forty-eight miles of Mecca in all directions. The characteristics of this hajj are: Ihrām (the ceremonies of ‘umra and hajj) starts from inside Mecca, sacrifice is obligatory on it, ‘umra therein precedes hajj, ‘umra connects with it to the extent that they are as one act.

B. Hajj al-Qirān[9]

As for Hajj al-Qirān, it is the religious duty of those who live in Mecca and around it on the condition that it should not exceed the limit which has been mentioned for hajj al-tamatt‘. Al-Qārin enters the state of pilgrimage from the house of his family. Driving a sacrifice in this hajj is a must and the hump of the sacrifice should be split in the right side and stained with its blood if it is a camel (budna) ; and a sandal, in which he had performed prayers, should be hung around the neck of the sacrifice if it is other than a camel (budna).

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C. Hajj al-ifrād, it this the religious duty of those who live near Mecca just as Hajj al-Qarān. The pilgrim enters the state of pilgrimage from the house of his family if it is nearer to Mecca than al-Miqāt (point and time) ;otherwise he/she should enters the states of pilgrimage from al-Miqāt. Among the characteristics of Hajj al-Qarān and Hajj al-ifrād is that al-‘umra therein is after the hajj, and he/she must have the intention of performing them separately.

Thirdly, entering into the state of ritual consecration (ihrām) should start from al-Miqāt. It is not correct for him/her to start it before al-Miqāt, and it is not permissible for the responsible (al-mukallaf) to exceed al-Miqāt without ihrām apart from the frequent and those who do not intend to enter Mecca during their passing by al-Miqāt.

Fourth, as for the sacrifice (al-hadi) , it should be perfect in creation, so the one-eyed, the one with an ear of which something is cut, the castrated whose testicles have been pulled out are not permissible. As for the bruise of the testicles which is called al-moujū’, it is not a defect and is permissible.

Jihad

He, peace be on him, has said: “And as for jihad (going to fight in the cause of Islam) is (performed) along with a just Imām, and he who fights and is killed for his property and his luggage is a martyr. ”

As for jihad, it is one of the doors to the Garden; Allah has open it for His special friends, as Imām ‘Ali, the Commander of the faithful, peace be on him, says. It is of various kinds, which are as follows:

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A. Jihad against the polytheists in order to summon them to Islam.

B. Jihad against the unbelievers who attack the Muslims.

C. Jihad against him who intends to kill a respected soul or taking money or capturing (his) wives. Perhaps this kind is called defense not jihad.

Jihad is obligatory in the presence of the Imām or his deputy who is appointed by him for performing jihad. He who is killed in the field of jihad is a martyr; the precepts regarding martyr is applied to him, hence he/she buried in his/her own clothes.

As for him who fights for his property, his baggage, his soul and is killed, then he has the reward of a martyr; he is washed and shrouded.

He, peace be on him, has said: “It is not lawful to kill any of the infidels in the city of precautionary dissimulation (dār al-taqiya) except him who is a killer or a rebel. That is when you are not cautious of yourself or of taking the properties of men from among the opponents and the like. ”

As for the infidels who enter the protection (dhimma) of Islam, their blood is unlawful, and their conditions are safeguarded just as Muslims. The infidel loses this protection when he kills a respected soul or rebels against the religious authority in the country.

Likewise, it is forbidden to take the properties of the opponents and the like, for Islam has safeguarded the properties of men just as it has safeguarded their blood and honor.

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taqiya

He, peace be on him, has said: “And precautionary dissimulation (taqiya) in the city of the precautionary dissimulation (dār al-taqiya) is obligatory. There is no sin upon him who takes an oath as precautionary dissimulation through which he repels wrongdoing from his own soul. ”

As for precautionary dissimulation (taqiya) , it was legislated in the time when the ruling authorities employed all their organs against the Imāms of the members of the House (ahl al-Bayt) , peace be on them, and their Shi‘ites. For example, in the time of the wicked pagan, Mu‘āwiya b. Abū Sufyān, person preferred being called infidel to being called a follower of Imām ‘Ali, the Commander of the faithful, peace be on him. Most Umayyad and ‘Abbāsid kings followed this infidel plan which was drawn by the son of Hind (Mu‘āwiya). Had it not been for the wisdom of the pure Imāms and their forcing their Shi‘ites to cling to precautionary dissimulation (taqiya) , their would have been no name of the members of the House (ahl al-Bayt) , peace be on them. As for Imām al-Ridā, peace be on him, he gave a religious opinion that precautionary dissimulation (taqiya) was obligatory, and that there was no sin upon him who took an oath as precautionary dissimulation (taqiya).

divorce

He, peace be on him, has said: “And divorce in the Sunna (the Prophet’s sayings and practices) is according to what Allah, the Great and Almighty, has mentioned, and the Sunna of His Prophet, may Allah bless him and his family. There is no divorce without Sunna; every divorce which opposes the Book is not divorce; every marriage which opposes the Sunna is not marriage.

“Do not marry more than four women. If you divorce woman three times according to the Sunna, it is not lawful for you to marry her unless she marries a husband other than you. The Commander of the faithful, peace be on him, said: ‘Beware of the women who are divorced three times, for they shall marry husbands. ”

Divorce means breaking the relationship of marriage and it is among the things which Allah, the Exalted, detests. That is because it leads to the collapse of social cells, spread hatred and enmity among men. This paragraph contains some precepts regarding divorce and marriage, of which are the following:

Firstly, divorce is regarded as correct when the following conditions are available:

A. The husband must be sane and adult, and should not be forced by anyone to divorce his wife, for the divorce of the boy, the insane, and the drunken who has no intention is invalid.

B. The marriage should be permanent, for the there is no divorce in the fixed-term marriage (mutt‘a).

C. The wife should be free from hayd (regular menstrual bleeding) and nifās (childbirth bleeding) if the husband had already married her.

D. The formula of divorce, it is that the husband should say: You are divorced or she is divorced.

E. Two just witnesses should hear the formula of divorce.

These are some conditions which should be available in correct divorce. As for divorce other than this such as the divorce of the joker, the inattentive, and the heedless is invalid according to the viewpoints of the Imāmi Shi‘ites, whilst some Muslim schools regard it as correct. [10] Divorce is also invalid unless it occurs by the virtue of these words: You are divorced or she is divorced. Some Muslim schools regard divorce as permissible when it occurs by the virtue of these words such as al-firāq (separation) al-Sarāh (dismissal) , and the like.

Secondly, the marriage which opposes the Sunna is invalid such as the marriage of the woman who is forced or she who is during the ‘idda (period of waiting after the dissolution of a marriage) or she was among the unlawful because of kinship or relationship by marriage; marrying such women is invalid.

Thirdly, the man has no right to marry more than four women by the virtue of permanent contract.

Fourth, when the wife is divorced three times, it is not lawful for her husband to remarry her until she marries a husband other than him.

Diffrent Subjects

He (Imām al-Ridā) , peace be on him, has said: “And calling down blessing upon the Prophet, may Allah bless him and his family, is in all situations such as the winds, sneezing, and the like.

“Showing love for the friends of Allah and for their friends, hating His enemies, renouncing them and their leaders (Imāms) (are part of piety). ”

It is recommended to call blessing down upon the greatest Messenger, the Savor of mankind and its guide to happiness and good in this world and the next. How great his achievements toward mankind are! So it is his own right against mankind to call down blessing upon him in all situations.

One of Islamic manners is to show love toward the friends of Allah and their friends, to hate the enemies of Allah and to renounce them and their leaders (Imāms) , for that is one of the elements of reverential fear and Islamic message.

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He, peace be on him, has said: “And honoring the parents. If they are polytheists, then do not obey them[11] and keep company with them in this world kindly, for Allah says: Be grateful to Me and to both your parents; to Me is the eventual coming. And if they contend with you that you should associate with me what you have no knowledge of, do not obey them. [12] The Commander of the faithful, peace be on him, said: ‘They (parents) do not fast for them (children) ; nor do they pray (for them) , but they order them to disobey Allah, so they obey them. ’”

Then he has said: “I (i. e. Imām al-Ridā) heard Allah’s Messenger, may Allah bless him and his family, say: ‘He who obeys creature in other than obeying Allah disbelieves and adopts a god other than Allah. ’”

Among marvelous Islamic legislation is honoring the parents and showing kindness toward them, making them occupy the second rank after the Almighty Creator in showing obedience and submission to their orders. That is as reward for their arduous efforts during bringing up their children, especially as it concerns mother. Were it not for her care, her affection, her mercy, her child would not live. It is she who feeds him and takes care of bringing him up. Therefore, how great her right is!

