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☼امام رضا علیه السلام☼ - Various Traditions from Imam al-Ridha’ (a.s.)
☼امام رضا علیه السلام☼
رهبر معظم انقلاب
بیانات در حرم مطهر رضوی1394/01/01 کسانی که مصرف‌کننده هستند – که همه‌ی ملّت ما در واقع مصرف‌کننده‌اند – محصولات داخلی را مصرف کنند که من روی این بارها و بارها تکیه کردم و امروز هم عرض میکنم و تکیه میکنم. ‌همه سعی بکنند محصولات داخلی را مصرف بکنند، کارگر ایرانی را حمایت بکنند، کارگاه تولیدی داخلی را با مصرف کردن [محصول] آن رونق بدهند.

Various Traditions from Imam al-Ridha’ (a.s.)

Source: Uyun Akhbar Ar-Ridha Volume 1


30-1 Abul Hassan Muhammad ibn Al-Qasim al-Jirjani the interpreter - may God be pleased with him - narrated that Ahmad ibn Al-Hassan Al-Husayni quoted on the authority of Al-Hassan ibn Ali (a.s.), on the authority of his father (a.s.), on the authority of his father Al-Ridha’ (a.s.), on the authority of his father Musa ibn Ja’far (a.s.)1, “When the news of the death of Isma’il ibn Ja’far, the oldest son of Imam As-Sadiq (a.s.), was given to Imam As-Sadiq (a.s.), he was busy eating food with his friends. He smiled and asked the food to be served. He sat with his friends, ate the food and warmly insisted that his friends eat even more than on other occasions.
The people were surprised at not seeing any signs of grief on his face. When they finished the meal, the people said, ‘O Son of the Prophet! We are amazed by this situation. Your son has died and you are acting this way.’ The Imam (a.s.) said, ‘Why should I not be this way, while I have been given the news of the most honest messengers? You and I will also die. There are some people who have recognized death, have prepared themselves for it, do not deny the (existence) of one who has been taken away by death, and submit themselves to the will of God.’”
30-2 According to the same documentation, it has been narrated on the authority of Al-Ridha’ (a.s.), on the authority of his father Musa ibn Ja’far (a.s.), “A group of As-Sadiq’s friends were sitting around the Imam (a.s.) one night, when the moon was shining and the stars were bright. They said, ‘O Son of the Prophet of God! How brilliant is the sky and how bright the stars are?’ As-Sadiq (a.s.) said, ‘That is what you say. However, the four agent angels Gabriel, Michael, Israfil2 and the Angel of Death look down at you and your brethren here on the Earth and see the brightness that is shining from you which is much brighter than that of these stars. They say the same thing about you that you just said about the stars: How good is the brightness of these believers!’”
30-3 According to the same documentation, it has been narrated on the authority of Al-Ridha’ (a.s.) on the authority of his father Musa ibn Ja’far (a.s.), “A man went to see As-Sadiq (a.s.) and said, ‘I am fed up with this world and ask God for my death.’ The Imam (a.s.) told him, ‘It is better that you ask God to live so that you can obey Him. It is better for you to live and obey God, than to die and have neither disobeyed or obeyed God.’”
30-4 According to the same documentation, it has been narrated on the authority of Al-Ridha’ (a.s.), on the authority of his father Musa ibn Ja’far (a.s.) that As-Sadiq (a.s.) said, “There are times when one’s sins create a distance between a servant (i.e. a person) and Paradise equal from here to the Throne (of God). However, it may be that he repents of his many sins and cries, fearing the Honorable the Exalted God so much that the distance between him and Paradise becomes less than the distance between the eyelids and the black part of the eyes.”
30-5 According to the same documentation, it has been narrated on the authority of Al-Ridha’ (a.s.), on the authority of his father Musa ibn Ja’far (a.s.), “As-Sadiq (a.s.) was asked about the plague. The Imam (a.s.) said, ‘It is God’s punishment for some people and His Mercy upon others.’ They asked, ‘How could Punishment be Mercy?’ The Imam (a.s.) said, ‘Don’t you know that the Fire of Hell is Punishment for the atheists but is God’s Mercy upon the Guardians of Hell.’”
30-6 According to the same documentation, it has been narrated on the authority of Al-Ridha’ (a.s.), on the authority of his father Musa ibn Ja’far (a.s.) that As-Sadiq (a.s.) said, “There are many who laugh having fun, but will cry a lot on the Resurrection Day. There are many who cry due to fear for the sins they have committed, and will be laughing a lot on the Resurrection Day and in Paradise.”
30-7 According to the same documentation, it has been narrated on the authority of Al-Ridha’ (a.s.), on the authority of his father Musa ibn Ja’far (a.s.), “One day As-Sadiq Ja’far ibn Muhammad (a.s.) asked about one of those who used to attend the gatherings. They told him that he was ill. Then the Imam (a.s.) went to visit him and sat down near his head. The Imam (a.s.) found him to be very upset and told him, ‘Be optimistic about the Sublime God.’ The man said, ‘I am optimistic about God, but I am sorry for my daughters. Nothing but thinking about them has made me ill.’ As-Sadiq (a.s.) said, ‘Rely on the same One you hope to increase your good deeds, and eliminate your evil deeds so as to improve the affairs of your daughters. Don’t you know about the following which God’s Prophet (S) has said? Once I passed by the last Christ's-thorn3, I arrived at its branches. I saw that the fruits were hanging down like the breast. Milk was dripping down from some of them, and honey from others. Oil was dripping down from some and white flour, vegetables were dripping down from others. All these were dripping down towards the Earth. I was thinking about for whom all these things were dripping down from those breasts. Gabriel was not with me at that moment, since I had passed by his position. At once I heard a sound and my Lord - the Honorable the Exalted said, ‘O Muhammad! I have planted this shrub here at the highest point to feed the boys and girls of your nation. Tell the fathers of the girls: Do not worry about them getting poor. I will provide their sustenance just as I have created them.’”
30-8 According to the same documentation, on the authority of Al-Ridha’ (a.s.), on the authority of his father Musa ibn Ja’far (a.s.) that As-Sadiq (a.s.) wrote a letter to someone and advised him as follows, “If you wish your deeds to have a good ending - so that when you die you have done the best you can - honor God’s right and do not use His Blessings in disobeying Him, and do not be too proud, since God is patient with you. Honor whomever you find who honors us, and respect whoever claims to like us. Then there will be no responsibility upon you, whether that is said honestly or it is a lie. You will benefit from your intentions, and they will be responsible for their lies.”
30-9 According to the same documentation, on the authority of Al-Ridha’ (a.s.), on the authority of his father Musa ibn Ja’far (a.s.), “As-Sadiq (a.s.) was traveling along with a group of people who were carrying some valuable goods for trade. They were informed that there were armed robbers along the road who would steal all their goods. The travelers all became afraid. As-Sadiq (a.s.) asked them, ‘What is wrong with you?’ They said, ‘We have goods which the robbers may steal. Will you keep them for us? It may happen that when the robbers see that they are your goods, they will not take them away.’ The Imam (a.s.) said, ‘How do you know? They may be after no one but me. This way you will be the cause of my death’ They said, ‘Then what should we do? Should we bury the goods?’ The Imam (a.s.) said, ‘That is even worse. It may be that a stranger finds them and takes them away, or you may never be able to find them again.’ They said, ‘Then please guide us as to what we must do.’ The Imam (a.s.) said, ‘Entrust your goods to someone to guard the goods, increase them and make each portion of them greater than all that is in the world and return them to you with all the profit when you really need them.’ They asked, ‘To whom?’ The Imam (a.s.) said, ‘To the Lord of the Two Worlds.’ They asked, ‘How can we entrust the goods to Him?’ The Imam (a.s.) said, ‘Give charity to the poor Muslims.’ They said, ‘But there are no poor Muslims here.’ The Imam (a.s.) said, ‘Decide to give one-third in charity so that God protects the rest of your goods and guards you against what you are afraid of.’ They said, ‘We accept. We pledge to do so.’ The Imam (a.s.) said, ‘Now you are under the protection of God. Move ahead.’ They moved ahead until they saw the flags of the highway robbers. They got scared. As-Sadiq (a.s.) asked them, ‘Why are you scared? You are under the protection of the Honorable the Exalted God.’ The armed robbers rode up to them, got off their horses and came up to Imam As-Sadiq (a.s.).
