The life of Imam 'Ali Bin Musa al-Rida chapter4

The life of Imam 'Ali Bin Musa al-Rida

Chapter4

CHAPTER VIII

ON THE HOLY QUR’ ĀN

Imām al-Ridā, peace be on him, was the companion of the Qur’ān; he always recited it, carefully considered its verses, and found in reciting it a unique pleasure in the world. The narrators said: “All his speech was directly affected by the Qur’ān, so his answers and examples were derivations from it. [1]” He was so fond of the Qur’ān that he completed it (a time) every three days, and he said: “If I wanted to complete it (a time) in less than three days, I would do, but, when I pass by a verse, I reflect on its meaning, concerning which thing and in which time it was revealed. For this reason I complete the Qur’ān (a time) every three days. [2]” This means that he most times was busy reciting the Holy Qur’ān, absorbed in interpreting it and the causes of the revelation of its verses.

The historians have said: “He (Imām al-Ridā) recited many (suras of) the Qur’ān on his bed at night. When he passed by a verse in which the Garden and the Fire had been mentioned, he wept, asked Allah for the Garden, and sought refuge in Him from the Fire. [3]”

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Before we present some examples of his interpretations on some verses, we would like to mention some points relating to the subject:

His Mentioning some Words

When the Imām, peace be on him, recited some verses of the Holy Qur’ān, he mentioned some words at the end of them. The following are some of these suras:

1. Surat al-Tawhid: When he had finished reciting Surat al-Tawhid, he mentioned at the end of it these words of him: “Kadhālika Allahu rabbanā. ” (Such is Allah, our Lord! ) He mentioned these words three times.

2. Surat al-Jahd: After he had finished reciting Surat al-Jahd, he said three times: “Rabbiya Allah wa diniya al-Islam. ” (My Lord is Allah and my religion is Islam! )

3. Surat al-Tin: When he had finished reciting it, he said: “Balā wa anā ‘alā dhālika mina al-shāhidin. ” (Yes, and I am one of those who bear witness to that! )

4. Surat al-Qiyāma: After he had recited Surat al-Qiyāma, he said: “Subhānaka Allāhuma. ” (I glorify You, O Allah, with a glorification after a glorification! )

5. Surat al-Fātiha: Having finished reciting Surat al-Fātiha, he said: “Al-hamudu lil lāhi rAbūl ‘ālamin. ” (Praise belongs to Allah, the Lord of the worlds. ”

6. Surat Sabbih Isma Rabūka: After he had finished reciting this Sura, he said: “Subhāna Rabbi al-a‘lā. ” (Glory belongs to my Lord, the Most High. ) [4]

Al-Bassmala

In a group of his traditions, the Imām, peace be on him, dealt with some affairs of al-bassmala (i. e. , in the Name of Allah, the Most Gracious, the Most Merciful). The following are some of them:

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A. The importance of al-bassmala

Al-bassmala has a special importance with the Imāms of ahl al-Bayt, peace be on them. It was narrated on the authority of Imām Abū Ja‘far, peace be on him, who said: “The first (part) of every Book which was sent down from the heaven is Bismil lāhir rahmānir rahim

(in the Name of Allah, the Most Gracious, the Most Merciful). ” It was also narrated on the authority of Imām al-Ridā, peace be on him, who said: “It (al- bassmala) is nearer to the Greatest Name of Allah than the iris to the eye. [5]”

B. Al-bassmala is part of the Sura

The Imām, peace be on him, said: “Al-bassmala is part of the suras of the Holy Qur’ān. ” It was narrated that it was said to Imām ‘Ali, the Commander of the faithful, peace be on him: “Tell us about Bismil lāhir rahmānir rahim: Is it part of the Opening Sura of the Book (Fatihat al-Kitāb)? ” “Yes,” he replied, “Allah’s Messenger, may Allah bless him and his family, recited it and regarded it as a verse of it, and he said: ‘Fatihat al-Kitāb is the seven oft-repeated verses (al-Sab‘ al-Mathāni). ’[6]”

C. Reciting al-bassmala in a loud voice in prayer

Imām al-Ridā, peace be on him, recited al-bassmala in a loud voice in all his prayers by day and night[7], and he criticized those who recited it a low voice, saying: “What is the matter with them? May Allah fight them! They resorted to the greatest verse in the Book of Allah, and they claimed that it was a heresy when they recited it in a loud voice. [8]”

Examples of his Interpreting the Qur’ān

Imām al-Ridā, peace be on him, took great care of in interpreting the Holy Qur’ān.

interpreters of the Qur’ān

He devoted his attention to it in his lectures and researches which he gave to the jurists, the religious scholars, and the rest of his students, and which were transmitted by the narrators and the interpreters of the Qur’ān. The following are some of them:

1. Regarding the words of Him, the Exalted: “Allah has set a seal upon their hearts and upon their hearing and there is a covering over their eyes, and there is a great punishment for them. [9]”

The Imām, peace be on him, said: “Al-khatm means setting a seal upon the hearts of the unbelievers as a punishment for their unbelief. [10]”

2. Regarding the words of Him, the Exalted: “Their parable is like the parable of one who kindled a fire, but when it had illumined all around him, Allah took away their light, and left them in utter darkness they do not see. [11]”

In his explanation of these words of Him, the Most High: And left them in utter darkness they do not see, the Imām, peace be on him, said: “Verily, Allah cannot be described by ‘leaving’ as He has described His creatures, but when He comes to know that they do not withdraw from unbelief and error, He deprives them of (His) help and favor, and He leaves them along with their choice. [12]”

3. Regarding the words of Him, the Most High: “And do not approach this tree, for then you will be of the unjust. [13]”

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‘Abd al-Salām b. Sālih al-Harawi asked Imām al-Ridā, peace be on him: “O son of Allah’s Apostle, tell me about the tree of which Ādam and Hauwā’ (Eve) ate: What was it? For the people have differed over it. Some of them narrate that it was wheat; others narrate that it was a grapevine; others narrate that it was the tree of envy. ”

The Imām, peace be on him, said: “All these narrations are true. ”

“What are the meanings of these different views? ” asked ‘Abd al-Salām.

“O Ibn al-Salt (i. e. ‘Abd al-Salām) ,” replied the Imām, “surely, the tree of the Garden bears kinds (of fruit). It was the wheat tree and there were grapes on it; it was not like the trees of the world. [14]”

Imām al-Sabzwāri commented on this narration, saying: “Without doubt the (tree) was in the Garden. If it was in the world, then it would have a characteristic different from the characteristics (of the trees) in all the gardens of the world. The concourse (tazāhum) and contradiction (tanāfi) were little in that Garden or they were nonexistent, so it is right that one of the trees of the Garden bore kinds (of fruit). [15]”

4. Regarding the words of Him, the Exalted: “And when you said: O Mūsā, we will not believe in you until we see Allah manifestly, so the punishment overtook you while you look on. [16]”

The Imām, peace be on him, said: “They (i. e. those who said these words to Mūsā) were the seventy (persons) whom Mūsā chose, and they went with him to the mountain and said to him: ‘You have seen Allah, so let us see Him as you have seen Him. ’ Hence he said to them: ‘I have not seen him, so they said to him: we will not believe in you until we see Allah manifestly. ’[17]”

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5. Regarding the words of Him, the Most High: “And when Mūsā said to his people: Surely Allah commands you that you should sacrifice a cow; they said: Do you ridicule us? He said: I seek the protection of Allah from being one of the ignorant. They said: Call on your Lord for our sake to make it plain to us what she is. Mūsā said: He says: Surely she is a cow neither advanced in age nor too young, of middle age between that (and this) ; therefore, do what you are commanded. They said: Call on your Lord for our sake to make it plain to us what her color is. Mūsā said: He says: Surely she is a yellow cow; her color is intensely yellow; giving delight to the beholders. They said: Call on your Lord for our sake to make it plain to us what she is, for surely to us the cows are all alike, and if Allah wills we shall surely be guided aright. He said: He says: surely she is a cow not made submissive that she should plow the land; nor does she irrigate the tilth, sound, without a blemish in her. They said: Now you have brought the truth; so they sacrificed her, though they had not the mind to do (it). [18]”

The Imām, peace be on him, gave an explanation of them, and Ahmed b. Abū Nasr al-Bizanti has narrated his explanation of them, saying: [I heard Abū al- Hasan al-Ridā say: ] “Surely, a man from among the children of Isrā’il killed a relative of him, and then he threw him on the path of the best tribe of the children of Isrā’il, and then he came and demanded his blood. So they said to Mūsā, peace be on him: ‘The tribe of the family of so-and-so killed so-and-so, so tell us: Who killed him? ’ He (Mūsā) said: ‘Bring me a cow. ’ They said:

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Do you ridicule us? He said: I seek the protection of Allah from being one of the ignorant. If they had sacrificed a cow, the cow would have been sufficient for them (i. e. for solving their matter) , but they were strict,hence Allah was strict with them. Call on your Lord for our sake to make it plain to us what she is.

Mūsā said: He says: Surely she is a cow neither advanced in age nor too young, of middle age between that (and this) , namely she was neither old nor too young, of middle age between that (and this). If they had resorted to any cow, it would have been sufficient for them, but they were stern, so Allah was stern with them. They said: Call on your Lord for our sake to make it plain to us what her color is. Mūsā said: He says: Surely she is a yellowcow; her color is intensely yellow; giving delight to the beholders. If they had resorted to any cow (and sacrifice it) , it would have been sufficient for them, but they were severe, so Allah was severe with them.

They said: Call on your Lord for our sake to make it plain to us what she is, for surely to us the cows are all alike, and if Allah please we shall surely be guided aright. He said: He says: surely she is a cow not made submissive that she should plow the land, nor does she irrigate the tilth, sound,without a blemish in her. They said: Now you have brought the truth;so they sacrificed her,though they had not the mind to do (it). They looked for her and found her with a young man from the children of Isrā’il, who said: ‘I will not sell her except for gold equal to its weight. ’ They came to Mūsā, peace be on him, and told him about that, and he said: ‘Buy her. ’

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They bought her and brought her (to him) , and he ordered her to be sacrificed, and then he ordered the dead one to be hit with her tail. When they had done that, the killed one was brought to life, and he said: ‘O Allah’s Messenger, my cousin had killed me, and not the one who has been accused of murdering me! ’ Through that they came to know the murderer. Then a companion of Mūsā, the Messenger of Allah, said: ‘This cow has a story. ’ ‘What is the story? ’ asked Mūsā. The companion replied: ‘They said: A young man from among the children of Isrā’il was obedient to his father. He bought a thing and came to his father. He found the keys under his head, so he hated to waken him, hence he left that thing. His father woke, and he told him about that. So his father said to him: Well done! (Take) this cow as a compensation for that which had escaped you. ’ The companion said: So Mūsā, Allah’s Messenger, said to me: ‘Reflect on the degree which the men of obedience have reached! ’[19]”

6. Regarding the words of Him, the Exalted: “And that was sent down to the two angels at Babel, Harūt and Marūt, yet these two taught no man until they had said: ‘Surely we are only a trial; therefore, do not be a unbeliever. [20]’”

The Imām, peace be on him, said: “As for Harūt and Marūt, they were two angels. They taught men magic, that they might protect themselves from the magic of the magicians and disprove their deception. They did not teach anyone anything of that except they said to him: Surely we are only a trial; therefore, do not be a unbeliever; yet a group of people disbelieved through their using that from which they were ordered to protect themselves, and through it they began separating between husband and his wife. Hence, Allah, the Most High, said: ‘And they cannot hurt with it anyone except with Allah’s permission. [21]’”

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7. Regarding the words of Him, the Exalted: “But if you are prevented, (send) whatever offering is easy to obtain[22],” the Imām, peace be on him, said: “It means a sheep, and this has been appointed according to the least of the people in ability, that the poor and the rich can (offer it). [23]”

8. Regarding the words of Him, the Exalted: “And when he turns back, he runs along in the land that he may cause mischief in it and destroy the tilth and the stock. [24]”

They were revealed concerning al-Akhnas b. Shurayk, the ally of the children of Zahra, who went to Medina, met the Prophet, may Allah bless him and his family, there and said to him: “I have come to believe in Islam, and Allah knows that I am truthful. ” The Prophet, may Allah bless him and his family, admired him. However, when al-Akhnas left the Prophet, may Allah bless him and his family, he passed by plants and donkeys of a Muslim group. As a result he burnt the plants and slaughtered the donkeys. [25]” As for Imām al-Ridā, peace be on him, said: “Al-nasl means offspring and al-harth means plants. [26]” (Please, see the Arabic text in the Holy Qur’ān. )

9. Regarding the words of Him, the Exalted: “They do not wait aught but that Allah should come to them in the shadows of the clouds along with the angels, and the matter has (already) been decided; and (all) matters are returned to Allah. [27]”

Ibn Faddāl asked Imām al-Ridā, peace be on him, and he answered: “They do not wait aught but that Allah along with the angels should come to them in the shadows of the clouds, in this manner the verse was revealed. ” As regarding these words of Him, the Great and Almighty: “And your Lord comes and (also) the angels in ranks[28]”, he , peace be on him, said: ‘Surely Allah cannot be described by coming and going, Allah is far above movement. Rather, by that He means that the command of your Lord comes and (also) the angels in ranks. [29]” Al-Sayyid al-Sabzwāri commented on this explanation of the Imām, saying: “What has been mentioned in the tradition about the holy verse is very good, just as he, peace be on him, explained the ambiguous verses. As for these words of him, peace be on him: In this manner it was revealed means the clarifying and interpretative revelation in the heart of Allah’s Messenger, may Allah bless him and his family. [30]”

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10. Regarding the words of Him, the Exalted: “And when Ibrāhim said: My Lord, show me how You give live to the dead. He said: What! and do you not believe? He said: Yes, but that my heart may be at ease. [31]”

Safwān b. Yahyā asked Imām al-Ridā, peace be on him: “Was there any doubt in Ibrāhim’s heart? ” “No,” replied the Imām, “he was certain, but he wanted Allah to increase his certitude. [32]”

11. Regarding the words of Him, the Exalted: “Surely Allah chose Adam and Noah and the descendants of Abraham and the descendants of ‘Umrān above the nations. Offspring, one of the other. [33]”

Imām al-Ridā, peace be on him, mentioned this sacred verse when al-Ma’mūn asked him: “Did Allah prefer (the Prophet’s) family to the rest of the community? ” He, peace be on him, replied: “Surely, Allah, the Great and Almighty, has made clear the excellence of (the Prophet’s) family over the rest of men in the firm text of His Book. ” “Where is that in the Book of Allah? ” asked al-Ma’mūn. The Imām, peace be on him, answered: “In these words of Him, the Great and Almighty: Surely Allah chose Adam and Noah and the descendants of Abraham and the descendants of ‘Umrān above the nations. Offspring, one of the other. ” Certainly, the Prophet’s family belongs to Ibrāhim’s family, for Allah’s Messenger, may Allah bless him and his family, is one of Ibrāhim’s children, and his family belongs to 

him. [34] The speech of the Imām, peace be on him, is not part of interpretation; rather it is part of the conclusion through the surface structure of the verse about what he has mentioned.

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12. Regarding the words of Him, the Most High: “And when Allah said: O ‘Īsā, I am going to terminate the period of your stay (on earth) and cause you to ascend unto me. [35]”

The Imām, peace be on him, said: “No matter of the Allah’s prophets and His proofs over men was vague except that of ‘Īsā, for Allah caused him to ascend unto Him alive from the earth. He made him die between the earth and the heaven, and then He caused him ascend unto Him, and then He returned his soul to him. That is according to these words of Him, and when Allah said: O ‘Īsā, I am going to terminate the period of your stay (on earth) and cause you to ascend unto me and purify you of those who disbelieve. Allah has given an account of ‘Īsā, who will say on the Day of Resurrection: And I was a witness of them as long as I was among them, but when You did cause me to die, You are the watcher over them, and You are witness of all things. [36]”

Al-Sayyid al-Sabzwāri commented on this tradition, saying: “The tradition indicates that ‘Īsā, peace be on him, had died before Allah caused him ascend unto Him to the heaven, and through this we can bring together all the statements to impose the authenticity of the tradition, which demonstrates that Allah made him die between the heaven and the earth, and then He returned his soul to him, and cause him ascend unto him. [37]”

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13. Regarding the words of Him, the Most High: “They are (varying) grades with Allah, and Allah sees what they do. ”

Imām al-Ridā, peace be on him, interpreted the grades and the difference among the Allah-fearing on the Day of Resurrection, saying: “The grade which is between the heaven and the earth. [38]” Definitely, the grades between the good and the righteous are very different; therefore, the grade of the prophets is other than that of the Allah-fearing; the grade of the Allah-fearing is other that of the good, and so on.

14. Regarding the words of Him, the Most High: “You shall certainly be tried respecting your wealth and your souls. [39]”

The Imām, peace be on him, said: “You shall certainly be tried respecting your wealth trough paying zakāt (alms) , and your souls through adjusting (them) to endurance. [40]”

15. Regarding the words of Him, the Most High: “O you who believe, be patient and excel in patience [41],” the Imām, peace be on him, said: “When the Day of Resurrection occurs, a caller will call out: ‘Where are the patient? ’ A group of people will stand up. ” So a companion of his asked him: “Who are the patient? ” He, peace be on him, replied: “ (It is they who are patient) toward performing the religious duties, and who excel in patience toward refraining from the forbidden things. [42]”

16. Regarding the words of Him, the Exalted: “Then marry such women as seem good to you, two and three and four. [43]”

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This sacred verse is a proof of that it is permissible for man to marry four women, apart from allowing the woman to do that. The Imām, peace be on him, talked about the wisdom and interests in this legislation. He, peace be on him, said: “The cause of that (it is lawful) for man to marry four women, and that it is unlawful for woman to marry more than one (man is as follows): If man marries four women, the child will belong to him. If woman has two or more husbands, none will know to whom the child belongs, for they all take part in having intercourse with her, and this corrupts lineage, inheritances, and acquaintances. [44]”

17. Regarding the words of Him, the Most High: “Allah desires to explain to you and to guide you into the ways of those before you. [45]”

Imām al-Ridā, peace be on him, was asked about the will of the servants and the will of Allah, the Exalted, and he replied: “The will of the servants is the pronoun and the action which appears after that. As for the will of Allah, it creates the verb; He only says (to the thing): ‘Be, and it is without any tiredness and howness. ’[46]”

18. Regarding the words of Him, the Exalted: “Men are maintainers of women because Allah has made some of them to excel others and because they spend out of their property. [47]”

The Imām, peace be on him, quoted this verse in his answering Mohammed b. Sinān when he asked him about the cause of giving woman the half of the inheritance which is given to man. He, peace be on him, replied: “The cause of giving woman the half of the inheritance which is given to man is that when woman marries, she takes and man gives, for this reason He saves men (something).

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“Yet there is another cause of giving male the half of that which is given to female. The cause is that the female is among the family of the male when she needs (something) , and it is obligatory on him to maintain her, whilst it is not obligatory on her to maintain him nor to spend on him when he needs (something) , for this reason He spares men (something) , and that is these words of Him, the Most High: Men are maintainers of women because Allah has made some of them to excel others and because they spend out of their property; the good women are therefore obedient, guarding the unseen as Allah has guarded. [48]”

19. Regarding the words of Him, the Exalted: “Surely Allah commands you to make over trusts to their owners. [49]”

Barid al-‘Ijjli asked Imām al-Ridā, peace be on him, and he, peace be on him, answered: “They are the Imāms from the family of Mohammed, may Allah bless him and his family, (who) should make over the trust to those after them, should not singled out other than

them with it, and should not withhold it from them. [50]”

This narration is evidence for that the matter of the Imāmate is in the hand of Allah, the Most High, and that Imāmate is a trust with the Imām. When he dies, he should entrust it to the Imām appointed by the Prophet, may Allah bless him and his family, and should not entrust it to any person.

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20. Regarding the words of Him, the Exalted: “And Allah took Ibrāhim as a friend. [51]”

Imām al-Ridā, peace be on him, said: “I heard my father narrate on the authority of his father, peace be on him, that he said: ‘Allah took Ibrāhim as a friend because he (Ibrāhim) did not refuse (the request of) anyone and never asked anyone except Allah, the Great and Almighty. [52]”

21. Regarding the words of Him, the Exalted: “And indeed He has revealed to you in the Book that when you hear Allah’s communications disbelieved in and mocked at, do not sit with them until they enter into some other discourse. [53]”

The Imām, peace be on him, said: “When you hear a person denies the truth, accuses it of lying, and attacks its people, then leave him and do not sit with him. [54]”

22. Regarding the words of Him, the Exalted: “And Allah by no means gives the unbelievers a way against the believers. [55]”

The Imām, peace be on him, said: “Allah by no means gives the unbelievers an argument against the believers. Allah, the Most High, gave an account of some unbelievers who killed their prophet without any right, and though they killed him, Allah by no means gave them a way against His prophets. [56]”

23. Regarding the words of Him, the Exalted: “Surely the hypocrites strive to deceive Allah, and He shall requite their deceit to them. [57]”

He, peace be on him, said: “Allah, the Blessed and Exalted, does not deceive (them) , but He punishes them for their deception. [58]”

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24. Regarding the words of Him, the Exalted: “The punishment of those who wage war against Allah and His apostle and strive to make mischief in the land is only this, that they should be murdered or crucified or their hands and their feet should be cut off on opposite sides or they should be banished. [59]”

Imām al-Ridā, peace be on him, was asked: “When does a person deserve one of these four punishments? ”

He, peace be on him, replied: “When he wages war against Allah and His apostle and strives to make mischief in the land and kills (someone) , he should be murdered. If he kills (someone) and takes (his) property, then he should be murdered and crucified. If he takes the property and does not kill (someone) , his hand and his feet should be cut off on opposite sides. If he draws the sword, wages war against Allah and His apostle, strives to make mischief in the land, but he does not kill (someone) nor does he take the property, he should be banished. ”

I (the asker) asked: “How is the person banished, and what is the period of his banishment? ”

He, peace be on him, answered: “He is banished from the city in which he does what he does, and it is written to the people of that city that the person is banished, so do not sit with him nor deals with him nor marry him nor eat with him nor drink with him. This is done toward him for a year, but if he comes out that city to other than it, then it is written to them in the same manner until the year terminates. ”

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I (the asker) asked: “If he heads for the land of polytheism in order to enter it? ”

“If he heads for the land of polytheism in order to enter it, then a war should be waged against its people,” answered the Imām. [60]

25. Regarding the words of Him, the Most High: “O you who believe, do not put questions about things which if declared to you may trouble you. [61]”

The Imām, peace be on him, quoted this verse in his answer to the questions of Ahmed b. Mohammed. He, peace be on him, said: “Have you not been prohibited from many questions, but you have refused this prohibition? Beware of that, for those before you perished because of their several questions. Allah, the Blessed and Exalted, said: O you who believe, do not put questions about things which if declared to you may trouble you. [62]”

26. Regarding the words of Him, the Most High: “Say: He is only one Allah, and surely I am clear of that which you set up (with him). [63]”

He, peace be on him, said: “The people has three creeds concerning Allah’s Oneness: negation, comparison, and establishment without any comparison. The creed of negation is not permissible; the creed of comparison is not permissible, for Allah, the Blessed and Exalted, is not likened to anything; and the way is the third creed: establishment without any comparison. ”

Al-Sayyid al-Tabataba’i made clear these three creeds, saying: “The creed of negation means negating the meanings of the attributes from Him, the Exalted, as the Mu‘tazilites say, and in its meaning returning the negative attributes to negating what opposes them, just as we say that the meaning of the powerful is not feeble, the meaning of the knowledgeable is not ignorant; yet one should resort to what he (the Imām) , peace be on him, has mentioned about the third creed.