Showing obedience to the parents in other than disobeying Allah is obligatory. As for disobeying (Him) by the virtue of showing obedience to them is not obligatory.

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He, peace be on him, has said: “And the conditional slaughter of the embryo is similar to that of its mother. ”

The Imām, peace be on him, has presented a precept regarding the embryo from among the animals whose flesh can be eaten. When its mother is slaughtered and it dies in its uterus, its flesh is lawful. When it comes out alive and is slaughtered, its flesh is lawful; otherwise, it is unlawful.

He, peace be on him, has said: “And the sins of the prophets are small and are forgiven for them by the virtue of Prophethood. ”

More likely, this sentence is forged and has been put in the speech of the Imām, peace be on him, for the prophets were infallible and no disobedience had issued from them. Moreover, the Imām himself has established many proofs of that in some of his debates.

Inheritance

He, peace be on him, has said: “And the religious duties are according to Allah’s command; there is no reduction in them; and none inherits along with the parents and the child except the husband and the wife; the possessor of the share is more entitled than him who has no share; and al-‘asaba (males who belong to the deceased) do not belong to the religion of Allah. ”

In this paragraph the Imām, peace be on him, has presented some precepts regarding inheritances, and they are as follows:

Firstly, there is no reduction in the religious duties and inheritances which Allah has imposed (on men). This can be explained as follows: If the inheritors are numerous and their shares are more than the religious share for example, if the deceased lefts behind him a wife, two parents, and two daughters then the shares in this religious duty is one-fourth, two one-sixths, and two one-thirds. Accordingly, the Sunnis believe in al-‘awl (reduction) ; which means that reduction must include each of the possessors of the shares according to the ratio of his share. As for the Shi‘ites, they say that reduction includes some inheritors, not all of them, and they have given proofs of that in the researches on inheritance.

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Secondly, the first degree in inheritances is of two types: one of them is the parents apart from the grandfathers and grandmothers; the other is the children, evenif they descend, males and females. The wife inherits along with these two types, for she inherits one-fourth when there is no child, and the one-eighth when there is a child. As for the husband, he inherits the one-fourth when there is a child, and the half when there is no child.

Thirdly, there is no ‘asaba in inheritances according to the viewpoints of the Shi‘ites; other than them from among the followers of the Islamic sects also adopt this view, and example of that, when the deceased leaves behind him one daughter, then she will have the half of what he has left behind him according to the religious duty, and she will inherit the second half by the virtue of distribution. The view of those other than the Shi‘ites is that the second half of property is given to al- ‘asaba or the males who belong to thedeceased without means or the means of the male, and perhaps the uncles of the female, according to their details. [13]

Newly borned

He, peace be on him, has said: “And al-‘aqiqa on behalf of the child, male and female, is on the seventh day; its (the baby’s) hair is shaved on the seventh day; it is given a name on the seventh day; gold or silver equals to the weight of its hair is given as alms on the seventh day. ”

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The Imām, peace be on him, has presented some religious recommended acts which must be performed on behalf of the new-born baby, and they are as follows:

A. Al-‘qiqa (sacrifice):

It is recommended that a ram should be sacrificed on the seventh day if the child is a male, and that a ewe should be sacrificed if the child is female. This was legislated by the greatest Messenger, may Allah bless him and his family, when his grandson, his sweet basil, the master of the youths of the Garden, Imām al- Hasan, peace be on him, was born. Likewise, this was done by him when his second grandson the master of the youth of the Garden, Imām al-Husayn, peace be on him, was born.

B. Shaving the hair of the child:

It is recommended that the hair of the child to be shaved on the seventh day of its birth, and that gold or silver equals to its weight to be given as alms to the needy. The Prophet, may Allah bless him and his family, performed that on behalf of his two grandsons and his two sweet basil, peace be on them.

C. Giving a name to the child:

It is strongly recommended that a name should be given to the child on the seventh day, and that the name should be blessed like those of the Prophet, may Allah bless him and his family, and of his testamentary trustees, the great Imāms.

Diffrent Subjects

He, peace be on him, has said: “And the acts of the creatures were created as the creation of an ordainment, not the creation of structure. ”

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The Imām, peace be on him, has referred to the acts of the creatures, for Allah, the Exalted, had knowledge of them, and He did not create them as the creation of structure; otherwise they will be ascribed to Him.

He, peace be on him, has said: “Do not believe in compulsion and authorization. ” These words give an account of the beliefs of the Shi‘ites who have disproved compulsion and authorization and clung to the intermediate position. They have refuted compulsion and authorization. Their Islamic books are full of proofs of that. Imām al-Ridā, peace be on him, has said: “Allah, the Great and Almighty, does not punish the innocent because of the crime of the criminal, and He does not torment the children because of the sins of the parents, for He said: And no bearer of burden shall bear the burden of another. [14]And that man shall have nothing but what he strives for. [15] And Allah forgives and does not wrong. ”

Divine Justice requires that every person is responsible for his own sins, and none other than him is responsible for them, hence Allah does not punish the innocent out of the sins of the sinner. However, the enemies of Allah decided the opposite of that, for example, Ziyād b. Abih, the sinful criminal, has said: “I punish the innocent due to the guilty, and I punish because of doubt and accusation. ” Islam renounces this reckless policy because it belongs to its enemies and opponents.

Another example of Allah’s justice is that He does not torture the children because of their parents’ sins, for He says: “And no bearer of burden shall bear the burden of another. And that man shall have nothing but what he strives for. ” This is the utmost justice.

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He (Imām al-Ridā) , peace be on him, has said: “Allah does not impose upon the creatures the obedience to him whom He knows that he will wrong (the creatures) and lead them astray; nor does He chooses (such a person) for (delivering) His message; nor does He choose from among His creatures him whom He knows that he will disbelieve (in Him) and serve Satan apart from Him. ”

Surely Allah, the Most High, seeks pure justice for His creatures and summons them to rebel against wrongdoers and dictatorial rulers. Besides He, the Exalted, chooses for delivering His message and putting right His creatures those who have perfection and excellence of which is that they do not disbelieve in Allah; nor do they worship the stoned Satan.

He, peace be on him, has said: “And Islam is (something) other than faith; every believer is a Muslim, but not every Muslim is a believer. The believer does not steal; nor does he drink wine; nor does he kill the soul which Allah has forbidden without any right. As for ashāb al-Hudūd[16], they are neither believers nor unbelievers. [17] Allah will not make a believer enter the Fire, for He had promised him the Garden and immortality therein. He for whom the Fire is obligatory because of hypocrisy, transgression, or a big sin will not resurrected with the believers; nor will he be one of them, and the Hell-Fire will encompass none except the unbelievers. He who enters the Fire because of clinging to sin, associating something with (Allah) , disbelieving in Him, showing hypocrisy, and committing a big sin is a sinner. And intercession is permissible for those who seek it. ”

Islam is wider in circle and more comprehensive in subject than belief. He who professes the two testimonies (i. e. I witness that there is no god but Allah and that 

Mohammed is His Messenger) is a Muslim, his blood is spared, his property and his honor are safeguarded; whether he is a believer or a sinner. As for belief, it is a talent which prevents man from committing sins and crimes, and prevents him from opposing Allah, the Most High. Allah, the Exalted, has prepared for believers provisions and honorable position in the Abode of Immortality. He will make them dwell wherever He desires of the Garden. As for the position of him who commits great sins, it will be in the Hellfire, which is an evil fate.

He, peace be on him, has said: “And al-amr bi al-ma‘rūf (directing others towards good) and nay ‘an al-munkar (directing others away from evil) is obligatory by the virtue of the tongue. ”

Amr be Maruf and Nahy az Monkar

The Imām, peace be on him, has mentioned al-amr bi al-ma‘rūf and al-nay ‘an al-munkar which are two pillars of Islam, and lead to establishing noble society dominated by human customs. It is incumbent upon every Muslim to carry out his duty toward his religion and his country, so he/she should order others to do good and forbid them from doing evil. In their treatises the jurists have mentioned the pre-conditions of this religious duty.