They kissed his hands and said, ‘We dreamt of God’s Prophet (S) last night. He ordered us to introduce ourselves to you and be at your service. Now we will accompany you and guard you and the caravan until you safely reach your destination.’ As-Sadiq (a.s.) said, ‘We do not need you. He who protected us against you will guard us against other enemies.’ They finished their trip safely and donated one-third of the goods in charity. Their business boomed, and they earned a lot of profit such that each Dirham they had invested was returned to them tenfold. They told themselves, ‘How greatly was the blessedness of As-Sadiq (a.s.)!’ Then the Imam (a.s.) told them, ‘Now you have realized how profitable it is to make deals with the Honorable the Exalted God. Therefore continue doing that.’”
30-10 According to the same documentation, on the authority of Al-Ridha’ (a.s.), on the authority of his father Musa ibn Ja’far (a.s.) it is narrated that As-Sadiq (a.s.) saw a man who was wailing over the death of his child. The Imam (a.s.) said, “O the one who is crying over the minor calamity and is neglecting the major calamity! Had you prepared yourself for the loss of your child, it would not have been so difficult for you. Thus not being prepared is a calamity that is greater than the loss of your child.”
30-11 Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Muhammad ibn Sinan, on the authority of Al-Ridha’ Ali ibn Musa (a.s.), “In the Name of God the Beneficent, the Merciful. The Glorified God’s Name is closer than the black part of the eye is to its white part.” Al-Ridha’ (a.s.) also said, “Whenever my father (a.s.) left the house he (a.s.) said, “In the Name of God the Beneficent, the Merciful. I left home using God’s Strength and Power, and not by my own strength and power. O Lord! I am seeking sustenance provided by Thee. Then please grant it to me along with health.”
30-12 Ali ibn Ibrahim ibn Hashem - may God be pleased with him - narrated that his father quoted on the authority of his grandfather Ibrahim ibn Hashem, on the authority of Ali ibn Ma’bad, on the authority of Al-Husayn ibn Khalid, “Al-Ridha’ (a.s.) narrated that his father (a.s.) quoted on the authority of his father (a.s.) that the first verse which was revealed was, ‘In the Name of Allah, Most Gracious, Most Merciful. Proclaim! (or read

in the Name of thy Lord and Cherisher, Who created’4 and the last verse that was revealed was, ‘When comes the Help of Allah, and Victory.’”5
30-13 In the (Arabic) month of Rajab of the year 339 A.H. (950 A.D.) in Qum Hamza ibn Muhammad ibn Ahmad ibn Ja’far ibn Muhammad ibn Zayd ibn Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.) in narrated that his father quoted Yasir - the servant, on the authority of Abil Hassan Ali ibn Musa Al-Ridha’ (a.s.), on the authority of his father (a.s.), on the authority of his forefathers (a.s.), on the authority of Al-Husayn ibn Ali (a.s.) that God’s Prophet (S) told Ali (a.s.), “O Ali! You are the Proof of God. You are the Gate to God. You are the Road to God. You are the Great Tidings. You are the Straight Path. You are the Supreme Example. O Ali! You are the Leader of the Muslims. You are the Commander of the Faithful. You are the Best of the Trustees. You are the Master of the Companions. You are the greatest one who distinguishes truth from falsehood. You are the Greatest Companion. O Ali! You are my Caliph ruling over my nation. You are the one to pay back my debts. You are the one to fulfill my promises. O Ali! You are the oppressed one after me. O Ali! You are the one to be abandoned after me. O Ali! You are the one who will be forsaken after me. I hold the Sublime God and all who are present as witnesses that your party is mine, and my party is that of God’s. Moreover, the party of your enemies is the party of Satan.”
30-14 (The author of the book narrated) my father - may God be pleased with him - narrated that Abdullah ibn Ja’far ibn Jami’a al-Hemyari quoted on the authority of Ahmad ibn Hilal al-Abrata’ee that Al-Hassan ibn Mahboob said, “Abil Hassan Al-Ridha’ (a.s.) told me, ‘There will be a terrible sedition which will cause the cessation of any family ties and friendships. That will be when the Shiites lose my third descendant6. At that time all the residents of the heavens and the Earth will cry, and all the fervent men and women plus all the sad people will shed tears.’ The Imam (a.s.) then added, ‘May my father and mother be the ransom for him who has the same name as my grandfather and is similar to Moses - the son of Imran (a.s.). He will be covered with brilliant coverings from which the light of bright holy rays will radiate. There will be many fervent women and sad men thirsty for that delicious water! It is as if I can see them completely hopeless of finding him, when a voice from afar will be heard as if it is from nearby. It will say, ‘He is the Mercy upon the believers and the Chastisement upon the atheists.’”
30-15 (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, on the authority of Al-Hassan ibn Ali al-Washsha’, “I heard Al-Ridha’ (a.s.) say, ‘The state in which a servant (i.e. a person) is closest to the Honorable the Exalted God is when he is prostrating. This is what the Blessed the Sublime God said, ‘…But bow down in adoration, and bring thyself the closer (to God)!7’”
30-16 (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-Husayn ibn Abil Khattab, on the authority of Muhammad ibn al-Fodhayl that Abil Hassan Al-Ridha’ (a.s.) said, “Praying is the best means to approach God for any pious person.”
30-17 (The author of the book narrated) my father - may God be pleased with him - Sa’d ibn Abdullah and Ahmad ibn Muhammad ibn Yahya al-Attar narrated that Ahmad ibn Muhammad ibn Isa quoted on the authority of al-Hajjal, on the authority of Soleiman al-Ja’fari that Al-Ridha’ (a.s.) said, “I was prostrating when a strong wind started to blow. All the people there went to find a corner to hide in, but I just remained stubbornly in my position of prostration in worship of my Lord - the Honorable the Exalted - until the wind stopped.”
30-18 Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with him - narrated that Muhammad ibn Al-Hassan al-Saffar quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Muhammad ibn Isma’il ibn Bazee’, “I saw Abul Hassan Al-Ridha’ (a.s.) when he was prostrating in prayer. He (a.s.) slowly moved one of three fingers one after the other as if he was counting the number of glorifications recited. Then he raised his head. I also saw him bowing down in prayer. The duration of his bowing down was shorter than that of anyone else I had ever seen before. He also kept his two hands a little way away from his body while bowing down.”
30-19 (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, on the authority of Al-Hassan ibn Ali al-Washsha’ that he had heard Abil Hassan Al-Ridha’ (a.s.) say, “Whenever a servant (i.e. a person) falls asleep while he is prostrating, the Honorable the Exalted God will tell the angels: Look at My servant! I took away his soul while he was obeying Me.”
30-20 My father and Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with them - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Ahmad ibn Muhammad ibn Abi Nasr al-Bezanti, “I saw the following in a letter by Abil Hassan Al-Ridha’ (a.s.) written to his son Abi Ja’far, ‘O Aba Ja’far! I have heard that when you mount your horse and want to go out, the servants take you out of the small door so that no one can benefit from your presence. I want you to use only the large door, and carry bags of coins so that you can give some to anyone who asks you for anything. If any of your relatives asks you for help, give them no less than fifty Dinars. You can decide for yourself if you want to give more. If any of your aunt's daughters ask you for help, give them no less than twenty-five Dinars. You can decide for yourself if you want to give more. I want you to be raised in rank by God. Give in charity and do not fear about getting poor.’”
