Uyun al akhbar al-Ridha (Source of Traditions on Imam al-Ridha) Vol II of II 9644387902, 9644387910

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WSB. .

Abu Ja”far Muhammad ibn Ali ibn Hussein ibn Musa ibn Babawayh al-Qummi Known as

(Sheikh Sadooq) Research and Translation by: Ali Peiravi,Ph.D. I

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Ansarlyan Publications P.O. Box 187 22 Shohada St Qum Islamic Republic of Iran Tel: 0098 251 7741744 Fax: 7742647 Email: ansarlan@noornetnet vvww.ansarlyan.net & www.ansarlyan.org

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THE SOURCE OF TRADITIONS ON IMAM REZA (s)

UYUN AKHBAR AL-REZA Volume Two

By: Abu Ja’far Muhammad ibn Ali ibn Hussein ibn Musa ibn Babawayh al-Qummi

Known as

Sheikh Sadooq

Research and Translation by: Ali Peiravi, Ph.D.

Edited by: Lisa Zaynab Morgan, M.A.

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Ibn Babaweh, Muhammad Ali, 888-958. The Source of Traditions on Imam Reza(s) Uyun Akhbar Al-Reza/ by Abu Ja’far Muhammad ibn Ali ibn Hussein ibn Musa ibn Babawayh alQummi Known as Sheikh Sadooq; Research and Translated by Ali Peiravi; Edited by Lisa Zaynab Morgan.-Qum:Ansariyan, 2006. 2V. ISBN: 964-438-790-2 (VOL.2) Original Title:

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2. Ali ibn Musa al-Riza, Imam 1. Hadiths (Shiite) - iolh Century. II. Morgan, VIII, 769-818 - Hadith. I. Peiravi, Ali, Tr. IV. Title. Lisa Zaynab, Ed. III. Title: Uyun Akhbar Al- Reza. 297.212 BP129.135

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THE SOURCE OF TRADITIONS ON IMAM REZA (S)

UYUN AKHBAR AL-REZA - Vol. 2 Abu Ja’far Muhammad ibn Ali ibn Hussein ibn Musa ibn Babawayh al-Qummi Known as (Sheikh Sadooq) Research and Translation by: Ali Peiravi, Ph.D. Edited by: Lisa Zaynab Morgan, M.A. Publisher: Ansariyan Publications - Qum First Edition 1384- 1427- 2006 Thamin Al-a'immah Press No. of Pages Vol.2: 696 Copies: 2000 Size: 143 x 205 mm ISBN: 964-438-790-2 (VOL.i) ISBN: 964-438-791-0 (2 VOL.SET)

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ALL RIGHTS RESERVED AND RECORDED FOR THE PUBLISHER

ANSARIYAN PUBLICATIONS P.O. Box 187 22 Shohada Str. Qum Islamic Republic Of Iran Tel: 00 98 251 7741744 FAX: 7742647 Email: [email protected] www.ansariyan.org & www.ansariyan.net

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IN THE NAME OF ALLAH, THE ALL-BENEFICENT, THE ALL-MERCIFUL

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DEDICATION We dedicate this work to both of our parents to whom we are greatly indebted - our fathers: the late Mr. Muhammad Mehdi Peiravi, and Mr. Charles Henry Morgan. We also pray for the blessing of our mothers Mrs. Talat Sheikh Peiravi and Mrs. Betty June Morgan whom our children and we love and are still under their spiritual protection and loving support.

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Dr. AH Peiravi Ms. Lisa Zaynab Morgan [email protected]

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Uyun Akhbar al-Reza

Traditions about Imam Reza

TABLE OF CONTENTS DEDICATION

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CHAPTER THIRTY-ONE: TRADITIONS ABOUT AL-REZA (S) .........................

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CHAPTER THIRTY-TWO: ON AL-REZA’S WORDS ON THE REASONS FOR VARIOUS THINGS.... 126 CHAPTER THIRTY-THREE: ON WHAT AL-REZA (S) WROTE REGARDING THE REASONS (BEHIND THE DECREES) IN RESPONSE TO QUESTIONS BY MUHAMMAD IBN SAN’AN.................................................................................. 158

CHAPTER THIRTY-FOUR: THE REASONS CITED BY AL-FAZL IBN SHAZAN

186

CHAPTER THIRTY-FIVE: ON WHAT AL-REZA (S) WROTE FOR AL-MA’MUN REGARDING PURE ISLAM AND THE RELIGIOUS DECREES ........................................248 CHAPTER THIRTY-SIX: ON AL-REZA’S ENTRY TO NEISHABOOR AND WHERE HE RESIDED 276

CHAPTER THIRTY-SEVEN: ON WHAT AL-REZA (S) SAID UPON LEAVING MARBA’AT NEISHABOOR TO SEE AL-MA’MUN.......................................... 280 CHAPTER THIRTY-EIGHT: A RARE TRADITION FROM AL-REZA......................

284

CHAPTER THIRTY-NINE: ON THE DEPARTURE OF AL-REZA FROM NEISHABOOR TOWARDS TOOS AND MARY....................................................................................................... 286 CHAPTER FORTY:

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ON THE REASONS WHY ALIIBN MUSA AL-REZA ACCEPTED THE SUCCESSION TO THE THRONE FROM AL-MA’MUN, WHAT WENT ON, THOSE WHO WERE DISPLEASED AND THOSE WHO WERE PLEASED.............................................................................................................. 290 CHAPTER FORTY-ONE: ON AL-REZA PRAYING FOR RAIN ON THE REQUEST OF ALMA’MUN, DISPLAY OF THE HONORABLE THE EXALTED GOD’S POWER BY FULFILLING HIS REQUEST AND THE DESTRUCTION OF THOSE WHO DENIED THIS............................................................................ 356

CHAPTER FORTY-TWO: ON THE PLANS OF AL-MA’MUN FOR FENDING OFF THE PEOPLE FROM THE MEETINGS OF AL-REZA (S), BELITTLING HIM, AND ON THE CURSING OF AL-MA’MUN.................................................................... 368 CHAPTER FORTY-THREE: ON POEMS ABOUT PATIENCE AND SILENCE IN FRONT OF THE IGNORANT, AND NOT TREATING FRIENDS WITH REPROACH, AND ATTRACTING THE ENEMY SO THAT HE BECOMES FRIENDS AND ON HIDING SECRETS....................................................................................... 372

OTHER POEMS WHICH AL-REZA (S) USED TO READ AND DRAW SIMILITUDES FROM.........................................................................................378 CHAPTER FORTY-FOUR: ON AL-REZA’S NOBLE CHARACTERISTICS AND HIS WORSHIPPING 386 CHAPTER FORTY-FIVE: ON WHAT AL-MA’MUN DID TO PLEASE AL-REZA (S): HIS DEBATES WITH THE OPPONENTS REGARDING DIVINE LEADERSHIP AND ALPS NOBILITY.................................................................................................. 402 CHAPTER FORTY-SIX: ON WHAT HAS BEEN NARRATED BY AL-REZA (S) REGARDING THE PROOFS FOR THE DIVINE LEADERS (S), AND THE REJECTION OF THE BOASTERS AND THOSE WHO BELIEVE IN GOD TURNING OVER THE AFFAIRS - MAY GOD DAMN THEM....................................... 446

CHAPTER FORTY-SEVEN: ON INDICATIONS OF THE DIVINE LEADERSHIP OF AL-REZA

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ON THE PROOF OF AL-REZA’S’ s DU£ TO T„p ACCEPTANCE OF HIS PRAYERS BY GOD THE hw.oQ ABLE the EXALTED AGAINST BAKKAR IBN ABDULLAH IBN MOS’AB IBix ZOBAYR IBN BAKKAR WHO HAD OPPRESSED HIM............................. 498 CHAPTER FORTY-NINE: ON PROOF OF AL-REZA’S RIGHTFULNESS DUE TO PREDICTING THAT HE WOULD NOT SEE BAGHDAD, AND NEITHER WOULD BAGHDAD SEE HIM................................................................................................. 500 CHAPTER FIFTY: ON PROOF OF AL-REZA’S RIGHTFULNESS DUE TO THE ACCEPTANCE BY GOD THE HONORABLE THE EXALTED OF HIS PRAYERS FOR THE BARMAKITES....................................................................502 CHAPTER FIFTY-ONE: ON THE PROOF OF HIS RIGHTFULNESS DUE TO AL-REZA’S (S) PREDICTION THAT HE WILL BE BURIED NEXT TO HARUN........... 504

CHAPTER FIFTY-TWO: ON TRADITIONS RELATED TO AL-REZA’S BEING MARTYRED WITH POISON AND BEING BURIED NEXT TO HARUN AL-RASHID 506 CHAPTER FIFTY-THREE: ON AL-REZA’S INSIGHT AND HIS RECOGNITION OF THE FAITHFUL BELIEVERS AND THE HYPOCRITES.................................

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CHAPTER FIFTY-FOUR: ON AL-REZA’S KNOWLEDGE OF ALL THE LANGUAGES

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CHAPTER FIFTY-FIVE: ON THE PROOF OF AL-REZA’S RIGHTFULNESS DUE TO HIS REPLYING TO AL-HASSAN IBN ALI AL-VOSHA’S QUESTIONS BEFORE HE COULD ASK THEM........................................................................ 510 CHAPTER FIFTY-SIX: ON AL-REZA’S ANSWER TO ABI QORRAH - A FRIEND OF THE CATHOLIC ARCHBISHOP......................................................................................514 CHAPTER FIFTY-SEVEN: ON WHAT AL-REZA (S) SAID ON THE SUBJECT OF DIVINE

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Traditions about Imam Reza

Uyun Akhbar al-Reza

Muhammad! The AU Al-A’ala3 sends greetings to you and says, ‘In respect to you Ali is in the same rank that Aaron was to Moses with the exception that there will be no Prophets after you. Name your (grand)son the same as the son of Aaron.” The Prophet (s) asked, ‘What was the name of the son of Aaron?’ Gabriel said, ‘Shubbar.'* The Prophet (s) said, ‘My language is Arabic.’ Gabriel said, ‘Name him Al-Hassan.’” Asma’ added, “Then he was named Al-Hassan. Seventh days after his birth, the Prophet (s) sacrificed two gray sheep for him. He (s) gave one leg to the midwife for one Dinar. He (s) then shaved the child’s head and gave charity in the amount of silver equal to the weight of his hair. He then rubbed the baby’s head with saffron and said, ‘O Asma’! Rubbing blood on the baby’s head is one of the practices of the Age of Ignorance.’”

Asma’ added, “Al-Hussein was born the following year. The Prophet (s) came and said, ‘O Asma’! Bring me my (grand)son.’ Asma’ handed him the baby wrapped up in white cloth. The Prophet (s) recited the call to prayer in the baby’s right ear, and the invitation to establish the prayer in his left ear. Then the Prophet (s) hugged him and started to cry. Asma’ said, ‘O Prophet of God! May my parents be your ransom! Why are you crying?’ The Prophet (s) replied, ‘I am crying for this (grand)son of mine.’ Asma’ said, ‘0 Prophet of God! He was just born!’ The Prophet (s) said, ‘0 Asma’! After my death, oppressors will kill him. May God deprive them of my intercession.’ Then the Prophet (s) added, ’O Asma’! Don’t inform (the Blessed Lady) Fatima about this since she has just delivered him.’ He (s) then asked Ali (s), ‘What did you name my (grand)son?’ Ali (s) replied, ‘0 Prophet of God! I have not named him before you do. However, I wish to call him Harb.’ The Prophet (s) said, ‘Neither will I name him before my Lord does.’ Then Gabriel descended and said, ‘0 Muhammad! The Ali Al-A’ala sends greetings to you and says, Tn respect to you Ali is in the same rank that Aaron was to Moses with the exception that there will be no Prophets after you. Name your (grand)son the same as the son of Aaron.’ The Prophet (s) asked Gabriel, ‘What was the name of the son of Aaron?’ Gabriel said, 'Shobayr. 9 The Prophet (s) said, ‘My language is Arabic.’5 Gabriel said, ‘Name the baby Al-Hussein.’” Asma’ added, “Then he was named Al-Hussein. When the seventh day after his birth came, the Prophet (s) sacrificed two gray sheep for him. He (s) gave one leg to the midwife for one Dinar. The 14

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Traditions about Imam Reza

Uyun Akhbar al-Reza

31-24 According to the same documentation, God’s Prophet (s) said, “The Honorable the Exalted God despises a man who does not defend his home when a stranger forcefully enters his house.”

31-25 According to the same documentation, God’s Prophet (s) said, “Good in my nation will never end for as long as the people are friendly with each other, give each other gifts, return what they are entrusted with, avoid what is forbidden, honor their guests, establish the prayers, and pay the alms-tax. If they do not do so then they will encounter famine and inflation.” 31-26 According to the same documentation, God’s Prophet (s) said, “One who cheats a Muslim, causes him any losses, or plots against him is not from among my nation.”

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31-27 According to the same documentation, God’s Prophet (s) narrated that the Blessed the Sublime God said, “O son of Adam! You did not treat me justly. Do not let other people’s sins make you forget your own sins. Do not let other people’s God-given Blessings make you forget the blessings that God has granted you. Do not make the people disappointed with God’s Mercy, while you are hopeful of receiving it yourself.” 31-28 According to the same documentation, God’s Prophet (s) said, “I fear three things for my nation after me: ignorance after recognition, deviating sedition, and lust in eating, drinking and sex.”

31-29 According to the same documentation, God’s Prophet (s) said, “Whenever you name your son Muhammad honor him, make room for him in meetings and do not give him mean looks.” 31-30 According to the same documentation, God’s Prophet (s) said, “If any tribe has a council in which they have members called Muhammad or Ahmad and they seek their counsel, they will benefit from doing this.”