He, peace be on him, has said: “And belief is performing the religious duties and refraining from the unlawful; and belief is knowledge with the heart, profession by the means of the tongue, and action through the limbs. ”

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The Imām, peace be on him, has defined belief as performing the religious duties imposed by Allah and refraining from the things made unlawful by Him. He has also said that belief penetrates the depths of the heart and inner selves.

He, peace be on him, has said: “And al-takkbir (i. e. exclaiming ‘Allah is Great! ’) in (‘Īd) al-Addhā is after ten prayers starting from the noon prayer on the Day of Immolation (al-Nahr) , and in (‘Īd) al-Fitr there are five prayers after the evening prayers on the night of (‘Īd) al-Fitr. ”

It is strongly recommended that one should exclaim ‘Allahuakbar’ in (‘Īd) al-Addhā after ten prayers, also it is recommended that one should exclaim ‘Allahuakbar’ on the night of (‘Īd) al-Fitr after the evening prayer and after four prayers. It is also recommended that one should recite the supplications transmitted from the Imāms of guidance, peace be on them.

He, peace be on him, has said: “And the woman in childbed (nifsā’) sits (i. e. refrain from praying) for twenty days, not more than it. If she becomes pure before that, she performs the prayers; otherwise, to twenty days, and then she performs ghusl, say the prayers, and performs the acts of the woman in the state of istihāda. ”

More likely, this paragraph is forged; it is not part of the speech of the Imām, peace be on him, for the Imāmi jurists, who give religious opinions according to the traditions transmitted from the Imāms of the ahl al-Bayt, peace be on them, have unanimously agreed that there is no limit to nifās light bleeding and the limit to nifās heavy bleeding is ten days from the time of childbirth. And if she sees blood after the ten days, she should not regard it as nifās bleeding, rather as istihāda bleeding. The precepts for the woman in the state of nifās is like those for woman in the state of hayd; it is forbidden for her what is forbidden for the menstruating woman. In this connection there are important researches mentioned by the jurists.

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He, peace be on him, has said: “He/she should believe in the chastisement in grave, Munkar, Nakir, Resurrection after death, reckoning, the Balance, and the Straight Path. ”

It is incumbent on the Muslim to believe in the chastisement in grave if he has committed sins and crimes. It is also obligatory on him/her to believe that Munkar and Nakir will question him, that he will be resurrected after death, that he will be reckoned because of his deeds, and that his deeds will be placed in the Balance. So he whose good deeds are heavier than his evil deeds enters the Garden; other wise he enters the Fire and punished according to his deeds, and your Lord wrongs none. Moreover he/she should believe that they will pass through the Straight Path. If their deeds are good, they will simply pass through it; otherwise, they will fall into the Fire.

He, peace be on him, has said: “And (he/she should) renounce the Imāms of error and their followers; they should support Allah’s friends. ”

Surely renouncing the Imāms of error and their followers, and supporting Allah’s friends are of the important elements in Islamic religion, which condemns oppression, resists tyranny, and spreads justice among men.

He, peace be on him, has said: “Little and plentiful wine is forbidden. Every intoxicant is wine. Every thing whose muchness brings about intoxication, its littleness is unlawful. The compelled should not drink wine, for it kills him. ”

Wine is one of the blights which destroy health, for it leads to dangerous diseases as well as it corrupts ethics and demolishes noble ideals of which man boasts. Forbidding wine is among the most important Islamic legislation aiming at raising the level of man. As for the Imām, peace be on him, he has warned mankind against drinking wine whether little or plentiful, and that is because of the dangerous harms which result from it.

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He, peace be on him, has said: “Beasts and birds with claws are forbidden; the spleen is forbidden, for it is blood; sheatfish, floating (dead) fish, eel, pipefish, scaleless fish, and gizzardless birds are forbidden. ”

Islam has forbidden meat of some animals, and that is because such meat has some corrupt things which bring about harms to general health. The Imām has mentioned some of these animals as follows:

1. Beasts of prey: It is forbidden to eat the flesh of beasts of prey, whether they are wild such as lions, wolves, and tigers or birds such as falcons, Egyptian vultures, and the like.

2. The spleen: It is forbidden to eat the spleen, for it is blood, as the Imām, peace be on him, says. Likewise, it is forbidden to eat the bladder of sacrifice, the placenta, the spinal cord, the glands, the vertebra of brain, and the like which the jurists have mentioned, for they bring about heavy harms.

3. Sheatfish: It is forbidden to eat sheatfish, which are water animals and which dogs do not eat. Likewise, it is forbidden to eat fish floating (dead) on water, eel, pipefish, and all scaleless fish.

4. Gizzardless birds: It is forbidden to eat the birds which have neither gizzard nor craw nor spurs on their feet. It is lawful to eat the birds whose flapping is more than their gliding. He, peace be on him, has said: “It permissible to eat the eggs whose tips are different; it is forbidden to eat the eggs whose tips are the same. ”

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As for eggs, they are forbidden and lawful according to the birds which lay them. The Imām, peace be on him, has given a general rule for recognizing lawful and unlawful eggs: If the two tips of the egg are equal, then it is forbidden to eat it; if they are different, then it is permissible to eat it.

He, peace be on him, has said: “And (he/she should) refrain from great sins which are: killing the soul which Allah has forbidden, drinking wine, disobedience to parents, escaping from marching for war, swallowing the property of the orphans unjustly, eating what dies of itself and blood and flesh of swine and that over which any other (name) than (that of) Allah has been invoked without any necessity for it, swallowing down usury, ill-gotten property after evidence, game of hazard, diminishing measure and weight, despairing of Allah’s mercy, feeling secure from Allah’s plan, losing hope of Allah’s mercy, helping the oppressive and relying on them, binding oath, withholding the rights without any pinch of poverty, vainglory, unbelief, extravagance, wastefulness, treason, concealing testimony, amusing things which turn (men) away from remembering Allah such as singing and playing on the strings, and persistence on minor sins. These are the fundamental doctrines of religion. Praise belongs to Allah, the Lord of the worlds; may Allah bless His Prophet and his family and greet them with a greeting. [18]”

With this (paragraph) we will end this excellent letter, which contains some theological researches and basic, juristic matters.

Footnote

[1] His statement 'the odd prayer (al-witr) is three rak'as' means that the first two rak'as are by the virtue of the intention of the even prayer (al-shaf') and the other by the virtue of the intention of the odd prayer.

[2] His statement 'and two rak'as after the odd prayer' means the morning supererogatory prayer.

[3] A farsakh (league) is about three miles.

[4] Al-'Urwat al-Withqā.

[5] Minhājj al-Sālihin, vol. 1, p. 266.

[6] Al-Fiqh 'alā al-Madhāhib al-Arba'a, vol. 1, 340-343.

[7] Qur'ān, 2, 196.

[8] Ibid. , 22, 27-28.

[9] Hajj al-Qirān is pilgrimage in common, to perform two affairs at the same time.

[10] Fiqh al-Sunna.

[11] In al-'Uyūn it has been mentioned: "And honoring the parents is obligatory. If they are polytheists, then their is no obedience to them nor to other than them in disobeying the Creator, for there is no obedience to creature in disobeying Allah. "

[12] Qur'ān, 31, 14-15.

[13] Minhājj al-Sālihin, vol. 2, p. 279.

[14] Qur'ān, 6, 165.

[15] Ibid. , 53, 40.

[16] Ashāb al-Hudūd are those who are punished for committing a certain crime.

[17] This means that they are Muslims, but they are neither believers nor unbelievers, in this manner it has been mentioned the book al-'Uyūn.

[18] Tuhaf al-'Uqūl, pp. 415-423.

His Golden Medical Dissertation

His Golden Medical Dissertation

The sciences of Imām al-Ridā, peace be on him, were not confined to the precepts of Islamic law; rather they included all kinds of science of which was medicine. The Imām was unique in medicine, and the clear proof of that is this dissertation which al-Ma’mūn called al-Risāla al-Dhahabiya fi al-Tibb (the golden medical dissertation). As al-Ma’mūn admired the dissertation, he gave the Medal of Doctor to the Imām, peace be on him. The dissertation contains general programs necessary for putting right man’s body and protecting it from diseases, so it is regarded as the main base of preventive medicine in these times and as a great means of improving health.