30-21 Abu Ali Ahmad ibn Abi Ja’far al-Bayhaqi narrated that Abu Ali Ahmad ibn Abi ibn Jibra’eel al-Gorgani al-Bazzaz quoted Isma’il ibn Abi Abdullah Abu Amr al-Qattan, on the authority of Ahmad ibn Abdullah ibn Aamir al-Ta’ee in Baghdad at the Saqril Sokari Gate near the Abil Zanj Bridge, on the authority of Abu Ahmad ibn Soleiman al-Ta’ee, on the authority of Ali ibn Musa Al-Ridha’ (a.s.) in Medina in the year 194 A.H. (809 A.D.), on the authority of his father Musa ibn Ja’far (a.s.), on the authority of his father Ja’far ibn Muhammad (a.s.), on the authority of his father Muhammad ibn Ali (a.s.), on the authority of Ali ibn Al-Husayn (a.s.), on the authority of his father Al-Husayn ibn Ali (a.s.), on the authority of his father Ali ibn Abi Talib (a.s.) that God’s Prophet (S) said, “My daughter (the Blessed Lady) Fatima (a.s.) will be resurrected on the Resurrection Day with a shirt stained with blood8, will grab onto one of the pillars of the Throne and say, ‘O the Judge of the judges! Judge between me and the murderers of my son.’ Ali ibn Abi Talib (a.s.) also said that God’s Prophet (S) said, ‘I swear by the Lord of the Kaaba that God will rule in favor of my daughter Fatima (a.s.).’”
30-22 Abu Asad Abdus-Samad ibn Abdush-Shahid Al-Ansari - may God be pleased with him - narrated in Samarqand that his father quoted on the authority of Ahmad ibn Ishaq al-Alawi al-Mousawi, on the authority of his father, on the authority of his uncle Al-Hassan ibn Ishaq, “I heard my uncle Ali ibn Musa Al-Ridha’ (a.s.) narrate on the authority of his father (a.s.), on the authority of his grandfather (a.s.), on the authority of the Commander of the Faithful (a.s.) that God’s Prophet (S) said, ‘Anyone who adopts a religion without hearing what he must hear would be condemned to destruction by God. Whoever adopts a religion through means other than what the Honorable the Exalted God has provided for His creatures, is a polytheist. The trustworthy means to adopt a religion is to follow the Blessed the Sublime God’s revelations to Muhammad (a.s.).”
30-23 Abul Hassan Muhammad ibn Ibrahim ibn Ishaq - may God be pleased with him - narrated that Abu Sa’eed al-Nasavi quoted on the authority of Ibrahim ibn Muhammad ibn Harun, on the authority of Ahmad ibn Abul Fadhl al-Balkhi, on the authority of his uncle Yahya ibn Sa’eed al-Balkhi, on the authority of Ali ibn Musa Al-Ridha’ (a.s.), on the authority of his father Musa ibn Ja’far (a.s.), on the authority of his father Ja’far ibn Muhammad (a.s.), on the authority of his father Muhammad ibn Ali (a.s.), on the authority of Ali ibn Al-Husayn (a.s.), on the authority of his father Al-Husayn ibn Ali (a.s.), on the authority of his father Ali ibn Abi Talib (a.s.), “Once I was walking with the Prophet (S) in the lanes of Medina, when we ran into a tall, broad-shouldered, old man with a long beard. He greeted the Prophet (S) and expressed his respect. He then looked at me and said, ‘O the fourth of the vicegerents! Greetings, God’s Mercy and Blessings be upon you!’ He then looked at the Prophet (S) and said, ‘O Prophet of God! Is that not so?’ God’s Prophet (S) said, ‘Yes.’ Then he left. I asked God’s Prophet (S), ‘O Prophet of God! What is it that this old man said and you acknowledged?’ The Prophet (S) said, ‘You are what he referred to. Praise be to God. Indeed the Honorable the Exalted God has said the following in His Book, ‘I will create a vicegerent on earth…’9 The vicegerent that God established on the Earth was Adam (a.s.). God also said, ‘O David! We did indeed make thee a vicegerent on earth: so judge thou between men in truth (and justice)...’10 Thus David was the second vicegerent. The Honorable the Exalted God said that Moses told his brother Aaron, ‘…Act for me amongst my people: Do right…’11 It was Aaron who became the vicegerent of Moses (a.s.) amongst the people. Thus Aaron was the third vicegerent. The Honorable the Exalted God said, ‘And an announcement from God and His Apostle, to the people (assembled) on the day of the Great Pilgrimage...’12 It was you who announced this verse on behalf of God and His Messenger. You are my Trustee, my Vizier. You are the one to pay back my debts and to fulfill my promises. Your position relative to me is the same as that of Aaron’s position relative to Moses (a.s.), with the only difference that there will be no Prophets after me. Thus you are the fourth vicegerent just as the old man who greeted you has said. Do you know who he was?’ I said, ‘No.’ The Prophet (S) said, ‘Know that he was your brother al-Khizr (a.s.).’
30-24 Ali ibn Abdullah al-Warraq - may God be pleased with him - narrated that Muhammad ibn Abi Abdillah al-Kufi quoted on the authority of Sahl ibn Ziyad al-Adami, on the authority of Abdul Azeem ibn Abdullah Al-Hassani, on the authority of Muhammad ibn Ali Al-Ridha’ (a.s.), on the authority of his father Al-Ridha’ (a.s.), on the authority of his father Musa ibn Ja’far (a.s.), on the authority of his father Ja’far ibn Muhammad (a.s.), on the authority of his father Muhammad ibn Ali (a.s.), on the authority of Ali ibn Al-Husayn (a.s.), on the authority of his father Al-Husayn ibn Ali (a.s.), on the authority of his father the Commander of the Faithful Ali ibn Abi Talib (a.s.) who said, “Fatima (a.s.) and I went to see God’s Prophet (S) and saw that the Prophet (S) was crying hard. I said, ‘May my father and mother be your ransom! Why are you crying so hard?’ The Prophet (S) said, ‘O Ali! On the night I was taken for Ascension to the heavens, I saw women from my nation who were being seriously tortured. That was really hard on me. Now I am crying due to the severity of their punishment which I saw with my own eyes then. There was a woman in Hell hung up by her hair. Her brain was boiling. I saw another woman who was hung up by her tongue and fire was being poured into her throat. I saw another woman who was hung up by her breasts. I saw another one who was eating her own flesh, while there was blazing fire beneath her. I saw another woman whose hands and feet were in chains and snakes and scorpions were all over her. I saw another woman who was deaf, dumb and blind. She was in a coffin filled with fire and her brain was flowing out of her nose. All her body was torn into pieces due to leprosy. I saw another woman hung up by her feet in a fire furnace. I saw another woman whose flesh was being cut from the front and the back by scissors made of fire. I saw another woman whose face and hands were on fire while she was eating her own intestines. I saw another woman whose head was like the head of a pig and her body was like the body of a donkey. She was being punished by receiving thousands of forms of torture. I saw another woman who looked like a dog. Fire entered her from the back and left her mouth. The angels were beating her on the head and the body with fire clubs.’ (The Blessed Lady) Fatima (a.s.) asked, ‘O my beloved! O the sight of my eyes! Tell me, what had they done and what were their characteristics for which they deserved such punishments?’ The Prophet (S) said, ‘The woman who was hung up by the hair was one who did not cover up her hair from unfamiliar13 men. The woman hung up by the tongue was one who used to hurt her husband’s (feelings) with her tongue. The woman hung up by her breasts was a married woman who refused to sleep with her husband. The woman hung up in Hell by her feet was one who left the house without her husband’s permission. The woman who ate her own flesh was one who made herself up for unfamiliar men. The woman whose hands and feet were chained up, and snakes and scorpions covered her up was a woman who did not perform her ablutions properly, did not clean the impurities from her clothes, did not perform the major ritual ablutions after intercourse and menstruation. She did not purify herself and did not pay any attention to her prayers. The woman who was deaf, dumb and blind was a woman who got pregnant by a man other than her husband, and associated the child with her own husband. The woman whose flesh was being cut by scissors made of fire was a woman who submitted herself to unfamiliar men. The woman whose face and head was covered by fire and was eating her own intestines was a female pimp. The woman whose head was like that of a pig and whose body was like that of a donkey was one who spread false rumors. The woman whose face was like that of a dog and fire entered her from the back and left her mouth was a jealous singer.” The Prophet (S) then said, “Woe be to a woman who makes her husband angry! Blessed be a woman who pleases her husband.”