31-31 According to the same documentation, God’s Prophet (s) said, “Whenever there is a tablecloth spread and there is someone named Muhammad or Ahmad sitting around it, the house will be purified twice each day.” 31-32 According to the same documentation, God’s Prophet (s) said, “We - Members of the Holy Household - cannot accept charity. We are instructed to perform the ablutions with the full obligatory and recommendable procedures. We are also instructed not to force a good horse to copulate with a donkey.12” 22

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Traditions about Imam Reza

Uyun Akhbar al-Reza

is wearing the honored vest made from the water of life. The people will look at her and be surprised. Then they will see a thousand similar vests on which the following is written in green, ‘Take Muhammad’s daughter to Paradise in the best way, the most honor and with the best surrounding scenery.’ Then seventy-thousand maids will be charged with taking her to Paradise like a bride.” 31-39 According to the same documentation, God’s Prophet (s) said, “When the Resurrection Day comes, I will be called from the depth of the Throne with a call saying, 0 Muhammad! Your father Abraham (s) the Friend (of God) was a good father, and your brother Ali ibn Abi Talib (s) was a good brother.” 31-40 According to the same documentation, God’s Prophet (s) said, “It seems that I have been called in and I have accepted the call. I will depart you, but will leave two weighty things with you one of which is greater than the other one. It is God’s Book that is a rope extended out from the heavens onto the Earth. The other one is my TtratX3\ that is members of my Household. Therefore watch and see how you treat these two after me.” 31-41 According to the same documentation, God’s Prophet (s) said, “I advise you to be good-tempered as undoubtedly a good-tempered person will go to Paradise. I admonish you against being bad-tempered, since a bad-tempered person will undoubtedly go to Hell.”

31-42 According to the same documentation, God’s Prophe* (s) said, “Anyone who says ‘Glory be to God, Praise be to God, there is no god but God, He is One and there are no partners for Him, He is Living, and He will not die, all good is through Him, and He has power over all things’ will be given as many rewards as God has created up until the Resurrection Day whenever he enters his place of business will.”

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31-43 According to the same documentation, God’s Prophet (s) said, “There is a pillar for the Honorable the Exalted God built of red hyacinth. The head of the pillar is under the Throne, while its other end is on the back of a whale beneath the seventh level of the Earth. Whenever a servant (i.e. a person) says, “There is no god but God. He is One. There are no partners for Him” the Throne will shake, the pillar will move and the whale will move. The Honorable the Exalted God will say, “0 My Throne! Relax!” The Throne will reply, “O my Lord! How can I 26

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I Traditions about Imam Reza

Uyun Akhbar al-Reza

relax while You have not forgiven the one who said this?” The Blessed the Sublime God will say, “O residents of the heavens14! Bear witness

that I have forgiven him.” 31-44 According to the same documentation, God’s Prophet (s) said, “Indeed the Honorable the Exalted God has destined the destinies, and has designed the plans two-thousand years before the Creation of Adam.”

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31-45 According to the same documentation, God’s Prophet (s) said, “When the Resurrection Day comes, one will be called in and the first thing that he will be questioned about is praying. If he has said his prayers, he will be let go. Otherwise, he will be thrown into the Fire!”

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31-46 According to the same documentation, God’s Prophet (s) said, “Do not ruin your prayers. Whoever does so will be united with Qarunis and Haman16. Then it is the right of God to send him into Hell along with the hypocrites. Then woe be to those who do not guard their prayers and do not perform the Prophet’s (s) tradition.”

31-47 According to the same documentation, God’s Prophet (s) said, “Indeed Moses (s) asked his Lord the Honorable the Exalted, “O Lord! Please let me be one of the nation of Muhammad.” Then the Honorable the Exalted God revealed to him, “O Moses! You will not attain this.” 31-48 According to the same documentation, God’s Prophet (s) said, “When I ascended to the heavens, I saw a man in the third heaven with one foot on the East, the other foot on the West and a tablet in his hand which he constantly looked at while moving his head. I asked, “O Gabriel! Who is this?” He said, “It is the angel of death.”

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31-49 According to the same documentation, God’s Prophet (s) said, “Indeed God made Al-Boraq^ to be under my control. It is one of the heavenly carriages. It was neither too short, nor too long. It could travel through the whole world if God allowed it. It was the most beautifully colored of them all.” 31-50 According to the same documentation, God’s Prophet (s) said, “When the Resurrection Day comes the Honorable the Exalted God will tell the angel of death: 0 angel of death! I swear by My Honor, Majesty and the Extent of My Greatness that I will let you taste death as you made my servants taste it.”

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31-67 According to the same documentation, God’s Prophet (s) said, “Do not hire foolish or blear-eyed women to breastfeed your babies since breastfeeding affects the baby.”23 31-68 According to the same documentation, God’s Prophet (s) said, “The bread crumbs from the tablecloth are the nuptial gift for the houris.”24

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31-69 According to the same documentation, God’s Prophet (s) said, “There is no milk better than the mother’s milk for a baby.”

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31-70 According to the same documentation, God’s Prophet (s) said, “Whoever has a good ability to comprehend will attain the good.” 31-71 According to the same documentation, God’s Prophet (s) said, Whenever you are having porridge eat from the side of the dish as there are blessings in the middle.

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31-72 According to the same documentation, God’s Prophet (s) said, “Vinegar is excellent. Whoever has vinegar in his house will never be left without anything to eat.”

31-73 According to the same documentation, God’s Prophet (s) said, “O God! Please add to the blessings of my nation every Saturday and Thursday morning.” 31-74 According to the same documentation, God’s Prophet (s) said, “Use viola25 to smell good since it feels cool in the summer and warm in the winter.”

31-75 According to the same documentation, God’s Prophet (s) said, “(Confessing to the) Unity of God is half of the religion. Expedite the descending of your sustenance by giving charity.” 31-76 According to the same documentation, God’s Prophet (s) said, “Do good to all people whether they deserve it or not. If the one to whom you do good does not deserve it, you deserve to do good yourself.” 31-77 According to the same documentation, God’s Prophet (s) said, “The most intelligent thing after faith is treating the people with kindness. Do good to all people whether they are good or bad.” 31-78 According to the same documentation, God’s Prophet (s) said, “ The best food in this world and the Hereafter is meat. The best drink in

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this world and the Hereafter is water. I am the Master of the children of Adam, but I am not arrogant.”

31-79 According to the samei documentation, God’s Prophet (s) said, “The best food in this world and the Hereafter is meat. The next best food is rice.” 31-80 According to the same documentation, God’s Prophet (s) said, “Eat pomegranates. There are no other seeds but pomegranate seeds which cleanse the heart and force Satan out of it for forty days once they enter the stomach.”26

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31-81 According to the same documentation, God’s Prophet (s) said, “I advise you to eat oil (olive oil) since it will cleanse the stomach, reduce phlegm27, strengthen the nerves, eliminate illness, improve tempers, cleanse the soul and eliminate sorrows.” 31-82 According to the same documentation, God’s Prophet (s) said, “Eat grapes one by one, for it is more wholesome and easier."

31-83 According to the same documentation, God’s Prophet (s) said, “If there is healing in anything, it is in the phlebotomy lancet28 and in drinks made of honey.” 31-84 According to the same documentation, God’s Prophet (s) said, “The best deed for my nation is awaiting some relief (of their affairs) by God.”

31-85 According to the same documentation, God’s Prophet (s) said, “If someone brings you a drink made of honey as a gift do not turn him down.”

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31-86 According to the same documentation, God’s Prophet (s) said, “When you cook use a lot of gourd29 since it alleviates sorrows.” 31-87 According to the same documentation, AH ibn Abi Talib (s) said, “When you cook use a lot of gourds30 since it strengthens mental powers.” 31-88 According to the same documentation, God’s Prophet (s) said, “I became too weak to say night prayers and make love. Then a pot of food came down from the heavens from which I ate and regained the strength equal to that of forty men in fighting and intercourse. The food was a form of porridge.”31

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31-89 According to the same documentation, God’s Prophet (s) said, “Nothing is more despised by God than overeating.” 31-90 According to the same documentation, God’s Prophet (s) said, “O Ali! One of the signs that a believer is honored by God is that He never lets him adventure. Once he decides to do so, God will issue the order that his life be taken away.” Ja’far ibn Muhammad (s) said, “Avoid adventures so that you may live a long life.”

31-91 According to the same documentation, God’s Prophet (s) said, “Whenever a believer cannot pray standing up, he should say his prayers while sitting down. If he cannot say them sitting down, he can say them while lying on his back with his legs stretched out toward the Qibla.” 31-92 According to the same documentation, God’s Prophet (s) said, “Whoever fasts on Fridays to strengthen his patience will be given the reward of ten bright days - days which do not look like this world’s days.” 31-93 According to the same documentation, God’s Prophet (s) said, “Whoever guarantees one thing for me, I will guarantee four things for him. If one guarantees to visit his relations of kin, I guarantee that he will be loved by God, his sustenance will increase, his life will be extended, and he will enter the promised Paradise.”

31-94 According to the same documentation, God’s Prophet (s) said the following three times, “O God! Please have Mercy upon my successors.” They asked him (s), “Who are your successors?” He (s) replied, “They are the ones who come after me, tell the people my narrations and teach them my traditions.”

31-95 According to the same documentation, God’s Prophet (s) said,“Supplication is the weapon of a believer. It is the pillar of the religion, light from the heavens and the Earth. (Thus I advise you to say supplications and purify your intentions.)” 31-96 According to the same documentation, God’s Prophet (s) said, “A bad temper will ruin your deeds as vinegar will ruin the sweetness of honey.”

31-97 According to the same documentation, God’s Prophet (s) said, “A servant (i.e. a person) will attain the rank of one who fasts and stays up at night through being good-tempered.” 38

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31-123 According to the same documentation, Ali ibn Abi Talib (s) said, “I was with the Prophet (s) digging a ditch when (the Blessed Lady) Fatima (s) came with a piece of bread for the Prophet (s). The Prophet asked her, “Where is this piece of bread from?” She (s) replied, “I baked a loaf of bread for Al-Hassan and Al-Hussein and brought you a piece of it.” The Prophet (s) said, “This is the first piece of bread that has reached your father’s mouth after three nights and days.” 31-124 According to the same documentation, Ali ibn Abi Talib (s) said, “Some food was brought for the Prophet (s). He (s) dipped his finger in it and found it to be hot. He (s) said, “Let it cool since then it will be more blessed. Indeed the Sublime God has not given us a hot meal as sustenance.” 31-125 According to the same documentation, Ali ibn Abi Talib (s) said, “If anyone of you has some need, he should go after its fulfillment on Thursdays. When you leave the house, recite the end of the Chapter ‘Aal Imran’, the verses 'Aya of al-Kursi’, the verse ‘Inna Anzalnaho Fi Laylatil Qadr’, and the mother of the Book (i.e. the Chapter ‘Al-Hamd’), since there is the fulfillment of the needs of this world and the Hereafter in them.

31-126 According to the same documentation, Ali (s) said, “Good scent, washing, riding and looking at greenery are calming.” 31-127 According to the same documentation, Ali ibn Abi Talib (s) said, “You can drink wine that has changed into vinegar, since that will destroy the worms in your stomach.” He (s) also said, “You can drink fermented vinegar that is no longer intoxicating. Do not drink the grape juice which you have made intoxicating.” 31-128 According to the same documentation, it is narrated that (AlHassan ibn) Ali ibn Abi Talib (s) said, “God’s Prophet (s) gave me a red rose with his own blessed hands. When I brought it close to my nose, he (s) said, “After the leaves of the myrtle, this red rose is the best flower in Paradise.”

31-129 According to the same documentation, Ali ibn Abi Talib (s) said, “I advise you to eat meat since it will strengthen your muscles. Whoever abstains from eating meat for forty days will get bad-tempered.”

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31-130 According to the same documentation, Ali ibn Abi Talib (s) said, “There was talk of meat and fat in the presence of the Prophet (s). He (s) said, “Whenever a bite of meat or fat enters the stomach, it will heal there and remove the pains from there.” 31-131 According to the same documentation, Ali ibn Abi Talib (s) said, “The Prophet (s) never forbade eating kidneys, but he (s) wouldn’t eat them. The Prophet (s) said it was because they produce urine.”37

31-132 According to the same documentation, Ali ibn Abi Talib (s) said, “Talha ibn Obaydillah went to see God’s Prophet (s). There was a quince in the Prophet’s (s) hand. The Prophet (s) gave it to him and said, “O Aba Muhammad (Talha)! Take this since it will relieve the heart.” 31-133 According to the same documentation, Ali ibn Abi Talib (s) said, “Whoever eats twenty-one red raisins on an empty stomach will no longer find any ailments in his body.” 31-134 According to the same documentation, Ali ibn Abi Talib (s) said, “When God’s Prophet (s) ate dates, he put the seeds on the back of his hands and threw them away.”

31-135 According to the same documentation, Ali ibn Abi Talib (s) said, “Gabriel (s) descended to the Prophet (s) and said, I advise you to eat 'barni' dates as they are the best type of your dates. That will help you get closer to the Honorable the Exalted God and get more distant from the Fire.” 31-136 According to the same documentation, Ali ibn Abi Talib (s) said that God’s Prophet (s) told him, “I advise you to eat lentils38 since they are blessed and holy. They will dilute the blood in the heart39 and increase the amount of tears. Seventy Prophets (s) ending with Jesus (s) the son of (the Blessed Lady) Mary (s) - have prayed for their (lentils) being blessed.”

31-137 According to the same documentation, Ali ibn Abi Talib (s) said, “I advise you to eat gourds since they strengthen mental powers.” 31-138 According to the same documentation, Ali ibn Abi Talib (s) said, “A man invited Ali (s) to his house. He (s) said, “I will accept your invitation if you accept three conditions.” The man said, “O Commander of the Faithful! What are they?” The Imam (s) said, “That you do not buy 48

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anything from the outside. That you do not store away anything in the house for me. And that you do not burden your wife on my behalf.” The man said, “0 Commander of the Faithful! I accept all the conditions.” Then Ali ibn Abi Talib (s) accepted his invitation.”

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31-139 According to the same documentation, Ali ibn Abi Talib (s) said, “Plague is sudden death.”

31-140 According to the same documentation, Ali ibn Abi Talib (s) said, “I heard God’s Prophet (s) say: I am afraid that you will underestimate the religion, accept bribery when you are about to judge on a case, cut off ties with relatives, take the Qur’an as a musical instrument, and establish people as your prayer leaders who are not nobler than you in religion.”