“The creed of comparison means that He, the Most High, is likened to other than Him, and there is nothing like him, namely it must be established for Him the

limited meaning of the attribute which is in us and which is different from other attributes, namely His power is like that of us, His knowledge is like that of us, and so on. If His attributes are like those of us, then He is in need (of things) just as we are in need (of them) ; therefore, He is not Necessary (Being) , far is He above that!

“The creed of establishment without any comparison means that it must be established for Him the original meaning of the attribute and negated from Him the characteristic which makes Him be compared to the possible creatures, namely the attribute is established and the limit is negated. [64]”

27. Regarding the words of Him, the Exalted: “We have not neglected anything in the Book. [65]”

The Imām, peace be on him, quoted this sacred verse in the following speech of him. He, peace be on him, said: “Surely Allah, the Great and Almighty, did not make our Prophet die until He perfected the religion for him and sent down to him the Qur’ān, in which there is the explanation of all things: the lawful, the unlawful, the prescribed punishments, the precepts, and all what the people need in perfection. Hence Allah, the Great and Almighty, said: We have not neglected anything in the Book. [66]”

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28. Regarding the words of Him, the Exalted: “When the night covered him, he saw a star. He said: This is my Lord. [67]”

Al-Ma’mūn asked Imām al-Ridā, peace be on him, about the infallibility of the prophets, and he answered him that they were infallible, but al-Ma’mūn opposed him through this verse, saying: “How did he (Ibrāhim) say to the star, this is my Lord? This contradicts infallibility. ” So the Imām, peace be on him, answered him through the following:

“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).

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“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 in him and given to him, just as Allah, the Great and Almighty, said: And this was Our argument which We gave to Ibrāhim against his people. ”

Al-Ma’mūn admired this decisive answer of the Imām, hence he said to him: “How good you are, O son of Allah’s Messenger! [68]”

29. Regarding the words of Him, the Exalted: “Therefore (for) whomsoever Allah intends that He would guide him aright, He expands his breast for Islam. [69]”

Sulaymān al-Nishābūri asked Imām al-Ridā, peace be on him, and he answered him: “Therefore (for) whomsoever Allah intends that He would guide him aright to faith in Him in the world and to His Garden and the Abode of His Dignity in the hereafter, He expands his breast for submission to Him, confidence in Him, and trust in the reward which He has promised, that he may rely on Him. And (for) whomsoever He intends that He should cause him to err from His Garden and the Abode of His Dignity because of his unbelief in Him and his disobedience to Him in the world, He makes his breast strait and narrow as though he were ascending upwards; thus does Allah lay uncleanness on those who do not believe. [70]”

Other interpreters of the Qur’ān

30. Regarding the words of Him, the Most High: “Say: Who has prohibited the embellishment of Allah which He has brought forth for His servants and the good provisions. [71]”

The Imām, peace be on him, quoted this sacred verse in the following talk of him: Ahmed b. Mohammed b. Abū Nasr narrated; he said: [Imām al-Ridā said to me: ] “What do you say about coarse clothes? ”

I (i. e. Ahmed b. Mohammed) replied: “I was told that al-Hasan wore (coarse garments) , and that Ja’far b. Mohammed took the new garment and ordered it to be dipped into the water. ”

So he, peace be on him, said: “Wear and beautify (your self) , for ‘Ali b. al-Husayn wore silk-like jubbah (long garment) (which he bought) for five hundred dirhams, and silk-like cloak (which he bought) for fifty dinars, and he spent winter (wearing) it. When winter terminated, he sold it and gave the money as alms. Then he recited this verse: Say: Who has prohibited the embellishment of Allah which He has brought forth for His servants and the good provisions. [72]”

31. Regarding the words of Him, the Exalted: “And recite to them the narrative of him to whom We gave our communications, but he withdraws himself from them, so the Shaitan overtakes him, so he is of those who go astray. [73]”

He, peace be on him, said: “The Greatest Name was given to Bal‘am b. Bā‘ūr. He supplicated with it and (his supplication) was accepted. Then he inclined to Fir‘oun (Pharaoh). When Fir‘oun ordered Mūsā and his followers to be arrested, he said to Bal‘am: ‘Invoke Allah against Mūsā and his followers, that He may withhold him from us. ’ So Bal‘am rode his she-ass and began lashing her. Allah, the Great and Almighty, made the she-ass speak, and she said to Bal‘am: ‘Woe unto you! Why are lashing me? Do you want me to go with you, that you may invoke against Allah’s Prophet and the believing people? ’ He went on lashing her until he killed her, so he (the Greatest Name) withdrew himself from his tongue, and that is these words of Him: But he withdraws himself from them, so the Shaitan overtakes him, so he is of those who go astray, and If We had pleased, We would certainly have exalted him thereby; but he clung to the earth and followed his low desire, so his parable is as the parable of the dog; if you attack him, he lolls out his tongue; and if you leave him alone, he lolls out his tongue. And this is a parable which Allah has set forth. [74]”

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32. Regarding the words of Him, the Exalted: “O you who belive, when you meet those who disbelieve marching for war, then turn not your backs to them. [75]”

He, peace be on him, said: “Allah has prohibited escaping from

fighting in His path, for it leads to undermining the religion; disdaining the just prophets and Imāms; leaving helping them against the enemies who should be punished for their leaving professing the Lord to whom they are summoned, (and who are summoned to)

establishing justice, leaving oppression, and deadening corruption.

Moreover it encourages the enemies to (attack) the Muslims, and (this attack) results in murdering (them) , taking them as prisoners, and abolishing the religion of Allah, the Great and Almighty, and (this attack leads to) other corrupt things. [76]”

33. Regarding the words of Him, the Exalted: “And wherefore was there not a town which should believe so that their belief should have profited them but the people of Yunus? When they believed, We removed from them the chastisement of disgrace in this world’s life and We gave them provision till a time. [77]”

The Imām, peace be on him, mentioned the story of the people of Yūnus when Allah raised the punishment from them. He, peace be on him, said: “Allah ordered Yunus to inform his people of His punishment, and he informed them. So they separated themselves from their children, the livestock and their young, and then they supplicated to Allah and sacrificed, hence Allah held back the punishment from them. [78]”

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34. Regarding the words of Him, the Exalted: “And if I intend to give you good advice, my advice will not profit you if Allah intended that He should leave you to go astray. [79]”

Nūh, peace be on him, told his people about the meaning of this sacred verse, and Imām al-Ridā, peace be on him, commented on that, saying: “The affair belongs to Allah, who guides (men) and leaves (them) to go astray. [80]”

35. Regarding the words of Him, the Exalted: “He said: O Nuh, surely he is not of your family; surely he is (the doer of) other than good deeds. [81]”

Al-Hasan b. ‘Ali al-Washshā’ narrated on the authority of Imām al-Ridā, peace be on him. He said: [I heard him say: ] “My father said: Abū ‘Abd Allah, peace be on him, said: Surely, Allah, the Great and Almighty, said to Nūh: He is not of your family. For he (Nūh’s son) was disobedient, and He (Allah) regarded those who followed him (Nūh) as part of his family. ”

He (i. e. al-Hasan al-Washshā’) said: “He (Imām al-Ridā) asked me: ‘How do they read this verse concerning Nūh’s son? ’”

I (i. e. al-Hasan al-Washshā’) said: “The people read it in two ways: innahu ‘amal , they have regarded it as infinitive; and innahu ‘amila , they have regarded it as a past verb. ”

So the Imām said: “They have told a lie. He is Nuh’s son, but Allah negated him when he opposed his (Nuh’s) religion. ”

Al-Sayyid al-Tabātabā’i said: “The meant thing by reciting the verse is its interpretation; and the narrator, through mentioning both recitations, refers to the interpretation of him who interpreted the verse that Nūh’s wife gave birth to the son from other than him, so He added him to his bed (him). [82]”

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36. Regarding the words of Him, the Most High, “And (with passionate lust) did she desire him, and would have desired her. [83]”

‘Ali b. al-Jahm asked Imām al-Ridā, peace be on him, in the presence of an assembly: “O son of Allah’s Apostle, do you believe in the infallibility of the prophets? ”

“Yes,” replied the Imām.

“What do you say about these words of Him, the Great and Almighty: And (with passionate lust) did she desire him, and would have desired her? ” asked ‘Ali b. al- Jahm.

The Imām, peace be on him, answered: “She (i. e. Zulaykha) wanted to commit a sin while he desired to kill her if she forced him; therefore, Allah saved him from the deed of killing her and its terrible consequences, and this is His words, the Great and Almighty: Thus (it was) that We might turn away from him evil and indecency, meaning killing and fornication. [84]”

37. Regarding the words of Him, the Exalted: “He said: You shall sow for seven years continuously, then what you reap leave it in its ear except a little of which you eat. [85]”

Al-Hasan b. ‘Ali b. al-Yās narrated: [I heard Imām al-Ridā, peace be on him, say: ] “Yusuf began collecting and storing seeds in the treasures during the seven fertile years. When those years terminated and the arid ones came, Yusuf began selling the seeds. In the first year he sold (the seeds) to them for the dirham and the dinar, to the extent that he possessed all the dirhams and the dinars in Egypt and the neighboring regions.

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“In the second year he sold (seeds) to them for the ornaments and jewels, to the extent that he possessed all the ornaments and jewels in Egypt and the neighboring regions. In the third year he sold (seeds) to them for livestock, to the extent that he possessed all the livestock in Egypt and the neighboring regions. In the fourth year he sold (seeds) to them for the male and female slaves, to the extent that he possessed all the male and female slaves in Egypt and the neighboring regions. In the fifth year he sold (seeds) to them for the houses and courtyards, to the extent that he possessed all the house and courtyards in Egypt and the neighboring regions. In the sixth year he sold (seeds) to them for the farms and the rivers, to the extent that he possessed all the farms and the rivers in Egypt and the neighboring regions. And in the seventh year he sold (seeds) to them for themselves, to the extent that he possessed all the slaves and the free in Egypt and the neighboring regions.

“He possessed their free (men) and their slaves and their properties, so the people said: ‘We have never heard that Allah gave wisdom, knowledge, and direction to a king as He has given to this king. ’ Then Yusuf asked the King: ‘What is your view concerning the property of Egypt and the neighboring regions which Allah has entrusted to me? ’”

“‘Advise us through your view,’ demanded Yusuf, ‘for I have not put them right, that I may corrupt them; nor have I saved them from the tribulation, that it may be a tribulation against them.

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However, it was Allah who has saved them at my hand. ’ The King said: ‘My view agrees with your view. ’ Yusuf said: ‘Surely I call Allah to witness and call you, O King, to witness that I have released all the people of Egypt, returned to them their properties and their slaves, returned to you your kingdom, your ring, your throne, and your crown, provided that you should follow nothing except my example and decide nothing except through my decision. ’

“The king said: ‘Surely that is my repentance and pride, that I will follow nothing except your example and decide nothing except your decision. Had it not been for you, I would have not undertaken them; nor would I have found the right way to Him. I witness that there is no god except Allah, the One with whom there is no associate, and that you are His Apostle; therefore, undertake that over which I have appointed, surely you are in our presence today an honorable, a faithful one. ’[86]”

38. Regarding the words of Him, the Most High: “He said: Place me (in authority) over the treasures of the land, surely I am a good keeper, knowing well. [87]”

Imām al-Ridā, peace be on him, quoted this sacred verse during his talk with a man who asked him: “May Allah set you right, how have you become the heir apparent of al-Ma’mūn? ”

Imām al-Ridā, peace be on him, denied his accepting the regency after al-Ma’mūn. Then he asked the man: “Who is better ¾the Prophet or the testamentary trustee? ”

“No, the Prophet,” replied the man.

“Who is better? the Muslim or the polytheist? ”

“No, rather the Muslim,” answered the man.

Then the Imām, peace be on him, stated a decisive argument, saying: “The Chief of Egypt was a polytheist, and Yusuf was a prophet. Al-Ma’mūn is a Muslim, and I am a testamentary trustee. Yusuf asked the Chief to entrust him with an office, to the extent that he said to him: Place me (in authority) over the treasures of 

the land, surely I am a good keeper, knowing well. As for al-Ma’mūn, he has forced me to be his heir apparent. ”

Then the Imām explained the words of Him, the Most High: “Surely I am a good keeper, knowing well,” saying: “He (Yusuf) kept that which was in his hand, and he was knowing well at every language. [88]”

39. Regarding the words of Him, the Exalted: “They said: If he steals, a brother of his did indeed steal before; but Yusuf kept it secret in his heart and did not disclose it to them. [89]”

He, peace be on him, said: “Ishāq (Isaac) , the prophet, had a belt which the prophets and the great figures inherited, and the belt was with Yusuf’s aunt; and Yusuf was with her, and she loved him. So his father sent for her: ‘Send him (Yusuf) to me, and I will return him to you. ’ She sent for him: ‘Leave him with me this night, that I may kiss him and send him to you in the early morning. When she entered upon morning, she took the belt and tied it round his loin, clothed him in a shirt, send him to him, and said: ‘He (Yusuf) has stolen the belt, and I have found it with him. ’ In that time, when someone stole (something) , he was given to the owner of the stolen thing. So she took him, and he was with her. [90]”

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40. Regarding the words of Him, the Most High: “And most of them do not believe in Allah without associating others (with Him). [91]”

He, peace be on him, said: “It is the polytheism through which they do not reach unbelief. [92]” The meaning is that this king of polytheism is in their obeying Satan, and it is not in their acts of worship, so that they are not regarded as unbelievers.

41. Regarding the words of Him, the Exalted: “Till the apostles gave up hope and thought that they were surely accused of lying, Our help then came to them. [93]”

Al-Ma’mūn asked Imām al-Ridā, peace be on him, and he, peace be on him, answered: [Allah says: ] “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. [94]”

42. Regarding the fear and hope in these words of Him, the Most High: “He it is Who shows you the lightning causing fear and hope and (Who) brings up the heavy clouds. [95]”

The Imām, peace be on him, said: “The fear for the traveler, and hope for the resident. [96]”

43. Regarding the words of Him, the Exalted: “Surely Allah does not change the condition of a people until they change their own condition. [97]”

He, peace be on him, said: “Surely the affair belongs to Allah, the Most High. [98]”

44. Regarding the words of Him, the Most High: “So turn away with kindly forgiveness. [99]”

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He, peace be on him, said: “Kindly forgiveness means forgiveness without any admonition. [100]”

45. Regarding the words of Him, the Exalted: “Mūsā said to him: Shall I follow you on condition that you should teach me right knowledge of what you have been taught? [101]”

Mohammed b. ‘Ali b. Bilāl narrated on the authority of Yunus in a letter they sent to Imām al-Ridā, peace be on him, asking him about the scholar to whom Mūsā came, who of them was more knowledgeable? Was it permissible for the scholar to be a proof over Mūsā in his time? In response to their letter, the Imām, peace be on him, wrote: “Mūsā came to the scholar and found him either sitting or resting (on his elbow) in one of the islands of the sea. Mūsā, peace be on him, greeted him, but he denied the greetings, for there were no greetings in the land. ”

“Who are you? ” asked the scholar.

“I am Mūsā b. ‘Umrān,” replied Mūsā.

“Are Mūsā b. ‘Umrān, to whom Allah spoke? ”

“Yes,” was the answer.

“What is your need? ”

“I have come, that you may teach me right knowledge of what you have been taught,” came the answer.

“I have been entrusted with a matter which you do not endure, and you have been entrusted with a matter which I do not endure,” explained the scholar. “Then the scholar drove both matters to Mūsā. [102]”

46. Regarding the words of Him, the Exalted: “And whoever is in the heavens and the earth is His; and those who are with Him are not proud to serve Him; nor do they grow weary. [103]”

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Imām al-Ridā, peace be on him, quoted this sacred verse concerning the infallibility of the angels. He, peace be on him, said: “Surely the angels are infallible and are protected from ugly things through the favors of Allah, the Most High. Regarding them Allah says: They do not disobey Allah in what He commands them, and do as they are commanded. And He, the Great and Almighty, says: And whoever is in the heavens and the earth is His; and those who are with Him (i. e. the angles) are not proud to serve Him; nor do they grow weary. They glorify (Him) by night and day; they never flag. [104]”

47. Regarding the words of Him, the Most High: “And We gave him Ishāq and Ya‘qūb, a son’s son, and We made (them) all good. And We made them Imāms who guided (people) by Our command, and We revealed to them the doing of good and the keeping up of prayer and the giving of the alms, and Us (alone) did they serve. [105]”

Imām al-Ridā, peace be on him, quoted the two sacred verses to prove the purity of the prophets and of their being the choice of Allah’s creatures. He, peace be on him, said: “Then Allah, the Great and Almighty, honored him (i. e. Ibrāhim) when He placed it (i. e. the Imāmate) in his progeny and men of choice and purity. So Allah, the Great and Almighty, said: And We gave him Ishāq and Ya‘qūb, a son’s son, and We made (them) all good. And We made them Imāms who guided (people) by Our command, and We revealed to them the doing of good and the keeping up of prayer and the giving of the alms, and Us (alone) did they serve. And it (the Imāmate) was still in his children; they inherited it one by one, a century after a century, until the Prophet, may Allah bless him and his family, inherited in. So Allah, the Great and Almighty, said:

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Surely the people standing closest to him (Ibrāhim) are those who followed him, and this Prophet, and those who believe; and Allah is the Master of the believers. So it was special, then he (the Prophet) entrusted it (the Imāmate) to ‘Ali through Allah’s command, according to the description which Allah made obligatory. Hence it was placed in his (‘Ali’s) children, the chosen ones whom Allah gave knowledge and belief by the virtue of these words of Him, the Exalted: And those who are given knowledge and faith will say: Certainly you tarried according to the ordaince of Allah till the day of resurrection. Therefore, it is (i. e. the Imāmate) was especially placed in the children of ‘Ali b. Abū Tālib till the Day of Resurrection, for there will be no prophet after Mohammed, may Allah bless him and his family. [106]”

48. Regarding the words of Him, the Exalted: “That they may witness advantages for them and mention the name of Allah during stated days. [107]”

Imām al-Ridā, peace be on him, said: “The reason for the hajj is to seek to be the guest of Allah, to request more blessings, to part with past sins, to feel repentant about the past, and to look forward to the future. It is du to spending on the trip seeking nearness to Allah, tiring the body, abstaining from pleasures and desires, seeking nearness to allah by worshipping Him, yielding and submitting to Him, looking up towards Him in cases of hot weather and chilling cold, during security and fear, incessantly doing so, and due to all the benefits in it of desiring the rewards and fearing the wrath of Allah, the Exalted.

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“Of which are leaving hardheartedness, the meanness of the soul, forgetting the invocation of Allah, the cessation of hope and expectation, renewing the rights, preventing the soul from corruption, the interest of those who are in east and west of the earth, and those who travel over land and sea, from among those who make the pilgrimage and those who do not make the pilgrimage, from among the merchants, the importers, the buyers, the sellers, the gainers, and the poor, and accomplishing the needs of the people of the outskirts and the situations, for whom it is possible to hold a meeting wherein; likewise that they may witness advantages for them. [108]”

49. Regarding the words of Him, the Most High: “Then let them accomplish their needful acts. [109]”

The Imām, peace be on him, said: “Their needful acts mean trimming finger nails, throwing dirt, and casting off him (i. e. the pilgrim) (the garments) of ihrām after he has made the pilgrimage. [110]”

50. Regarding the words of Him, the Most High: “Allah is the light of the heavens and the earth. [111]”

He, peace be on him, said: “Allah guides the inhabitants of the heavens and of the earth. [112]”

51. Regarding the words of Him, the Exalted: “So Mūsā struck him with his fist and killed him. He said: This is on account of Satan’s doing. [113]”

Al-Ma’mūn asked Imām al-Ridā, peace be on him, the following question: “O son of Allah’s Apostle, it is not of your statement that the prophets are infallible? ”

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“Yes,” answered the Imām.

“Tell me about these words of Allah: So Mūsā struck him with his fist and killed him. He said: This is on account of Satan’s doing. ”

The Imām told him about the interpretation of this verse, saying: “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. ”

“What is the meaning of these words of Mūsā: My Lord, surely I have done harm to myself, so do You protect me? ” asked al-Ma’mūn.

The Imām told him about the meaning of this sacred verse, saying: “This (verse) 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 in Your path with this strength until You are content (with me).

