Alhassanain(p) Network for Heritage and Islamic Thought

Chapter 13: The Time of The Imam

The time of Imam al-Ridha’, peace be on him, was called the Golden Time. It was the most brilliant and wonderful of all the times in Islamic history. That is because building prospered; agriculture developed; the Islamic state dominated most regions of the world as well as Baghdad became the capital of Islamic world; rather the capital of the world, for it was the greatest city to which scholars and diplomats from everywhere in the world came in order to obtain an office in the state or to present the needs of their countries in the fields of administration, economy, and science.

We must mention the affairs of that time, for there is a close relationship between them and the research on the life of Imam al-Ridha’, peace be on him.

The Scientific Life

The scientific life in the time of Imam al-Ridha’ bloomed, and its activities in all kinds of science grew. That was the most developed kind of civilization progress which the ‘Abba’sid state reached in all periods of its reign. We will briefly present some aspects of this scientific progress as follows:

The Satellite of Ibn al-Muqanna‘

Among the most marvelous inventions of that time was the satellite which was made by ‘Ata’’ al-Khurasa’ni, better known as Ibn al-Muqanna‘. That satellite appeared and the people saw it from a two-month distance, and then it disappeared from them, and concerning it Abu’ al-‘Ala’’ al-Ma‘arri has said:

Be watchful! The satellite whose head is masked

is error and enticement just as the satellite of al-Muqanna‘.1

The poet Abu’ al-Qa’sim Hibat Allah b. Sana’’ al-Mulk has referred to it in a poem, saying:

To you, the satellite of al-Muqanna‘ when rising is not

more charming than that of the turbaned one.2

However our references have not mentioned how that satellite was made and its apparatuses as well as they have not referred to the country where the satellite was made. More likely, it was made in Baghdad, the Capital of the ‘Abba’sid government in that time, any how, the making of that satellite is regarded as the greatest scientific achievement in those times.

Yet another example of the scientific achievements in those times was the usage of crystal in making ships. This has been mentioned by some historians.

The Institutes and Libraries

The ‘Abba’sid government established institutes and libraries in Baghdad, that Islamic and non-Islamic sciences might be studied therein. The Government founded wherein thirty marvelous schools; the most famous of them was al-Niza’miya.3 Moreover it established therein public libraries the most important of which is:

The Depository of Wisdom

Ha’ru’n al-Rashid brought to it his personal library and added to it the books which were collected by his father al-Mahdi and his grandfather al-Mansu’r. Then al-Ma’mu’n asked the Emir of Siqliya for some philosophical and scientific books. He added these books to the Depository of Wisdom (Bayt al-Hikma) after he had received them as well as he brought to it may books form Khurasa’n. Wherever he heard of a book, he brought the book to it.4

SAhl b. Ha’ru’n b. Ra’hbu’n was a scribe in the Depository of Wisdom, and then he was appointed by al-Ma’mu’n as a keeper of the philosophical books which were brought from the Island of Cyprus. When al-Ma’mu’n made peace with the leader of the Island, he asked him to send him the books which were collected by the Greeks in a house and which none came to know except them. So the leader of the Island gathered his retinues and men of opinion and counseled with them about carrying the books to al-Ma’mu’n, and they advised him not to carry them to him except one archbishop who said to him: “I think that you should be quick in sending the books to him, for if these sciences enter a state, they will corrupt it and sow division among its scholars; therefore, send them to al-Ma’mu’n.” Al-Ma’mu’n became delighted at them and appointed SAhl as a keeper over them.5 It is worth mentioning that Ghayla’n al-Fa’risi was the general keeper of the library and was scribe of al-Rashid and al-Ma’mu’n.

This library continued supplying researchers and scholars with various kinds of science. When Hulagu, the Mongol shedder of blood, occupied Baghdad, he destroyed the library, and hence Islam world lost its most important heritage.

The Translation of Books

Among the aspects of the development of the cultural and scientific life in that time was translating books from foreign languages into Arabic including medical, mathematical, astronomical books as well as philosophical and political sciences. In his book al-Fihrast, Ibn al-Nadim has mentioned many names of these books. Hanin b. Isha’q was the head of the Translation Department. Ibn al-Nadim narrated: “Al-Ma’mu’n exchanged letters with the Romanian King. He turned to him for help, wrote to him, and asked permission to send him what he chose of the old books stored in Rome. He (the Romanian King) responded to him after a refusal.

Accordingly, al-Ma’mu’n delegated for that a group of persons including al-Hajja’jj b. Matar, Ibn al-Batriq, Salam (the keeper of the House of Wisdom), and others. They chose books from what they found. When they brought them to al-Ma’mu’n, he ordered them to carry the books to the Depository of Wisdom.”6

Of course, the books translated into Arabic developed Arab and Islamic thought and, in addition, they contributed in improving sciences in Islamic world, for may students worked in studying and understanding them.

The Maps and Observatories

Among the aspects of the scientific progress of that time is that al-Ma’mu’n ordered a world map to be drawn and it was called al-Ma’mu’n’s Map (al-Sura al-Ma’mu’niya), and it was the first world map to be drawn during the ‘Abba’sid time, as well as he ordered an observatory to be established, and it was established at al-Shamma’siya, a district in Baghdad.7

The Dominating Sciences

As for the sciences which dominated that time, they were the sciences of the Qur’an, which are as follows:

1. The Interpretation of the Qur’an

This science means interpreting the verses of the Holy Qur’an, clarifying their meanings, distinguishing the abrogating verses from the abrogated, the unlimited verses from the limited, the general from the specific, and so on. The interpreters followed two ways in their interpretations:

A. Interpreting the Qur’an according to transmitted traditions, by this we mean interpreting the Holy Qur’an according to the traditions transmitted from the Prophet, may Allah bless him and his family, and the good Imams; this method was followed by most Shi‘ite interpreters such as the Interpretation of al-Qummi, al-Burha’n, al-‘Askari, and others. The argument of Shi‘ites concerning this method of interpreting is that it is the Imams who were singled out for the knowledge of the Qur’an, and that it is they who were knowledgeable in interpreting it. Imam Abu’ Ja’far al-Ba’qir, peace be on him, said: “None can claim that he has knowledge of the surface and deep meaning of the Qur’an except the testamentary trustees (i.e. the Imams).”8

Shaykh al-Tu’si, Shaykh of the Shi‘ite Sect, said: “It is not permissible to interpret the Qur’an except with the authentic traditions transmitted from the Prophet, may Allah bless him and his family, and the Imams whose statement is an argument like that of the Prophet, may Allah bless him and his family.”9

B. Interpreting the Qur’an according to opinion, by this we mean interpreting the Qur’an according to the approved, rational considerations. This method was followed by the interpreters from among the Mu‘tazilities and the Ba’tiniya who did not take care of the traditions reported from the Imams of guidance, peace be on him, concerning the interpretation of the Holy Qur’an, who interpreted the Qur’an according to their approved, rational considerations only.10 As for interpreting the Qur’an according to the surface meanings, it is not regarded as a method of interpretation, but it is not objected.

It is worth mentioning that the first school to be established in Islam for interpreting the Qur’an according to the transmitted traditions was at the time of Imam ‘Ali, the Commander of the faithful, peace be on him, for he was the first interpreter of the Qur’an, and under him studied ‘Abd Allah b. ‘Abba’s, the scholar of the community, and other prominent companions (of the Prophet). Then, after him, the pure Imams began, through their lectures, interpreting the Qur’an, the causes of the revelation of the Qur’an, and the excellence of reciting its verses.

2. The Hadith (Tradition)

Among the sciences which dominated that time is the science of the hadith, by this we mean the traditions transmitted from the Prophet, may Allah bless him and his family, or from one of his testamentary trustees, the pure Imams, namely their words, their actions, their justifications, for they are part of the Sunna, and in the Sunna just as in the Holy Qur’an there is the general, the specific, the unlimited, the limited, and the like.

The Shi‘ites were the first to write down the traditions, for the Imams of guidance urged their companions to do that. In this connection, Abu’ Basir narrated, saying: “I went in to Imam Abu’ ‘Abd Allah al-Sa’diq, peace be on him, and he said: ‘What has prevented you from writing down (our traditions)? You will not memorize (our traditions) unless you write (them). A group of the Basrans asked me about something, wrote them down, and departed.11 ’” A group of the companions of Imam al-Ridha’, peace be on him, collected the authentic traditions in big, comprehensive books which are the first comprehensive books of the Imami Shi‘ites and regarded as the foundation of writing down the four comprehensive books by the three Muslim Shaykhs.12

3. Science of Islamic Jurisprudence

Science of Islamic jurisprudence is the greatest of all Islamic sciences and most distinguished of the them, so it was widespread in that time and the rest of times. This honorable science is responsible for rendering knowledge of required, religious duties imposed on the bounded who are responsible before Allah for following and putting them into practice.

The Imams of the members of the House (Ahl al-Bayt), peace be on him, played an active role in establishing a jurisprudence school which included the eminent jurists and scholars such as Zara’ra, Muhammad b. Muslim, Ja’bir b. Yazid al-Ju‘fi, Abu’ Hanifa, and the like. These jurists and scholars recorded what they had heard from the pure Imams in their fundamentals which they are about four hundreds, and which were rectified and gathered in the four books to which the Imami jurists refer for concluding lawful precepts.

The Shi‘ites are regarded as the first to record jurisprudence. In this regard Mustafa’ ‘Abd al-Razza’q said: “The Shi‘ites were the quickest of the rest of the Muslims in inclining to writing down jurisprudence. It is rational that the Shi‘ites were the quickest in clinging to recording the lawful rules because their belief in the infallibility or semi infallibility of their Imams urged them to write down their legal decisions, their formal and legal opinions.”13

4. Science of Fundamentals

Among the sciences which were studied in those times and the like was deriving religious decisions (ijtiha’d); this science was founded by the greatest Imam Abu’ Ja‘far Muhammad al-Ba’qir, peace be on him.14

5. Grammar

Grammar was among the sciences which played an important role during the ‘Abba’sid time, for some of its matters and researches were the object of heated argument at gatherings held in the palaces of the Caliphs; disputes and heated arguments concerning some of its matters took place among the leading grammarians in the presence of the ‘Abba’sid Caliph. A group of great figures specialized in this science; at their head were al-Kisa’’i, al-Farra’’, Sibawayh, and this science was established by Imam ‘Ali, the Commander of the faithful, peace be on him, the pioneer of wisdom and knowledge in Islam.

6. Theology

As for theology, it was widespread in that time. The scholars and the theologians discussed important researches on this science in order to defend their beliefs. On the top of the theologians was Hisha’m b. al-Hakam, the student of Imam Ja‘far al-Sa’diq, peace be on him, who disproved the beliefs of his opponents and established with his definite proofs the creed of the members of the House (Ahl al-Bayt), peace be on him, which Allah has chosen for His servants.

Some Sunni famous theologians were Wa’sil b. ‘Ata’’, Abu’ al-Hudhayl al-‘Alla’f, Abu’ al-Hasan al-Ash‘ari, and Hujjat al-Isla’m al-Ghaza’li.

7. Medicine

Medicine was widespread during that time. Imam al-Ridha’, peace be on him, was at the head of the scientists in this science, and his dissertation in medicine is regarded as the most marvelous medical research, hence it has been called the Golden Dissertation (al-Risa’la al-Dhahabiya). The ‘Abba’sid kings encouraged people to study this science and spent a lot of money on the specialists in it such as Gabriel b. Bakhtishu’‘, the skillful doctor.

8. Chemistry

Chemistry was among the most important sciences which attained great care in that time. Ja’bir b. Hayya’n, the pride of the Arab east, was specialist in it; he received his researches from the greatest figure of Islamic thought, Imam Ja‘far al-Sa’diq, peace be on him, whom some western scholars called the thinking brain of humanity, for it was he who established this science.

9. Architecture and Civil Engineering

Architecture and civil engineering reached zenith in that time, for the architects were creative in their designing the palaces of the caliphs whether in Baghdad or in Sa’mra’’. Those palaces were the largest building throughout history. An example of the marvelous architectural designs is the ponds which were made in Sa’mra’’, which the poets adored, and which astonished the minds of the scholars, in addition to that there were wonderful paintings and the Hanging Gardens the like of which has not been made even in this century when architecture and technology have reached top.

10. Astronomy

Astronomy was among the dominating sciences in that time. Al-Ma’mu’n, the ‘Abba’sid, was one of those who were specialists in it. These are some sciences which dominated that time, and which represented intellectual freedom and technology in the time of the Imam, peace be on him.

The Scientific Centers

1. Baghdad

Baghdad was one of the cities of knowledge in Islamic world, for it was, as we have mentioned before, the capital of the supreme authority and of knowledge; various kinds of culture dominated it; in it spread institutes, schools, the Depository of Wisdom, public and private libraries.

2. Yathrib

As for Yathrib (Medina), it was the most important scientific center in Islamic world, for the school of the members of the House (Ahl al-Bayt), peace be on them, was established wherein, and it included the leading jurists and religious scholars who took care of recording the traditions of the Imams of guidance, peace be on them, especially as it concerns their traditions on jurisprudence, which is the most perfect system in Islam. The school of the next generation (ta’bi‘in) was also established therein; it was the school which took great care of the jurisprudence which was narrated on the authority of the companions (of the Prophet).

3. Ku’fa

Ku’fa was more important than Yathrib, for in it was the greatest mosque (al-ja’m‘ al-A‘zam) which was a public center for Islamic studies and, in addition, there were seminars including hundreds of students who studied under professors specialist in Islamic sciences such as jurisprudence, the interpretation of the Qur’an, the hadith (tradition), and Arabic. The school of Ku’fa objectively took care of the sciences of the members of the House (Ahl al-Bayt), peace be on them. Al-Hasan b. ‘Ali al-Washsha’ reported, saying: “I met nine hundred shaykhs in this mosque (i.e. the mosque of Ku’fa) and all of them said: ‘Ja‘far b. Muhammad related to me (traditions).’”15

Important families of knowledge graduated from the mosque of Ku’fa. They are as follows: the family of Hayya’n al-Taghlubi, the family of A‘yun, the children of ‘Atiya, the house of the children of Darra’jj, and others.16

A grammar school was established in Ku’fa; one of its prominent teachers was al-Kisa’’i, whom (Ha’ru’n) al-Rashid entrusted with teaching his two sons, al-Amin and al-Ma’mu’n.17

4. Basrah

As for Basrah, it was an important center of grammar. Abu’ al-Aswad al-Du’ali, the student of Imam ‘Ali, the Commander of the faithful, peace be on him, was the first to establish this school. This school competed with the school of Ku’fa (for Arabic Grammar). The Basran grammarians were called the men of logic in order to distinguish them from the Ku’fans grammarians. Among the leading grammarians of this school was Sibawayh, who compiled Kita’b Sibawayh (the Book of Sibawayh) in grammar, which is the ripest of Arabic books and the best of them in depth and originality. Daybu’r said: “If we look at the book of Sibawayh, we will find it a ripe work and great effort to the extent that the later authors said: ‘The book must be the fruit of cooperating efforts of many scholars just like the Law (qa’nu’n) of Ibn Sina’.’”18

Basrah was not only an important center of grammar but also was a school of the science of interpreting the Holy Qur’an. Among the prominent scholars in this science was Abu’ ‘Amru’ b. al-‘Ala’’. Besides Basrah was the school of prosody and linguistics. Among the specialists in these two sciences was al-Khalil b. Ahmed, the author of the book al-‘Ayn, which is the first linguistic dictionary written in Arabic.19

These are some aspects of the cultural and scientific life of that time; generally speaking, Imam al-Ridha’, peace be on him, was the first pioneer of the scientific movement, for the scholars and the jurists gathered around him in order to study his pure sciences, as well as sessions were held in the ‘Abba’sid palace including the great scholars whom al-Ma’mu’n summoned in order to test Imam al-Ridha’, peace be on him, but they went out of the palace and announced the Imam’s excellence and mentioned with admiration his many scientific abilities.

The Economic Life

Islam takes great care of combating against poverty, for it regards it as a destructive disaster which should be driven away from the public life, and hence it has made it incumbent on Muslim rulers to develop economy, to increase individual income, and to spread welfare among people. Among the things which Islam takes care of is improving economy, so it has made it obligatory on Muslim rulers to spend the state money on the public interest through developing agriculture, establishing public projects and others through which the land is prosperous. It also prevents them from taking something from state treasury for themselves and their relatives. However, the ‘Abba’sids turned aside from this creative policy; they seized the money of Allah and enslaved His servants, spent a lot of money on their desires and pleasures, building their palaces and songsters, so this policy led to critical crises and divided society into two classes:

The first class included the capitalists who controlled the wealth of the community, while they had no work except unemployment, amusement, and extravagance in the unlawful.

The second class included workers and farmers. This class was miserable, for poverty and deprivation spread among it. This division among the classes of society resulted in losing the balance of the economic life, tranquillity in both political and social lives.20

We will briefly talk about the matters of the public economic life, unhappiness and deprivation which the citizens faced.

The Revenues of the State

As for the returns of the state during the time of Imam al-Ridha’, peace be on him, they were plentiful, for examples only the incoming of land taxes was counted and it was four hundred million dirhams.21 It is worth mentioning that money was not counted but weighed because it was abundant, so they said: “It (money) is six or seven thousand quintals of gold.”22

Unfortunately, this plentiful money was not spend on improving the life of the Muslims, helping the poor and the deprived; rather most this money was spent by kings, their ministers, their children, and their retinues on their pleasures and desires. They spent on their red nights countless money; as well as the singers, the mischievous, and the dissolute became extremely rich.