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31-141 According to the same documentation, Ali ibn Abi Talib (s) narrated that God’s Prophet (s) said, “I advise you to take olive oil and rub it on your hair. Satan will not approach anyone who eats olive oil or wipes it on his hair for forty days.”40 31-142 According to the same documentation, Ali ibn Abi Talib (s) said that God’s Prophet (s) told Ali (s), “I advise you to take salt since it is a cure for seventy illnesses, the least of them being insanity, elephantiasis and leprosy41.”

31-143 According to the same documentation, Ali ibn Abi Talib (s) said, “They brought watermelon and dates for the Prophet (s). He ate of both of them and said, ‘These are delightful.’”

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31-144 According to the same documentation, God’s Prophet (s) said, “God will remove seventy illnesses from whoever starts his meals with salt - the least of them is leprosy.” 31-145 According to the same documentation, on the authority of AlHassan ibn Ali (s), on the authority of Ali (s), “They named my son AlHassan on the seventh day (after his birth). Al-Hussein’s name was derived from Al-Hassan. There was not any more than one period of pregnancy difference between their birth.”

31-146 According to the same documentation, on the authority of Ja’far ibn Muhammad (s), “Saturday is for us and Sunday is for our followers. Monday is for the Umayyads. Tuesday is for their followers. Wednesday 50

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is for the Abbasids. Thursday is for their followers. Friday is for the rest of the people. One should not go traveling on Fridays as the Sublime God meant Friday when He (s) said, 'And when the Prayer is finished, then may ye disperse through the land, and seek of the Bounty of God: and celebrate the Praises of God often (and without stint): that ye may prosper. M

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31-147 According to the same documentation, on the authority of Ali ibn Al-Hussein (s), “On the day on which Al-Hassan (s) was born, the Prophet (s) said the general call to prayer (the ‘Azan) in his ear.”

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31-148 According to the same documentation, on the authority of Ja’far ibn Muhammad (s), “My father asked for some anointment and rubbed it on his face and head. I asked him what it was. He (s) said, “It was viola.” I asked him, “What makes viola the best?” He (s) said, “My father (s) quoted on the authority of my grandfather Al-Hussein ibn Ali (s), on the authority of his father (s) that God’s Prophet (s) said, ‘Viola is the best anointment as Islam is the best religion.’”

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31-149 According to the same documentation, Ali ibn Abi Talib (s) said, “Whoever obeys the creatures by disobeying his Creator has no religion.” 31-150 According to the same documentation, Ali ibn Abi Talib (s) said, “Eat pomegranate seeds along with the other stuff in it as they will cleanse the stomach.” 31-151 According to the same documentation, on the authority of Ali ibn Al-Hussein (s), on the authority of Abu Abdullah Al-Hussein ibn Ali ibn Abi Talib (s) that Abdullah ibn Abbas narrated that God’s Prophet (s) said, “Whenever God’s Prophet (s) had any pomegranates he (s) would not share it with anyone and said, In each pomegranate there is a seed from Paradise.”

31-152 According to the same documentation, on the authority of AlHussein ibn Ali (s), “God’s Prophet (s) went to see Ali ibn Abi Talib (s) when he had a fever. The Prophet (s) ordered him to eat mountain-ash.”43 31-153 According to the same documentation, on the authority of AlHussein ibn Ali (s), “Two people took their case to Ali ibn Abi Talib (s). One of them had sold a live camel to the other one except for its head and skin. Then he had decided to slaughter the camel to get his share of it. The Imam (s) said, ‘You only have a share of the camel equal to its head and skin in worth.’”44

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the shrine of AI-Hussein ibn Ali (s). The Imam (s) said, “My father (s) informed me that God will record the name of anyone who visits the shrine of Al-Hussein ibn Ali (s) and recognizes his (s) rightfulness in the book called Illiyyeen.45” He (s) added, “Indeed there are seventy­ thousand angels with dusty hair around the shrine who cry for him all the way to the Resurrection Day.”

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31-160 According to the same documentation, it is narrated that Ja’far ibn Muhammad (s) said, “The lowest level of being damned by parents is through telling them a word of contempt.46 If God knew anything lower than this, He would have admonished us against it.” 31-161 According to the same documentation, it is narrated on the authority of Ali ibn Al-Hussein (s) that Asma Bint Omays said, “I was with (the Blessed Lady) Fatima (s) when God’s Prophet (s) entered. (The Blessed Lady) Fatima (s) was wearing a golden necklace which Ali ibn Abi Talib (s) had provided for her from his own share of war booties. God’s Prophet (s) said, ‘O Fatima! Will not the people say that Fatima the daughter of Muhammad is dressed in the attire of the oppressors?’ She immediately took it off, sold it, bought a slave with the money and freed him. Then God’s Prophet (s) became happy.”

31-162 According to the same documentation, it is narrated that regarding the Honorable the Exalted God’s words, ‘...but that he saw the evidence of his Lord...,47 Ali ibn Al-Hussein (s) said, “The wife of the Al-Aziz (king of Egypt) stood up and threw some material over the idol. Joseph (s) asked her why she did that. She said, “I am ashamed of this idol who sees us.” Then Joseph (s) told her, “You are ashamed of this idol which neither hears and sees, nor understands, eats or drinks, but should I not be ashamed of Him who created man and has taught him the following Words of the Honorable the Exalted God, '...but that he saw the evidence of his Lord... 31-163 According to the same documentation, it is narrated that whenever Ali ibn Al-Hussein (s) got well after being ill he (s) said, “Enjoy getting cleansed from sins.” 31-164 According to the same documentation, on the authority of Ali ibn Al-Hussein (s), “The people have acquired the following three things from the following persons: Perseverance from Job (Ayyoub) (s), gratitude from Noah (s) and jealousy from Jacob’s children.”

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Traditions about Imam Reza

Uyun Akhbar al-Reza

31-165 According to the same documentation, on the authority of Ja’far ibn Muhammad (s) that Muhammad ibn Ali (s) was questioned about praying on a journey. He (s) replied, “My father (s) shortened his prayers while he (s) was on a journey.”

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31-166 According to the same documentation, Ali ibn Abi Talib (s) said, “You will not find a bad man among even forty men who are bald in the front. You will not find any good man from amongst forty men who cannot grow any hair on the chin.”

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31-167 According to the same documentation, on the authority of AlHussein ibn Ali (s), “I saw the Prophet (s) say God is the Greatest five times over the body of Hamza. Then he said it five times for each of the other martyrs. On the whole, the Prophet (s) had said it seventy times over the body of Hamza.”49 31-168 According to the same documentation, on the authority of AlHussein ibn Ali (s), “The Commander of the Faithful (s) delivered a sermon for us and said, ‘There will come a time when the rich will be so greedy of what they possess that they will not act according to the orders that the Sublime God gave, ‘...And do not forget liberality between yourselves for God sees well all that ye do. There will come a time when the people will prefer the wicked over the good people. They will make business deals with those who have no choice and are forced to do so, while God’s Prophet (s) has admonished against buying or selling by force. 0 people! Fear God. Improve the affairs amongst yourselves, and do not consider me to be separate from my family.”

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31-169 According to the same documentation, it is narrated that Ja’far ibn Muhammad (s) quoted on the authority of his father (s) that Ali ibn Al-Hussein was questioned about why the Prophet (s) was an orphan deprived of both father and mother. He (s) said, “That was so that he does not have to obey any creatures.”51

31-170 According to the same documentation, on the authority of Ali ibn Al-Hussein (s), “(The Blessed Lady) Fatima (s) made an offering for both AI-Hassan (s) and Al-Hussein (s) (when they were born) and sent a leg of lamb along with one Dinar for the midwife when each one was born.”

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31-199 The Georgian interpreter Abul Hassan Muhammad ibn Al-Qasim - may God be pleased with him - narrated that Ahmad ibn Al-Hassan AlHassani quoted on the authority of his father, on the authority of Ali ibn Muhammad (s), on the authority of his father Ali Al-Reza (s), on the authority of his father Musa ibn Ja’far (s), “As-Sadiq (s) was asked about abstinence in this world. He said, It is to abstain from the legitimate things in this world for the Reckoning and abstain from what is forbidden in this world due to the fear of the Fire.”

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31-200 According to the same documentation, it is narrated that Al-Reza (s) quoted on the authority of his father (s), “Once As-Sadiq (s) saw a man who was seriously upset over the death of his son. The Imam (s) told him, ‘Are you so upset about such a minor calamity and have you forgotten about the major calamity? If you had prepared yourself earlier for the loss of your son you would not have become so upset now. This lack of preparedness for the loss of your son is worse than his actual

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loss.’”

31-201 Al-Hussein ibn Ibrahim ibn Tatana - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of al-Ryan ibn al-Salt, on the authority of Abil Hassan Ali ibn Musa Al-Reza (s), on the authority of his father (s), on the authority of his forefathers (s), on the authority of Ali (s) that God’s Prophet (s) said, “The followers of Ali (s) are prosperous on the Resurrection Day.”

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31-202 Al-Hussein ibn Ahmad ibn Idris - may God be pleased with hirr narrated that his father quoted on the authority of Abi Ja’far Muhammad ibn Muhammad ibn Malik al-Kufi, on the authority of Muhammad ibn Ahmad al-Mada’eni, on the authority of Fadhl ibn Kathir that Ali ibn Musa Al-Reza (s) said, "Whoever sees a poor person and greets him in a manner different from that with which he greets a rich man will visit God on the Resurrection Day while God is angry with him."

31-203 Ali ibn Ahmad ibn Muhammad ibn Imran ad-Daqqaq - may God be pleased with him - narrated that Muhammad ibn Harun al-Sufi quoted on the authority of Ubaydillah ibn Musa Al-Royani, on the authority of Abdul Adheem ibn Abdullah Al-Hassani, on the authority of Imam Muhammad ibn Ali (s), on the authority of his father Al-Reza (s), on the authority of his father Musa ibn Ja’far (s), on the authority of his father 74

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Traditions about Imam Reza

Uyun Akhbar al-Reza

Then Al-Hussein ibn Khalid al-Sayrafi said, ‘O.K. Now I will ask. What was marked on the ring of Adam (s)?’ The Imam (s) replied, ‘It was There is no god but God. Muhammad is the Messenger of God. Adam descended to Earth with that ring. When Noah (s) was about to board the Ark, the Honorable the Exalted God revealed to him, ‘O Noah! If you fear that you will be drowned say There in no god but Allah onethousand times and then ask me to rescue you from getting drowned and save those who are with you.’ When Noah and the people with him climbed aboard the Ark and he released the cable, it became stormy. Noah feared to get drowned when the storm got stronger. He did not have enough time to say There is no god but God one-thousand times. So in the Soriani language he said, Haylolia hizar hizar ya marya, ya marya, ayqen meaning Haylolia a thousand times, a thousand times. O Waves! Calm down! The waves calmed down and the Ark came to a steady condition. Noah (s) said, ‘Now that the Words of God have saved me, they deserve to never be separated from me.’ Thus he put down There is no god but God a thousand times O Lord! Improve me.

The Imam (s) added, ‘When Abraham (s) was placed on the catapult Gabriel got angry. The Honorable the Exalted God sent him a revelation and asked, ‘O Gabriel! What made you angry?’ Gabriel said, ‘O Lord! This is Your friend! There is no one else on the Earth who worships you. Now You have let Your enemy and his overcome him (Abraham).’ Then the Honorable the Exalted God revealed to Gabriel, ‘Relax! Rushing is for someone like you who is scared of death. But as for Me, I consider him to be My savant and can attend to him whenever I wish.’ Thus Gabriel’s (s) soul calmed down and went to Abraham (s) and said, ‘Do you need anything?’ Abraham (s) said, ‘Nothing but good for you.’ Then the Honorable the Exalted God sent Gabriel down to him with a ring on which it was written There is no god but God. Muhammad is the Messenger of God. There is no power nor any strength save by God. I entrust my affairs to God. I rely on God. God suffices for me. God sent him a message which said, ‘Put on this ring and I will make the fire cool and healthy for you.’ The Imam (s) added, ‘There were two statements from the Old Testament on Moses’ ring meaning, Persevere to get rewarded. Tell the truth to be saved. The Imam (s) added, ‘That which was marked on Solomon’s ring means, Glorified is He who controlled the genies with His words. And the following taken from the Bible was 84

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Traditions about Imam Reza

Uyun Akhbar al-Reza

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inscribed on Jesus’ ring, Prosperous be the one whom God makes him remember his death. Woe be to one whom God makes him forget his death. That which was marked on Muhammad’s (s) ring was, There is no god but God. Muhammad is God’s Messenger. That which was marked on the Commander of the Faithful’s ring means, Sovereignty is for God. That which was marked on Al-Hassan ibn Ali’s ring means, Honor is for God. That which was marked on Al-Hussein’s (s) ring means, God will carry out His affairs. That which was marked on Ali ibn Al-Hussein’s ring was the same as that which was marked on his father Al-Hussein’s ring. That which was marked on Muhammad ibn Ali’s ring was the same as that which was marked on Al-Hussein’s ring. That which was marked on Ja’far ibn Muhammad’s ring means, God is my Master and He guards me against His creatures. That which was marked on Abil Hassan Musa ibn Ja’far’s ring means, God suffices for me.

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Al-Hussein ibn Khalid said, “Abul Hassan Al-Reza (s) opened up his hand and showed me his father’s ring that was in his hand and what was marked on it.” In another tradition it has been narrated that ‘Khazeya Wa Shaqeya Qatil Al-Hussein ibn AH' was marked on Ali ibn Al-Hussein’s ring which means ‘the murderer of AI-Hussein - the son of Ali (s) - is contemptuous and miserable.’

31-207 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Muhammad ibn Al-Hussein ibn Abil Khattab, on the authority of Ali ibn Asbat that he had heard Ali ibn Musa Al-Reza (s) quote on the authority of his forefathers (s), on the authority of Ali (s) that God’s Prophet (s) said, “None of the wise sayings of the Prophets have remained except: ‘If you have no shame, then do whatever you wish!”’