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“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. ”

So al-Ma’mūn said: “May Allah reward you well on behalf of His prophets, O Abū al-Hasan. [114]”

52. Regarding the words of Him, the Exalted: “Every soul must taste of death, then to Us you shall be brought back. [115]”

He, peace be on him, said: [Allah’s Messenger, may Allah bless him and his family, said: ] “When (these words of Him) surely you shall die and they (too) shall die were revealed, I said: ‘O my Lord, shall all creatures die and the prophets remain? ’ So (He) revealed: Every soul must taste of death, then to Us you shall be brought back. [116]”

53. Regarding the words of Him, the Exalted: “He created the heavens without pillars as you see them. [117]”

The Imām, peace be on him, quoted this sacred verse in the following tradition which was narrated by al-Husayn b. Khālid, who said: “I said to Abū al-Hasan al- Ridā, peace be on him: Tell me about these words of Allah: I swear by the heaven with weaving. He said: ‘It is woven to the earth, and then he knitted his fingers. ’ So I asked: ‘How is it woven to the earth, while Allah says: Allah is He Who raised the heavens without any pillars that you see? ’ So he, peace be on him, replied: ‘Glory belongs to Allah, do not Allah say: without any pillars as you see? ’ ‘Yes,’ I replied. ‘There are pillars, but you cannot see them,’ he explained. [118]”

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54. Regarding the words of Him, the Most High: “Then We gave the Book for an inheritance to those whom We chose from among Our servants; 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 foremost in deeds of goodness. [119]”

Ahmed b. ‘Umar narrated, saying: “I asked Abū al-Hasan al-Ridā, peace be on him, about these words of Him: Then We gave the Book for an inheritance to those whom We chose from among Our servants, and he, peace be on him, said: ‘They are the children of Fātima. And of them is he who foremost in deeds of goodness is the Imām. ’[120]”

55. Regarding the words of Him, the Exalted: “Neither is it allowable to the sun that it should overtake the moon, nor can the night outstrip the day; and all float on in a sphere. [121]”

Al-Ash‘ath b. Qays narrated, saying: “I was in Khurasān when al-Ridā held a meeting with al-Fadl b. Sahl and al-Ma’mūn at al-Iwā’, in Marū. When the food was put (before us) , al-Ridā, peace be on him, said: ‘A man from the children of Isrā’il asked me in Medina, saying: ‘Was the day created before the night? What do you have? ’ He (al-Ridā) said: ‘They discussed the matter, but they had nothing about that. ’

“So al-Fadl said to al-Ridā: ‘May Allah set you right, tell us about it. ’ ‘Yes,’ he said, ‘From (the viewpoint of) the Qur’ān or arithmetic? ’ ‘From the viewpoint of arithmetic,’ requested al-Fadl. So he (al-Ridā) said: ‘O Fadl, you know that the ascendant of the world is Cancer, and the stars are in the situations of their high rank; so Saturn is in Balance, Jupiter is in Cancer, Mars is in Capricorn, the Sun is in Ram, Venus is in Fishes, Mercury is in Virgo, and the moon is in Taurus, so the sun in the tenth (day) is in the middle of the heaven; therefore, the day was (created) before the night.

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“‘As for (the viewpoint of) the Qur’ān, it is these words of Him, the Exalted: nor can the night outstrip the day. ’”

In his book Rūh al-Ma‘āni, al-Ālūsi has mentioned this tradition and commented on it, saying: “There is a manifest research in deducting through the verse, and through arithmetic it has an approximate viewpoint, and the view of the astrologers is that the beginning of the circle is the circle of the half of the day, agrees with what he has mentioned. It is more likely that the tradition is not correct from the beginning, for al-Ridā is more exalted than concluding his claim, which you have heard, through the verse. ”

Al-Sayyid al-Tābatabā’i commented on the statement of al-Ālūsi, saying: “It was vague for him (al-Ālūsi) to attain the reality of the night and the day. This matter can be explained (as follows): Surely the night and the day are opposite (to each other) as the oppositeness of non-existence and faculty like blindness and sight; just as blindness is not absolute non-sight so that the wall, for example, may be blind; rather it is non-sight for that which is distinguished by sight such as man; likewise the night is not absolute non-light; rather it is the time of non-illumination one of the parts of the earth through the light of the sun. It is known that the accomplishment of non-faculty depends on the accomplishment of the opposite faculty before it, that it may be specified through adding (it) to it, so had it not been for sight, blindness would not have become real; and had it not been for the day, the night would not have become real.

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“So the absolute meaning of the night in which he (al-Ālūsi) believed is that there is night preceded in existence by day, and (this is proved by) these words of him: nor can the night outstrip the day; and even if he reflected on the supposed order between the day and the night, and there is day and night, day and night, and none of these nights can precede the day which is beside it.

“However He, the Most High, took the absolute night in these words of Him: nor can the night outstrip the day, and negated its coming before the absolute day; and He did not say: ‘Surely one of the nights which are in this order does not precede the day which is in the order before it. ’

“Therefore, the decision in the verse is based on that which the nature of the night and the day requires according to the oppositeness which Allah has placed between them; and a decision has been concluded from it through the decrease of the order in the alternation of the night and the day, for every night means losing the day which follows it, so it does not come before it; and he (Imām al-Ridā) , peace be on him, refers to this (sense) after he has mentioned the verse through these words of him: namely, the day comes before the night, namely, He (Allah) created the day before the night because the day precedes the night; and it is not as (some people) imagine that there are days and nights, and then the place of each of them is specified.

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“And the words of the objector (al-Ālūsi): ‘And through arithmetic it has an approximate viewpoint,’ he does not know the meaning of his statement which should be exactly not nearly based on the principles of astrology.

“Likewise, his statement: ‘And the view of the astrologers is that the beginning of the circle is the circle of the half of the day, agrees with what he (al-Ridā) has mentioned,’ is incorrect, for it has the circle of midday, which is the circle that passes thorough the two poles, and there is between them a third point which is not limited in number, for which no certain point apart from other point can be specified in the heaven, hence it is a day for the earth because the sun is in one of them apart from the other. [122]”

56. Regarding the words of Him, the Most High: “And has there come to you the story of the litigants, when they made an entry into the private chamber by ascending over the walls. When they entered in upon Dāwud and he was frightened at them, they said: Fear not; two litigants, of whom one has acted wrongfully towards the other, therefore decide between us with justice. [123]”

The Imām, peace be on him, quoted these two verses and those after them in order to disprove the viewpoints of ‘Ali b. al-Jahm and his people concerning Dāwud, Allah’s prophet, peace be on him.

The Imām, peace be on him, asked ‘Ali b. al-Jahm: “What did those before you say about Dāwud? ”

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‘Ali b. al-Jahm replied: [They said: ] “While Dāwud, peace be on him, was praying in his mihrab, Iblis appeared in front of him in the form of the most beautiful bird. He cut his prayer and rose in order to take the bird to the house. Then he went out following its tracks. The bird flew to the top (of the house) , so Dāwud ascended looking for it. The bird alighted in the house of Uryah b. Hanān.

“Dāwud followed the tracks of the bird, and suddenly he saw Uryah’s wife washing. When he looked at her, he fell in love with her. As for Uryah, he had been on a raid. Dāwud wrote to his companion in order to place Uryah in front of the coffin. Uryah was placed in front

(of the coffin) , and he defeated the polytheists. So Dāwud find that difficult and again wrote to his companion in order to place Uryah in front of the coffin. Uryah was placed in front of it and he was killed, so Dāwud married his wife. ”

When the Imām heard these false stories which were ascribed to one of Allah’s prophets, he hit his forehead and said: “We belong to Allah and to Him is our return! You have ascribed one of Allah’s prophets to neglecting his prayers and (accused him of) going out and looking for the tracks of the bird, fornication and killing! ”

‘Ali b. al-Jahm asked the Imām to explain the matter to him, saying: “Son of Allah’s Apostle, what was Dāwud’s sin? ”

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The Imām told him about the true story of Dāwud, saying: “Dāwud thought that he was more learned than the rest of Allah’s creatures, hence Allah, the Great and Almighty, sent him to angels and they climbed the mihrab and said to him: Fear not; two litigants, of whom one has acted wrongfully towards the other; therefore, decide between us with justice, and do not act unjustly, and guide us to the right way: Surely this is my brother; he has ninety-nine ewes and I have a single one; but he said, make it over to me, and he has prevailed against me in discourse. Dāwud hurried to decide the case for the plaintiff when he said: Surely he has been unjust to you in demanding your ewe (to add) to his own ewes. He did not asked the plaintiff for the evidence for that; nor did he turn to the defendant and asked him: ‘What do you say? ’ It was an error only within the framework of the case and was not as you thought. Have you not heard that Allah, the Great and Almighty, says: Dāwud, surely We have made you a ruler in the land; so judge between men with justice and do not follow desire. ”

Ibn al-Jahm asked the Imām to tell him about the story of Dāwud with Uryah, saying: “Then, son of Allah’s Apostle, what is Dāwud’s story with Uryah. ”

The Imām, peace be on him, started explaining to him Dāwud’s story, saying: “During the days of Dāwud, a widow never get married after the death of her husband. Dāwud, peace be on him, was the first man whom Allah permitted to marry the widow whose husband had been killed. Accordingly, he married Uryah’s wife after he had been killed, and her waiting period had been over. This made the people accused Dāwud of killing Uryah. [124]”

57. Regarding the words of Him, the Exalted: “to what I have created with My hand,” which are part of His saying: “He said: O Iblis, what prohibited you from prostrating to what I have created with My hand. [125]”

Mohammed b. ‘Ubayda asked Imām al-Ridā, peace be on him, and he replied: “It means with my might and power. [126]”

58. Regarding the words of Him, the Most High: “Surely those who pledge allegiance to you do but pledge allegiance to Allah. [127]”

Imām al-Ridā, peace be on him, quoted this sacred verse in the following tradition: ‘Abd al-Salām b. Sālih al-Harawi narrated, saying: [I asked ‘Ali b. Mūsā al-Ridā, peace be on him: O son of Allah’s Apostle, what do you say about the tradition which has been narrated by the traditionalists: ‘The believers visit their Lord from their abodes in the Garden? ’ He, peace be on him, answered: ] “O Abū al-Salt, surely Allah, the Exalted, preferred His Prophet Mohammed to the prophets and the angels from among His creatures. He regarded obedience to him as obedience to Him, pledging allegiance to him as pledging allegiance to Him, visiting him in this world and the next as visiting Him, hence He, the Great and Almighty, said: He who obeys the Messenger certainly obeys Allah. And He said: Surely those who pledge allegiance to you do but pledge allegiance to Allah; the hand of Allah is above their hands. And the Prophet, may Allah bless him and his family, said: ‘He who visits me during my lifetime or after my death certainly visits Allah. ’ His grade in the Garden is the highest of all grades, and he who visits him in his grade of position in the Garden certainly visits Allah, the Blessed and Exalted. [128]”

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59. Regarding the words of Him, the Exalted: “And in the night, give Him glory too, and at the setting of the stars[129],” he, peace be on him, said: “At the end of the prostration is four rak‘as after sunset, and at the setting of the stars is two rak‘as before the morning prayer. [130]”

60. Imām al-Ridā, peace be on him, was asked about the reminder in these words of Him, the Most High: “Allah has indeed revealed to you a reminder, and Apostle who recites to you the clear signs of Allah [131],” and he, peace be on him, replied: “The reminder is Allah’s Messenger and we are his family. [132]”

61. Regarding the words of Him, the Exalted: “The Knower of the unseen, so He does not reveal His secrets to any except to him whom He chooses as an apostle [133],” the Imām met Ibn Haddāb and asked him: “Do you believe me when I tell you that you will be tried during these days by murdering one of your blood relatives? ”

“No,” was the answer, “for none knows the unseen except Allah, the Most High. ”

The Imām answered: “Doesn’t Allah, the Most High say: The Knower of the unseen, so He does not reveal His secrets to any except to him whom He chooses as an apostle? Allah is pleased with His Messenger, may Allah bless him and his family, and we are the inheritors of the Messenger whom Allah informed of whatever He willed of His secrets, and he (the Messenger) informed us of what was and what will be until the Day of Resurrection. [134]”

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62. Regarding the words of Him, the Most high: “ (Some) faces on that day shall be bright, looking to their Lord [135],” he, peace be on him, said: “They mean that they (the faces) will be bright and wait for the reward of their Lord. [136]”

63. Regarding the ‘glorification’ in the words of Him, the Exalted: “And give glory to Him (a) long (part of the) night[137],” Ahmed b. Mohammed asked Imām al-Ridā, peace be on him, and he answered: “It is the night prayer. [138]”

64. Regarding the words of Him, the Most High: “And your Lord comes and (also) the angels in ranks[139],” ‘Ali b. Faddāl asked Imām al-Ridā, and he, peace be on him, replied: ‘Surely Allah cannot be described by coming and going, Allah is far above movement. Rather, by that He means that the command of your Lord comes and (also) the angels in ranks. [140]”

65. Regarding the words of Him, the Most High: “But He would not attempt the uphill road[141],” Imām al-Ridā quoted them in the following tradition: Ja‘far b. Khallād narrated, saying: “When Abū al-Hasan ate, he ordered a big bowl to be put beside his food. He put into the bowl the most delicious food and ordered it to be given to the poor, and then he recited this verse: But He would not attempt the uphill road, and then he said: ‘Allah, the Great and Almighty, knows that not everyone is able to release a slave, so He has showed them the way to the Garden (through giving food to the poor). ’[142]”

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66. Regarding the words of Him, the Exalted: “Did He not find you an orphan and gave you shelter? And find you unable to see and show the way? And find you in want and make you to be free from want? [143]”

Al-Ma’mūn asked Imām al-Ridā, peace be on him, and he

answered: “Allah, the Most High,said to His Prophet: Did He not find you an orphan and gave you shelter? He says: Did He not find you alone and make the people seek shelter in you? And find you unable to see and show the way? He means with your people, and show the way

means that He show them the way to recognize you. And find you in want and make you to be free from want? He says: He has made you to be free from want because He has made your supplication accepted. ”

So al-Ma’mūn said: “May Allah bless you, O son of Allah’s Apostle! [144]”

67. Regarding the word ‘One’ in these words of Him, the Most High: “Say: He, Allah, is One. [145]”

The Imām, peace be on him, said: “He is One not through interpreting number. [146]”

With this sacred verse we will end our talk about some verses which Imām al-Ridā, peace be on him, explained and interpreted or quoted in his traditions, which indicate that he was the companion of the Qur’ān, and that he took great care of it during his lectures and researches.

Footnote

[1] 'Uyūn Akhbār al-Ridā, vol. 2, p. 180.

[2] Ibid. , p. 180. Bihār al-Anwār, vol. 12, p. 23.

[3] 'Uyūn Akhbār al-Ridā, vol. 2, p. 180.

[4] Ibid. , p. 183.

[5] Mawāhib al-Rahmān fi Tafsir al-Qur'ān, vol. 1, p. 21.

[6] Ibid. , p. 20.

[7] 'Uyūn Akhbār al-Ridā, vol. 2, p. 180.

[8] Mawāhib al-Rahmān fi Tafsir al-Qur'ān, vol. 1, p. 20.

[9] Qur'ān, 2, 7.

[10] Mawāhib al-Rahmān fi Tafsir al-Qur'ān, vol. 1, p. 85.

[11] Qur'ān, 2, 20.

[12] Mawāhib al-Rahmān fi Tafsir al-Qur'ān, vol. 1, p. 106.

[13] Qur'ān, 2, 35.

[14] 'Uyūn Akhbār al-Rida.

[15] Mawāhib al-Rahmān fi Tafsir al-Qur'ān, vol. 1, p. 188.

[16] Qur'ān, 2, 55.

[17] Mawāhib al-Rahmān fi Tafsir al-Qur'ān, vol. 1, p. 255.

[18] Qur'ān, 2, 67-71. [19] Al-'Ayyāshi, Tafsir.

[20] Qur'ān, 2, 102.

[21] Mawāhib al-Rahmān fi Tafsir al-Qur'ān, vol. 2, p. 355.

[22] Qur'ān, 2, 196.

[23] Mawāhib al-Rahmān fi Tafsir al-Qur'ān.

[24] Qur'ān, 2, 205.

[25] Al-Durr al-Manthūr.

[26] Al-'Ayyāshi, Tafsir.

[27] Qur'ān, 2, 210.

[28] Ibid. , 89, 22.

[29] Mawāhib al-Rahmān fi Tafsir al-Qur'ān, vol. 3, p. 270.

[30] Ibid. , 4, 270.

[31] Qur'ān, 2, 260.

[32] Al-Qummi, Tafsir.

[33] Qur'ān, 3, 33-34.

[34] Mawāhib al-Rahmān fi Tafsir al-Qur'ān, vol. 5, p. 328.

[35] Qur'ān, 3, 54.

[36] 'Uyūn Akhbār al-Ridā.

[37] Mawāhib al-Rahmān fi Tafsir al-Qur'ān.

[38] Al-'Ayyāshi, Tafsir.

[39] Qur'ān, 3, 185.

[40] Mawāhib al-Rahmān fi Tafsir al-Qur'ān, vol. 6, p. 162.

[41] Qur'ān, 3, 199.

[42] Al-Qummi, Tafsir.

[43] Qur'ān, 4, 3.

[44] Mawāhib al-Rahmān fi Tafsir al-Qur'ān, vol. 7, p. 279.

[45] Qur'ān, 4, 26.

[46] Mawāhib al-Rahmān fi Tafsir al-Qur'ān, vol. 8, p. 140.

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[47] Qur'ān, 4, 34.

[48] Mawāhib al-Rahmān fi Tafsir al-Qur'ān, vol. 8, p. 195.

[49] Qur'ān, 4, 58.

[50] Mawāhib al-Rahmān fi Tafsir al-Qur'ān, vol. 8, p. 367.

[51] Qur'ān, 4, 125.

[52] Al-Mizān, vol. 5, 96.

[53] Qur'ān, 4, 140.

[54] Al-Mizān, vol. 5, 120.

[55] Qur'ān, 4, 141.

[56] Al-Mizān, vol. 5, 120.

[57] Qur'ān, 4, 142.

[58]Al-Mizān.

[59] Qur'ān, 5, 33.

[60] Al-Mizān, vol. 5, 331.

[61] Qur'ān, 5, 101.

[62] Al-'Ayyāshi, Tafsir.

[63] Qur'ān, 6, 19.

[64] Al-Mizān, vol. 7, 41.

[65] Qur'ān, 6, 38.

[66] Al-Mizān, vol. 7, 106.

[67] Qur'ān, 6, 77.

[68] Al-Mizān, vol. 7, 205.

[69] Qur'ān, 6, 126.

[70] Al-Mizān, vol. 7, 348.

[71] Qur'ān, 7, 32.

[72] Qurb al-Isnād.

[73] Qur'ān, 7, 175.

[74] Al-Qummi, Tafsir.

[75] Qur'ān, 8, 15.

[76] Man Lā Yahdarahu al-Faqih.

[77] Qur'ān, 10, 98.

[78] Al-'Ayyāshi, Tafsir.

[79] Qur'ān, 11, 34.

[80] Al-'Ayyāshi, Tafsir.

[81] Qur'ān, 11, 46.

[82] Al-Mizān, vol. 11, 245.

[83] Qur'ān, 12, 24.

[84] Al-Mizān, vol. 11, p. 166.

[85] Qur'ān, 12, 47.

[86] Al-Burhān.

[87] Qur'ān, 12, 55.

[88] Al-Mizān, vol. 11, 207.

[89] Qur'ān, 12, 77.

[90] Al-'Ayyāshi, Tafsir.

[91] Qur'ān, 12, 106.

[92] Al-'Ayyāshi, Tafsir.

[93] Ibid. , 12, 110.

[94] Al-Mizān, vol. 11, p. 282.

[95] Qur'ān, 13, 12.

[96] Al-Ma'āni.

[97] Qur'ān, 13, 11.

[98] Al-'Ayyāshi, Tafsir.

[99] Qur'ān, 15, 85.

[100] Al-Mizān, vol. 11, p. 297.

[101] Qur'ān, 18, 66.

[102] Al-Mizān.

[103] Qur'ān, 21, 19.

[104] Al-Mizān, vol. 14, 281.

[105] Qur'ān, 21, 72-73.

[106] Al-Mizān, vol. 14, p. 308.

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[107] Qur'ān, 22, 28.

[108] Al-Mizān, vol. 14, p. 377-378.

[109] Qur'ān, 22, 29.

[110] Man lā Yahdarahu al-Faqih.

[111] Qur'ān, 24, 35.

[112] Al-Mizān, vol. 15, p. 139.

[113] Ibid. , 28, 15.

[114] Al-Mizān, vol. 16, p. 22-23.

[115] Qur'ān, 29, 57.

[116] Al-Mizān, vol. 16, p. 146.

[117] Qur'ān, 31, 10.

[118] Al-Qummi, Tafsir.

[119] Qur'ān, 35, 32.

[120] Al-Mizān, vol. 17, p. 49.

[121] Qur'ān, 36, 40.

[122] Al-Mizān, vol. 17, pp. 95-96.

[123] Qur'ān, 38, 21-22.

[124] Al-Mizān, vol. 17, 200.

[125] Qur'ān, 38, 75.

[126] Al-Mizān, vol. 17, 229.

[127] Qur'ān, 48, 10.

[128] Al-Mizān, vol. 18, 225-226.

[129] Qur'ān, 52, 49.

[130] Al-Qummi, Tafsir.

[131] Qur'ān, 65, 10-11.

[132] Al-Burhān.

[133] Qur'ān, 72, 26-27.

[134] Al-Kharā'ijj wa al-Jarā'ih.

[135] Qur'ān, 75, 22-23.

[136] Al-Mizān, vol. 20,116.

[137] Qur'ān, 76, 26.

[138] Majjma' al-Bayān.

[139] Qur'ān, 89, 22.

[140]Al-Mizān, vol. 20, p. 278.

[141] Qur'ān, 90, 11.

[142] Al-Mizān, vol. 20, p. 295.

[143] Qur'ān, 93, 6-8.

[144] Al-Burhān.

[145] Qur'ān, 112, 1.

[146] Al-Mizān, vol. 20, p. 391.

CHAPTER IX

THE SCIENCE OF ISLAMIC JURISPRUDENCE

THE SCIENCE OF ISLAMIC JURISPRUDENCE

It is not an act of exaggeration or extremism when we say that the Islamic jurisprudence of ahl al-Bayt, peace be on them, is the best of that which has been codified in the world of legislation, for it complies with innate and reason, does not deviate from the laws of the cosmos; there is neither difficulty nor narrowness nor backwardness in its items. Rather it is balanced, progressive, and perfect. It has treated man’s affairs and given to them decisive solutions in the light of intellect and logic.

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Moreover this jurisprudence has another characteristic of great importance, and this characteristic is that it has been taken form the Imāms of guidance who are among the pillars of awareness and guidance in the world of Islam, for they announced that they did not give religious edicts regarding a certain matter according to their own opinions or their personal decisions; rather they announced that they took their religious decisions from their grandfather the Prophet, may Allah bless him and his family, who supplied them with his knowledge, singled them out with his wisdom, regarded them as lifeboats and security for mankind, and made it obligatory on the community to follow their creed and their example; and this has been proved by many traditions which has been transmitted from them by the trustworthy narrators from among their companions.

It is worth mentioning that the Shi‘ites regard all the precepts which have been narrated on the authority of the Imāms of ahl al-Bayt, peace be on them, as part of the Sunna, which is one of the sources of Fatwā or religious edict and among the concepts of Islamic legislation according which man should act and worship, if the way of the chain of authorities to them (the Imāms) is authentic, and if the fatwā was issued by them to explain the real precept, not for precautionary dissimulation, and other conditions which have been mentioned by the jurists concerning authentic traditions.

