Alhassanain(p) Network for Heritage and Islamic Thought

An account of Zakariyya and Yahya

In Surah the family of ‘Imran Allah says, “There did Zakariyya pray to his Lord; he said My Lord! Grant me from Thee good offspring; surely Thou art the Hearer of prayer.”

“Then the angels called to him as he stood praying in the sanctuary?” (3:38-39)

Imam Ja‘far as-Sadiq says that reciting prayer (Salat ) is a service towards Allah and it is the best duty. For this reason the angels told Zakariyya

that Allah gives him the news of Yahya verifying a Word from Allah, and honorable and chaste and a Prophet from among the good ones.” (3:39)

He (Zakariyya said, My Lord when shall there be a son (born) to me, and old age has already come upon me, and my wife is barren? At that time Zakariyya was 120 years old and his wife 98. According to ‘Ali ibn Ibrahim the wife was old and did not used to get menstrual course. It was not a question to be against Allah’s will but he was surprised to beget a son in old age.) Zakariyya said, Even thus does Allah what He pleases.

He said, My Lord: appoint a sign for me Said He: Your sign is that you should not speak to men for three days except by signs; and remember your Lord much and glorify Him in the evening and the morning. (3:41)

In Surah Maryam Ayat no 2 to 6 Allah says,

“A mention of the mercy of your Lord to His servant Zakariyya. When he called upon his Lord in a low voice. He said, My Lord surely my bones are weakened and my head fares with hoariness and my Lord! I have never been unsuccessful in my prayer to Thee.

And surely I fear my cousins after me, and my wife is barren, therefore grant me from Thyself an heir. Who should inherit me and inherit from the children of Ya‘qub, and make him, my Lord, one in Whom Thou art well pleased.(19:2-6)

According to tradition of ‘Ali Ibn Ibrahim up to that time he didn’t have any son to continue his generation. And was the chief Scholars of Palestine. He used to get gifts and all facilities from them. His wife was the daughter of ‘Imran’s son Masaan and descendants of Ya‘qub were the chiefs of people. They belonged to Prophet Sulayman ’s family.

Allah, the exalted says:

O Zakariyya! Surely we give you good news of a boy whose name shall be Yahya; we have not made before anyone his equal.

He said, O my Lord! when shall I have a son, and my wife is barren, and I myself have reached extreme old age?

He said, So shall it be; your Lord says; It is easy to Me, and indeed I created you before when you were nothing. (19:7-9)

Imam Muhammad al-Baqir is reported to have said, “Yahya born five years after Allah’s revelation.”

He said,

My Lord! Give me a sign. He said, Your sign is that you will not be able to speak to the people three nights while in sound health. (19:10)

Imam Ja‘far as-Sadiq is quoted in many religious books that Zakariyya had doubt whether it is Allah’s revelation or Satan’s information. For that he asked about the sign from Allah. Allah cleared his doubt by saying, he will not able to speak for three days with anyone while in sound health. When this sign approached upon him, he understood that Allah’s promise was true. Whenever he wanted to say anything to the people, he could not speak but giving the sign by nodding the head.

So he went forth to his people from his place of worship, then he made known to them that they should glorify (Allah) morning and evening. (19:11)

Zakariyya says that He was coming out from his place of worship at the time of prayer every morning and evening, and calling people for prayer by reciting the holy verses and when time came of his wife’s delivery, he could not speak with anyone nor could recited any Dua or prayer.

Allah says:

O Yahya! Take hold of the Book with strength, and We granted him wisdom while yet a child. (19:12)

According to tradition when Allah commanded him, Yahya was three years old. When the other children tried to play with him, Yahya said that he was not born to play and waste time. According to the report of ‘Ali Ibn Asbaat, once he came to Imam Muhammad al-Taqi. Imam Taqi’s height was about 5 feet. ‘Ali Ibn Asbaat thought something about his height. Imam looked at him and said that Allah, the Creator, sends the messengers not to merely promulgate the divine law but act upon them practically. Sometimes the Almighty bestowed Prophethood at the age of forty and sometimes in childhood as in the case of Yahya and Allah, the Exalted says in Qur’an,

“And tenderness from Us and purity, and he was one who guarded (against evil).” (19:14)

Imam Muhammad al-Baqir said that when the Prophet addressed Him ‘Ya Rabbah’ at once Allah replied, “Labbaik” means “I am here, I am always with you, say what do you want”? In Qur’an, Allah says:

“And dutiful to his parents, and he was not insolent, disobedient. And peace on him on the day he was born, and on the day he dies, and on the day he is raised to life.” (19:14)

Allah, the Beneficent declares in Qur’an,

“And Zakariyya, when he cried to his Lord O my Lord! Leave me not alone; and Thou art the best of inheritors.” (21:89)

Allah, the Merciful replies in connection of these verses:

“So We responded to him and gave him Yahya and made his wife fit for him, surely they used to hasten, one with another in deeds of goodness and to call upon Us hoping and fearing; and they were humble before Us.” (21:90)

According to Sa’id bin ‘Abdullah once he asked some questions to Imam al-Mahdi when he was very young and was sitting on a lap of his father Imam Al-Hasan ‘Askari Sa’id bin ‘Abdullah asked Imam to explain the meaning of “Kaf-Ha-ya-Ain-Suad.” Imam at once said that there is a great secret behind of these letters. Allah has given the knowledge of these letters to Zakariyya and the last Prophet, Muhammad al-Mustafa.

It is said that Zakariyya requested the Almighty to make him know the names of the people of the cloak. By the order of Allah Archangel Gabriel approached him and taught him the names of the people of the cloak. When Zakariyya was reciting the names of Muhammad, ‘Ali, Fatimah, hasan his tension and sadness dissipated at once but when he recited the name of husayn, his throat was choked and he started crying. Then one day after reciting Dua and prayer he asked Allah the reason of his crying by reciting the name husayn.

Allah, the beneficent told him about the incident of Karbala by revelation: ‘Kaf’ means Karbala, ‘Ha’ means the martyrdom of the son of Rasul Ya’ means Yazid, ‘Ain’ means thirst and hunger of the family of husayn. ‘Suad’ means Patience of Imam al-Husayn.

When Zakariyya heard this, he felt, too much sorrow. He could not come out from his place of worship and forbade people to come and see him. He was saddened deeply, prayed to Allah by crying at Imam’s martyrdom. He said, “O, Allah! You will test your Prophet Muhammad al-Mustafa’s heart by grievances and troubles for the people of world to spread the principles and laws of Islam! Imam ‘Ali and Fatimah will also mourn and wear black dress for Imam al-Husayn’s martyrdom!”

He prayed, “My Lord! Grant me a son, I will prove myself as a truthful servant. O Allah make me cry and sad for my son’s troubles and sorrow as you will make your Prophet sorrowful for his son Imam al-Husayn’s grief.”

Allah the Merciful granted him a son named Yahya. His mother’s pregnancy was only of six months and Imam al-Husayn’s was also the same.

According to the traditions of Imam al-Baqir and Imam Ja‘far as-Sadiq the names Yahya and husayn were fixed by Allah and no one knew these names before.

The murderer of Prophet Salih’s camel, Yahya’s, Imam ‘Ali’s, and Imam al-Husayn’s murders were all adulterers.

It is said that the earth and the heavens did not weep for anyone except Yahya and Imam al-Husayn. The sun lamented on their martyrdom. It became red like blood while rising and setting. According to another tradition, it rained blood. If a white colored cloth was spread on the ground it might have become red, and blood started oozing from below the stones.

According to the tradition of Imam Zayn al-‘abidin after the incident of Karbala, they were returning to Karbala again. On the way wherever they halted, he heard his beloved father Imam al-Husayn and Yahya saying that the people of Palestine killed Yahya and sent his head to a prostitute.

Ibn Babawayh has quoted from Wahab ibn Munabbah that one day Iblis was roaming among the people in Palestine and taking about Maryam and Zakariyya and defaming them. So the people turned against him (Zakariyya) and were ready to kill him. Zakariyya ran towards a tree to escape the enemies. The trunk of the tree cracked and Zakariyya entered in it and the crevices joined as before.