31-208 Ahmad ibn Ali ibn Ibrahim ibn Hashem - may God be pleased with him - narrated that his father quoted on the authority of his grandfather, on the authority of Ali ibn Ma’bad, on the authority of AlHussein ibn Khalid, on the authority of Abil Hassan Ali ibn Musa AlReza (s), on the authority of his father Musa ibn Ja’far (s), on the authority of his father Ja’far ibn Muhammad (s), on the authority of his father Muhammad ibn Ali (s), on the authority of Ali ibn Al-Hussein (s), 86

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Traditions about Imam Reza

Uyun Akhbar al-Reza

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31-265 According to the same documentation, the Prophet (s) said, “(The Blessed Lady) Fatima (s) is chaste. Therefore, God forbade the Fire from touching her progeny.”

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31-266 According to the same documentation, on the authority of Ali (s), the Prophet (s) told him, “Those who love you love me, and those who despise you despise me. (Whoever despises me indeed despises God).”

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31-267 According to the same documentation, on the authority of Ali (s), the Prophet (s) said, “Only believers love Ali (s) and only atheists despise him.” 31-268 According to the same documentation, on the authority of Ali (s), the Prophet (s) said, “People are from different trees. You and I are from the same tree.” 31-269 According to the same documentation, it is narrated that Ali (s) said, “The Prophet (s) wore his ring on his right hand.”

31-270 According to the same documentation on the authority of Ali (s), the Prophet (s) said, “A rebellious group will kill Ammar.82”

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31-271 According to the same documentation, on the authority of Ali (s) the Prophet (s) said, “May God’s Curse of God, the angels, and all the people be upon whoever chooses a leader other than his true leader, or chooses a master other than his true master.”

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31-272 According to the same documentation, it is narrated that Ali (s) said, “The Prophet (s) admonished men against making love with pregnant women until they deliver.” 31-273 According to the same documentation, on the authority of Ali (s), the Prophet (s) said, “The Imams (s) are all going to be from the Quraysh (tribe).”

31-274 According to the same documentation, on the authority of Ali (s), the Prophet (s) said, “Whoever’s last words consist of sending blessings and peace upon me and Ali will enter Paradise.”

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31-275 According to the same documentation, it is narrated that Ali (s) said, If you abandon me you will be attacked. Do not abandon me since I am a follower of Muhammad’s (s) religion.” 31-276 According to the same documentation, on the authority of Ali (s),

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Traditions about Imam Reza

Uyun Akhbar al-Reza

31-284 According to the same documentation on the authority of Ali (s), the Prophet (s) said, “Abu Tharr is a friend of this nation.”

31-285 According to the same documentation, on the authority of Ali (s), the Prophet (s) said, “Whoever kills a snake, it is as if he has killed an atheist.”

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31-286 According to the same documentation, on the authority of Ali (s), the Prophet (s) said, “O Ali! If you look upon an unfamiliar woman unintentionally83, do not look again. Only that first unintentional look does not matter.”

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31-287 According to the same documentation, it is narrated that Ali (s) said, “When the Prophet (s) sent me to take over the post of the governor of Yemen, he (s) said, ‘Whenever you are faced with a case to judge, do not make a ruling before you hear what the other side has to say in his own defense.’ From then on I never had any doubts about my judgements.” 31-288 According to the same documentation, on the authority of Ali (s), “God’s Curse be upon those who fight with the believers over God’s religion. They are also cursed by His Prophet (s).”

31-289 According to the same documentation, it is narrated that Ali (s) said, “The following verse was revealed about me, ‘And those Foremost (in Faith) will be Foremost (in the Hereafter).>S4 He said the same thing about what the Honorable the Exalted God’s said, ‘These will be the heirs, who will inherit Paradise: they will dwell therein (forever).,8S

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31-290 According to the same documentation, on the authority of Ali (s), the Prophet (s) said, “Reciting the verse al-Kursi one-hundred times is as if you have worshipped God all life long.” 31-291 According to the same documentation, on the authority of Ali (s), God’s Prophet (s) said, “The best of you are those who talk well, feed (others) and pray at night when the people sleep.” 31-292 According to the same documentation, it is narrated that Ali (s) talked about Kufa and said, “Some people are going to fend off calamities from Kufa, as they defended the tents of the Prophet (s).”

31-293 According to the same documentation on the authority of Ali (s), “Whoever denies the intercession of God’s Prophet (s) will not benefit from it.”

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Traditions about Imam Reza

Uyun Akhbar al-Reza

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31-294 According to the same documentation on the authority of Ali (s), the Prophet (s) said, “The world will not end until one from the progeny of Al-Hussein (s) rises and spreads justice all over the world which oppression and force have covered up with darkness.” 31-295 According to the same documentation, it is narrated that Ali (s) was seen drinking water while he was standing up and said, “I saw the Prophet (s) do this.” 31-296 According to the same documentation, on the authority of Ali (s), “A believer seeks knowledge as hard as he would seek his lost ones.” 31-297 According to the same documentation, on the authority of Ali (s) the Prophet (s) said, “I despise whoever cheats Muslims when they seek his counsel.”

31-298 According to the same documentation, on the authority of Ali (s), “No one is comparable to us - the Members of the Holy Household since the Qur’an has been revealed to us and the source of Prophethood is in our Household.”86

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31-299 According to the same documentation on the authority of Ali (s), God’s Prophet (s) said, “I am the city of knowledge and Ali is its portal. (Whoever wishes to gain knowledge should go through that portal.) 31-300 According to the same documentation on the authority of Ali (s), the Prophet (s) said, “Indeed the Honorable the Exalted God looked upon the people of the Earth once and chose me. Then He took another look and chose you (Ali). He established you in charge of the affairs of my nation after me. There will be no one like us after us.” 31-301 According to the same documentation, Ali (s) said the following regarding what the Honorable the Exalted God said in verse 24 of the Chapter ‘Al-Rahntan*1, “What is meant by Al-Jawari al-Monsha’at is ships.” 31-302 According to the same documentation, on the authority of Ali (s) the Prophet (s) said, “Once Ammar is killed, when he is caught between the two factions - one who abides by my way and traditions, while the other faction has departed from my religion - he is adhering to the right religion.”

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Traditions about Imam Reza

Uyun Akhbar al-Reza

31-313 According to the same documentation, on the authority of AlHussein ibn Ali (s), “Burayda told me that God’s Prophet (s) ordered that they (the people) call my father the Commander of the Faithful (s).”

31-314 According to the same documentation on the authority of AlHussein ibn Ali (s), God’s Prophet (s) told Ali (s), “Give your followers the glad tidings that I will intercede on their behalf on the Resurrection Day - the Day on which nothing will benefit them except for my intercession.” 7

31-315 According to the same documentation on the authority of Ali (s), God’s Prophet (s) said, “The center of Paradise is for me and the members of my Household.” 31-316 Muhammad ibn Umar al-Je’abi al-Hafidh al-Baghdadi narrated that Abu Ja’far Muhammad ibn Abdullah ibn Ali ibn Al-Hussein ibn Zayd ibn Ali ibn Al-Hussein ibn Ali ibn Abi Talib (s) quoted on the authority of his father (s), on the authority of Ali ibn Musa Al-Reza (s), on the authority of his father Musa (s), on the authority of his brother Isma’il, on the authority of his father, on the authority of his forefathers, on the authority of Al-Hussein ibn Ali (s), on the authority of Ali (s), on the authority of the Prophet (s), on the authority of Gabriel that the Sublime God said, “Whoever treats my friends with animosity has undoubtedly come to fight with Me. My Punishment will overtake whoever fights with the Members of the Holy Household of My Prophet. My Wrath will overtake whoever chooses others (than the Members of the Holy Household) for his friends, and whoever disturbs them has indeed disturbed Me. The Fire is destined for whoever disturbs Me.”

31-317 Muhammad ibn Umar al-Hafiz al-Baghdadi narrated that Abu Abdullah Ja’far ibn Muhammad Al-Husseini quoted on the authority of Isa ibn Mihran, on the authority of Abu Salt Abdul Salam ibn Salih alHarawi, on the authority of Ali ibn Musa Al-Reza (s), on the authority of his father Musa (s), on the authority of his father Ja’far (s), on the authority of his father Muhammad (s), on the authority of his father Ali ibn Al-Hussein (s), on the authority of his father Al-Hussein (s), on the authority of Ali (s) that God’s Prophet (s) said, “Whenever a man cannot pray standing up, he should say his prayers while sitting down. If he cannot say them sitting down, he can say them while lying on his back with his legs stretched out toward the Qibla.”

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Traditions about Imam Reza

Uyun Akhbar al-Reza

31-318 Abu Bakr Muhammad ibn Ahmad ibn Al-Hussein ibn Yusuf ibn Zariq al-Baghdadi narrated that Ali ibn Muhammad ibn Anbasa - a servant of Al-Rashid - quoted on the authority of Darim ibn Qabaysa ibn Nahshal ibn Majma al-Nahsheli al-Sa’eh in Samarra that Ali ibn Musa Al-Reza (s) quoted on the authority of his father (s), on the authority of his forefather (s), on the authority of Ali (s), that the Prophet (s) said, “Do good to all people whether they deserve it or not. If the one to whom you do good does not deserve it, you deserve to do good yourself.”

31-319 According to the same documentation, God’s Prophet (s) said, “Whoever pleases a ruler by displeasing God has abandoned the Honorable the Exalted God’s religion.”

31-320 According to the same documentation, on the authority of Ali ibn Musa Al-Reza (s), “I heard my father narrate on the authority of his father (s), on the authority of his grandfather (s), on the authority of Jabir ibn Abdullah, “God’s Prophet (s) was at the Dome of Adam90. I saw Bilal Habashi come out with the water leftover from the Prophet (s) making his ablutions. The people gathered around him and each took some of that water with which he washed his face. Whoever could not get any water would touch the other people and get wet and then rub his hands on his face. They used to do the same thing with the water leftover from Ali’s (s) ablutions.” 31-21 According to the same documentation, God’s Prophet (s) said, “Wash the dirt off of your children’s faces since Satan will sense it and cause your children to be afraid while they are asleep. Then the guardian angels appointed for your children will be hurt.” 31-322 According to the same documentation, God’s Prophet (s) said, “Whenever one of the servants of God spends forty days in sincerity, springs of wisdom will flow from of his tongue.”

31-323 According to the same documentation, God’s Prophet (s) said, “Recite the Qur’an in a beautiful tone as this will add to the goodness of the Qur’an for the one who hears it.” Then the Prophet (s) recited the following verse, ‘ ...He adds to Creation as He pleases: for God has power over all things. ’9I ”

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31-324 Abu Bakr Muhammad ibn Ahmad ibn Al-Hussein ibn Yusuf Zariq al-Baghdadi narrated that Ali ibn Muhammad ibn Anbasat - a servant of Al-Rashid - quoted on the authority of Darim and Nu’aym ibn Salih al-Tabari that Ali ibn Musa Al-Reza (s) quoted on the authority of his father (s), on the authority of his grandfather Muhammad ibn Ali (s), (on the authority of Ali ibn Al-Hussein (s)), on the authority of his father (s) and Muhammad ibn AI-Hanifiyat, on the authority of Ali ibn Abi Talib (s) that God’s Prophet (s) said, “One of the rights of a guest is that you see him off until he leaves the area of your house near the door.” 31-325 Muhammad ibn Ahmad ibn Al-Hussein ibn Yusuf al-Baghdadi narrated that Ali ibn Muhammad ibn Anbasat quoted on the authority of AI-Qasim ibn Muhammad ibn Al-Abbas ibn Musa ibn Ja’far al-AIawi and Darim ibn Qabaysat an-Nahshali that Ali ibn Musa Al-Reza (s) narrated that he had heard his father (s) quote on the authority of his father (s), on the authority of his grandfather Muhammad ibn Ali (s), on the authority of his father Ali ibn Al-Hussein (s), on the authority of his father (s) and Muhammad ibn al-Hanafiyya, on the authority of the Commander of the Faithful Ali ibn Abi Talib (s) that God’s Prophet (s) said, “The good-doers are called ‘al-Abrar’ since they do good to their fathers, children and brethren.”

31-326 Muhammad ibn Ahmad ibn Al-Hussein ibn Yusuf al-Baghdadi narrated that Ali ibn Muhammad quoted on the authority of Abul Qasim Muhammad ibn Al-Abbas ibn Musa ibn Ja’far al-Alawi and Darim ibn Qabeesa an-Nahshali that Ali ibn Musa Al-Reza (s) narrated that he had heard his father (s) quote on the authority of his father (s), on the authority of his grandfather Muhammad ibn Ali (s), on the authority of his father Ali ibn Al-Hussein (s), on the authority of his father (s) and Muhammad ibn al-Hanifiyya, on the authority of the Commander of the Faithful Ali ibn Abi Talib (s) that he had heard God’s Prophet (s) say, “Wear agate rings as they come from the first mountain which confessed to the Unity of the Sublime God, the Prophethood of My Prophet, and the Trusteeship of you, O Ali! (and for your followers in Paradise.)”

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31-327 According to the same documentation, God’s Prophet (s) said, “Remember death that is what will often interrupt pleasures.” 31-328 According to the same documentation, God’s Prophet (s) said, “At the Bridge over Hell on the Resurrection Day, God will inform everyone about whoever belittles a believer for being poor.”

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31-333 According to the same documentation, God’s Prophet (s) said, “Rajab is the month of God. It is a quiet month in which there is a constant flow of God’s Mercy upon His servants. So is the (Arabic) month of Sha'ban in which there is a flow of goodness. On the first night of the (Arabic) month of Ramadhan the troops of Satan are chained down. Seventy-thousand sinners are forgiven each night. When the night of Qadr arrives, God will forgive as many people as He has forgiven during the months of Rajab, Sha'ban and Ramadhan up until that day, except for any two men who have are enemies with each other. Then the Honorable the Exalted God will say, “Give them a chance to make up.”

31-334 According to the same documentation, God’s Prophet (s) said, “The Honorable the Exalted God revealed to the 'al-Kiram al-Barara' who are the guardian angels appointed for man, not to record any slippages of My servants after they say their afternoon prayers.” 31-335 According to the same documentation, God’s Prophet (s) said, “There is indeed a rooster for the Honorable the Exalted God whose crown is under the Throne and its feet are in the seventh level depth of the Earth. When the last one-third part of the night arrives, it starts to sing the glorifications of God such that all creatures but man and the genies can hear. The roosters in this world sing after they hear it sing.”