Extravagance and Wastefulness

The ‘Abba’sid kings were so extravagant that they spent the money of the Muslims on their pleasures and desires, for example, al-Ma’mu’n faced financial straits when he was in Damascus, hence thirty million dirhams of the money of land taxes were carried to him, and he ordered twenty-four dirhams to be spent on his companions and the remainder of the money to be spent on his soldiers.23

Wasting the money of the Muslims was a dominating phenomenon with the ‘Abba’sid kings, for example, al-Mahdi built a park and spent on it fifty million dirhams.24 Al-Mutawakkil spent fifty million dirhams on his palace called al-Ma’hu’za, thirty million dirhams on his palace called al-‘Aru’s, and twenty-five million dirhams on the lobby (bahu’). Al-Sha’bishti said: “As al-Mutawakkil was among the men of taste and sociability, he devoted himself in an amazing manner to building sixteen magnificent palaces in Sa’marra’’ and spent on them an unbelievable amount of money.25 Yet a further example of his wastefulness is that he spent eighty-six million dirhams on the circumcision of his sons.

Al-Ma’mu’n takes Boura’n in Marriage

Another example of wasting the money of the Muslims is the abundant, astonishing amount which al-Ma’mu’n spent on his taking lady Boura’n in marriage; the like of what he spent on that marriage has not occurred since Allah created the earth.

Al-Ma’mu’n gave his wife one million dinars as a dowry. It is worth mentioning that the value of a dinar was equal to a camel. Al-Hasan b. Sahl, the father of lady Boura’n, stipulated that al-Ma’mu’n should marry his daughter in his village situated at Fam al-Sulh26 , and he responded to that. When he wanted to marry her, he traveled to Fam al-Sulh and spent one million dinars on the soldiers who were with him. He took with him thirty thousand young boys and seven hundred slave-girls. As for the soldiers who were with him, they were four hundred thousand horsemen and three hundred thousand infantry soldiers. As for al-Hasan b. Sahl, he slaughtered thirty thousand sheep, a similar number of chicken, four hundred cows, and four hundred camels. The people called this invitation the Invitation of Islam, but this title is wrong, for such extravagance from the money of the Muslims does not belong to Islam. The expenditures of al-Ma’mu’n on this marriage were thirty-eight million dinars27 apart from what he gave to her father, for he gave him ten millions dirhams from the land taxes of Fars (Iran) and the lands of al-Sulh.28

Anyhow, when al-Ma’mu’n married Boura’n, ambergris hazelnuts were scattered from the roof of the house of al-Hasan b. SAhl, but the people disdained them and abstained from them, so a person called out to them, saying: “Whoever has taken a hazelnut, let him break it, for he will find in it a piece of paper on which it has been written either one thousand dinars or ten silk garments or five garments or a retainer or a slave-girl.” Those who obtained pieces of paper sent them to the Divan and received what was written on them.29 Likewise, al-Ma’mu’n spent one million dirhams on the commanders of his army.30 Congratulating al-Hasan b. SAhl, his daughter, and al-Ma’mu’n, al-Ba’hili said:

May Allah bless al-Hasan and Boura’n regarding the

marriage. O son of Ha’ru’n, you have gained, but whose

daughter is she?31

When the hour of wedding came, Boura’n was seated on a mat made of gold. Then al-Ma’mu’n came in to her and he was accompanied by his aunts and a group of the ‘Abba’sid women, so al-Hasan b. SAhl scattered three hundred pearls over al-Ma’mu’n and his wife. The weight of each pearl was a weight (mithqa’l). None stretched out his hand to take them, so al-Ma’mu’n ordered his aunts to take them; he stretched out his hand to take one, and thus the ‘Abbasid women hurried to take some. Accordingly, al-Ma’mu’n said: “May Allah kill Abu’ Nu’a’s! He described wine as if he was present at this gathering of ours; he said:

‘Its small and big bubbles are like pearl pebbles on a ‘ground of gold!”32

Al-Ma’mu’n and al-Hasan b. SAhl spent on his marriage abundant money which was, without doubt, stolen from the Treasury of the Muslims, and which had to be spent, according to Allah’s Law, on combating poverty and removing misery from the world of Islam.

It is worth mentioning that when Ha’ru’n al-Rashid married lady Zubayda, he made a banquet the like of which was not made in Islam. He ordered the gifts to be unlimited, hence gold wares full of silver, silver wares full of gold, pieces of musk and ambergris were offered (to the guests). This is the extravagance and wastefulness which Islam has forbidden in order to protect the economy of the community from collapse.

The Misery and Wretchedness of the Common People

During the time of al-Ma’mu’n and others, the overwhelming majority of Islamic society led a life of misery and deprivation, for it fell down under terrible poverty and wretchedness. Now let us listen to Abu’ al-‘Ata’hiya in order that he may tell us about the misery and wretchedness of the common people. Addressing the ‘Abba’sid king, he said:

Who gives on my behalf successive pieces of advice to the

Imam.

Surely I see that the prices of the subjects are high.

And I see that the earnings are insignificant. And I see that

the necessity is widespread.

And I see that the worries of the time come and go.

And I see that the orphans are in the miserable, empty

houses.

They, hopeful male and female, yearn for you.

They complain (to you) of hard work with weak, loud

voices.

They hope for your relief out of what they have faced, that

they may see well-being.

The misfortunes of hunger enter into evening and upon

the morning (causing) hunger.

Who relieves the hungry stomachs and naked bodies?

I have reported to you conclusive news from the subjects.

This social poetry gives an account of the state which dominated the time of Abu’ al-‘Ata’hiya, for millions of Muslims were naked, weak, and hungry, while the treasuries of the ‘Abba’sid kings were full of the money of the Muslims, but this money was not spent on the interest of the Muslims; rather it was spent on the pleasures of the kings and the ways through which they corrupted the life of the common people.

Now, let us listen to the following poetry lines in which Bashsha’r praises Yazid b. al-Muhallab, the governor of al-Mansu’r al-Dawa’niqi over Africa. He says:

The boys whose eldest is still young frequent to you out

of fear of tribulations.

Don’t you see, and you are aware of me, that I am the

seeker of good whose steps are short?

The drought and the corrupt time have driven him; rather

a mad seller has stolen my sleep.

He walks through his own written skin; his dangerous meeting me terrifies me.

I am terrified by seeing him; he frightens me and I have no protector.

I am grateful (to you) for your favor. Is there anyone to change the harm which has befallen me?33

Have you seen how famine dominated the early ‘Abba’sid ages? This poet seeks the aid of Yazid b. al-Muhallab in order to save him from poverty and misery. Hoping for Ya‘qu’b b. Da’wud, he says:

O man who goes early in the morning for his need with the Caliph, who some times postpones it and sometimes accomplish it,

The doors to the needs have been closed, so send for (the one with) high rank, Ya‘qu’b b. Da’wud.

Futayma said: Fast among us. So I said to her: If Ya‘qu’b (b. Da’wud) desires, we will fast, O daughter of munificence.

If (Ya‘qu’b) b. Da’wud gave me a relief, I would be free from need and would not return (to beg him).34

Have you seen this submissiveness and entreaty? All avenues of livelihood were closed before most people, and they suffered from famine and deprivation.

Heavy Taxes imposed on Inheritances

Another example of the oppression and tyranny of the ‘Abba’sids is that they imposed heavy taxes on the inheritances of the dead. In his poetry lines, Ibn al-Mu‘taz gives us an account of the condition of the people, their sufferings, oppression and tyranny which they faced. He says:

Woe unto him whose father dies rich, isn’t this clear and

famous?

His prison is in the Abode of Tribulation, and it is said:

Who knows that you are his son?

So he says: My neighbors and those who know me. So

they pull out his mustache, to the extent that he perishes;

they go too far in boxing and pushing him; and their palms

of the hand rush to slap him.

He is still in the narrowest prison until he throws the sack

(of money) to them.35

The ‘Abba’sid kings went too far in oppression and tyranny, hence they plundered the properties of the people without any right. The historians said: “After the death of the possessors of wealth, many (‘Abba’sid) rulers tried (to say) that they had no inheritors in order to control their inheritances.36 This severe procedure clashes with the Islamic teachings which decide that what the dead leaves as inheritance is for his own inheritor, and that the ruler has no authority over it. Yes, he who dies and has no inheritor, his inheritance is moved to Muslims’ Public Treasury. Torture and confiscating the properties of the people was not confined to a special class of people; rather they included the mothers of the Caliphs, for example, al-Qa’hir, the ‘Abba’sid, tortured the mother of his brother al-Muqtadir. He hung her from her leg in order that she might bring out her properties, carry her endowments, and entrust selling them to (him). She refused (to do that), but al-Qa’hir forced her to do it after severe torture and punishment.”37

Cruelty in taking Land Taxes

The Muslims were subject to cruelty during taking land taxes from them, for the government employed over them terrorist collectors who did not respect Allah; nor did they fear the evil reckoning. They were more wicked than snakes, for they hung the fat person from one hand to the extent that he was about to die. Hence, in his poetry lines, Ibn al-Mu‘taz describes this abominable manner through which land taxes were taken:

Many times I saw the helpers take to prison and to the

Divan a noble man with a great mount.

That he might be stood in the inferno of the midday heat;

and his head was like a boiling pot.

They placed around his hand hemp ropes which cut off the

limbs.

They hung him on the wall handles as if he was (iron)

filings.

They slapped his back as the drum is slapped and

installed him in front of the eyes of the gloaters and the

bosom friends.

When he appealed for the help against the blaze of the

sun, a jailer answered him with kicking; and a jailer

poured oil on him, and after that he looked like a brown-

red horse.

When the exertion lasted long and there was no escape for

him from what they wanted, he said: Give me a

permission to ask the merchants for a loan; otherwise, I

will sell an immovable property.

But they annoyed him and appointed four (days), and he

found no profit in the speech.

The dissolute helpers came to him and loaned him one for

ten.

Then he paid what was against him and went out, while he

had not craved after the nearness of relief.

The helpers came to him in order to ask him as if they

were pampering him.

If he lagged, they took his turban, smashed his two jugular

veins and his head.

Now, all of that has vanished, and tyranny is

repressed by justice.38

Ibn al-Mu‘taz describes the extreme cruelty which the collectors showed toward the people in order to take land taxes from them. They made them tired and tortured them. An example of their torturing them is as the historians say: “They hit them on the head with the iron whips39 and the tips of reed were stabbed into their finer-nails.40 As for al-Mansu’r (al-Dawa’niqi), he would hang the people from their legs in order that they might pay what was imposed upon them.”41

As for land taxes during the time of al-Mahdi, the ‘Abba’sid, they were taken with extreme cruelty, for the people were tortured with various kinds of torture such as (employing) beasts of prey and wasps.42

As for (Ha’ru’n) al-Rashid, he was very cruel in taking land taxes. He punished the people severely and appointed over them collectors who had neither compassion nor mercy. For example, he appointed ‘Abd Allah b. al-Haythem as governor for taking this tax, and he tortured the people with terrible kinds of painful torture, so Ibn ‘Ayya’d came in to him. He saw his cruelty and torturing the people, so he said to him: “Raise (torture) from them! Surely, I heard Allah’s Apostle, may Allah bless him and his family, say: ‘On the Day of Resurrection Allah will torture him who tortures the people in this world.’ So he ordered torture to be raised from the people.”43

About the extreme cruelty toward the people upon whom land taxes were imposed, Abu’ Yu’suf wrote to (Ha’ru’n) al-Rashid, saying: “I have been informed that the governor respects some of his retinues and uses the rest as means, while they are not pious nor righteous. He (the governor) seeks help through them and employs them in his works in order not to violate (men’s) rights and sacredness, but they do not keep what they have been order to; nor do they treat the people with justice. Rather their only concern is to take something from land taxes or from the properties of the people. Then they take all of that, as I have been informed, by tyranny, oppression, and aggression.”44

He added, saying: “Likewise, I have been informed that they (land tax collectors) make men of land taxes stand in the sun, hang on them jars, and shackle them with that which prevent them from performing prayer, and this is (something) dreadful with Allah and ugly in Islam.”45

Through this cruel procedure the land tax collectors opposed the Islamic teachings which ordered them to treat people kindly and to refrain from cruelty. However, the ‘Abba’sid kings turned aside from these teachings and went far away from them.

The Inheritance of the ‘Abba’sid Kings

The treasuries of the ‘Abba’sid kings were full of the abundant funds which were taken from the Muslim nations by force and overcoming. The following is the list of the inheritances which some of their kings left behind:

1. The Inheritance of al-Mansu’r

After his death, al-Mansu’r al-Dawa’niqi left behind him fourteen million dinars and six hundred million dirhams.46

2. The Inheritance of al-Mahdi

Al-Mahdi left twenty-seven million dirhams in his treasuries.47

3. The Inheritance of al-Rashid

As for Ha’ru’n al-Rashid, he left behind him nine hundred million dirhams.48

The ‘Abba’sid kings left behind them such funds while they had not gathered them; rather it was the Muslims who gathered them through enduring poverty, misery, and depravation. These are some aspects of the economic policy which was practiced throughout the ‘Abba’sid reign. In short this policy was not based on sound foundations; nor did it match the Islamic economy, which aimed at refreshing the nations, spreading welfare among them, destroying misery and poverty. Like the Umayyad king, the ‘Abba’sid one was the Shadow of Allah on earth, so he moved about in the abilities of the people according to his desires. Did (al-Mansu’r) al-Dawa’niqi not say: “Men, I am the Authority of Allah on His earth and rule you according to success and guidance from Him. I am His treasurer over war booty gained without fighting. I work in accordance with His desire, divide it (among you) according to His will, and give it (to you) according to permission from Him. Allah has made me as a lock for it. If He wills to unlock me, He unlocks me; and if He wills to lock me, He locks me!49 ?

Islam does not adopt this unjust policy, for the properties of the Muslims belong to them. They should be spent on their interests and to raise their economic and intellectual levels. As for the head of the state, he has no authority over them.

The Muslims hate the ‘Abba’sid Government

The Muslims hated the ‘Abba’sid government, were very indignant with it, and had wished that the Umayyad government would have return to them regardless of its cruelty and torture, for they (the Abba’sids) ruled the community with oppression and tyranny. ‘Abd al-Rahma’n al-Afriqi said to al-Mansu’r al-Dawa’niqi: “Oppression has appeared in our country, so I have come to inform you (of it). Suddenly, (I have seen) oppression comes out of your country; I have seen evil deeds and widespread oppression. I think that oppression has occurred because the country is far from you. The more I approach you, the more dreadful the matter is!”

Al-Mansu’r was very displeased with these words of ‘Abd al-Rahma’n al-Afriqi and ordered him to be driven out.50

Al-Mansu’r asked b. Abu’ Dhu’ayb: “Which a man am I?”

He answered him with the statement of the free one who does not submit to authority, saying: “By Allah, you are the most wicked man in my opinion! You have seized the property of Allah and His Apostle, the share of the near of kin, the orphans, the needy! You have destroyed the weak and followed the strong and taken hold of their properties!”51

The policy of the ‘Abba’sid kings was the same in oppression and tyranny. Ahmed b. Abu’ Na‘im says:

I do not thing that tyranny will terminate while over the

people is an Emir from the family of ‘Abba’s!

Because of this line poetry, al-Ma’mu’n banished him to al-Sind.52 Abu’ ‘Ata’’ al-Sindi says:

I wish that the tyranny of the Banu’ of Marwa’n lasted for

us and wish that the justice of the Banu’ of ‘Abba’s was in

the Fire!53

Salim al-‘Adawi urged the community to revolt against the ‘Abba’sid government, saying:

Till when will we not see justice pleasing us and not see

helpers for those who undertake the truth?

We are clinging to the truth and undertaking it when the

tyrants are changeable.

O men, surely this is an illness for which there is no

medicine, and a blind leader who leads blind people!

Sudayf, the poet of the free, says:

We hope that our friendliness will return after the

alienation, the enmity, and the malice, and that the state

whose leaders (implement) among us laws like those of people worshipping idols will terminate.

This poetry spread and al-Mansu’r heard of it, so he ordered his governor ‘Abd al-Samad to bury him (Sudayf) alive, and he did.54

Dr. Ahmed Mahmu’d Subhi says: “However, that ideal of justice and equity for which the people waited from the ‘Abba’sids was one of the imaginations, for the wildness of al-Mansu’r and al-Rashid, their greediness, the oppression of the sons of ‘Ali b. ‘Isa’ and their playing with the properties of the Muslims remind us of al-Hajja’jj, Hisha’m, and Yu’suf b. ‘Amru’ al-Thaqafi. Displeasure dominated the people when Abu’ ‘Abd Allah better known as al-Saffa’h and al-Mansu’r started (their government) with going too far in shedding blood in a manner which had never been known before.”55

The Muslims were indignant with the ‘Abba’sid government, for it did not achieve their aims and hopes. Rather it was busy with recklessness, violence and forcing the people to do what they hated.

Discords and Popular Revolts

Discords surged over Islamic world and popular revolts spread in it. Without doubt, these discords and revolts resulted from the evil ‘Abba’sid policy, which did not take care of the interests of society and its ambitions aiming at achieving political and social justice among the people. The following is an example of the important revolts which broke out during the time of Imam al-Ridha’:

The Revolt of Abu’ al-Sara’ya’

As for the revolt of Abu’ al-Sara’ya’, it was among the most important revolts which broke out in that time. At this revolt the Muslims lost two hundred fighters. We will talk about some characteristics of this revolt as follows:

The Leader of the Revolt

As for the leader, designer, and planner of this revolt, he is the great ‘Alawide, Muhammad b. Ibra’him, better known as al-Taba’taba’’i.56 This great, noble ‘Alawide saw that the ‘Alawides and the Muslims were liable to oppression, persecution, exemplary punishments, and exhaustion, so he got ready to announce his revolt in order to save them from the ruling ‘Abba’sid band. The historians said that he was gentle and kind to the poor and the deprived. One day while he was walking in a street in Ku’fa, he saw an old woman following the loads of dates, picking up those falling dates and putting them into a ragged garment. He asked her about that and she answered him: “I am a woman with a husband who undertakes my provisions, and I have daughters who do nothing, so I follow these dates on the road. My children and I live on them.”