Iblis brought the people to the tree where Zakariyya was hiding. He searched for him by putting his hand below the tree and asked people to split the tree into pieces. The people obeyed him and cut the tree with a saw into two lying in the open and went away. Iblis also disappeared from there. Zakariyya felt no pain when people cut the tree with him.

Allah sent some angels who bathed his dead body and said prayer for three days continuously. The dead body of Allah’s messenger never decomposes nor is it dispersed in the soil.

Imam Al-Hasan ‘Askari says that Allah declares in Holy Qur’an: “O Zakariyya, we give good news of a boy whose name shall be Yahya. We have not made anyone equal and we granted him wisdom while yet a child.”

Children asked Yahya to come and play. He replied, “Allah has created me to guide you from evil and not for playing.”

Allah mentions in Holy Qur’an, “And tenderness from us and purity, and he was one who guarded (against evil) And dutiful to his parents and he was not insolent, disobedient.”

Imam Al-Hasan al-’Askari says that when Zakariyya went to see Maryam he saw the winter fruits in summer and summer fruits in winter with her. He inquired about it. Maryam answered that it was all from Allah. If Allah, the Great desires to give anything at any time He gives. Zakariyya was sure that whatever she said was true. None came to her except he. Zakariyya was old he thought that Allah, the Almighty is Great. He provides everything to her, He takes care of her, sends her fruits of all seasons. Allah is great. Zakariyya thought for himself, he raised his hands for prayer. He prayed, “I have become old and my wife is also old and barren. Allah, grant me a son from Thyself as my heir.” Angels who were standing for prayer in the place of worship, congratulated him and said, Allah gives good news of a boy, whose name will be Yahya and he will be first to verify ‘Isa who will be good and obedient to Allah and His commands. He will be aloof from women. He would be a good Prophet.

The first verification of Yahya about ‘Isa was when Maryam the mother of ‘Isa drew aside from her family. She was staying in the place of worship to pray to Allah. There was a separate room without stairs. A ladder was installed for climbing up and down, none cared for her, except the Zakariyya. When he was going out, he locked the door. There was a ventilator on the doors.

When he came to know that Maryam was pregnant, he became very sad and thought that people of Israel would blame him as none visited her except Zakariyya. He informed his wife about Maryam She said, “Don’t worry. Allah is Great and He will help you in this situation.” And she asked him to bring Maryam to her so she can ask her. Zakariyya brought Maryam to his wife, who was her elder sister. She could not stand to give respect to Maryam as she was pregnant with Yahya. By the grace of Allah, Yahya took out his hand and helped his mother to stand for Maryam in respect and said, “Maryam the mother of ‘Isa who is in her womb is coming to you and you can’t stand for the respectable lady?” She heard the voice of her son from her womb and she stood up. Yahya also bowed down in his mother’s womb. This was the first testimony of Yahya!1

Imam Ja‘far as-Sadiq is quoted in a book that on the Resurrection Day a proclaimer will announce, “Where is Fatimah the daughter of Prophet, where is Khadijah bint Khuwaylid? Where is Maryam the daughter of ‘Imran? Where is Aasiya the daughter of Mazahim? And where is Umm Kulthum the mother of Yahya? They all will come forward on the day of judgment.”

The Holy Prophet has stated that the status of Yahya was very high. One day he came to the Dome of rocks. There he saw the learned scholars, whose dresses and caps were made of hair and chained to the pillars of mosque they were praying. Seeing them, Yahya told his mother to make a dress of hair for him so can join with them for prayer there. His mother asked him to wait until his father the Prophet of Allah came (At that time Yahya was very young). When Zakariyya came his mother asked him for Yahya wish.

Yahya said to his father, “O Father, have you not seen the children die in infancy?” Prophet said he had.

Then Prophet asked Yahya’s mother to prepare a dress for him as he likes. Yahya put on the dress and went to Jerusalem to pray with the other worshipper’s. His body became thin and weak, due to heavy hairy dress. When Yahya felt weakness, he prayed to Allah. Allah said, “O Yahya are you crying for weakness? I swear, if you see the fire of hell once, you will ask for the dress of iron.” Hearing the revelation, he wept so much, his face became pale and jaws became dry and his teeth jutted out. When his mother learnt of this she came with his father. The worshipper gathered and said his face became pale and wounded. Yahya said he knew nothing. Zakariyya asked, “O son, why are you suffering so much? I prayed to Allah to grant me a son and you were born. Allah refreshed my eyes and heart.” Yahya asked his father that he himself has said that there is a valley between Heaven and Hell, and only the righteous believers of Allah and Allah’s apostles will pass from it. Prophet replied, “Yes, I have told you. Allah, the Creator has created you for His worship.”

Then his mother asked if she could make two pieces of soft carpet-like cloth to keep upon his face, hide his teeth and wipe his tears. Yahya said, “Yes mother, do as you wish.” His mother made two pieces of cloth and kept on his cheeks. After sometime both the pieces were wet with tears. When he squeezed it, the tears fell from his finger tips. When Zakariyya saw this he became very sad and prayed, “O Allah! He is my son and these are his tears. You are Great and Merciful.”

When Zakariyya wanted to preach and make the people them about heaven and hell, he looked left and right as he did not want to say about the hell in presence of his son. Then one day Yahya was not present in the gathering. Prophet started addressing the people. Yahya also came and sat among the people to hear the sermon of his father. Zakariyya said, “Today, my friend Archangel Gabriel came with Allah’s revelation that there is a mountain in hell. Its name is ‘Sakaraan’. Beneath it is a valley ‘Gazabaan’. It is very dangerous and one of the gravest. There is a very deep and wide well in the valley. It is about hundred years of travel. There are numerous trunks of fire. These trunks have small trunks of fire including iron bars, chains and neck braces.”

When Yahya heard about the chastisement of Allah, he raised his head and cried, “O Allah! We were ignorant of this!” He left the place and moved to the forest.

Zakariyya came to his wife and asked her to search for him and said, “I am afraid that you will see him after his death.” His mother went out to search for him and reached where some people of Israel had gathered. They asked her where she was going. She said she was in search of her son, Yahya who had heard about hell from his father. “I fear he must have gone to the forest.” Then she went towards the forest. On the way she met a shepherd. She asked him if he had seen him. He said he had seen him and that his whole body was wet with tears. He was praying to Allah, raising his head up and saying, “O, Allah! By Your Glory and Greatness I will not drink cool water until I die and return to You.”

His mother came to him. When he saw his mother, he went to her. She covered his head with her dress and requested him to return home. He was an obedient son. They both returned home and she asked him to change the hairy clothes and put on woolen ones as they were soft. Yahya did as his mother said. Then his mother cooked masoor (lentil) for dinner. He ate and slept. At the time of the morning prayer Yahya heard Allah’s revelation, “O Yahya! Do you want any place better than My place? Or anyone like Me?” Yahya arose and asked Allah to forgive him for his deeds. He said he wanted the shelter of His Jerusalem only.

He asked his mother to return his coarse dress. His mother gave him and embraced him, requested him not to go out. But Zakariyya said, “Let him go. He has renounced the world.” Yahya changed his dress, and occupied himself in prayer with the worshippers in Jerusalem until his last.

According to a tradition of Imam al-Ridha, from the beginning, Iblis was visiting the Prophets from Adam to ‘Isa. He was sitting and discussing with them but he was much attached to Yahya. One day Yahya asked him, “O Abu Marrah! I want to ask you something.” The Satan said, “Say what you like as your respect is very high in my sight. I cannot deny you.”

Yahya said, “Then tell me about all your tricks by which you make the people act against Allah’s commands.” He agreed and promised him that he would come to him the next day. Next day in the morning, Yahya was waiting for him, when suddenly an ugly figure approached him. His face was like a monkey and the body was like a pig. His eyes were as big as his mouth, his chin and beard were missing. He had four hands. Two of them on his breast and two on the shoulders. His toes were backward. He wore a gown and had a turban. Tied to his waist were multi-colored threads it. He had a bell in his hand and the hooks hung from the bell. Yahya asked him about his turban which was tied on his waist. He said it is a cage made by him. It is painted of different colors to attract the male and the coloring threads are the oaths of women which attract males by evil tricks. Prophet asked about the bell. He said, it possessed all kinds of tastes. It has all sorts of sounds like a flute, guitar and drum etc. When a person drinks wine and do not enjoy it I ring the bell. Hearing the sound of bell, they start singing and dancing and clapping.” Prophet asked, “What makes you happy?” He said, “Women.”