31-336 According to the same documentation, it is narrated that the Prophet (s) used to eat dates along with the date palm pith92 and said, “Indeed Satan - may God’s Curse be upon him - will get angry at the descendants of Adam and say, ‘He is eating the fresh parts and the old parts together.’” 31-337 According to the same documentation, Ali ibn Abi Talib (s) said, “I was sitting near the Kaaba (the House of God) when a bent-over old man - so old that his eyebrows covered up his eyes - with a cane in his hand and wearing a red hat and woolen clothes approached the Prophet (s). The Prophet (s) was standing with his back towards the Kaaba. The old man said, ‘O Prophet of God! Please pray for me to be forgiven.’ The Prophet said, ‘O old man! Your efforts are useless. Your deeds are corrupt.’ Then when the old man turned around God’s Prophet (s) asked me, ‘O Abai Hassan (Imam Ali)! Did you recognize him?’ Ali (s) said, ‘By God! I did not.’ The Prophet (s) said, ‘It was the damned Satan.’ Ali (s) added, “I ran after him quickly and reached him. I captured him,

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to be the same way? Why did He not create everything to be of the same kind?’ Al-Reza (s) replied, ‘That was so that they do not think that He is incapable, and nothing can come to an atheist’s mind which the Honorable the Exalted God has not created. That was so that they cannot ask whether or not the Honorable the Exalted God is able to create such and such a creature, since the Blessed the Sublime has already created it. And considering all the varieties of creatures that He has created, they realize that He has power over all things.”

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32-2 Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with him - narrated that Ibrahim ibn Hashem quoted on the authority of his father that Abdul Salam ibn Salih al-Harawi told Al-Reza (s), “O son of God’s Prophet! Why did the Honorable the Exalted God immerse all the dry land in water at the time of Noah and drown all the innocent people and children there?” The Prophet (s) replied, “There were no children among them since the Honorable the Exalted God had made all the men and the women of the people of Noah sterile from forty years ago. Thus their generation was cut off and they were all drowned with no children among them. The Honorable the Exalted God will not punish the innocent for the sins of the sinners. However, some of Noah’s people that had remained were drowned for denying the Prophethood of Noah before God. Others were drowned because they were in agreement with the denial of the ones who denied, since if someone does not do something but agrees with it, it is like one who has actually done that.”

32-3 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa that Al-Hassan ibn AH al-Washsha’ said that he had heard Al-Reza (s) say, “My father (s) narrated that Abu Abdullah (s) said that the Honorable the Exalted God told Noah, ‘...O Noah! He is not of thy family... The reason for this was that Noah’s son was opposed to Noah. God considered those who followed Noah (s) to be of his family.” Al-Washsha’ said that the Imam (s) asked him, “How is this verse about Noah’s son recited?” Al-Washsha’ answered, “The people recite it in two different ways one form of which implies that he was not Noah’s son.” The Imam (s) said, “No, they are liars. He was Noah’s son. However, the Honorable the Exalted God denounced him from being Noah’s son due to his opposition to Noah’s religion.”

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there is no god except Him Whom the Children of Israel believe in: I am of those who submit (to God in Islam). 407 It was said to him, ‘Ah now! But a little while before, wast thou in rebellion! And thou didst mischief (and violence)! This day shall We save thee in the body, that thou mayest be a sign to those who come after thee! But verily, many among mankind are heedless of Our Signs!'103 Pharaoh was armed to the teeth wearing iron armor. When he was drowned, God threw him up on a high piece of land so that he would be a sign for the people who came later. They could see him on the high land with all his heavy iron weapons. Iron is heavy and it will naturally submerge. That is why this in itself was a sign. Another reason that the Honorable the Exalted God drowned Pharaoh was that he sought help from Moses when he realized that he was going to be drowned, and he did not seek God’s help. Then the Honorable the Exalted God revealed to Moses (s), ‘O Moses! You did not help Pharaoh since you had not created him. Had he asked Me for help, I would have saved him.’”

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32-8 Abdullah ibn Muhammad ibn Abdul Wahab al-Qurashi narrated that Mansoor ibn Abdullah al-Isbahani al-Sufi quoted on the authority of Ali ibn Mehrayat al-Qazvini, on the authority of Dawood ibn Soleiman alQadhi, “I heard Ali ibn Musa Al-Reza (s) narrate the following on the authority of his father Musa ibn Ja’far (s), on the authority of his father Ja’far ibn Muhammad (s) regarding the Honorable the Exalted God’s words, 'So he smiled, amused at her speech.... 409 God was referring to the ant’s words when it said, ‘O ye ants, get into your habitations, lest Solomon and his hosts crush you (under foot) without knowing it. 410 The wind that was blowing in the air brought the ant’s voice to Solomon. Solomon stopped and called in that ant and asked it, ‘Don’t you know that I am God’s Prophet and I will not oppress anyone?' The ant said, ‘Yes.’ Solomon (s) said, ‘Then why did you make them afraid of me oppressing them?’ The ant said, ‘I feared that they might see Your Majesty and get so attracted to you that they forget the Sublime God’s remembrance.’ Then the ant asked, ‘Is your rank higher or that of your father David?’ Solomon (s) said, ‘My father David!’ The ant said, ‘However, your name has one more letter than your father’s name David111. Doesn’t it?’ Solomon said, ‘I have no knowledge of this.’ The ant said, ‘No. Your father David’s name was actually ‘Davi jorha (meaning that David heals). Then he was called David. I hope you can

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reach the rank of your father.’ Then the ant added, ‘Do you know why God did not make things other than the wind subservient to you in His Kingdom?’ Solomon said, ‘I do not know.’ The ant said, ‘The Honorable the Exalted God wanted to teach you that if He had made everything else subservient to you, they would also end as fast as the wind does, and you would lose them as fast as the wind.’ Solomon (s) laughed at this.”112 32-9 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Yaqoob ibn Yazid, on the authority of Ali ibn Ahmad ibn Ashyam, on the authority of Soleiman al-Ja’fari that Abil Hassan Al-Reza (s) told him, ‘Do you know why Ishmael was called strictly true?’113 He said, ‘No.’ Imam Al-Reza (s) said, ‘It was because he made an appointment with someone and waited for him to come for one year.’ 32-10 Abul Abbas Muhammad ibn Ibrahim ibn Ishaq al-Taleqani - may God be pleased with him - narrated that Ahmad ibn Muhammad ibn Sa’eed al-Kufi quoted on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of his father, ‘I asked Abil Hassan Al-Reza (s): Why were the disciples (of Jesus) called the Hawariyoon? He (s) said, ‘They were called the Hcrwariyoon by the people since they used to wash clothes. They cleansed the filth and dirt from clothes. Another reason is that the word Hawariyoon is derived from the word Hawar (bread) that is a form of bread made with sieved flour. We call them this because they cleansed themselves and others by means of the advice they gave.’ Ali ibn Al-Hassan ibn Ali ibn Fadhdhal asked, ‘Why were the Christians called the Nasara. The Imam (s) said, ‘Since they came from a town called Nasereh that was one of the towns in Syria. After Mary (s) and Jesus (s) returned from Egypt, they settled down there.’”

32-11 (The author of the book narrated) my father - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Abi Abdillah, on the authority of someone else, on the authority of Abi Tahir ibn Abi Hamza that Abil Hassan Al-Reza (s) said, “There are four kinds of temperaments. One is phlegm that is a stubborn enemy. Then there is blood which is like Ethiopian servants who often kill their masters. The third one is the wind which is a king who puts up with his people and treats them gently. The last one is ‘Safra which is like the Earthquake which will make everything on the Earth tremble when it occurs.’” 136

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32-12 Ja’far ibn Muhammad ibn Masroor - may God be pleased with him - narrated that Al-Hussein ibn Muhammad ibn Aamir quoted on the authority of Abu Abdullah al-Sayyari, on the authority of Abi Yaqoob ibn al-Baghdadi that Ibn al-Sikkit asked Abil Hassan Al-Reza (s), “Why did the Honorable the Exalted God send Moses (s) with the miracles of the rod (turning into a serpent), a white hand114, the means of magic and sent Jesus (s) with the miracles of medicine, but sent Muhammad (s) with speech and eloquence. Abul Hassan Al-Reza (s) told him, “Indeed magic was popular when the Blessed the Sublime God appointed Moses (s). That is why he was given the miracle of negating the effect of magic by the Honorable the Exalted God, which the people did not possess. There was none like it within their powers. Therefore, he nullified their magic and proved his rightfulness to them. The Blessed the Sublime God appointed Jesus (s) at a time when untreatable illnesses existed and the people needed medicine and a doctor. Therefore he gave them what they did not have the like of from the Honorable the Exalted God with which he (Jesus (s)) brought their dead back to life, gave sight to those born blind, and treated those suffering from elephantiasis and leprosy115, all with God’s permission and thereby proving his rightfulness to them. And the Blessed the Sublime God appointed Muhammad (s) at a time when eloquent speech was common. I think he also added in poetry. Therefore he used the Honorable the Exalted God’s Book with its wise sayings, decrees, disproof of the claims of the atheists, and the proof of his own claims and perfected his proof for them.” Ibn al-Sikkit said, ‘I swear by God that I have never seen anyone like you in these times. Tell me, who is the Proof of God for the creatures today.’ Imam Al-Reza (s) said, “It is the intellect which can recognize him who tells the truth about God, acknowledges Him, and recognizes and denounces one who lies about God.” Then Ibn al-Sikkit said, ‘I swear by God that this is the correct answer.’”

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superior and they knew his rank in the presence of the Prophet of God (s), since the Commander of the Faithful (s) had killed many of their fathers, uncles, and other relatives who were the enemies of God’s Prophet (s). That is why they disliked him in their hearts. They did not like him to be their master. They did not have such a feeling in their heart towards others, since others were not like Ali (s) in the battles. They had not seen from them what they had seen from Ali (s) in the battles. That is why they turned away from Ali (s) and became inclined towards others.’”

32-16 Muhammad ibn Ibrahim ibn Ishaq al-Taliqani - may God be pleased with him - narrated that Abu Sa’eed Al-Hussein ibn Ali al-Adawi quoted that al-Haytham ibn Abdullah al-Romani asked Ali ibn Musa AlReza (s), “O son of God’s Prophet! Why didn’t Ali ibn Abi Talib (s) fight his enemies for twenty-five years after God’s Prophet (s), and then started fighting during his (own) rule?” The Imam (s) replied, “Ali (s) followed God’s Prophet (s) as his model in this regard. Ali (s) had not fought with the pagans for thirteen years in Mecca and nine months after his migration to Medina, because he had very few followers and he did not have the power to overcome his enemies. Ali (s) did the same and put off fighting his enemies due to having few supporters. The Prophethood of the Prophet of God (s) was not nullified by putting off a Holy War for thirteen years and nine months. The same holds for Ali (s). His Trusteeship was not nullified by putting off the Holy War for twenty-five years. Both of them had obstacles. Neither one’s mission was voided. They both had the same reason.” 32-17 Ali ibn Ahmad ibn Abdillah ibn Ahmad ibn Abi Abdillah al-Barqi, may God be pleased with him - narrated that his father quoted on the authority of his grandfather, on the authority of Ahmad ibn Abi Abdillah al-Barqi, on the authority of Muhammad ibn Isa that Muhammad ibn Abi Yaqoob al-Balkhi asked Abai Hassan Al-Reza (s), “Why is Divine Leadership in the lineage of Al-Hussein, and not that of Al-Hassan?” AlReza (s) replied, “Indeed the Honorable the Exalted God established Divine Leadership in the lineage of Al-Hussein (s), and God cannot be questioned regarding what He does.”

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of the obligatory deeds. If he has accepted the Mastery (of the Immaculate Imams), then it should be said five times. However, if he has not accepted it, the phrase God is the Greatest should be said only four times. That is why when one of you (the Shiites) die, the phrase is said five times. However, when one who disagrees with you (i.e. is not one of the Shiites) dies, the phrase is said only four times.

32-21 Ali ibn Ahmad ibn Muhammad ibn Imran ad-Daqqaq - may God be pleased with him - narrated that Abul Hussein Muhammad ibn Ja’far al-Asadi quoted on the authority of Sahl ibn Ziyad al-Adami, on the authority of Ja’far ibn Uthman al-Daremi that Soleiman ibn Ja’far asked Abai Hassan Al-Reza (s), “What is ‘Talbiyeh™! And what are the reasons for it?” Al-Reza (s) said, “When the servants (people) enter the state of ritual consecration for the Hajj the Honorable the Exalted God addresses them and says, ‘O My servants and slaves! I forbid the Fire from you as you forbade things for yourselves.’ Then they say ‘Labbayk Allahunia Labbayk’ implying that they have accepted God’s call and are responding to it.’” 32-22 My father - may God have Mercy upon him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Ali ibn Ma’bad that Al-Hussein ibn Khalid asked Abil Hassan Al-Reza (s), “For how many people is the offering of a camel (for sacrifice on the lEid ul-Adha) enough of an offering?” Al-Reza (s) replied, “One.” Then he asked, “What about offering a cow?” Al-Reza (s) replied, “For five individuals it is enough, if they spend and eat together.” Then he asked, “Why does offering one cow suffice for five people while offering a camel does not?” Al-Reza (s) replied, “It is because of the reason there lies behind a camel which does not lie behind a cow. The people of the Children of Israel who invited the people to worship the calf were five. They were all from the same home and they all ate together. They were Azinooneh, his brother Mabzooneh, his brother’s son, his daughter and his wife.121 They were the ones who invited the people to worship the calf. They were the same ones who killed the cow which God had ordered to be offered for sacrifice.”122 32-23 Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God have Mercy upon him - narrated that Muhammad ibn Al-Hassan al-Saffar quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority

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of his father that Al-Hussein ibn Khalid asked Abil Hassan Al-Reza (s), “Why is it that the sins of one who goes on the Hajj pilgrimage are not recorded for four months?” Al-Reza (s) replied, “It is because the Sublime God has forbidden the entry of the atheists into the Shrine for four months as He says, ‘Go ye, then, for four months, backwards and forwards, (as ye will), throughout the land... 423 That is whenever one of the believers goes to visit the Holy House (of God), his sins will not be recorded for four months.”