30-25 (The author of the book narrated) my father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of Muhammad ibn Isa ibn Obayd, on the authority of Muhammad ibn Arafat that Abul Hassan Al-Ridha’ (a.s.) told him, “O Ibn Arafat! In fact, God’s Blessings are like a camel tied up near a river where it rests. The people can gain benefits from it for as long as they treat it well. However, as soon as they mistreat it, it will leave them and they will lose it.”
30-26 (The author of the book narrated) my father - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of Yasir - the servant - that Abil Hassan Al-Ridha’ (a.s.) said, “Generous people eat other people's food so that others eat their food, but stingy people do not eat other people's food so that others do not eat their food.”
30-27 Muhammad ibn Ja’far ibn Masroor - may God be pleased with him - narrated that Al-Husayn ibn Muhammad ibn Aamir quoted on the authority of Mo’ala ibn Muhammad al-Basri, on the authority of Al-Hassan ibn Ali al-Washsha’ that he had heard Abul Hassan Al-Ridha’ (a.s.) say, “A generous person is close to God, close to Paradise, close to the people and distant from the Fire. However, a stingy person is distant from Paradise, distant from the people and close to the Fire.” He also narrated that he had heard Abul Hassan Al-Ridha’ (a.s.) say, “Generosity is a tree rooted in Paradise with its branches extended out all over this world. Whoever grabs onto one of its branches will go to Paradise.’”
30-28 Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with him - narrated that Muhammad ibn Al-Hassan al-Saffar quoted on the authority of Muhammad ibn Al-Husayn ibn Abil Khattab and Ahmad ibn Muhammad, on the authority of his father, on the authority of Ali ibn Asbat and al-Hajjal that they heard Al-Ridha’ (a.s.) say, “One of the worshippers from the Children of Israel only worshipped after remaining silent for ten years.”
30-29 Abul Hassan Muhammad ibn Al-Qasim - the interpreter - may God be pleased with him - narrated that Yusuf ibn Muhammad ibn Ziyad and Ali ibn Muhammad ibn Say’yar quoted on the authority of their fathers, on the authority of Al-Hassan ibn Ali (a.s.), on the authority of his father Ali ibn Muhammad (a.s.), on the authority of his father Muhammad ibn Ali (a.s.), on the authority of his father Al-Ridha’ Ali ibn Musa (a.s.), on the authority of his father Musa ibn Ja’far (a.s.), on the authority of his father Ja’far ibn Muhammad (a.s.), on the authority of his father Muhammad ibn Ali (a.s.), on the authority of Ali ibn Al-Husayn (a.s.), on the authority of his father Al-Husayn ibn Ali (a.s.), “The Commander of the Faithful (a.s.) said the following regarding the Honorable the Exalted God’s words, ‘It is He Who hath created for you all things that are on earth; Moreover His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He hath perfect knowledge.’14
‘It is He Who hath created for you all things that are on earth…’15 so that you think and take heed and attain God’s pleasure in His Paradise and guard yourselves against His Fire. ‘Moreover His design comprehended the heavens…’16 that is He created the heavens and arranged them into seven firmaments ‘…for He gave order and perfection to the seven firmaments; and of all things He hath perfect knowledge.’17 O Children of Adam! He knows everything. Thus He knows what is best for you.’”
30-30 Muhammad ibn Ali Majiluwayh, Ahmad ibn Ali ibn Ibrahim ibn Hashem, and Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with them - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Ali ibn Ma’bad, on the authority of Al-Husayn ibn Khalid, on the authority of Al-Ridha’ Ali ibn Musa (a.s.), on the authority of his father Musa ibn Ja’far (a.s.), on the authority of his father Ja’far ibn Muhammad (a.s.), on the authority of his father Muhammad ibn Ali (a.s.), on the authority of Ali ibn Al-Husayn (a.s.), on the authority of his father Al-Husayn ibn Ali (a.s.), on the authority of his father Ali ibn Abi Talib (a.s.), “God’s Prophet (S) said, There is a companion and one who distinguishes truth from falsehood for every nation. The one for this nation is Ali ibn Abi Talib. He is the ship of salvation. He is its gate of repentance. He is like its Yosha’, Sham’oon, and Thul-Qarnayn. O people! Ali is God’s vicegerent and my Caliph after me. He is the Commander of the Faithful. He is the best of the Trustees. Whoever fights with him has indeed fought with me. Whoever oppresses him has indeed oppressed me. Whoever overcomes him has indeed overcome me. Whoever does him good has indeed done good to me. Whoever mistreats him has indeed mistreated me. Whoever is his enemy is indeed my enemy. Whoever is his friend is indeed my friend, since he is my brother and Vizier. He has been created from the same essence that I have been created from. He and I are but one and the same light.’”
30-31 (The author of the book narrated) my father - may God be pleased with him - narrated that Ali ibn Musa ibn Ja’far ibn Abi Ja’far al-Komondani and Muhammad ibn Yahya al-Attar quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Ahmad ibn Muhammad ibn Abi Nasr al-Bezanti that he had heard Abul Hassan Al-Ridha’ (a.s.) say, “One of the men from the Children of Israel killed one of his relatives. He then took the corpse and put it along the path of one of the noblest of the offspring of Israel and then went and demanded blood money. The Children of Israel told Moses (a.s.), ‘Such and such a tribe has killed so and so. Tell us who has killed the man.’ Then Moses (a.s.) said, ‘Bring me a heifer.’ They said, ‘Makest thou a laughing-stock of us?’18 Moses (a.s.) said, ‘God save me from being an ignorant (fool)!’”19 The Imam (a.s.) added, “Had they brought forth a heifer, things would have ended and the killer would have been found. But they were stern so God was stern with them, ‘They said, Beseech on our behalf Thy Lord to make plain to us what (heifer) it is! He said; ‘He says, ‘The heifer should be neither too old nor too young…’ 20 meaning neither small or large ‘…but of middling age.’21 Had they brought forth a heifer, things would have ended and the killer would have been found. But they were stern so God was stern on them, ‘They said, ‘Beseech on our behalf Thy Lord to make plain to us her colour.’ He said, ‘He says, ‘A fawn-coloured heifer, pure and rich in tone, the admiration of beholders!’’22 Had they brought forth a heifer, things would have ended and the killer would have been found. But they were stern so God was stern with them, ‘They said, ‘Beseech on our behalf Thy Lord to make plain to us what she is: To us are all heifers alike: We wish indeed for guidance, if God wills.’ He said, ‘He says, A heifer not trained to till the soil or water the fields; sound and without blemish.’’ They said, ‘Now hast thou brought the truth.’23
Then they looked for such a heifer and found one belonging to a young man from the Israelites. However, the young man said, ‘I will not sell it unless you fill its skin with gold for me as the price.” The Children of Israel went to Moses (a.s.) and told him about that. Moses (a.s.) said, “You have no choice but to buy it.” Thus they bought it and took it to Moses (a.s.). Moses (a.s.) ordered that the heifer be slaughtered. Then he (a.s.) ordered that they hit the corpse of the dead person with the heifer’s tail. When they did that the dead man became alive and said, “O Messenger of God! My cousin killed me, not the one who has been accused.” That was how they got to know the murderer. Then God’s Messenger - Moses the son of Imran (a.s.) told one of his companions, “There is an interesting story about this heifer.” The companion asked, “What is it?” Moses (a.s.) said, “One of the young men from the Children of Israel was very kind to his father. Once he bought a small calf and took it home. His father was asleep and the stable key was under his head. The young fellow felt sorry for his father and did not wake him up. He just let the calf go. When his father woke up and heard the story, he admired his son, gave him a cow and told him, ‘Take this heifer instead.’” Moses (a.s.) added, “Thus look and see what the final result of doing good deeds is, and how far a good deed will take its doer.”