Any how, Imām al-Ridā, peace be on him, was among the leading Imāms of guidance, peace be on them; therefore, his words and actions are part of the Sunna, for a group of legislative precepts have been transmitted from him. We will mention some examples of them in one of the researches of this book. Now, we will talk about his science of Islamic jurisprudence.

Examples of his Jurisprudence

In the previous researches, we mentioned one of the treatises of Imām, peace be on him, in which he recorded excellent legislative precepts. Another group of juristic matters has been reported from him, and it is as follows:

1. The Purity of Well Water

Mohammed b. Ismā‘il wrote to a man who asked him to ask Imām al-Ridā, peace be on him, about well water, and he, peace be on him, answered: “Well water is running; nothing spoils it except when its smell or taste changes, so (some water) should be bailed out of it until the smell terminates and its taste becomes good, for it has a source. [1]”

As for well water, it has the same rank of running water; it does not become unclean except when it changes. The Imāmi jurists have given a religious decision on well water according to this narration (of the Imām) and others.

2. Things that Invalidate wudū’

The Imām has mentioned the things that invalidate wudū’ as follows: discharge of urine, discharge of feces, discharge of flatus (through the anus) , and sleep (to the extent that it makes a person unaware of his surroundings). He, peace be on him, said: “Wudū’ is obligatory on the things that discharge especially from the two parts, and sleep apart from other things, for the two parts are the way of uncleanness. Man has no way which brings about uncleanness to him except through them, so they (men) have been commanded to clean themselves from this uncleanness. [2]”

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The Imām, peace be on him, also declared that vomiting, nosebleed, and pus were not among things which invalidated wudū’. [3] However, some Imāms of the Islamic schools declared that these things invalidated wudū’.

3. The Limit of the Face in Wudū’

Ismā‘i`l b. Mahrān narrated, saying: “I wrote to Imām al-Ridā, peace be on him, to ask him about the limit of the face (i. e. the part which should be washed during wudū’) , and he, peace be on him, wrote: from the beginning of the hair to the end of the face in addition to the two foreheads. [4]” As for the jurists, they say that one should wash the face from the point where the hair of the head normally grows down to the chin in length. Breadithwise, the span is that area which is covered by the thumb and the middle finger when they are spread out.

4. Wudū’ with a Bandage (jabira)

‘Abd al-Rahmān b. al-Hajjājj narrated, saying: “I asked Abū al-Hasan al-Ridā, peace be on him: ‘How can one who has a bandage perform wudū’ or ghusl of janāba or ghusl for the Friday prayer? ’

He, peace be on him, replied: ‘He should wash the uncovered part with no bandage to which water reaches, and leave apart from that; he should not remove the bandage and play with his surgery (i. e. wound, cut, burn, or broken limb). ’[5]”

Al-jabā’ir are bandages (in the term of the time) or others which are put on fractures, wounds, cuts, and abscesses; and they are either on the area which should be washed during wudū’ or ghusl or on the area which should be rubbed. If it is possible for him to wash or rub the affected area without any harm, then it is obligatory on him to do that. If it is not possible for him to do that because of the harm of water or the like, then it is obligatory on him to wash the place where the bandage (jabira) is, and then he rubs over it. If the bandage (jabira) on the area which should be rubbed and he cannot remove it to rub on the skin, then he should rub over it. It is worth mentioning that the Imāmi jurists have mentioned important researches on these matters.

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5. The Wudū’ of Man and Woman

Mohammed b. Ismā‘il b. Buzaygh narrated on the authority of Abū al-Hasan al-Ridā, peace be on him, who said: “In wudū’ for prayer, Allah has made it obligatory on women to start with the inward part of their hands and on men to start with the outward part of their hands. [6]”

Mohammed b. ‘Ali b. al-Husayn narrated. He said: [Al-Ridā, peace be on him, said: ] “Allah, the Great and Almighty, has made it obligatory on people in wudū’ that women should start with the inward part of their hands and men start with the outward part of their hands. [7]”

In wudū’ it is recommended for man to start with washing the outward part of his hands; and as for woman, it is recommended for her to start with washing the inward part of her hands. The meaning of the word farada in the two traditions is that He (Allah) has ordained and explained (performing wudū’ in this manner) , and not that He has made (it) obligatory. [8]

6. Seeking of Help from others in Wudū’ is Reprehensible

Al-Hasan b. ‘Ali al-Washshā’ narrated, saying: “I went in to al-Ridā, peace be on him, and there was a pitcher of water before him. When he wanted to perform wudū’ for prayer, I approached him to pour water on his hands, but he refused that and said: ‘No, O Hasan! ’ he said. So I asked him: ‘Why are you preventing me from pouring water on your hands? Do you hate that I am rewarded? ’ ‘You will be rewarded,’ he answered, ‘but I will commit a sin. ’ ‘And how is that? ’ I asked. He replied: ‘Have you not heard these words of Allah, the Great and Almighty: Therefore, whoever hopes to meet his Lord, he should do good deeds, and not join any one in the service of his Lord? [9] Here I am! I am going to perform wudū’ for the prayer, which is an act of worship, and I hate that someone helps me in it. ’[10]”

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In the light of this narration and others which have been transmitted from the Imāms of guidance, the Imāmi jurists have given a religious decision that it is reprehensible for someone to seek help from others in the prerequisites of wudū’. [11]

7. How Tayammum is Performed

Ismā‘il b. Hammām al-Kindi reported on the authority of Imām al-Ridā, peace be on him, who said: “Tayammum is one stroke for the face, and one stroke for the back of the hands. [12]”

The famous jurists believe that when tayammum is performed instead of wudū’, then one stroke is sufficient for the face and the (back of) the hands, and that when it is performed instead of ghusl, then two strokes are obligatory. [13] The narration regards multiplicity as absolute; and perhaps it (the narration) has been interpreted as recommended.

8. Tayammum with Mud

‘Ali b. Matar narrated on the authority of one of our companions, who said: “I asked al-Ridā, peace be on him: Shall one perform tayammum with mud when he finds neither water nor earth? He said: ‘Yes, pure earth and pure water. ’”

The narration is clear in making it permissible (for someone) to perform tayammum with mud when neither water nor earth is available.

9. Incapability of Performing the Ghusl of Janāba

Ahmed b. Mohammed b. Abū Nasr asked Imām al-Ridā, peace be on him: “Shall one practice (tayammum) when he is impure and has wound or cut or fear for himself of cold? ‘He should not perform ghusl; he should practice tayammum[14]’, he answered. ”

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The narration is clear in making it permissible (for someone) to practice tayammum when he is incapable of performing ghusl which brings about harm which is negated (according to these words of Him, the Most High: ) “And has not laid upon you any hardship in religion. ”

10. The Skins of Dead Animals

Qāsim al-Saqi`l narrated, saying: “I wrote to al-Ridā, peace be on him: I make sheaths from the skins of dead asses for swords, and they touch my own clothes, and I pray while wearing them. So he, peace be on him, wrote me: ‘Use a garment for your prayer. ’[15]”

As for the skins of dead animals, they are impure. When a wet garment touches them, it becomes impure. Hence prayer is not permissible except in pure clothes.

11. Gold and Silver Containers

Mohammed b. Ismā‘il reported, saying: “I asked Abū al-Hasan al-Ridā, peace be on him, about gold and siliver containers, and he regarded them as reprehensible. So I said: One of our companions narrated that Abū al-Hasan (Imām al-Kāzim) , peace be on him, had a mirror clothed in silver, and he, peace be on him, said: ‘No, praise belongs to Allah, it had a silver ring and the ring is with me. ’ Then he said: ‘When al-‘Abbās was excused, an (iron) bar clothed in silver was made for him; the bar was like that made for boys, and (its weight) was about ten (silver) dirhams, but Abū al-Hasan ordered it to be broken. ’[16]”

Most jurists believe that it is prohibited to use gold and silver containers. As for the reprehensibility in the narration, it is interpreted as either prohibition or precautionary dissimulation, for a group of the non-Shi‘ites (‘āmma) regards them as not prohibited.

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12. Ghusl On Friday

‘Abd Allah b. al-Mughira reported on the authority of Abū al-Hasan al-Ridā, peace be on him. He said: “I asked him about ghusl on Friday, and he answered: ‘It is obligatory on everyone, male or female, slave or free. ’[17]”

As for ghusl on Friday, it is one of the strongly recommended things. The obligation in the narration is interpreted as a certain recommendation.

13. Touching the Corpse of other than Man

One should not perform ghusl when he touches the corpse of other than man, for al-Fadl b. Shādhān transmitted from Imām al-Ridā, peace be on him, who said: “It is not obligatory for one to perform ghusl when he touches the dead bodies of those other than man such as birds, animals, beasts of prey, and others, for all these things are clothed in feathers or hair; and all these things are alive and do not die; the only thing which is touched is the alive from among the living and the dead (animals). ”

Shaykh al-Hur al-‘Āmili said: “The justification is untrue and the examples of it are many. It is likely that it is a justification especially for the most dominant individual. [18]”

14. The Prayer for the Dead without Wudū’

Al-Fadl b. Shādhān narrated from Imām al-Ridā, peace be on him, who said: “We have made it permissible to perform the prayer for the dead without wudū’, for it has neither bow (rukū‘) nor adoration (sujūd) ; rather it is a supplication and request; and it is permissible for you to supplicate Allah and ask Him in any state in which you are; wudū’ (is practiced) only for the prayer which has bow (rukū‘) and adoration (sujūd). [19]”

Most Imāmi jurists believe that the prayer for the dead is a mere supplication, and not a real prayer; for this reason neither purity nor permissible clothes are conditions therein.

15. Raising the Hands during the Takbir for the Prayer for the Dead

Yunus said: “I asked al-Ridā, peace be on him, saying: May I be your ransom, the people raise their hands during the takbir (exclaiming: Allah is Great! ) for the dead in the first takbir, and they do not raise (their hands) after that. Shall I confine myself to the first takbir just as they do or raise my hands in each takbir? ‘Raise your hands in each takbir,’ he said. [20]”

16. Prayer is the best Act of Worship

Yahyā b. Habib reported, saying: “I asked al-Ridā, peace be on him, about the best prayer through which the servants seek nearness to Allah. He answered: ‘Forty-six obligatory and supererogatory rak‘as. ’ I said: ‘This is the narration of Zarāra. ’ ‘Do you think that there is a person better than him in declaring the truth? ’ he asked. [21]”

17. Prayer is the Sacrifice of the Allah-fearing

Mohammed b. al-Fadl reported on the authority of Abū al-Hasan al-Ridā, peace be on him, who said: “Prayer is the sacrifice of the Allah-fearing. [22]”

18. Prayer should be performed in its Timing

Sa‘d b. Sa‘d narrated on the authority of Imām al-Ridā, who said: “When it is time for you to pray, then perform the prayer, for you do not know what will happen. [23]”

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Many traditions have mentioned that it is recommended to perform prayer in its timing, and that it is reprehensible to delay it. In another tradition Imām al-Ridā, peace be on him, said: “It is good to perform prayer in its timing. [24]”

19. Timing of the Evening Prayer

Ismā‘il b. Mahrān narrated, saying: “I wrote to al-Ridā, peace be on him, to ask him about the timings of the prayers, especially as it concerns the evening prayer, and he, peace be on him, wrote me: ‘The time of the evening (prayer) is little, and its last timing is the disappearance of the red sky and the appearance of the white sky on the western horizon. [25]”

The Imām reflected on the best timing of prayer, not on the obligatory time, for its timing and that of the night prayer last up to midnight. [26]

20. Timings of the Noon and Afternoon Prayers

Ismā‘il b. Mahrān narrated, saying: “I wrote to al-Ridā, peace be on him: ‘Our companions have mentioned that when the sun comes near to descending (from its midday zenith) , then it is time to start the noon and afternoon prayers; and when it sets, it is time to start the evening and night prayers, but this (the evening prayer) is before this (the night prayer) during travel and residence. ’ So he wrote: ‘Such is the time, but the time of the evening (prayer) is narrow (little). ’[27]”

21. The Compensatory Supererogatory Prayers

Mohammed b. Yahyā reported, saying: “I wrote to Abū al-Hasan al-Ridā, peace be on him: ‘When will I compensate supererogatory prayers? ’ ‘Any hour, you like, of night or day,’ he replied. [28]”

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In the light of this narration and other narrations which have been reported from the Imāms of guidance, the Imāmi jurists have given a religious decision that it is recommended to recompensate supererogatory prayers, and that when one is incapable of compensating them, it is recommended for him to pay mudd (measure) as alms instead of each two rak‘aks. [29]

22. The Late-night Supererogatory Prayers for those who have Excuses

It is permissible for those who have excuses to perform the late-night supererogatory prayers (salāt al-layl) at the beginning of night, for al-Fadl b. Shādhān transmitted from Imām al-Ridā, peace be on him, who said: ‘It is permissible for the travelers and the sick to perform the late-night supererogatory prayers (salāt al-layl) at the beginning of night because of their business and weakness; and that they may gain their prayers. Accordingly, the sick may rest at the time of their rest, and the travelers may prepare themselves for travel. [30]”

23. It is not Permissible to perform Prayer while wearing the Skins of Beasts of Prey

It is not permissible for the worshipper to perform prayer while wearing the skins of beasts of prey, for Ismā‘il b. Sa‘d al-Ahwas narrated, saying: “I asked Abū al-Hasan al-Ridā, peace be on him, about (him who performs) prayer (while wearing) the skins of beasts of prey, and he replied: ‘Do not pray while (wearing) them. ’[31]”

24. Prayer when Wearing Silk Clothing

The Imām, peace be on him, made it permissible for the worshipper to pray wearing silk clothing, for Mu‘ammar b. Khallād reported, saying: “I asked Abū al- Hasan al-Ridā, peace be on him, about the prayer when wearing a silk garment, and he answered: ‘Pray wearing it. ’[32]”

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Sa‘d b. Sa‘d narrated on the authority of al-Ridā, peace be on him. He said: “I asked him about silk skins, and he said: ‘This is silk (pointing to his garment). We wear silk (clothing). ’ So I said to him: ‘May I be your ransom, that is hair. ’ ‘If its (the animal’s) hair is lawful, then its skin is lawful,’ he retorted. [33]”

25. Performing Prayer on Roads is Reprehensible

The Imāmi jurists have given a religious decision that performing prayer on roads is reprehensible. One of their proofs of that is what al-Hasan b. al-Jahm has narrated on the authority of Abū al-Hasan al-Ridā, peace be on him, who said: “Do not pray on every road on which (men) walk. ” I (i. e. al-Hasan b. al-Jahm) said to him: “It has been narrated on the authority of your grandfather that there is no harm in praying on high valleys and lands. ” “Perhaps, the man agrees with me on that,” he retorted. He (i. e. al-Hasan b. al-Jahm) said: “I said: “If the man fears for his provisions? ” “If he fears (for his provisions) , then let him pray,” he declared. [34]

26. Prayer by the Grave of the Prophet

It is permissible to perform prayer behind the grave of the infallible or on one of its sides, for al-Hasan b. ‘Ali b. Faddāl narrated, saying: “I saw Abū al-Hasan al- Ridā when he wanted to go out to perform ‘Umra (lesser pilgrimage). He came to the grave from the place of the head of the Prophet, may Allah bless him and his family. He clung to the grave, and then he walked until he came to the grave, so he stood and began praying. He stuck his left shoulder to the pillar at the head of the Prophet, may Allah bless him and his family, and performed six or eight rak‘as. [35]”

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27. Prayer in al-Masjid al-Harām

The Imām urged (men) to pray in al-Masjid al-Harām (the holy mosque in Mecca). In this connection, Mūsā b. Salām reported, saying: “Abū al-Hasan al- Ridā, peace be on him, made the ‘Umra (lesser pilgrimage). When he said farewell to the House and arrived at Bāb al-Hannātin in order to go out of it, he stood at the yard of al-Mesjid at the back of the Ka‘ba. Then he raised his hands and supplicated (Allah). Then he turned to us and said: ‘It it the best thing through which the need is requested from Him. The prayer wherein is sixty years and months better than the prayer in other than it. ’ When he reached the gate, he said: ‘O Allah, I have gone out, but there is no god but you! ’[36]”

28. Prayer at al-Hatim

Al-Hasan b. al-Jahm narrated, saying: “I asked Abū al-Hasan al-Ridā about the best place of prayer, and he replied: ‘Al-Hatim, which is between the (Black) Stone and the Gate of the House. ’ I asked: ‘And what follows that in excellence? ’ ‘The standing place of Ibrāhim,’ he replied. ‘Then what follows that in excellence? ’ I asked. ‘The (Black) Stone,’ he answered. ‘Then what follows that (in excellence)? ’ I asked. ‘All that which is nearby the House,’ he replied. [37]”

29. Prayer in the two Mosques

Al-Hasan b. ‘Ali al-Washshā’ narrated on the authority of al-Ridā, peace be on him, saying: “I asked him: Is the prayer in the Holy Mosque (in Mecca) and the Mosque of the Prophet the same? ‘Yes,’ he answered, ‘and the prayer between them is equal to one thousand prayers. ’[38]”

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30. Supplication during leaving the House is Recommended

Imām al-Ridā, peace be on him, urged (the Muslims) to cling to supplication during leaving their houses, saying: “When my father left his own house, he said: ‘In the name of Allah, the Most Gracious, the Most Merciful. I have gone out with Allah’s help and through His power! I have neither help nor power! Rather through Your help and power, O Lord, I seek daily bread from You, so bring it to me in well-being! ’[39]”

31. Sitting between al-Adhān and al-Iqāma

Mohammed b. Abū Nasr al-Bizanti reported on the authority of al-Ridā, peace be on him, saying: “I asked him about the sitting between al-Adhān (the call to prayer) and al-Iqāma (the declaration of standing for prayer) , and he replied: ‘There is sitting between them when there is no supererogatory prayer. ’[40]”

32. Al-Adhān

Ahmed b. Mohammed b. Abū Nasr reported on the authority of al-Ridā, peace be on him, who said: “One may perform al-Adhān (the call to prayer) in sitting position, and he may perform it in riding position. [41]”

33. Al-Iqāma

Ahmed b. Mohammed b. Abū Nasr narrated on the authority of al-Ridā, peace be on him, who said: “You may perform al-Adhān (the call to prayer) and you are in sitting position, and you may not perform al-Iqāma (the declaration of standing for prayer) except when you are on the ground and in standing position. [42]”

34. Raising and Lowering Voice during Prayer

Imām al-Ridā, peace be on him, aloud recited (the suras) in the evening prayer, the night prayer, the late-night prayer, the even prayer, the odd prayer, and the morning prayer; and he quietly recited (the suras) in the noon and afternoon prayers. [43]

Men must recite the two suras in the two-rak‘a prayer of the morning aloud. Similarly, the suras in the first two rak‘as of the evening and night prayers must be recited aloud. The suras of the noon and afternoon prayers, apart from the Friday prayer, must be recited

quietly. If he intentionally recites the suras aloud, his prayer is invalid; and if he recites them aloud out of forgetfulness or ignorance, his prayer is valid. It is recommended to recite the suras of the Friday prayer aloud. [44]

35. Postponing some of the Recitation of the Supererogatory Prayer

Ahmed b. Mohammed b. Abū Nasr al-Bizanti, the companion of Imām al-Ridā, peace be on him, reported, saying: “I asked him: A man wants to recite one hundred verses or more in a supererogatory prayer, but he fears that he may become weak or lazy. Is it correct for him to recite them in sitting position? He replied: ‘Let him pray two rak‘as with whatever (verses) he likes, and then let him go; and then let him recite the rest of the (verses) which he had wanted to recite, for that is sufficient to replace his recitation in standing position. If it seems to him that he wants to recite after the taslim [45] of the two rak‘as, then let him recite; there is no harm (on him). [46]’”

If one wants to recite one hundred rak‘as in a supererogatory prayer and he is not forced to do that out of vow and the like, he has to choose between praying two rak‘as in sitting position and recites whatever verses he likes, and praying two rak‘as (in standing position) and recite the taslim; and then he recites whatever verses he likes after the prayer.

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36. Turning the Face during Prayer

Al-Bizanti narrated, saying: “I asked him (i. e. al-Ridā) about the person who turns (his face) during prayer: Does such a person turn aside from his prayer? He answered: ‘If the prayer is obligatory and he (or she) turns his (or her) face, then he (or she) must turn aside from his (or her) prayer, repeat it, and do not regard it (as prayer). ’[47]”

Certainly, turning the face changes the form of prayer, and all things which change the form of prayer invalidate it.

37. Zakāt al-Fitra

Mohammed b. al-Qāsim b. al-Fadl reported, saying: “I wrote to Abū al-Hasan al-Ridā, peace be on him, to ask him: Does the guardian pay Zakāt al-Fitra [48] on behalf of the orphans who have wealth? So he wrote: ‘There is no zakāt (imposed) on the orphan. ’[49]”

As for Zakāt al-Fitra, it is not obligatory on the orphan nor on his guardian, who has no right to take it out of the orphan’s wealth, as it is indicated by the narration through which the jurists have given a religious edict, for there is no religious duty on the orphan until he or she reaches ritual puberty (15 years in the case of boys and 9 years in the case of girls).

38. Zakāt due on Deposit and Loan

Ibrāhim b. Abū Mahmūd narrated, saying: “I said to Abū al-Hasan al-Ridā, peace be on him: The person has a deposit or a debt, but he does not reach them, and then he takes them, when zakāt is payable on him? He replied: ‘If he takes them and a year has passed, he must pay zakāt. ’[50]” On of the conditions of zakāt is that one has the authority to dispose of wealth, for it is not obligatory on the wealth over which its owner has no authority because of his absence from it.

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For example if the owner is able to regain his deposit (and one year) has passed, then it is due on him to pay zakāt. Similarly, he must pay the zakāt due on his loan after he has received it and one year has passed.

39. Zakāt on Crops

Sa‘d b. Sa‘d al-Ash‘ari narrated on the authority of Abū al-Hasan al-Ridā, peace be on him, saying: “I asked him: ‘When zakāt is due on wheat, barley, dates, and raisins? ’ He answered: ‘When they are reaped and assessed. ’[51]”

The famous jurists think that zakāt is due on wheat and barley when they become ripe; on dates when they become yellow or red; on grapes when they are unripe; and other than that is said. [52]

40. ‘Alawide’s zakāt is for the ‘Alawides

Ahmed b. Mohammed b. Abū Nasr reported from al-Ridā, saying: “I asked him about alms (zakāt): Is it lawful for the Hashimites to take alms (zakāt)? ‘No,’ he replied, ‘but it is lawful for them to take alms from each other. ’[53]”

41. Zakāt must be paid when due

Sa‘d b. Sa‘d al-Ash‘ari narrated on the authority of Abū al-Hasan al-Ridā, peace be on him, saying: “I asked him about the person on whom zakāt is obligatory three times a year, shall he delay them to pay them at one time? ‘No,’ he answered, ‘pay it (zakāt) when it becomes due. ’[54]” If the person has numerous items on which zakāt is payable such as the crops, the livestock, gold, and silver, he must pay the zakāt of each kind when it becomes due.