32-24 (The author of the book narrated) my father - may God have mercy upon him - narrated that Ahmad ibn Idris quoted on the authority of Muhammad ibn Ahmad ibn Yahya ibn Imran al-Ash’ari, on the authority of Muhammad ibn Ma’roof, on the authority of his brother, on the authority of Ja’far ibn Oyayna that Abil Hassan Al-Reza (s) said, “Indeed after the migration from Mecca (to Medina), Ali (s) never spent the night in Mecca until the Honorable the Exalted God took back his soul.” AlReza (s) was asked, “Why?” Al-Reza (s) said, “Ali (s) disliked to stay overnight in the land from which God’s Prophet (s) had migrated. He (s) usually said his afternoon prayer there and set out to spend the night elsewhere.”

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32-25 Muhammad ibn Ali Majilawayh - may God be pleased with him narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Ali ibn Ma’bad that Al-Hussein ibn Khalid asked Abai Hassan Al-Reza (s), “Why is the nuptial gift five hundred Dirhams'!” He (s) replied, “It is because the Blessed the Sublime God made it incumbent upon Himself that if any believer says God is the Greatest one hundred times, Praise be to God one hundred times; Glory be to God one hundred times; There is no god but God one hundred times; Blessings be upon Muhammad and his Household one-hundred times; and O my God! Please marry off one of the houris to me God will marry off one of the houris from Paradise to him, and set these words of remembrance that he has uttered as her nuptial gift. That is why the Honorable the Exalted God revealed to His Prophet (s) to make it a tradition for the nuptial gift of the believing women to be five-hundred Dirhams and God’s Prophet (s) did so.”

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32-26 Al-Hussein ibn Ahmad ibn Idris - may God be pleased with him narrated that his father quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Ibn Abi Nasr that Al-Hussein ibn Khalid asked Abil Hassan Al-Reza (s), “May I be your ransom! Why is it that the nuptial gift for women is set at five-hundred Dirhams equivalent to 12.5 Okes124.” Al-Reza (s) replied, “The Honorable the Exalted God has made it incumbent upon Himself that if any believer says God is the Greatest one hundred times; Praise be to God one hundred times; Glory be to God one hundred times; There is no god but God one hundred times; Blessings be upon Muhammad and his Household one-hundred times; and O my God! Please marry off one of the houris to me, God will marry off one of the houris to him. That is why the nuptial gift of the believing women has been determined to be five-hundred Dirhams. If anyone turns down the request of a believing courter who wants to marry a woman with the nuptial gift of five-hundred Dirhams, and then he does not marry her off to the courter, has indeed harmed him. Then it is the right of the Honorable the Exalted God not to marry off a houri to him.” 125

32-27 Muhammad ibn Ibrahim ibn Ishaq al-Taliqani - may God be pleased with him - narrated that Ahmad ibn Muhammad ibn Sa’eed alHamadani quoted on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of his father, “I asked Al-Reza (s) about the reason why a woman who has been divorced three times cannot be married to her original husband again, until after she marries someone else (and her new husband either dies or divorces her before she can be married).126 Al-Reza (s) replied, ‘The Blessed the Sublime God has only granted the permission for divorce (and return) twice as the Honorable the Exalted God says, ‘A divorce is only permissible twice: after that, the parties should either hold together on equitable terms, or separate with kindness...,127 Therefore, if a man divorces his wife for the third time which God dislikes, God makes that woman unlawful for him. She will no longer be legitimate for him until after she marries someone else. This is established so that the people do not underestimate divorce and do not misuse women.”128 32-28 Muhammad ibn Ali Majilawayh - may God be pleased with him narrated that Muhammad ibn Yahya al-At’tar quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Ja’far ibn Muhammad 150

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32-29 Muhammad ibn Ibrahim ibn Ishaq al-Taliqani - may God be pleased with him - narrated that Ahmad ibn Muhammad ibn Sa’eed alKufi quoted on the authority of Ali ibn Al-Hassan ibn Ali ibn Fadhdhal, on the authority of his father: I asked Abai Hassan Al-Reza (s), “Why was the Prophet’s (s) nickname Abul Qasim?” Al-Reza (s) said, “It was because he had a son named Qasim. That was why his nickname was Abul Qasim.” I asked him, “O son of God’s Prophet (s)! Do you consider me worthy of more explanation?” Al-Reza (s) said, “Yes. Don’t you know that God’s Prophet (s) said?, “Ali and I are the fathers of this nation.” I said, “Yes, I do.” Al-Reza (s) said, “Don’t you know that God’s Prophet (s) is the father of all the nation, and Ali is one of the members of this nation?” I said, “Yes.” Al-Reza (s) said, “Don’t you know that Ali (s) is the 'Qasim or the one who divides up Paradise and Hell?” I replied, “Yes.” Al-Reza (s) said, “Then that is why the Prophet (s) is called Abul Qasim - as he is the father of the one who divides up Paradise and Hell.” I asked, “What does this mean?” Al-Reza (s) replied, “The kindness of the Prophet (s) for his nation is like that of a father for his children. The noblest member of his nation is Ali (s). And after him the kindness of Ali (s) for them is like the kindness of the Prophet (s), since he is the Prophet’s (s) Trustee, Successor and the Divine Leader after the Prophet (s). That is why the Prophet (s) said, “Ali and I are the two fathers of this nation.” God’s Prophet (s) climbed up the pulpit and said, “Whoever leaves behind a debt or a wife, I must repay his debt and pay for the living expenses of his wife. Whoever leaves behind some property, that property will belong to his inheritors.” That is why the Prophet (s) was superior to their fathers, mothers and even themselves. The same thing held true for the Commander of the Faithful (s) after God’s Prophet (s).” 32-30 Tamim ibn Abdullah ibn Tamim al-Qurashi narrated that his father quoted on the authority of Ahmad ibn Ali Al-Ansari, that Abi Salt alHarawi said, “One day Al-Ma’mun told Al-Reza (s), ‘O Abai Hassan Al-

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Reza (s)! Tell me, why is it that your grandfather Ali - the Commander of the Faithful (s) became the one to divide up Paradise and Hell. What is meant by this? I have thought a lot about this.” Then Al-Reza (s) told him, “O Commander of the Faithful (i.e. Al-Ma’mun)! Has it not been narrated by your father, on the authority of your forefathers, on the authority of Abdullah ibn Abbas to have said that he had heard God’s Prophet (s) say, “Liking Ali is the same as faith, and despising him is the same as atheism.” Al-Ma’mun said, “Yes.” Then Al-Reza (s) added, “Therefore, he is the one who divides up Paradise and Hell as it is loving him which equals faith, and despising him which equals atheism.” Then Al-Ma’mun said, “0 Abai Hassan (Al-Reza)! May God not let me live after you! I testify that you are the inheritor of the knowledge of God’s Prophet (s).” Abi Salt (al-Harawi) added, “When Al-Reza (s) returned home, I went to see him (s) and said, “O son of God’s Prophet! How nice did you respond to the Commander of the Faithful’s (al-Ma’mun) question!” Al-Reza (s) said, “O Aba Salt! I answered him using the same way that he was reasoning. I heard my father (s) narrate on the authority of his forefathers (s), on the authority of Ali (s) that God’s Prophet (s) told him, “O Ali! You are the one to divide up Paradise and Fire on the Resurrection Day. You will order the Fire to let go of some saying that they are yours, and tell the Fire that some are for the Fire to capture and they belong to it.’” 32-31 Abu Ali Ahmad ibn Al-Hassan al-Qattan narrated that Ahmad ibn Muhammad ibn Sa’eed al-Hamadani quoted on the authority of Ali ibn AlHassan ibn Ali ibn Fadhdhal, on the authority of his father, “I asked Abil Hassan Al-Reza (s), ‘Why did the Commander of the Faithful (Imam Ali) (s) not return Fadak to its true owner after he (s) took charge of the people?’129 Al-Reza (s) said, ‘That is because the Honorable the Exalted God has granted us the Mastery. Therefore, no one but Him will seize our due rights from those who oppressed us. We are the Members of the Holy Household who rule over the people and judge about them, and seize back what is rightfully theirs from those who have oppressively captured their property. However, we (the Members of the Holy Household of the Prophet (s)) never seize back our own rights.”

(The author of the book has said) I have presented other aspects of this issue in my book Illal Ul-Sharaye’a from the traditions. In this book, I have just sufficed with this tradition that was narrated on the authority of Al-Reza (s). 154

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32- 32 Al-Hakim Abu Ali Al-Hussein ibn Ahmad al-Bayhaqi narrated that Muhammad ibn Yahya al-Sowli quoted on the authority of Al-Qasim ibn Isma’il Abi Zakwan: I heard Ibrahim ibn Al-Abbas narrate that Al-Reza (s) quoted on the authority of his father Musa ibn Ja’far (s) that a man asked Aba Abdullah (as-Sadiq) (s), “What is the reason that propagating or studying the Qur’an always adds freshness (to life)?” Imam As-Sadiq (s) replied, “It is because the Qur’an has not been revealed for a certain time, or to a certain people. It is fresh at any time and for any people all the way up until the end of time and the Resurrection Day.”

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33- 33 AI-Hakim Abu Ali Al-Hussein ibn Ahmad al-Bayhaqi narrated that Muhammad ibn Yahya al-Sowli quoted on the authority of Abu Abdullah Muhammad ibn Musa ibn Nasr al-Razi, on the authority of his father, “I asked Al-Reza (s) about what the Prophet (s) meant when he (s) said, ‘My companions are like the stars. Whichever one you follow will guide you.’ And I asked about what the Prophet (s) meant when he (s) said, ‘Leave my companions to me.’ Al-Reza (s) replied, ‘That is right. ‘Companions’ in these traditions refers to those who did not themselves change later, and did not change what was said about the religion.’ I asked, ‘How can we tell that they themselves changed or changed the religion?’ Al-Reza (s) said, ‘That is because the Prophet (s) himself said, ‘Some of my companions will be forbidden from approaching my Pool on the Resurrection Day, just as people push others’ camels away from drinking water. I will say: O Lord! They are from my companions! My companions! I will be told, ‘Don’t you know what they did after you?’ They will be grabbed and directed to the left. They will be told, ‘This is due to the lies which you ascribed.’ Then Imam Al-Reza (s) added, ‘Are they not those who changed themselves and changed the religion?”’

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32-34 Al-Hakim Abu Ali Al-Hussein ibn Ahmad al-Bayhaqi narrated that Muhammad ibn Yahya al-Sowli quoted on the authority of Ahmad ibn Muhammad ibn Ishaq al-Taliqani, on the authority of his father, “A man in Khorasan claimed that Mo’awiya was not one of the companions of God’s Prophet (s). He swore that his wife would be illegal for him, if his claim turned out to be false. This happened during the time Al-Reza (s) was there. The jurists around there had issued a decree that that man’s wife was illegal for him. The people asked Al-Reza (s) if that man’s wife was illegal for him or not. The Imam (s) replied, “No, she is not illegal.” All the jurists wrote him a letter in which it was written, “O son of God’s 156

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Prophet! How and why do you consider her not to be illegal for him.” The Imam (s) wrote the following in a corner of their letter, “This is based on the tradition which you yourselves have narrated on the authority of Sa’eed al-Khodri in which it is narrated that after the conquest of Mecca, God’s Prophet (s) expressed that ‘You are of the good ones, and my companions are of the good ones’ to those who expressed submission to God and became Muslim when many of them had gathered around the Prophet (s). However, the Prophet (s) said, ‘There will be no migration after victory.’ Thus the Prophet (s) abolished migration after the victory of Mecca, and considered them (including Mo’awiya) not to be his companions.” When the jurists read the answer they changed their decree to that of Imam Al-Reza (s). 32-35 Muhammad ibn Yahya al-Sowli narrated that Oan ibn Muhammad quoted on the authority of Sahl ibn al-Qasim, “Al-Reza (s) heard one of his companions say: May God damn those who fought the Commander of the Faithful (s).” Then Al-Reza (s) told him, “Say: except for those who have repented and improved themselves.” Al-Reza (s) then added, “The sin of those who disobeyed him (i.e. Imam Ali (s)) and did not accompany him to fight corruption and the corrupt ones is even greater than that of those who fought him and then repented. And God made them succeed in repenting.”

CHAPTER THIRTY-THREE: ON WHAT AL-REZA (S) WROTE REGARDING THE REASONS (BEHIND THE DECREES) IN RESPONSE TO QUESTIONS BY MUHAMMAD IBN SAN'AN 33-1 Muhammad ibn Ali Majilawayh - may God have Mercy upon him narrated that his uncle Muhammad ibn Abil Qasim quoted on the authority of Muhammad ibn Abi Abdillah al-Kufi, on the authority of Muhammad ibn San’an, and also Ali ibn Ahmad ibn Muhammad ibn Imran al-Daqqaq, Muhammad ibn Ahmad al-San’ani, Ali ibn Abdullah al-Var’raq and Al-Hussein ibn Ibrahim ibn Ahmad ibn Hisham alMokattib - may God be pleased with them - narrated that Muhammad ibn .158

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And the reason behind fasting is the realization of the feeling of hunger and thirst that one would suffer if he was poor. Another reason is to suffer and be patient (during fasting so as to receive rewards, and to act as proofs of the Hereafter’s hardships. In addition to all of this, fasting is a cause of elimination of lust and acts as an advisor for us, and as a proof for the Hereafter to see its hardships. Fasting also makes us realize the extent of hardships suffered by the poor and the indigent in this world and the Hereafter. And God forbade killing since its allowance would corrupt the society, cause its destruction and the corruption of His Plan. And the Honorable the Exalted God forbade doing what might result in parents’ damnation (of us) is that this would involve the disobedience of the Honorable the Exalted God and our parents; an approach to the denial of blessings; cancellation of gratitude and what might lead to the cutting off of and the disruption of family ties. This is because it involves not paying enough respect for parents, recognizing their rights; the cutting off of family ties; the lack of the inclination of parents to see their children, and quitting to upbring them since the parents no longer have any hopes in their well-being. And God forbade adultery due to the corruption it results in, including murders, the disruption of family relations, the abandoning of the proper raising of children, corruption in inheritance issues and other similar forms of corruption.