When he heard these words, his strength collapsed, he burst into tears, turned to her and said to her warmly: “By Allah, you and the like of you will make me go out (with the sword) and my blood will be shed.”57

This mercy toward the poor moved him to announce his revolt, that he might save them from the oppressive who plundered the properties of the community.

Accordingly, Muhammad began making arrangements through communicating with men of opinion and influence from among Arab leaders and Muslim great figures. He asked them to join him and to take part in resisting oppression and overthrowing the standing government, and hence he met the great Arab leader Nasr b. Shayth and presented the matter before him, and he began announcing his support to him and urging him to revolt against the government, saying to him: “Till when will you be submissive, your Shi‘ites oppressed, and your right usurped?58

These words moved the sentiments and feelings of Muhammad and he hurried to revolt against the ‘Abba’sid government. That was when he saw that the ‘Abba’sids were different, their word was separated, and their unity was broken up because of the dreadful discord which took place between al-Amin and al-Ma’mu’n, and which split the government and made society think of a revolt against them to save itself from the persecutions of the ‘Abba’sid government.

Abu’ al-Sara’ya’ joins the Revolt

The revolt increased in strength and firmness when Abu’ al-Sara’ya’, the experienced leader, joined it. Abu’ al-Sara’ya’ was an ‘Alawide in opinion, so he felt burning desire for the ‘Alawides who suffered from the persecutions of the ‘Abba’sids. It is an act of good to talk about some affairs of this inspired leader.

He is al-Sari b. Mansu’r al-Shayba’ni. He was a brave revolutionist from among the ‘Usa’mi commanders. He took part in many battles. When the discord took place between al-Amin and al-Ma’mu’n, he joined the army of Herthama b. ‘Ayun along with two thousand fighters. Then he was given the title of Amir (i.e. commander). When al-Amin was killed, Herthama decreased the gifts and salaries of the army. This step displeased Abu’ al-Sara’ya’, and he decided to leave him. Abu’ al-Sara’ya’ asked Herthama for permission to make the pilgrimage, he permitted him and gave him twenty thousand dirhams. He took this sum of money and divided it among his followers, and with this he was able to make their hearts incline to him, and then he ordered them to follow him to ‘Ayn al-Tamr. When they arrived at it, they captured its governor and took his belongings. They met another ‘Abbasid governor and took his properties and divided them among themselves. When Herthama heard of this news, he lost his mind and sent an army to fight against Abu’ al-Sara’ya’. When the two armies met, a violent battle occurred between them, hence the army of Herthama suffered heavy casualties and turned the back in flight. Then Abu’ al-Sara’ya headed for al-Anba’r (a city in Iraq). When he arrived in it, he controlled the local administration, killed its governor Ibra’him al-Sharwari, and confiscated all his properties.

Abu’ al-Sara’ya’ meets Muhammad

Abu’ al-Sara’ya’ and his army continued their advance towards the ‘Abba’sid centers. When they arrived in a certain country, they killed its ‘Abba’sid governor. Then they reached al-Riqqa and therein they met the great leader Muhammad b. Ibra’him. They held talks and discussed the oppression of the ‘Abba’sids toward the Muslims. As a result they decided to put an end to the ‘Abba’sid government and to summon (the Muslims) to pledge allegiance to al-Ridha’ from among the family of Muhammad, may Allah bless him and his family.59

Muhammad entrusted the general military leadership to Abu’ al-Sara’ya’, gave him confidence, and entrusted him with all the affairs and plans of the revolt.

The Declaration of the Revolt

Abu’ al-Sara’ya’ declared the revolt against the ‘Abba’sid government; he took his army and advanced towards Naynawa’. Then he headed for the Holy Shrine of the Father of the free and master of martyrs, Imam al-Husayn, peace be on him. He visited the Pure Shrine for a long time. Then he recited the following poetry lines of al-Nimry, saying:

May my own soul be sacrificed for al-Husayn when he

left early in the morning for death running, not returning.

That day attacked with its sword the hump and shoulder of Islam.60

You hurried (to death) lest an urgent vengeance should befall the people.

Allah does not hasten when you hasten; your Lord is not heedless of what you see.

She (Fa’tima) is wronged and the Prophet, her father, turns (his) eye in all directions, (and he is) interested (in the tragedy).

Are there any brave men to rise for her through drawing their sharp swords and spears?

Then he said in a loud voice: “If there is anyone of the Zaydiya, let him rise!”

A group of the army rose and he delivered a long sermon in which he lauded the members of the House (Ahl al-Bayt), peace be on them, mentioned their laudable deeds and excellent merits, oppression and persecution caused to them by their opponents and enemies, and then he reminded them of the master of martyrs, Imam al-Husayn, peace be on him, saying: “People, suppose that you were not present with al-Husayn and did not help him, then what has prevented you from (helping) him whom you have met and followed, while he will tomorrow go out (in revolt) to avenge his blood, his right, the heritage of his fathers and to establish the religion of Allah? What has prevented you from helping and supporting him? From this direction of mine, I am heading for Ku’fa to carry out Allah’s command, to defend His religion, and to help the members of the House (Ahl al-Bayt)? So if you intend to go, then follow me!”

The Zaydiya and others responded to him, so Abu’ al-Sara’ya’ and his army headed for Ku’fa.

As for Muhammad, he declared the revolt on the same day when Abu’ al-Sara’ya’ declared his revolt, and many people supported him. He impatiently waited for the arrival of Abu’ al-Sara’ya. Many days passed to the extent that Muhammad’s followers scattered from him and blamed him for seeking help from Abu’ al-Sara’ya’. Muhammad was sad because of Abu’ al-Sara’ya’’s delay. While he was anxious and worried, Abu’ al-Sara’ya’ and his army reached them. So he became very pleased. He rose for him and embraced him. He stayed with him for some days, then they headed for Ku’fa. When they arrived in it, they were warmly received by its people who were delighted at their arrival and pledged allegiance to them.61

The army of Abu’ al-Sara’ya’ occupied Ku’fa and plundered the palace of al-Fadl b. ‘Isa’, the governor of Ku’fa, of all things available in it. As for Abu’ al-Sara’ya’, he was displeased with this behavior of his army, so he ordered it to refrain from taking anything and to return the looted things to their owners.

Al-Hasan b. SAhl, who was appointed by al-Ma’mu’n as a ruler over Iraq, dispatched three thousand horsemen under the leadership of Zuhayr b. al-Hasan in order to fight against Abu’ al-Sara’ya’. When they arrived in Ku’fa, they met the army of Abu’ al-Sara’ya’ at a violent battle. As a result, they turned the back in flight, and the army of Abu’ al-Sara’ya’ took all their weapons.62 Abu’ al-Sara’ya’ gained a marvelous victory over the ‘Abba’sids, hence fear and terror spread among them, most of them were sure that the revolt was successful, and that they would face a dreadful fate.

The Death of the Leader Muhammad

Unfortunately, Muhammad b. Ibra’him, the great leader, died. Most historical sources believed that he died a natural death, but some sources said that Abu’ al-Sara’ya’ put poison in food and gave it to him in order to assassinate him and get rid of him. More likely, he died a natural death, and Abu’ al-Sara’ya’ had no role in his death, for the revolt was at the beginning. It was not possible, any how, for Abu’ al-Sara’ya’ to assassinate him in those critical circumstances, for he was not sure of the success of the revolt.

Any how, Abu’ al-Sara’ya’ prepared Muhammad’s pure corpse for burial. He ordered it to be washed and shrouded. Then the people carried it to the cemetery of al-Ghary in the darkness of night.63 They buried it there, and then they returned to Ku’fa. In the morning Abu’ al-Sara’ya’ gathered they people and announced the death of the great leader Muhammad b. Ibra’him and condoled them. The people wept in loud voices, so Abu’ al-Sara’ya’ turned to them and said: “Abu’ ‘Abd Allah has appointed Abu’ al-Hasan ‘Ali b. ‘Ubayd Allah as his testamentary trustee. If you consent to him, then he is the consent; otherwise, choose (someone else) for yourselves.”

The members of the army kept silent. So Muhammad b. Muhammad, an ‘Alawide young man, addressed the ‘Alawides, saying: “O family of ‘Ali, surely the religion of Allah is not supported by failure, and the hand of this man (i.e. Abu’ al-Sara’ya’) is not evil with us, for he has given vent to our anger and avenged (the blood of al-Husayn).”

Then he turned to ‘Ali b. ‘Ubayd Allah and asked him: “What do you say, Abu’ al-Hasan? For he advised us (to choose) you. Stretch out your hand, that we may pledge allegiance to you.”

‘Ali b. ‘Ubayd Allah replied: “Surely, Abu’ ‘Abd Allah (i.e. Muhammad b. Ibra’him), may Allah have mercy on him, chose (me). He had confidence in himself, and he did his best to (accomplish) Allah’s right. (As for me), I will not refuse his will neglect his command and leave this (matter). However, I fear that I may busy myself with it and leave other things which are more praiseworthy and better than it in the final result. So undertake leadership, may Allah have mercy upon you. We have entrusted you with leadership over us. You are the consent with us and confidence in ourselves.”

Then he turned to Abu’ al-Sara’ya’ and asked him: “What do you see? Are you content with him?”

“My consent conforms with your consent and my view conforms with your view,” replied Abu’ al-Sara’ya’.

Muhammad b. Muhammad stretched out his hand, and the people pledged allegiance to him. In the meantime he began organizing the affairs of his government with firm resolution, and then he appointed governors over the Islamic cities conquered by Abu’ al-Sara’ya’ as follows:

1 . He appointed Isma’‘il b. ‘Ali as governor over Ku’fa.

2 . He appointed Ibra’him b. Imam Musa’ b. Ja‘far as

governor over Yemen.

3 . He appointed Zayd b. Musa’ as governor over

Al-Ahwa’z.

4 . He appointed al-‘Abba’s b. Muhammad as governor over

Basrah.

5 . He appointed al-Hasan b. al-Hasan al-Aftas as governor

over Mecca.

6 . He appointed Ja‘far b. Muhammad b. Zayd as governor

over Wa’sit.

He also appointed Rouh b. al-Hajja’jj as commander over the police and entrusted the judiciary to ‘Asim b. ‘Amir.

Currency was minted in Ku’fa and it was written in it this holy verse: Surely Allah loves those who fight in His way in ranks as if they were a firm and compact wall.

The Muslims were tired of the ‘Abbasid government, so they happily responded to the ‘Alawide government, and the revolt quickly began to spread in Islamic world.

The ‘Abba’sids understood the danger which would threaten their lives and remove their authority. The ruler of Iraq, al-Hasan b. SAhl, was defeated, so he wrote to Ta’hir b. al-Husayn in order to join him in the fighting against Abu’ al-Sara’ya. But a letter was written to him in which were the following poetry lines:

Certainty uncovers the mask of doubt; and the sedate

opinion is your best scheming.

Act carefully before he will execute against you an affair

whose evil will excite a hidden illness.

Do you entrust Ta’hir with fighting the people while he has

adopted support for them and obedience to them?

He will cause to you difficulties which will result in a fierce war.

And he will send out the things hidden in his heart; when

the safeguarded things manifest, they will not disappear.

So take care of sureness, for its features have become

luminous, while doubts have become dark.

Then take what you want through a decisive opinion;

consider it carefully and leave that which does not occur.

When al-Hasan read these poetry lines, he changed his mind and wrote to Herthama b. A‘yun asking him to come quickly to him and delegated al-Sindi b. Sha’hik to meet him. There was an enmity and mutual alienation between al-Hasan and Herthama. When al-Sindi met him and handed him the letter. He read it and said: “We paved the way to the caliphate and cleared its sides for them, and then they took hold of the affairs and possessed alone the direction over us. When they face a certain attitude because of their bad direction and their losing the affairs, they want to set it right through us. No, by Allah, we will not honor them until the Commander of the faithful (i.e. al-Ma’mu’n) know their evil traces and ugly deeds.”

Al-Sindi turned away from him and despaired of him. Then a letter came to him from al-Mansu’r b. al-Mahdi. When he read the letter, he responded and returned to Baghdad. When he arrived at al-Nahrwa’n, the people of Baghdad went out to receive him. At the head of them were the prominent figures and the commanders of the army. When they saw him, they dismounted. He stopped at his house. Al-Hasan b. SAhl ordered the records of the army to be brought to him. They were brought to him and he chose whomever he liked of men. The public Muslim treasuries were opened for him. So Herthama gathered an army and made arrangements to fight against Abu’ al-Sara’ya’. When he completed his army, which was composed of thirty thousand fighters raging between horsemen and infantry soldiers, he took them and advanced towards Ku’fa. In the first place, he passed through al-Mada’’in, defeated its governor and occupied it. Then he advanced towards Ku’fa and his army met the army of Abu’ al-Sara’ya’. They clashed and terrible fights occurred between them. Many followers of Abu’ al-Sara’ya’ were killed and his military forces collapsed. Abu’ al-Sara’ya was unable to protect Ku’fa, his Capital, so he left it for al-Qa’disiya (in Iraq), and then he left it for al-Su’s, whose inhabitants closed the gates at his face. He asked them to open the gates and they did. Then a fight took place between the inhabitants of al-Su’s and Abu’ al-Sara’ya’, who was forced to leave the city for Khurasa’n. He stopped in a village called Barqa’na’. The governor of Khurasa’n went to him and gave him security, and he responded to him. In the meantime the governor sent Abu’ al-Sara’ya’ to al-Hasan b. SAhl, who was then in al-Mada’’in. When Abu’ al-Sara’ya’ arrived in al-Mada’’in, al-Hasan b. SAhl ordered him to be killed, and he was killed. Then he ordered his head to be crucified at the eastern side of Baghdad as well as he ordered his body to be crucified at the western side of it.64 The period between Abu’ al-Saraya’’s revolt and his murder was ten months.65

With that this important revolt ended and about two hundred thousand fighters were killed during it. Without doubt this revolt and the like resulted from the bad ‘Abba’sid policy which spared no effort to oppress the people and to force them to lead a life of abasement and enslavement.

Any how, the political life in the time of the Imam, peace be on him, was disorderly and ugly, for disorders spread and rebellions against the ‘Abba’sid government dominated most regions of Islamic world.

Severe Punishments on the ‘Alawides

The ‘Abba’sids openly persecuted the ‘Alawides, inflicted severe punishments on them, and killed them. As for Imam al-Ridha’, peace be on him, he witnessed some of these severe punishments.

Al-Mansu’r al-Dawa’niqi was the first to bring about the discord between the ‘Alawides and the ‘Abba’sids.66 It was he who said: “I killed one thousand or more (persons) of the progeny of Fa’tima, and I left their master, protector, and Imam, Ja‘far b. Muhammad.”67

He killed this number of the children of Allah’s Messenger, may Allah bless him and his family, that he might make them provisions for him through offering them to Allah, the Exalted, and their grandfather, Allah’s Messenger, may Allah bless him and his family. It was he who left behind him the case of the heads of the ‘Alawides, and attached to each head a piece of paper on which he wrote the name of the ‘Alawide. The case contained the heads of old men, children, and youths.68

He said to Imam al-Sa’diq, peace be on him: “I will kill you and your family, that I may leave none of you on earth!”69

When Abu’ al-Qa’sim al-Rassi escaped from al-Mansu’r and went to al-Sind, he said:

The tyrant is not satisfied with our blood which he sheds

every where, and he does not fall short of looking for (us).

Nothing will quench his thirst except that he will not see

on earth a son belongs to the daughter of the Prophet.70

Al-Sayyid Amir ‘Ali said: “Shedding the blood of the children of the Prophet, may Allah bless him and his family, is the worst page in the history of the ‘Abba’sid state.”71

In the time of al-Ha’di, the ‘Alawide family suffered from fear and terrorism, for he (al-Ha’di) terrified them, looked for them, stopped their livelihoods, and wrote to (the governors of) the distant regions in order to summon them.72 He was the leader at the Battle of Fakh, which was similar to the Battle of Karbala’’ in tragedies, for the number of the heads which were sent to him was more than one hundred. Children and women were captured. The captives along with the children were killed.73

In the time of al-Rashid, the ‘Alawides suffered from severe and cruel oppression. In this regard al-Fakhri said: “He (i.e. al-Rashid) was not afraid of Allah and His acts with respect to the leading members of ‘Ali, while they were the innocent children of the daughter of his Prophet.74 He swore (by Allah) that he would kill them and their followers. He said: ‘Till when will I be patient toward the family of Abu’ Ta’lib? By Allah, I will kill them and their followers.’75 He ordered his governor over Medina (Yathrib) to force the ‘Alawides to guarantee each other.76 It was he who demolished the grave of the master of martyrs and sweet basil of Allah’s Apostle, may Allah bless him and his family, Imam al-Husayn. He ordered the nabk in whose shade the visitors sat to be cut down. This was done by his governor over Ku’fa Musa’ b. ‘Isa’ al-‘Abba’si.77

The most dreadful sin which he committed was his assassinating the Imam of the Muslims and master of the Allah-fearing, Musa’ b. Ja‘far, peace be on him. That was after he had spent many years in his (al-Rashid’s) prisons.

In his poem al-‘Asma’’, Di‘bil al-Khaza’‘i lamented for Imam al-Ridha’, peace be on him, and described the sufferings of the ‘Alawides such as killing, prison, and torture at the hands of the ‘Abba’sids. He says:

We know that all the districts which belong to Dhi

Yama’n, Bakr, and Mudar took part in shedding their blood

just as the gamblers take part in gamble.