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Any how, it is necessary for us to give a brief outline of this dissertation before presenting it. That is as follows:

A. The Cause of Writing it

Al-Ma’mūn’s palace was distinguished by that it was most times one of the seminars of knowledge and literature, especially as it concerns the time of Imām al- Ridā, peace be on him, the great figure of this community and pioneer of its intellectual, and scientific renaissance, for the ‘Abbāsid palace was changed into a theater for philosophical and scientific researches, as we mentioned in the previous chapters.

One of the scientific researches which were presented in that seminar was on man’s body, which contains marvelous cells, organs and systems which show the wisdom and wonderful power of the Almighty Creator. The people discussed those things which put right and corrupted man’s body. The seminar included the greatest scholars and leaders of whom are the following:

1. Imām al-Ridā.

2. Al-Ma’mūn.

3. Yohnnā b. Māsawayh.

4. Gabriel b. Bakhtishū‘

5. Sālih b. Bahla al-Hindi.

These people discussed medicine, but Imām al-Ridā, peace be on him, remained silent, so al-Ma’mūn asked him with admiration: “Abū al-Hasan, what do you say about this matter which we are discussing today, and which is necessary for recognizing these things, useful and harmful foodstuffs, and directing the body? ”

Al-Ma’mūn asked the Imām to open for him horizons to the science of systems of man’s body, to guide him to useful and harmful foodstuffs, and those things which put right and harmed man’s body.

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The Imām answered him, saying: “I have of it knowledge of what I have personally tested and came to know about its accuracy by experience and by the passage of time in addition to what I was told by my ancestors of what no body afford to be ignorant of, nor excused for leaving it. I shall compile it with an equal portion of what everyone should know. ”

Surely the Imām, peace be on him, was among the keepers of wisdom and inheritors of the prophets, for he had the knowledge of what the people needed from among the affairs of their religion and their world. As a result the Imām responded to al-Ma’mūn’s request and supplied him with al-Risāla al-Dhahabiya fi al- Tibb.

B. The Explanation and Translation of the Dissertation

As this dissertation was of great importance, it was explained and translated by some scholars who have been mentioned in the introduction to it by His Eminence al-Muhaqqiq al-Hujjah al-Sayyid Mahdi al-Khurasāni. That is as follows:

1. Tarjamat al-‘Alawi lil Tibb al-Radawi by Sayyid Diyā’ al-Din Abū al-Ridā Fadl Allah b. ‘Ali al-Rāwandi (died 548 A. H. ).

2. Tarjamat al-Dhahabiya bi al-Fārisiya by Fayd Allah ‘Usāra al-Tassturi, a contemporary of Fath ‘Ali Khān.

3. Tarjamat al-Dhahabiya bi al-Fārisiya by Mohammed Bāqir al-Majjlisi (died 1111 A. H. )

4. Ibn Mohammed Hāshim al-Tabib explained it in Persian.

5. Mohammed Sharif b. Mohammed Sādiq al-Khawātūn explained it and mentioned the explanation in his book Hāfiz al-Abbdān.

6. It was explained by Sayyid ‘Abd Allah Shubbar (died 242 A. H. ).

7. Mirza Mohammed Hādi b. Mirza Mohammed Sālih al-Shirāzi explained it and named it ‘Āfiyat al-Bariya fi Sharh al-Dhahabiya. He was a contemporary of Sultān Husayn al-Safawi.

8. Al-Mawlā Mohammed b. al-Hājj Mohammed Hasan al-Mashhadi al-Mudarris.

9. Al-Sayyid Shams al-Din Mohammed Badi‘ al-Radawi al-Mashhadi explained al-Dhahabiya and ended it in 1125 A. H.

10. Mohammed b. Yahyā` explained al-Dhahabiya in Persian.

11. Nawrūz ‘Ali al-Bastāmi explained al-Dhahabiya and mentioned the explanation in his book Firdous al-Tawārikh.

12. Al-Hajj Mirza Kāzim al-Mūsawi al-Zanjāni (died 1292) explained it and entitled the explanation as al-Mahmūdiya.

13. Al-Sayyid Nasr Allah al-Mūsawi al-Arūmi explained it in Persian and named the explanation as al-Tibb al-Radawi.

14. Maqbūl Ahmed explained it in Urdū and named the explanation as al-Dhahabiya fi Assrār al-‘Ulūm al-Tabi‘iya, printed in Hayder Ābād.

15. Al-Sayyid Mahmūd wrote Mafātih al-Sihha in which he gathered the medicine of the Prophet, may Allah bless him and his family, the medicine of the Imāms, and al-Risāla al-Dhahabiya along with little explanation in Persian, printed in al-Najaf al-Asraf in 379 A. H.

16. Al-Sayyid Mirza ‘Ali explained al-Risāla al-Dhahabiya in Persian.

17. Al-Sayyid Husayn b. Nasr Allah al-Arūmi al-Mūsawi wrote Tarjamat al-Mūsawi fi al-Tibb al-Radawi.

18. Abū al-Qāsim Sahāb explained it in Persian and named the explanation as Bihdāsht Radawi, and it was printed at the end of volume one of his book Razandagani Hazrat Imām Ridā, peace be on him, pp. 301-350.

19. Dr. al-Sayyid Sāhib Zayni explained al-Risālah (the dissertation) in the light of modern medicine, and the explanation was printed in the Multaqā al-‘Asrayn periodical series, in Baghdad.

20. ‘Abd al-Wāsi‘ translated al-Risāla into Persian. [1]

As this dissertation is of great importance, it has been written in ancient calligraphy. An ancient copy, handwritten by ‘Abd al-Rahmān b. ‘Abd Allah al-Karkhi in 715 A. H. , is available at the Imām al-Hakim Library, serial 237.

C. Al-Ma’mūn praises the Golden Medical Dissertation

Imām al-Ridā, peace be on him, sent his al-Risāla al-Dhahabiya (golden medical dissertation) to al-Ma’mūn, and he admired it and ordered it to be written in gold, to be copied many times, to be given to his sons, the members of his family, and the machinery of his government. He also ordered copies of it to be deposited 

at his depository of wisdom (Buyūt al-Hikma). Without doubt al-Risāla al-Dhahabiya was shown to the great physicians of his time, and they read it. Accordingly, al-Ma’mūn praised it through the following letter: “In the Name of Allah, the Most Gracious, the Most Merciful. Praise belongs to Allah, Qualified for praise and its Guardian, the end and beginning of it belongs to him, the Possessor of blessings, favors, and kindness. I praise Him for His uninterrupted blessings and favors, and I praise Him for His gifts and grants with a praise which gives rise to His increase and brings (me) near to Him. I bear witness that there is no god but Allah with the witness of one who is loyal to Him through belief, not of the one who denies His Lordship and Oneness; rather the witness which confirms His ascription to Himself; and that He is just as He, the Great and Almighty, says: Say: He, Allah, is One. Allah is He on Whom all depend. He begets not, nor is He begotten. And none is like Him. Such is our Lord, the Great and Almighty; and may Allah bless the master of the first and the last, Mohammed b. ‘Abd Allah, the last of the prophets.

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“Now then, I have reviewed the dissertation of my ‘Aladwide learned cousin, loved and virtuous one, the logical physician, which deals with the betterment of the body, the conduct of bathing, the balance of nutrition, and I found it very well organized and one of the best blessings. I carefully studied it, reviewed and contemplated upon it, till its wisdom manifested itself to me, its benefits became obvious, and it found its place my heart, so I learned it by heart and I understood it by mind, I found it to be a most precious item to post, a great treasure, and a most useful thing, so I ordered it to be written in gold due to its being precious, good, abundantly blessed, and I called it al-Mudahhaba (the golden one) and deposited it at the depository of wisdom after I had it copied down by the descendants of Hāshim, the youths of the nation. Bodies become healthy by balanced diets, and life becomes possible by overcoming disease and through life wisdom is achieved, through wisdom the Garden is won. It is worthy of being safeguarded and treasured; it a place of qualification and consideration, a reliable arbitrator an authority adviser and a source of knowledge, to which commander and forbidder yield. It is so because it came out of the houses of those who derive their knowledge from the knowledge of the chosen Messenger, may Allah bless him and his family, the missive of the prophets, the proofs of the testamentary trustees, the manners of scholars, the cure to the hearts and the sick from among men of ignorance and blindness, Allah’s pleasure and blessings be upon them, the first of them and the last, the young and the old.