Then he said, “When the virtuous people curse me, I go to the women and make them happy.” The Prophet asked, “What is it on your head?” He said, “These are the curses of good people.” The Prophet asked, “And what about the hooks which are hanging on it?” He said, “By these hooks, I attract the mind and heart of the good believers towards me.” Then Yahya asked whether he could succeed over him?” Satan said, “No. Not at all. But I have seen your attitude, when you eat more than my hunger, until I am alive.” The Satan also vowed that he will not give advice any Muslim until the day of judgment and disappeared from there and did not come again to any Prophet.

In another book it is written that the dress of Yahya was made of date palm.

According to traditions of Imam Musa al-Ka¨im and Imam al-Ridha, Yahya was always weeping in fear of Allah and never laughed and ‘Isa was sometimes crying and sometimes laughing and whatever he was doing, was better than Yahya.

Imam Ja‘far as-Sadiq is quoted in a book that the rulership of The Israelites was transferred from Prophet Denial to Uzair. The followers used to gather and ask the religious matters and problems and solved their problems through Uzair

Then Prophet Uzair disappeared from among them for a hundred years and by order of Allah he again reappeared and the people who were preaching to the people in his absence became dumb. The rules and regulations were very strict at that time. In the same period Yahya born. When he was seven years old, he started preaching Allah’s command and recited the holy verses in loud voice before the people. “Allah is one! He is alone and has no partner. He punishes the offenders, so fear His chastisement. Sometimes the apostles disappear from the people to their offence. You will be happy when ‘Isa son of Maryam will come within twenty years among you and preach you.”

‘Ali has stated that Yahya died in the last week of the month on Wednesday. (Month is not mentioned)

Imam as-Sadiq has stated in a book that ‘Isa prayed to Allah to make Yahya return to the world again and went near the Yahya’s tomb and called out. Yahya came out of his tomb and asked, “O ‘Isa why have you called me? And what do you want from me?” ‘Isa said, “I want you to return to the world again and be my helper and companion as you were before.” Yahya replied, “O ‘Isa! Still I am restless after my death and you want me to come back again and die again. I don’t want to come again,” and went into his tomb and ‘Isa turned back.

Imam as-Sadiq has stated that a man came to ‘Isa and confessed that he is a great sinner. He has committed a great sin (adultery). “So please make me pure and ask Allah to forgive me.” ‘Isa called the people to gather and award punishment. People gathered and made him stand in a pit for stoning. ‘Isa said, “Only those who have not committed any sin can punish.” The people realized their mistake and left except ‘Isa and Yahya.

Yahya came to him and said, “O sinner, give me some good advice.” He said, “Restrain from evil, otherwise your wish will kill you.” Yahya said, “Say something more.” He said, “Secondly do not rebuke the person in front of others and do not be angry in excess.” Prophet said, “It is enough.”

The Holy Prophet says, “When the time came, Allah raised ‘Isa nominated Prophet Shamoun ibn Hamoon as his successor. He preached to the people of The Israelites until he was alive. When people tried Yahya and put him to death, he appointed the son of Shamoun as his successor.2

Imam Muhammad al-Baqir said that when Yahya was born Angels took him to the heaven and gave him milky juice but forbade him to drink milk. Then they brought him to his father Zakariyya. The house was illuminated as if by moonlight.

Imam al-Ridha says that there are three stages in a human life. First when he is born in the world and sees the world. Second when he dies and third when he would be raised from the grave. Allah sent peace upon Yahya and removed his fear. Yahya said that Allah, the Merciful has released him from the terror of these three occasions.

Imam al-Ridha says, “When Zakariyya prayed to Allah to grant him a son whom he can nominate as his successor it was the first of Muharram and Allah heard his prayer. It is said that Allah bestow whatever he asks to the one who fasts and prays on that day.”

According to hasan Balkia Imam Ja‘far as-Sadiq said, “When Zakariyya fled in fear of The Israelites and asked a tree for refuge, the trunk of the tree split and invited Zakariyya to enter. When he entered, the tree joined as before. The Israelites searched for him everywhere but could not find him. Then Satan came to them and showed them where he was hidden and asked them to saw the tree trunk. At that time people were worshipping that tree and they refused to cut the tree. But Satan changed their mind and made them cut it happily.” At last, Zakariyya was cut in two.3

Imam Ja‘far as-Sadiq was asked, who was the most cruel disbeliever. He said, “He was an adulterer and kept a lot of mistresses. One of them belonged to The Israelites. When she became old, she asked her daughter to “go to the king as a mistress and when the king asks what reward you want, tell him that you want the head of the son of Zakariyya.” The girl did as her mother bid her. The king asked her three times but she gave the same reply. At last the king ordered for a golden tray, called Yahya to his court and cut his head. When Prophet’s blood fell on the ground it began to boil. The people started putting dust and mud on it but it did not stop boiling. The dust and mud piled upon it became a hillock.

Many years passed. After that king, the new king named Nebuchadnezzar became the ruler of The Israelites. He asked one of the elderly people the reason of blood boiling. He said he has heard from his father and grandfather that it was the blood of Yahya who had been killed by the previous king and his blood is still boiling.

Nebuchadnezzar vowed that he would kill the people of The Israelites to stop the boiling of blood. To this end he killed about seventy thousand people and the blood stopped boiling.

According to another tradition, the woman who asked the king for Yahya’s head, was the wife of another king. The king of the Israelites kept her as his mistress. When she became old, she offered the king to accept her daughter from her first husband. The king said he will ask Yahya if he would allow me to marry her. When he asked Yahya he refused. Then one day the old woman dressed up her daughter and sent her to the king when he was drunk. He accepted her. Then she persuaded the king to kill Yahya. Due to this Yahya was slaughtered by the king.

According to another tradition ‘Isa sent Yahya with twelve followers to preach to the people the religious laws and warn people that it was against Islamic law, to marry the sister’s daughter. According to a tradition the king loved his sister’s daughter very much and he wanted to marry her. When her mother came to know about the Yahya’s order. She became very angry with him. She adorned her daughter and sent her to the king. The king asked her what she desired as a gift. She asked for Yahya’s head. The king told her to ask for anything except Yahya’s head, but she refused. Finally the king relented and summoned Yahya to the court and beheaded him.

The drops of blood fell on the ground and started boiling. When Nebuchadnezzar came on the throne and he came to know about it from an old woman of The Israelites, he vowed that he would kill the people of the Israelites to stop the boiling of blood.

Imam Ja‘far as-Sadiq said, “When Allah desires to take revenge of his apostles or believers, He takes revenge through evil people of this world and sometimes He takes revenge from His own friends. Nothing is difficult to Allah. Allah took revenge of Yahya by Nebuchadnezzar, the king of The Israelites.”4

Notes

1. It is said that the mother of Yahya was from Asia. Some says that she was the sister of Maryam or her aunt.

2. That there are different opinions about Yahya being the successor of ‘Isa

3. Allah’s blessings on those who believe in Him and curse on those who have slaughtered His apostles.

4. Many incidents and conditions of Yahya, Prophet Daniel will be narrated in the chapter of Nebuchadnezzar.

An account of Maryam, the mother of ‘Isa

Allah, the most high declares in Qur’an,

“When a woman of ‘Imran said, My Lord! Surely I vow to Thee what is in my womb, to be devoted (to thy service); accept therefore from me, surely Thou art the Hearing, the knowing.” (3:35)

‘Imran’s wife Hanna was the maternal grandmother of ‘Isa and he was different from ‘Imran the father of Musa. He was the son of Masaan and Hanna’s sister Aaisha was Zakariyya’s wife. Yahya and Maryam were cousins.

‘Imran’s wife had taken a vow that she would devote her child that is in her womb (whether boy or a girl) in the service of Jerusalem or for the prayer in the mosque. (A devoted child cannot leave the place). ‘Ali ibn Ibrahim has stated that Allah is Knowing and Hearing. Ayyashi has written: According to a tradition ‘Imran’s wife vowed that she will devote her child in the service of Jerusalem. (He or she worked as a keeper of the mosque and he was strictly prohibited to go out from the mosque.)