30-32 Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of al-Ryan ibn al-Salt, “One day in Khorasan I asked Al-Ridha’ (a.s.), ‘O my Master! Hisham ibn Ibrahim Al-Abbasi has narrated that you have permitted listening to music.’ Imam Al-Ridha’ (a.s.) said, ‘That hypocrite has lied. He asked me about this issue and I told him that a man had asked the same thing from Aba Ja’far (Al-Baqir (a.s.)). Aba Ja’far had replied, ‘When God distinguishes between the right and the wrong, which group will one that listens to music fall into?’ The man had replied, ‘In the wrong group.’ Then Aba Ja’far (Al-Baqir (a.s.)) had told him, ‘Then you yourself know the decree.’”
30-33 Ahmad ibn Ziyad ibn Ja’far al-Hamadani - 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 that he had heard Al-Ridha’ (a.s.) say, “All the Prophets which the Honorable the Exalted God sent, forbade wine and confessed that God would do whatever He wills. The Prophets (a.s.) would leave behind ‘al-Kondor (chewing gum) as inheritance (implying that they would leave nothing behind).” Al-Salt also narrated that he had heard Al-Ridha’ (a.s.) say, “Do not go into a dark house at night, unless you carry a lamp with you.”
30-34 Ahmad ibn Ziyad ibn Ja’far al-Hamadani - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of his father, on the authority of Yasir - the servant, “One of the chiefs of the army asked Abul Hassan Al-Ridha’ (a.s.) about eating mud. He said that some of his servants eat mud. The Imam (a.s.) got really upset and said, ‘It is forbidden to eat mud, just as it is to eat dead flesh, blood, and pork. Admonish them not to eat mud.’”
Ali ibn Ibrahim said, “Yasir narrated that once on a Friday when Al-Ridha’ (a.s.) was returning from the mosque, he (a.s.) raised up his hands to the heavens and said, “O my God! If my release from this bond is only possible by my death, please expedite it.” The Imam (a.s.) lived sadly until he (a.s.) perished.
Yasir said, “They wrote a letter to Al-Ma’mun from Neishaboor stating that a Magus had died and willed that a portion of his wealth be given to the poor and the needy, and the judge in Neishaboor had divided it up among the poor Muslim people as charity. Al-Ma’mun asked Al-Ridha’ (a.s.), “O my Master! What do you think about this?” Al-Ridha’ (a.s.) said, “A Magus would not give any charity to the poor Muslims. Write a letter to the judge ordering him to take as much money from the state treasury as he had taken from the inheritance of the Magi and given in charity to the poor Muslims. Then he should give that money to poor Magi in the form of charity.” Ali ibn Ibrahim added, “Yasir and others have narrated a lot of traditions on the authority of Al-Ridha’ (a.s.), but I have forgotten most of them since a great deal of time has passed by.”
30-35 (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, on the authority of Al-Hassan ibn Ali al-Washsha’ ibn Bint Elias, on the authority of Abil Hassan Al-Ridha’ (a.s.), “If we are in Medina when we see the moon indicating the arrival of the (Arabic) month of Dhul-Hajja, we should depart from there in the state of ritual consecration for the Hajj (Al-Kiraan24), since we must enter the state of ritual consecration from the Al-Shajara Mosque. God’s Prophet (S) has established that place as the station for entering ritual consecration for the Hajj (‘Miqat)25. For those of you who come here from Iraq and see the moon indicating the (Arabic) month of Dhul-Hajja you must perform the ‘Umra (minor) pilgrimage since the station of entering the state of ritual consecration for the Hajj, which God’s Prophet (S) has established for you is in ‘Zat-Irq and other places. That is ahead of you near Medina.”
Al-Fadhl (ibn Sahl Thul-Riasatayn) said, “Can I leave the state of ritual consecration for the Hajj now that I have performed my circumambulations around the House (of God) and performed the ‘Tamatu (major) Hajj pilgrimage?” The Imam (a.s.) told him, “Yes.” Muhammad ibn Ja’far expressed this to Sufyan ibn Oyayna and his companions and told them, “So and so has said this.” Sufyan disapproved of what Abul Hassan Al-Ridha’ (a.s.) had said.
The author of this book (a.s.heikh Sadooq) - may God have Mercy upon him - said, “Sofyan ibn Oyayna has met As-Sadiq (a.s.) and narrated traditions on his (a.s.) authority. He lived until the era of Al-Ridha’ (a.s.).
30-36 Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with him - narrated that Muhammad ibn Al-Hassan al-Saffar quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Ahmad ibn Muhammad ibn Abi Nasr al-Bezanti, “I asked Abil Hassan (a.s.), ‘What did you do last year?’ He (a.s.) said, ‘I performed the Umra (minor) pilgrimage in the (Arabic) month of Rajab, and performed the ‘Tamatu (major) Hajj pilgrimage during the prescribed times for the Hajj. I do this whenever I perform the Umra.’”
30-37 (The author of the book narrated) my father - may God be pleased with him - narrated that Muhammad ibn Yahya al-Attar quoted on the authority of Muhammad ibn Ahmad ibn Yahya ibn Imran al-Ash’ari, on the authority of Abu Sa’eed al-Adami, on the authority of Ahmad ibn Musa ibn Sa’d, “I was with Abil Hassan Al-Ridha’ (a.s.) during the circumambulations26.
When we arrived at the Yemeni corner, the Imam (a.s.) stopped, raised his hands up and said, ‘O God! O Master of health! O Creator of health! O Grantor of health! O the Donator of health! O the Benefactor of health! O the One who gives me and all Thy creatures health! O the Beneficent in this world and the Hereafter! O the Merciful of the Two Worlds! Please send Blessings to Muhammad (a.s.) and his Holy Household (a.s.) and grant us health, the continuation of health, and the perfection of health. And grant us gratitude for health in this world and the Hereafter, O the Beneficent, the Merciful.’”
30-38 Muhammad ibn Musa ibn al-Mutawakkil - may God be pleased with him - narrated that Ali ibn Ibrahim ibn Hashem quoted on the authority of Ishaq ibn Ibrahim, on the authority of Moqatil ibn Moqatil, “I saw Abul Hassan Al-Ridha’ on a Friday at noon while he was in the state of ritual consecration for the Hajj (or wearing ‘Ihram) and performing a phlebotomy at the roadside.”
The author of this book (a.s.heikh Sadooq) - may God have Mercy upon him - said, “There are several conclusions we can draw from this tradition. At first it shows us that performing a phlebotomy on Fridays is fine when needed. What has been stated about its being admonished against apply to when it is not really necessary to do so. The second conclusion we can draw is that a blood-letting can be performed at noon. The third conclusion is that if one is in the state of ritual consecration for the Hajj, he can perform a phlebotomy if needed, but he should not shave the hair in the place where he wants to perform the phlebotomy.”
30-39 Al-Hakim Abu Muhammad Ja’far ibn Na’eem ibn Shathan - may God be pleased with him - narrated that his uncle Muhammad ibn Shathan quoted on the authority of Fadhl ibn Shathan27, “I heard Al-Ridha’ (a.s.) narrate on the authority of his father, on the authority of his forefathers, on the authority of Ali (a.s.), ‘God’s Prophet (S) performed a phlebotomy even when he was fasting and in the state of ritual consecration for the Hajj.’”
The author of this book (a.s.heikh Sadooq) - may God have Mercy upon him - said, “This tradition is not in contradiction with another tradition quoted on the authority of God’s Prophet (S) which says, ‘Aftar al-Hajim val Mahjoom’ which implies that both those who fast and perform a phlebotomy have entered into my tradition and my nature.”