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“I showed it to the elite from among my closest train who are known for their wisdom and knowledge of medicine, and who are authors of books, those who are counted among men of knowledge and described with wisdom. Each one of them lauded it and thought highly of it, elevated it with esteem and evaluated it in order to be fair to its author, submitting to him, and believing in the wisdom he included therein, so if those after us from among our children, the children of our state, our subjects, the rest of the people from various classes come across this Risāla (medical dissertation) , they should recognize its importance, his talent, and his perfect favor; they should take it with gratitude, for it is more precious than agates, more important than pearls and corals; they should learn it by heart and think of it day and night, for it brings them benefit and safety from all diseases, Allah willing, Allah bless His Messenger Mohammed and all his good, pure children. Allah is sufficient for us and is the Best Agent. Praise belongs to Allah, the Lord of the worlds. ”

Al-Ma’mūn has praised the Imām for his medical dissertation, and his praise gives an account of the following:

A. Its Medical Contents

As for the contents of the Imām’s medical dissertation, they are as follows:

Firstly, the betterment of the body, protecting it from diseases, and making it enjoy perfect health, for the medical dissertation includes general programs for it.

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Secondly, the conduct of bathing which is one of the basic elements of health as well as it takes care of the cleanness of the body; like wise, it takes care of creating activity therein.

Lastly, the balance of nutrition on which man’s health and protection from diseases depend on.

B. His Studying it

Al-Ma’mūn carefully studied the Imām’s medical dissertation. He viewed reading it, and it manifested its wonders and great wisdom to him. He found it as one of the treasured books and among the mines of wealth, for it contained the fundamentals of general health and rules of medicine in the time when medicine was in the first stage. This medical dissertation is regarded as a development in this science, for it has opened brilliant ways to it.

C. His Showing it to the Physicians

Al-Ma’mūn showed the Imām’s medical dissertation to the great physicians of his time, so each one of them lauded it, adopted it, thought highly of it, elevated it with esteem, and evaluated it. All those great physicians who read it admitted the excellence and experience of the Imām, peace be on him, in this science. These are some of the contents in this praise.

The Text of the Golden Medical Dissertation

As for the text of this medical excellent dissertation, we have quoted it from the book entitled Tibb al-Imām al-Ridā, which is one of the publications of the al- Haydariya Press. It was printed in the year 1385 A. H. , and it reads as follows: “In the Name of Allah, the Most Gracious, the Most Merciful. Know, Commander of the faithful, when Allah tries a servant with a disease, he appoints for him a medicine in order to cure himself with it, and for every kind of disease there is a kind of medicine, conduct, and prescription. ”

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This paragraph gives an account of Allah’s firm wisdom in creating man, who contains wonderful systems which are subject to various kinds of diseases. Allah, the Exalted, creates a disease and creates a medicine for destroying and putting an end to such a disease. Nowadays, medicine has reached zenith: antibiotics such as penicillin and oromycin have been discovered, the science of surgery has been developed, so a group of diseases such as tuberculosis, enteritis, and typhoid has been folded and thrown into the sea. Accordingly, modern medicine has confirmed the wise words of the grandson of the Prophet, may Allah bless him and his family, who says that Allah appoints a medicine for each disease. As a result, those diseases which have no cure will be omitted from the file of medicine.

Imām al-Ridā, peace be on him, has said: “Man’s body is just like a kingdom: The heart is the king of the body; the (blood) vessels, the limbs, and the brain are workers. The house of the king is his heart; his land is the body; the helpers are his hands, his legs, his eyes, his lips, his tongues, and his ears; his storekeepers are his stomach and his abdomen; and his chamberlain is his chest. Therefore, the hands are two helpers which bring (things) near, take (them) away, and work as the king reveals to them. The legs carry the kings wherever he likes. The eyes lead him to that which disappears from him, for the king is behind a curtain and does not reach it except through them. They are also his two lamps; they are fort and well-fortified place of the body. The ears introduce nothing to the king except that which agrees with him, for they are unable to bring in anything unless the king inspires to them. When the king inspires to them, he keeps silent and listen to them. Then he answers whatever he likes; and the tongue explains on his behalf with many tools of which are the wind of the heart, the steam of the stomach, and the help of the two lips; and the two lips have no strength except by the means of man, and they are in need of each other. ”

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The wise Imām has shown man’s body; this wonderful body through which Allah’s mighty power, His marvelous creation, and His firm regulation have manifested themselves. In this connection Allah, the Exalted, says: O man, what has beguiled you from your Lord, the Gracious One, Who created you, then made you complete, then made you symmetrical, into whatever form He pleased He constituted you. Concerning this body containing systems and cells which none can describe, the pioneer of wisdom and eloquence in Islam, Imām ‘Ali, the Commander of the faithful, peace be on him, says: “Do you think that you are a small body, while the greatest world has folded itself in you. ”

Yes, man is not a limited skeleton; nor is he a small body; rather he contains the whole world, so he is a group of universes and worlds.

The Prophet’s grandson, source of knowledge and wisdom (i. e. Imām al-Ridā) has likened man’s body to the government whose machinery consists of a president, soldiers, helpers, and a land over which it rules. The Imām, peace be on him, has mentioned the following main organs and systems of the body:

main organs and systems of the body

A. The Heart

As for the heart, it is one of Allah’s marvelous signs in man’s body, for it pumps the blood to all parts of the body, and the blood conveys food and oxygen in order to distribute them among all places of the body, and then it conveys the waste products in order to rid the body of them. [2]

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The heart pumps the blood to the lungs in order that they may take adequate supply of oxygen from the air which man breathes. In the lungs, the blood gets rid of some waste products which it gathers from the parts of the blood and which take form of a gas called carbon dioxide. The heart also pumps the blood to the kidneys. [3] As for the regulation of the beats of the heart, it is one of the secrets of creation and origination; the average of the beats of the heart is seventy times

per minute. So their average amounts to one hundred thousand times a day, forty million times a year, and over two thousand millions in middle age. Therefore, we must think of this great glorification which never ceases nor flags by night and day. We must think of this marvelous sign in the body, which is the organization of heat. There is something like thermometer in the body. When sensory news comes from the skin and tells about the external surroundings and degree of their heat, this area which is in the brain stem and what is on it hurries to the circulatory system and urges it to protect the external boundaries and orders it to play the role of the sincere worker during this crisis, and the flexible circulatory system responds to it, and quickly the contraction of the blood vessels occur, and the heart pumps adequate supply of blood to the skin. If the skin is cold, the flow of blood which conveys heat increases in order to remove the coldness and vice versa. [4]

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Surely, the heart is the source of man’s and animal’s life; therefore, it is the king of the body, and all man’s organs are its soldiers and helpers.

B. The Nerves

As for the nerves, they are the sinew of life; and it is they which control the body; and they play an important role during anger, fear, the rest of the emotions, match, sexual work, and the like. Some nerves are called voluntary, and they control a group of muscles in the body which are called the striated muscles. In this connection some important physiological researches have been mentioned; therefore, the nerves are proof of the Wise Creator’s mightiness.

C. The Brain

As for the brain, it is the greatest of all Allah’s creatures; it dominates the whole body, controls all movements of it; and drives it to wherever it desires; and by it man is distinguished from the rest of animals. Allah has singled out the brain for man, and through it He has ennobled man over all His creatures.

Surely, the brain is a world of wonders. No creature can match it in greatness, for it contains stores which never are full and it preserves whatever knowledge is deposited in it. If we want to mention the wonders of the brain, then we have to write a full book about them. Glory belongs to Him who has originated and created the brain!

D. The Hands and the Legs

Among the amazing organs in man’s body is the hand, which helps man accomplish his own needs such as preparing food and drink, and which help him perform wonderful works such as writing, goldsmithing, building, and others. The hand carries out all these works according to signals and guidance it receives from the brain, for it is as a worker in the factory of the brain; likewise, the leg helps man walk and accomplish his own needs. Were it not for the hand and the leg, man would do nothing. So glory belongs to Allah, the Wise!