Regarding Hanna, the mother of Maryam it is said,

“So when she brought forth, she said, My Lord! Surely I have brought forth a female- and Allah knows best what she brought forth- and the male is not like the female, and I have named it Maryam, and I command her and her offspring into Thy protection from the accused Satan.” (3:36)

Imam Ja‘far as-Sadiq said, female is not like male as (when female comes in menstrual period, she cannot stay in mosque. She must leave the place and go away) and the keeper of mosque should not go out. (And Hanna said, I have named her Maryam , Maryam means virgin. I have given her in the protection of Allah.)

The Qur’an says,

“So her Lord accepted her with a good acceptance and made her grow up a good growing.” (3:36)

It is said that she was growing day by day in wisdom with others. When she completed nine years she became perfect in prayers and in fasting. She became more perfect than others in worship.

In continuation of Ayat 36, Allah gave her in the change of Zakariyya It is stated that Maryam ’s mother brought her, wrapping her in a piece of cloth and said that she has devoted her for the service of Jerusalem. Maryam was the daughter of Prophet so the other people said they would take charge of her, to look after her. But Zakariyya said that Allah has appointed him as her guardian, “as my wife is Maryam ’s aunt.” Other scholars said, “You are not, but her mother is a rightful person.” To find out the right person they decided to cast their pens in flowing water. They all were twenty-nine. The pens were very heavy, made up of iron and were used for writing the verses of Torah. They cast their pens in flowing water one by one, Zakariyya also cast his pen. All the pens sank. Only the pen of Zakariyya floated.

The Qur’an further states, “Whenever Zakariyya entered the sanctuary to (see) her, he found with her food. He said, O Maryam! Whence comes this to you? She said, It is from Allah. Surely Allah gives to whom He pleases without measure.”

Imam said, “She was not drinking milk but getting her provision from Allah.” Imam al-Baqir said that, many people tried to take charge of Maryam but Zakariyya’s pen remained afloat and he became her guardian. Then Zakariyya brought her in the mosque. When she came of age, (menstruating), Allah ordered Zakariyya to keep her in a separate part of the mosque. Maryam was a very beautiful lady. When she was standing for prayer the house illuminated with Divine light. Whenever Zakariyya went to see Maryam he found fruits of different seasons with her, when he inquired about the fruits of summer in winter and winter fruits in summer Maryam replied, “It is from Allah. Surely Allah gives to whom he pleases without measures.” Zakariyya prayed to Allah to grant him a virtuous offspring.

According to Imam as-Sadiq Allah revealed to ‘Imran that he would be bestowed with a son, who will give sight to the blind, he will cure the lepers and bring the dead to life with his order. “I will send him as My apostle to the people of The Israelites.”

‘Imran gave the good news to his wife Hanna and she was pregnant. She thought that Allah has given the good news of a male child. So she decided that she would devote the child (whether boy or girl) in the service of Jerusalem. When Maryam was born, she said, “O Allah! I delivered a female child. And a Prophet can’t be female.” When Allah blessed Maryam with a son ‘Isa it was the fulfillment of His promise to ‘Imran.

According to another tradition people asked Imam al-Ridha if Allah had any information about anything, can anyone go against of it? Imam said, “Yes, in the period of Musa, Allah ordered the Israelites not to enter a holy place. The people obeyed and didn’t enter but their grandsons entered did. In the same way ‘Imran was informed by Allah, he will bestow him a son in a particular month of a year and the son would be a Prophet. And he went somewhere else.”

When Maryam was born in ‘Imran’s house and Zakariyya took charge of her, some said, “‘Imran is a true Prophet of Allah and some said he wasn’t.” When ‘Isa was born, people who believed, said, “What Allah promised to ‘Imran was true.”

According to another tradition people asked Imam al-Baqir if ‘Imran was a Prophet? Imam replied, “Yes, he was a Prophet sent by Allah to his community. And Hanna was the wife of ‘Imran and Hanana was the wife of Zakariyya They both were sisters. Hanna was the mother of Maryam and Yahya was the son of Zakariyya And ‘Isa was the son of Maryam.

‘Isa was the son of Yahya aunt’s daughter (Hanna) and Yahya was the son of Maryam’s aunt. So they both were maternal cousins.1

Regarding the religious book, Isma‘il Zohfi a follower of Imam al-Baqir asked him that others say one cannot pray in menstrual period and can’t fast during the period. What is true? Imam replied him giving him example of Maryam that the mother of Maryam will devote her child in service of Jerusalem and one devoted to Jerusalem did not come out. When Maryam was brought up by Zakariyya and many people demanded the guardianship of Maryam they cast their pens with their names in the sea. All pens sunk except Zakariyya’s. Zakariyya took charge of her and looked after her until she grew up. As a woman she could not stay in a mosque during menses and can’t pray. But it is true that she had to stay in a mosque, as she was pure and virgin.2

Allah says,

O Maryam! keep to obedience to your Lord and humble yourself, and bow down with those who bow. “This is of the announcements relating to the unseen which we reveal to you; and you were not with them, when they cast their pens (to decide) which of them should have Maryam in his charge and you were not with them when they contented one with another.” (3:43-44)

Imam Muhammad al-Baqir said that the casting of pens in water was for the guardianship of Maryam whose parents were dead and she was an orphan. And in last part states the affair of the guardianship of ‘Isa

According to another tradition the first time lots were drawn for Maryam and they were six person who cast their pens.

al-Qutb al-Rawandi has stated that Imam Ja‘far as-Sadiq said, “Maryam had protected herself from evil since five hundred years before the birth of ‘Isa. Maryam’s mother decided to devote her child in the service of Jerusalem. When Maryam born, she was brought up in Jerusalem. When she grew up she served the worshippers, Allah the high, ordered Zakariyya to make arrangement for her veil and curtain in the mosque. So that she can conceal herself from strangers. Only Zakariyya was visiting her. She lived for 500 years after her father’s death.”3

According to Imam al-Baqir, ‘Ali asked Fatimah for food. Fatimah said that by Allah, she had nothing to give since three days. Imam asked, why she did not inform him. She said that her father Prophet forbade her to make too many requests.

After that ‘Ali came out of his house and met one of his followers, Miqdad. Imam inquired where he was going in the hot afternoon. He said, “Because of hunger.” Imam ‘Ali said that he had also came out of his house for the same thing. Imam ‘Ali gave him a Dirham, which he had borrowed and returned empty-handed. He saw the Prophet sitting and Fatimah in prayers. He found that there was a tray of food, covered with a cloth. After prayers she brought it before them. When they uncovered it they saw meat dish and hot chapattis. Imam ‘Ali inquired from where it had come? Fatimah replied, “It is from Allah. Surely Allah gives to whom He pleases without measures.” The Holy Prophet said, “Shall I show you your and Fatimah’s example? Imam said, “Yes.” Prophet said, “O ‘Ali, your status and example is like Zakariyya when he saw the seasonal fruits of different seasons near Maryam He inquired about them. When you asked Fatimah for this and she answered you.”

By the grace of Allah the family of Prophet were having food for one month from that tray. Imam al-Baqir said that tray was still with them. This will be discussed in the chapter of the family of Prophet and in the miracle of Fatimah.4

Ibn ‘Abbas has stated that once the Holy Prophet informed his family about cruelty and oppression on Fatimah after him, and said that angels will weep in sorrow and grief, as they revealed to Maryam and will say, “O Fatimah Allah has given you superiority above all the women of the world. O Fatimah! Pray to Allah, prostrate and bow the forehead on the pray mat. When you will be crush under the falling door, you will suffer great pain. Then by the permission of Allah, Maryam will come for your treatment.”

According to a tradition, some people asked Imam Ja‘far as- Sadiq who gave the last bath (ghusl) to Fatimah? Imam said, “Amir al-Mu’minin. As she was an infallible, sinless lady. So Imam ‘Ali gave her last bath of her body. In this way ‘Isa gave the last bath to his mother Maryam .”5

Notes

1. There are different opinions in different books (hadith) that the mother of Yahya was the sister of Maryam and another tradition says, she was an aunt. It is difficult to understand the proper relationship.