30-40 (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, on the authority of Al-Hassan ibn Ali ibn Fadhdhal, “I saw Abul Hassan Al-Ridha’ (a.s.) when he wanted to leave the ‘Umra (minor pilgrimage) and had come to the position at the head of the Prophet’s (a.s.) tomb after the evening prayer. He (a.s.) sent his best to the Prophet (S) and touched the tomb. Then he (a.s.) left, went to a corner and started to say prayers. He (a.s.) touched one of the pillars of the shrine ahead of the pillar that is at the position of the (Prophet’s) head with his left shoulder. Then he (a.s.) said six or eight units of prayers wearing his sandals. The duration of his stay in the positions of bowing down or prostrating was nearly the time required to recite the glorifications of God thrice or more. When Abul Hassan Al-Ridha’ (a.s.) finished saying the prayers, he (a.s.) fell down in prostration for so long that the pebbles got wet with the moisture from his sweat. Some of his companions have said that the Imam (a.s.) rubbed his face on the ground of the Mosque.”
30-41 (The author of the book narrated) my father - may God be pleased with 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 Musa ibn Umar, on the authority of Muhammad ibn Isma’il ibn Bazee’, “I saw Abil Hassan Al-Ridha’ (a.s.) in the state of ritual consecration (wearing the ‘Ihram) with a ring on his finger.”
30-42 (The author of the book narrated) my father - may God be pleased with 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 Ahmad, on the authority of Al-Hassan ibn Ali ibn Kaysan, on the authority of Musa ibn Salam, “When Abul Hassan Al-Ridha’ (a.s.) performed the ‘Umra (minor) Hajj pilgrimage, he (a.s.) said farewell to the House (of God). He went to the ‘Babul al-Hannatin28 and stood up in the mosque behind the Kaaba. He raised up his hands to pray and told us, ‘This is the best location in which one can ask God to fulfill his requests. Saying prayers here is worth praying for sixty months or sixty years elsewhere.’ When he approached the door he said, ‘I will leave with the belief that there is no god but Thee.’”
30-43 Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with him - narrated that Sa’d ibn Abdullah quoted on the authority of Ibrahim ibn Hashem, on the authority of Ibrahim ibn Abi Mahmood, “I saw Al-Ridha’ (a.s.) say farewell to the House (of God). When he wanted to leave the mosque door, he (a.s.) fell into prostration. Then he stood up, faced the Qibla - direction of prayer - and said, ‘O my God! I will return with the belief that there is no god but Thee.’”
30-44 Al-Hakim Abu Muhammad Ja’far ibn Na’eem ibn Shathan narrated that his uncle Abu Abdullah Muhammad ibn Shathan quoted on the authority of Fadhl ibn Shathan29, on the authority of Muhammad ibn Isma’il ibn Bazee’, “I asked Al-Ridha’ (a.s.) about the proper place to say the ‘Qunut30 in the ‘Al-Fajr and ‘Al-Watr prayers. He (a.s.) replied, ‘Before bowing down.’ I asked him (a.s.) about beer. He (a.s.) expressed his utmost hatred and dislike of it. I asked him (a.s.) about the decree on wearing clothes with designs while praying. He admonished against wearing clothes with portraits on them. I asked Al-Ridha’ (a.s.) about the case of an immature girl who was married off to a man by her father, and the father had died before she reached the age of maturity with no intercourse having taken place yet. I asked whether this marriage is still in effect or the girl can reject it. I asked if she does not reject it, does the act of the father in marrying her off suffice or not? The Imam (a.s.) said, “The marrying off of the girl by her father suffices.” The Imam (a.s.) also said, “Abu Ja’far (al-Baqir) (a.s.) said, ‘Nothing will void your ablutions except when something comes out of either of the two exits which God has placed in you.’ I asked the Imam (a.s.) whether we should shorten our prayers in Medina and Mecca. He (a.s.) replied, ‘If you do not decide to stay there for ten days, the prayers should be shortened.’ I asked him whether women should cover themselves in the presence of the eunuchs31. He (a.s.) said, ‘They came into the presence of Musa ibn Ja’far’s (a.s.) daughters and the girls did not cover themselves up.’ I asked him (a.s.) whether a maiden who has delivered a child from her master can be without a veil in the presence of unfamiliar men. The Imam (a.s.) said, ‘She must put on a veil.’ I asked him (a.s.) about using silver and gold dishes. He (a.s.) admonished against that. I told him (a.s.), ‘One of the companions said that Musa ibn Ja’far (a.s.) had a mirror whose case was made of silver.’ The Imam (a.s.) said, ‘No. Praise be to God. Its frame was made of silver and I have it now.’ The Imam (a.s.) added, ‘When they circumcised his brother Al-Abbas, a cane or a toy which was coated with ten Dirhams was made for him. Musa ibn Ja’far (a.s.) ordered that it be broken.’ I asked the Imam (a.s.) about a maiden who has been kissed by her owner. I asked if it is possible that the maiden be permitted for the son of the owner (to marry to). The Imam (a.s.) asked, ‘Did the owner kiss her out of lust?’ I said, ‘Yes.’ Then the Imam (a.s.) said, ‘If he kissed her out of lust, then he has gone all the way and has left nothing.32’ The Imam (a.s.) then added without me asking anything, ‘If he has undressed the maiden and looked at her out of lust, then she will be forbidden for both his father and his son.’ I asked, ‘If he looks at all her body?’ The Imam (a.s.) said, ‘Just as he looks at her private parts.’
And the Imam (a.s.) was asked about the decree on a young female slave. The Imam (a.s.) said, ‘If he first undresses her naked and looks at her with lust, then she will become forbidden (to marry with) both that man’s father and son.’ I asked, ‘Is that the case if he looks at her body?’ The Imam (a.s.) said, ‘If he looks at her private parts.’ And the Imam (a.s.) was asked about the decree concerning a young female slave who has not yet reached the age of puberty. Does a man have to maintain her for the waiting period? The Imam (a.s.) said, ‘If she has not reached puberty, he must maintain her for one month (to see if she is pregnant or not).’ I asked, ‘Even if the girl is nearly seven years old or a bit older, but she cannot become pregnant?’ The Imam (a.s.) said, ‘She is too young and it is not necessary for him to maintain her for the waiting period (before she is sold off or married off to someone else).’ I asked, ‘What if she is between that age and nine years old?’ The Imam (a.s.) said, ‘Yes. That holds until she is nine years old.’
I asked the Imam (a.s.) about the case of a woman who has been drunk and has married a man while she has been drunk. When she regains her consciousness and denies her marriage, and then thinks that the marriage is fine and submits herself to the man. Is this marriage right or is it corrupt since she has married him while she was drunk and the man has no right over her? The Imam (a.s.) said, ‘If she stays with him after regaining her consciousness, then that is a proof that she is pleased with the marriage.’ I asked, ‘Is this marriage suitable for her or not?’ The Imam (a.s.) said, ‘Yes, it is.’
I asked the Imam (a.s.) about a maiden owned by two brothers. If both brothers free her, and she is a virgin who has a brother, can any of the two brothers marry her without seeking the permission of her brother? Or should the marriage take place with the knowledge and consent of her brother? The Imam (a.s.) said, ‘Any one of them can marry her without her brother’s consent.’ I asked, ‘Then he can marry her if he wishes to.’ The Imam (a.s.) said, ‘Yes.’ Then the Imam (a.s.) told me, ‘Have an optimistic viewpoint about God. The Honorable the Exalted God said, ‘I am with My servant’s opinion (I can tell what he thinks). If he is optimistic about Me, then I wish him well and will make his ending a good one. But if he is pessimistic about Me, then I will treat him accordingly.’’
The Imam (a.s.) said the following regarding the Immaculate Imams (a.s.), ‘They are the honest knowledgeable ones who have taken their knowledge from God and have learnt it from God’s angels.’ I wrote a letter to the Imam (a.s.) in which I asked, ‘Some people have different views on the permissibility of a tiny kind of fish called ‘Al-Rabaysa. What do you order me to do in that regard.’ The Imam (a.s.) wrote back, ‘Do not worry. It is allowed.’”