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E. The Ear

One of the marvelous organs in man’s body is the ear, which contains the following:

a. The Outer Ear: It is the lobe of the outer ear along with the cannel which leads to the eardrum.

b. The Middle Ear: It has three bones just as the tools of a blacksmith: the hammer and the anvil, the stirrup, and the two muscles of the hammer and the stirrup; there is a lobe which connects the middle ear to the pharynx.

c. The Inner Ear: It contains something like snail and three semicircular canals, and these parts are connected with each other and interlocked. Membranous canals like bags are in the semicircular canals, and Korti organ is in the cochlea, which circles two times and a half.

It is the inner ear which receives sounds. As for the middle and the outer ears, they convey sounds.

Sound results from the vibration of the molecules of a matter, so it does not travel unless there is a material means such as liquid air, gases, solid bodies, and the like. Medical books have mentioned important researches regarding sound, which reveals the Wise Creator’s mightiness and marvelous creation. [5]

F. The Eye

As for the eye, it is among Allah’s greatest signs, for through it man receives light, knows external surroundings, realizes forms and colors. It is the most marvelous room of art photography; for it is a dark room and closed by three walls which are from outward to inward: the sclera which gives the white color to the eye; the choroid which irrigates the eye through its veins; the retina which conveys the sensitive elements; cones and rods which receive light. In the front there is a thin crystal called the cornea which let the light coming to the eye enter. Then the light, after the cornea, passes through the transparent liquid which refracts light; it is the aqueous humor which lies between the cornea and the iris; and it is the iris which gives the familiar color to the eyes, in the middle of it there is a special opening receiving light and is like the lens of a photographer; it is called the pupil. When light enters the pupil, it faces a crystal of a new kind; it is the crystal body (the lens) ; it is the most marvelous crystal in existence, for it expands and contracts to the extent that the forms of its convexity are very different; therefore, the eye harmonizes with the views before it. If the visible distance is near, it expands and changes in order to fit the condition, and vice-versa; therefore, it is the sane, motive crystal. After the crystal body, light enters a new, transparent humor refracting light; it is the vitreous humor. When light ends passing through it, it reaches the retina where the rods and the cones receive and move it as a nervous stream to the occipital lobe. [6]

The eye is marvelous in creation and protection, for Allah, the

Most High, has placed it in a low, facial area surrounded by three high

hills, which are: the eye-brow, nasal pyramid, and the bony

prominence of the forehead as well as it is covered by lids which opens and shuts very quickly. Besides Allah has surrounded it by tears in order to purify and moisten it. So glory belongs to the Creator, the Originator, the Almighty!

some organs of man’s body

Imām al-Ridā, peace be on him, has mentioned some organs of man’s body. He has shown their characteristics and their functions (anatomy). Now, let us move to another part of this dissertation. He, peace be on him, has said: “And speech is not good unless it is repeated through the nose, for the nose adorn speech as blowing adorns the flute; likewise, the nostrils are the two openings of the nose and they bring good air to the king. If they bring bad, displeasing air to the king, he reveals to the hands to be as a curtain between him and that bad air. There will be a reward and punishment for the king because of this, so his punishment is severer than that of the outward, powerful kings in the world, and his reward is better than theirs. As for his punishment, it is sadness; and as for his reward, it is happiness. The origin of sadness is in the spleen, and the origin of happiness is in the kidneys and the ribs[7], and from them they reach the face, so from there happiness and sadness arise, so their signs are seen on the face, and all these blood vessels are ways of workers to the king, and from the king to the workers, and the proof of that is that when you take a medicine, the blood vessels convey it to the place of illness, with their help. ”

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The Prophet’s grandson (i. e. Imām al-Ridā) has displayed the operation of utterance and mode of expression, which is a wonder in itself, for speech comes out harmoniously and equally balanced, and it aims at a certain (thing) ; and it is among the unique, wonderful phenomena which are proofof the Almighty Creator’s mightiness. He, the Most High, says: The Beneficent (Allah) taught the Qur’ān; He created man; He taught him the mode of expression. So what man wants to perform before uttering it arises in the brain, which inspires the tongue to perform it, and that occurs through a wonderful operation which the concerned in this research have mentioned.

The Imām, peace be on him, has mentioned that the reward and punishment which the heart and the brain bring about to man’s body. Both reward and punishment appear on the expressions of the face; happiness covers the face when there is a reward; and sadness covers it when there is a punishment. The Imām has shown that the origin of sadness is the spleen, and the origin of happiness is the kidneys and the ribs. These phenomena result from these organs in man’s body.

He, peace be on him, has said: “And know, Commander of the faithful, that the body is like a good land which is maintained by plowing and watering; water should not be increased lest it should drown it; nor it should be decreased lest it should make it thirsty, so that its reformation lasts; its revenue increases; and its plants grow. If the land is neglected, it becomes spoiled and no plant grows therein; therefore, the body is like such a land; it becomes good and well-being flourishes through organizing foods and drinks.

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“O Commander of the faithful, reflect on the food which fits you and your stomach, strengthens your own body and gives it to enjoy it, so estimate and carefully consider your own food.

“And know, O Commander of the faithful, that each one of these natures likes that which suits it; therefore, eat that which suits your own body; he who takes an increase of food does not make use of it; and he who takes an amount of food without an increase or a decrease makes use of it; and raise your hand from food while you still incline to it; for it puts right your own body and stomach, pure your reason, and lightens your body. ”

The wise Imām has specified the general program of general health, which depends on balance and immoderation in eating and drinking. The Qur’ān has mentioned this rule regarding keeping man’s body and protecting it from diseases; saying: Eat and drink but do not be extravagant.

Surely the digestive system is the most important one of man’s systems; it is the most vital and sensitive of them, for it is affected by the extravagance of food which results in fatness, which is one of the blights which destroy man’s body.

Certainly taking care of nutrition, especially in the prim of life, has a great effect on the health condition in the years that follow as well as it lengthens the period of youth; and it is one of the most modern means in preventive medicine; therefore, the different diseases which affect man are a direct result of extravagance in food and drink, unbalanced sexual life, and other life affairs.

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The wise Imām has likened man’s body to a fertile land; and this is a very wonderful comparison, for if man takes care of his land and reforms it, then it will produce and give the most agreeable crops; and if he turns away from it and neglects it, it will be damaged, die, and not give any crop; likewise, if man takes care of his body, puts it right, and does not spoil it through extravagance in food and drink, it becomes good and he enjoys health, which is the most expensive thing in man’s life.

necessity of avoiding extravagance in food

The Imām, peace be on him, has emphasized the necessity of avoiding extravagance in food, and that man should raise his hand from food while he is still desirous of it, for that is the most useful way for keeping his health and protecting him from diseases. Definitely, eating too much food leads to fatness, which gives rise to the following:

A. Heart failure

B. High blood pressure

Now, let us move to another part of this dissertation. He, peace be on him, has said: “O Commander of the faithful, eat cold (foods) in summer, hot (foods) in winter, and moderate (foods) in the two seasons according to your strength and appetite; and start with the lightest food on which your body feed according to your material, your ability, your activity, and your time in which you must have food every eight hours or three meals every two days; you must have food early at the beginning of day, and then you have supper; when eight hours of the following day passes, you must eat one lunch; and you are in no need of supper; likewise, my grandfather, Mohammed, may Allah bless him and his family, ordered ‘Ali, peace be on him, to have one meal on every day and two meals on the following day; that should be according to an amount which should be neither increase nor decrease; raise your hand from food while you feel appetite for it; and let your drink be immediately after your food. ”

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This part of the dissertation gives an account of organizing the food on which general health stands as follows:

A. One must have light foods during the days of summer, for having heavy foods causes heavy damages to his own body. As for winter, it is on the contrary, namely, one must have heavy food which containing fat and sugar, for his body is in need of them.

B. One must have food according to his own ability; he must not overexert himself in having food.

C. One must have the lightest and the easiest food for the digestive system; in the mean time, he must take into consideration his own age, for when man grows old, he must have light food with little salt and fat, for they bring about arteriosclerosis, especially when he is over fifty years of age.