2. It is very difficult to solve this problem. In the book Behaarul Anwaar it is indicated that the daughters of Prophets were not having menstrual course and it will be discussed in the chapter of Fa§imah. Some hadith indicates that they were having menstrual course (Qur’an says (3:42) O Maryam! Surely Allah has chosen you and purified you and chose you above the women of the world.” Allah says, O Maryam! Keep to obedience to your Lord and humble yourself, and bow down with those who bow.”

Allah has kept her pure and chosen her above the women of the world. Allah says twice regarding the status of Maryam in His holy book. First He chose her from the Prophet’s family and made her most respectable above the all women of the world. ‘Isa was born by Allah’s will without father and secondly Allah has recorded ‘Isa ’s events for the last Prophet. According to reliable sources Allah has given Excellency to Fa§imah the daughter of Prophet Muhammad al-Mus§afa above the women of the world. Imam Ja’far al-Sadiq has stated Fa§imah was called Muhadditha because Angels visited her and spoke to her. As the (Angels) were visiting Maryam and talking with her.

It was said: Fa§imah I have chosen you, given you superiority above all the women of the world. O Fa§imah, Pray to Allah, prostrate and bow down in Allah’s adoration.” Even Angels were conversed with Fa§imah. One night, while speaking to the Angels, Fa§imah said, ‘Maryam is superior on all the women of the world.’ Angels said, ‘Maryam was superior in the period of ‘Isa but Allah the glorious has given you superiority with on all the women of the world until the day of judgment.’

It is related that one day the Prophet drew four lines on the ground and asked the followers, “Do you know, why I have drawn these four lines?” The followers said, “No, Allah and His Prophet know better.” Prophet said, “These lines indicate four best ladies of the Heaven. 1) Khadijah bint Khuwaylid 2) Fa§imah my daughter 3) Maryam bint ‘Imran 4) Aasiya Bint Mazahim, the wife of the Pharaoh.”

According to Imam Musa al-Ka¨im the Holy Prophet has said that Allah has appointed these four with all His bounties, and in all respects, above all the women of the world. They are Maryam Aasiya Khadijah and Fa§imah.

3. Such a great age of Maryam is against established belief.

4. From the ancient writings we come to know what was happening in the past will be happen in future. Allah sent bounties from the heaven for Maryam as well as for Fa§imah.

5. More incidents of Maryam will be discussed in the chapter of ‘Isa.

1. His Dissertation on Islamic Law

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

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

We have believed in its clearly defined and its ambiguous, its specific and its general, its promise and its threat, its abrogating (verses) and its abrogated, and its giving information. No creature is able to bring the like of it. After it the proof and argument is the Commander of the faithful, who undertakes the affairs of the Muslims, speaks on behalf of the Qur’an, and knows its precepts, who is his (the Prophet’s) brother, his successor, his testamentary trustee, whose position to him was as Ha’ru’n had with Musa’, ‘Ali b. Abu’ Ta’lib, the Commander of the faithful, the Imam of the Allah-fearing, the leader of the luminous famous ones, the master of the faithful, the best of the testamentary trustees after the prophets; after him were al-Hasan and al-Husayn, peace be on them, one by one up to this day of ours, who are the family of the Messenger; the most learned of them (men) in the Book and the Sunna (the Prophet’s practices), the most just of them in the case, the most appropriate of them for the Imamate in every age and time; they are the firmest handle, the Imams of guidance, the proof over the inhabitants of the world until Allah inherits the earth and that which on it, and He is the best of the inheritors; all those who have opposed them are straying and misleading and leaving the truth and guidance; it is they who express the Qur’an and speaks on behalf of the Messenger with eloquence.

He who dies and does not know their names and their fathers’ names dies as those who died before Islam. Surely of their religion are piety, chastity, truthfulness, righteousness, diligence, returning the things deposited (with them to) to the pious and the sinners, prostrating themselves in prayers for a long time, refraining from the unlawful, waiting for relief by the virtue of steadfastness, good friendship, good neighborhood, offering the good, praying by night, turning away from harm, cheerfulness, advice, and having mercy on the believers.”

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

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

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

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

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

The acts of wudu’’

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

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

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

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

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

Things that Invalidate wudu’’

The Imam has mentioned the things that invalidate wudu’’ as follows:

A. discharge of flatus through the anus,

B. urine,

C. feces,

D. sleep which overcomes reason,

E. jana’ba (sexual intercourse or just the discharge of semen).

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

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

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

The Obligatory Ghusls

Ghusl is obligatory in the following states:

A. Ghusl of jana’ba

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

B. Ghusl of hayd

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

C. Ghusl for touching a corpse

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

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

The Recommended Ghusls

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

A. Ghusl for Friday:

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

B. Ghusl for the two ‘Ids:

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

C. Ghusl for the Day of ‘Arafa

D. Ghusl for the first night of the blessed month of Ramada’n

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

As for the local ghusls, they are:

A. Ghusl for entering Holy Mecca.

B. Ghusl for entering Medina.

C. Ghusl for visiting the Holy Shrines.

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

Imam al-Ridha’, peace be on him, has said: “The obligatory (daily) prayers are: (sala’t) al-zuhr or the noon prayer is four rak‘as; (sala’t) al-‘asr or the afternoon prayer is four rak‘as; (sala’t) al-maghrib or the evening prayer is three rak‘as; (sala’t) al-‘asha’’ or the night prayer is four rak‘as; (sala’t) al-fajr or the dawn prayer is two rak‘as. So that is seventeen rak‘as.

“And the recommended (prayers) are thirty-four rak‘as: eight rak‘as before noon (prayer), eight rak‘as after it, four rak‘as after the evening (prayer), two rak‘as in sitting position after the night (prayer), which numbered as one (prayer), eight rak‘as in the early morning (sahr); the odd prayer (al-witr)1 is three rak‘as, and two rak‘as after the odd prayer2 .”

This paragraph gives an account of some obligatory prayers of which are the daily prayers which are five religious duties: the morning prayer is two rak‘as; the noon prayer is four rak‘as; the afternoon prayer is four rak‘as; the evening prayer is three rak‘as; the night prayer is four rak‘as, so they are seventeen rak‘as. It also gives an account of the daily recommended supererogatory prayers, which are: eight rak‘as is the noon supererogatory prayers before the noon prayer and eight rak‘as after it before the afternoon prayer (for the afternoon); four rak‘as is the night supererogatory prayer (for the night); eight rak‘as is the late-night supererogatory prayers (sala’t al-layl); two rak‘as is the even prayer after it; one rak‘a is the odd prayer after it; two rak‘as is the dawn prayer before the morning prayer, so they are thirty-four rak‘as.

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

These words contain the following:

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

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

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

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

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

He, peace be on him, has said: “(Prayer) is shortened after (covering) four firsikhs3 back and forth, twelve miles; and when you shorten (your prayers), then you should break the fast.”

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

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

He (Imam al-Ridha’), peace be on him, has said: “And qunu’t is in five prayers: the dawn prayer, the noon prayer, the evening prayer, the night prayer, and the Friday prayer. Every qunu’t is before ruku’‘ and after the recitation.”

As for qunu’t, it is among the recommended acts of prayer, especially as it concerns prayers which should be performed loudly in the first two rak‘as such as the dawn prayer, the evening prayer, Friday prayer, noon prayer, and afternoon prayer. It is performed one time in each prayer after the recitation and before ruku’‘ in the second rak‘a except Friday prayer, which consists of two qunu’ts: one before ruku’‘ in the first rak‘a and the other is after ruku’‘ in the second rak‘a. As for ‘Id prayer, it consists of five qunu’ts in the first rak‘a and four qunu’ts in the second rak‘a.

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

The prayer for the deceased Muslims, male or female, is a general obligation (wa’jib kifa’’i). It is performed as follows: At the first place, the worshipper should say the first takbir (Alla’hu Akbar), then recite the Shaha’datayn, then say the second takbir (Alla’hu akbar) and call down blessing upon the Prophet, may Allah bless him and his family, then say the third takbir (Alla’hu akbar) and pray for the faithful, then say the fourth takbir (Alla’hu akbar) and supplicate for the deceased, then say the fifth takbir (Alla’hu akbar) and depart. In this prayer it is not necessary for the persons who perform it to have done purity from ritual impurity (al-hadath) or filth (al-khabath), to have worn lawful clothes and covered the pudendum, as it is necessary for them to do that in the rest of the prayers. Some jurists think that such a prayer is a mere supplication, not a real prayer.