30-45 My father and Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with them - narrated that Sa’d ibn Abdullah quoted on the authority of Muhammad ibn Abdullah al-Mesma’ee, on the authority of Ahmad ibn Al-Hassan al-Maythami, “One day a group of people had gathered around Al-Ridha’ (a.s.), and were arguing about two opposite traditions on the same subject which had been narrated on the authority of God’s Prophet (S). They asked the Imam (a.s.) about it. He (a.s.) said, ‘In fact, the Honorable the Exalted God has forbidden the forbidden things, has allowed the allowed things, and has made incumbent the incumbent deeds. One cannot rely on or act according to any traditions which allow what God has forbidden, or forbid what God has allowed. One cannot cancel any of the incumbent deeds which God has made incumbent (upon the people) in His Book and are clearly supported by traditions for which there are no instances of having been cancelled. God’s Prophet (S) never allowed what God forbade, never forbade what God allowed, and never changed any of God’s Decrees or anything which God made incumbent (upon the people). He was completely subject to God’s revelations and decrees and only delivered them (to others) from God. That is what the Honorable the Exalted God said, ‘…I follow but that which is revealed to me by inspiration…’33 The Prophet (S) followed only God and delivered what God had ordered him to deliver.”
Ahmad ibn Al-Hassan al-Maythami added, “I asked the Imam (a.s.), ‘What should we do in instances in which there is a ruling on something from you - the Members of the Holy Household - which does not exist in God’s Book, but it is in the traditions and there is also an opposite tradition narrated on your authority.” The Imam (a.s.) answered, “Yes, sometimes God’s Prophet (S) admonished against something. That is a kind of admonishing which is like that of God. It is no longer permitted to do what the Prophet (S) has admonished against. He (a.s.) has also ordered to do things which are considered to be like the orders of the Sublime God’s. His orders are according to the Sublime God’s orders. Therefore, whenever there is an admonishment by God’s Prophet (S) for which there is a tradition which opposes it, acting according to that tradition is not permissible. The same holds true for what the Prophet (S) has allowed. That is because we (Members of the Holy Household) never allow (the people to do) what God’s Prophet (S) has not allowed (them) to do, and never order (the people) to do the opposite of what God’s Prophet (S) has ordered (the people) to do - except for in conditions in which there is some fear of harm (cases of concealment of faith ). It will never be the case that we allow what God’s Prophet has forbidden or forbid what God’s Prophet (S) has allowed, since we (- Members of the Holy Household -) are all the followers of God’s Prophet (S). We submit to the Prophet’s (a.s.) orders and admonishments, just as God’s Prophet (S) submitted to the Honorable the Exalted Lord’s orders. The Honorable the Exalted God said, ‘…So take what the Messenger assigns to you, and deny yourselves that which he withholds from you…’34 Indeed God’s Prophet (S) has admonished against things, which are not forbidden, but are not good to do. He (a.s.) has also ordered to do things, which are not incumbent upon one to do, but are better to be done to be more noble. He (a.s.) has then left the people free to chose to do them or not, whether or not they are excused from doing those things. There are cases in which God’s Prophet (S) has admonished against something since it is not good to do, or has ordered to do what is not forbidden to do or not incumbent upon one not to do. Therefore, if there are two traditions from us (Members of the Holy Household) in which one has ordered you to do something, while in the other one he (a.s.) has admonished you against doing it, and someone has compiled both these traditions in the same book and has not denied either one of them; then you can follow either one if the tradition narrators are reliable. You are allowed to submit to God’s Prophet’s (a.s.) words or reject his knowledge and ours on that issue whenever the duty is not clear. Whoever refuses to submit due to being stubborn or wanting to deny God’s Prophet (S) is, in fact, a polytheist regarding the Majestic God. Therefore, you should first review the traditions that are narrated to you for which there is also an opposite tradition related to what is in God’s Book. Then use the one which agrees with God’s Book regarding what is forbidden and what is allowed and act accordingly. If you cannot find it in God’s Book, then refer to the traditions of the Prophet (S). Use the tradition which is in agreement with the traditions of the Prophet (S) regarding its being allowed or forbidden. However, when there is something which has been admonished against in the traditions, but then a tradition has come opposite to that, this is a permission to do what God’s Prophet (S) has admonished against, but has not forbidden to do. In such cases you can rely on either one. The person is allowed to chose, since both traditions are narrated on the authority of God’s Prophet (S). However, in cases which are neither of the above, you should leave the knowledge regarding them to us - Members of the Holy Household - and do not issue your own decrees, since we are more deserving to do so. You must be careful and stop at the doubtful instances, wait to understand them and search about them, until you get enough clarifications on them by us – Members of the Holy Household.”
The author of this book (a.s.heikh Sadooq) - may God be pleased with him - said, “My Sheikh Muhammad ibn Al-Hassan ibn Ahmad ibn al-Waleed - may God be pleased with him - did not have a good opinion of Abdullah Mesma’ee who narrated this tradition. However, when I picked out this tradition from the book called KITAB AR-RAHMA and recited it for him, he did not object to it and let me include it here.
30-46 (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-Husayn Abil Khattab, on the authority of Ibrahim ibn Abi Mahmood that Abil Hassan Al-Ridha’ (a.s.) was asked, “Do vomiting, nosebleeds, pus and blood void the ablutions?” The Imam (a.s.) replied, “No. Neither one of these will void the ablutions.”
30-47 (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, on the authority of Muhammad ibn Sahl, on the authority of Zakariya ibn Adam, “I asked Al-Ridha’ (a.s.) about an anal fistula35. The Imam (a.s.) said, ‘The only things that void the ablutions are defecation, farting or pissing.’”
30-48 (The author of the book narrated) my father - may God be pleased with him - narrated that Ahmad ibn Sa’d ibn Abdullah quoted on the authority of Ahmad ibn Muhammad ibn Isa, on the authority of Al-Hassan ibn Ali al-Washsha’, “I asked Abil Hassan Al-Ridha’ (a.s.): ‘Can someone whose hand has been wounded and is covered with medication just perform his ablutions over the covered area?’ The Imam (a.s.) replied, ‘Yes. He can wash over it. That would suffice.’”
30-49 (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, on the authority of Muhammad ibn Sahl, on the authority of his father that he had asked Abul Hassan Al-Ridha’ (a.s.), ‘What should one who has made ablutions do when he thinks that he has not wet a place of his face after he has finished making ablutions?’ The Imam (a.s.) replied, “It suffices that he wets that place with the moisture from other parts of his body.’”
30-50 Abdul Wahid Muhammad ibn Ubdoos al-Neishaboori al-Attar - may God be pleased with him - narrated that Ali ibn Muhammad ibn Qutayba, on the authority of Al-Fadhl ibn Shathan that he had heard Al-Ridha’ (a.s.) say, “When they took the decapitated head of Al-Husayn ibn Ali (a.s.) to Sham , Yazid - may God damn him - ordered that it be put somewhere and the tablecloth be spread. He - may God damn him - and his companions started to eat and drink beer. When they finished eating, he ordered that they put the head in a tub in front of his couch and place the chess board over the tub. Yazid - may God damn him - started playing chess with his companions while he was swearing at Al-Husayn (a.s.), his forefathers and grandfather (a.s.) and making fun of them. Whenever he won the game, he drank three mugs of beer. Then he poured down the little bit of leftover beer on the ground right next to the tub in which Al-Husayn’s (a.s.) head was placed. The Honorable the Exalted God will eliminate the sins of whoever sees beer or a chess board and remembers Al-Husayn (a.s.), and damns Yazid and the Aal Ziyad, even if the number of his sins are as many as there are stars in the sky.”