D. One must decrease the meals of food; he must confine himself to three meals of food, according to what the Imām, peace be on him, has detailed; without doubt this way makes body sound and safe from diseases.

E. The Imām has underlined that it is necessary for one not to eat any food except when he feels appetite for it and must not fill his own stomach with it. These are some valuable health pieces of advice.

Now, let us read another part of this dissertation. He, peace be on him, has said: “Now we must mention what must be mentioned regarding the direction of the seasons of the year and its Roman months which occur therein; each season (must be mentioned) separately; the foods and drinks which must be used (therein) ; what must be avoided; and how one must maintain (his) health, according to the view points of the old. ”

what man must have and avoid during the seasons of the year

This part of the dissertation is a preparatory preface concerning what man must have and avoid during the seasons of the year. He, peace be on him, has said: “As for the season of spring, it is of the rest of time, and its beginning is March (Ādhār) ; and the number of its days is thirty days; and therein day and night are good; the earth becomes soft; and the power of phlegm terminates; the blood becomes exited; and one must use light food and meat; and he must refrain from eating onions and garlic and sour (things) ; and he must use laxative therein; and he must use therein bloodletting and cupping. ”

The Imām has mentioned the season of spring, which is the most beautiful one of the seasons of the year, and the most useful of them to living beings. How wonderful these words of the Imām: “It is of the soul of the time. ” That is because, therein, night and day become good; the earth becomes soft; the blood becomes exited. The Imām has warned men against eating onions and garlic and sour things, for they bring about diseases which modern medicine will discover, as well as he has regarded it as recommended to have laxative and to take some blood through bloodletting and cupping.

He, peace be on him, has said: “April (Nisān) is thirty days; day lengthens therein; the temper of the season becomes strong; the blood moves; the east wind blows; roasted foods are used therein, what is prepared with vinegar; the meat of (birds and animals which are) hunted; and you must treat yourself with having a sexual intercourse, and then massaging yourself with an ointment in the bathroom; drink water before breakfast; smell flowers and scent. ”

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The Imām has mentioned the month of April (Nisān) and mentioned its characteristics, which are as follows:

1. Day lengthens while night shortens.

2. Temper becomes strong.

3. The blood moves.

4. The east wind blows.

The Imām has regarded it as recommended to have roasted foods and what is cooked in vinegar along with the meat of the birds and animals which are hunted, for such a food benefits man’s body. He has also made it recommended to enter the bathroom, to massage the body with an ointment, and to drink some water before breakfast, for it has a great effect on cleaning the urinary tracts and removing cystic calcali from them.

He, peace be on him, has said: “May (Ayyār) is thirty-one days; the winds become clear there in; it is at the end of the season of spring; one must refrain from salty foods, thick meat such as heads and beef, and yogurt; entering the bathroom at the beginning of day is useful therein; and sport before lunch is reprehensible therein. ”

As for May (Ayyār) , it is at the beginning of summer, so the digestive system cannot bear heavy foods, especially when one reaches old age, for having thick meat leads to dreadful damages such as high blood pressure, and the like.

He, peace be on him, has said: “June (Huzayrān) is thirty days; the power of phlegm terminates therein; the time of the yellow bile comes; one must refrain from tiredness and eating abundant meat; one must smell musk and ambergris; it is useful to eat cold vegetables such as endive and purslane, to eat greens such as cucumber, purgative manna, ripe fruit, to use soured things; of the meat is goat and young goat; of the birds is chickens, dull-yellow partridge (tahiyujj) , francolins; yogurt and fresh fish. ”

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As for June (Huzayrān) , it is the first of the months of summer; bodies become weak therein, for they face intense and bitter heat. The Imām, peace be on him, has emphasized that one must:

1. avoid tiredness.

2. avoid having abundant meat.

3. eat vegetables and fruit, for they are light, and not heavy.

He, peace be on him, has said: “July (Tammūz) is thirty-one days; heat becomes intense therein; water goes down; one must drink cold water before breakfast, eat cold, fresh things, and digestible foods (like those mentioned in June) ; one must smell cold, wet flowers with agreeable scent. ”

As for July (Tammūz) , it is the heaviest of all the months of the year and the most harmful of them toward man. That is because of the intense heat which occurs when water goes down. The Imām has stressed that one must use cold things and eat light foods lest the digestive system should be affected by them. He has also focused on that one must smell cold flowers with pleasant scent, for they have a good effect on the digestive system.

He, peace be on him, has said: “August (Āb) is thirty-one years; the simoom (hot wind) becomes intense therein; cold becomes exited at night; the north wind blows; temper becomes good through patting and moistening; it is useful to drink yogurt; one must refrain from having sexual intercourse and laxative, decrease sport, and smell cold flowers. ”

Like July (Tammūz) , August (Āb) is hot; cold becomes intense out of the weakness of bodies because of the intense heat, hence the Imām has made it recommended to use cold thins which decrease the intensity of heat.

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He, peace be on him, has said: “September (Aylūl) is thirty days; the air becomes good therein; the power of the black bile becomes strong; having laxative is good; it is useful to eat sweets and moderate various kinds of meat such as that of young goats and mutton; one must refrain from beef, eat abundant roasted meat, enter the bathroom, use therein perfume with moderate temper, and refrain from eating melon and cucumber. ”

The intensity of heat decreases in September (Aylūl) , especially at the end of it, for the air is agreeable therein, so it is useful for one to have all kinds of sweets provided that he should not be afflicted by diabetes or fatness, or having candy harms him very much; likewise, it is useful for him to have all kinds of meat except beef, for it harms him. The Imām has warned men against eating melon and cucumber, for they are harmful in this month.

He, peace be on him, has said: “October (Tishrin al-Awwal) is thirty-one days; various winds blow in it; one must breathe the east wind, avoid bloodletting and taking medicine; sexual intercourse is praiseworthy therein; it is useful to have meat in spices; one must decrease drinking water; and sport is praiseworthy in it. ”

As for October (Tishrin al-Awwal) , it is one of the excellent months of the year, for heat terminates in it; the east wind blows therein. The Imām has warned men against bloodletting, for it causes damages to the body. Similarly, he has ordered them to decrease drinking water as well as he has ordered them to practice sport, for it is useful for the vitality and activity of the body.

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He, peace be on him, has said: “November ( (Tishrin al-Thāni) is thirty days; seasonal rain comes down in it; one must not drink water at night, decrease entering the bathroom and having sexual intercourse, take a mouthful of warm water in the early morning every day, avoid eating vegetables such as celery, mint, and watercress. ”

As for November ( (Tishrin al-Thāni) , it is one of the most agreeable months of the year, for men receive winter through it; seasonal rain, which is the source of good and mercy to men, falls in it; hence land becomes green and gives crops. Everyone must drink a mouthful of warm water in the early morning in order to get rid of cold. The Imām has warned men against eating celery and other vegetables, for they strongly harm them.

He, peace be on him, has said: “December (Kānūn al-Awwal) is thirty-one days; storms become strong and cold becomes intense in it; it is useful to have all that which has been mentioned in November (Tishrin al-Thāni) ; one must be cautious of having cold foods and guard against cupping and bloodletting; and he must use therein foods which are actually and potentially hot. ”

As for December (Kānūn al-Awwal) , it is the first month in winter; men face severe cold therein; storms become strong in it. The Imām has warned people against having cold foods, for they have bad effects on their health and cause some diseases to them. Similarly, he has summoned them to have hot foods, for they have some health advantages.

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He, peace be on him, has said: “January (Kānūn al-Thāni) is thirty-one days; the power of phlegm is strong in it; one must have a mouthful of warm water before breakfast; sexual intercourse is praiseworthy therein; one must have in it hot vegetables such as celery, watercress, and leek; entering the bathroom and massaging (the body) with al-Khayri ointment is useful in it; one must be careful of sweet things, eating fresh fish, and having yogurt. ”

Men face the severity and intensity of cold in January (Kānūn al-Thāni) , so the Imām has made it recommended for them to have warm water in the early morning in order to get rid of the consequences of cold. Similarly, he has summoned them to have hot vegetables in order to warm their bodies and protect them from cold. He has made it recommended to enter the bathroom, for the blood-circle becomes active through it; and he has warned them against having fresh fish, yogurt, and candy, for they harm their bodies.