They killed them, took them as captives, burnt them, and

plundered them just as the invaders did toward the People

of Rome and Khazar.

I think that the Umayyads were excused when they had

done (what they did), but I think that the ‘Abba’sids have no excuse.78

Mansu’r al-Nimri says:

The family of the prophet and those who love them hide

themselves out of fear of killing.

The Christians and the Jews feel secure, while they (the

Prophet’s family) eternally belong to the community of

monotheism.

In his poem in which he laments for Yahya’, the immortal martyr, Ibn al-Ru’mi, a great poet, displays the sufferings of the ‘Alawides as follows:

O people, your harm has lasted (through your losing) the family of Allah’s Messenger. So fear (Allah) or hope for (Him).

Every time one of the pure (children) of the Prophet Muhammad is killed and stained (with his own) blood.

Through him, you sell the religion to evil Imams.79 So, by Allah, the religion of Allah is about to be corrupt and confused.

Then he says:

O children of the Chosen One (the Prophet), until when do

the people kill your children?

Your tribulation will soon be dispelled.

Isn’t there anyone who conforms to the right

of his Prophet and fears his Lord?80

In their many poems, the free poets have shown that the tyrannical rulers persecuted and oppressed the ‘Alawides. We have mentioned many of their poems in our books on the Imams of the members of the House (Ahl al-Bayt), peace be on them, that the dear reader may refer to them. We will end this research with the following letter, which shows the sufferings of the ‘Alawides.

The Letter of al-Khawa’rizmi

In his letter to the people of Nisha’bu’r, al-Khawa’rizmi demonstrated the ordeals and tribulations which befell the ‘Alawides. We will narrate some of the letter as follows: “When they (i.e. the Umayyads) violated that sanctity and committed that dreadful sin, Allah became angry with them and removed the dominion from them, so He sent against them (Abu’ Mujrim), not Abu’ Muslim, and he looked, may Allah not look at him, at the firmness of the ‘Alawides and at the leniency of the ‘Abba’sids, so he left his reverential fear and followed his caprice, and sold his hereafter for his world through his killing ‘Abd Allah b. Mu‘a’wiya b. ‘Abd Allah b. Ja‘far b. Abu’ Ta’lib, and empowered the tyrants of Khurasa’n, the Kurds of Asfaha’n, and the Kha’rijites of Sijsta’n over the family of Abu’ Ta’lib.

He killed them everywhere, and sought them in every plain and mountain until Allah empowered over him the most lovable of people to Him, and he killed him as he killed the people in obeying him, and punished him as he punished the people in pledging allegiance to him; it does not benefit him that he has made Allah angry through his pleasure, and committed what He does not desire. Al-Dawa’niqi dominated the whole world, so he oppressed and wronged (the people) and treated (them) unjustly, hence his prisons were full of the members of the House of the Message (Ahl Bayt al-Risa’la), the source of goodness and purity.

He traced their absent and arrested their present until he killed ‘Abd Allah b. Muhammad b. ‘Abd Allah al-Husayni in al-Sind at the hand of ‘Umar b. Hisha’m al-Tha‘labi; then what do you think of those who were close to him and easy for him to arrest? This is little in comparison with those of them Ha’ru’n killed, and with what Musa’ had done toward them before him. You have come to know what al-Husayn b. ‘Ali faced at the hand of Musa’ at (the Battle of) Fakh; (what) ‘Ali b. al-Aftas al-Husayni (faced) at the hand of Ha’ru’n (al-Rashid); (what) Ahmed b. ‘Ali al-Zaydi and al-Qa’sim b. ‘Ali al-Husayni (faced) in prison; (and what) Ghassa’n b. Ha’dir al-Khaza’‘i (faced) when he ordered him to be taken. Generally speaking, before his death, Ha’ru’n had reaped the Tree of Prophethood and uprooted the Plant of the Imamate; you, may Allah set you right, have a greater share in religion than al-A‘mash, for they have cursed him; more than Shurayk, for the they have removed him (from the office); more than Hisha’m, for they have frightened him; and more than ‘Ali b. Yaqtin, for they have accused him....”

After this part of his letter, al-Khawa’rizmi mentioned the Umayyads, and then he mentioned the ‘Abba’sids, saying: “And say about the ‘Abba’sids, for you, through praising Allah, will find a statement; pass through their wonders and you will see whatever you like.

“Their (the Imams’) war booties are collected and divided among the Daylami and the Turkish and they are carried to the Moroccan and the Forgha’ni, but when one of the Imams of guidance or one of the ‘Alawides from among the Household of the Chosen One (al-Mustafa’, i.e. the Prophet) dies, none follows his coffin or plasters his grave. However, if insignificant one of them (the ‘Abba’sids) dies, men of justice and judges follow his coffin. The leaders and the governors go to mosque for condolences on his behalf. They (the ‘Abba’sids) give security to him who is an atheist or sophisticate, and they do not oppose him who reads a philosophical or Ma’ni book. However, they kill him who is a Shi‘ite and shed the blood of him who names his son ‘Ali.

“If none of the Shi‘ites of the Ahl al-Bayt other than al-Mu‘lla’ b. Khanis, killed by Da’wud b. ‘Ali, was killed, and if none of them was imprisoned apart from Abu’ Tura’b al-Marwazi, then that would be a wound which never recovered, anger which never calmed, a crack which never closed, and an injure which never healed. It is sufficient for them that the poets of Quraysh in the pre-Islamic times composed poems in which they satirized the Commander of the faithful, peace be on him, and opposed the poems of the Muslims; yet their poems have been reported, and their stories have been recorded and transmitted by narrators like al-Wa’qidi, Wahab b. Munabbih al-Tamimi, al-Kalbi, al-Sharqi b. al-Qata’mi, al-Haythem b. ‘Adi, and Da’b b. al-Kin’ani. Some Shi‘ite poets spoke of the laudable deeds of the Revelation; rather they mentioned the miracles of the Prophets, may Allah bless him and his family; nevertheless their tongues were cut off and their divans were torn, as it was done toward ‘Abd Allah b. ‘Amma’r al-Barqi, as it was wanted toward al-Kumayt b. Zayd al-Asadi, as the grave of Mansu’r b. al-Zubrqa’n al-Nimri was dug up, and as it was schemed against Di‘bil b. ‘Ali al-Khaza’‘i. They (the ‘Abba’sids) associated with Marwa’n b. Abu’ Hafsa al-Yama’mi and ‘Ali b. al-Jahm al-Sha’mi for nothing except for their extremism in opposition (to the Imams), and their worthiness of the detest of the Lord, to the extent that Ha’ru’n b. al-Khayzara’n and Ja‘far, who relied on Satan not on the Merciful (Allah), did not give money to anyone except to those who cursed ‘Ali b. Abu’ Ta’lib and supported the creed of his opponents such as ‘Abd Allah b. Mas‘ab al-Zubayri, Wahab b. Wahab al-Bakhtari, and the poet Marwa’n b. Abu’ Hafsa al-Amawi. During the days of Ja‘far, there were (persons) such as Bakka’r b. ‘Abd Allah al-Zubari, Abu’ al-Samt b. Abu’ al-Jawn al-Amawi, and Ibn Abu’ al-Shawa’rib al-‘Abshami.”

After this speech he (al-Khawa’rizmi) mentioned the Umayyads and their oppression toward the ‘Alawides, and then he continued his speech about the ‘Abba’sids, saying: “And this is not more amazing than the shouting of the poets of the ‘Abba’sids at their heads with the truth, even if they hated it. Giving details of him whom they (the ‘Abba’sids) disparaged and killed, Mansu’r b. al-Zubarqa’n said on Ha’ru’n’s carpet:

“‘The family of the prophet and those who love them hide

themselves out of fear of killing.

The Christians and the Jews feel secure, while they (the

Prophet’s family) eternally belong to the community of

monotheism.’

“Di‘bil, the creature of the ‘Abba’sids and their poet, said81: ‘Do you not see that I have gone and come for thirty years, and I am always in sorrow? I see that their booty is divided among other than them, and their hands are void of their booty.’

“‘Ali b. al-‘Abba’s al-Ru’mi, al-Mu‘tasim’s retainer, said: ‘I have sworn that none of you will be hit on the forehead. We will be patient toward you, O the Banu’ al-‘Abba’s, just as the brave one heavily armed is patient toward the sword. Every time one of the pure (children) of the Prophet Muhammad is killed and stained (with his own) blood.’

“Ibra’him b. al-‘Abba’s al-Sawli, who was the scribe of the people and their governor, said concerning al-Ridha’ when al-Ma’mu’n brought him near: ‘He bestows upon you through your properties, and you are given one percent.’

“And how does a group of people not revolt against them (the ‘Abba’sids), while they have killed their cousins, filled the houses of the Turks and the Daylamis with silver and gold, ask for the help of the Maghribi and the Fargha’ni; the black Nabatis have undertaken their ministries; the non-Arabs (‘ajam) and the Timtimis82 have surrounded their leadership; nevertheless the family of Abu’ Ta’lib have been deprived of the inheritance of their mother and of the booty (fayya’) of their grandfather; the ‘Alawide feels appetite for a certain meal, but he is deprived of it; he asks the days for the appetite but he does not get it. The land tax (khara’jj) of Egypt and of al-Ahwa’z, the alms of the two sacred cities (Mecca and Medina) and of al-Hija’z are spent on Ibn Maryam al-Madini, Ibra’him al-Mousili, Ibn Ja’mi‘ al-Sahmi, Zalzal al-Da’rib, and Barsoma’ al-Za’mir. The feudal estates of Bakhtishiyu’‘ al-Nasra’ni, Ja’ri al-Turki, and al-Afshin al-Ashrawasani are enough to be the food of a country and sufficient to numerous communities.

“They claim that al-Mutawakkil spends the night with twelve thousand mistresses, while the Sayyid from among the Sayyids of the Household is chaste through a Negro or a Sindi woman; the choice of the fund of land tax is confined to the provisions of the Safa’‘ina, the dining tables of the Makha’tina, the foods of the Kalla’bin, the rites of the Qarra’din, Makha’riq, ‘Ilwiya the singer, Zarzar, and ‘Umar b. Ba’na al-MAhlabi, while they (the ‘Abba’sids) are miserly toward the Fa’timids through a meal or a drink. They (the ‘Abba’sids) spent it on a Danek (weight) of a meal; they buy the songstress for ten thousand dirhams and spend on her (an amount) sufficient to the provisions of an army.

“While the people to whom one-fifth (khums) is lawful, alms is unlawful, dignity and love is obligatory, beg out of distress and perish owing to poverty; they mortgage their swords, sell their garments, look at their booty (fayya’) with a satisfied eye, and are strong toward their time through weak souls. They have no guilt except that their grandfather is the Prophet, may Allah bless him and his family, their father is the testamentary trustee (wasi), their mother is Fa’tima, their grandmother is Khadija, their creed is faith, and their Imam (leader) is the Qur’an; yet their rights are spent on the woman housekeeper, the barmaid, the masseuse, and the dressmaker; and their one-fifth (khumus) is divided among the pecking of the blood roosters, monkeys, the heads of the games, and the she-camel of journey.

“What shall I say concerning the people who incited the wild animals and birds to attack the Muslim women, plowed the grave of al-Husayn, peace be on him, and banished his visitors from their regions? What shall I say in the description of the people who were the sperms of the drunk in the wombs of the songstresses? What shall I say concerning the household from whom prostitution stemmed, through whom effeminacy spread, and through whom sodomy was known? Ibra’him b. al-Mahdi was a singer; al-Mutawakkil was lowly and womanish; al-Mu‘tazz was feminine; Ibn Zubayda was an idiot masseur; al-Ma’mu’n killed his brother; al-Muntasir killed his father; Musa’ b. al-Mahdi poisoned his mother; and al-Mu‘tazid killed his uncle.”

After this paragraph al-Khawa’rizmi presented the tragedies which the Umayyads committed, and then he ended his letter with mentioning the defects of the ‘Abba’sids, saying: “These defects though big, many, ugly and horrid are small and few in comparison with the defects of the ‘Abba’sids, who built the city of the tyrannical and spent the funds of the Muslims on amusement centers and sins.”83

I (i.e. the author) think that there is no inclusive political document similar to this one, for it contains all qualities of the ‘Abba’sid kings and gives an account of their evil policy of which is the extreme cruelty towards the ‘Alawides and depriving them of their natural rights, to the extent that they could not bear poverty; the ‘Abba’sids spent enormous funds on lusts, the mischievous, the singers, and the dissolute, whereas the Household (of the Prophet) and their followers were unable to find a loaf of bread, a garment, and other life requirements.

Similarly, this document gives an account of affairs of great importance; there is no need to explain them, for their meanings are clear.

The Wa’qifities

Another example of the events which occurred in the time of Imam al-Ridha’, peace be on him, and annoyed him very much was that the creed of the Wa’qifities spread among the classes of the Shi‘ites. The Wa’qifities maintained that Imam Musa’ b. Ja‘far, peace be on him, was alive, did not die, and would never die, that he was raised to the heaven just as al-Masih b. Maryam was raised, and that he was the awaited one who would undertake (the office of the Imamate, al-qa’’im) and fill the world with justice and fairness as it was filled with oppression and tyranny. They claimed that the one who was in the prison of al-Sindi was not Imam Musa’, peace be on him, rather the people imagined that he was in prison. It is necessary for us to give a brief account of this group of people.

1. The Cause for the Wa’qifites’ doctrines

As for the reason for the Wa’qifites’s doctrines, it is that when Imam al-Ka’zim, peace be on him, was in the prison of Ha’ru’n (al-Rashid), he appointed some agents on his behalf in order to collect the legal rights which had come to him from his Shi‘ites, so some agents gathered many funds, for example, Ziya’d b. Marwa’n al-Qandi collected seventy thousand dinars, and ‘Ali b. Abu’ Hamza gathered thirty thousand dinars. When the Imam died, they dined his death and bought country estates and houses for the money which they had. When Imam al-Ridha’, peace be on him, demanded them to give the money to him, they denied the death of his father and refused to hand it over to him.84

2. The Wa’qifites’ doctrines spread

The Wa’qifites’ doctrines were spread by the summoners who lavishly spread enormous properties in order to buy the minds and to misguide the people. In this connection Yunus b. ‘Abd al-Rahma’n narrated, saying: “Abu’ Ibra’him Musa’, peace be on him, died and every one of his people had a lot of money; this is the reason for their doctrines and their denying his death as a sign of desire for the properties, for example, Ziya’d b. Marwa’n al-Qandi had seventy thousand dinars, and ‘Ali b. Abu’ Hamza had thirty thousand dinars. When I saw that, I realized the truth and knew the affair of Abu’ al-Hasan al-Ridha’, peace be on him. I began speaking and summoning the people to him. So they sent for me and said: ‘What makes you do this? If you want money, we will help you.’ They guaranteed me ten thousand dinars and said: ‘Refrain from (this matter).’ However, I refused (that) and said to them: ‘We have been told on the authority of the two truthful ones, peace be on them, who said: ‘When heresies appear, then it is obligatory on (religious) scholars to manifest their own knowledge. If they do not do (that), they will be deprived of the light of faith.’ Any how, I will not leave jiha’d according to Allah’s command. Accordingly, they showed enmity toward me and harbored malice against me.”85

Through such deceiving ways, the Wa’qifites spread their doctrines, but shortly after that they were destroyed and their false claims were discovered.

The Imam condemns the Wa’qifites’ doctrines

Imam al-Ridha’, peace be on him, condemned the Wa’qifites for their creeds. One of his followers (Shi‘ites) had written to him and asked him about them, and he, peace be on him, replied: “The Wa’qifite has deviated from the True Religion and persisted in his evil deed. If he dies for it, then his abode is hell; and evil is the resort.”86

A Shi‘ite asked Imam al-Ridha’ whether it was permissible for him to pay zaka’t (alms) to the Wa’qifites, and he prevented him from that, saying: “They (the Wa’qifites) are unbelievers, polytheists, and hypocrites.”87

Muhammad b. Fudayl visited Imam al-Ridha’, peace be on him, and told him about the conditions of the leaders of the Wa’qifites, saying: “May I be your ransom, I have left Ibn Abu’ Hamza, Ibn Mahra’n, and Ibn Abu’ Sa‘id (who were some leaders of the Wa’qifites), while they are the most violent of people in showing enmity toward Allah, the Most High.”

The Imam answered him: “He who goes astray does not harm you when you are rightly guided. They (the Wa’qifites) have accused Allah’s Messenger, may Allah bless him and his family, of lying; they accused so-and-so, so-and-so of lying; and they have accused Musa’ b. Ja‘far, peace be on him, of lying; and I follow my fathers’ example.”

“You said to Ibn Mahra’n: ‘May Allah take away the light of your heart and enter poverty in your house,’” retorted Muhammad.

“How is he, and how are his brothers?” asked the Imam, peace be on him.

Muhammad told him about the acceptance of his supplication and about their being miserable and poor, saying: “They are in the worst condition; they are grieved in Baghdad.”

The Imam, peace be on him, was severe in his attitude toward the Wa’qifites, who mutinied against the True Religion and to denied the Imam.