He, peace be on him, has said: “Bismllahar rahma’nr rahim is the Fa’tihat al-Kita’b (i. e. the Opening Chapter of the Book or Surat al-Fa’tiha) should be recited in a loud voice.”

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

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

Zaka’t is among the creative regulations in economic, Islamic regime, for Islam has appointed it in order to put an end to poverty and to spread welfare among people and in addition to that it gathers men in the field of love and unify their ranks, for men are disposed by nature for love those who do good for them. Zaka’t is the clearest aspect of charity.

This part of the speech of the Imam, peace be on him, shows the following:

Firstly, the Imam, peace be on him, explains the precepts regarding Zaka’t due on the two coins (i. e. gold and silver): Nisa’b (the minimum amount of property liable to payment of Zaka’t) is necessary. As for the nisa’b of silver, it is two hundred dirhams and five dirhams is obligatory on them, and then there is one dirham payable on them when they increase forty by forty whatever they reach. There is no zaka’t on the dirhams less than two hundreds nor on those less than forty dirhams.

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

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

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

As for khums, it is one of the financial taxes which Islam has imposed and which the Shi‘ites of the members of the House (Ahl al-Bayt), peace be on them, have adopted; none of the Islamic sects has adopted it except them. Allah, the Exalted, has imposed khums for the greatest Prophet and his progeny, may Allah increase them in honor, in place of zaka’t; and it is obligatory on seven items of which are: the profits of earnings, the one year’s surplus of the responsible (mukallaf) and his own family from among the interest of handicrafts, agriculture, trades, wages, and the rest of the various kinds of earnings on which khums is obligatory.

Man spends some of his money on his hajj and visitations, his alms, tightening the bonds of kin, his gifts, his vows, his religious expiation, marrying his children, and other than these of which he is indeed and which he spends on lawful items. Accordingly, khums is divided into two equal shares: The first share is to be paid to the Imam , the blessings of Allah be on him, in the time of his appearance, but in the time of his occultation it (khums) is given to his deputy, the qualified just jurist, in order that he may spend it on spreading Islam, the precepts of religion, helping the men of knowledge, and other affairs through which he gains the pleasure of the Imam, peace be on him.

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

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

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

Zaka’t is due on the four crops when they reach the minimum amount (nisa’b) which is five wasaqs, which is in this time estimated at eight hundred and forty-eight kilograms.5 The amount which should be taken out of the zaka’t of the crops is al-‘ushr or one-tenth. That is when the crops are irrigated by flowing water and rain. Half of al-‘ushr is obligatory on them when they are irrigated by Persian wheels, water pumps, water wheels, and the like. Zaka’t is obligatory on him who has such an amount of crop whether he is a farmer, a land owner, rich, or poor.

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

As for zaka’t al-fitra, it is the first financial obligation in Islam, and it is called the alms of bodies (zaka’t al-Abda’n). It is obligatory on him who has gathered the conditions such as bulu’gh (ritual puberty, 15 years in the case of boys and 9 years in the case of girls), sanity, non-fainting, and non-poverty. When these conditions are available in the evening of the night of ‘Id al-Fitr, then zaka’t is obligatory on every Muslims and their breadwinners, whether they are young or old.

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

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

This paragraph gives an account as follows:

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

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

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

He, peace be on him, has said: “Fasting is observed in the month of Ramada’n when (the moon) is sighted and ends when the moon (of Shaw’wal) is sighted.”

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

The first of the month of Ramada’n is not established through the words of astrologers and the like; rather it is established when thirty days of the month of Sha‘ba’n has passed. Likewise, the month of Shawwa’l is established when thirty days of the month of Ramada’n has passed.

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

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

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

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

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

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

He, peace be on him, has said: “And pilgrimage to the House (is incumbent on) him who is able to undertake the journey to it. And the way (sabil) is journey provisions and a she-camel. It is not permissible for him/her to make the pilgrimage except the greater pilgrimage (mtamati‘an). (Hajj) al-ifra’d (which consists of only the major pilgrimage without the ‘umra (lesser) pilgrimage) and (hajj al-Qura’n) which the non-Shi‘ites (‘a’mma) make are not permissible. And (hajj) al-ihra’m apart from miqa’t (point and time) is not permissible. Allah said: And accomplish the pilgrimage and the ‘umra for Allah.7The castrated sacrifice is not permitted, for it is defective. As for al-mouju’’ (the sacrifice whose testicles have been bruised), it is permissible.”

The hajj is one of the five pillars on which Islam has been built. It is a political and spiritual act of worship which results in economic, health, and spiritual profits and interests. It is a political conference which brings the Muslims together in the Holiest Place, that they may know each other, discuss the economic and political problems of their countries and nations, and the like. The holy verse refers to that. He, the Exalted, said: And proclaim among men the pilgrimage: they will come to you on foot and on every lean camel, coming from every remote path, that they may witness advantages for them and mention the name of Allah during stated days.8

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

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

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

A. Hajj al-tamattu‘:

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

a) Hajj al-Qira’n9

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

b) Hajj al-ifra’d,

It this the religious duty of those who live near Mecca just as Hajj al-Qara’n. The pilgrim enters the state of pilgrimage from the house of his family if it is nearer to Mecca than al-Miqa’t (point and time);otherwise he/she should enters the states of pilgrimage from al-Miqa’t. Among the characteristics of Hajj al-Qara’n and Hajj al-ifra’d is that al-‘umra therein is after the hajj, and he/she must have the intention of performing them separately.

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

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

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

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

a) Jihad against the polytheists in order to summon them to Islam.

b) Jihad against the unbelievers who attack the Muslims.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

He, peace be on him, has said: “And honoring the parents. If they are polytheists, then do not obey them11 and keep company with them in this world kindly, for Allah says: Be grateful to Me and to both your parents; to Me is the eventual coming. And if they contend with you that you should associate with me what you have no knowledge of, do not obey them.12 The Commander of the faithful, peace be on him, said: ‘They (parents) do not fast for them (children); nor do they pray (for them), but they order them to disobey Allah, so they obey them.’”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A. Al-‘qiqa (sacrifice):

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

B. Shaving the hair of the child:

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

C. Giving a name to the child:

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

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

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

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

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

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

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

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

He, peace be on him, has said: “And Islam is (something) other than faith; every believer is a Muslim, but not every Muslim is a believer. The believer does not steal; nor does he drink wine; nor does he kill the soul which Allah has forbidden without any right. As for asha’b al-Hudu’d16 , they are neither believers nor unbelievers.17 Allah will not make a believer enter the Fire, for He had promised him the Garden and immortality therein. He for whom the Fire is obligatory because of hypocrisy, transgression, or a big sin will not resurrected with the believers; nor will he be one of them, and the Hell-Fire will encompass none except the unbelievers. He who enters the Fire because of clinging to sin, associating something with (Allah), disbelieving in Him, showing hypocrisy, and committing a big sin is a sinner. And intercession is permissible for those who seek it.”

Islam is wider in circle and more comprehensive in subject than belief. He who professes the two testimonies (i.e. I witness that there is no god but Allah and that Muhammad is His Messenger) is a Muslim, his blood is spared; his property and his honor are safeguarded; whether he is a believer or a sinner. As for belief, it is a talent which prevents man from committing sins and crimes, and prevents him from opposing Allah, the Most High. Allah, the Exalted, has prepared for believers provisions and honorable position in the Abode of Immortality. He will make them dwell wherever He desires of the Garden. As for the position of him who commits great sins, it will be in the Hellfire, which is an evil fate.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

4 . Gizzard-less birds: It is forbidden to eat the birds which have neither gizzard nor craw nor spurs on their feet. It is lawful to eat the birds whose flapping is more than their gliding.

He, peace be on him, has said: “It permissible to eat the eggs whose tips are different; it is forbidden to eat the eggs whose tips are the same.”