He, peace be on him, has said: “February (Shibāt) is twenty-eight days; the winds become different in it; rain increases; grass appears; water flows in the hollow; it is useful to eat garlic, the meat of bird and animals which are hunted and fruit; one must decreases eating sweet; abundant sport and movement is praiseworthy therein. ”

When February (Shibāt) enters, the severity and intensity of cold terminate, rain increases, and grass appears. The Imām has made it recommended to eat garlic, which is very useful to man’s body, for it protects it from many diseases such as high blood pressure, diabetes, and others. With this month the Imām ends his speech about the seasons of the year, what man must use and avoid in them.

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He, peace be on him, has said: “Know, O Commander of the faithful, that the strength of the soul follows the tempers of bodies, and that the tempers depend on the air and change according to it in places. ”

Certainly the strength and soundness of reason depend on the health of body. If one is ill or afflicted by diseases, then his reason is weak just as they say: “Sound reason is in sound body. ” It is certain that good, fresh, and unpolluted air is one of the basic elements which play an important role in general health.

Describing the way of preparing a lawful drink

Describing the way of preparing a lawful drink, he, peace be on him, has said: “ (As for) the description of a lawful drink and its usage after food, as we mentioned its benefit when we started talking about the seasons of the year and what one had to have therein to preserve his health, is that one must take ten rotls[8] of clean raisins; he must wash them and soak them in abundant, clear water to an increase of four fingers over it and leaves it in its container; that is for three (days) in winter, a day and a night in summer; and then he must put them into a clean container; the water must be that of the heaven (i. e. rain) if he is able (to get) it; otherwise, it must be of fresh water whose fountain is in the east direction; shining water as well as it is light, which becomes hot and cold quickly; and this is a proof of clear water.

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He must cook the raisins until they become swollen and ripe; and then he must squeeze them, clarify their water, and leaves it to be cold. Then he must return it to the container again, measure it with a stick, and leave it to boil on a calm fire until two-thirds of it has steamed. Then he must take one rotl of purified bee honey and pour it into it, and it replaces the amount of the water which was in the cooking-pot; and then he must leave it to boil until the amount of honey has evaporated, and it comes down to its limit. Then he must take a thin piece of cloth and put on it a dirham[9] of ginger, half a dirham of carnation, half a dirham of cinnamon, a dirham of saffron, half a dirham of spikenard, half a dirham of endive, and half a dirham of mastic. He must grind each one of them separately and put them on the piece of cloth and tie it well with a thread. Then he must put it into (the liquid). The piece of cloth must be macerated in the drink to the extent that the strength of the drugs wherein comes down (into the drink). He must go on stirring the drink gently on a calm fire until the amount of honey has steamed.

Then he must lift the cooking-pot, leave it to be cold, and leave it for three months, that its tastes may overlap with each other; and then he can use it. He can drink of it one or two okes of pure water. So if you, O Commander of the faithful, eat the amount of food which I have described to you, then drink of this drink an amount of three glasses after your food. If you do that, you will be safe throughout your day and night from cold, chronic aches such as gout, wind, and others from among the aches of nerves, brain, stomach, and some aches of liver, spleen, intestines, and bowels. If you, after that, feel appetite for water, then you must drink of it the half of what you had drunk, for it puts right, regulates, and keeps the body of the Commander of the faithful.

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“Surely the betterment and straightness of body and its corruption come through foods and drinks. So if you put them right, then your body is good; and if you corrupt them, then your body is corrupt. ”

The Imām, peace be on him, has regarded this drink as a lawful one which brings about the most important health advantages to the body and protects it from many diseases. He has mentioned its ingredients and how it is prepared. This drink contains important elements necessary for strengthening man’s body; among them is raisins which include a large amount of vitamins; yet another example of them is honey which is rich in vitamins as well as the other elements which must be added to this drink.

It is worth mentioning that the Imām, peace be on him, has mentioned that the water must be of that of the heaven (i. e. of rain) or of fresh water, lest it should be polluted, and hence it gives rise to some diseases and invalidates this drink.

Dr. Sāhib Zayni has said: “This lawful drink has a large food value, for it contains useful elements which are regarded as the most important sources and producers of calories which the body always needs, especially in the cold seasons. As for the easiness of digesting it and assimilating its elements, it is well- known, for grape sugar (glucose) is the easiest of all materials in digestion, and of the materials which if one takes, is in no need of most other food stuffs, for it is simply changes into glycogen which is stored in the liver as food reserve and which the body can use at any time.

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“Raisins contain a large amount of iron; they are useful for generating blood red cells and treating the disease of anemia; and they are the best of all drugs in treating many disease states such as indigestion, gastritis, gasses in stomach and intestines, some of liver diseases, dullness of intestines, and constipation. [10]”

The following is of what the Imām, peace be on him, has said: “And know, O Commander of the faithful, that sleep is the power of brain, the straightness and strength of the body. If you want to sleep, then first lie on your right side, and then turn over your left side; likewise get out of your bed and sleep on your right side just as you had done at the beginning of your sleep. Habituate yourself to get up at night; enter the toilet for relieving nature and stay wherein as long as you relieve you nature; do not stay wherein for a long time; for that gives rise to elephantiasis. ”

Sleep is one of the elements necessary for man’s life and the health of his body. Indeed Allah has created in man’s body some organs which give rise to sleep; in the meantime they supply the body with vitality and activity, remove from it the tiredness and overexertion of the day. The Imām, peace be on him, has shown the health performance of sleep, which is as follows: One must sleep on his right side, for this gives rest to the heart and soundness to the body. Similarly, he, peace be on him, has displayed the way of entering the toilet; it is an act of wisdom that man should not stay for a long time wherein lest he should be afflicted by elephantiasis.

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He, peace be on him, has said: “And know, O Commander of the faithful, that the best thing which is used to clean the teeth is the branch of Zingiber officinale, for it removes dirt, makes pleasant the flavor, strengthens the gum; and it is useful for (treating) tooth decay when it is used moderately, but when it is immoderately used, it thins out, shakes the teeth and weakens their roots.

“So he who likes to keep his teeth, then let him take a burnt horn of an ibex, tamarisk, sedge, roses, spikenard (one part) , Andarāni salt (a quarter of a part) , and then let him powder them and clean his teeth with it, for it strengthens the teeth, protect their roots from accidental maladies. He who likes his teeth to be white, then let him take part of Andarāni salt and sea foam equal to it, and then let him powder them and clean his teeth with it. ”

The Imām has presented the treatment of teeth and mentioned two prescriptions to put them right. The first is that one must clean his teeth with the stick of a Zingiber officinale, and this is one of the best prescriptions in putting teeth right, for this stick had been analyzed and found as one of the most wonderful drugs in purifying teeth and protecting them from diseases, and that it was the best of modern tooth-pastes. [11]

The second prescription concerns tooth-paste; the Imām has mentioned its ingredients which treat tooth-decay.

He has said: “And know, O Commander of the faithful, that man’s sates on which Allah, the Exalted, has built him and made him move about in them are four: The first state is fifteen years; his youth, his beauty, his radiance, and the power of the blood in his body are during it. Then the second state is from fifteen years to thirty-five years; the power of the yellow bile and the strength of its victory over a person are during it; he is still so until he terminates the mentioned period, which is thirty-five years; and then he enters the third stage until the period of his life span, which is sixty years, has terminated; hence he is in the power of the black bile, which is the age of wisdom, knowledge, understanding, regulated affairs, correct results, true opinions, and steadfastness in behavior. Then he enters the fourth stage which is the power of phlegm, and it is the stage in which he, if remains alive, moves to old age, trouble, withering, the decrease of strength, the collapse of his structure, condemning all things which he had come to know of his own soul, to the extent that he sleeps while standing, passes sleep awake, remembers the past things, forgets what occurs in the times, his body withers, his habitual condition changes, the water of his beauty and radiance dries, the growth of his hair and finger-nails decrease, his body continues retreating and turning away throughout the rest of his life; that is because he is in the power of phlegm; he is dull and inactive; dullness and inactivity bring about the extinction of every body over which the phlegm power dominates after all. ”