1. The Imam and al-Husayn Bin Mahra’n

As for al-Husayn b. Mahra’n, he was among the eminent figures of the Wa’qifites; and he wrote to Imam al-Ridha’ with an accent showing his hypocrisy and unbelief, for he ordered and prohibited the Imam; he did not respect the position of the Imam; and through that he did not conform to high moral traits in addressing. Accordingly, the Imam wrote a letter and ordered his companions to copy it, lest Ibn Mahra’n (i.e. al-Husayn) should conceal it. The letter is as follows:

“In the Name of Allah, the Most Gracious, the Most Merciful, may Allah make you and me well; your letter have come to me; in it you have mentioned the man who is accused of treason and deception; and you say: ‘Beware of him.’ And you have mentioned that through which he received me, and sent to me other than him, so you have advanced (many things) as arguments; and you have claimed an affair against him and wanted to enter upon the like of it...You say: ‘He has worked for my affair through his reason and his stratagem, seeking it for his own soul and willing to make the hearts of the people incline to him, that the affair may be at his hand and work according to his own viewpoint; and he claims that I have obeyed him in what he has advised me; and now you have counseled me according to what is right with you through reason and stratagem after you (through other than you). The affair is not right except through the two affairs: Either you accept the affair as it is or you give the people what they have demanded and put an end (to their demand); otherwise the matter is crooked in our viewpoint; and the people will not hand over my property which is in their hands and take it along with them; therefore, the matter is not according to your reason and stratagem.

“And we will not do what you have granted through opinion and consultation, but the affair belongs to Allah, the Great and Almighty, the One, and there is no partner with Him. He does toward His servants whatever He desires; he whom Allah guides is not misguided by anyone; and he whom He misguides is not guided by anyone, and you will not find any saint to guide him.

“You said: ‘And work through their affair and practice stratagem therein; and how is the stratagem? And Allah says: And they swear by Allah with the most energetic of their oaths: Allah will not raise up him who dies. Yea! it is a promise biding on Him, quite true, but most people do not know, to these words of Him, the Great and Almighty: And that they may earn what they are going to earn (of evil). If you answer them concerning what they have questioned, they will be righteous and hand over; and what I have ordered you belongs to me; you and they have denied after me; and my meeting has been lengthened for me; and that has not occurred through me except that I have hoped for righteousness according to the words of the Commander of the faithful, peace be on him: ‘Approach and question (me).’ He began rubbing his belly and saying: ‘I have not filled it with food, but I have filled it with knowledge. By Allah, I know whether a verse was sent down on the sea or a land or a plain or a mountain, and I know concerning whom it was revealed.’ Similarly, Abu’ ‘Abd Allah, peace be on him, said: ‘I complain to Allah of the people of Medina; I am among them just like a hair, for I do not move; they want me not to say the truth. By Allah I will always say the truth until I die.’ I say the truth in order to spare your blood and unify you as you had been before, that your secrets may be hidden with you and not spread among those other than you.

“And Allah’s Apostle, may Allah bless him and his family, already said: ‘A secret about which Allah secretly told Gabriel; and about which Gabriel secretly told Muhammad, and about which Muhammad, may Allah bless him and his family, secretly told ‘Ali, and about which ‘Ali secretly told whomever he wished.’”

Then he said: [Abu’ Ja‘far, peace be on him, said:] “Then you speak about it on the road, so I want, as you your leader (sa’hib), to explain you affair for you; lest you should place it in other than its place and ask about it other than its men, and hence your ruin occurs through your questioning them. How many a person claimed (the affair) for himself and he did not fall under (it). Then you said: ‘If that belongs to him, it is necessary for him to maintain it and not to turn from it to other than it.’ I said: ‘Because he practiced precautionary dissimulation, and refraining from (it) is better. If he speaks, then it is obligatory on him to answer everything about which he is questioned. And what you claimed and demanded has occurred. So the affair concerns other than you and it is incumbent on you to follow them regarding it; but you have put into (effect) that which is right according to your reason, your viewpoints, and your analogy. When you claimed that my order was incorrect, you regarded your order as correct.’

“If you say that your leader (sa’hib) was not such, then you have discarded the command of your Lord behind your backs. Accordingly, if I follow your caprices, then I will go astray and I am not among those who are rightly guided, and there will be no escape for you from that you will be like those who had been before you, while you have been told that the laws (sunan) and the examples are tit for tat.

“The refraining from harm which you demanded in the first place and the answer in the end will not make well your chests; nor will it take away your doubts; nor there will be an escape from that which occurred through you; nor will it leave your hearts until Allah takes it away from you. If all people are able to love us, recognize our rights and submit to our command, they will do, but Allah does whatever He wills and guides to Him those who turn (to Him in repentance).

“I already answered you about many questions. Then you and those who asked such questions must carefully consider the answers. If there is no cure in the answers, then I already gave you something which was regarded as an argument and a lesson. The many questions (which are asked as a sign of) blame are reprehensible in our viewpoint, for the questioners want nothing except to examine (us) in order to find a way to vague errors and mischief; and he who wants to make (things) unclear, Allah makes them unclear to him and entrusts him with his own soul; you and your companions do not see that I have answered (your questions); therefore, that is up to me. If I will and determine, that is up to me, not up to what you and your companions say. You do not know so-and-so; rather there is no escape for us from that, for we are sure of it, while you are doubtful about it.”88

This is the end of this letter which the Imam sent to al-Husayn b. Mahra’n. It contains ambiguous matters as well as there is no logical coherence in its paragraphs. It is more likely that something necessary for logical coherence and clarity has been omitted from it.

Any how, this letter has expressed the hardships which the Imam and the community received from the Wa’qifites, whom the world deceived.

2. Al-Husayn Bin ‘Umar

He said: [I did my best with Yahya’ b. Akthem (the judge of Sa’mrra’’); I debated with him, conversed with him, communicated with him, and asked him about the knowledge of Muhammad’s Household; yet I heard say:] “One day while I was circling the grave of Allah’s Messenger, may Allah bless him and his family, I saw Muhammad b. ‘Ali al-Ridha’, peace be on him, circling it, so I debated with him on some questions which I had, and he answered them. The I said to him: ‘By Allah, I want to ask you a question but I am ashamed of that, so he said to me: ‘I will answer you before you question me, you want to ask me about the Imam.’ So I replied: ‘By Allah, this is what I want,’ and he said: ‘I am he.’ Then I asked him: ‘Is there any sign?’ There was a rod in his hand, and the rod uttered and said: ‘Surely my master is the Imam of this time, and he is the argument.’”89

Al-Husayn b. ‘Umar b. Yazid narrated, saying: “I went to al-Ridha’, peace be on him, and I was then a Wa’qifite; my father had asked his father about seven questions, and he answered him about sixth of them and refrained from (answering) the seventh (question). So I said: ‘By Allah, I will ask him about what my father had asked his father in order to know whether he is able to answer as (his father did).’ Then I asked him, and he answered six questions just as his father did, and he refrained (from answering) the seventh (question).

“My father had said to his father: ‘I will protest against you before Allah on the Day of Resurrection, for you have claimed that ‘Abd Allah is not an Imam, so he, peace be on him, put his hand on his neck, and then he said to him: ‘Yes, protest against me through that before Allah, the Great and Almighty. If there is any sin therein, then it is in my neck (i.e. I will shoulder the responsibility for it), and so on.’”90

3. Al-Washsha’’

Al-Washsha’’ reported, saying: “When I was a Wa’qifite, I went to Khurasa’n; I carried a mask with me; there was with me a brocaded garment in one of the parcels, but I did not know where I had put it. When I arrived in Khurasa’n and stopped at one of its houses, a Medinan man came and said to me: ‘Abu’ al-Hasan al-Ridha’ say to you: ‘Send me the brocaded garment which is with you.’ So I asked the man: ‘Who told Abu’ al-Hasan about my arrival and having a brocaded garment?’ He went to him and told him, and then he came back to me and said to me: [He (al-Ridha’) says to you:] ‘It is in the place so-and-so.’ I looked for it where he said, and then I sent it to him.91 This was the reason for his being rightly guided.

These are some believers whom Allah guided to faith, who withdrew from the Wa’qifites’ doctrines and adopted the Imamate of Imam al-Ridha’, peace be on him.

The Problem of creating the Qur’an

Among the important event in the time of Imam al-Ridha’, peace be on him, is the problem of creating the Qur’an, for the religious scholars extremely differed over it, and a group of them suffered from the displeasure and vengeance of the state along with the anger of the people.

This opinion occurred at the end of the Umayyad government; al-Ju‘d b. Dirham, the teacher of Marwa’n b. Muhammad, the last Umayyad caliph, was the first to originate it. He was the first to speak about it; he already wrote and explained its chapters, and then he announced it in Damascus. However the authorities there summoned him, but he left it for Kufa. Al-Jahm b. Safwa’n, to whom the Jahmi sect belonged, learned from him.92 In this respect Ibn al-Athir said: “Surely, Hisha’m b. ‘Abd al-Malik ordered al-Ju‘d to be captured and to be sent to Kha’lid al-Qasri, the governor of Iraq, in order to kill him. Kha’lid imprisoned him and did not kill him. When Hisha’m heard of that, he wrote to him, blamed him, and commanded him to kill him. Hence Kha’lid ordered al-Ju‘d to be brought in chains out of prison. After he had performed the prayer of ‘Id al-Addha’, he said at the end of his sermon: ‘Go and sacrifice (animals), may Allah accept (that) from you, for, today, I will sacrifice al-Ju‘d, who says: ‘Allah did not speak to Musa’; nor did Allah take Ibra’him as a bosom friend.’ Allah is far above what al-Ju‘d says.’ Then he descended (from the pulpit) and killed him.”93

This idea remained hidden until the time of Ha’ru’n al-Rashid. When the Mu‘tazilites appeared, they announced that the Qur’an was created. Bishr al-Marisi was the most important person in summoning the people to this idea. He wrote many books on it. When Ha’ru’n heard of him, he said: “By Allah, if I find him, I will kill him.” When Bishr hear of that, he hid himself throughout the government of Ha’ru’n.94

When al-Ma’mu’n undertook the government, he said that the Qur’an was created, forced the people to believe in this idea, and subjected them to vengeance and torture when they opposed it. Accordingly, this movement became active, and the idea grew and spread widely.

This matter is regarded as the most important event in the time of Imam al-Ridha’, peace be on him; the philosophers from among the Mu‘tazilites and others presented it and explained its sides. It is worth mentioning that this idea belongs to the psychological branches and researches. Had it not been for that the chapter would be diffuse and the book become too long, we would speak about it in detail.95

Fabricating Lies against the Imams

Fabricating traditions and lies against the Imams, peace be on them, was famous in the time of Imam al-Ridha’, peace be on him, and other times. Some people fabricated traditions and ascribed them to the Imams in order to degrade their rank and decrease their importance. Among the fabricated traditions is that which narrated by Abu’ al-Salt, who asked Imam al-Ridha’, saying: “O Son of Allah’s Apostle, what do the people narrate on your authority?”

“What is it?” asked the Imam.

“They say that the people are your slaves,” replied Abu’ al-Salt.

The Imam denied that and renounced it, saying: “O Allah, the Creator of the heavens and earth, Knower of the things unseen and seen, You bear witness that I have never said that; nor have I heard any of my fathers say it. You know that this community has practiced injustices toward us; this is one of them.”

Then he turned to Abu’ al-Salt and asked him: “‘Abd al-Sala’m (i.e. Abu’ al-Salt), if all people were our slaves, as they say, then to whom should we sell them? ‘Abd al-Sala’m, do you deny our authority, made obligatory by Allah, as the others do?”

Al-‘Alla’ma al-Sayyid Ha’shim Ma‘ru’f al-Husayni commented on this narration, saying: “The Imam criticized the questioner for that accusation through which their enemies wanted to defame them; he regarded it as one of the injustices which the community practiced toward them, for ascribing that to them means that they broke the laws of Islam and the texts of the Qur’an, which demonstrates that there is no difference between a person and other except through reverential fear (taqqwa’)”96

With this matter we will end our talk about the time of Imam al-Ridha’. I (the author) have mentioned a detailed research about this time in my book Haya’t al-Imam Musa’ Bin Ja‘far, peace be on him, so I do not want to mention it again.

Notes

1. Al-A‘la’m, vol. 5, p. 29.

2. Ibn Khullaka’n, Wafaya’t al-A‘ya’n, vol. 2, p. 426.

3. Rihlat Ibn Jubayr, p. 208.

4. Haya’t al-Imam Muhammad al-Jawa’d, p. 197.

5. Tamhid Li Ta’rikh al-Falsafa, p. 47.

6. Ibn al-Nadim, al-Fihrast, p. 339.

7. ‘Asr al-Ma’mu’n, vol. 1, p. 375.

8. Al-Tibya’n, vol. 1, p. 4.

9. Haya’t al-Imam al-Ba’qir, vol. 1, p. 181.

10. Ibid.

11. Haya’t al-Imam al-Muhammad al-Jawa’d, p. 194.

12. Muqaddamat al-Muqni‘ wa al-Hida’ya, p. 10.

13. Tamhid Li Ta’rikh al-Falsafa al-Isla’miya, pp. 202-203.

14. Haya’t al-Imam al-Muhammad al-Jawa’d, p. 195.

15. Haya’t al-Imam Musa’ b. Ja‘far, vol. 1, p. 82.

16. Ta’rikh al-Isla’m, vol. 2, p. 338.

17. Haya’t al-Imam Muhammad al-Jawa’d, p. 191.

18. Ta’rikh al-Falsafa fi al-Isla’m, p. 39.

19. Haya’t al-Imam Muhammad al-Jawa’d, p. 192.

20. Al-Ida’ra al-Isla’miya fi ‘Aiz al-‘Arab, p. 82.

21. Al-Muqaddamat, pp. 179-180.

22. Haya’t al-Imam Musa’ b. Ja‘far.

23. Ibn al-Athir, Ta’rikh, vol. 6, p. 433.

24. Mu’jam al-Bulda’n, vol. 3, p. 175.

25. Al-Dira’ya’t, p. 364.

26. Fam al-Sulh, a district north of Wa’sit. It had a river called Fam al-Sulh, which took water from the Tigris on the eastern side. Mu‘jam al-Bulda’n, vol. 5, p. 177.

27. Al-Muwafaqa’t, p. 98.

28. Nisa’’ al-Khulafa’’, p. 68.

29. Al-Tabari, Ta’rikh.

30. Tazyin al-Aswa’q, vol. 3, p. 117.

31. Al-Hada’’iq al-Wardiya, vol. 2, p. 220.

32. Hida’rat al-Isla’m.

33. Bashsha’r, Divan, vol. 3, p. 190.

34. Ibid., p. 59.

35. Al-Hida’ra al-Isla’miya, vol. 1, p. 199.

36. Ibid., vol. 1, p. 200.

37. Ibid., p. 234.

38. Ibid., pp. 132-133.

39. Ahmed b. Yahya’, Dhikr al-Mu‘tazila, p. 92.

40. Ibn al-Athir, Ta’rikh, vol. 8, pp. 181-182.

41. Al-Maha’sin wa al-Masa’wi’, p. 339.

42. Al-Wizara’’ wa al-Kitta’b, p. 142.

43. Al-Ya‘qu’bi, Ta’rikh, vol. 3, p. 146.

44. Al-Khara’jj, p. 116.

45. Ibid., 118.

46. Al-Mas‘u’di, Muru’jj al-Dhahab, vol. 3, p. 318. Al-Bid’ wa al-Ta’rikh, vol. 6, p. 92. ‘Umara’’ al-Shi‘r al-‘Arab fi al-‘Asr al-‘Abba’si, p. 35.

47. Al-Zubayr, p. 23.

48. ‘Asr al-Ma’mu’n.

49. Al-Tabari, Ta’rikh.

50. Ta’rikh Baghdad, vol. 10, p. 215.

51. Al-Imama wa al-Siya’sa, vol. 1, p. 145.

52. Niha’yat al-Irab

53. Haya’t al-Imam al-Ridha’, p. 108.

54. Ibn Rashiq, al-‘Umda, vol. 1, p. 75.

55. Nazariyat al-Imama, p. 381.

56. He was given this name because there was a stutter in his tongue when he was a child. It was his father who had given him this name. Ibn Khaldu’n, vol. 4, p. 8.

57. Maqa’til al-Ta’libiyyin, p. 539

58. Ibid., 519.

59. Haya’t al-Imam Musa’ b. Ja‘far, vol. 2, pp. 400-401, quoted from Ibn Khaldu’n’s Ta’rikh, vol. 7, p. 243.

60. The poet has likened Islam to a camel.

61. Maqa’til al-Ta’libiyyin, p. 533.

62. Ibid.

63. Ibid.

64. Haya’t al-Imam Musa’ b. Ja‘far, vol. 2, pp. 403-406, quoted from the book Maqa’til al-Ta’libiyyin and the like.

65. Al-Tabari, Ta’rikh, vol. 10, p. 231. Ibn al-Athir, Ta’rikh, vol. 5, p. 177.

66. Al-Siyu’ti, Ta’rikh al-Khulafa’’, p. 261. Al-Mas‘u’di, Muru’jj al-Dhahab, vol. 4, p. 222.

67. Al-Adab fi Zil al-Tashayyu‘, p. 68.

68. Al-Tabari, Ta’rikh, vol. 10, p. 446.

69. Al-Mana’qib, vol. 10, p. 446.

70. Al-Maqrizi, al-Niza’‘ wa al-Takha’sum, p. 51.

71. Mukhtasar Ta’rikh al-‘Arab, p. 18.

72. Al-Ya‘qu’bi, Ta’rikh, vol. 3, p. 136.

73. Haya’t al-Imam Musa’ b. Ja‘far.

74. Al-Ada’b al-Sulta’niya, p. 20.

75. Abu’ al-Farajj al-Asfaha’ni, al-Agha’ni, vol. 5, p. 225.

76. Al-Wila’t wa al-Quda’t, p. 198.

77. Al-Shaykh al-Tu’si, al-Ama’li, p. 330.

78. Di‘bil, Divan.

79. By the evil Imams the poet means the ‘Abba’sid kings.

80. Maqa’til al-Ta’libiyyin, p. 646.

81. Di‘bil al-Khaza’‘i was not the creature of the ‘Abba’sis; rather he was the creature of the members of the House (Ahl al-Bayt), peace be on them, and their poet. For them, he faced difficulties and persecutions.