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42. The Fitra on behalf of him who does not belong to the Family

‘Abd al-Rahmān b. al-Hajjājj narrated, saying: “I asked Abū al-Hasan al-Ridā, peace be on him, about the man who spends on a man who does not belong to his own family, but he finds difficulty in spending on him and his clothing, is his fitra obligatory on him? ‘No,’ he answered, ‘the fitra of his family is obligatory as alms on him apart from him (i. e. the man who does not belong to the family. ’ Then he said: ‘The family are: the child, the slave, and the wife who is the mother of the child. ’[55]”

Zakāt al-fitra is obligatory on the responsible and his family when the night of (‘Īd) al-Fitr comes. There is no difference between those whose expenditure is obligatory on him and other than them, between the young and the old. It is not obligatory on him to pay fitra on behalf of those who do not belong to his own family, and in whose clothing and expenditure he finds difficulty. Generally speaking, fitra is paid on behalf of the person when actually belongs to the family, as the jurists have mentioned.

43. The One-Fifth Tax (Khums)

‘Ali b. al-Husayn b. ‘Ali b. Faddāl reported on the authority of his father, on the authority of Abū al-Hasan al-Ridā, peace be on him, who said (in a tradition): “‘Abd al-Muttalib had five practices (sunan) , which Allah, for him, put into effect in Islam: He (‘Abd al-Muttalib) made it prohibited for sons to marry their fathers’ women, specified one hundred camels as blood money, circumambulated the House (the Ka‘ba) seven times, found a treasure and took out the one-fifth of it, and called (the well) Zamzam when he dug it as a watering place for pilgrims. [56]”

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44. Khums on Treasure

Shaykh al-Mufid narrated through his chain of authorities, saying: “Imām al-Ridā, peace be on him, was asked about the amount of treasure on which khums is obligatory, and he replied: ‘Khums is obligatory on the thing on which zakāt is obligatory; khums is not obligatory on the thing which does not reach the minimum amount of property liable to payment of zakāt. [57]”

Treasure is the property stored in the earth; whether it is of the coined and uncoined gold and silver or of other than them. One of its conditions is that it must reach the minimum amount which is twenty dinars. If it does not reach this amount, then there is no khums on it.

45. Khums must be given to the Imām

Mohammed b. Zayd al-Tabari reported, saying: “A Persian merchant, who was a follower of Abū al-Hasan al-Ridā, peace be on him, asked him to exempt him from khums, and he wrote to him: ‘In the name of Allah the Most Gracious, the Most Merciful. Surely Allah is All-embracing, generous. He has guaranteed reward according to work. No property is lawful except through the way which Allah has made lawful. Surely khums helps us (serve) our religion, our family, our followers, spend freely, and protect our honor from him whose power we fear. So do not cut us off from khums, and as far as possible do not deprive yourselves of our supplication. Surely giving khums is a key to your daily bread, forgiving your sins, and what you pave for yourselves for the day of your neediness. The Muslim is he who fulfills what Allah has entrusted to him; the Muslim is not he who responds through his tongue and opposes through his heart. Greetings. ’[58]”

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46. Khums should be paid to the Imām

Mohammed b. Zayd narrated, saying: “A group of people from Khurasān came to Imām al-Ridā, peace be on him, and asked him to exempt them from khums, and he said: ‘I do not exempt (anyone from) this. You show sincere affection toward us through your tongues, while you deprive us of the right which Allah has apportioned to us and appointed us for it, which is khums. We will not exempt anyone of you from it. ’[59]”

This tradition and the one before it indicate that khums should be paid to the present Imām, and in the period of his occultation (ghayba) it should be given to his deputy, who is the general authority of Islamic world.

47. Religious Expiation on breaking the fast through the Lawful and Unlawful

‘Abd al-Salām b. Sālih al-Harawi reported, saying: “I said to al-Ridā, peace be on him: O son of Allah’s Apostle, it has been reported from your fathers that there are three religious expiations on him who has a sexual intercourse in the month of Ramadān or breaks the fast during it; it has also been narrated from them that there is one religious expiation, then which of the two traditions should we follow? ‘Both of them,’ he replied, ‘When the man has a sexual intercourse with a prohibited woman or breaks the fast through the unlawful, then three are three religious expiations due on him: releasing a slave, fasting two successive months, feeding sixty needy ones, and compensating that day; and if he indulges in lawful intercourse or breaks the fast through the lawful, then there is one expiation obligatory on him; and if he is forgetful, then there is nothing due on him. ’[60]”

In the light of this narration and other narrations transmitted from the Imāms of guidance, the Imāmi jurists have given a religious decision that if one breaks the fast through the unlawful during the day such as drinking wine or eating a usurped thing or the like, he is subjected to all the religious expiations, which are: releasing a slave, fasting two successive months, feeding sixty needy ones, and compensating that day; and if he breaks the fast through a lawful thing such as drinking water, then he has to choose between these three religious expiations.

48. Liquid Enemas

Ahmed b. Mohammed b. Abū Nasr al-Bizanti narrated that he asked Imām al-Ridā, peace be on him, about one who had a liquid enema in the month of Ramadān, and he, peace be on him, answered: “It is not permissible for him to have a liquid enema. [61]”

The Imāmi jurists have depended on this narration and other narrations reported from the Imāms of ahl al-Bayt, peace be on them, hence they have given a religious decision that a liquid enema is one of the things which invalidate the fast.

49. Brushing Teeth in the Month of Ramadān

Mūsā b. Abū al-Hasan al-Rāzi reported on the authority of al-Ridā, peace be on him. He said: “One of those who were sitting in his presence asked him about cleaning teeth with the stick (al-Siwāk) in the month of Ramadān, and he replied: ‘It is permissible. ’ So one of them declared: ‘The wetness of the stick goes down, what do you say about the wetness of the stick which goes down? ’ He (the Imām) replied: ‘The water of gargle moistens (the mouth) more than the wet stick does. If someone says that water is necessary for gargle according to the Sunna, then the stick is also necessary according to the Sunna which Gabriel brought to the Prophet, may Allah bless him and his family. ’[62]”

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50. Intention for Travel at Night

In a tradition Safwān narrated on the authority of al-Ridā, peace be on him, who said: “If one wants to go to al-Nahrwān and returns from it, then he should make an intention for travel and breaking the fast at night. If he enters upon morning and has not make the intention for the travel (at night) and it seems to him (that he has not made the intention) after he has started the travel, then he should shorten (his prayers) and should not break (the fast) of that day of his. [63]”

In the light of this narration, Imām al-Khū’i has given a religious decision that the traveler should make an intention for travel at night. If he does not make the intention and travels before the declination (of the sun) , then it is obligatory on him to complete the fast and to compensate for (it).

51. Recommended Fast is not compensated

Al-Marzbān b. ‘Umrān reported, saying: “I asked al-Ridā, peace be on him: I want to travel, then shall I fast the month of mine in which I shall travel? ‘No,’ he answered. Then I asked: Shall I compensate for it when I return? ’ ‘No,’ he replied, ‘you do not compensate for it just as you do not fast it. ’[64]” Similar to this narration is what has been reported by Sa‘d b. Sa‘d al-Ash‘ari on the authority of Abū al-Hasan al-Ridā, peace be on him. He said: “I asked him about the three- day fast in (each) month: Is it obligatory on the traveler to compensate for it? ‘No,’ he answered. [65]”

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52. Fast on the Day of Doubt

Mohammed b. Sinān reported, saying: “I asked al-Ridā, peace be on him, about the day of doubt, and he answered: ‘Surely my father would fast on it, so fast on it. ’[66]”

If one doubts whether the new moon of the month of Ramadān has appeared or not: The Imām (al-Ridā) , peace be on him, ordered (the Muslims) to fast on it; and the intention for the fast is according to what the jurists have mentioned that one makes intention as (a day) of Sha‘bān as recommendation or compensation. If it appears that it (the day) is of Ramadān, then it is sufficient for him, but if one fasts on it through the intention of Ramadān, then his fast is invalid. [67]”

53. If a Fast of Ramadān is Missed

In a tradition al-Fadl b. Shādhān narrated on the authority of al-Ridā, peace be on him, who said: “If someone says: If one becomes sick or travels in the month of Ramadān, and he does not end his travel or does not recover from his illness until another month of Ramadān comes, then why should he pay redemption and should not compensate for (it)? If he recovers or resides (in his homeland) , then why should he compensate (the fast) and should not pay redemption? It is said: Because that fast was obligatory on him in this month in that year. As for him who does not recover, he, as the whole year has passed and Allah has overcome him and not helped him to perform the fast, then he must not fast. Likewise, all those whom Allah overcomes such as one who faints for a day and a night, then it is not obligatory on him to compensate the prayers, just as al-Sādiq, peace be on him, said: ‘If Allah overcomes him, then he has an excuse. ’ For the month has come, and he is still ill, so it is not incumbent on him in the month of him and the year of him because of the illness in which he is; but it is obligatory on him to pay redemption just as Allah, the Exalted, says: Let him fast for two successive months; then as for him who is not able let him feed sixty needy ones, and just as He says: So a compensation by fasting or alms or sacrificing. So He has put alms in the place of fasting when it is difficult for him to fast. If it is said that one was not able then and now he is able, it is said: As another month of Ramadān has come to him, it is obligatory on him to pay redemption for the past (Ramadān) ; if he is in the rank of him upon whom it is incumbent to fast as a religious expiation, but he is not able, then redemption is due on him; and if redemption is obligatory on him, then he should not fast; the fast drops but redemption is a must. If he recovers between them (i. e. between the past and the present months of Ramadān) and he has not fasted the past month of Ramadān, then redemption is obligatory on him because he has neglected it, and (also) the fast because he has been able. [68]”

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If one misses the month of Ramadān or some of it because of an illness and the excuse continues to the next Ramadān, he should not fast it but he should pay a mudd (750 gms) of food as alms for each day. However, if he misses it because of an excuse other than illness, then both compensation and redemption are obligatory. [69]

54. Recommended Fasts

Ismā‘il b. Dāwud narrated, saying: “I asked al-Ridā, peace be on him, about the fast (i. e. recommended fasts) , and he answered: ‘Three days in a month: Wednesday, Thursday, and Friday. ’[70]”

55. The fast on the Day of ‘Īd al-Ghadir

Al-Fārid b. Mohammed b. ‘Amr al-Tūsi narrated that he saw Abū al-Hasan ‘Ali b. Mūsā al-Ridā, peace be on him, on the Day of al-Ghadir along with a group of his special companions whom he had invited to break the fast. He sent to their houses food, wheat, gifts, clothing, rings, sandals, and the like. He changed their conditions and those of his retinues. He changed the rites familiar before that day, and then he mentioned the excellence and precedence of that day. They following are some of his words:

“My father al-Hādi related to me on the authority of his father, on the authority of the Commander of the faithful, peace be on him, that al-Ghadir occurred on Friday in his time, so he went up on the pulpit for five hours at the daytime of that day, and then he, peace be on him, mentioned his long sermon until he said: ‘Then Allah, the Most High, has brought together for you, O group of the believers, on this day two great ‘Īds; none of them stands except through its companion, that His beautiful favor toward you may be perfect. ’ Then he mentioned a great deal of the excellence of al-Ghadir until he said:

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“‘So the dirham on it (al-Ghadir) equals one hundred dirhams, and the increase is from Allah, the Exalted; and the fast on this day is one of those fasts which Allah, the Most High, has made recommended, and placed great reward from Him for it, to the extant that if one of the servants worships during youth from the beginning of the world to its end, fasting by its daytime performing prayer by its day, if the faithful is sincere to his fast, the days of the world will fall short of being equal to it. He who aids his brother of his own accord and does good to him willingly wins the reward of him who fasts on this day and performs prayer on its night; and he who breaks a believer’s fast on its night, it is as if that he broke the fast of one hundred thousand prophets, very truthful ones, and martyrs. Just imagine how much more is (the reward) of him who maintains a number of the believers, male and female; and I, on behalf of Allah the Exalted, guarantee him safety from unbelief and poverty. He who dies by its night or daytime or after it, then his reward is from Allah. He who borrows a loan for his brothers and helps them; then I guarantee him before Allah; if He keeps him alive, then he pays it (the loan) ; and if He makes him die, He undertakes it. When you meet each other, then shake hands through greetings, grant the blessing to each other on this day, let the present inform the absent (of it) , let the rich visit the poor, and the strong (visit) the weak. Allah’s Messenger had ordered me (to do) that. ’ Then he, peace be on him, continued his sermon, regarded his Friday prayer as ‘Īd prayer, then he took his sons and his followers (Shi‘ites) and went to the house of al-Hasan b. ‘Ali, peace be on him, where food had been prepared; the poor and the rich took their gifts and went to their families. [71]”

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Surely al-Ghadir ‘Īd is one of the most important Islamic ‘Īds, for, on this immortal day, Allah’s Apostle, may Allah bless him and his family, installed Imām ‘Ali, the Commander of the faithful, as his successor after him, and an authority for his community. Many traditions have been transmitted from the Imāms of guidance concerning the recommended fast and celebrating a festival on it. The Imāmi Sect has been successful in commemorating it, holding literary festivals in which wonderful poems and marvelous words are read in praising the excellence of Abū al-Husayn (i. e. Imām ‘Ali) , peace be on him. Likewise, thousands of people visit his Holy Shrine in order to commemorate this day.

56. Summoning the Believers to make a Pilgrim is Recommended

Al-Hasan b. ‘Ali al-Daylami, the retainer of Imām al-Ridā, peace be on him, reported, saying: “I heard al-Ridā say: ‘He who summons the believers to make a pilgrim certainly buys his own soul from Allah, the Great and Almighty, for the money. ’[72]”

This tradition is a proof of that summoning the believers to perform the hajj and spending on them is the best act which brings man nearer to Allah.

57. Hajj on behalf of the Dead

Mohammed b. ‘Abd Allah narrated, saying: “I asked Abū al-Hasan al-Ridā, peace be on him, about the person who died and asked someone else to perform the hajj on his behalf, from where the hajj is perform on his behalf? He replied: ‘According to his money; if his money is plentiful, then (the hajj) is performed from his house; if his money is not plentiful, then from Kufa; and if his money is not enough (to perform the hajj) from Kufa, then from Medina. ’[73]”

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58. Hiring Someone to perform the Hajj

Mohammed b. ‘Īsā al-Yaqtin narrated, saying: “Abū al-Hasan al-Ridā, peace be on him, sent a parcel of clothing, and servants to me, my brother Mūsā b. ‘Ubayd, and Yunus b. ‘Abd al-Rahmān; he ordered us to perform the hajj on his behalf; there was one hundred dinars and we (divided it) among us. [74]”

The jurists have depended on this narration and the like regarding that it is permissible for living one to hire someone else to perform the recommended hajj on his behalf; likewise, they have given a religious decision that it is permissible for living one to hire someone else to perform on his behalf the obligatory hajj such as the hajj of Islam (hujjat al-Islām) ; that is when one is unable to perform the hajj.

59. Al-Ihrām before the appointed Time and Place

Imām al-Ridā, peace be on him, said: “Al-Ihrām (the ceremonies of ‘umra and hajj) is not permissible before al-miqāt (the appointed time and place). [75]”

60. Passing through al-Miqāt

Safwān b. Yahyā reported on the authority of Abū al-Hasan al-Ridā, peace be on him. He said: “I wrote to him (al-Ridā) that some of your followers perform al-ihrām from Batn al-‘Aqiq, that there was neither water nor a house in that place, that there was a hard provisions against them, and that their companions and their camels hasten them; fifteen miles from beyond Batn al-‘Aqiq, there was a station wherein water, and which was there station at which they stopped; so do 

you think that (it is permissible for them) to perform al-ihram from the place of the water as a sign of mercy to them and lightness toward them? Hence he wrote: ‘Surely Allah’s Messenger, may Allah bless him and his family, has appointed the times and places for its people and those other than its people who pass through them; he who has an illness is permitted (to do so) ; so none should break the appointed time and place (al-miqāt) except him who has an illness. ’[76]”

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All those who pass through the appointed time and place (al-miqāt) and intend to go to Holy Mecca should perform al-ihram, just as it has been indicated by this narration and others.

61. How ‘Umrat al-Tamattu‘ is Performed

Ahmed b. Mohammed narrated, saying: “I asked Abū al-Hasan al-Ridā, peace be on him: How shall I perform ‘umrat al-tamattu‘? He answered: ‘Exclaim: Here I am at Your service! Make a solemn intention for ‘umrat al-Tamattu‘. When you enter Mecca, circumambulate the House; perform two rak‘as behind the Standing place (al-Maqām) ; run seven times between al-Safā and al-Marwā; and then shorten and regard it as ‘umrat al-Tamattu‘. ’[77]”

This narration is a proof of that it is permissible for one to make a solemn intention for the hajj and al-talbiya (exclaiming: Here I am at Your service! ) through which al-ihrām is valid; and then he performs the rest of the ceremonies such as circumambulating the Holy House, praying behind the Standing place of Ibrāhim, running seven times between al-Safā and al-Marwā; shortening and regarding it as ‘umrat al-Tamattu.

62. Ceasing al-Talbiya

Ahmed b. Mohammed b. Abū Nasr reported on the authority of Imām al-Ridā, peace be on him, that he was asked: “When will one who performs ‘umrat al- Tamattu cease al-talbiya (exclaiming: Here I am at Your service! )? ” He (al-Ridā) replied: “When he looks at the bowers of Mecca, ‘Aqabat Dhi Tiwā. ” “The Houses of Mecca? ” I (Ahmed) asked. “Yes,” he replied. [78]

When the hajji performs al-ihram from one of the appointed places, it is recommended for to continue al-talbiya throughout the time until he arrives in Mecca. When he sees its houses, he ceases al-talbiya.

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63. Al-Muhrim can buy female Salves

Sa‘d b. Sa‘d al-Ash‘ari al-Qummi narrated on the authority of Abū al-Hasan al-Ridā, peace be on him, saying: “I asked him (al-Ridā) about al-muhrim (one who has entered the state of ritual consecration): Can al-muhrim buy and sell female slaves? ‘Yes,’ he replied. [79]”

It is prohibited for al-muhrim to marry a woman; likewise, it is prohibited for him to make the contract of marriage for those other than him. As for buying and selling female slaves, it is not forbidden, as it is indicated by this narration.

64. It is Permissible for al-Muhrim to wear a Ring

Mohammed b. Ismā‘il b. Buzaygh reported, saying: “I saw Abū al-Hasan al-Ridā, peace be on him, wearing a ring while he was in the state of ritual consecration (muhrim). [80]”

65. Al-Muhrim can walk in Shade

Mohammed b. Ismā‘il b. Buzaygh narrated, saying: “I wrote to Abū al-Hasan al-Ridā, peace be on him: ‘Is it permissible for al-muhrim to walk in the shade of the double camel-litter (al-Mahmal)? ‘Yes,’ he, peace be on him, wrote. ’[81]”

One of the things from which al-muhrim should refrain is casting a shadow over him. As for walking in shade, it is not forbidden. This matter has raised many questions, for al-Tabrasi narrated, saying: “Mohammed b. al-Hasan questioned Abū al-Hasan Mūsā b. Ja‘far, peace be on him, in the presence of (Hārūn) al- Rashid when they were in Mecca. He asked him: ‘Is it permissible for al-muhrim to walk in the shade of the double camel-litter (al-Mahmal)? ’ ‘It is not permissible for him (to do) that willingly,’ the Imām answered him. ‘Is it permissible for him to walk in shade willingly? ’ asked Mohammed b. al-Hasan. ‘Yes,’ he replied him. Mohammed b. al-Hasan laughed at that, hence the Imām asked: ‘Do you wonder at the Sunna (practices) of Allah’s Apostle, may Allah bless him and his family, and ridicule it? Surely Allah’s Messenger, may Allah bless him and his family, removed his shade during his ihrām and walked in the shade while he was muhrim. Surely Allah’s laws, O Mohammed, are not compared. So he who compares them to each other deviates from the straight path. ’[82]”

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66. Religious Expiation for killing a Bird in the Holy Shrine

Safwān b. Yahyā narrated on the authority of Abū al-Hasan al-Ridā, peace be on him, who said: “He who kills a bird in the Holy Shrine (of the Prophet) while he is in the ritual state of consecration (muhrim) should pay the value, which is one dirham, and buy food for the pigeons of the Holy Shrine. [83]”

67. Redemption for casting Shadow

Sa‘d b. Sa‘d al-Ash‘ari reported on the authority of Abū al-Hasan al-Ridā, peace be on him, saying: “I asked him (al-Ridā) about al-muhrim (one who has entered the state of ritual consecration) who cast a shadow over himself, and he asked me: ‘Is there an excuse? ’ ‘The heat of the sun hurts him when he is in the state of ritual consecration (muhrim) ,’ I answered. ‘It is an excuse,’ he explained, ‘he can cast a shadow over himself and should pay a redemption. ’[84]”

Ibrāhim b. Abū Mahmūd narrated, saying: “I asked al-Ridā, peace be on him: ‘Is it permissible for al-muhrim to cast over himself a shadow from his double camel-litter (al-Mahmil) and pay a redemption when the sun and rain hurt him? ’ ‘Yes,’ he replied. ‘How much is the redemption? ’ I asked him. ‘A ewe,’ he answered. [85]”

68. Supplication by al-Rukn al-Yamāni

Sa‘d b. Sa‘d al-Ash‘ari reported on the authority of al-Ridā, peace be on him, saying: “I was with him (al-Ridā) during circumambulating (the Ka‘ba). When we approached al-Rukn al-Yamāni, he raised his hands towards the heaven, and then he said: ‘O Allah! O Keeper of well-being! O Creator of well-being! O Provider with well-being! O Benefactor through well-being! O Munificent with well-being! O You who have obliged me and all Your creatures

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through well-being! O Most Gracious in this world and the next and Most Merciful in both of them! Bless Mohammed and the family of Mohammed, provide us with well-being, completing well-being, giving thanks for well-being in here and the hereafter, O Most Merciful of the merciful! [86]”

69. Obligatory Circumambulation

He (al-Ridā) , peace be on him, said: “One should say nothing during obligatory circumambulation except supplication, invocation of Allah, and reciting the Qur’ān. As for the supererogatory (i. e. recommended circumambulation) , there is no harm in it (when) one meet his brother and talks with him about one of the affairs of the world. [87]” This precept is not obligatory; rather it is recommended; and it is recommended for al-muhrim to say nothing during his circumambulation except the invocation of Allah, the Most High.