And God forbade oppressively devouring the orphan’s property due to several corrupting reasons. Firstly, when man oppressively devours an orphan’s property he has indeed acted as a partner in murdering the orphan, since an orphan is not self-sufficient and cannot maintain himself. He cannot support himself, and he has no one else to support him and maintain him as his parents would have done. Therefore, if someone devours his property, it is as if he has killed the orphan by leading him into poverty and destitution, even though the Honorable the Exalted God has admonished us against this act. And He has established its punishment in the following Words of the Honorable the Exalted God, 'Let those (disposing of an estate) have the same fear in their minds as they would have for their own, if they had left a helpless family behind: Let them fear God... ”’142

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Abi Ja’far (al-Baqir) (s) said, “The Honorable the Exalted God has promised two punishments for devouring the orphan’s property: punishments in this world and punishment in the Hereafter. The reason for the forbiddance of devouring the orphan’s property is to maintain the orphan until he attains his independence and does not need other people’s property. It is also meant to safeguard the survivors of the orphan’s guardian, so that they do not have to suffer the same thing that the orphan suffers by experiencing the punishment that God has promised for this world. Also the orphan will demand his property when he grows up. Then it143 will result in such hatred, animosity and wrath that it will finally end up in the destruction of them all. And God forbade fleeing from the battle-field since it will weaken the religion, undermine the Prophethood and the just Immaculate Leaders (s), and not help them against their enemies. This will result in punishment as it equates to denying what the Prophet (s) and the Imams (s) invite us to including the confession to His Lordship; expression of social justice; elimination of oppression; destruction of corruption and whatever might happen due to the enemy getting daring with the Muslims, and its consequences such as killing, destroying the Honorable the Exalted God’s religion and any other corruption.

And God forbade adopting Arab customs after the migration, since it implies returning from the religion, abandoning the assistance to the Prophets (s) and the Proofs (s), and other corruption that it will lead to. It would also imply the cancellation of all the rights of those who have some rights. This would be similar to living like the Bedouins. Since if one recognizes the religion perfectly then he would not associate with the ignorant ones and would fear them. Should one associate with the ignorant ones, he would not be immune from slowly abandoning his own knowledge and become ignorant - even more ignorant than the ignorant. And God forbade whatever has been slaughtered in a name other than God’s. The Honorable the Exalted God has made it incumbent for His creatures to bear witness to Him, mention His Name over whatever (animals) they slaughter to make them allowable to eat, and as a way to make a distinction between what is done to get nearer to Him and what establishes the worship of the Satans. There lies a confession to His Lordship and Unity in mentioning the Name of the Honorable the

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Exalted, and there lies atheism and seeking to approach other deities in mentioning any other names (while slaughtering).144 Therefore, remembering God and mentioning His Name over what is slaughtered is what would make a distinction between what God has allowed and what He has forbidden to eat. And God forbade eating wild birds and beasts of prey145 since they all feed on the dead animals, human corpses and human waste and the like146. Then the Honorable, the Exalted God has established some signs in the wild animals and birds, so that those we are allowed to eat can be distinguishable from those that are forbidden to eat. My father (s) said, “Any wild animals that have canine teeth and any birds that have claws are forbidden to eat. Any birds that have gizzards are allowable to eat.” Another sign to distinguish between birds which we are allowed to eat and birds which are forbidden to eat is that my father (s) said, “Eat whichever of the birds that constantly flap their wings while flying, and do not eat any of the birds that sometimes flap their wings but mostly glide.”

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And God forbade eating rabbits as it has claws like cats and other beasts of prey. Therefore, the same decree about beasts of prey applies to eating rabbits. In addition to this, there is some filthiness in it and bleeding like that of menstruating women since it is a freak (perverted) animal147. And the reason behind the forbiddance of usury is that God has admonished against it, because in it there lies the destruction of property. When man buys one Dirham for two Dirhams while the worth of one Dirham is only one Dirham, the second Dirham has become destroyed. Thus usury on transaction is a loss under all circumstances for the buyer and the seller. Thus the Blessed the Sublime God forbade usury due to its effect on destroying property as He has admonished against letting a fool have any control over his own property, since there is the fear that he might destroy it. This holds until he matures intellectually. Thus this is the reason God has forbidden usury, and the purchase of one Dirham in exchange for two Dirhams. And the reason behind the forbiddance of usury after the decree on it became clear is that practicing usury implies the underestimation of what God has forbidden. That is committing a major sin after it has been clarified. The Sublime God has forbidden it. This is nothing but an underestimation of the forbiddance of what is forbidden, and such an underestimation equals becoming an atheist. 172

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for men. These are the Honorable the Exalted God’s words, ‘Men are the protectors and maintainers of women, because God has given the one more (strength) than the other, and because they support them from their means.,. 460 And the reason behind a wife not inheriting from her husband’s land, except for the price of the building on it, is that the land cannot be divided. Nor can the land be moved from its place to another place. A woman is allowed to leave and cut off relationships from the family. She is allowed to change her husband, but no such possibility exists for the father and the children since their ties cannot be broken. Therefore, the inheritance for the relationship which can be broken, moved or exchanged is only from what can be moved, since they are of a similar nature. And the inheritance for the relationship that is stable and cannot be broken is from what is similarly stable and fixed. 33-2 Muhammad ibn Musa ibn al-Mutawakkil - may God have Mercy upon him - narrated that Ali ibn Al-Hussein As-Sa’dabadi quoted on the authority of Ahmad ibn Muhammad ibn Khalid, on the authority of his father, on the authority of Muhammad ibn Sanan that he had heard Abai Hassan Ali ibn Musa Al-Reza (s) say, “God forbade drinking wine because of its corrupting effect. Wine changes the intellect of the one who drinks it. It will drive him to deny the Honorable the Exalted God. It will result in him ascribing false accusations to Him and His Messengers. There is also other corruption in it like killing, malicious accusations, adultery, and not avoiding other forbidden things. That is why any intoxicating drink has also been forbidden, since it has the same effects as wine does. Therefore, anyone who believes in God, the Final Day, our Mastery (of the Imams), or claims our friendship should avoid any intoxicating drinks. There will be no relations between us and those who drink!”161

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It is said, ‘To testify to God, His Messenger and His Proof462, and whatever has come from the Honorable the Exalted God.’

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And if he asks, ‘Why is it incumbent upon the people to recognize the Messengers (s), testify to them, and swear to obey them?’ It is said, ‘Because man has not been equipped with the necessary powers in his own nature to be able to realize all that is best for him to do. Moreover, the Creator is High Exalted above that which is seen. The people are also weak and unable to recognize Him on the surface. Then a Messenger must be sent to be in between Him and them - an Immaculate one who delivers His Orders and Admonishments to them, to inform them about what would benefit them and what would fend off their losses. If it was not incumbent upon the people to get to recognize and obey Him, there would be no benefit in sending them any Messengers, and doing that would not have fulfilled any of their needs. It would even be that dispatching Messengers to them would be of no use to them. This is not amongst the characteristics of an All-Wise One who has created everything with a perfect order.’

And if he asks, ‘Why did He establish some to be in charge of affairs and ordered us to obey them?’

It is said, ‘For many reasons. One of them is for the people to know that there are some known limits and they are ordered not to transgress beyond these limits so that they will not become corrupt. This would not be implemented unless a trustworthy man is appointed to prevent them from transgressing and getting involved in what has been prohibited for them. Were this not the case, no one would abandon what fulfilled his lustful desires and brought him some gains - even if it corrupted others. Therefore, God appointed someone to be in charge of their (the people’s) affairs to carry out the Divine Decrees and Divine Chastisements amongst them and prevent them from getting corrupt.

Another reason is that we know of no groups or nations who have survived living without someone in charge of them or leading them regarding their religious and worldly affairs. Thus it would not be deemed proper according to the wisdom of the All-Wise (God) to leave the people without one in charge of their affairs, while He knows that there is no other choice for them and they would not sustain without one. The people would fight their enemies, distribute national income, establish congregations and congregational prayers, and protect the oppressed from the oppressors under his (the leader’s) Divine Leadership. 190

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Another reason is that neither of these two Proofs (of God or Leaders) would be superior to the other in speaking out, issuing decrees, enjoining the right and forbidding the wrong. And in these conditions they would both have to speak out. Neither one of them would deserve to surpass the other one in any issue, since they both have an equal rank in their religious leadership position. If one of them should remain silent, the other one must also remain silent. And if they both remain silent, again Rights, Decrees and Divine Punishments would be nullified. Then it would be as if the people do not have any Divine Leaders at all.’

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Another reason is that should the Divine Leader be one who is from a family different from that of the Messenger of God, then one who is not from the family of the Prophet (s) would become nobler than those from the family of the Prophet (s). In this way, the offspring of the Prophet (s) would become subject to the offspring of the Prophet’s (s) enemies such as Abi Jahl or Ibn Abi Ma’eet: since they believed that if they have faith the Divine Leadership could be transferred from the Prophet’s (s) offspring to the offspring of the enemies. Then this would result in the offspring of the Prophet (s) to be the subject and obedient ones, while the offspring of the enemies of God and His Messenger (s) be the ones to be followed and obeyed. However, the Messenger (s) is much nobler than others to be in charge, and he (s) is the one who most deserves to be obeyed.

Another reason is that once the people testify to the Prophethood of His Messenger (s) and obey him, no one would hesitate to follow his offspring and obey them. This would not be hard for anyone. However, if the Divine Leader be one who is not from the Household of the Messenger of God (s), everyone would consider himself to be more deserving for this position than others. Thus they would become so haughty that they would not obey him since they consider him to be less deserving of leadership than they themselves. Then this would cause corruption, discord and disunion amongst them.’

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Uyun Akhbar al-Reza

Another reason is that if it was not incumbent upon the people to realize that there is nothing like unto Him, that would allow them to think that He is subject to whatever the creatures are subject to - things such as disability, ignorance, change, destruction, termination, falsehood and oppression. There would be no hopes for the survival of, trust in the justness of, acceptability of the words, the decrees, the admonishments, the promises, the threats, the rewards or the chastisements of whoever has such traits. This would result in the corruption of the people and the abolition of His Lordship.’ And if he asks, ‘Why has the Sublime God ordered the servants and admonished them?’

It is said, ‘Since their survival and the improvements in their affairs depends upon His ordering, admonishing, preventing them from corruption and unlawful seizure (of other people’s property.’ And if he asks, ‘Why has He ordered the people to worship?’

It is said, ‘So that they do not forget His remembrance, do not abandon His discipline, do not take His Orders and Admonishments lightly, since their peace and survival depends upon this. Were they left without any orders to worship and some time passed by, then their hearts would harden.’ And if he asks, ‘Why has He ordered the people to pray?’

It is said, ‘Since praying is testifying to His Lordship. This is good for everyone since it implies abandoning other worshipped ones; humbly standing in front of the Omnipotent; subordination; subservience; obedience; confessing (to God’s Mastery); seeking the forgiveness of past sins. Praying also implies placing one’s face on the ground everyday so that one always remembers God; being submissive; really humble; eagerly wanting to improve one’s religious and worldly affairs; and despising corruption. Praying is done every day and night so that the servant does not forget his Planner and Creator; does not become ungrateful and rebellious; is always obedient to his Creator; stands in front of his Lord; is prevented from committing sins; and protects and guards himself against various forms of corruption.’

And if he asks, ‘Why is it that we have been ordered to perform the minor ritual ablution (wudu) and then start to worship?’ 198

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Uyun Akhbar al-Reza

It is said, ‘So that the servant is clean when he stands in front of the Omnipotent, and obeys His Orders when he is supplicating to Him. It is also done to be cleansed of any impurities and contaminations. Performing one’s ablutions will also eliminate indolence and slumber, and strengthen the heart in front of the Omnipotent.

And if he asks, ‘Why is it that it is incumbent upon one to wash the face, hands, head and feet? It is said, ‘That is because when the servant stands in front of the Omnipotent, the parts of the body that must be washed by means of performance one’s ablutions are visible. That is because one expresses his humbleness and prostrates using his face; he implores God by using his hands, and fears God by means of them and uses them to sincerely turn towards the worship of God. One uses his head first when he bows down and prostrates. And with his feet he stands up and sits down.

And if he asks, ‘Why is it that it has become incumbent upon one to wash the face and the hands, and only wipe the head and the feet (with one’s moist hand), but it has not become incumbent upon one to wash them all or wipe them all?’ It is said, ‘For several reasons. One of them is that the greatest form of worship is bowing down and prostrating. Bowing down and prostrating are both performed using the face and the hands, but not the head and the feet. Another reason is that people are not always ready to wash their heads and feet. This would be difficult for them to do in cold weather, when they are on a journey, when they are ill, and at certain times of the night and day. However, it is easier to wash the face and the hands than wipe the head and the feet. That is why the difficulty of the obligatory deeds are set up for the weakest of the healthy people. All the people whether they are strong or weak - are obliged to perform them. Another reason is that the head and the feet are not always visible like the face and the hands as they are the places for turbans, shoes and other similar headwear or footwear items.

And if he asks, ‘Why is it that only what leaves from the two sides 163 and sleeping, but not anything else, voids the minor ritual ablution?’ It is said, ‘The two sides are the pathways to release the human wastes. There are no other paths for man to let out waste from his body. So, they are ordered to clean themselves when they are exposed to such impurity.

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Logic for laws by al-Fazl

Uyun Akhbar al-Reza

It is said, ‘Because in saying There is no god but God! God’s Name comes last, and the Sublime God likes that speech ends in His Name as it opens in His Name.’

And if he asks, ‘Why is there not ‘Tasbih (saying subhanallah; glory be to God) or ‘Tahmid (saying alhamdu lillah; Praise be to God) instead of ‘Tahlil (There is no god but God) which both also end in the Name of God?’ It is said, ‘Since 'Tahlil is testifying to the Unity of the Sublime God, and uprooting all deities other than God. It is the foundation of faith and is greater than 'Tasbih or ‘Tahmid.’ And if he asks, ‘Why is there a 'Takbir at the beginning of the prayer and in each bowing down and prostrating?’ It is said, ‘It is for the same reason that we have mentioned about saying it in the ‘Azan.’