82. The Timtimis are those who speak Arabic incorrectly.

83. Haya’t al-Imam al-Ridha’, pp. 100-106, quoted from al-Khawa’rizmi’s Letters.

84. Biha’r al-Anwa’r, vol. 2, p. 308.

85. Ibid., vol. 12, p. 308.

86. Haya’t al-Imam al-Imam Musa’ b. Ja‘far, vol. 2, p. 207.

87. Biha’r al-Anwa’r, vol. 2, p. 909.

88. Al-Kashi, Mu‘jam Rija’l al-Hadith, vol. 6, pp. 104-107.

89. Usu’l al-Ka’fi, vol. 1, p. 353.

90. Ibid.

91. Ibid., vol. 1, p. 354.

92. Sarh al-‘Uyua’n, p. 159.

93. ‘Asr al-Ma’mu’n, vol. 1, p. 395.

94. Al-Nuju’m al-Za’hira, vol. 1, p. 147.

95. Haya’t al-Imam Musa’ b. Ja‘far, vol. 2, p. 213.

96. Sirat al-A’Imma al-Ithna’ ‘Ashar, vol. 2, p. 359.

Chapter 9: 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.

Moreover this jurisprudence has another characteristic of great importance, and this characteristic is that it has been taken form the Imams 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 Imams of Ahl al-Bayt, peace be on them, as part of the Sunna, which is one of the sources of Fatwa’ 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 Imams) is authentic, and if the fatwa’ 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, Imam al-Ridha’, peace be on him, was among the leading Imams 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 Imam, 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

Muhammad b. Isma’‘il wrote to a man who asked him to ask Imam al-Ridha’, 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 Imami jurists have given a religious decision on well water according to this narration (of the Imam) and others.

2. Things that Invalidate wudu’’

The Imam has mentioned the things that invalidate wudu’’ 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: “Wudu’’ 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

The Imam, peace be on him, also declared that vomiting, nosebleed, and pus were not among things which invalidated wudu’’.3 However, some Imams of the Islamic schools declared that these things invalidated wudu’’.

3. The Limit of the Face in Wudu’’

Isma’‘i’l b. Mahra’n narrated, saying: “I wrote to Imam al-Ridha’, peace be on him, to ask him about the limit of the face (i.e. the part which should be washed during wudu’’), 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. Wudu’’ with a Bandage (jabira)

‘Abd al-Rahma’n b. al-Hajja’jj narrated, saying: “I asked Abu’ al-Hasan al-Ridha’, peace be on him: ‘How can one who has a bandage perform wudu’’ or ghusl of jana’ba 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-jaba’’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 wudu’’ 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 Imami jurists have mentioned important researches on these matters.

5. The Wudu’’ of Man and Woman

Muhammad b. Isma’‘il b. Buzaygh narrated on the authority of Abu’ al-Hasan al-Ridha’, peace be on him, who said: “In wudu’’ 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

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

In wudu’’ 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 wudu’’ in this manner), and not that He has made (it) obligatory.8

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

Al-Hasan b. ‘Ali al-Washsha’’ narrated, saying: “I went in to al-Ridha’, peace be on him, and there was a pitcher of water before him. When he wanted to perform wudu’’ 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 wudu’’ for the prayer, which is an act of worship, and I hate that someone helps me in it.’”10

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

7. How Tayammum is Performed

Isma’‘il b. Hamma’m al-Kindi reported on the authority of Imam al-Ridha’, 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 wudu’’, 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-Ridha’, 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 Jana’ba

Ahmed b. Muhammad b. Abu’ Nasr asked Imam al-Ridha’, 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 tayammum14 ’, he answered.”

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

Qa’sim al-Saqi’l narrated, saying: “I wrote to al-Ridha’, 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

Muhammad b. Isma’‘il reported, saying: “I asked Abu’ al-Hasan al-Ridha’, peace be on him, about gold and siliver containers, and he regarded them as reprehensible. So I said: One of our companions narrated that Abu’ al-Hasan (Imam al-Ka’zim), 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-‘Abba’s 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 Abu’ 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 (‘a’mma) regards them as not prohibited.

12. Ghusl On Friday

‘Abd Allah b. al-Mughira reported on the authority of Abu’ al-Hasan al-Ridha’, 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. Sha’dha’n transmitted from Imam al-Ridha’, 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-‘Amili 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 Wudu’’

Al-Fadl b. Sha’dha’n narrated from Imam al-Ridha’, peace be on him, who said: “We have made it permissible to perform the prayer for the dead without wudu’’, for it has neither bow (ruku’‘) nor adoration (suju’d); 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; wudu’’ (is practiced) only for the prayer which has bow (ruku’‘) and adoration (suju’d).”19

Most Imami 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-Ridha’, 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

Yahya’ b. Habib reported, saying: “I asked al-Ridha’, 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 Zara’ra.’ ‘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

Muhammad b. al-Fadl reported on the authority of Abu’ al-Hasan al-Ridha’, 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 Imam al-Ridha’, who said: “When it is time for you to pray, then perform the prayer, for you do not know what will happen.”23

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 Imam al-Ridha’, peace be on him, said: “It is good to perform prayer in its timing.”24

19. Timing of the Evening Prayer

Isma’‘il b. Mahra’n narrated, saying: “I wrote to al-Ridha’, 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 Imam 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

Isma’‘il b. Mahra’n narrated, saying: “I wrote to al-Ridha’, 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

Muhammad b. Yahya’ reported, saying: “I wrote to Abu’ al-Hasan al-Ridha’, peace be on him: ‘When will I compensate supererogatory prayers?’ ‘Any hour, you like, of night or day,’ he replied.”28

In the light of this narration and other narrations which have been reported from the Imams of guidance, the Imami 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 (sala’t al-layl) at the beginning of night, for al-Fadl b. Sha’dha’n transmitted from Imam al-Ridha’, peace be on him, who said: ‘It is permissible for the travelers and the sick to perform the late-night supererogatory prayers (sala’t 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 Isma’‘il b. Sa‘d al-Ahwas narrated, saying: “I asked Abu’ al-Hasan al-Ridha’, 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 Imam, peace be on him, made it permissible for the worshipper to pray wearing silk clothing, for Mu‘ammar b. Khalla’d reported, saying: “I asked Abu’ al-Hasan al-Ridha’, peace be on him, about the prayer when wearing a silk garment, and he answered: ‘Pray wearing it.’”32

Sa‘d b. Sa‘d narrated on the authority of al-Ridha’, 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 Imami 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 Abu’ al-Hasan al-Ridha’, 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. Fadda’l narrated, saying: “I saw Abu’ al-Hasan al-Ridha’ 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

27. Prayer in al-Masjid al-Hara’m

The Imam urged (men) to pray in al-Masjid al-Hara’m (the holy mosque in Mecca). In this connection, Musa’ b. Sala’m reported, saying: “Abu’ al-Hasan al-Ridha’, peace be on him, made the ‘Umra (lesser pilgrimage). When he said farewell to the House and arrived at Ba’b al-Hanna’tin 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 Abu’ al-Hasan al-Ridha’ 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 Ibra’him,’ 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-Washsha’’ narrated on the authority of al-Ridha’, 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

30. Supplication during leaving the House is Recommended

Imam al-Ridha’, 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-Adha’n and al-Iqa’ma

Muhammad b. Abu’ Nasr al-Bizanti reported on the authority of al-Ridha’, peace be on him, saying: “I asked him about the sitting between al-Adha’n (the call to prayer) and al-Iqa’ma (the declaration of standing for prayer), and he replied: ‘There is sitting between them when there is no supererogatory prayer.’”40

32. Al-Adha’n

Ahmed b. Muhammad b. Abu’ Nasr reported on the authority of al-Ridha’, peace be on him, who said: “One may perform al-Adha’n (the call to prayer) in sitting position, and he may perform it in riding position.”41

33. Al-Iqa’ma

Ahmed b. Muhammad b. Abu’ Nasr narrated on the authority of al-Ridha’, peace be on him, who said: “You may perform al-Adha’n (the call to prayer) and you are in sitting position, and you may not perform al-Iqa’ma (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

Imam al-Ridha’, 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. Muhammad b. Abu’ Nasr al-Bizanti, the companion of Imam al-Ridha’, 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 taslim45 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.

36. Turning the Face during Prayer

Al-Bizanti narrated, saying: “I asked him (i.e. al-Ridha’) 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. Zaka’t al-Fitra

Muhammad b. al-Qa’sim b. al-Fadl reported, saying: “I wrote to Abu’ al-Hasan al-Ridha’, peace be on him, to ask him: Does the guardian pay Zaka’t al-Fitra48 on behalf of the orphans who have wealth? So he wrote: ‘There is no zaka’t (imposed) on the orphan.’”49

As for Zaka’t 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. Zaka’t due on Deposit and Loan

Ibra’him b. Abu’ Mahmu’d narrated, saying: “I said to Abu’ al-Hasan al-Ridha’, peace be on him: The person has a deposit or a debt, but he does not reach them, and then he takes them, when zaka’t is payable on him? He replied: ‘If he takes them and a year has passed, he must pay zaka’t.’50 On of the conditions of zaka’t 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. For example if the owner is able to regain his deposit (and one year) has passed, then it is due on him to pay zaka’t. Similarly, he must pay the zaka’t due on his loan after he has received it and one year has passed.

39. Zaka’t on Crops

Sa‘d b. Sa‘d al-Ash‘ari narrated on the authority of Abu’ al-Hasan al-Ridha’, peace be on him, saying: “I asked him: ‘When zaka’t is due on wheat, barley, dates, and raisins?’ He answered: ‘When they are reaped and assessed.’”51

The famous jurists think that zaka’t 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 zaka’t is for the ‘Alawides

Ahmed b. Muhammad b. Abu’ Nasr reported from al-Ridha’, saying: “I asked him about alms (zaka’t): Is it lawful for the Hashimites to take alms (zaka’t)? ‘No,’ he replied, ‘but it is lawful for them to take alms from each other.’”53

41. Zaka’t must be paid when due

Sa‘d b. Sa‘d al-Ash‘ari narrated on the authority of Abu’ al-Hasan al-Ridha’, peace be on him, saying: “I asked him about the person on whom zaka’t is obligatory three times a year, shall he delay them to pay them at one time? ‘No,’ he answered, ‘pay it (zaka’t) when it becomes due.’54 If the person has numerous items on which zaka’t is payable such as the crops, the livestock, gold, and silver, he must pay the zaka’t of each kind when it becomes due.

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

‘Abd al-Rahma’n b. al-Hajja’jj narrated, saying: “I asked Abu’ al-Hasan al-Ridha’, 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

Zaka’t al-fitra is obligatory on the responsible and his family when the night of (‘Id) 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. Fadda’l reported on the authority of his father, on the authority of Abu’ al-Hasan al-Ridha’, 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

44. Khums on Treasure

Shaykh al-Mufid narrated through his chain of authorities, saying: “Imam al-Ridha’, 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 zaka’t is obligatory; khums is not obligatory on the thing which does not reach the minimum amount of property liable to payment of zaka’t.”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 Imam

Muhammad b. Zayd al-Tabari reported, saying: “A Persian merchant, who was a follower of Abu’ al-Hasan al-Ridha’, 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

46. Khums should be paid to the Imam

Muhammad b. Zayd narrated, saying: “A group of people from Khurasa’n came to Imam al-Ridha’, 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 Imam, 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-Sala’m b. Sa’lih al-Harawi reported, saying: “I said to al-Ridha’, 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 Ramada’n 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 Imams of guidance, the Imami 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. Muhammad b. Abu’ Nasr al-Bizanti narrated that he asked Imam al-Ridha’, peace be on him, about one who had a liquid enema in the month of Ramada’n, and he, peace be on him, answered: “It is not permissible for him to have a liquid enema.”61

The Imami jurists have depended on this narration and other narrations reported from the Imams 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 Ramada’n

Musa’ b. Abu’ al-Hasan al-Ra’zi reported on the authority of al-Ridha’, peace be on him. He said: “One of those who were sitting in his presence asked him about cleaning teeth with the stick (al-Siwa’k) in the month of Ramada’n, 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 Imam) 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

50. Intention for Travel at Night

In a tradition Safwa’n narrated on the authority of al-Ridha’, peace be on him, who said: “If one wants to go to al-Nahrwa’n 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, Imam al-Khu’’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-Marzba’n b. ‘Umra’n reported, saying: “I asked al-Ridha’, 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 Abu’ al-Hasan al-Ridha’, 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

52. Fast on the Day of Doubt

Muhammad b. Sina’n reported, saying: “I asked al-Ridha’, 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 Ramada’n has appeared or not: The Imam (al-Ridha’), 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‘ba’n as recommendation or compensation. If it appears that it (the day) is of Ramada’n, then it is sufficient for him, but if one fasts on it through the intention of Ramada’n, then his fast is invalid.”67

53. If a Fast of Ramada’n is Missed

In a tradition al-Fadl b. Sha’dha’n narrated on the authority of al-Ridha’, peace be on him, who said: “If someone says: If one becomes sick or travels in the month of Ramada’n, and he does not end his travel or does not recover from his illness until another month of Ramada’n 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-Sa’diq, 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 Ramada’n has come to him, it is obligatory on him to pay redemption for the past (Ramada’n); 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 Ramada’n) and he has not fasted the past month of Ramada’n, then redemption is obligatory on him because he has neglected it, and (also) the fast because he has been able.”68

If one misses the month of Ramada’n or some of it because of an illness and the excuse continues to the next Ramada’n, 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

Isma’‘il b. Da’wud narrated, saying: “I asked al-Ridha’, 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 ‘Id al-Ghadir

Al-Fa’rid b. Muhammad b. ‘Amr al-Tu’si narrated that he saw Abu’ al-Hasan ‘Ali b. Musa’ al-Ridha’, 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-Ha’di 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 ‘Ids; 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:

“‘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 ‘Id 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

Surely al-Ghadir ‘Id is one of the most important Islamic ‘Ids, for, on this immortal day, Allah’s Apostle, may Allah bless him and his family, installed Imam ‘Ali, the Commander of the faithful, as his successor after him, and an authority for his community. Many traditions have been transmitted from the Imams of guidance concerning the recommended fast and celebrating a festival on it. The Imami Sect has been successful in commemorating it, holding literary festivals in which wonderful poems and marvelous words are read in praising the excellence of Abu’ al-Husayn (i.e. Imam ‘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 Imam al-Ridha’, peace be on him, reported, saying: “I heard al-Ridha’ 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

Muhammad b. ‘Abd Allah narrated, saying: “I asked Abu’ al-Hasan al-Ridha’, 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

58. Hiring Someone to perform the Hajj

Muhammad b. ‘Isa’ al-Yaqtin narrated, saying: “Abu’ al-Hasan al-Ridha’, peace be on him, sent a parcel of clothing, and servants to me, my brother Musa’ b. ‘Ubayd, and Yunus b. ‘Abd al-Rahma’n; 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-Isla’m); that is when one is unable to perform the hajj.

59. Al-Ihra’m before the appointed Time and Place

Imam al-Ridha’, peace be on him, said: “Al-Ihra’m (the ceremonies of ‘umra and hajj) is not permissible before al-miqa’t (the appointed time and place).”75

60. Passing through al-Miqa’t

Safwa’n b. Yahya’ reported on the authority of Abu’ al-Hasan al-Ridha’, peace be on him. He said: “I wrote to him (al-Ridha’) that some of your followers perform al-ihra’m 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-miqa’t) except him who has an illness.’”76

All those who pass through the appointed time and place (al-miqa’t) 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. Muhammad narrated, saying: “I asked Abu’ al-Hasan al-Ridha’, 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-Maqa’m); run seven times between al-Safa’ and al-Marwa’; 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-ihra’m is valid; and then he performs the rest of the ceremonies such as circumambulating the Holy House, praying behind the Standing place of Ibra’him, running seven times between al-Safa’ and al-Marwa’; shortening and regarding it as ‘umrat al-Tamattu.

62. Ceasing al-Talbiya

Ahmed b. Muhammad b. Abu’ Nasr reported on the authority of Imam al-Ridha’, 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-Ridha’) replied: “When he looks at the bowers of Mecca, ‘Aqabat Dhi Tiwa’.” “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.

63. Al-Muhrim can buy female Salves

Sa‘d b. Sa‘d al-Ash‘ari al-Qummi narrated on the authority of Abu’ al-Hasan al-Ridha’, peace be on him, saying: “I asked him (al-Ridha’) 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

Muhammad b. Isma’‘il b. Buzaygh reported, saying: “I saw Abu’ al-Hasan al-Ridha’, 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

Muhammad b. Isma’‘il b. Buzaygh narrated, saying: “I wrote to Abu’ al-Hasan al-Ridha’, 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: “Muhammad b. al-Hasan questioned Abu’ al-Hasan Musa’ b. Ja‘far, peace be on him, in the presence of (Ha’ru’n) 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 Imam answered him. ‘Is it permissible for him to walk in shade willingly?’ asked Muhammad b. al-Hasan. ‘Yes,’ he replied him. Muhammad b. al-Hasan laughed at that, hence the Imam 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 ihra’m and walked in the shade while he was muhrim. Surely Allah’s laws, O Muhammad, are not compared. So he who compares them to each other deviates from the straight path.’”82

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

Safwa’n b. Yahya’ narrated on the authority of Abu’ al-Hasan al-Ridha’, 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 Abu’ al-Hasan al-Ridha’, peace be on him, saying: “I asked him (al-Ridha’) 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

Ibra’him b. Abu’ Mahmu’d narrated, saying: “I asked al-Ridha’, 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-Yama’ni

Sa‘d b. Sa‘d al-Ash‘ari reported on the authority of al-Ridha’, peace be on him, saying: “I was with him (al-Ridha’) during circumambulating (the Ka‘ba). When we approached al-Rukn al-Yama’ni, 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 through well-being! O Most Gracious in this world and the next and Most Merciful in both of them! Bless Muhammad and the family of Muhammad, 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-Ridha’), peace be on him, said: “One should say nothing during obligatory circumambulation except supplication, invocation of Allah, and reciting the Qur’an. 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

Isma’‘il b. Hamma’m reported, saying: “I heard Abu’ al-Hasan al-Ridha’, peace be on him, say: ‘Do not throw stones on the Day of Great Sacrifice (i.e. the Day of ‘Id) 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

Sawa’da and ‘Ali b. Asba’t narrated on the authority of Abu’ al-Hasan al-Ridha’, peace be on him. They said: “We asked him (al-Ridha’): ‘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).’”89

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.