70. Stone-Throwing

Ismā‘il b. Hammām reported, saying: “I heard Abū al-Hasan al-Ridā, peace be on him, say: ‘Do not throw stones on the Day of Great Sacrifice (i. e. the Day of ‘Īd) until the sun rises. [88]” The surface meaning of this order is the prevention from throwing stones before the sunrise.

71. Animal for Immolation is sufficient for a Group of People

Sawāda and ‘Ali b. Asbāt narrated on the authority of Abū al-Hasan al-Ridā, peace be on him. They said: “We asked him (al-Ridā): ‘May we be your ransom, the sacrifices in Mecca have become expensive; is it sufficient for two persons to take part in a sheep? ’ ‘Yes,’ he replied ‘and (it is sufficient) for seventy (persons). ’[86]”

This narration concerns the recommended hajj. As for the obligatory hajj, one sacrifice is not sufficient except for one person, nor is it sufficient for two persons.

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72. Clothes should not be sold for buying an Animal for Immolation

‘Ali b. Asbāt reported on the authority of one of our companions, on the authority of Abū al-Hasan al-Ridā, peace be on him. He said: “I said to him (al-Ridā): ‘A man has performed hajj al-tamattu‘, and there are some clothes in his bag, shall he sell some of them in order to buy a sacrifice? ’ ‘No,’ he answered, ‘the believer should adorn himself with them. He should fast and not sell any of his clothes. ’[90]” When the pilgrim is unable to buy a sacrifice, he should fast for three days during the hajj and seven days when he comes back to his homeland.

73. Visiting the Prophet is Recommended

Al-Hasan b. al-Jahm narrated, saying: “I asked Abū al-Hasan al-Ridā, peace be on him: ‘Which is better ¾the man who comes to Mecca and does not go to Medina or the man who comes to the Prophet and does not go to Mecca? ’ ‘In which thing do you believe? ’ he asked me. ‘We believe in al-Husayn, peace be on him,’ I replied, ‘then what about the Prophet? ’ ‘Since you said that,’ he retorted, ‘Abū ‘Abd Allah (al-Husayn) , peace be on him, witnessed ‘Īd in Medina, came to the Prophet, may Allah bless him and his family, and greeted him, and then he said to those present: ‘We are better than the people of all the cities, Mecca and other than it, for we have greeted Allah’s Messenger, may Allah bless him and his family. ’[91]”

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74. Running away from Fighting in the Way of Allah is Prohibited

“Allah has prohibited escaping from fighting in His path, for it leads to undermining the religion; disdaining the just prophets and Imāms; leaving helping them against the enemies who should be punished for their leaving professing the Lord to whom they are summoned, (and who are summoned to) establishing justice, leaving oppression, and deadening corruption. Moreover it encourages the enemies to (attack) the Muslims, and (this attack) results in murdering (them) , taking them as prisoners, and abolishing the religion of Allah, the Great and Almighty, and (this attack leads to) other corrupt things. [92]”

Islam has prohibited running away from fighting in the way of Allah, for it brings about dangerous harms to the Muslims, of which is that the unbelieving forces dominate Islam, destroy the Muslims, and severely punish the believers.

75. Adopting the Bedouin Customs after the Emigration is Prohibited

Mohammed b. Sinān narrated that Abū al-Hasan al-Ridā, peace be on him, wrote to him in response to his questions: “And Allah has prohibited adopting the Bedouin customs after the Emigration, for it brings about withdrawal from the religion, leaving supporting the prophets and the proofs (Imāms) , peace be on him, corrupting and invalidating the rights of those who have rights, because of the residence of the Bedouins; likewise, if one fully knows the religion, it is not permissible for him to live with men of ignorance, for fear that he may leave knowledge and adopt the customs of men of ignorance and go too far in that. [93]”

Islam has prohibited adopting the Bedouin customs after the Emigration, for it brings about withdrawal from the religion and acquiring the manners of the ignorant, for social life is the life of effect and being affected, so every person is affected by his surroundings, and he produces an effect on them; for this reason Islam has prohibited living with men of ignorance. This prohibition concerns those ignorant from among the Muslims. However, it does not concerns those who have knowledge and virtue, for they do not follow the manners of the ignorant.

76. Buying Infidel Captives is Permissible

Mohammed b. ‘Abd Allah reported, saying: “I asked Abū al-Hasan al-Ridā, peace be on him, about a group of people who went out (in mutiny) , killed a group of Muslims, and demolished the Mosques; and Hārūn, who was in charge (of the Muslims) , sent for them, and they were taken and killed, the women and the boys were taken prisoners ¾is it permissible (for us) to buy some women of them and marry them? ‘There is no harm in buying their commodities and taking them prisoners,’ he replied. [94]”

Zakariyā b. Ādam narrated, saying: “I asked al-Ridā, peace be on him, about a group of the enemies who made peace, and then they broke their promise; perhaps, they broke their promise because they were not treated with justice ¾is it permissible to buy some of their captives? He, peace be on him, answered: ‘If they were from among the enemies whose enmity is manifest, then buy from them; and if they are estranged and wronged, then do not buy their captives. ’[95]”

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In the second tradition the Imām, peace be on him, talked about those who mutinied against the basic government: if they mutinied against it because they suffered from oppression or it did not accomplish its treaties and broke its promises, then there would be no way to buy some of their captives; and if their mutiny was as a sign of enmity toward Islām and malice toward the Muslims, then it was permissible for the Muslims to buy their captives.

77. The Precepts of al-Khrājj

Imām al-Ridā, peace be on him, detailed the precepts of land tax (al-kharājj) through his talk with Ahmed b. Mohammed b. Abū Nasr, who said: “I mentioned al-kharājj before Abū al-Hasan al-Ridā, peace be on him, and how the members of his household behaved toward it,

and he said: ‘One-tenth and half a one-tenth is due on him who adopts Islam willingly; his land is left in his hand; and one-tenth and half a one-tenth is taken from him concerning what he has reformed from it. As for that which he has not reformed, it is taken by the governor who accepts it from him who reforms it, and it belongs to the Muslims. Nothing is due on that which less than five camel-loads (awsāq). As for the land which is taken by the sword, it is up to the Imām, who accepts it with what he sees; just as Allah’s Apostle, may Allah bless him and his family, did toward Khaybar; he accepted its land and its date-palms; and the people say: ‘The acceptance of the land and the date-palms is not good when whiteness (barren land) is more than blackness (fertile land) ; and certainly Allah’s Messenger, may Allah bless him and his family, accepted Khaybar and (specified) one-tenth and half a one-tenth as due on their portions. ’[96]”

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78. Al-Amr bi al-Ma‘rūf and al-Nahy ‘an al-Munkar

He (al-Ridā) , peace be on him, said: “You should direct others towards good and direct them away from evil; otherwise, He (Allah) will employ your evil ones over you, so your good ones supplicate (Him) but He does respond to them. [97]”

And he, peace be on him, said: Allah’s Apostle, may Allah bless him and his family, would say: “When (the members of) my community depend on each other concerning al-amr bi al-ma‘rūf and al-nahy ‘an al-munkar, then they will face a punishment from Allah. [98]”

Surely al-amr bi al-ma‘rūf and al-nahy ‘an al-munkar are two main Islamic bases on which the development of the community, its security, and its safety from discords and deviation (from the truth) are built.

And he, peace be on him, said: “Al-amr bi al-ma‘rūf and al-nahy ‘an al-munkar are two obligatory (things) when it is possible and there is no fear for the soul. [99]”

Surely al-amr bi al-ma‘rūf and al-nahy ‘an al-munkar require conditions of which is that there should be no fear for the soul, the family, and the wealth. When these conditions are not available, then this religious duty drops.

79. Making Use of the fat Tails which are cut off from Living Sheep

Al-Bizanti, the companion of Imām al-Rida, peace be on him, narrated, saying: “I asked him (al-Ridā) about the person who cuts off the fat tails of his living sheep ¾is it permissible for him to make use of them? ‘Yes,’ he answered, ‘he should melt them, light (a lamp) through them, but he should not eat them; nor should he sell them. ’[100]”

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This narration is a proof of that it is permissible for one to make use of the fat tails which are cut off from living sheep, but this use is confined to illumination only.

80. Wage for Writing the Qur’ān

Imām al-Ridā, peace be on him, was asked about the wage for writing the Qur’ān, and he, peace be on him, replied: “There is no harm in it. [101]”

81. Al-Maysar is a Game of Hazard

Islam has prohibited al-maysar (game of hazard) and associated it with wine. As for Imām al-Ridā, peace be on him, he explained al-maysar, saying: “Al- maysar is a game of hazard. [102]” And he, peace be on him, said: “Surely, chess, game at dice (nard) , fourteen (arba‘at ‘ashar) , and all things used as gamble are maysar. [103]”

82. Work for Tyrannical Ruler

Sulaymān al-Ja‘fari reported, saying: “I asked Abū al-Hasan al-Ridā, peace be on him: ‘What do say about work for the tyrannical ruler (Sultan)? ’ He answered: ‘O Sulaymān, work for tyrannical rulers, helping them, and striving for accomplishing their needs are equal to unbelief; likewise, looking at them deliberately is one of the great sins because of which one deserves the Fire. ’[104]” Imām al-Ridā, peace be on him, made it permissible for a tyrannical ruler to undertake authority, provided that he should benefit the believers and drive harm away from them. He, peace be on him, said: “Surely Allah has friends along with the (tyrannical) ruler, through whom He drives (harm) away from His friends. [105]”

Al-Hasan b. al-Husayn al-Anbāri narrated on the authority of Abū al-Hasan al-Ridā, peace be on him, saying: “I wrote to him (al-Ridā) for fourteen years and asked him to permit me in order to work for the ruler (Sultan) ; in the last letter I wrote him and mentioned that my neck would be struck off, that the ruler said to me that I was a Rafidite (apostate) , and that I refused to work for the ruler because of my being a Rafidite.

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“So Abū al-Hasan (al-Ridā) , peace be on him, wrote me: ‘I have understood your letter and what you have mentioned concerning the fear for your soul. If you become a governor, work according to the orders of Allah’s Messenger, may Allah bless him and his family, your helpers and scribes follow your creed, and you help the poor believers to the extent that you become one of them, then it is okay; otherwise, no. ’[106]”

83. Option of Animals

‘Ali b. Asbāt reported on the authority of Abū al-Hasan al-Ridā, peace be on him, saying: “I heard him (al-Ridā) say: ‘The buyer has the right of option of an animals for three days; as for (the things) other than animals, (the right of option terminates) when they leave each other. ’[107]”

In the light of this narration and others, the jurists have given a religious decision that the buyer has the right of option of an animals for three days; and as for the things other than animals, the right of option terminates when they leave each other; and that is called ‘option of meeting place. ’

84. Changing Coins

Yunus narrated, saying: “I wrote to al-Ridā: ‘I owed a man three thousands dirhams; the people used those dirhams in those days; they do not use them nowadays ¾shall I take the same dirhams or the dirhams which the people use nowadays? ’ So he wrote me: ‘You have the right to take from him the dirhams which the people use just as you gave him the dirhams which the people used. ’[108]”

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85. Selling unripe Fruit

Al-Hasan b. ‘Ali al-Washshā’ reported, saying: “I asked Abū al-Hasan al-Ridā, peace be on him: ‘Is it permissible to sell unripe dates? ’ ‘No,’ he replied, ‘it is not permissible to sell them until they grow. ’ ‘May I be your ransom, what is the growth (zahw)? ’ I asked him. ‘When they become red or yellow or the like,’ he answered. [109]”

86. Buying the Children of the protected People is Prohibited

Zakariya b. Ādam narrated, saying: “I asked al-Ridā, peace be on him, about one of the protected people (ahl al-dhimma) who faced famine and brought me his boy, saying: ‘This (boy) belongs to you; feed him and take him as a slave for you. ’ So he (al-Ridā) declared: ‘Do not buy a free man; nor do buy one of the protected people, for it is not permissible for you (to do that). ’[110]”

The protected people (ahl al-dhimma) are free, and it is not permissible to buy them.

87. The Imām pays the Debts of the Debtors

Mohammed b. Sulaymān reported on the authority of a man called Abū Mohammed from al-Jazira. He (the man) said: “A man asked al-Ridā, peace be on him. The man said and I could hear him: ‘May I be your ransom, Allah, the Great and Almighty, says: And if (the debtor) is in straitness, then let there be postponement until (he is in) ease. Tell me about this postponement which Allah, the Great and Almighty, has mentioned in His Book: Is there any fixed period for it, that the creditor may wait for this impoverished one, who has taken the creditor’s money and spent it on his family, and who has neither a crop nor a debt nor an absent wealth? ’

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“He (al-Ridā) , peace be on him, replied: ‘Yes, he (the creditor) must wait until the Imām hears of his news; and he pays his (the debtor’s) debt from the share of the debtors. That is when he (the debtor) had spent it (debt) on the acts of obedience to Allah, the Great and Almighty. If he had spent it on the acts of disobedience to Allah, then he would have nothing against the Imām. ’ I (i. e. the man) asked: ‘What about this man who entrusted (his money) to him while he did not know whether he spent it on the acts of obedience to Allah or on acts of disobedience to Him? He (al-Ridā) answered: ‘He (debtor) should strive for him concerning his 

money and humbly return it to him. ’[1111]”

88. Buying Debt

Mohammed b. al-Fudayl narrated, saying: “I said to al-Ridā, peace be on him: A man bought a debt against a man, and then he went to the owner of the debt (the debtor) and said to him: ‘Pay to me what so-and-so has against you, for I have bought it (the doubt) from him. ’ He (al-Ridā) said: ‘He (debtor) should pay to him what he has paid to the owner of the debt (the creditor) ; he against whom the money is is free from all what has remained against him. ’[112]”

89. The Debtor should not be oppressed

‘Ali b. Ismā‘il reported on the authority of a man from Syria (al-Shām) that he (the man) asked al-Ridā, peace be on him, about a man against whom there was a heavy debt, who associated with the people, whom was entrusted (with money) , and who bought surplus food and drink ¾is it lawful for him (to do that) or not? ‘There is no harm in what he eats,’ the Imām, peace be on him, answered. [113]”

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The surface meaning of the tradition is that the creditor should not straiten the debtor even if he is able to buy his food requirements.

90. Employing Worker before Specifying his Wage is Reprehensible

Sulaymān b. Ja‘far al-Ja‘fari narrated, saying: “I was with al-Ridā, peace be on him, for a certain need. When I wanted to go home, he said to me: ‘Go and spend the night with me. ’ So I went with him. When he entered his house, he saw his retainers carrying mud. There was a black man among them. ‘Who is that man among you? ’ he asked them. ‘He is helping us, and we will give him something,’ they replied. ‘Did you specify his wage? ’ he asked. ‘No,’ they answered, ‘he is satisfied with what you will give to him. ’ He became so angry that I said to him: ‘May I be your ransom, why have you become angry? ’ ‘I ordered them several times that if one wanted to work with them, they should specify his wage,’ he replied, ‘know that if one works for you without fixing his wage and you give him three folds of it, I think that you have decreased it. If you define his wage and give it to him, he will thank you for honesty. If you increase him something, he will thank you for it and know that you have increased him. ’[114]”

One of the good acts of Islamic legislation is that you should specify the worker’s wage before you let him work. If you do not specify it, he will not be satisfied with whatever you give to him, and this brings about quarrel and dispute.

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91. Rent does not invalidate Selling Property

Yunus reported, saying: “I wrote to al-Ridā, peace be on him, to ask him about a man who accepted a land or other than that from a man for some known years. Then the owner of the land wanted to sell his land before the termination of the fixed years ¾does the tenant have the right to prevent him from that? ‘He (the land owner) has the right to sell it if he had made it a condition on him,’ he, peace be on him, answered. [115]”

The owner is not objected when he wants to sell his rented property, but he should inform the tenant of that. He can sell it to him without an interest until the rent terminates. If he does not inform him of that, he (the tenant) has the stipulated right of cancellation.

92. Revoking Grant before Receiving it

Safwān b. Yahyā narrated, saying: “I asked al-Rida, peace be on him, about a man who had property and he granted it to his eldest son. The man mentioned to him the property which he had against him, so he said: There is nothing of it against you in this world and the next (namely, he granted it to him) ¾is it permissible for him to do that while he had granted it (the property) to his son? ‘Yes,’ he answered ‘it is permissible to him to grant it to him, and then he revokes (it) and gives it to another son. ’[116]”

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Surely it is permissible to revoke grant before it is received; and it is one of the permissible contracts which one can revoke. As for grant given to womb relatives, it is obligatory after receiving not before it.

3. A Magian orders his Wealth to be given to the Poor

Abū Tālib ‘Abd Allah b. al-Salt reported, saying: “Al-Khalil b. Hāshim wrote to Dhū al-Ri’āsatayn[117], the governor of Nisābūr, that a Magian ordered some of his wealth to be given to the poor. When he died, the judge of Nisābūr took it and divided it among the poor Muslims. So al-Khalil wrote to Dhū al-Ri’āsatayn about that, and he asked al-Ma’mūn about that, and he said: ‘I have nothing concerning that. ’ So he asked Abū al-Hasan, and he said: ‘The Magian did not order his wealth to be given to the poor Muslims, so he (the judge of Nishābūr) should take an amount of money from the alms equal to that amount and distribute it among the poor Magians. ’[118]”

A narration similar to this has been reported by ‘Ali b. Ibrāhim on the authority of Yāsir al-Khādim, who said: “From Nisābūr he wrote to al-Ma’mūn that a Magian was about to die and ordered his great wealth to be divided among the miserable and the poor, but the judge of Nishābūr distributed it among the poor Muslims, so al-Ma’mūn asked al-Ridā: ‘What do you say about that? ’ ‘The Magian did not give (his wealth) as alms to the poor Muslims,’ answered al-Ridā, peace be on him, ‘so write to him to specify an amount from the alms of the Muslims equal to that amount and give it as alms to the poor Magians. ’[119]”

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94. A Muslim Woman orders two Beds to be given to the Christians

Al-Rayyān b. Shabib (b. al-Salt) reported, saying: “Marida ordered two beds to be given to a group of the Christians, so our companions said: ‘Divide them among your believing companions. ’ So I asked al-Ridā, peace be on him, and said to him: My sister ordered (two beds) to be given to a group of the Christians, and I wanted to divide them among a group of our Muslim companions, so he, peace be on him, replied: ‘Carry out the will as you had been ordered, for Allah, the Exalted, says: Whoever then alters it after he has heard it, the sin of it then is only upon those who alters it. ’[120]”

95. The Orphan should take his Wealth when he becomes Adult

Sa‘d b. Ismā‘il narrated on the authority of his father, who said: “I asked al-Ridā, peace be on him, about the guardian of the orphans: He orders his orphans to take their properties when they become adult, but they refuse to accept them, what shall he do? ‘He should return their properties to them and force them to take them,’ he answered. [121]”

When the orphan becomes adult, then the guardian has no power over him. He should take his wealth; and if he refuses to take it, then the legal judge should force him to accept it.

96. A Man orders a Share of his wealth to be given to the Imām

Safwān and Ahmed b. Mohammed b. Abū Nasr reported, saying: “We asked al-Ridā, peace be on him, about a man who ordered a share of his wealth to be given to him, and we did not know what the share was, and he, peace be on him, said: ‘Have you anything of what you heard from Ja‘far and Abū Ja‘far? ’ ‘We have not heard our companions say anything about this (matter) on the authority of your fathers,’ we replied. So he retorted: ‘The share is one per eight (shares, i. e. one- eighth) , until he mentioned these words of Him the Exalted: 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) the captives and those in debts and in the way of Allah and the wayfarer. ’ Then he knitted the eight fingers of his hand and said: ‘Likewise, Allah’s Messenger, may Allah bless him and his family, divided it into eight shares; therefore, it is one-eighth. ’[122]”

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97. A Man orders a Sword to be given to a Man

Ahmed b. Mohammed b. Abū Nasr narrated on the authority of Abū Jamila, on the authority of al-Ridā, peace be on him, saying: “I asked him (al-Ridā) about a man who ordered a man to be given a sword in a sheath inlaid with jewels, but the inheritors said to him: ‘Only the blade belongs to you, and the sword does not belong to you. ’ So he, peace be on him, said: ‘No, rather the sword and what it includes (belongs to him). ’[123]”

98. The Precept of Will concerning Disowning a Child

Sa‘d b. Sa‘d reported, saying: “I asked him (al-Ridā) , peace be on him: ‘A man claimed that he had a boy. The man disowned the boy and excluded him from the inheritance, and I am his executor, then how shall I do? ’ He, peace be on him, answered: ‘The boy belongs to him because of his confession in the presence of the people; the executor does not turn him away from anything which he has known. ’[124]”

Surely when the man confesses that the child belongs to him, then it is incumbent on him to take care of him; and he has no right to disown him.

99. Good Wife

Safwān b. Yahyā narrated on the authority of Abū al-Hasan al-Ridā, peace be on him, who said: “The servant gains nothing more useful than a good wife; when he sees her, she pleases him; and when he is absent from her; she keeps him regarding herself and his property. [125]”

Footnote

[1] Wasā'il al-Shi'a, vol. 1, p. 127.

[2] Al-Tahdhib, vol. 1, p. 5.

[3] Wasā'il al-Shi'a, Chapter on Wudū'.

[4] Ibid.

[5] Furū' al-Kāfi, vol. 1, p. 11.

[6] Ibid. , p. 10.

[7] Man lā Yahdarahū al-Faqih, vol. 1, p. 16.

[8] Wasā'il al-Shi'a, vol. 1, p. 328.

[9] Qur'ān, 18, 110.

[10] Furū' al-Kāfi, vol. 1, p. 21.

[11] Al-'Urwat al-Withqā, Hateful Things in Wudū'.

[12] Wasā'il al-Shi'a, vol. 2, p. 978. Al-Tahdhib, vol. 1, p. 59.

[13] Al-Tahdhib, vol. 1, p. 59. Wasā'il al-Shi'a, vol. 2, p. 973.

[14] Al-Tahdhib, vol. 1, p. 55. Wasā'il al-Shi'a, vol. 2, p. 968.

[15] Furū' al-Kāfi, vol. 1, p. 113. Wasā'il al-Shi'a, vol. 2, p. 1070.