30-51 Tamim ibn Abdullah ibn Tamim al-Qurashi - may God be pleased with him - narrated that his father quoted on the authority of Ahmad ibn Ali Al-Ansari, on the authority of Abdul Salam ibn Salih al-Harawi that he had heard Abul Hassan Ali ibn Musa Al-Ridha’ (a.s.) say, “The first person for whom beer was made during the era of Islam in Syria was Yazid - may God damn him. He was sitting at the spread-out tablecloth with the decapitated head of Al-Husayn (a.s.) there, when they brought him some beer. He drank some and personally served beer to his companions. The God damned Yazid told his companions, ‘Drink this since it is a blessed drink! If it was not blessed, we would not have been the first ones to drink it with the head of our enemy in front of us, and our tablecloth spread out. We are eating and drinking with perfect calm and peace of mind.’” Imam Al-Ridha’ (a.s.) added, “Whoever is one of our followers should abstain from drinking beer, since it is the drink for our enemies. Whoever does not abstain is not one of our followers. My father (a.s.) narrated that his father (a.s.) quoted on the authority of Ali ibn Abi Talib (a.s.) that God’s Prophet (S) said, ‘Do not wear the clothes of our enemies. Do not eat our enemies’ food. Do not follow what our enemies follow. Should you do so you are one of our enemies just as they are.’”
The author of this book (a.s.heikh Sadooq) - may God have Mercy upon him - said, “What is meant by “the clothes of our enemies” is their military attire. What is meant by “our enemies food” is date wine, beer, mud, any floating (dead) fish, eel, sheatfish36, scaleless fish, lizard meat, rabbit meat, fox meat, birds that sometimes flap their wings but mostly glide, eggs whose tips are the same, sea locusts which cannot fly, and spleens. What is meant by ‘what our enemies follow’ is going to improper places such as gatherings where they drink wine, parties in which they have forbidden fun, places where they rule not according to what is right, meetings in which they gossip about the Immaculate Imams (a.s.) and the believers, gatherings of the disobedient people, the oppressors, the corrupt ones, the gamblers. (I have heard that drinking a lot of beer will make one drunk. Whatever drinking a lot of will make you drunk, is forbidden to drink, whether you drink a little bit or a lot of it.)
30-52 Abdul Wahid Muhammad ibn Ubdoos al-Neishaboori al-Attar - may God be pleased with him - narrated that Ali ibn Muhammad ibn Qutayba al-Neishaboori quoted on the authority of Al-Fadhl ibn Shazan that he had heard Al-Ridha’ (a.s.) say, “Acting justly and speaking fairly result in the continuation of blessings. And there is no power nor any strength save by God.”
The first volume of Uyun Akhbar Al-Ridha’ (a.s.) authored by Abi Ja’far Muhammad ibn Ali ibn Al-Husayn ibn Musa ibn Babawayh al-Qumi residing in Ray has ended at this point. May God assist him to obey God and grant him success to please God. In the beginning of the second volume, I will present more traditions about Al-Ridha’ (a.s.).
1. Imam Al-Kazim (a.s.)
2. Israfil, Archangel of the Trumpet-blast.
3. Any of several prickly or thorny shrubs
4. Qur’an, 96:1
5. Qur’an, 110:1
6. This refers to Imam Al-Askari (a.s.), or it may have been ‘my fourth descendant’ which would refer to Imam Al-Mahdi (a.s.), and it has somehow been changed.
7. Qur’an, 96:19
8. Which belong to her martyred son Al-Husayn ibn Ali (a.s.)
9. Qur’an, 2:30
10. Qur’an, 38:26
11. Qur’an, 7:142
12. Qur’an, 9:3
13. Here the word unfamiliar is used for one who is not ‘Mahram. In this sense for women, those men except for their husbands, their fathers, their husband's father, their sons, their husband’s sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex, are unfamiliar. This is expressed in the following verse of the Holy Quran, “Say to the believing men that they should lower their gaze and guard their modesty: that will make for greater purity for them: And God is well acquainted with all that they do. And say to the believing women that they should lower their gaze and guard their modesty; that they should not display their beauty and ornaments except what (must ordinarily) appear thereof; that they should draw their veils over their bosoms and not display their beauty except to their husbands, their fathers, their husband's fathers, their sons, their husband’s sons, their brothers or their brothers' sons, or their sisters' sons, or their women, or the slaves whom their right hands possess, or male servants free of physical needs, or small children who have no sense of the shame of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! Turn ye all together towards God, that ye may attain Bliss.”[Qur’an, 24:30-31]
14. Qur’an, 2:29
15. Ibid.
16. Ibid.
17. Ibid.
18. Qur’an, 2:67
19. Ibid
20. Qur’an, 2:68
21. Ibid.
22. Qur’an, 2:69
23. Qur’an, 2:70-71
24. There are three types of Hajj as follows: 1- Hajj Al-Kiraan ;2-Hajj ‘Tamatu; 3-Hajj Ifra'ad. They are as follows:
1- Hajj Al-Kiraan: A pilgrim puts on ‘Ihram and goes to Mecca during the months of Hajj i.e. Shawa'al, Dhul-Qadha, Dhul-Hajja. After perfoming ‘Umra, he stays in ‘Ihram till he finishes all the steps of Hajj and on 10th Dhul-Hajja removes his/her ‘Ihram.
2- Hajj ‘Tamatu: A pilgrim puts on ‘Ihram and goes to Mecca during the months of Hajj i.e. Shawa'al, Dhul-Qadha, Dhul-Hajja. After perfoming ‘Umra he removes the ‘Ihram and then puts it on again on the 8th of Dhul-Hajja when he leaves for Mina.
3- Hajj Ifra’ad: A pilgrim who lives within the bounds of Haram (for Ahnaf it is upto the ‘Miqat) puts on the ‘Ihram (the two cloths) and goes directly to Mina on the 8th of Dhul-Hajja. Those who do Hajj Ifra’ad will not sacrifice an animal on the 10th of Dhul-Hajja.
25. ‘Miqat is the word that denotes the station of entering the state of ritual consecration for the pilgrimage to the Kaaba (House of God). Around Mecca, the Holy Prophet has determined such places that cannot be crossed by people going to Mecca without entering the state of ‘Ihram (The pilgrim's robe consists of two seamless sheets). These places are called ‘Miqats and are five in number.
1: Thil-Hulaifa: This is the ‘miqat for the residents of Medina and for those who approach Mecca via that route. It is about 9 kilometers from Medina and about 250 kilometers from Mecca.
2: Juhfah: This is the ‘miqat for the people who come from Syria or from that direction. This is about 180 kilometers to the west of Mecca.
3: Qarn al-Manazil: This is a hilly place about 50 kilometers to the east of Mecca, and is the ‘miqat for the people of Najd or for those coming from there.
4 Zat-Irq: This is the ‘miqat for the people of Iran, Iraq and for those coming from that direction. This is about eighty kilometers towards the north-east side of Mecca.
5: Yalamlam: This is a hilly area about sixty kilometers to the south-east of Mecca and is the ‘Miqat for the people of Yemen and others coming from that direction. For example, it is the ‘Miqat for the pilgrims from India, Pakistan, China, Japan, etc., who come by ship.
26. Of the Holy House of God during the Hajj pilgrimage.
27. See footnote on Tradition No. 11-9
28. One of the gates
29. See footnote on Tradition No. 11-9
30. Hands raised-up supplications
31. A castrated man placed in charge of a harem or employed as a chamberlain in a palace
32. Meaning that now she is considered to be his wife and one’s wife is forbidden for his son to be married to
33. Qur’an, 49:9
34. Qur’an, 59:7
35. An anal fistula, almost always the result of a previous abscess, is a small tunnel connecting the anal gland from which the abscess arose to the skin of the buttocks outside the anus. After an abscess has been drained, a tunnel may persist connecting the anal gland from which the abscess arose to the skin. If this occurs, persistent drainage from the outside opening may cause it to persist If the outside opening of the tunnel heals, a recurrent abscess may develop.
36. A kind of fish called ‘Zummair’ in Arabic.

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