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

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

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

Notes

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

2. His statement ‘and two rak‘as after the odd prayer’ means the morning supererogatory prayer.

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

4. Al-‘Urwat al-Withqa’.

5. Minha’jj al-Sa’lihin, vol. 1, p. 266.

6. Al-Fiqh ‘ala’ al-Madha’hib al-Arba‘a, vol. 1, 340-343.

7. Qur’an, 2, 196.

8. Ibid., 22, 27-28.

9. Hajj al-Qira’n is pilgrimage in common, to perform two affairs at the same time.

10. Fiqh al-Sunna.

11. In al-‘Uyu’n it has been mentioned: “And honoring the parents is obligatory. If they are polytheists, then there is no obedience to them nor to other than them in disobeying the Creator, for there is no obedience to creature in disobeying Allah.”

12. Qur’an, 31, 14-15.

13. Minha’jj al-Sa’lihin, vol. 2, p. 279.

14. Qur’an, 6, 165.

15. Ibid., 53, 40.

16. Asha’b al-Hudu’d are those who are punished for committing a certain crime.

17. This means that they are Muslims, but they are neither believers nor unbelievers, in this manner it has been mentioned the book al-‘Uyu’n.

18. Tuhaf al-‘Uqu’l, pp. 415-423.

1. His Dissertation on Islamic Law

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

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

We have believed in its clearly defined and its ambiguous, its specific and its general, its promise and its threat, its abrogating (verses) and its abrogated, and its giving information. No creature is able to bring the like of it. After it the proof and argument is the Commander of the faithful, who undertakes the affairs of the Muslims, speaks on behalf of the Qur’an, and knows its precepts, who is his (the Prophet’s) brother, his successor, his testamentary trustee, whose position to him was as Ha’ru’n had with Musa’, ‘Ali b. Abu’ Ta’lib, the Commander of the faithful, the Imam of the Allah-fearing, the leader of the luminous famous ones, the master of the faithful, the best of the testamentary trustees after the prophets; after him were al-Hasan and al-Husayn, peace be on them, one by one up to this day of ours, who are the family of the Messenger; the most learned of them (men) in the Book and the Sunna (the Prophet’s practices), the most just of them in the case, the most appropriate of them for the Imamate in every age and time; they are the firmest handle, the Imams of guidance, the proof over the inhabitants of the world until Allah inherits the earth and that which on it, and He is the best of the inheritors; all those who have opposed them are straying and misleading and leaving the truth and guidance; it is they who express the Qur’an and speaks on behalf of the Messenger with eloquence.

He who dies and does not know their names and their fathers’ names dies as those who died before Islam. Surely of their religion are piety, chastity, truthfulness, righteousness, diligence, returning the things deposited (with them to) to the pious and the sinners, prostrating themselves in prayers for a long time, refraining from the unlawful, waiting for relief by the virtue of steadfastness, good friendship, good neighborhood, offering the good, praying by night, turning away from harm, cheerfulness, advice, and having mercy on the believers.”

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

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

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

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

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

The acts of wudu’’

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

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

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

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

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

Things that Invalidate wudu’’

The Imam has mentioned the things that invalidate wudu’’ as follows:

A. discharge of flatus through the anus,

B. urine,

C. feces,

D. sleep which overcomes reason,

E. jana’ba (sexual intercourse or just the discharge of semen).

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

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

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

The Obligatory Ghusls

Ghusl is obligatory in the following states:

A. Ghusl of jana’ba

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

B. Ghusl of hayd

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

C. Ghusl for touching a corpse

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

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

The Recommended Ghusls

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

A. Ghusl for Friday:

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

B. Ghusl for the two ‘Ids:

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

C. Ghusl for the Day of ‘Arafa

D. Ghusl for the first night of the blessed month of Ramada’n

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

As for the local ghusls, they are:

A. Ghusl for entering Holy Mecca.

B. Ghusl for entering Medina.

C. Ghusl for visiting the Holy Shrines.

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

Imam al-Ridha’, peace be on him, has said: “The obligatory (daily) prayers are: (sala’t) al-zuhr or the noon prayer is four rak‘as; (sala’t) al-‘asr or the afternoon prayer is four rak‘as; (sala’t) al-maghrib or the evening prayer is three rak‘as; (sala’t) al-‘asha’’ or the night prayer is four rak‘as; (sala’t) al-fajr or the dawn prayer is two rak‘as. So that is seventeen rak‘as.

“And the recommended (prayers) are thirty-four rak‘as: eight rak‘as before noon (prayer), eight rak‘as after it, four rak‘as after the evening (prayer), two rak‘as in sitting position after the night (prayer), which numbered as one (prayer), eight rak‘as in the early morning (sahr); the odd prayer (al-witr)1 is three rak‘as, and two rak‘as after the odd prayer2 .”

This paragraph gives an account of some obligatory prayers of which are the daily prayers which are five religious duties: the morning prayer is two rak‘as; the noon prayer is four rak‘as; the afternoon prayer is four rak‘as; the evening prayer is three rak‘as; the night prayer is four rak‘as, so they are seventeen rak‘as. It also gives an account of the daily recommended supererogatory prayers, which are: eight rak‘as is the noon supererogatory prayers before the noon prayer and eight rak‘as after it before the afternoon prayer (for the afternoon); four rak‘as is the night supererogatory prayer (for the night); eight rak‘as is the late-night supererogatory prayers (sala’t al-layl); two rak‘as is the even prayer after it; one rak‘a is the odd prayer after it; two rak‘as is the dawn prayer before the morning prayer, so they are thirty-four rak‘as.

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

These words contain the following:

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

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

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

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

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

He, peace be on him, has said: “(Prayer) is shortened after (covering) four firsikhs3 back and forth, twelve miles; and when you shorten (your prayers), then you should break the fast.”

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

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

He (Imam al-Ridha’), peace be on him, has said: “And qunu’t is in five prayers: the dawn prayer, the noon prayer, the evening prayer, the night prayer, and the Friday prayer. Every qunu’t is before ruku’‘ and after the recitation.”

As for qunu’t, it is among the recommended acts of prayer, especially as it concerns prayers which should be performed loudly in the first two rak‘as such as the dawn prayer, the evening prayer, Friday prayer, noon prayer, and afternoon prayer. It is performed one time in each prayer after the recitation and before ruku’‘ in the second rak‘a except Friday prayer, which consists of two qunu’ts: one before ruku’‘ in the first rak‘a and the other is after ruku’‘ in the second rak‘a. As for ‘Id prayer, it consists of five qunu’ts in the first rak‘a and four qunu’ts in the second rak‘a.

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

The prayer for the deceased Muslims, male or female, is a general obligation (wa’jib kifa’’i). It is performed as follows: At the first place, the worshipper should say the first takbir (Alla’hu Akbar), then recite the Shaha’datayn, then say the second takbir (Alla’hu akbar) and call down blessing upon the Prophet, may Allah bless him and his family, then say the third takbir (Alla’hu akbar) and pray for the faithful, then say the fourth takbir (Alla’hu akbar) and supplicate for the deceased, then say the fifth takbir (Alla’hu akbar) and depart. In this prayer it is not necessary for the persons who perform it to have done purity from ritual impurity (al-hadath) or filth (al-khabath), to have worn lawful clothes and covered the pudendum, as it is necessary for them to do that in the rest of the prayers. Some jurists think that such a prayer is a mere supplication, not a real prayer.

He, peace be on him, has said: “Bismllahar rahma’nr rahim is the Fa’tihat al-Kita’b (i. e. the Opening Chapter of the Book or Surat al-Fa’tiha) should be recited in a loud voice.”

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

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

Zaka’t is among the creative regulations in economic, Islamic regime, for Islam has appointed it in order to put an end to poverty and to spread welfare among people and in addition to that it gathers men in the field of love and unify their ranks, for men are disposed by nature for love those who do good for them. Zaka’t is the clearest aspect of charity.

This part of the speech of the Imam, peace be on him, shows the following:

Firstly, the Imam, peace be on him, explains the precepts regarding Zaka’t due on the two coins (i. e. gold and silver): Nisa’b (the minimum amount of property liable to payment of Zaka’t) is necessary. As for the nisa’b of silver, it is two hundred dirhams and five dirhams is obligatory on them, and then there is one dirham payable on them when they increase forty by forty whatever they reach. There is no zaka’t on the dirhams less than two hundreds nor on those less than forty dirhams.