[16] Furū' al-Kāfi, vol. 2, p. 156. Wasā'il al-Shi'a, vol. 2, p. 1083.

[17] Wasā'il al-Shi'a, vol. 2, p. 946. Furū' al-Kāfi, vol. 1, p. 14.

[18] Wasā'il al-Shi'a, vol. 2, p. 936.

[19] Ibid. , p. 799.

[20] Furū' al-Kāfi, vol. 1, p. 50. Wasā'il al-Shi'a, vol. 2, p. 786.

[21] Al-Tahdhib, vol. 1, p. 135. Wasā'il al-Shi'a, vol. 3, p. 43.

[22] Furū' al-Kāfi, vol. 1, p. 73. Wasā'il al-Shi'a, vol. 3, p. 30.

[23] Al-Tahdhib, vol. 1, p. 213.

[24] Wasā'il al-Shi'a, vol. 3, p. 90.

[25] Furū' al-Kāfi, vol. 1, p. 77.

[26] Minhājj al-Sālihin.

[27] Wasā'il al-Shi'a.

[28] Ibid. , vol. 3, p. 68.

[29] Minhājj al-Sālihin.

[30] Man lā Yahdarahū al-Faqih, vol. 1, p. 147.

[31] Furū' al-Kāfi, vol. 1, p. 111. Wasā'il al-Shi'a, vol. 3, p. 257.

[32] Al-Tahdhib, vol. 1, p. 96. Wasā'il al-Shi'a, vol. 3, p. 261.

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[33] Al-Tahdhib, vol. 1, p. 242. Wasā'il al-Shi'a, vol. 3, p. 266.

[34] Wasā'il al-Shi'a, vol. 3, p. 445.

[35] Ibid.

[36] Ibid. , p. 53.

[37] Furū' al-Kāfi, vol. 1, p. 308. Al-Wasā'il, vol. 3, p. 538.

[38] Al-Tahdhib, vol. 1, p. 324. Al-Wasā'il, vol. 3, p. 550.

[39] Wasā'il al-Shi'a, vol. 3, p. 579.

[40] Ibid. , p. 633.

[41] Man lā Yahdarahū al-Faqih, vol. 1, p. 91.

[42] Qurb al-Isnād, p. 159. Wasā'il al-Shi'a, vol. 4, p. 630.

[43] Wasā'il al-Shi'a, vol. 4, p. 765.

[44] Ibid.

[45] The taslim is recited after the final rak'a of every prayer. The worshipper remains kneeling after the tashahud, and says:

السلام علیک أیها النبی ورحمة الله وبرکاته السلام علینا وعلى عباد الله الصالحین السلام علیکم ورحمة الله وبرکاته

As-salāmu 'alay-ka ayyuha'n-nabiyū wa-rahmatu'llāhi wa-barakātu-h. As-salāmu 'alay-nā wa-'alā 'ibādi'llāhi's-sālihin. As-salāmu 'alay-kum wa- rahmatu'llāhi wa-barakātu-h.

Peace be upon you, O Prophet, and Allah's mercy and blessing. Peace be upon us, and upon the righteous servants of Allah. Peace be upon you (all) , and Allah's mercy and blessing.

[46] Al-Sarā'ir, p. 469

[47] Ibid.

[48] Zakāt al-fitra: the amount (in cash or kind) paid to the need at the end of the month of Ramadān; see text for more details.

[49] Wasā'il al-Shi'a, vol. 6, p. 455. Furū' al-Kāfi, vol. 1, p. 153.

[50] Al-Tahdhib, 358.

[51] Furū' al-Kāfi, vol. 1, p. 147.

[52] Al-'Urwat al-Withqā.

[53] Qurb al-Isnād, p. 163. Wasā'il al-Shi'a, vol. 6, p. 190.

[54] Furū' al-Kāfi, vol. 1, p. 147. Wasā'il al-Shi'a, vol. 6, p. 213.

[55] Man lā Yahdarahū al-Faqih, vol. 1, p. 64.

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[56] Wasā'il al-Shi'a, vol. 6, p. 345.

[57] Al-Maqna'a, p. 46.

[58] Ibid. Al-Wasā'il, vol. 6, p. 375.

[59] Al-Maqna'a, p. 46. Al-Wasā'il, vol. 6, p. 375.

[60] Al-Tahdhib, vol. 1, p. 4111. Man lā Yahdarahū al-Faqih, vol. 2, p. 121.

[61] Wasā'il al-Shi'a, vol. 8, p. 39.

[62] Al-Tahdhib, vol. 1, p. 416. Al-Wasā'il, vol. 8, p. 133.

[63] Al-Tahdhib, vol. 1, p. 416. Al-Wasā'il, vol. 8, p. 133.

[64] Furū' al-Kāfi, vol. 1, p. 168. Al-Wasā'il, vol. 7, p. 133.

[65] Furū' al-Kāfi, vol. 1, p. 198.

[66] Al-Maqna'a, p. 48.

[67] Minhājj al-Sālihin, Chapter on Fasting.

[68] Wasā'il al-Shi'a, vol. 7, pp. 246-247.

[69] Al-Imām al-Khū'i, Minhājj al-Sālihin. As for Imām al-Hakim, he gave a religious decision that compensation is obligatory apart from redemption, and he said: "If it is possible to add travel to illness, then it is a strong precaution to perform both compensation and redemption. "

[70] Al-Tahdhib, vol. 1, p. 438.

[71] Musbāh al-Mutahajjidin, p. 524. Al-Wasā'il, vol. 7, p. 326.

[72] Man lā Yahdarahū al-Faqih, vol. 1, p. 77. Wasā'il al-Shi'a.

[73] Furū' al-Kāfi, vol. 1, p. 250. Al-Wasā'il vol. 8, p. 117.

[74] Al-Tahdhib, vol. 2, p. 261. Al-Wasā'il, vol. 8, p. 147.

[75] Wasā'il al-Shi'a, vol. 8, p. 232.

[76] Furū' al-Kāfi, vol. 1, p. 324.

[77] Al-Tahdhib, vol. 1, p. 471. Al-Wasā'il, vol. 1, p. 31.

[78] Wasā'il al-Shi'a, vol. 9, p. 57.

[79] Furū' al-Kāfi, vol. 1, p. 267. Wasā'il al-Shi'a, vol. 9, [80] Wasā'il al-Shi'a, vol. 9, p. 127.

[81] Furū' al-Kāfi, vol. 1, p. 262.

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[82] Wasā'il al-Shi'a, vol. 9, p. 51.

[83] Al-Tahdhib, vol. 1, p. 536.

[84] Ibid.

[85] Wasā'il al-Shi'a, vol. 9, p. 287.

[86] Ibid. , p. 417.

[87] Ibid. , p. 465.

[88] Ibid.

[89] Ibid. , vol. 10, p. 114.

[90] Ibid. , p. 114. Furū' al-Kāfi, vol. 1, p. 348.

[91] Kāmil al-Ziyārāt, p. 331. Al-Wasā'il, vol. 10, p. 273.

[92] Wasā'il al-Shi'a, vol. 11, p. 65.

[93] Man lā Yahdarahū al-Faqih, vol. 2, p. 188. Wasā'il al-Shi'a, vol. 11, p. 75.

[94] Wasā'il al-Shi'a, vol. 1, p. 99.

[95] Al-Tahdhib, vol. 2, p. 53.

[96] Wasā'il al-Shi'a, vol. 11, p. 383.

[97] Furū' al-Kāfi, vol. 1, p. 343.

[98] Ibid. , p. 344. Wasā'il al-Shi'a, vol. 11, p. 364.

[99] Wasā'il al-Shi'a, vol. 11, p. 402.

[100] Qurb al-Isnād, p. 115. Al-Sarā'ir, p. 469.

[101] Wasā'il al-Shi'a, vol. 11, p. 117.

[102] Tafsir al-'Ayyāshi, vol. 1, p. 336.

[103] Ibid. , p. 339.

[104] Ibid. , p. 238. Al-Wasā'il, vol. 12, 138.

[105] Al-Maqna'a, p. 31.

[106] Furū' al-Kāfi, vol. 1, p. 359. Wasā'il al-Shi'a, vol. 12, p. 145.

[107] Furū' al-Kāfi, vol. 1, p. 390.

[108] Ibid. , p. 401. Wasā'il al-Shi'a, vol. 12, p. 481.

[109] Furū' al-Kāfi, vol. 1, p. 387.

[110] Ibid. Wasā'il al-Shi'a, vol. 13, p. 28.

[111] Tafsir al-'Ayyāshi, vol. 1, p. 155. Wasā'il al-Shi'a, vol. 13, p. 91.

[112] Furū' al-Kāfi, vol. 1, p. 355.

[113] Al-Tahdhib, vol. 2, p. 61. Wasā'il al-Shi'a, vol. 13, p. 115.

[114] Furū' al-Kāfi, vol. 1, p. 414. Wasā'il al-Shi'a, vol. 13, p. 245.

[115] Wasā'il al-Shi'a, vol. 13, p. 267.

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[116] Al-Tahdhib, vol. 2, p. 378.

[117] Al-Fadl b. Sahl, nicknamed Dhū al-Ri'āsatayn (the man with two offices) because he was in the charge of the military and civil administration under the Caliph al-Ma'mūn.

[118] Furū' al-Kāfi, vol. 2, p. 238. Wasā'il al-Shi'a, vol. 13, p. 415.

[119] Wasā'il al-Shi'a, vol. 13, p. 415.

[120] Furū' al-Kāfi, vol. 2, p. 238.

[121] Wasā'il al-Shi'a, vol. 13, p. 436.

[122] Ibid. , p. 438.

[123] Man lā Yahdarahū al-Faqih, vol. 2, p. 282.

[124] Wasā'il al-Shi'a, vol. 13, p. 476. Man lā Yahdarahū al-Faqih, vol. 2, p. 282.

[125] Wasā'il al-Shi'a, vol. 14, p. 22.

Other Justic Matters

Other Justic Matters

100. It is Permissible to marry a Woman along with the Slave-wife of her Father

Ahmed b. Mohammed b. Abū Nasr reported on the authority of Abū al-Hasan al-Ridā, peace be on him, saying: "I asked him about a man who married a woman and married the slave-wife of her father, and he, peace be on him, answered: 'There is no harm in that. ' Then I said: We have been informed on the authority of your father that 'Ali b. al-Husayn, peace be on him, married the daughter of al-Hasan b. 'Ali, peace be on him, and the slave-wife (umm walad) of al-Hasan, so he said: 'It is not as you say; 'Ali b. al-Husayn married the daughter of al-Hasan and the slave-wife of 'Ali b. al-Husayn, the one who was killed in your country. '[1]"

101. It is Reprehensible for a Woman to marry an Ill-natured Man

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Al-Husayn b. Bashshār al-Wāsiti narrated, saying: "I wrote to Abū al-Hasan al-Ridā, peace be on him: An ill-natured man from among my relatives has proposed (to marry my daughter) , and he replied: 'Do not marry (her to) him if he is an ill-natured man. '[2]" This prohibition is explained as reprehensible not as unlawful.

102. Marriage at Night

Al-Hasan b. 'Ali al-Washshā' reported on the authority of Abū al-Hasan al-Ridā, peace be on him, saying: "I heard him (al-Ridā) say concerning marriage: 'It is an act of the Sunna is that marriage should be at night, for Allah has made night for rest; and women have been (made) for rest. '[3]"

103. Giving Food at Marriage

Al-Hasan b. 'Ali al-Washshā' narrated on the authority of Abū al-Hasan al-Ridā, peace be on him, saying: "I heard him (al-Ridā) say: 'When Allah's Apostle, may Allah bless him and his family, proposed to marry Āmina, daughter of Abū Sufyān, and married her, he called for food, and then he said: 'Surely, one of the practices (sunan) of the messengers is giving food at marriage. '[4]"

104. Looking at the Hair of unrelated Woman is Prohibited

He (al-Ridā) , peace be on him, said in what he wrote to Mohammed b. Sinān, as answer to his question: "Looking at the hair of married and single women is forbidden, for it excites men, and this excitement leads to corruption and committing the unlawful; likewise, (it is forbidden to look at those things) like hair except what Allah, the Most High, has said: And (as for) women advanced in years who do not hope for marriage, it is no sin for them if they put off their clothes without displaying their ornaments, namely other than the garment; there is no harm in looking at the hair of the like of them. '[5]"

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105. Looking at the Hair of Sister-in-law is not Permissible

Ahmed b. Mohammed b. Abū Nasr reported on the authority of al-Ridā, peace be on him, saying: "I asked him (al-Ridā): is it permissible for a man to look at the hair of his sister-in-law? 'No,' he replied, 'except when she is one of the women advanced in years. ' Then I asked him: Are his sister-in-law and unrelated woman the same? 'Yes,' he answered. [6]"

106. A Person claims that he has married a Woman

'Abd al-'Aziz b. al-Muhtadi narrated, saying: "I asked al-Ridā, peace be on him: May I be your ransom, my brother died and I married his wife, but my uncle came and claimed that he had married her secretly; so I asked her about that and she strongly denied it, and then she said: 'There was nothing between me and him. ' Hence he, peace be on him, replied: 'Her confession binds you (to believe her) , and her denial obligates him (to say the truth). '[7]" This means that the truth was what the woman said, and her denying the right of the uncle was valid.

107. Marriage Contract with the Intention of Joke is invalid

Ibn Abū Nasr reported on the authority of al-Mashriqi, on the authority of Imām al-Ridā, peace be on him. He said: "I asked him (al-Ridā): What do you say about a man who claimed that he proposed to marry a woman with (the intention of) joke, and that he asked her about that and she replied, 'Yes,'? So he answered: 'It is nothing. ' I asked: 'It is lawful for the man to marry her? ' 'Yes,' he replied. [8]"

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108. It is Permissible for Son to marry the Daughter of his Father's Slave-wife

'Ali b. Idris narrated, saying: "I asked al-Ridā, peace be on him: I had a slave-wife; I had a sexual intercourse with her. Then I emancipated her and she gave birth to a slave-girl. Is it lawful for my son to marry her? 'Yes,' he answered, 'before and after the sexual intercourse. '[9]"

109. It is unlawful to marry two Sisters at the same Time

Ahmed b. Mohammed b. Abū Nasr reported on the authority of al-Ridā, peace be on him, saying: "I asked him (al-Ridā): 'A husband has a wife, is it lawful for him to marry her sister as a fixed term marriage (mutt'a)? ' 'No,' he answered. [10]"

It is not permissible to marry two sisters at the same time, whether the marriage contract is temporary or permanent, but if his first wife dies or he divorces her irrevocably and the 'idda [11] terminates, then it is permissible for him to marry her sister.

110. It is Lawful to marry Midwife

Ahmed b. Mohammed b. Abū Nasr narrated on the authority of Imām al-Ridā, peace be on him, saying: "I asked him (al-Ridā): 'A midwife helped a woman with childbirth, and the woman gave birth to a boy, is it lawful for the boy to marry the midwife of his mother? ' 'Glory belongs to Allah,' he replied, 'What of that is unlawful for him? '[12]"

111. Contracting a Fixed-term Marriage with a dhimmi [13]Woman

Al-Hasan al-Taflisi reported on the authority of al-Ridā, peace be on him, saying: "I asked him (al-Ridā): 'Is it permissible for a Muslim to marry a Jewish or a Christian woman for a fixed term marriage? ' 'He can marry the believing, free woman for a fixed term marriage, while she is more sacred than her,' he answered. [14]

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112. If Wife becomes a Muslim

Ahmed b. Mohammed b. Abū Nasr narrated on the authority of al-Ridā, peace be on him, saying: "I asked al-Ridā: 'A man has a Christian wife and she has become a Muslim, is it lawful for her to reside with him? ' 'If she becomes a Muslim, it is not lawful for her to reside with him,' he replied. [15]"

113. Choosing Trustworthy Woman

In a tradition Mohammed b. Ismā'il reported on the authority of al-Ridā, peace be on him, who said: "You should marry no woman except a trustworthy one, for Allah, the Great and Almighty, says: The fornicator shall not marry any but a fornicatress or idolatress, and (as for) the fornicatress, none shall marry her but a fornicator or an idolater; and that is forbidden to the believers. [16]"

114. Man should believe Woman when she denies Husband

Mohammed b. 'Abd Allah al-Ash'ari narrated, saying: "I asked al-Ridā, peace be on him: 'A man married a woman and imagined that she had a husband, how is he sure of that? ' 'If he asks her about a proof (of that) ,' he replied, 'she will witness that she has no husband. '[17]"

115. Contracting a Fixed-term Marriage with Bond maid

Ahmed b. Mohammed b. Abū Nasr reported on the authority of al-Ridā, peace be on him, saying: "I asked him (al-Ridā): 'Is it permissible for a Muslim to marry a bond maid for a fixed-term marriage with the permission of her family? 'Yes,' he answered, 'for Allah, the Great and Almighty, says: So marry them with the permission of their families. '[18]"

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116. The 'Idda [19] of Mutt'a

Ahmed b. Mohammed b. Abū Nasr narrated on the authority of Abū al-Hasan al-Ridā, peace be on him, who said: [Abū Ja'far said: ] "The 'idda of mutt'a is forty-five days, and the precaution is forty-five nights. [20]"

117. The Period of Mutt'a

Ahmed b. Mohammed b. Abū Nasr reported on the authority of Abū al-Hasan al-Ridā, peace be on him, saying: "I asked him (al-Ridā): 'Is it permissible for a man to marry a woman for one year or more or less? ' 'If it is a fixed thing for a fixed period. ' 'Does it terminate without divorce? ' I asked him. 'Yes,' he replied. [21]"

118. No Inheritance in Mutt'a

Ahmed b. Mohammed b. Abū Nasr narrated on the authority of Abū al-Hasan al-Ridā, peace be on him, who said: "Mutt'a is a marriage with or without inheritance. If you make it a condition, then there is (an inheritance) ; and if you do not make it a condition, then there is no (inheritance). [22]"

119. Moving the Woman of Fixed-term Marriage from one City to another

Mu'ammar b. Khallād reported, saying: "I asked Abū al-Hasan al-Ridā, peace be on him: 'Is it permissible for a man to move the woman of a fixed term marriage from one city to another? ' 'It is permissible in the other marriage,' he answered, 'but it is not permissible in this (marriage). [23]"

This tradition is a proof of that it is permissible to move her from one city to another; there is no objection in that.

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120. It is Lawful for the Wife to grant her Female Slave to her Husband

Ismā'il b. Buzaygh narrated, saying: "I asked al-Ridā, peace be on him, about a wife who granted her female slave to her husband, and he replied: 'That is up to him. ' 'If he feared that she was joking? ' I asked him. 'If he knew that she was joking, then no,' he answered. [24]"

121. It is Permissible for the man to take Grant from his Salve-wife

Ismā'il b. Buzaygh reported, saying: "I asked al-Ridā, peace be on him, about a man who took from his slave-wife what he had granted to her such as servants and provisions ¾Is permissible for him to do that? 'Yes,' he replied, 'if she was his slave-wife. '[25]"

122. Giving Dower more than that in the Sunna

Al-Washshā' narrated on the authority of al-Ridā, peace be on him, saying: "I heard him (al-Ridā) say: 'If a man married a woman and appointed her dower as twenty-thousand (dirhams) and appointed for her father ten thousand (dirhams) , the dower would be permissible, and what he appointed for her father would be void. '[26]" As for that which he appointed for her father, it was part of the dower and he was not worthy of it, for this reason it was invalid.

123. A Precept for him who stipulates that he and his Wife should not inherit each other

Sa'd b. Ismā'il reported on the authority of his father, who said: "I asked al-Ridā, peace be on him, about a man who married a woman and had stipulated that they should not inherit one another, and that he should not ask her for a child; and he, peace be on him, answered: 'I do not like (that). '[27]" The narration is a proof of that this condition is not obligatory; and it is not obligatory for one to fulfill it.

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124. Congratulation on Child on the seventh Day

Al-Husayn b. Khālid narrated, saying: "I asked Abū al-Hasan al-Ridā, peace be on him, about the congratulation on a child ¾when will it be? 'When al-Hasan b. 'Ali, peace be on him, was born,' he replied, 'Gabriel came down to Allah's Messenger to congratulate him on the seventh day; and he ordered him to give him a name and a kunya, to shave his hair, to sacrifice a ram on his behalf, and to pierce his ear. Likewise, when al-Husayn was born, he (Gabriel) came down to him on the seventh day and ordered him to do the same. '[28]"

125. The Period of Suckling Baby

Sa'd b. Sa'd al-Ash'ari reported on the authority of Abū al-Hasan al-Ridā, peace be on him, saying: "I asked him about baby ¾is it permissible for it to suck more than two years? 'Only two years,' he answered. 'If it sucks more than two years, then is there anything of that against its parents? ' I asked. 'No,' he replied. [29]"

126. Preferring a Child to the rest of the Children

Sa'd b. Sa'd al-Ash'ari narrated, saying: "I asked Abū al-Hasan al-Ridā, peace be on him: 'Is it permissible for a man to love a child more than the rest of the children and prefer him to them? ' 'Yes,' he replied, 'Abū 'Abd Allah, peace be on him, did that when he gave a gift to Mohammed; and Abū al-Hasan did that when he gave something to Ahmed; and I stood up and gave it to him. ' Then I asked: 'What about the man who loves his daughters more than his sons? ' 'The daughters and sons are the same,' he answered, 'they are equal in the view of Allah, the Great and Almighty. '[30]"

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127. Keeping Woman in good Fellowship

Abū al-Qāsim al-Fārisi reported, saying: "I said to al-Ridā, peace be on him: May I be your ransom, Allah says in His Book: Then keep (them) in good fellowship or let (them) go with kindness. What does He mean by that? 'As for keeping (them) in good fellowship,' he replied, 'means refraining from harming them and spending on them; and as for letting (them) go with kindness means divorce according to what has been revealed in the Book. '[31]"

128. Spending generously on Family

Mohammed b. 'Ali b. al-Husayn narrated, saying: [Abū al-Hasan al-Ridā, peace be on him, said: ] "One should spend generously on his family lest they should wish for his death. [32]"

129. Divorce lacking Conditions is Invalid

Ahmed b. Mohammed b. Abū Nasr reported on the authority of al-Ridā, peace be on him, saying: "I asked him about a man who divorced his wife with two just witnesses after he had slept with her, and he replied: 'This is not a divorce. ' 'How is the divorce of the Sunna? ' I asked him. 'He should divorce her (in the presence) of two just witnesses when she is pure from her menstruation and before he sleeps with her,' he answered, 'if he opposes that, he should refer to the Book of Allah, the Great and Almighty. ' 'If he divorces her in the presence of one man and two women? ' I asked. 'The testimony of women is not permissible in divorce,' he replied. [33]"

130 The Divorce of the Drunk

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Zakariya b. Ādam narrated, saying: "I asked al-Ridā, peace be on him, about the divorce of the drunken, the boy, the mad, the one whose reason is overcome, and the one who has not gotten married yet; and he answered: 'It is not permissible. '[34]"

The divorce of these people is not correct. As for the drunk, his divorce is not correct, for he has no awareness. As for the boy and the mad, the pen has been raised from them; therefore their divorce is not correct. As for him who has not gotten married yet, namely has not made a marriage contract with his wife, his divorce is invalid.