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

‘Ali b. Asba’t reported on the authority of one of our companions, on the authority of Abu’ al-Hasan al-Ridha’, peace be on him. He said: “I said to him (al-Ridha’): ‘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 Abu’ al-Hasan al-Ridha’, peace be on him: ‘Which is better the 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, ‘Abu’ ‘Abd Allah (al-Husayn), peace be on him, witnessed ‘Id 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

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 Imams; 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

Muhammad b. Sina’n narrated that Abu’ al-Hasan al-Ridha’, 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 (Imams), 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

Muhammad b. ‘Abd Allah reported, saying: “I asked Abu’ al-Hasan al-Ridha’, peace be on him, about a group of people who went out (in mutiny), killed a group of Muslims, and demolished the Mosques; and Ha’ru’n, who was in charge (of the Muslims), sent for them, and they were taken and killed, the women and the boys were taken prisoners is 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

Zakariya’ b. Adam narrated, saying: “I asked al-Ridha’, 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 is 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

In the second tradition the Imam, 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 Isla’m and malice toward the Muslims, then it was permissible for the Muslims to buy their captives.

77. The Precepts of al-Khra’jj

Imam al-Ridha’, peace be on him, detailed the precepts of land tax (al-khara’jj) through his talk with Ahmed b. Muhammad b. Abu’ Nasr, who said: “I mentioned al-khara’jj before Abu’ al-Hasan al-Ridha’, 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 (awsa’q). As for the land which is taken by the sword, it is up to the Imam, 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

78. Al-Amr bi al-Ma‘ru’f and al-Nahy ‘an al-Munkar

He (al-Ridha’), 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‘ru’f and al-nahy ‘an al-munkar, then they will face a punishment from Allah.”98

Surely al-amr bi al-ma‘ru’f 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‘ru’f 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‘ru’f 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 Imam al-Ridha’, peace be on him, narrated, saying: “I asked him (al-Ridha’) about the person who cuts off the fat tails of his living sheep is 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

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’an

Imam al-Ridha’, peace be on him, was asked about the wage for writing the Qur’an, 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 Imam al-Ridha’, 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

Sulayma’n al-Ja‘fari reported, saying: “I asked Abu’ al-Hasan al-Ridha’, peace be on him: ‘What do say about work for the tyrannical ruler (Sultan)?’ He answered: ‘O Sulayma’n, 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 Imam al-Ridha’, 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-Anba’ri narrated on the authority of Abu’ al-Hasan al-Ridha’, peace be on him, saying: “I wrote to him (al-Ridha’) 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.

“So Abu’ al-Hasan (al-Ridha’), 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. Asba’t reported on the authority of Abu’ al-Hasan al-Ridha’, peace be on him, saying: “I heard him (al-Ridha’) 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-Ridha’: ‘I owed a man three thousands dirhams; the people used those dirhams in those days; they do not use them nowadays shall 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

85. Selling unripe Fruit

Al-Hasan b. ‘Ali al-Washsha’’ reported, saying: “I asked Abu’ al-Hasan al-Ridha’, 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. Adam narrated, saying: “I asked al-Ridha’, 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-Ridha’) 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 Imam pays the Debts of the Debtors

Muhammad b. Sulayma’n reported on the authority of a man called Abu’ Muhammad from al-Jazira. He (the man) said: “A man asked al-Ridha’, 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?’

“He (al-Ridha’), peace be on him, replied: ‘Yes, he (the creditor) must wait until the Imam 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 Imam.’ 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-Ridha’) answered: ‘He (debtor) should strive for him concerning his money and humbly return it to him.’”111

88. Buying Debt

Muhammad b. al-Fudayl narrated, saying: “I said to al-Ridha’, 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-Ridha’) 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. Isma’‘il reported on the authority of a man from Syria (al-Sha’m) that he (the man) asked al-Ridha’, 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 is it lawful for him (to do that) or not? ‘There is no harm in what he eats,’ the Imam, peace be on him, answered.”113

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

Sulayma’n b. Ja‘far al-Ja‘fari narrated, saying: “I was with al-Ridha’, 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.

91. Rent does not invalidate Selling Property

Yunus reported, saying: “I wrote to al-Ridha’, 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 does 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

Safwa’n b. Yahya’ narrated, saying: “I asked al-Ridha’, 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) is 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

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.

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

Abu’ Ta’lib ‘Abd Allah b. al-Salt reported, saying: “Al-Khalil b. Ha’shim wrote to Dhu’ al-Ri’a’satayn117 , the governor of Nisa’bu’r, that a Magian ordered some of his wealth to be given to the poor. When he died, the judge of Nisa’bu’r took it and divided it among the poor Muslims. So al-Khalil wrote to Dhu’ al-Ri’a’satayn about that, and he asked al-Ma’mu’n about that, and he said: ‘I have nothing concerning that.’ So he asked Abu’ al-Hasan, and he said: ‘The Magian did not order his wealth to be given to the poor Muslims, so he (the judge of Nisha’bu’r) 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. Ibra’him on the authority of Ya’sir al-Kha’dim, who said: “From Nisa’bu’r he wrote to al-Ma’mu’n 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 Nisha’bu’r distributed it among the poor Muslims, so al-Ma’mu’n asked al-Ridha’: ‘What do you say about that?’ ‘The Magian did not give (his wealth) as alms to the poor Muslims,’ answered al-Ridha’, 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

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

Al-Rayya’n 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-Ridha’, 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. Isma’‘il narrated on the authority of his father, who said: “I asked al-Ridha’, 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 Imam

Safwa’n and Ahmed b. Muhammad b. Abu’ Nasr reported, saying: “We asked al-Ridha’, 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 Abu’ 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

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

Ahmed b. Muhammad b. Abu’ Nasr narrated on the authority of Abu’ Jamila, on the authority of al-Ridha’, peace be on him, saying: “I asked him (al-Ridha’) 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-Ridha’), 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

Safwa’n b. Yahya’ narrated on the authority of Abu’ al-Hasan al-Ridha’, 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

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

Ahmed b. Muhammad b. Abu’ Nasr reported on the authority of Abu’ al-Hasan al-Ridha’, 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.’”126

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

Al-Husayn b. Bashsha’r al-Wa’siti narrated, saying: “I wrote to Abu’ al-Hasan al-Ridha’, 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.’127 This prohibition is explained as reprehensible not as unlawful.

102. Marriage at Night

Al-Hasan b. ‘Ali al-Washsha’’ reported on the authority of Abu’ al-Hasan al-Ridha’, peace be on him, saying: “I heard him (al-Ridha’) 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.’”128

103. Giving Food at Marriage

Al-Hasan b. ‘Ali al-Washsha’’ narrated on the authority of Abu’ al-Hasan al-Ridha’, peace be on him, saying: “I heard him (al-Ridha’) say: ‘When Allah’s Apostle, may Allah bless him and his family, proposed to marry Amina, daughter of Abu’ Sufya’n, 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.’”129

104. Looking at the Hair of unrelated Woman is Prohibited

He (al-Ridha’), peace be on him, said in what he wrote to Muhammad b. Sina’n, 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.’”130

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

Ahmed b. Muhammad b. Abu’ Nasr reported on the authority of al-Ridha’, peace be on him, saying: “I asked him (al-Ridha’): 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.”131

106. A Person claims that he has married a Woman

‘Abd al-‘Aziz b. al-Muhtadi narrated, saying: “I asked al-Ridha’, 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).’132 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 Abu’ Nasr reported on the authority of al-Mashriqi, on the authority of Imam al-Ridha’, peace be on him. He said: “I asked him (al-Ridha’): 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.”133

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

‘Ali b. Idris narrated, saying: “I asked al-Ridha’, 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.’”134

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

Ahmed b. Muhammad b. Abu’ Nasr reported on the authority of al-Ridha’, peace be on him, saying: “I asked him (al-Ridha’): ‘A husband has a wife, is it lawful for him to marry her sister as a fixed term marriage (Muta’a)?’ ‘No,’ he answered.”135

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 ‘idda136 terminates, then it is permissible for him to marry her sister.

110. It is Lawful to marry Midwife

Ahmed b. Muhammad b. Abu’ Nasr narrated on the authority of Imam al-Ridha’, peace be on him, saying: “I asked him (al-Ridha’): ‘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?’”137

111. Contracting a Fixed-term Marriage with a dhimmi dclxxxiiWoman

Al-Hasan al-Taflisi reported on the authority of al-Ridha’, peace be on him, saying: “I asked him (al-Ridha’): ‘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.138

112. If Wife becomes a Muslim

Ahmed b. Muhammad b. Abu’ Nasr narrated on the authority of al-Ridha’, peace be on him, saying: “I asked al-Ridha’: ‘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.”139

113. Choosing Trustworthy Woman

In a tradition Muhammad b. Isma’‘il reported on the authority of al-Ridha’, 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.”140

114. Man should believe Woman when she denies Husband

Muhammad b. ‘Abd Allah al-Ash‘ari narrated, saying: “I asked al-Ridha’, 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.’”141

115. Contracting a Fixed-term Marriage with Bond maid

Ahmed b. Muhammad b. Abu’ Nasr reported on the authority of al-Ridha’, peace be on him, saying: “I asked him (al-Ridha’): ‘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.’”142

116. The ‘Idda of Muta’a

Ahmed b. Muhammad b. Abu’ Nasr narrated on the authority of Abu’ al-Hasan al-Ridha’, peace be on him, who said: [Abu’ Ja‘far said:] “The ‘idda143 of Muta’a is forty-five days, and the precaution is forty-five nights.”144

117. The Period of Muta’a

Ahmed b. Muhammad b. Abu’ Nasr reported on the authority of Abu’ al-Hasan al-Ridha’, peace be on him, saying: “I asked him (al-Ridha’): ‘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.”145

118. No Inheritance in Muta’a

Ahmed b. Muhammad b. Abu’ Nasr narrated on the authority of Abu’ al-Hasan al-Ridha’, peace be on him, who said: “Muta’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).”146

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

Mu‘ammar b. Khalla’d reported, saying: “I asked Abu’ al-Hasan al-Ridha’, 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).”147

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

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

Isma’‘il b. Buzaygh narrated, saying: “I asked al-Ridha’, 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.”148

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

Isma’‘il b. Buzaygh reported, saying: “I asked al-Ridha’, peace be on him, about a man who took from his slave-wife what he had granted to her such as servants and provisions Is permissible for him to do that? ‘Yes,’ he replied, ‘if she was his slave-wife.’”149

122. Giving Dower more than that in the Sunna

Al-Washsha’’ narrated on the authority of al-Ridha’, peace be on him, saying: “I heard him (al-Ridha’) 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.’150 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. Isma’‘il reported on the authority of his father, who said: “I asked al-Ridha’, 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).’151 The narration is a proof of that this condition is not obligatory; and it is not obligatory for one to fulfill it.

124. Congratulation on Child on the seventh Day

Al-Husayn b. Kha’lid narrated, saying: “I asked Abu’ al-Hasan al-Ridha’, peace be on him, about the congratulation on a child when 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.’”152

125. The Period of Suckling Baby

Sa‘d b. Sa‘d al-Ash‘ari reported on the authority of Abu’ al-Hasan al-Ridha’, peace be on him, saying: “I asked him about baby is 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.”153

126. Preferring a Child to the rest of the Children

Sa‘d b. Sa‘d al-Ash‘ari narrated, saying: “I asked Abu’ al-Hasan al-Ridha’, 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, ‘Abu’ ‘Abd Allah, peace be on him, did that when he gave a gift to Muhammad; and Abu’ 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.’”154

127. Keeping Woman in good Fellowship

Abu’ al-Qa’sim al-Fa’risi reported, saying: “I said to al-Ridha’, 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.’”155

128. Spending generously on Family

Muhammad b. ‘Ali b. al-Husayn narrated, saying: [Abu’ al-Hasan al-Ridha’, peace be on him, said:] “One should spend generously on his family lest they should wish for his death.”156

129. Divorce lacking Conditions is Invalid

Ahmed b. Muhammad b. Abu’ Nasr reported on the authority of al-Ridha’, 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.”157

130 The Divorce of the Drunk

Zakariya b. Adam narrated, saying: “I asked al-Ridha’, 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.’”158

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. Muhammad b. Abu’ Nasr al-Bizanti reported, saying: “I asked Abu’ al-Hasan al-Ridha’, 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 is 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.”159

132. The Correctness of Divorce before those Present

Ahmed b. Muhammad b. Abu’ Nasr narrated on the authority of Safwa’n, on the authority of Abu’ al-Hasan al-Ridha’, peace be on him. He (Safwa’n) said: “He (al-Ridha’) 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-Ridha’) replied, ‘this is a testimony.’”160

133. A Three-time Divorce after ‘Idda

In his letter to al-Ma’mu’n, al-Ridha’, 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.”161

134. Al-Muhalil should be Adult

134. Al-Muhalil162 should be Adult

‘Ali b. al-Fadl al-Wa’siti reported, saying: “I wrote to al-Ridha’, 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.’”163

135. The Castrated cannot be Muhalil

Muhammad b. Muda’rib narrated, saying: “I asked al-Ridha’, peace be on him: ‘Can the castrated be Muhalil?’ ‘No, he replied, ‘he cannot be Muhalil.’”164

136. Witnesses for Returning to Wife

Sa‘d b. Sa‘d al-Ash‘ari reported on the authority of al-Marzba’n, who said: “I asked Abu’ al-Hasan al-Ridha’, 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.’”165

137. Second Divorce without having Sexual Intercourse

Ahmed b. Muhammad b. Abu’ Nasr narrated, saying: “I asked al-Ridha’, 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 did the second divorce occur against her, while he had returned to her and not taken a sexual intercourse with her? ‘Yes,’ he replied.”166

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

Al-Ma’mu’n asked al-Ridha’, 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 ‘idda’ terminates.’”167

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

Ahmed b. Muhammad b. Abu’ Nasr reported on the authority of al-Ridha’, peace be on him, saying: “Safwa’n asked him (al-Ridha’) 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 (Safwa’n) 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.’”168

140. If al-Mukhtala‘a returns to her Husband

140. If al-Mukhtala‘a169 returns to her Husband

In the tradition of al-Khal‘, Isma’‘il b. Buzaygh narrated on the authority of al-Ridha’, 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.170 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-Zaha’r does not occur due to Anger

Ahmed b. Muhammad b. Abu’ Nasr reported on the authority of al-Ridha’, peace be on him, who said: “Al-zaha’r171 does not occur because of anger.172 Al-zaha’r is correct when it occurs because of willingness and consent; it is incorrect when husband is angry or forced.

142. Al-Zaha’r occurs against Bond maid

Ahmed b. Muhammad b. Abu’ Nasr narrated on the authority of al-Ridha’, peace be on him, saying: “I asked him about the man who likened the back of his bond maid to that of his mother (za’hara), and he answered: ‘Al-zaha’r occurs against the free woman and the bond maid.’”173

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

Al-Husayn b. Mahra’n asked al-Ridha’, 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.”174

144. Abandoning Bond maid for Swearing

Ahmed b. Muhammad b. Abu’ Nasr reported on the authority of al-Ridha’, 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?’”175

145. Releasing old Salves

Ibn Abu’ Sa‘d al-Imka’ri went in to Abu’ al-Hasan al-Ridha’, 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-Ridha’) 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.’”176

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

Al-Hasan b. ‘Ali al-Washsha’’ narrated on the authority of Abu’ al-Hasan al-Ridha’, peace be on him, saying: “I asked him (al-Ridha’) 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.’177

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.

147. A Precept for unpromissory Oath

Isma’‘il b. Sa‘d al-Ash‘ari reported on the authority of Abu’ al-Hasan al-Ridha’, 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.’”178

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 Isma’‘il b. Sa‘d al-Ash‘ari narrated on the authority of Abu’ al-Hasan al-Ridha’, 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-Ridha’) 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.”179

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.