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

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

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

As for khums, it is one of the financial taxes which Islam has imposed and which the Shi‘ites of the members of the House (Ahl al-Bayt), peace be on them, have adopted; none of the Islamic sects has adopted it except them. Allah, the Exalted, has imposed khums for the greatest Prophet and his progeny, may Allah increase them in honor, in place of zaka’t; and it is obligatory on seven items of which are: the profits of earnings, the one year’s surplus of the responsible (mukallaf) and his own family from among the interest of handicrafts, agriculture, trades, wages, and the rest of the various kinds of earnings on which khums is obligatory.

Man spends some of his money on his hajj and visitations, his alms, tightening the bonds of kin, his gifts, his vows, his religious expiation, marrying his children, and other than these of which he is indeed and which he spends on lawful items. Accordingly, khums is divided into two equal shares: The first share is to be paid to the Imam , the blessings of Allah be on him, in the time of his appearance, but in the time of his occultation it (khums) is given to his deputy, the qualified just jurist, in order that he may spend it on spreading Islam, the precepts of religion, helping the men of knowledge, and other affairs through which he gains the pleasure of the Imam, peace be on him.

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

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

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

Zaka’t is due on the four crops when they reach the minimum amount (nisa’b) which is five wasaqs, which is in this time estimated at eight hundred and forty-eight kilograms.5 The amount which should be taken out of the zaka’t of the crops is al-‘ushr or one-tenth. That is when the crops are irrigated by flowing water and rain. Half of al-‘ushr is obligatory on them when they are irrigated by Persian wheels, water pumps, water wheels, and the like. Zaka’t is obligatory on him who has such an amount of crop whether he is a farmer, a land owner, rich, or poor.

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

As for zaka’t al-fitra, it is the first financial obligation in Islam, and it is called the alms of bodies (zaka’t al-Abda’n). It is obligatory on him who has gathered the conditions such as bulu’gh (ritual puberty, 15 years in the case of boys and 9 years in the case of girls), sanity, non-fainting, and non-poverty. When these conditions are available in the evening of the night of ‘Id al-Fitr, then zaka’t is obligatory on every Muslims and their breadwinners, whether they are young or old.

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

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

This paragraph gives an account as follows:

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

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

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

He, peace be on him, has said: “Fasting is observed in the month of Ramada’n when (the moon) is sighted and ends when the moon (of Shaw’wal) is sighted.”

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

The first of the month of Ramada’n is not established through the words of astrologers and the like; rather it is established when thirty days of the month of Sha‘ba’n has passed. Likewise, the month of Shawwa’l is established when thirty days of the month of Ramada’n has passed.

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

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

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

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

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

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

He, peace be on him, has said: “And pilgrimage to the House (is incumbent on) him who is able to undertake the journey to it. And the way (sabil) is journey provisions and a she-camel. It is not permissible for him/her to make the pilgrimage except the greater pilgrimage (mtamati‘an). (Hajj) al-ifra’d (which consists of only the major pilgrimage without the ‘umra (lesser) pilgrimage) and (hajj al-Qura’n) which the non-Shi‘ites (‘a’mma) make are not permissible. And (hajj) al-ihra’m apart from miqa’t (point and time) is not permissible. Allah said: And accomplish the pilgrimage and the ‘umra for Allah.7The castrated sacrifice is not permitted, for it is defective. As for al-mouju’’ (the sacrifice whose testicles have been bruised), it is permissible.”

The hajj is one of the five pillars on which Islam has been built. It is a political and spiritual act of worship which results in economic, health, and spiritual profits and interests. It is a political conference which brings the Muslims together in the Holiest Place, that they may know each other, discuss the economic and political problems of their countries and nations, and the like. The holy verse refers to that. He, the Exalted, said: And proclaim among men the pilgrimage: they will come to you on foot and on every lean camel, coming from every remote path, that they may witness advantages for them and mention the name of Allah during stated days.8

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

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

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

A. Hajj al-tamattu‘:

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

a) Hajj al-Qira’n9

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

b) Hajj al-ifra’d,

It this the religious duty of those who live near Mecca just as Hajj al-Qara’n. The pilgrim enters the state of pilgrimage from the house of his family if it is nearer to Mecca than al-Miqa’t (point and time);otherwise he/she should enters the states of pilgrimage from al-Miqa’t. Among the characteristics of Hajj al-Qara’n and Hajj al-ifra’d is that al-‘umra therein is after the hajj, and he/she must have the intention of performing them separately.

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

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

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

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

a) Jihad against the polytheists in order to summon them to Islam.

b) Jihad against the unbelievers who attack the Muslims.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

He, peace be on him, has said: “And honoring the parents. If they are polytheists, then do not obey them11 and keep company with them in this world kindly, for Allah says: Be grateful to Me and to both your parents; to Me is the eventual coming. And if they contend with you that you should associate with me what you have no knowledge of, do not obey them.12 The Commander of the faithful, peace be on him, said: ‘They (parents) do not fast for them (children); nor do they pray (for them), but they order them to disobey Allah, so they obey them.’”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

A. Al-‘qiqa (sacrifice):

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

B. Shaving the hair of the child:

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

C. Giving a name to the child:

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

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

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

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

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

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

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

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

He, peace be on him, has said: “And Islam is (something) other than faith; every believer is a Muslim, but not every Muslim is a believer. The believer does not steal; nor does he drink wine; nor does he kill the soul which Allah has forbidden without any right. As for asha’b al-Hudu’d16 , they are neither believers nor unbelievers.17 Allah will not make a believer enter the Fire, for He had promised him the Garden and immortality therein. He for whom the Fire is obligatory because of hypocrisy, transgression, or a big sin will not resurrected with the believers; nor will he be one of them, and the Hell-Fire will encompass none except the unbelievers. He who enters the Fire because of clinging to sin, associating something with (Allah), disbelieving in Him, showing hypocrisy, and committing a big sin is a sinner. And intercession is permissible for those who seek it.”

Islam is wider in circle and more comprehensive in subject than belief. He who professes the two testimonies (i.e. I witness that there is no god but Allah and that Muhammad is His Messenger) is a Muslim, his blood is spared; his property and his honor are safeguarded; whether he is a believer or a sinner. As for belief, it is a talent which prevents man from committing sins and crimes, and prevents him from opposing Allah, the Most High. Allah, the Exalted, has prepared for believers provisions and honorable position in the Abode of Immortality. He will make them dwell wherever He desires of the Garden. As for the position of him who commits great sins, it will be in the Hellfire, which is an evil fate.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

4 . Gizzard-less birds: It is forbidden to eat the birds which have neither gizzard nor craw nor spurs on their feet. It is lawful to eat the birds whose flapping is more than their gliding.

He, peace be on him, has said: “It permissible to eat the eggs whose tips are different; it is forbidden to eat the eggs whose tips are the same.”

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

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

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

Notes

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

2. His statement ‘and two rak‘as after the odd prayer’ means the morning supererogatory prayer.

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

4. Al-‘Urwat al-Withqa’.

5. Minha’jj al-Sa’lihin, vol. 1, p. 266.

6. Al-Fiqh ‘ala’ al-Madha’hib al-Arba‘a, vol. 1, 340-343.

7. Qur’an, 2, 196.

8. Ibid., 22, 27-28.

9. Hajj al-Qira’n is pilgrimage in common, to perform two affairs at the same time.

10. Fiqh al-Sunna.

11. In al-‘Uyu’n it has been mentioned: “And honoring the parents is obligatory. If they are polytheists, then there is no obedience to them nor to other than them in disobeying the Creator, for there is no obedience to creature in disobeying Allah.”

12. Qur’an, 31, 14-15.

13. Minha’jj al-Sa’lihin, vol. 2, p. 279.

14. Qur’an, 6, 165.

15. Ibid., 53, 40.

16. Asha’b al-Hudu’d are those who are punished for committing a certain crime.

17. This means that they are Muslims, but they are neither believers nor unbelievers, in this manner it has been mentioned the book al-‘Uyu’n.

18. Tuhaf al-‘Uqu’l, pp. 415-423.