And if he asks, ‘Why are there some supplications said in the first unit of the prayer before reciting the (required) verse (of the Holy Qur’an), but the ‘Qunut (supplicating during the prayer) is said after reciting the (required) verse (of the Holy Qur’an) in the second unit of the prayer?’

It is said, ‘He dearly loved that His servants start their standing up for their Lord and worshipping Him by reciting His praises, sanctifying Him, being inclined towards Him and being humble to Him, and end it all in a similar fashion. Moreover, this is so that there is some possibility for him to extend his prayer in the 'Qunut in congregational prayers, so that he can become synchronized with others in the other units and his unit of prayer does not fall out of synchronism with the congregation’s prayer.’ And if he asks, ‘Why have we been ordered to recite the Qur’an in our prayers?’

It is said, ‘It is so that the Qur’an is not put aside and abandoned; and it be memorized and stay in the hearts not getting forgotten or destroyed.’ And if he asks, ‘Why should we start each prayer recitation by reciting the Opening Chapter (‘Fatiha) and not any of the other (Qur’anic) chapters?’

It is said, ‘This is because nowhere else in the Qur’an is there such a vast amount of good words and wisdom compiled together as there is in the Opening Chapter (‘Fatiha). That is when the Sublime God says, 'Praise

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Uyun Akhbar al-Reza

be to Allah 465 this would constitute the fulfillment of what the Sublime God has made incumbent upon His creatures in terms of expressing their gratitude to Him for whatever good He has granted His servants success in achieving. Saying 'the Lord of the Two Worlds' constitutes exalting and praising Him, testifying to Him that He is the Creator, the Owner and no one else is. Saying ‘The Most Gracious, Most Merciful'166 constitutes seeking the pleasure of God and mentioning His Favours and Blessings for all His creatures. Saying 'The Master of the Day of Judgment'161 constitutes testifying to being resurrected, returning, reckoning and being punished. It also means considering the Dominion of the Hereafter for Him as the Dominion of this world is His. Saying 'Thee do we worship'166 constitutes being inclined towards Him and seeking proximity to the Honorable the Exalted God, sincerity of actions for Him and no one else.

Saying 'and Thine aid we seek’169 constitutes seeking an increase in the success granted by Him, an increase in worshipping Him, the continuation of the blessings God has granted and His Assistance. Saying ‘and Show us the straight way'110 constitutes seeking His Guidance towards His Discipline, grabbing onto His Rope, asking Him for an increase of one’s recognition of his Lord, His Glory, His Greatness and His Almightiness. 171

Saying ‘The way of those on whom Thou hast bestowed Thy Grace' constitutes an emphasis on asking for and being inclined towards Him. It also constitutes mentioning what He has granted and His Blessings which He has given to His friends. It also constitutes asking the same things for oneself. Saying ‘those whose (portion) is not wrath, and who go not astray'112 constitutes seeking refuge in Him from becoming one of the enemies or unbelievers; or becoming one who underestimates Him, what He enjoins to be done and what He admonishes against. Saying ‘ ...and who go not astray’113 constitutes a form of grabbing onto Him so as not to be amongst those who have gone astray - those who have strayed away from His Path without recognition and thinking that they were doing good deeds. 208

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Logic for laws by al-Fazl

Uyun Akhbar al-Reza

Therefore, (the Opening Chapter of the Qur’an) is a valuable collection of goodness and wisdom regarding the affairs of the Hereafter as well as this world in such a way that it does not exist anywhere else.

And if he asks, ‘Why did He establish ‘Tasbih in the bowing down and prostration?’ It is said, ‘It is for several reasons. One of them is that the servant sanctifies God by being subordinate to Him; submits to Him; worships Him; fears Him; is humble to Him; and seeks proximity to his Lord. Another reason is that the servant be the one to praise, glorify, obey, exalt and thank his Creator and Sustainer, so that his mind is not misguided and his aspirations take him to others than God.’ And if he asks, ‘Why did He establish the basic prayer to be two units, and one unit is added to some of the prayers and two units is added to some of the other prayers, and no units have been added to other prayers?’

It is said, ‘It is because the basic prayer is just one unit, since the basic number is one. If it was less than one, it would not constitute a prayer. The Honorable the Exalted God knew that the servants would not always perform one unit of prayer perfectly, completely and with full attention. Therefore, He added another unit of prayer to it to complete the possible deficiencies one may have in the performance of one unit of prayer with saying two units of prayer. Hence, the Honorable, the Exalted God made the basic two-unit prayer obligatory. Then God’s Messenger (s) knew that the servants would not totally and perfectly perform these two units which they are ordered to perform. Therefore, he added another two units to the noon, afternoon and night prayers to compensate for any deficiencies one may have in saying the first two units. Then he knew that the evening prayer is to be said when most of the people are busy working. Then they stop work to go home to break their fast, eat and drink, make ablutions, and prepare to go to sleep. Thus he added only one unit to the evening prayer to make it easier on them. He left the Morning Prayer as it was in order for the number of daily prayer units said to be an odd number. This was also because people are busier in the morning attending to their needs. Moreover, their hearts are not so involved with other thoughts due to the lack of doing business then, and are not tired. Thus man would be more attentive to his prayer in the morning in comparison to his other prayers, since his mind is free of daily activities.”

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Logic for laws by al-Fazl

Uyun Akhbar al-Reza

And if he asks, ‘Why is it established to say ‘God is the Greatest!’ seven times at the beginning of the prayer?” It is said, ‘It is so because there are seven instances of saying ‘God is the Greatest!' in the first unit - that is the basic prayer which consists of: one to start, one for bowing down, two for prostration, another one when bowing down and another two for the second prostration. That is why if a man says all the seven instances of ‘God is the Greatest!’ in the beginning of his prayer, he has said all the seven; and should he mistakenly forget to say anyone of them, there would be no insufficiencies in his prayer.

And if he asks, ‘Why is there one bowing down and two prostrations in each unit?” It is said, ‘Bowing down is a part of the prayer said while standing up, and prostration is the part of prayer said while sitting down. Prayer said while sitting down counts as half of the prayer said while standing up. That is why prostration is doubled so as to make it weigh the same as the bowing down, so that there is no difference between them since prayer is indeed made up of the bowing down and the prostration.’

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And if he asks, ‘Why is the call as a -witness (tashahhud) established after the bowing down and the prostration?” It is said, ‘It is because calling as a witness has been decreed before the bowing down and prostration in the ‘Azan, the supplications and the recitations. Therefore, He ordered that calling as a witness, praising and supplications also be said after them.’

And if he asks, ‘Why did He establish the saying of ‘‘Salaam174 as the termination of the prayer, and did not set saying ‘God is the Greatest!’ or ‘Glory be to God!’ or something else instead to end the prayer?”

It is said, ‘So that it be coordinated with the entrance into the prayer. After starting the prayers, it is forbidden to talk to the creatures, and one should only attend to the Creator. Therefore, He terminates the parayers with the creature’s word and turns one’s attention over to them as people start speaking to each other by saying ‘Salaam.” And if he asks, ‘why is there reciting the Qur’anic Chapters in the first two units and saying the glorifications in the last two units of the prayer?’ 212

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Uyun Akhbar al-Reza

It is said, ‘This is in order to make a clear distinction between what the Honorable the Exalted God made incumbent Himself and what His Messenger (s) made incumbent upon the believers (as the last two units of the prayer were added by the Prophet (s)).’

And if he asks, ‘Why are there congregational prayers?’ It is said, ‘It is so that sincerity, the belief in Unity, Islam and the worship of God are publicly seen, since this would serve as a proof of the One the Honorable the Exalted God for the people of the East and the West. It will also serve as a means by which the hypocrites and those who underestimate the prayer would at least have to publicly perform what they claim to adhere to. It will also serve as a means for the Muslims to testify to the adherence of their fellow Muslim brethren to Islam. There are also other certain benefits in congregational prayers such as encouragement to do good deeds and advising to piety, and admonishing against doing many of the acts of disobedience to the Honorable the Exalted God.’ And if he asks, ‘Why are some prayers to be said in a loud voice while others are not?’

It is said, ‘The prayers that are to be said in a loud voice are those that are performed in the darkness of the night. They should be said in a loud voice so that if anyone is passing by he can tell that a congregational prayer is being held there and he can attend it if he wishes to do so. If he does not see the group of people, at least he can hear them and get informed through hearing. Regarding the prayers that are performed in the daytime, a passer-by can see the people praying and there is no need for him to be able to hear them pray.’ And if he asks, ‘Why are the prayers established for these certain times, not sooner or later?”

It is said, ‘Since these times are known by everyone on the Earth. Therefore, the ignorant and the knowledgeable ones knew these four times: Sunset is well-known and clear, thus the evening prayer is made incumbent at that time. The disappearance of the evening twilight is well-known and clear, thus the night prayer is made incumbent at that time. Sunrise is well-known and clear, thus the morning prayer is made incumbent at that time. The sun’s noon position is well-known and clear,

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Uyun Akhbar al-Reza

that is why the noon prayer is incumbent at that time. There is no clearly defined time for the afternoon prayer as there is for the other prayers. Its time has been established to be after finishing the noon prayer. Another reason is that the Honorable the Exalted God likes that the people start doing everything by obeying and worshipping Him. That is why He has ordered them to worship Him at the beginning of the day and then engage in what they themselves like to do to improve their worldly affairs. Thus He made it incumbent upon them to say the morning prayer. When midday comes and the people stop working, they take off their clothes, relax, eat and rest. God has ordered them to start this by mentioning and worshipping Him first and has thus made it incumbent upon them to say the noon prayers first and then do the other things that they like to do. Once they want to go out to do what they like, God has made it incumbent upon them to say the afternoon prayers and then go after what improves their worldly affairs. And once the night comes, they quit work and return home, they must begin with the worship of their Lord. Thus God has made it incumbent upon them to say the evening prayer. Once it is time to go to sleep and they are relieved of their daily affairs, God likes them to first attend to His worship and obedience and then pursue their own affairs. Thus they should start each section of the day with performing His obedience and worship. Therefore, God has made it incumbent upon them to do the night prayer. Once they do so they will not forget Him, become neglectful of Him, their hearts will not get hard, and their inclination to God will not decrease.’ And if he asks, ‘Why is there not a clearly defined time for the afternoon prayer like the other prayers? Why is it that it is done between the noon and the evening prayers and not between the night and the morning prayers, or between the morning and the noon prayers?’ It is said, ‘Since no time is easier and more convenient than this time for both the weak and the powerful people. All the people attend to their work from the beginning of the day: such as doing business; making deals; going after their necessities; and opening their shops. Thus God did not want to hinder them from seeking their sustenance and improving their worldly life.

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do it even if it were in the middle of the night - this is not very feasible for them to do. Thus God has facilitated it for them and has not set the prayer for the hardest times to say as the Honorable the Exalted God says, ‘ ...Allah intends every facility for you; He does not want to put you to difficulties...,175’

And if he asks, ‘What are the reasons for raising the hands when saying ‘ Takbir? ’ It is said, ‘The reason for raising the hands when saying ‘ Takbir is that this act involves a certain degree of invocation and supplication. The Honorable the Exalted God likes His servant to be invoking and supplicating to Him at the time of remembering Him. Thus by raising the hands, one becomes more attentive to and more thoughtful of what he intends to say and what he says.’ And if he asks, ‘Why are the recommendable prayers thirty-four units?’

It is said, ‘Since the obligatory prayers are seventeen units. The recommendable prayers have been established to be double that amount to perfect the obligatory ones.’ And if he asks, ‘Why are the recommendable prayers set for various times and not for a fixed given time?’

It is said, ‘Since the best of the times are three: dawn, noon and then evening. God likes that the people pray to Him at these three times. Also, if the prayers are spread around at different times rather than all being set for a fixed given time, they are easier to perform for all the people.’ And if he asks, ‘Why is it that the Friday prayer is only two units if said with the prayer leader, but it is four units if it is not said with a prayer leader?’

It is said, ‘For several reasons. One of them being that the people come from far distances to say the congregational prayers. The Honorable the Exalted God likes to give them a discount, and make it easier for them considering the distance that they have covered. Another reason is that the prayer leader keeps them there to deliver the sermon, and they have to wait for the prayer. In fact, whoever is waiting to pray it is as if he is praying, and this is considered to be a perfect prayer by itself. Another reason is that saying the prayer with a prayer leader is more complete due to the prayer leader’s knowledge, jurisprudence, justness, and nobility.’

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And if he asks, ‘Why has it been established to deliver sermons?’ It is said, ‘Since on Fridays the people gather together. Delivering sermons is a means by which the prayer leader can advise the people and encourage them to obey God. He may admonish them against committing sins, inform them about what would improve their religious and worldly affairs, inform them about the various issues and the conditions which might lead to their benefit or loss.’

And if he asks: ‘Why have two sermons been designated (for the congregational prayer)?’ It is said, ‘So that there is one sermon in which to glorify, praise and sanctify the Honorable the Exalted God, and there is another one in which they attend to the needs of the people; admonish the people against committing sins and violating the laws; supplicate (to God); express what they wish to teach the people; and advise and admonish the people regarding what would lead to improvements or corruption.’

And if he asks, ‘Why has it been established that the Friday sermons be delivered before the prayers, but be delivered after the prayers on holidays?’ It is said, ‘Since Friday prayers are to be held every week of the month and every month of the year. Also since it is said that often the people might leave the prayer after it is said, if the sermons were to be delivered after saying the prayers. Once the people say the prayers they would disperse and not wait for the sermon, and most or all of them might not stay for the sermon. Therefore, the sermon is to be delivered before the prayers, so that the people do not disperse or leave when the sermons are delivered. However, there are only two ‘Eid prayers each year which are much more magnificent than the Friday prayers, and many more people attend the 'Eid prayers, since more of them are interested in attending them. Even if some people decide to leave after saying the prayers, most of the people still remain. The sermon is also not repeated, so it will not be so boring that the people ignore it.’

The author of this book (Sheikh Sadooq) - may God have Mercy upon him - said, ‘This is how this tradition has been narrated. However, the sermons in both the Friday prayers and the ‘Eid (holiday) prayers are delivered after the prayer, since they are considered as the two final units

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