131. The Divorce of the Dumb

Ahmed b. Mohammed b. Abū Nasr al-Bizanti reported, saying: "I asked Abū al-Hasan al-Ridā, peace be on him, about a man who has a wife, but he keeps silent and does not speak; and he asked me: 'Is he dumb? ' I replied: 'Yes, and I know that he detests and hates his wife ¾is it permissible for his guardian to divorce her on his behalf? ' 'No,' he answered, 'but he should write and make (two just witnesses) bear witness to him. ' Then I asked him: 'He neither writes nor hears, so how will he divorce her? ' 'Through his acts which are recognized just as you have mentioned concerning his detesting and hating (her) ,' he replied. [35]"

132. The Correctness of Divorce before those Present

Ahmed b. Mohammed b. Abū Nasr narrated on the authority of Safwān, on the authority of Abū al-Hasan al-Ridā, peace be on him. He (Safwān) said: "He (al- Ridā) was asked about a man whose wife was pure from her menstruation; and he (the man) said: 'So-and-so is divorced;' and a group of people heard his words; but he did not say: 'Bear witness. ' Does divorce occur against her? 'Yes,' he (al-Ridā) replied, 'this is a testimony. '[36]"

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133. A Three-time Divorce after 'Idda

In his letter to al-Ma'mūn, al-Ridā, peace be on him, said: "When women is divorced three times after 'idda, it is not lawful for her husband to remarry until she marries a husband other than him. [37]"

134. Al-Muhalil [38] should be Adult

'Ali b. al-Fadl al-Wāsiti reported, saying: "I wrote to al-Ridā, peace be on him: 'A husband has divorced his wife with the divorce in which it is not lawful for him to remarry her until she marries a husband other than him; and a minor has married her? ' 'No,' he answered, 'until he becomes of age. ' Then I wrote to him: 'What is the period of maturity? ' 'According to the periods which Allah has made obligatory on the believers. '[39]"

135. The Castrated cannot be Muhalil [40]

Mohammed b. Mudārib narrated, saying: "I asked al-Ridā, peace be on him: 'Can the castrated be Muhalil? ' 'No, he replied, 'he cannot be Muhalil. '[41]"

136. Witnesses for Returning to Wife

Sa'd b. Sa'd al-Ash'ari reported on the authority of al-Marzbān, who said: "I asked Abū al-Hasan al-Ridā, peace be on him, about a husband who said to his wife: 'Be in 'idda, for I have released you', namely he has divorced her with a divorce including all the pre-conditions. ' Some days ago, he made (two just witnesses) bear witness to his returning to her; and then he was absent from her before he slept with her; and then some months after 'idda passed. So how do you order him? He answered: 'If he had made (two just witnesses) bear witness to his returning to her, then she would have been his wife. '[42]"

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137. Second Divorce without having Sexual Intercourse

Ahmed b. Mohammed b. Abū Nasr narrated, saying: "I asked al-Ridā, peace be on him, about a man who divorced his wife in the presence of two witnesses, and then he returned to her and did not have a sexual intercourse with her until she became pure from her menstruation, and then he divorced her in purity and in the presence of two witnesses ¾did the second divorce occur against her, while he had returned to her and not taken a sexual intercourse with her? 'Yes,' he replied. [43]"

138. Driving the Woman with Revocable 'Idda out of her House

Al-Ma'mūn asked al-Ridā, peace be on him, about these words of Him, the Great and Almighty: Do not drive them out of their houses, nor should they themselves go forth, unless they commit an open indecency, and he answered: 'By the open indecency He meant that she harmed the family of her husband. If she does that, then he has the right to drive her out (of her house) before her 'iddā terminates. '[44]"

139. The Difference between the 'Idda of Divorce and that of Death

Ahmed b. Mohammed b. Abū Nasr reported on the authority of al-Ridā, peace be on him, saying: "Safwān asked him (al-Ridā) in my presence about a man who divorced his wife and he was absent. Some months ago, and he replied: 'If a proof was established that he divorced her from so-and-so (month) and her 'idda terminated, then it was lawful for her to marry. ' He (Safwān) asked: 'What about her whose husband died? ' 'This is not similar to that,' he answered, 'this (woman) should start her 'idda from the day when she hears of the news (of his death) , for she should mourn. '[45]"

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140. If al-Mukhtala'a [46] returns to her Husband

In the tradition of al-Khal', Ismā'il b. Buzaygh narrated on the authority of al-Ridā, peace be on him, who said: "And if she wants him to return to her what he had taken from her and to be his wife, then she can do. [47]" If al-mukhtala'a returns to her husband and takes what she had given to him, then the divorce is revocable, and the husband has the right to return to her.

141. Al-Zahār [48] does not occur due to Anger

Ahmed b. Mohammed b. Abū Nasr reported on the authority of al-Ridā, peace be on him, who said: "Al-zahār does not occur because of anger. [49]" Al-zahār is correct when it occurs because of willingness and consent; it is incorrect when husband is angry or forced.

142. Al-Zahār occurs against Bond maid

Ahmed b. Mohammed b. Abū Nasr narrated on the authority of al-Ridā, peace be on him, saying: "I asked him about the man who likened the back of his bond maid to that of his mother (zāhara) , and he answered: 'Al-zahār occurs against the free woman and the bond maid. '[50]"

143. Precepts for him who likens the Back of his Wife to that of his Mother

Al-Husayn b. Mahrān asked al-Ridā, peace be on him, about a man who likened the backs of four wives to that of his mother, and he replied: "He should pay a religious expiation on behalf of each of them. " Then he asked him about a man who likened the back of his wife and of his slave-wife to that of his mother, and he, peace be on him, answered: "He should pay a religious expiation on behalf of each of them: releasing a slave or fasting two successive months or feeding sixty needy ones. [51]"

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144. Abandoning Bond maid for Swearing

Ahmed b. Mohammed b. Abū Nasr reported on the authority of al-Ridā, peace be on him, saying: "I asked him about the man who abandoned his bond maid because of his swearing, and he replied: 'No, why has he abandoned her while she is not divorced? '[52]"

145. Releasing old Salves

Ibn Abū Sa'd al-Imkāri went in to Abū al-Hasan al-Ridā, peace be on him, and said to him: "A man was about to die and he said: 'All my old slaves are free for the pleasure of Allah,' and he (al-Ridā) said: 'Yes, for Allah says in His Book: till it becomes again as an old dry palm branch, so all his slaves who spent sixth months are free and old. '[53]"

146. A Man had anal Sexual Intercourse with his Pregnant Female-slave

Al-Hasan b. 'Ali al-Washshā' narrated on the authority of Abū al-Hasan al-Ridā, peace be on him, saying: "I asked him (al-Ridā) about a man who had an anal sexual intercourse with his pregnant female-slave, and he answered: 'If he knew what was in the womb of the female-slave, then it had the same rank of her; and if he did not know, then what was in her womb was a slave. ' [54]"

The supposed question concerning the female-slave with whom the man had an anal sexual intercourse and to whom he said: 'You are free after my death,' should be as follows: She was made pregnant by someone other than him; otherwise, if she was made pregnant by him, then she was a slave-wife and would be released after his death by her child's share.

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147. A Precept for unpromissory Oath

Ismā'il b. Sa'd al-Ash'ari reported on the authority of Abū al-Hasan al-Ridā, peace be on him, saying: "I asked him about a man who swore (by Allah) to cut the ties of the womb, and he replied: 'Allah's Apostle, may Allah bless him and his family, said: 'There is no vow for an act of disobedience (to Allah) , nor is there an oath for cutting the ties of the womb. '[55]"

Oath and vow are promissory when the thing is acceptable; and they are unpromissory when the thing is unacceptable.

148. False Oath

In a tradition Ismā'il b. Sa'd al-Ash'ari narrated on the authority of Abū al-Hasan al-Ridā, peace be on him, saying: "I asked him about a man whom the ruler (Sultan) made swear by divorce or other than that, and he swore; and he (al-Ridā) replied: 'No blame is put on him. ' Then I asked him about a man who swore (by Allah) to save his property from the ruler, and he answered: 'No blame is put on him. ' Then I asked him: 'Does one swear (by Allah) (to save) the property of his brother just as he swears (to save) his own property? ' 'Yes,' he replied. [56]"

Oath is promissory when one swears by Allah, the Most High. As for oath by divorce without mentioning the name of Allah, it is unpromissory. It is permissible for one to swear by Allah before the unjust ruler in order to drive oppression away from his own soul and his brothers; and there is no religious expiation against him.

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149. Hunting Birds at Night is lawful

Ahmed b. Mohammed b. Abū Nasr reported on the authority of al-Ridā, peace be on him, saying: "I asked him about hunting birds in their nests by night, and he answered: 'There is no harm in it. '[57]"

Yunus b. 'Abd al-Rahmān narrated on the authority of al-Ridā, saying: "I asked him: 'May I be your ransom, what do you say about hunting birds in their nests and wild animals in their places by night, for the people hate that? ' 'There is no harm in that,' he replied. [58]"

150. Hunting Birds belong to someone

Ahmed b. Mohammed b. Abū Nasr reported, saying: "I asked Abū al-Hasan al-Ridā, peace be on him, about a man who hunted a bird which equaled many dirhams and whose wings are even; and who knows its owner or its owner comes and asks it from him without any accusation; and he (al-Ridā) answered: 'He has no right to keep it; he should return it to him. ' Then I asked him: 'What do you say about a man who hunted a bird whose owner he did not know? ' 'It belongs to him (the hunter) ,' he replied. [59]"

151. Rabithā is Lawful

Mohammed b. Ismā'il narrated, saying: "I wrote to Abū al-Hasan al-Ridā, peace be on him: 'The people have differed over rabithā (a kind of fish) , what do you say about it? He, peace be on him, wrote: 'There is no harm in it. '[60]"

152. The Meat of Vulture is Prohibited

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Sulaymān b. Ja'far al-Hāshimi, reported, saying: [Abū al-Hasan al-Ridā, peace be on him, related to me: ] "One night we visited Ibn Abū Maryam while Hārūn was in Medina, and he said: 'Tonight Hārun has an ache in his waist. We asked someone to send us some meat of a vulture, and he sent it to us. ' So he (al- Ridā) said: 'We do not eat such a thing; nor do we bring it to our houses; and if we have such a thing, we will not give it (to anyone). '[61]"

153. Mutton

Sa'd b. Sa'd narrated, saying: "I said to Abū al-Hasan al-Ridā, peace be on him: 'My household eat the meat of goats and do not eat the meat of sheep. ' 'Why? ' he asked. 'It excites the gallbladder,' they say. 'If Allah had known that there was something better than sheep,' he answered, 'He would have sacrificed it for Ishāq (Isaac). '[62]"

154. Wine is Prohibited

Mohammed b. Ahmed reported on the authority of al-'Amraki, who said: "I said to al-Ridā, peace be on him: Ibn Dāwud said: 'You said that one who drank wine was an unbeliever. ' So he (al-Ridā) replied: 'He was right; I said that to him. '[63]"

155. Beer is Prohibited

Mohammed b. 'Īsā narrated on the authority of al-Washshā', who said: "I wrote to him (al-Ridā) , peace be on him, to ask him about beer, and he wrote: 'It is prohibited; and it is wine. '[64]"

156. Selling the Pasture within a Personal Property

Ahmed b. Mohammed b. Abū Nasr reported on the authority of Mohammed b. 'Abd Allah, who said: "I asked al-Ridā, peace be on him, about a man who had a productive land which was about twenty miles, and a man came to him and said: 'Give one of the pastures of your land, and I will give you so-and-so dirhams. 'There is no harm in it if the land belongs to him,' he replied. [65]"

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157. The nearest Woman inherits Property when there is none except her

Al-Qāsim b. al-Fadl narrated on the authority of al-Ridā, peace be on him, concerning a man who died and left none but his close wife behind him; he (al-Ridā) said: "All the property is given to her. [66]"

158. The Testimony of Women

Mohammed b. al-Fudayl reported, saying: "I asked Abū al-Hasan al-Ridā, peace be on him: 'Is it permissible for women to bear witness to marriage, divorce, and stoning? ' He replied: 'It is permissible for women to bear witness to that at which men cannot look and there is no man with them. It is permissible for them to bear witness to marriage when there is a man with them. It is permissible for them to bear witness to the prescribed punishment for fornication when there are three men and two women. As for the testimony of two men and four women regarding fornication or stoning, it is not permissible; and it is not permissible for women to bear witness to divorce or murder. '[67]"

159. The prescribed Punishment for him who wars against Allah

'Ubayd Allah al-Madā'ini narrated on the authority of Abū al-Hasan al-Ridā, peace be on him, saying: "He (al-Ridā) was questioned about these words of Him, the Exalted: The punishment of those who wage war against Allah and His apostle and strive to make mischief in land is only this, that they should be murdered or crucified or their hands and their feet should be cut off on opposite sides or they should be banished from the land. When does one deserve one of these four punishments? He, peace be on him, replied: 'When he wages war against Allah and His apostle and strives to make mischief in the land and kills (someone) , he should be murdered. If he kills (someone) and takes (his) property, then he should be murdered and crucified. If he takes the property and does not kill (someone) , his hand and his feet should be cut off on opposite sides. If he draws the sword, wages war against Allah and His apostle, strives to make mischief in the land, but he does not kill (someone) nor does he take the property, he should be banished from the land. '[68]"

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160. Banishing the anti-Islam Warrior

In the tradition of warrior (hadith al-muhārib) 'Ubayd Allah al-Madā'ini reported on the authority of Abū al-Hasan al-Ridā, peace be on him, saying: "I asked him: 'How is he banished? What is the prescribed punishment for banishing him? '

"He, peace be on him, answered: 'He is banished from the city in which he does what he does, and it is written to the people of that city that the person is banished, so do not sit with him nor deals with him nor marry him nor eat with him nor drink with him. This is done toward him for a year, but if he comes out that city to other than it, then it is written to them in the same manner until the year terminates. ' I (the asker) asked: 'If he heads for the land of polytheism in order to enter it? ' 'If he heads for the land of polytheism in order to enter it, then a war should be waged against its people', he answered. [69]"

161. The Blood of a Thief is not protected by the Law

Mohammed b. Fudayl narrated on the authority of al-Ridā, peace be on him, saying: "I asked him (al-Ridā) about a thief who went in to a pregnant woman and

killed what was in her womb, hence the woman took a knife, stabbed and killed the thief. So he (al-Ridā) replied: 'The blood of a thief is not protected by Islamic law. '[70]"

162. Precept for him who helps and kills a person

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Mohammed b. Sulaymān and Yunus b. 'Abd al-Rahmān reported, saying: "We asked Abū al-Hasan al-Ridā, peace be on him, about a man whom a group of people asked for help in order to save them from a group of people who attacked them in order to take their properties and capture their children, so the man went out running and carrying his weapon in the dark night. He passed by a man standing by the brink of a well and drinking water out of it. He pushed him unintentionally and without awareness, so the man fell into the well and died. However, the man went on running and saved the properties of those people who asked him for help. When he came back to his family, they asked him: 'What have you done? ' 'The people departed from them, and they are safe and sound,' he replied. 'Did you know that so-and-so fell into the well and died? ' they asked him. 'By Allah, I pushed him,' he answered. 'How? ' they asked. 'I went out running and carrying my weapon in the dark night. I feared that I might miss the people who asked me for help, so I passed by so-and-so who was standing and drinking out of the well. I pushed him without any intention, and he fell into the well and died,' he replied. ' Therefore, who should pay blood-money?

"He (al-Ridā) , peace be on him, answered: 'His blood-money should be paid by the people who asked the man for help, and he helped them and saved their properties, their women, and their children. If they had given him a wage (to help them) , then he and his family would have paid the blood-money apart from them. That is because an old woman came to Sulaymān b. Dāwud and asked him for help against the wind, saying: 'O Prophet of Allah, while I was sleeping on the roof of mine, the wind dropped me and broke my hand, so help me against her. ' So Sulaymān b. Dāwud summoned the wind and asked her: 'What made you do this toward this woman? ' 'You are right, O Prophet of Allah,' the wind answered, 'surely the Lord of mightiness, the Great and Almighty, had sent me to the ship of the children of so-and-so in order to save it from drowning. So I went out according to the laws, and Allah, the Great and Almighty, hastened me to what He had ordered me, so I passed by this woman while she was on her roof, and I stumbled across her; and I had no (ill) intention toward her, so she fell and broke her hand. ' So Sulaymān said: 'My Lord, how shall I judge against the wind? ' He revealed to him: 'O Sulaymān, decide the blood-money of the broken hand of this woman against the owners of the ship which the wind save from drowning, for none of people is wronged before Me. '"

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With this matter we will finish our talk about some precepts which have been reported from Imām al-Ridā, peace be on him, and which have included most chapters of the science of Islamic jurisprudence such as the acts of worship, dealings, contracts, and others from among the Sunna on which the Shi'ites depend and in whose light the Imāmi jurists give religious decisions.

It is worth mentioning that Imām al-Ridā, peace be on him, has another group of traditions regarding religious precepts; this group has been mentioned in the encyclopedias of demonstrative jurisprudence, but it requires a study and contemplation. The books of jurisprudence have objectively presented them, but I (i. e. the author) have not presented them because this book is not one of the jurisprudence books; I have mentioned these examples of jurisprudence as proofs of the Imām's scientific wealth and of that he was the highest authority of religious decisions in the Islamic world of his time.

Footnote

[1] Furū' al-Kāfi, vol. 2, p. 15.

[2] Man lā Yahdarahū al-Faqih, vol. 2, p. 131.

[3] Wasā'il al-Shi'a, vol. 14, p. 62.

[4] Furū' al-Kāfi, vol. 2, p. 26.

[5] Al-Wasā'il.

[6] Ibid.

[7] Qurb al-Isnād, p. 160.

[8] Furū' al-Kāfi, vol. 2, p. 77.

[9] Al-Tahdhib, vol. 2, p. 240.

[10] Wasā'il al-Shi'a, vol. 14, p. 367.

[11] 'Idda is the prescribed period of waiting after the dissolution of marriage during which a widow or a divorced woman may not arrange another fixed-term or permanent marriage. Its purpose is to leave no doubt about the paternity of a child born after the dissolution of the marriage.

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[12] Qurb al-Isnād, p. 17.

[13] Dhimmi is a non Muslim subject at home.

[14] Wasā'il al-Shi'a, vol. 14, p. 415.

[15] Al-Tahdhib, vol. 2, p. 200.

[16] Furū' al-Kāfi, vol. 2, p. 44.

[17] Al-Tahdhib, vol. 2, p. 187.

[18] Tafsir al-'Ayyāshi, vol. 1, p. 134.

[19] See note on 109.

[20] Furū' al-Kāfi, vol. 2, p. 45.

[21] Ibid.

[22] Ibid. , p. 47.

[23] Wasā'il al-Shi'a, vol. 14, p. 494.

[24] Man lā Yahdarahū al-Faqih, vol. 2, p. 147.

[25] Al-Tahdhib, vol. 2, p. 309.

[26] Furū' al-Kāfi, vol. 2, p. 23.

[27] Wasā'il al-Shi'a, vol. 15, p. 51.

[28] Furū' al-Kāfi, vol. 2, p. 90.

[29] Ibid. , p. 63.

[30] Ibid. , 95.

[31] Tafsir al-Qummi, p. 686.

[32] Wasā'il al-Shi'a, vol. 15, p. 249.

[33] Ibid. , p. 276.

[34] Al-Tahdhib, vol. 2, p. 270.

[35] Man lā Yahdarahū al-Faqih, vol. 2, p. 168.

[36] Furū' al-Kāfi, vol. 2, p. 101. Wasā'il al-Shi'a, vol. 15, p. 302.

[37] Wasā'il al-Shi'a, vol. 15, p. 317.

[38] Al-muhalil is he who marries a divorced woman in order to dismiss her, so that the first husband may marry her again.

[39] Furū' al-Kāfi, vol. 2, p. 103.

[40] See the note on al-muhalil.

[41] Wasā'il al-Shi'a, vol. 15, p. 369.

[42] Furū' al-Kāfi, vol. 2, p. 102.

[43] Wasā'il al-Shi'a, vol. 15, p. 378.

[44] Furū' al-Kāfi, vol. 2, p. 110.

[45] Qurb al-Isnād, p. 159. Wasā'il al-Shi'a, vol. 15, p. 445.

[46] Al-Mukhtala'a is the woman who pays compensation to her husband in order to divorce her.

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[47] Wasā'il al-Shi'a, vol. 15, p. 499.

[48] Al-Zahār means putting away the wife by likening her back to that of his mother's back.

[49] Furū' al-Kāfi, vol. 2, p. 128.

[50] Wasā'il al-Shi'a, vol. 15, p. 527.

[51] Ibid.

[52] Qurb al-Isnād, p. 160.

[53] Wasā'il al-Shi'a, vol. 40, p. 16.

[54] Furū' al-Kāfi, vol. 6, p. 184.

[55] Ibid. , vol. 7, p. 440. Wasā'il al-Shi'a, vol. 16, p. 157.

[56] Furū' al-Kāfi, vol. 7, p. 440.

[57] Ibid. , vol. 6, p. 215.

[58] Wasā'il al-Shi'a.

[59] Furū' al-Kāfi, vol. 6, p. 222.

[60] Al-Tahdhib. Wasā'il al-Shi'a, vol. 16, p. 407.

[61] Al-Tahdhib, vol. 9, p. 20.

[62] Furū' al-Kāfi, vol. 6, p. 310.

[63] Wasā'il al-Shi'a, vol. 17, p. 256.

[64] Ibid. , p. 287.

[65] Furū' al-Kāfi, vol. 5, p. 276.

[66] Wasā'il al-Shi'a, vol. 17, p. 480.

[67] Ibid. , 18, p. 259.

[68] Furū' al-Kāfi, vol. 7, p. 246.

[69] Wasā'il al-Shi'a, vol. 18, p. 539.

[70] Man lā Yahdarahū al-Faqih, vol. 4, p. 122. Wasā'il al-Shi'a, vol. 19, p. 42.