149. Hunting Birds at Night is lawful

Ahmed b. Muhammad b. Abu’ Nasr reported on the authority of al-Ridha’, 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.’”180

Yunus b. ‘Abd al-Rahma’n narrated on the authority of al-Ridha’, 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.”181

150. Hunting Birds belong to someone

Ahmed b. Muhammad b. Abu’ Nasr reported, saying: “I asked Abu’ al-Hasan al-Ridha’, 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-Ridha’) 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.”182

151. Rabitha’ is Lawful

Muhammad b. Isma’‘il narrated, saying: “I wrote to Abu’ al-Hasan al-Ridha’, peace be on him: ‘The people have differed over rabitha’ (a kind of fish), what do you say about it? He, peace be on him, wrote: ‘There is no harm in it.’”183

152. The Meat of Vulture is Prohibited

Sulayma’n b. Ja‘far al-Ha’shimi, reported, saying: [Abu’ al-Hasan al-Ridha’, peace be on him, related to me:] “One night we visited Ibn Abu’ Maryam while Ha’ru’n was in Medina, and he said: ‘Tonight Ha’run 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-Ridha’) 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).’”184

153. Mutton

Sa‘d b. Sa‘d narrated, saying: “I said to Abu’ al-Hasan al-Ridha’, 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 Isha’q (Isaac).’”185

154. Wine is Prohibited

Muhammad b. Ahmed reported on the authority of al-‘Amraki, who said: “I said to al-Ridha’, peace be on him: Ibn Da’wud said: ‘You said that one who drank wine was an unbeliever.’ So he (al-Ridha’) replied: ‘He was right; I said that to him.’”186

155. Beer is Prohibited

Muhammad b. ‘Isa’ narrated on the authority of al-Washsha’’, who said: “I wrote to him (al-Ridha’), peace be on him, to ask him about beer, and he wrote: ‘It is prohibited; and it is wine.’”187

156. Selling the Pasture within a Personal Property

Ahmed b. Muhammad b. Abu’ Nasr reported on the authority of Muhammad b. ‘Abd Allah, who said: “I asked al-Ridha’, 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.”188

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

Al-Qa’sim b. al-Fadl narrated on the authority of al-Ridha’, peace be on him, concerning a man who died and left none but his close wife behind him; he (al-Ridha’) said: “All the property is given to her.”189

158. The Testimony of Women

Muhammad b. al-Fudayl reported, saying: “I asked Abu’ al-Hasan al-Ridha’, 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.’”190

159. The prescribed Punishment for him who wars against Allah

‘Ubayd Allah al-Mada’’ini narrated on the authority of Abu’ al-Hasan al-Ridha’, peace be on him, saying: “He (al-Ridha’) 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.’”191

160. Banishing the anti-Islam Warrior

In the tradition of warrior (hadith al-muha’rib) ‘Ubayd Allah al-Mada’’ini reported on the authority of Abu’ al-Hasan al-Ridha’, 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.”192

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

Muhammad b. Fudayl narrated on the authority of al-Ridha’, peace be on him, saying: “I asked him (al-Ridha’) 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-Ridha’) replied: ‘The blood of a thief is not protected by Islamic law.’”193

162. Precept for him who helps and kills a person

Muhammad b. Sulayma’n and Yunus b. ‘Abd al-Rahma’n reported, saying: “We asked Abu’ al-Hasan al-Ridha’, 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-Ridha’), 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 Sulayma’n b. Da’wud 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 Sulayma’n b. Da’wud 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 Sulayma’n said: ‘My Lord, how shall I judge against the wind?’ He revealed to him: ‘O Sulayma’n, 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.’”

With this matter we will finish our talk about some precepts which have been reported from Imam al-Ridha’, 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 Imami jurists give religious decisions.

It is worth mentioning that Imam al-Ridha’, 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 Imam’s scientific wealth and of that he was the highest authority of religious decisions in the Islamic world of his time.

Notes

1. Wasa’’il al-Shi‘a, vol. 1, p. 127.

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

3. Wasa’’il al-Shi‘a, Chapter on Wudu’’.

4. Ibid.

5. Furu’‘ al-Ka’fi, vol. 1, p. 11.

6. Ibid., p. 10.

7. Man la’ Yahdarahu’ al-Faqih, vol. 1, p. 16.

8. Wasa’’il al-Shi‘a, vol. 1, p. 328.

9. Qur’an, 18, 110.

10. Furu’‘ al-Ka’fi, vol. 1, p. 21.

11. Al-‘Urwat al-Withqa’, Hateful Things in Wudu’’.

12. Wasa’’il al-Shi‘a, vol. 2, p. 978. Al-Tahdhib, vol. 1, p. 59.

13. Al-Tahdhib, vol. 1, p. 59. Wasa’’il al-Shi‘a, vol. 2, p. 973.

14. Al-Tahdhib, vol. 1, p. 55. Wasa’’il al-Shi‘a, vol. 2, p. 968.

15. Furu’‘ al-Ka’fi, vol. 1, p. 113. Wasa’’il al-Shi‘a, vol. 2, p. 1070.

16. Furu’‘ al-Ka’fi, vol. 2, p. 156. Wasa’’il al-Shi‘a, vol. 2, p. 1083.

17. Wasa’’il al-Shi‘a, vol. 2, p. 946. Furu’‘ al-Ka’fi, vol. 1, p. 14.

18. Wasa’’il al-Shi‘a, vol. 2, p. 936.

19. Ibid., p. 799.

20. Furu’‘ al-Ka’fi, vol. 1, p. 50. Wasa’’il al-Shi‘a, vol. 2, p. 786.

21. Al-Tahdhib, vol. 1, p. 135. Wasa’’il al-Shi‘a, vol. 3, p. 43.

22. Furu’‘ al-Ka’fi, vol. 1, p. 73. Wasa’’il al-Shi‘a, vol. 3, p. 30.

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

24. Wasa’’il al-Shi‘a, vol. 3, p. 90.

25. Furu’‘ al-Ka’fi, vol. 1, p. 77.

26. Minha’jj al-Sa’lihin.

27. Wasa’’il al-Shi‘a.

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

29. Minha’jj al-Sa’lihin.

30. Man la’ Yahdarahu’ al-Faqih, vol. 1, p. 147.

31. Furu’‘ al-Ka’fi, vol. 1, p. 111. Wasa’’il al-Shi‘a, vol. 3, p. 257.

32. Al-Tahdhib, vol. 1, p. 96. Wasa’’il al-Shi‘a, vol. 3, p. 261.

33. Al-Tahdhib, vol. 1, p. 242. Wasa’’il al-Shi‘a, vol. 3, p. 266.

34. Wasa’’il al-Shi‘a, vol. 3, p. 445.

35. Ibid.

36. Ibid., p. 53.

37. Furu’‘ al-Ka’fi, vol. 1, p. 308. Al-Wasa’’il, vol. 3, p. 538.

38. Al-Tahdhib, vol. 1, p. 324. Al-Wasa’’il, vol. 3, p. 550.

39. Wasa’’il al-Shi‘a, vol. 3, p. 579.

40. Ibid., p. 633.

41. Man la’ Yahdarahu’ al-Faqih, vol. 1, p. 91.

42. Qurb al-Isna’d, p. 159. Wasa’’il al-Shi‘a, vol. 4, p. 630.

43. Wasa’’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 عليك أيها النبي ورحمة الله وبركاته السلام علينا وعلى عباد الله الصالحين السلام عليكم ورحمة الله وبركاته

As-sala’mu ‘alay-ka ayyuha’n-nabiyu’ wa-rahmatu’lla’hi wa-baraka’tu-h. As-sala’mu ‘alay-na’ wa-‘ala’ ‘iba’di’lla’hi’s-sa’lihin. As-sala’mu ‘alay-kum wa-rahmatu’lla’hi wa-baraka’tu-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-Sara’’ir, p. 469

47. Ibid.

48. Zaka’t al-fitra: the amount (in cash or kind) paid to the need at the end of the month of Ramada’n; see text for more details.

49. Wasa’’il al-Shi‘a, vol. 6, p. 455. Furu’‘ al-Ka’fi, vol. 1, p. 153.

50. Al-Tahdhib, 358.

51. Furu’‘ al-Ka’fi, vol. 1, p. 147.

52. Al-‘Urwat al-Withqa’.

53. Qurb al-Isna’d, p. 163. Wasa’’il al-Shi‘a, vol. 6, p. 190.

54. Furu’‘ al-Ka’fi, vol. 1, p. 147. Wasa’’il al-Shi‘a, vol. 6, p. 213.

55. Man la’ Yahdarahu’ al-Faqih, vol. 1, p. 64.

56. Wasa’’il al-Shi‘a, vol. 6, p. 345.

57. Al-Maqna‘a, p. 46.

58. Ibid. Al-Wasa’’il, vol. 6, p. 375.

59. Al-Maqna‘a, p. 46. Al-Wasa’’il, vol. 6, p. 375.

60. Al-Tahdhib, vol. 1, p. 4111. Man la’ Yahdarahu’ al-Faqih, vol. 2, p. 121.

61. Wasa’’il al-Shi‘a, vol. 8, p. 39.

62. Al-Tahdhib, vol. 1, p. 416. Al-Wasa’’il, vol. 8, p. 133.

63. Al-Tahdhib, vol. 1, p. 416. Al-Wasa’’il, vol. 8, p. 133.

64. Furu’‘ al-Ka’fi, vol. 1, p. 168. Al-Wasa’’il, vol. 7, p. 133.

65. Furu’‘ al-Ka’fi, vol. 1, p. 198.

66. Al-Maqna‘a, p. 48.

67. Minha’jj al-Sa’lihin, Chapter on Fasting.

68. Wasa’’il al-Shi‘a, vol. 7, pp. 246-247.

69. Al-Imam al-Khu’’i, Minha’jj al-Sa’lihin. As for Imam 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. Musba’h al-Mutahajjidin, p. 524. Al-Wasa’’il, vol. 7, p. 326.

72. Man la’ Yahdarahu’ al-Faqih, vol. 1, p. 77. Wasa’’il al-Shi‘a.

73. Furu’‘ al-Ka’fi, vol. 1, p. 250. Al-Wasa’’il vol. 8, p. 117.

74. Al-Tahdhib, vol. 2, p. 261. Al-Wasa’’il, vol. 8, p. 147.

75. Wasa’’il al-Shi‘a, vol. 8, p. 232.

76. Furu’‘ al-Ka’fi, vol. 1, p. 324.

77. Al-Tahdhib, vol. 1, p. 471. Al-Wasa’’il, vol. 1, p. 31.

78. Wasa’’il al-Shi‘a, vol. 9, p. 57.

79. Furu’‘ al-Ka’fi, vol. 1, p. 267. Wasa’’il al-Shi‘a, vol. 9, p. 92.

80. Wasa’’il al-Shi‘a, vol. 9, p. 127.

81. Furu’‘ al-Ka’fi, vol. 1, p. 262.

82. Wasa’’il al-Shi‘a, vol. 9, p. 51.

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

84. Ibid.

85. Wasa’’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. Furu’‘ al-Ka’fi, vol. 1, p. 348.

91. Ka’mil al-Ziya’ra’t, p. 331. Al-Wasa’’il, vol. 10, p. 273.

92. Wasa’’il al-Shi‘a, vol. 11, p. 65.

93. Man la’ Yahdarahu’ al-Faqih, vol. 2, p. 188. Wasa’’il al-Shi‘a, vol. 11, p. 75.

94. Wasa’’il al-Shi‘a, vol. 1, p. 99.

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

96. Wasa’’il al-Shi‘a, vol. 11, p. 383.

97. Furu’‘ al-Ka’fi, vol. 1, p. 343.

98. Ibid., p. 344. Wasa’’il al-Shi‘a, vol. 11, p. 364.

99. Wasa’’il al-Shi‘a, vol. 11, p. 402.

100. Qurb al-Isna’d, p. 115. Al-Sara’’ir, p. 469.

101. Wasa’’il al-Shi‘a, vol. 11, p. 117.

102. Tafsir al-‘Ayya’shi, vol. 1, p. 336.

103. Ibid., p. 339.

104. Ibid., p. 238. Al-Wasa’’il, vol. 12, 138.

105. Al-Maqna‘a, p. 31.

106. Furu’‘ al-Ka’fi, vol. 1, p. 359. Wasa’’il al-Shi‘a, vol. 12, p. 145.

107. Furu’‘ al-Ka’fi, vol. 1, p. 390.

108. Ibid., p. 401. Wasa’’il al-Shi‘a, vol. 12, p. 481.

109. Furu’‘ al-Ka’fi, vol. 1, p. 387.

110. Ibid. Wasa’’il al-Shi‘a, vol. 13, p. 28.

111. Tafsir al-‘Ayya’shi, vol. 1, p. 155. Wasa’’il al-Shi‘a, vol. 13, p. 91.

112. Furu’‘ al-Ka’fi, vol. 1, p. 355.

113. Al-Tahdhib, vol. 2, p. 61. Wasa’’il al-Shi‘a, vol. 13, p. 115.

114. Furu’‘ al-Ka’fi, vol. 1, p. 414. Wasa’’il al-Shi‘a, vol. 13, p. 245.

115. Wasa’’il al-Shi‘a, vol. 13, p. 267.

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

117. Al-Fadl b. SAhl, nicknamed Dhu’ al-Ri’a’satayn (the man with two offices) because he was in the charge of the military and civil administration under the Caliph al-Ma’mu’n.

118. Furu’‘ al-Ka’fi, vol. 2, p. 238. Wasa’’il al-Shi‘a, vol. 13, p. 415.

119. Wasa’’il al-Shi‘a, vol. 13, p. 415.

120. Furu’‘ al-Ka’fi, vol. 2, p. 238.

121. Wasa’’il al-Shi‘a, vol. 13, p. 436.

122. Ibid., p. 438.

123. Man la’ Yahdarahu’ al-Faqih, vol. 2, p. 282.

124. Wasa’’il al-Shi‘a, vol. 13, p. 476. Man la’ Yahdarahu’ al-Faqih, vol. 2, p. 282.

125. Wasa’’il al-Shi‘a, vol. 14, p. 22.

126. Furu’‘ al-Ka’fi, vol. 2, p. 15.

127. Man la’ Yahdarahu’ al-Faqih, vol. 2, p. 131.

128. Wasa’’il al-Shi‘a, vol. 14, p. 62.

129. Furu’‘ al-Ka’fi, vol. 2, p. 26.

130. Al-Wasa’’il.

131. Ibid.

132. Qurb al-Isna’d, p. 160.

133. Furu’‘ al-Ka’fi, vol. 2, p. 77.

134. Al-Tahdhib, vol. 2, p. 240.

135. Wasa’’il al-Shi‘a, vol. 14, p. 367.

136. ‘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.

137. Qurb al-Isna’d, p. 17.

138. Wasa’’il al-Shi‘a, vol. 14, p. 415.

139. Al-Tahdhib, vol. 2, p. 200.

140. Furu’‘ al-Ka’fi, vol. 2, p. 44.

141. Al-Tahdhib, vol. 2, p. 187.

142. Tafsir al-‘Ayya’shi, vol. 1, p. 134.

143. See note on 109.

144. Furu’‘ al-Ka’fi, vol. 2, p. 45.

145. Ibid.

146. Ibid., p. 47.

147. Wasa’’il al-Shi‘a, vol. 14, p. 494.

148. Man la’ Yahdarahu’ al-Faqih, vol. 2, p. 147.

149. Al-Tahdhib, vol. 2, p. 309.

150. Furu’‘ al-Ka’fi, vol. 2, p. 23.

151. Wasa’’il al-Shi‘a, vol. 15, p. 51.

152. Furu’‘ al-Ka’fi, vol. 2, p. 90.

153. Ibid., p. 63.

154. Ibid., 95.

155. Tafsir al-Qummi, p. 686.

156. Wasa’’il al-Shi‘a, vol. 15, p. 249.

157. Ibid., p. 276.

158. Al-Tahdhib, vol. 2, p. 270.

159. Man la’ Yahdarahu’ al-Faqih, vol. 2, p. 168.

160. Furu’‘ al-Ka’fi, vol. 2, p. 101. Wasa’’il al-Shi‘a, vol. 15, p. 302.

161. Wasa’’il al-Shi‘a, vol. 15, p. 317.

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

163. Furu’‘ al-Ka’fi, vol. 2, p. 103.

164. Wasa’’il al-Shi‘a, vol. 15, p. 369.

165. Furu’‘ al-Ka’fi, vol. 2, p. 102.

166. Wasa’’il al-Shi‘a, vol. 15, p. 378.

167. Furu’‘ al-Ka’fi, vol. 2, p. 110.

168. Qurb al-Isna’d, p. 159. Wasa’’il al-Shi‘a, vol. 15, p. 445.

169. Al-Mukhtala‘a is the woman who pays compensation to her husband in order to divorce her.

170. Wasa’’il al-Shi‘a, vol. 15, p. 499.

171. Al-Zaha’r means putting away the wife by likening her back to that of his mother’s back.

172. Furu’‘ al-Ka’fi, vol. 2, p. 128.

173. Wasa’’il al-Shi‘a, vol. 15, p. 527.

174. Ibid.

175. Qurb al-Isna’d, p. 160.

176. Wasa’’il al-Shi‘a, vol. 40, p. 16.

177. Furu’‘ al-Ka’fi, vol. 6, p. 184.

178. Ibid., vol. 7, p. 440. Wasa’’il al-Shi‘a, vol. 16, p. 157.

179. Furu’‘ al-Ka’fi, vol. 7, p. 440.

180. Ibid., vol. 6, p. 215.

181. Wasa’’il al-Shi‘a.

182. Furu’‘ al-Ka’fi, vol. 6, p. 222.

183. Al-Tahdhib. Wasa’’il al-Shi‘a, vol. 16, p. 407.

184. Al-Tahdhib, vol. 9, p. 20.

185. Furu’‘ al-Ka’fi, vol. 6, p. 310.

186. Wasa’’il al-Shi‘a, vol. 17, p. 256.

187. Ibid., p. 287.

188. Furu’‘ al-Ka’fi, vol. 5, p. 276.

189. Wasa’’il al-Shi‘a, vol. 17, p. 480.

190. Ibid., 18, p. 259.

191. Furu’‘ al-Ka’fi, vol. 7, p. 246.

192. Wasa’’il al-Shi‘a, vol. 18, p. 539.

193. Man la’ Yahdarahu’ al-Faqih, vol. 4, p. 122. Wasa’’il al-Shi‘a, vol. 19, p. 42.